of justification by faith, as revealed and taught in the Gospel-the latter, of their having the image of God stamped upon their souls, and being under the pervading influence of a disposition to delight in his commandments and conform themselves to His will. We cannot help asking ourselves a question, which we wish many writers, or more properly speaking many preachers, of sermons would ask themselves, Are the two constituent parts of the true Christian's character, so fully insisted on in their necessary connection and mutual dependance by the author, always held up to view with impartial diligence and fidelity? We must confess ourselves under an apprehension, not wholly unfounded, that there are too many, who, if they do not altogether overlook, either very slightly touch upon, or (what is perhaps most common) wrest from its natural and obvious meaning, the clause "in whose heart is my law," in their delineation of the believer. To all such persons we recommend the attentive perusal of Mr. Cooper's remarks on this part of his subject.

The Ninth Sermon, which is on Jer. viii. 20, "The harvest is past, the summer is ended, and we are not saved," affords another specimen of Mr. Cooper's judicious method of drawing general instruction from texts which have a particular and special import.

Sermon X. deduces from Rom. v. 19. a very clear and instructive statement of "the Fall and Recovery of Man." The correspondence between Adam and Christ, considered as the representative respectively of the whole human race and of true believers; the similarity, as to the law of communication, between the effects derived from each to their respective members,-guilt and corruption from the former, pardon and purity from the latter,-together with the pre-eminent advantages resulting from Christ's perfect obedience in regard to the number of

actual offences remitted to his spiritual seed, and their advancement to a state, not only of innocence, but of favour;-these fundamental articles of Christian faith, and the prac tical consequences attendant on a due reception of them, are unfolded with great plainness and scriptural simplicity. We consider the sermon an excellent compendium of the Gospel, and well calculated to build up its readers in the faith and practice of genuine Christianity.

The Eleventh Sermon is entitled, "The World and the Christian;" and is intended to point out generally what in the text (1 Pet. iv. 4, 5.) is expressed in particular of the first converts to Christianity, viz. the entire change with respect to the inward principles and the outward conduct, produced in all who become true Christians-the miscon ception and misrepresentation to which the change exposes them from the people of the world-and the judgment which convicts those who revile and oppose them on account of it. The genuine and natural effect of a cordial adoption of evangelical truths, and the contrariety and incompatibility of the spirit of the world and that of the Gospel, are here unfolded in a manner well adapted to promote self-inquiry in the professed disciples of Christ, and to warn those who calumniate his faithful servants of the guilt they incur by so doing.

The Twelfth Sermon contains an admirable view of "The Nature of Sin, Repentance, and Pardoning Mercy, as illustrated in the Parable of the Prodigal Son." We do not remember to have read a more copious or affecting exposition of this most instructive portion of our Saviour's discourses. In the prodigal's estrangement from his indulgent father, his impatience of salutary restraint, his headlong precipitation of himself into vicious indulgence, and his perseverance, for a time, in his wretched course, notwithstanding the distress, disgrace, and ruin

thority of God-his love of iniquity -the awful consequences of sin its hardening and enslaving nature. In the awakened consciousness, the self-accusing reflections, the humble yet fixed resolution of the prodigal, we see displayed the mixed emotions, heart-rending conflicts, and voluntary surrender of the true penitent; whilst the readiness of God to notice the first relentings of the contrite offender, to "receive him graciously and love him freely," is portrayed in the father's compassionate reception of his undeserving child.

In the Thirteenth Sermon, Mr. Cooper takes occasion, from a special caution given by St. Paul to Timothy (1 Tim. v. 22,) in the exercise of his ministry to point out and apply generally "the Danger of partaking of other Men's Sins." He justly remarks, that this caution is much more commonly necessary than we are apt to suspect, both on account of the great aggravation which our own sins receive from a

participation of those of others, and because of our liability so to partake of them, directly or indirectly, 1st, by actively encouraging others to the commission of sin; 2dly, by purposely opposing their progress in religion, by means of ridicule, mis. representation or threats; 3dly, by furnishing them with means and opportunities of sinning; 4thly, by exciting them to sin by our own example; and 5thly, by neglecting to use the authority we may possess, in order to prevent them from sinning.

