along his "winter morning's walk," or we are engaged with him in gathering flowers in his "garden" and his "green-house too." Of the moral nature of man he was a most skilful anatomist; which is the more wonderful, considering the invincible impediments which withheld him from a free and unrestrained intercourse with mankind. His habits were more adapted to discoveries of the nature of birds and beasts, whose dispositions he sometimes conceives and pourtrays with admirable dexterity. But of his higher power of delineation, who can doubt, who has run over the series of portraits in his admirable verses on Conversation?

It is obvious how much we might, if at liberty to do so, enlarge on this point, and accumulate instances to illustrate it. We cannot, however, help observing, that to no department does the style in question appear more pre-eminently adapted than to the expression of ideas moral, sentimental, and religious. That Watts had effected much in lyrical compositions on devotional subjects; and that Milton and Young in the higher walks of poetry had devoted great powers to the express cause of morality and religion, may easily be allowed. But, towering as the efforts of these last have been, perhaps, far beyond the height aimed at by Cowper, we are not disposed to yield them the palm of actual success over their amiable competitor. In differing essentially from both, he has, in fact, by an easier process to our minds, stretched beyond them. By an admirably chastened diction, and by laying a most active imagination, (for this purpose at least) under the restraint of a strong and reflective judgment, Cowper seems to us to have compassed the exact point of highest interest on the most touching of all subjects. He has represented truths of the first importance in a just and genuine light: like a man strenuously feeling himself, and eagerly desiring the participation of others; acting on his own doctrines, and thoroughly possessed of his own principles. Hence his morality is pure, but not impracticable; his sentiment refined, but not affected; his religion grand, but not imaginary. The heights to which he points are those which he has himself explored; the ascent easy, and the summit full in view. With a sort of natural discrimination, he has selected every thing sweetly attractive on divine subjects, and rejected every thing sublimely repulsive. He is at all times the instructor, yet the friend; and at once the director and the

companion of our path. He willingly stoops from his greatest flights to take us by the hand: mounts without effort, and descends without danger. In his severest moments he easily (some perhaps have thought too easily) relaxes into a smile, and is tender in his utmost seriousness. The happy alternations of an ever various, but not unsteady, Muse, we place amongst the greatest beauties of his style; they fancifully remind us of the beamy corruscations of the north, which, always streaming from one point, assume every possible shape, and flow in every direction. Nothing can be more complete or manifest than the polarity of Cowper's productions, or their constant dependency on the one point of genuine Christianity. And when we consider the great variety of attractive lights in which he has placed his favourite subject; when we feel all the poet has described of the bright but naild and healing effulgence of the Sun of righteousness; when we perceive under his skilful tuition the truth of his great

Master's words: "My yoke is easy, and my burden is light;" when in more than words we learn from Cowper's page, that

"Peace may be the lot of the mind

Which seeks it in meekness and love;"

when, as we read, we are by turns animated in virtue and soothed in suffering, taught to combine the social with the Christian feelings, and domestic bliss with the joys of the sanctu ary; when vice is made chiefly odious by its native deformity, and virtue rather suspended on its proper claims to our regard than on the will and command of a Supreme Ruler; when that Ruler himself uniformly appears in the poet's page, clothed in the radiance of pure beneficence and paternal pity, and is made, even "When sin hath moved him and his wrath is hot,"

to

"Visit earth in mercy, and descend

Propitious, in his chariot paved with love;" it is with emotions of surprise and affliction, that we turn to the reverse of the picture, and from judging of the principles of Cowper by his writings, direct our view to his unhappy inability to apply them to his own comfort, for the greater part of his eventful life.

Much injustice, we conceive, has been done to Dr. MANT, a distinguished divine of the Church of England, in several popular publications, some of which have he advocates the doctrine of baptismal rebeen re-printed in this country. Because generation, he has been represented as unfriendly to the distinguishing truths of the Gospel. Of the justice of this charge, our readers may judge by the following extracts from his Sermons, in which he maintains, with clearness and force, the faith in Christ, and of the renovation and evangelical doctrines of salvation through sanctification of the soul by the Divine Spirit, as distinct from the regeneration of baptism.

ETERNAL LIFE THE GIFT OF GOD IN HIS SON. (An Extract from Mant's Sermons for Parochial and Domestic Use.)

