from every imputation cast upon them.

Much weight is added to these views, as they respect the American Episcopacy, by the personal character of our author himself. It would take us too long, particularly in the outset, to abstract any large portion of all we find recorded to his honour as a man, a pastor, and a bishop. His death, at the early age of forty-one, in 1817, has been indeed most severely felt by the American church. His example as a man, his activity as a pastor, his influence and authority as a bishop, seem to have been equally eminent and beneficial. The seeds of Divine grace appear to have been early implanted in his mind; and the high station to which he finally rose was clearly the wellearned meed of faithful services as a good parish priest-an indefatigable instructor and comforter of young and old, rich and poor-a most devout and zealous performer of all liturgical services, which he held in the very first rank of Christian privileges, and a powerful, affection ate, and inexhaustible preacher of scriptural truth. If he has left his equal behind him in these respects, and we have no small assurance that this is the case, we can only say that the American Episcopacy stands high as an example to the world and if the very plain and unadorned tale in a funeral sermon, which closes these two volumes, be, as we conclude it is, just, we must add, that such a character, in faith and humility, in charity and zeal, approaches very near to the genuine apostolical model; and that his is the praise the highest that can be given to one in his sacred and exalted station-of having conformed in heart and spirit to the Apostolical precept, "Meditate upon these things; GIVE THYSELF WHOLLY TO THEM; that thy profiting may appear unto all."

The sermons which we have undertaken to review, will be made, in point of doctrine, to speak for

themselves. We shall say thus much of them, in limine, on other points, that they lie under that common disadvantage always belonging to posthumous publications, not intended to meet the public eye, and more especially as composed for that parochial instruction which their author rendered compatible with episcopal engagements; sometimes, of course, prepared in much haste; and always under the impression, that polish of style, and accuracy of arrangement, should not be the first object with him who would win souls to Christ, and edify the church. Indeed, we must say, on a fair review of the whole, that we do not think these qualities of style and arrangement were ever within the preacher's grasp, even in his more elaborate performances. A silvery eloquence runs through the whole texture of these sermons, which does not quite savour of the Augustan age; or, if it be golden, it is rather the gold of St. Chrysostom the golden-mouthed, than either of Cicero or Demosthenes, of Taylor or of Barrow. We should suppose Bishop Dehon to have been a great reader of the ancient fathers, whose exuberant flow of rich fancy he often prettily imitates. Nor should we imagine him to have been unacquainted with the diffusive periods of more modern schools-those of a Massillon, a Bourdaloue, or even a Saurin.

Perhaps we may most appropriately regard Bishop Dehon, as affording us a specimen of the pure native American genius. Like his own compatriot forests and mountains, gigantic rivers, and thundering cataracts, amongst which he was born, and lived, and died, his mind seems to have been developed on a large and impressive scale, but without exhibiting that felicitous collocation of parts, often the joint effect of nature and of art, which we at once characterise as belonging to the sublime and the beau tiful.

The sermons are partly ratiocinative, partly declamatory, (we use the word in its scholastic sense), or rather a mixture of both, always sufficient to command attention, and often strongly to seize the imagination and affect the heart. They shew their author to have been thoroughly convinced of the truth of his principles; and they force into a strong and vivid reality before us the sublime doctrines on which he delights to dwell. They are remarkable for a ready use and application of scriptural expression, which always gives great dignity and power to language. Their leading characteristics are a careful dissection, just defence, and animated delineation of the great doctrines and mysteries of our most holy faith; and we can readily believe, that the composer of such discourses held in the very first rank of religious duty the performance of those services which he so ably upholds and so richly illustrates. His addresses are much more eminent in these particulars, than as tending to illustrate points of practice, or to rouse the conscience of slumbering sinners to a sense of the importance of religion in general. He addresses his hearers, almost exclusively, as true believers; and the mildness, moderation, charity, and, we may add, purity of his own mind, seem to have rendered bim not a very efficient or pointed monitor to less excellent spirits; more particularly in respect to the numberless deceptions which men daily practise upon themselves, while they are vainly building upon privileges in which in truth, through their own fault, they have neither part nor lot. But we are anticipating what we wish to result from our survey of the sermons themselves, which exhibit the full spirit and bearing of the author's mind, whilst ranging in the congenial and inex haustible variety of scriptural doctrine and liturgical devotion.

The work may, for convenience,

be divided into three parts, and each part into several masses, compartments, or distinct treatises, as will appear from the following analysis:-The first part, embrac ing half of the first volume, contains sermons on the Scriptures; on Religious Ordinances; on Baptism and the Lord's Supper; on the Sabbath; on the Sanctuary; on the Liturgy; on Psalmody; and on Public Instruction. The second part contains sermons on Christmas Day; on the Circumcision, New-Year's Day, the Epiphany, the Temptation; on Repentance, the Passion, and on Good Friday. The third part contains Miscellaneous Sermons, making the whole number ninety. " ON