"that day" so often oc the New Testament, th judgment is appropriately ed, he exposes in a most convincing manner the notions so commonly ente specting Divine mercy; that numbers, while the themselves suppliants for i more properly speaking, of justice. Who those ar not find mercy of the L day, he determines by she versely, what is the ch those who will. This can be expressed than in summary with which the closes.

"Such then are the person: find mercy of the Lord in that hope to find it, let us see that sons of this character. Let us trust in Jesus Christ alone for m 'whosoever trusteth in Him s confounded. Let us see that wh Him we hope for mercy, we fle since the goodness of God sho to repentance.' Let us see tha mercy to others: since 'biess

merciful, for they shall obtai p. 229.

In the Fifteenth Sermon, of the Holy Spirit, as a Com considered, from John xiv. Cooper first remarks, that fort which the Holy Spi nisters partakes of his own as He is Divine, a Spirit, t of Truth, the Spirit of H so the consolation He supernatural-spiritual, ha seat in the heart-agreeabl word of God which is truth and holy in its nature and t He then shews that, in dis his office, this Divine Ag removes the false gro comfort on which men rest, and then introduces solid peace and satisfaction abling them to believe in

the blessed hope set before them in the Gospel. The subject is naturally applied to the comforting of such as are under salutary convictions through the awakening influence of the Spirit of God on their hearts.

In the Sixteenth Sermon, the Declaration of Moses to the Israelites, Numb. xxxii. 2. is applied to the purpose of shewing generally the certainty of our sin finding us outthat impenitent offenders will inevitably, though not always speedily, reap the consequences of "their sin." The Seventeenth Sermon, entitled "The Wedding Garment," contains a scriptural and instructive explanation of Matt. xxii. 11-13. It abounds with judicious observations of the most plain and practical tendency. We entirely agree with Mr. Cooper in thinking the Wedding Garment emblematical of something which distinguishes the true Christian from the nominal professor, something which is not merely external, and is discernible by God only, viz. the state and disposition of the heart, as renewed by the Holy Spirit. And think this interpretation less liable to exception and misconstruction than those which understand, by the emblem in question, either faith simply or the imputed righteousness

we

of Christ.

sive holiness-are amply and usefully insisted on.

In giving the foregoing sketch of. the sermons which compose this volume, we have almost wholly abstained from making extracts; partly, from fear of extending this Review beyond its just limits-partly, because we really should have fell it difficult to select from any single sermon one part better suited than another to afford a specimen of its merits. We cannot, however, deny ourselves and our readers the pleasure of subjoining a few quotations, which may serve to point out some of what we consider the distinguishing qualities of Mr. Cooper's discourses.

1. Their tendency to promote personal religion.

"Is the way in which I am walking, the way of the world, the way of the multitude? Am I doing as others do? Am I

following their customs, and maxims, and fashions, acting on their principles, and led by their example? Or have I left this way? Am I no longer following the multitude in doing evil? Have I separated myself from them? Once, I was walking as others walk, in the broad way; have i now entered in at the strait gate? Once, I was swimming down the stream with the rest of the world; am I now turned about, and am I trying to swim against it? Am I sensible of the difficulty which I found, in first making this attempt? Am I conscious how much I had to struggle with from within and from without? Did my worldly friends and worldly interests oppose my entrance? Did my own corrupt heart resist my endeavours, and try to keep me back? Do I now find continual difficulty in following this narrow way! Do I perceive it to be a narrow way? and notwithstanding these things, do I really walk in it? Do I take God's word for my mands in all things? Do I live in constant rule? Do I humbly strive to obey his comdependence on his promises of help and strength? Relying on these promises, do I resist the motions of sin in my heart, as well as renounce the practice of it in my life? Do I habitually deny myself, my own corrupt desires, and evil inclinations? Do I daily take up my cross and follow Christ? Do I allow myself in nothing, which the