WOULD we then enjoy everlasting life, we must seek it where it is to be found: we must seek it through the blood of Christ, in a lively and active faith in his name. We must believe in Christ as

"the author and finisher of our faith"finisher of our faith"-as perfect God, and perfect man-as suffering for our salvation, and naking atonement and satisfaction for our sins. We must renounce all pretensions to the divine favour upon account of any righteousness of our own, and must plead in our justification the righteousness of Christ: we must disclaim all fancied merits of our own, and throw ourselves upon the merits of Christ.Further: as we look to him for salvation, we must also be obedient to

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his laws; as we trust in him for our Saviour, we must also submit to him as our Lord; as we believe in him, we must keep his commandments. Moreover, we must habitually live in communion with him-in external and internal communion. We must observe those outward means of grace which he hath provided for our growth in holiness: we must be careful in the reading and hearing of his word; we must be diligent in frequenting his house of prayer; we must be at tentive to his ministers; we must sanctify his day of rest; we must be partakers of his sacraments. And these things we must observe, not only because they are ordained by Christ, but specially for the sake of that spiritual grace which they are ordained for the purpose of convey ing. Regenerated in the waters of baptism by that Holy Spirit, who supplies the place of Christ in the hearts of his followers, we are continually to seek his sanctifying graces in the communion of Christ's body and blood, and in all other appointed means. By him we must hold spiritual intercourse with Christ. By him we must be "renewed day by day." By him we must be "strengthened with might in the inner man." By him our "hearts must be opened," and "the eyes of our understanding must be enlightened." By him we must be comforted with divine consolation. By him we must be " newed in the spirit of our minds;" we must "put off the old man," our natural corruption; and must "put on the new man, which is created in righteousness and true holiness after the image of him that made us.”

re

These are among the principal ways, (I speak summarily as the present time will allow,) wherein we may be said to "have the Son of God" namely, by believing in him; by obeying hin; by practising the outward means of grace, which he hath ordained; by holding internal communion with him by his Spirit. He who thus" hath the Son," hath a foretaste and a promise of eternal life; but he that in these ways "hath not the Son of God, hath not life,"

Shall we be told that life, eternal life, may be procured by other ways than these; that these are not necessary to its attainment? "To the law then, and to the testimony;" to "the record, which God hath given us by his Son." By them let us be instructed, which of the ways, that have been specified, is not necessary to salvation.

1. Is it not necessary that we believe in Christ? I speak not of those to whom Christ hath never been preached; nor of those, (if any such there be,) who are unavoidably prevented from believing. But of us, of all men to whom he is preached, and who lie under no insuperable obstacle, is it not necessary that he be believed? If not, wherefore is he preached at all? Wherefore did God send his Son into the world, as an object of faith to all mankind, and with such a stupendous apparatus of prophecies and miracles to bear witness to his mission; if men might receive or reject him, might believe or disown him, as they pleased? Surely when almighty God condescends to speak to man, it is man's duty and interest to hear and attend; not to "hide himself from the voice of the Lord God," as did his sinful progenitor among the trees of the garden of Eden; but to listen with a willing ear, and an humble and obedient heart. It is a prevailing error of the present time to raise morality to a high degree of eminence. God forbid I should pretend to speak lightly of morality; of Christian morality, the fruit of Christian faith! But of morality, as distinguished from, and independent of, faith in Christ, the Gospel knows nothing, as a con dition or qualification for eternal life. The error, prevalent as it at present is, is not however of modern birth: it hath at all times had its advocates; especially at the period of the Reforma tion, when our evangelical Reformers condemned it with marked severity. "They are to be had accursed" (affirms our 18th Article)" that presume to say, that every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law, and the light of nature. For holy Scripture doth set

out unto us only the name of Jesus Christ, whereby men must be saved.” If we reject that name, whither shall we turn? on what foundation shall we rest our hopes? what powerful plea have we prepared to present at the judgment seat of God? what of fering, to conciliate his affection? what atonement, to propitiate his anger? Shall we present ourselves boldly at his throne with a pretence, that we have perfectly conformed to his will, whether revealed by his holy word, or more dimly disclosed by the light of natural reason? Alas for that miserable weakness and corruption of our nature, which renders us incapable of duly serving a holy God! Shall we plead in our justification, that although by nature incapable of perfection, we have served him to the full extent of our power? Who then will dare to say, that he hath not been a wilful sinner; that he hath not submitted to temptation, when he might have resisted it; that he hath not done evil, when he might have avoided it? -Shall we rest our claim to pardon for former sin, on subsequent repentance and amendment? a repentance and an amendment,themselves abounding in manifold imperfections; themselves requiring a like indulgence as the sins, for which they are offered as an atonement! Look whithersoever you will for justification; try the subject in all its parts, survey it in all its bearings; no hope remains for him, who obstinately refuses the hope of the Gospel: wherever the Gospel is preached," he that believeth not, shall be damned."

