POETRY. For the Christian Observer. TRANSLATION OF THE DIES IRÆ. On that great, that awful day, Of what thou hast borne for me; Shall not mercy vast and free Or who shall look on Thee and live? com For the Christian Observer. THE following Hymn was posed by the late highly respected Dr. Middleton, Bishop of Calcutta, and was always sung on New-Year's Day by his desire. As o'er the past my memory strays, The world and worldly things beloved Yet, Holy Father! wild despair Chase from my labouring breast; Thy grace it is which prompts the prayer, That grace can do the rest. My life's brief remnant all be thine! And when thy sure decree Bids me this fleeting breath resign, O speed my soul to Thee! REVIEW OF NEW PUBLICATIONS. Sermons on the Principal Events and Truths of Redemption; to which are annexed, An Address and Dissertation on the State of the Departed, and the Descent of Christ into Hell. By J. H. 1.0BART, D. D. Bishop of the Episcopal Church in the State of New York; Professor of Pastoral Theology and Pulpit Eloquence in the general Theological Seminary; and Rector of Trinity Church, and St. Paul's and St. John's Chapels, New York. 2 vols. 8vo. London. 1824. 11. ls. We have already had an opportunity, in former Numbers, of offering the right hand of fellowship to our with the dogmas of heathenism, with the boasted discoveries of phi losophers, with the strange mistakes of infidels, and the nothings of sceptics; not to add, because we scarcely know where to put them, the jargon of Popery, and the errors and miscriticisms of Socinianism; and we say in the comparison, how precious a deposit are such volumes as these! We find here in broad and legible characters a recognition of God the Creator, Christ the Atoner, and the Spirit the Sanctifier; of the guilt of the sinner, the need of re pentance, the nature of holiness, the comforts of religion, the hopes of the godly, the glories of the redeemed, an eternity of blessedness, and the terrors which await the finally impenitent. And can we read such a mass of important doctrine, so plainly, so seriously, so affectionately and unaffectedly delivered with every recomendation of good language, and a good understanding, and not say, Happy are the people who are so instructed? And happy were the world, could we hope that every quarter of it was made to hear and know, through such channels, the joyful sound of the Gospel, and to seek what further might be learned in the sacred sources to which exclusively it refers us. Transatlantic Christian brethren of God. We contrast their writings and fellow-churchmen; and we must own it to be a matter of some regret to us, that we have been by circumstances so long prevented so long prevented from adding the respected name of Bishop Hobart to those of Bishop Dehon, Bishop Chase, and other eminent heads or members of the Episcopal church in America, as well as those of President Dwight, and other writers of the Presbyterian or other Christian communities. This attention we feel to be most especially due to those eminent lights of the Episcopal church abroad, who maintain the unity and identity of that so long and happily established amongst our. selves at home. And Bishop Hobart, who has personally visited our own shores, who has worshipped at our altars, has assisted at some of our Societies, has joined with us in every edifying habit of Christian communion, and has not been backward to accept at our hands, for his infant church, that brotherly assistance which at once blesses him who gives and him who receives, may surely now, with all cordiality, as well as all propriety be greeted back to his own country with every honest and affectionate wish on our own part; be remembered with the feelings of private as well as public regard, and be read by us in the volumes which he has left for our instruction, as if "being departed, he yet spake with us." We cannot indeed forbear the mention of two most interesting views in which the present volumes meet our regards. First, it is a contemplation of no mean value, that, on the most general grounds, such sincere and plenary admissions and defences of doctrines, founded exclusively on scriptural authority, should be at large in the world. We rejoice, that in positions so remote from our own, so widely influential, and so little chargeable with temptations to self-interest, honest and able men should be found taking their ground on the revealed word We have still, however, another ground of deep interest in volumes like the present; that they actually convey these doctrines in the very order, and according to the known and endeared formularies of our own episcopal and apostolical church. We require not indeed that exclusive attention, which might defeat its own purpose, to the "dies fasti" of our church, as if it were necessary to legitimatise every sermon by assur ing us it was or might be preached on the Sunday next.before Easter, or the second Sunday after Easter. But we have no objection, on the contrary we much approve, that the first volume, and part of the second should have been so arranged as to constitute a sabbatical calendar for our whole ecclesiastical year, commencing with Advent Sunday. On general principles, this circumstance, added to the orthodox nature of the matter so arranged, appears to us, as members of the Church of England, in a most advantageous light. We admire, with no stupid gaze, that, on the immense continent of America, the very forms, the very language, the liturgy, the articles, the homilies, of our own church are setting their foot, are planting their standard, are learning to expatiate in a new and most ample field, and, if we may still accumulate metaphors, striking their roots in a soil beyond all others, perhaps, now known, prolific and deep, and promising most abundant returns. Whence can we say it is, though without