ECCLESIASTICAL PREFERMENTS. Two of our venerable prelates, the Bishops of Winchester and Bristol, have expired within the last few weeks. The former is succeeded in his diocese by the Bishop of Lincoln, and the latter by the Rev. John Kaye, D. D. Master of Christ College, Cambridge, and Regins Professor of Divinity in that University. The Rev. Richard Mant, D. D. (Domestic Chaplain to the Abp. of Canterbury,) to the Bishoprick of Killaloe. Rev. R. Hodgson, D. D. (late Dean of Chester), to the Deanery of Carlisle. Rev. P. Vaughan, D. D. to the Deanery of Chester. Rev. John Harwood, A.M. Sherbourne St. John V. Wilts. Hon. and Rev. Wm. Eden, son of Lord Henly, Beakesbourn V. and Harblesdown R. Kent, Rev W. Colby, Clippesby R. Norfolk, Rev. Samuel D'Oyley Peshall, Morton Bagot R. Warwickshire. Rev. D. Williams, A. M. Bleadon R. Somerset. Rev. John Hodgkin, Northmolton V. Devonshire. Rev. K. Peck, Ightfield R Shropshire. Rev. Charles Crane, D. D. of Paddington, Perpetual Curacy, Middlesex. Rev. W. S. Rufford, M. A. of Christ Church, Oxford, Binton R. Warwicksh, Rev. W. Forge, M. A. King's Stanley R. Gloucestershire. Rev. W. Vernon, B. A. Hanbury R. Worcestershire. Rev. F. Wrangham, M. A. F. R. S. Thorpbasset R. near Malton, Yorkshire. Rev. Frederick Charles Spencer, M.A. Wheatfield R. Oxon. Rev. Thomas Pearce, to the Perpetual Cure of Tywardreath, Cornwall. Rev. F. Wm. Bayley (of St. John's V. Margate), to be Chaplain of the House of Commons. Rev.E Lyc,A.B. Raunds V.Northamp. Rev. Francis Bickley Astley, M. A. Bishopstrow R. Wilts. Rev. H. Pottinger, Compton V. Berks. Rev. E. Law, nephew to the Lord Bishop of Chester, to be Chaplain to the British Factory at St. Petersburg. Rev. C. J. Blomfield, St. Botolph R. Bishopsgate, vice Dr. Mant, promoted to the Bishoprick of Killaloe. Rev. E. Northey, Great Ilsley, Berks. Rev. Thomas Gardner, A. M. Willen V. Berks. Rev. Wm. Verelst, Grayingham V. in Lincolnshire. Rev. A. W. Roberts, M. A. Burghsted Parva R. near Billericay, Essex. Rev. John Briggs, M. A. St. Peter's V. St. Alban's. Rev. Richard Baker, son of Sir Robert Baker, Chief Magistrate of Bowstreet, Chaplain to the British Residents at Hamburgh. Rev. W. Harrison (Vicar of Fareham), Prebend in Winchester Cathedral, vice Rev. F. Iremonger. Rev.J.Hooper, Stowell R. Somersetsh. Rev. R. Marks, Great Missenden V. Bucks. Rev. C. F. Bampfylde, LL. B. (Rector of Hemington and Hardington) Dunkerton R. near Bath. Rev. T. O. Bartlett (Rector of Swanage) Sutton Montagu R. Somerset. Rev. T. F. Green, Gravely with Chisfield R. Herts. Rev. W. Killett, Kenninghall V. Norf. Rev. Dr. Gabell (Head Master of Winchester College) Binfield R. Berks. Rev. Dr. Moysey (Rector of Walcot) Archdeacon of Bath. Rev. Mr. Baker, Minister of Christ Church, Bath. Rev. R. H. Froude, M. A. (Rector of Dattington, Devon), Archde. of Totnes. Rev. Hugh Williams, M. A. (Scholar of Jesus College, Oxford), Rhosilly R. Glamorganshire. ANSWERS TO CORRESPONDENTS. A.; BENEVOLUS; and X. Y.; are under consideration. A Layman's papers are left at the Publisher's, as requested. F. H. did not mention whether the Letter which he sent us for insertion was an unpublished one. We are sorry to have "tantalized" J. S. with our extracts from Cellerier's Sermons" in an unknown tongue;" but perhaps he will be satisfied with the following reasons for not translating those extracts. In the first place, we concluded, that a large portion of our readers were acquainted with French, and that those who were not could readily find a friend at hand who would supply their deficiency. It is not, we believe, the usual practice of Literary Journals to translate French extracts. We also thought that an occasional admixture of this kind furnishes an agreeable variety to the general reader. We were further of opinion, that for young persons especially, it is desirable occasionally to present passages of a salutary and religious tendency, in a language which they are but too much accustomed to see employed as a vehicle for very different sentiments. To all which we should add, that the style and manner of French sermons is so different from English ones, that it is hardly fair to an anthor to convey his ideas in a mere translation. We will, however, take care in future to trespass as little as possible on the patience of those who are placed in the predicament of our correspondent. THE CHRISTIAN OBSERVER. No. 224.] AUGUST, 1820. [No. 8. Vol. XIX. RELIGIOUS COMMUNICATIONS. To the Editor of the Christian Observer. MONG the duties incumbent upon the Christian minister, there is no one more important than that of exhibiting the mediatorial office of the Divine Author of our religion plainly and explicitly to his congregation. To do this, is to preach Christ; for it is then shewn, that His infinite