2. Again: shall we be told, that it is enough for us to believe in Christ, and that it is not necessary to obey him? Where then is that license for sin, which some men would fain discover in the true evangelical doctrine of salvation by the grace of God through faith in the blood of the Redeemer? Where is that "cloak of maliciousness," which they would fain discover in the Gospel doctrine of liberty to the servants of God?" Where is that dispensation, which they would fain perceive in the gracious promises of Christ, from the

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strictest morality, the most diligent perseverance in "good works?" "We are saved not by works, but by grace:" what then? shall we neglect good works? "shall we continue in sin that grace may abound? God forbid!" Morality, distinguished from, and independent of Christian faith, is nothing but Christian morality is of the very essence, it is the true fruit, the sure testimony, the faithful companion, the glory and perfection, yea the very life and soul, of true Christian faith. Let us beware, that we do not confound things so different as worldly and Christian morality; as the works of the natural man, and those of the disciple of Christ! Let us beware how we suppose, that because a man cannot be saved by morality of one sort, therefore he can be saved without morality of the other sort; that because one who rejects the Gospel, will not be saved for being a moral man, therefore there is a hope of salvation for an immoral pro-* fessor of the Gospel! Christian morality assumes to itself no merit: it sets up no arrogant claim to God's favour it pretends not to open the gates of heaven;" it is only the handmaid in conducting the Christian believer in his road towards them. Without it no man shall enter in: but they who disesteem and reject it, are well apprized by God's word of the evil which they shall incur; when Christ shall command "the workers of iniquity," " the slothful and the unprofitable servant to depart from him ;" and when "vengeance shall be taken in flaming fire on them that know not God, and that obey not the Gospel of our Lord Jesus Christ."+

3. Further; are there those who would persuade us, that we may be partakers of the grace of God without practising the appointed means of grace? Why, then, were they appointed, and that with a promise of especial blessings annexed to some of them, if we are at our own will to neglect or despise the means; and still may be persuaded that we are in pos`

session of the grace, which they were appointed to convey? Thus in par ticular, with regard to the sacraments; why did Christ appoint baptism to be the "laver of regeneration," the road to "salvation," and "the entrance into the kingdom of heaven," if we can be regenerated, and saved, and admitted into heaven without it? and why did he appoint the holy communion of his body and blood, as the way whereby we are to "dwell in him and he in us"-whereby we are to "have life in us, and to be raised up at the last day;" if we can hold communion with him, and derive life from him, and be raised up by him without it? It is a rule in the economy of Providence, that he always worketh by means. In the works of creation we see it every where about us in the work of redemption we read the same truth unequivocally revealed to us by his written word. He covenanteth to bestow the .blessings, which Christ hath purchased, on those who practise the appointed means: "He that believeth, and is baptized, shall be saved;"-" he that eateth my flesh and drinketh my blood, hath eternal life ;"-faith cometh by hearing ""whosoever shall call on the name of the Lord shall be saved." Thus do the sacraments, the ministry of the word, and prayer, appear to be covenanted means, whereby God dispenses his benefits to man. We presume not to limit his mercies: God forbid. Yet thus much may be said with safety, (nor is there any thing uncharitable in saying it,) not only that they who despise or neglect the means, do thereby seem to betray a want of earnestness for the gift that is to be conferred, and a want of reverence for the almighty and all-wise Giver; but also, that the Giver himself appears to have limited the blessings to those who will conscientiously practise the means.