Bible and my conscience tell me is wrong? Would I rather suffer injury, or loss, than commit sin? Is my hope in heaven? Am I looking for happiness there, and not here? Do I trust in Jesus Christ, to give me this happiness and to prepare me for it? What says conscience to these questions? Does it say to us, Thou knowest nothing, feelest nothing, doest nothing of these things, which belong to the strait gate, and the narrow way? Thou art still in the broad road! O, listen to the faithful monitor! Remember the broad way is the way of destruction. Stay then no longer in it. Come out, and be separate. Strive to enter in at the strait gate. Strive, and you shall enter. The time past may suffice to have walked in the road of sin and death. Henceforth walk in the way of life, the way of pleasantness and peace. Do you hope that you are already in this way? Pray to the Lord to keep you in it. Strive earnestly to follow it. He that endureth unto the end shall be saved: but if any man draw back, my soul (saith the Lord) shall have no pleasure in him.' " pp. 44-46.

"Here then is a still further subject for personal inquiry. Do we thus adorn and glorify the gospel? Do we thus shew forth its power and excellence in our lives? Do we abound in faith, hope, and love, those pure and genuine fruits of true Christianity? If the Apostle were writing to us and enforcing the exercise of these Christian graces, could he justly say, as he said to the Thessalonians, 'even as Ye also do ? Let us endeavour to feel the importance of this inquiry. As Christians, we have not only our own salvation at stake, but the honour of our divine religion. We are required to uphold that honour; and to this end to let it be seen in our own conduct, that the doctrine which we hold is a doctrine according to godliness. We are required to be careful in maintaining good works,' to let our light shine before men,' to 'hold forth the word of life. Without such an agreement between our profession and our practice, far from glorifying the Gospel, we shall dishonour and disgrace it, and shall furnish occasion to those who are inclined to speak evil of it. Besides, if we are christians indeed, we shall anxiously desire that other persons should become so too. If we have ourselves tasted that the Lord is gracious, it will be one of the first wishes of our hearts to be instrumental in making others partakers of the like precious faith with

ourselves. We cannot but desire that the word of the Lord should have free course; that it should run and be glorified; that it should spread from heart to heart, from house to house, from place to place. There are probably some, possibly many indi viduals among our friends, our acquain. tance, and our neighbours, in whose spiri tual concerns we feel a lively interest; and for whose conversion and salvation we anxiously long. The Apostle's exhorta. tion in the text shews us, in this case, to what means we must primarily have recourse. We must pray for this blessed work. It is God only, who giveth the increase. It is the Spirit only, who can open the heart to receive, to understand, and to love the truth as it is in Jesus. There is no teacher like him; nor will any one learn to any real purpose, till he is thus taught of God. But in respect to this, as well as to every other gift from above, prayer is the appointed instrument for ob taining it. We must not omit, we must not cease to pray for those whose spiritual good we have at heart. In due time we may hope to reap, if we faint not. But to the efficacy of our prayers for them in secret, let us add also the benefit of our good example in their sight. Let it be our aim by a suitable, a consistent, and an irreproachable conduct to soften their prejudices, and to win them to Jesus Christ. Let them see in us a clear and a bright example of what religion really is; that so their mistakes respecting it may be corrected. Let them see, that it leads those who embrace it to be kind, cheerful, and contented; to be meek, patient, and industrious. Let them see that it enlivens the spirits, amends the tempers, and im proves the dispositions; that it makes persons orderly, and submissive, and faithful in discharging the duties of their station, and ready and disposed, so far as their means may extend, to every good work. In short, let them see in our example, that true religion is a reasonable and a happy thing; that while it elevates the af fections and purifies the heart, it makes its followers happier and better than all the rest of mankind. Thus shall we glorify the Word of the Lord, and shall be instru mental in spreading the savour of real Christianity." pp. 326–328.