The first two sermons, THE SCRIPTURES," give us, from 2 Tim. iii. 16, 17, 1. The inspiration; 2. The completeness; 3. The end or use of the sacred writings.-The preacher's view of the inspiration of the Scriptures is solid and rational. The holy penmen wrote, he observes, "by the incitement, under the superintendence, and with the assistance, whenever it was needed, of the Spirit of God." His proofs of this position are strongly and eloquently given. We select the following, from "the connexion and agreement" of the sacred volume :—

"That so many writers, in so many and distant ages, many of them without any knowledge of each other, should have written divers books, every one connected with the rest, and all tending, with wonderful combination, to introduce, unfold, and establish one grand, supernatural system of religious truth, would, were it admited as true, be a wonder, hardly surpassed by the Atheist's formation of a world by the fortuitous concurrence of atoms. Though many hands be discernible in the sacred volume, there is evidently but one Mind. It is the work of that Being, who, by the gradual production of six successive days, completed the beautiful fabric and furniture of nature, and who, by adding revelation to revelation according to the counsel of his will, has raised, in the moral world, this stu

pendous monument of his wisdom and mercy. We see one spirit pervading the whole. It is the design of one Master, accomplished by many servants, Every book is perfect as a part; and all together form, if I may be allowed the figure, one temple of truth and salvation, into which the mind that enters with sanctified affections feels sensible of the presence of the Deity." Vol. I, pp. 6, 7.

The difficulties attending any other supposition are admirably stated; as is also the completeness of the sacred volume.

"Its instructions are not complicate, but plain and explicit, adapted to every capacity. They are not arbitrary, but grounded upon the eternal distinction of things, and commend themselves to reason as soon as they are understood. They are not grievous in the practice of them; for they are made easy to the obedient heart, by the Spirit which ever uccompanies them, and are productive of internal satisfaction and peace. They cannot mislead us, nor need any addi tion to their authority or certainty, for they came from God." Vol. I. p. 16.

In the following sermon, on the end or use of the sacred writings,a subject, of course, anticipated in speaking of their completeness; for what is their completeness but in reference to the use designed? the ever accompanying aids of Divine grace, in the reading of the word, are strongly dwelt upon and reiterated as the prime channel of their utility to the heart.

"We are told, you know, that we must be born again in order to the knowledge and enjoyment of the kingdom of God. It is through the instrumentality of the Scriptures that this regeneration is accomplished. They are the seed of this new birth. God's Spirit always accompanying them as his institution, they are effectual in the heart of every one who reads them with the dispositions they require, to enlighten his mind and reform his heart, to bring him 'out of darkness into God's marvellous light,' and to turn him from the power of satan unto God.' In Christ Jesus,' says St. Paul, to the Corinthians, I have begotten you through the Gospel.' Of his own will,' says St. James, begat he us by

the word of truth, that we should be a kind of first-fruits of his creatures.' We are born again,' says St. Peter, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever and ever.' Our regeneration, like all our blessings, is solely and entirely from God; but it is wrought and perfected through the instrumentality of his word." Vol. I. p. 24.

For our first recovery from a lost state, for our sanctification, for our growth in grace, for our full and final comfort;-for these ends the word of God is given to man.

"Its precious promises, and the glorious prospects which it opens, rejoice the heart, and enable the human pilgrim to pass on his way, wet, perhaps, with many a shower, and afflicted with the apprehension of many a danger, but happy in the hope that his sins will be forgiven, and that his pilgrimage will terminate in a rest from his cares, and an enjoyment of immortal felicity." Vol. I. p. 26.

This useful and interesting sermon terminates with some just remarks on the too frequent neglect of the Scriptures; and on the necessity of duly applying their benefits, by the most devout study, to the heart; and of seriously asking ourselves, whether the end of God's instructions is accomplished in us. These two sermons afford a rich specimen of the author's powers of reasoning and appeal, no less than of his piety and orthodoxy; and we doubt not, had his finishing hand been put to them, that they would have stood high amongst the best general summaries of the intent and excellence of the Scriptures.

Our next department, in this first part, contains sermons to the end of the eleventh. After defending RELIGIOUS ORDINANCES in general in the third, the author proceeds to five consecutive dissertations on BAPTISM. These respectively embrace the inquiries why persons should be baptised; when they should be baptized; how, by whom, and where they should be baptised; the whole being prefac

ed with the following catalogue of persons who entertain false notions of this sacred ordinance.

"There are many who consider it as nothing more than a decent formality

of the Christian world. Others view it as of so tremendous and exclusive a nature, that a large part of car race, and that the most innocent part, are incapable of receiving it. Others seem to think it the mysterious charm which does all that needs to be done for their salvation, leaving them to advance towards heaven on the wings of incon

sideration, through the polluted paths of vice and folly. And of those upon whom the ordinance hath been bestowed, the number, it is to be feared, is comparatively small, who preserve an adequate sense of the magnitude of the benefits it conveys to them, or of the sacredness of the obligations it devolves upon them." Vol. I. pp. 58, 59.