4. But then, lastly, there is danger lest we be contented with the means; instead of practising them with diligence for the sake of those spiritual

blessings, that spiritual communion, which they were appointed, and are continually designed to convey, through the operation of the Spirit of grace. Will it be said, that this spiritual intercourse with Christ, that this internal operation of the Spirit, is not necessary to salvation? Wherefore then did Christ promise to "send his Holy Spirit," to hold fellowship with his faithful followers, to "abide with" and "dwell in them as his temples," and to " bear witness with their spirits, that they are the children of God ?" Surely it was not to no purpose that he told his disciples, and in them all future Christians, that he would be with them always unto the end of the world:" and that he promised "the Comforter, the Spirit of truth, to abide in them for ever!" As long as the world shall last, and "the prince of the power of the air," the spirit of falsehood, "shall work in the children of disobedience," so long shall the Spirit of truth and holiness dwell in the children of light." I speak not of those visionary raptures, which are sometimes described by enthusiasts as the in-dwelling of the Spirit. But I speak of that "righteousness, and peace, and joy in the Holy Ghost," which he himself describes by the mouth of his inspired messengers, as "the kingdom of God that is within us ;"-of that "goodness, and holiness, and truth ;"**-of that "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, which are the fruit of the Spirit," and the end of which is everlasting life. I speak of that "peace of God, which passeth all understanding, and which keepeth the heart and mind through Christ Jesus." I speak of that "joy and peace in believing, wherewith the God of hope filleth the humble Christian, that he may abound in hope through the power of the Holy Ghost." It was "through the Eternal Spirit that Christ offered himself without spot

to God;"* and it is through the same Spirit, "dwelling in us as his temples," that "the blood of Christ must purge our conscience from dead works to serve the living God;" must endue us with holiness here, and so lead us to glory hereafter.

May it be our constant endeavour, with the aid of this Holy Spirit, so to cleave unto Christ, by faith, and by obedience; in outward ordinances, and by inward holiness; that having the Son of God for our Saviour and our Lord, our Prophet and our High Priest, we may finally attain to that eternal life, which God hath given to the disciples of his Son! Grant this we beseech thee, O merciful Father, for the sake of Jesus Christ, our Lord! to whom with thee, O Father, and thee, O Eternal Spirit, three Persons in one Godhead, be honour and glory for ever! Amen.

The BENEFITS of the SACRIFICE of CHRIST.

(An Extract from Mant's Sermons.) THE benefits of the sacrifice of Christ are twofold; the former, the removal of an evil; the latter, the bestowing of a good.

1. And first, the sacrifice of Christ is said to be effectual to 66 purge our conscience from dead works."

Now, by the fall of Adam our nature became essentially corrupt; and, in consequence of this corruption, whilst we continued under the law,

whether it were the law of nature, or that prescribed for the people of Israel, we were all sinners, had all fallen short of the glory of God, and were all exposed to death, the wages of sin, due to those sinful works, which through the original corruption of our nature we were all prone to commit. This appears to be what the Apostle intended by "dead works;" works sinful, and consequently deserving death; and to tr purge our conscience from these works," is to make atonement for them, to wash us from their guilt, to relieve us from their misery, and to absolve us from their punish

ment.

Heb. ix. 14.

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2. This is the former benefit; and it is introductory and preparatory to the latter, that of our serving the living God." For God, being a holy God, can enter into covenant with none, nor admit them into his service, whilst they lie under the guilt of unpardoned sin, and so have not found grace in his sight. "Noah found grace in the sight of God," and with him God established his covenant.* Abraham believed in God, and this was "counted unto him for righteousness ;" and then the Lord made a covenant with him with sacrifice.t So again, the Jews offered burnt-offerings, and sacrificed peace-offerings to the Lord, and the blood was sprinkled upon all the people, and then he en tered into covenant with them. in the same manner, forgiveness and remission of sins being extended to us Christians by virtue of the meritorious sacrifice of Christ, we are, on our beinto Covenant with God, and for the lieving in that atonement, admitted merits, not of ourselves, but of Christ, his service. Hence the Apostle saith, thought worthy of being taken into "Let us draw near to God in full assurance of faith, having our hearts sprinkled from an evil," that is a condemning, "conscience."S

And

And so we gain an insight into the especial blessings, which Christ shed his blood to purchase for us. By his blood he purged our conscience from dead works, and made atonement and propitiation for our sins, for he gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of By his blood he washed good works. us from the guilt of our sins, for "he his own self bare our sins in his own body on the tree, and was made sin for

us,

teousness of God in him." By his that we might be made the righblood he relieved us from the misery of sin, for he died to bring us into a state of righteousness and peace, and joy in the Holy Ghost. By his blood he absolved us from the punishment of sin; for " he was wounded for our