2. The graphical delineation of character and feelings.

"Extreme want, and the prospect

of

being starved to death, at length brought the prodigal to his senses, humbled his pride, and led him to see and to own his guilt and misery. He came to himself." Hitherto he had been acting the part of a fool and a madman. Under the idea of pursuing his pleasures, he had been injuring and destroying himself. This truth he now discovered; and comparing his present, wretched state, with the happiness which he once enjoyed at home; nay, reflecting that the meanest servant in his father's house was plentifully supplied, had bread enough and to spare, while he, the once-favoured happy son, was ready to perish with hunger, he deeply felt and lament ed his folly and guilt. The remembrance of his father's kindness touched his heart; while the recollection of his own base ingratitude, filled him with remorse and shame. But in the midst of these distress. ing thoughts, a ray of hope broke in. The very remembrance of his father's kindness, which pierced him to the soul, yet raised an idea in his mind, that possibly he might yet receive him, and at least might save him from perishing. This idea, once raised, is cherished as his only hope. He says, I will arise and go to my father.' 'I will acknowledge my transgressions, I will confess my unworthiness. I cannot dare to ask that he will receive me as his son; but peradventure, he may put me among his hired servants.' And he arose and went. The way was long. He had come into a far country. He was ill provided for the journey, and would be forced to beg his bread on the road. As he drew nearer home,doubts and fears would greatly increase and agitate him. Shame would often be ready to stop him and turn him back. The dread of the ridicule which his present appearance would excite in those, who had known him in his better days, would often cause him to faulter by the wayAbove all, the apprehension of his father's just reproaches, the thoughts of his angry countenance, would at times fill him with dismay and terror. But still, if he go not forward, whither can he go? If his father, his father once so loving and so kind, will not receive him, who will receive him?Can it be possible that such a father should not receive him? These thoughts again revive his spirits: and with trembling steps, and an anxious heart he still pursues his journey." pp. 187-189.

3. The impressiveness with which solemn truths are inculcated.

"The day here meant is the day so frequently mentioned in Scripture; and in which we are all most deeply concerned. It is described by many different names, as 'the day of judgment,' the day of the Lord,' 'the last day,' the day of wrath,” the day in which God will judge the world.' In fact, it is that great and terrible day, when we shall all stand before the judgment-seat of Christ, to receive the awful sentence, which will for ever assign us to the habitation of unspeakable happiness or misery. It is that day in which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are therein, shall be burned up.' It is that day, in which the Lord Jesus shall be revealed from heaven in flaming fire, to take vengeance on them that know not God, and obey not the Gospel; and to be glorified in his saints, and admired in all them that believe :'—that day in which he will descend from heaven with a shout, with the voice of the arch-angel, and the trump of God,' and will sit on the throne of his glory, and before Him shall be gathered all nations:'-that day in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life, and they that have done evil to the resurrection of damnation.' A day thus awfully distinguished; a day, on which events thus infinitely momentous are dependant; a day, which will be to every one of us the end of time, and the beginning of eternity, may with reason be justly called that day: for it is a day which ought to be deeply fixed on our minds, and ever uppermost in our thoughts. Such is the day here meant; a day, which is fast approaching; which every hour brings nearer; and of which no wit, nor wisdom, nor power of ours can prevent or delay the coming. In that day then what will be our only consolation and security? The text reminds us, to find mercy of the Lord.' pp. 215-217.

4. The forcible use of simple argumentation.

"In the first place, the perfections of God absolutely forbid that sin should go unpunished. God is present at all times and in every place. He filleth all in all. Nothing therefore can be hidden from him. No sin, however secretly committed, or studiously concealed, is unseen by himHe is also perfect in knowledge, and knoweth