boasting, but of the singular providence of God, that Protestantism, and the very Protestantism of the Church of England, should be spreading abroad to the east, and the west, to the north, and the south, with such rapid advances; and that, looking back as we do to the most remote and authoritative ages without fear, for the warrant of our formularies and our ecclesiastical order, we can also look around for their continuance to this day, and far and near for their rapid and auspicious diffusion? Does it not afford us some warrant even for looking forward to still greater advances; considering, however, every precise and exact church model as an instrument merely for promoting the ultimate design of all the faithful sons of the church, the diffusion of true Christianity and a Christian spirit in every nation, and in every heart, throughout the world. We have already remarked, what our present honest warmth will excuse us for repeating, that we can anticipate no further enmity, either in spirit or practice, with the American population, so far as the true principles of the United Church of England and Ireland and the Protestant Episcopal Church of America shall diffuse their genuine and sanative influence. Indeed, let the Protestant church at large do her duty, and take her legitimate stand of intelligence and spirituality; let this intelligence and spirituality pervade the immense tracts of North America, from Canada, to Florida, from New York, to the Illinois; and we shall hear of a corresponding cordiality, in the hearts of Christians so formed, towards her who still would cherish a mother's affection, if not a mother's right. Her Transatlantic descendants will not be backward to look up to her with respect, nor even too independent to apply to her for some assistance, towards those social as well as religious institutions on which centuries have taught the elder state how much of the grace and charm of civilised life intimately depends. If we have still another word to say in reference to the identity of the Protestant Episcopal Church in America with that established, (and long may it flourish in spirit as well as name!) in England and Ireland, it is, that even the diversities, as well as unities and agreement of doctrine and faith, seem to exist in these respective churches at home and abroad. It has been our misfortune to differ with respect to some statements, involving points closely connected with Christian faith and Christian experience, with some very respectable, able, and, we are persuaded, wellmeaning writers of our church at home. Neither the writers in question nor ourselves have been always thoroughly able to settle the point of precedency upon the use of the terms orthodox, and heterodox, high-church and low-church. It has certainly been our unaffected wish to claim the title of orthodox, and also of high-church, (in its proper sense, or rather, we would say true church) in the fullest manner; though, perhaps not quite so exclusively as some others have done to whom we might allude. We have again and again continued to try our claims on these points by an appeal to the most approved authorities and nursing fathers of the English Church, from Cranmer down to Hooker; whilst, on the other hand, we have been as willing to concede to others, not feeling within certain limits exactly like ourselves, that a silent change has grown up in the church, taking its date from persons and periods subsequent to those just mentioned; a change, introducing a view of the Christian system, which has likewise the weight of celebrated names on its side, although it has led, in our judgment, to something like a departure from primitive and scriptural simplicity. A standard, in our apprehension rather lower, has been assumed, in some points both of faith and practice, to which its assertors have been, nevertheless, fond of exclusively appropriating the terms of orthodox and high-church; and, this, with no exclusive claim whatever, that we have been able to discover, to those titles except a view proportionably higher of the ceremonial and technical polity of the church, as pared with a mitigated view of the essential and vital parts of Christianity. It is useless to conceal that very excellent persons, equally united with and interested in the established religion of this country, are divided upon these points. We hope of such persons that the division may be lessening every day; and whatever may be the case in theory, of this we are sure that, in practice, good men on all sides are anxious for conciliation, so far as it may be obtained without a sacrifice of principle. Still, however, ground may remain, for those who are the enemies of both, to say and to exult in saying that the Church of England is actually divided into two parties at this present moment, by these unhappy differences in opinion. Our present reason for mentioning the circumstance, is, that the very same difference of opinion, or of state com ment, or of feeling, or whatever it may be called, which exists in our church at home, as if to prove the identity we speak of (not certainly the most pleasing feature of that identity), seems to exist also in the sister church in America. Let not, therefore, our worthy author, whose sermons we are about to notice, complain, if we give our judgment on topics which occasionally meet us in his pages, as freely as though we were at home; whilst we shall with equal readiness own the value of his truly Christian labours, and hail his volumes, on the whole, as a valuable addition to the stores of Protestantism at home and abroad, amidst a world of heresy, infidelity, popery, and irreligion. Our allusion to this topic will not be thought irrelevant to the present occasion, when we find, in the preface of the respected bishop himself, the following passage, indicating his own