merits and propitiatory sacrifice are the sole causes of our acceptance with God, of our deliverance from the power and condemnation of sin, and of the gift of the Holy Spirit, which enables us to call God our Father, and gradually conforms us to the image of his Son. Those bright ornaments of our church, who, to the humble and teachable spirit so necessary for the right understand ing of divine truth, added a deep and critical knowledge of the holy Scriptures, were ever foremost to proclaim Christ as the end of the law for righteousness to all them that believe;" and men of piety in all ages, however abun. dantly they may have laboured in the vineyard of their Divine Lord, have with self-renouncing zeal laid their works and holiness at the foot of their Saviour's Cross, and acknowledged that their only hope of salvation was through his meritorious sacrifice. So strongly do the Scriptures testify of Jesus, that even heresiarchs, whose doctrines, if received, would sap the foundations of the Christian's hope, generally promulgate their unscriptural theories under the sanction of his name. It is one of the happiest features CHRIST. OBSERV. No, 224. of the age and country in which we live, that the Gospel, as delivered by our Saviour, is widely promulgated. But while I would devoutly thank God for the religious knowledge which it pleases him to diffuse over our country, I would venture to point out what I cannot but consider as important defects in the preaching of many, who, I feel confident, are desirous to exhibit Christ as the Way, the Truth, and the Life. It is necessary for the investigation of this subject, to touch upon the errors even of well-meaning persons, as the reader will the more readily perceive what it is to preach Christ, if we first consider what it is not. I am far from denying that a religious instructor, though falling into some of the errors which I am about to enumerate, may yet in the main build upon the right foundation; but in proportion as his discourses fail of being scriptural, he fails of preaching Christ, who is essentially truth. In the first place, it is not uncommon to hear ministers earnestly recommend the Saviour to their congregations, and speak in the strongest language of his excellencies, and yet exhibit great deficiency in endeavouring to impress the minds of their people with that sense of their own individual sin and helplessness, which alone can make a Redeemer valuable, and without duly insisting upon repentance and a renovation of heart and conduct, as the only scriptural evidence of their acceptance in Christ. Nay, are there not some preachers, and writers too, who seem almost to reject repentance, convictions of sin, and 3 S other indispensable evidences given us in the Bible, of a soul raised from the death of sin to the life of righteousness, as mere preliminaries to the introduction of the believer within the pale of the true church? It is true that such persons indignantly disclaim the Antinomian inference which it is difficult not to draw from their vague statements, and protest (and I am willing to believe with a really honest abhorrence) against all idea of turning the grace of our Lord Jesus Christ into licentiousness: but what does it signify, either to the world or the church, how exemplary their own personal conduct may be, if their sermons and writings tend neither to the edification of the enlightened Christian, nor to the reformation of the thoughtless sinner? Men may explain and recriminate, but it still remains very certain, that if the clergy of any denomination wish to benefit either the believing or the unbelieving part of their congregations, they must point out to the one the sanctifying influence which sound doctrine has upon the heart and conduct, and contrast to the other the barrenness of his unbelief with the fruitfulness of practical faith. Some teachers, again, do not seem to be aware of the danger of trusting too much to impressions upon the mind, and speak of feelings and experiences in a way which might lead their hearers to lay an unscriptural stress upon them, and thus perhaps subject themselves to fatal delusions. We must not indeed draw the line too strictly on these subjects, for "there are diversities of operations, but the same Spirit," and the Almighty alone knows how it may please Him to carry on his sacred work of renewing the human mind. But all will acknowledge, that the fervour of the novice is but too often like a rippling stream, which betrays its shallowness by its noise; while the sober piety of the advanced Christian, like a mighty river, indicates its depth by its composure, and its strength by its even flow. It again too frequently happens, that though sermons may contain much valuable matter and many useful