In compositions of the present nature, we are not always so happy as to find definitions critically accurate, upon a subject which it has been the effect of modern controversy to render one of considerable nicety, and on which the generality of theological readers have already made up their minds, and are too apt to misunderstand or underrate the opinion of their neighbours. Bishop Dehon, upon first inquiring why mankind should be baptised, in the most forcible manner insists on the authority of this Divine ordinance, from our Lord's appointment; and then on the benefits to be derived from it, under the three beads afforded us by our Church Catechism-"Whereby we are made members of Christ, children of God, aud inheritors of the kingdom of heaven." The first of these benefits he thus describes :

"We are by baptism made members of Christ; that is, united to him; made parts of the body of which he is the Head; and so long as we continue living members of the same, we partake of his life, of his care, and of his glory. For, saith the Apostle, the church is his body; and baptism,' as it is expressed with much precision in the Twenty-seventh Article, is not only a sign of profession, and mark of difference, whereby

Christian men are discerned from others that be not christened; but it is also a sign of regeneration, or new birth, whereby, as by an instrument, they into the church.' that receive baptism rightly are grafted

"In this union with the church, we become entitled to its instruction and

prayers; to a participation of that light with which God hath illumined it; to access to the fountains of living water it; to the bread of life which is prowhich are set open to the members of vided for our sustenance at its holy

table, and to the aids of the Spirit which proceedeth from the Father and the Son. For from the Head all the being knit together by joints and bands, body hath nourishment ministered, and increaseth with the increase of God. It is on account of the inestimable value of this union with Christ, that we are instructed, whenever baptism is conferred upon any one, with one accord' to give thanks to Almighty God, that it hath pleased him to regenerate' such person, and graft him into the body of Christ's church."" Vol. I. pp. 62, 63.

Next, of adoption, or being made the children of God, he says,—

"By the precious blood of the Son [of God] he is freed from the guilt, and, by the purifying influences of his Spirit, is cleansed from the dominion of sin; and

in baptism receives, as it were, in symbol, this inestimable grace, being washed in its waters from the stain of the original transgression, and all past offences, and blessed with the gift of the Holy Ghost. 'Arise,' said Ananias to the converted Paul, be baptised and wash away thy sins, calling upon the name of the Lord."" Vol. I. p. 63.

Further, he adds, in reference to the third benefit, that it is the title and pledge, to those who truly receive it, of immortality and eternal

life.

In removing objections, he repels the infidelity which distrusts its efficacy, from the apparent slenderness of the means. "If the prophet," he well quotes, "had bid thee do some great thing, wouldst thou not have done it? How much rather when he saith to thee, Wash, and be clean?" After which he proceeds, in answer to another ob

jection of "a more melancholy aspect:"

« How is it possible, it may be asked, if baptism is thus efficacious, that so many who have received it are destitute of all faith, and live in trespasses and sins? We are obliged to concede the truth of the afflicting fact; but this, with some qualifications. There are persons, and, blessed be God, the number of them is not small, in whom the seeds which were sown in the infancy of their new life, after having been choked for years by weeds, which have had their growth and withered, do spring up and produce their proper fruits, holiness and everlasting life. This is, doubtless, many times the result of the mercies which were sealed to them in baptism; for though man may depart from his stipulations, the gifts and calling of God are without repentance. It must, however, be confessed, that there are many who have tasted of the heavenly gift, and been made partakers of the Holy Ghost, that seem to fall away, and go on still in iniquity, and die, as well as live, without God or holiness. But this only teaches us, that there is nothing irresistible in the moral operations of God; that the covenant of his grace and mercy, in Christ Jesus, is conditional; and that, in the performance of the conditions, we are left perfectly free. Will it be said, that on such persons remains

the burthen of the original guilt of their nature? No. From this, in their bap tism, they were entirely delivered; they perish by their own transgressions. Will it be said, that to them the Holy Spirit was not given? No. It hath moved many times in the heart of every one of them. It hath often called to them, and in a tone of anxious concern, This is the way, walk ye in it, when they have turned to the right hand, and when they

have turned to the left.' But its move.

ments they have stifled; to its voice they have been like the deaf adder that stoppeth her ears;' they have resisted, and grieved it, and turned it away. Will it be said, then, that for them was proffered no glorious inheritance? No. Heaven was within their reach. And it is this which, in the day of retribution, will aggravate their con

demnation, and vindicate the justice of their Judge, that when a title to the joys and honours of God's kingdom, was put into their hands, they preferred the dominion and pleasures of siu? The

objection does not affect the doctrine which has been delivered concerning this important ordinance. It teaches us, rather, when God hath, in baptism, lifted us from the mire, and set our feet upon a rock, and ordered our goings, to take heed lest we fall." Vol. I. pp. 66, 67.

We quote this passage at full length, to put our readers in entire possession of the preacher's views on this important subject, rather than with any design of examining or pronouncing our own judg ment upon it. The Bishop clearly gives no countenance whatever to those statements which make baptismal regeneration to stand for true and effectual conversion of the heart to God. This may or may

not follow after the administration of the rite. He even doubts whether the seed of faith and holiOn the other hand, he most strongness be then implanted. (p. 72.) ly asserts, in agreement with the approved sentence of the church, and its best writers in all ages, that baptism implies a change of state; a provisional" admission to all covenant, which we could have no those privileges of the Christian right to expect, or even to ask at