sense of the differences in question, and challenging an inquiry into his own sermons, as we conceive, upon these very grounds; and that in behalf, as it would seem, of the great body of the bishops and clergy of the Protestant Episcopal Church in the United States of America. The Bishop informs us,as his apology for the present publication, that 'On his arrival in England, he found that, in various publications, some of them ed against the great body of the bishops extensively circulated, the charge is allegand clergy of the Protestant Episcopal Church in the United States of America, of not faithfully inculcating the distinguishing doctrines of the Gospel; and the author is ranked by name among those who are represented as thus neglecting the great essentials of religion, and insisting chiefly on its mere externals. charge, as it respects his brethren, he has "While he disclaims the justice of the felt it his duty, being thus publicly and particularly implicated, to vindicate himself from one of the most serious imputations which can be urged against a Christian minister. And to this course he was also prompted by an earnest desire, that, as a Bishop of the American Episcopal Church, he should not appear to have departed from the doctrines of the venerable Church of England to whom that Church is indebted, under God, for her first foundation, and for a long continuance of nursing care and protection. The most effectual mode of accomplishing these objects, he conceived, would be the publication of sermons which, in the course of his duty as a parochial minister, he preached to the congregations of which he has the charge." vol. I. pp. iv, v. So called to the field, not of battle but of calm and friendly inquiry, we proceed to the faithful discharge of our office, by repeating, first, that the sermons are in sequence with the ecclesiastical calendar, as far as to the middle of the second volume: and we may perhaps do the best justice to the pious and orthodox views of the preacher on this point, by dividing them into their respective seasons; beginning with the first series of sermons upon Advent and Christmas. It would have been impossible to have chosen a more appropriate series of texts for six several sermons, applicable to our services and recollections at this sacred season, than those which our author has selected; namely, Rom. xiii. 12; Luke xii. 46; Haggai ii. 6-9; Isaiah xl. 9; Luke i. 68, 69; 1 Peter ii. 20. In the course of these sermons, founded on such appropriate and interesting texts, but which we cannot analyse particularly, we find a very large portion of animated appeal to Christians on the obligations brought upon them by the greatest of all events which ever happened upon our globe. We find that event pourtrayed in the most vivid colours. Its approach, its arrival, its fitness as to time, and its appropriateness to the wants and condition of fallen man, its consequences in the present world, and its results throughout eternity-with the infinite importance of drawing off our minds from any other object of pursuit or desire, to contemplate Him who was the desire of all na tions are all topics which with many more receive a large measure of attention from the Right Reverend preacher. We select the following extract from the Tidings to Zion, as we think it a very fair spe cimen of that flowing and ardent style which is, perhaps, one of the characteristics of pulpit eloquence in America, or which is, at least, indicative of the free-born spirit of that rising, powerful, and independent nation. "Behold your God. Behold him in all those exalted offices which he sustains towards you. "Behold him, pourtrayed by the prophets that announced his advent as the heavenly Instructor; anointed to preach good tidings to the meek, to bind up the broken hearted, and to comfort them that mourn, as the day-spring from on high, giving light to them that sit in dark ness and our feet in thadow of death, and guiding the way of peace.' 6 "Behold him, the great High Priest and Intercessor, who, after he was wounded for our transgressions, and bruised for our iniquities,' 'ascended up on high, leading captivity captive, and giving gifts to men," opening that fountain for sin and uncleanness,' in which the guilty sons of men may wash and be clean.' "Behold him, as the almighty King and Captain of your salvation, whose throne is for ever and ever; the sceptre of whose kingdom is a right sceptre,' of the incrcase of whose government there shall be no end;' in whose days Judah shall be saved, and Israel dwell safely;' and in whose almighty name 'the Gentiles shall trust.' "Behold him, as the almighty Judge who is to come clothed with the fierceness of the lion of the tribe of Judah,' to 'purify, as a refiner's fire, the sons of Levi; throughly to purge his floor, to gather his wheat into the garner, but to burn up the chaff with unquenchable fire.' "Behold him in all these glorious wisdom, blotting out your trangressions, offices, enlightening you with celestial ruling you in righteousness, subduing your enemies; and finally, bringing his reward with him, to render to every man accordthe submission, how deep the reverence, ing as his work shall be.' How profound and how lively the gratitude, with which you shall hail the advent of him who, as your God, is to redeem you from all your enemies, and to visit you with an everlasting salvation. "Behold your God. "Behold him, ye who reject his divine mission; ye who scoff at the mystery of his incarnation; ye who contemn his mercy, and resist his grace; ye who deride the expectation of his coming. The day will come when you must behold him; but, alas! when it will not be in your power to accept that mercy, and to profit by that grace which you now contemn; and when the view of your Saviour, no longer encircled with the radiance of mercy, but |