observations, they are not explanatory of their text; and that therefore, however excellent may be their component parts, yet, taken as a whole, they are but vague and wandering compositions, and have more the appearance of collections of remarks, than of regular discourses upon a given subject. Surely the necessity of expounding the Scriptures, and of comparing spiritual things with spiritual, in order rightly to understand a particular truth, is strongly inculcated in the Bible both by precept and example. But there is yet an error more fatal than any which I have enumerated, because, from our natural blindness with regard to spiritual things, we are less likely to see its dangerous tendency than that of such mistakes as more immediately offend our taste and judgment. The error to which I allude is that of delivering discourses from the pulpit which are simply moral. Doubtless many excellent precepts are conveyed in such sermons; but as they do not point out the inability of man to help himself, on account of the sinfulness and corruption of his nature, the very purity of their principles only tends to generate Pelagian self-sufficiency; and though the duties they recommend may be scriptural, the motives enjoined for their performance are not such, but would lead ignorant or self-righteous persons to suppose that the preacher looked upon a good life, not as the evidence of faith, but as an equivalent for the purchase of heaven. In order to preach scripturally, all these errors must be avoided, for the word of God admits neither of addition, alteration, nor curtailment. It is on this account that the faithful minister of the Gospel takes care to give every precept and doctrine its due weight; and without making one too prominent, or keeping another in the shade, he endeavours to deliver religious truth to his auditors in the same proportion in which it is given in the Bible. His great object is “rightly to divide the word of truth;" and therefore, when he speaks to his congregation of the Saviour as the only refuge for sinners, he shews them also, that, as their iniquities have separated between them and God, they must lay aside those retarding weights, or they can never run the race set before them in the Gospel. He endeavours, with affectionate earnestness, to convince them that, till changed by the grace of God, they are all under the guilty dominion of sin, the deadly venom of which has polluted every feeling, and deteriorated every faculty of their souls; and then, as Moses lifted up the serpent in the wilderness, he exhibits the Saviour to the awakened consciences of his hearers, as an object which, if beheld with faith, is the sovereign cure for all moral evil. He exhorts them to beseech that Saviour to send his Holy Spirit to enlighten and sanctify their minds; and, not forgetting that he is a Comforter as well as an Instructor, he bids them look in the path of duty and obedience for that peace of mind which passeth all understanding. Careful to guard against the inroads of Antinomian fanaticism, he shews, from Scripture, that wherever the Spirit of God descends, gentleness, goodness, and every Christian grace, are the necessary consequences of His visitations; and that the grace of God is not confined to feelings and experiences, but diffuses itself in universal obedience to his Divine law, teaching men to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in the world. In conclusion, it may be necessary, in order to avoid misconstruction, to warn my readers against forming harsh judgments of preachers, and to give my grateful testimony in favour of the pulpit and press of the present day, considered as vehicles of religious instruction. Nothing is more common in our time than to make a man an offender for a word; and persons criticise a sermon who would perhaps not venture to criticise any thing else, though divinity may be the subject with which they are most unacquainted. The clergy are peculiarly liable to be condemned before the tribunal of ignorance; and judgments the most absurd and contradictory are frequently passed upon sermons, merely from misapprehending the meaning through incapacity, or, perhaps, confounding personal defects with the matter of the discourse. But many, it is to be feared, intend to apologise for their own irreligion when they decry their teachers, and are more quick-sighted in discovering instances of clerical error to extenuate their own vice, than in drawing to light that unobtrusive piety which silently reproves them. Perhaps there never was a country more favoured than our own, in point of religious instruction. Besides multitudes of faithful, though perhaps not always highly endowed, writers and ministers, we have those who, though eminent for their literary attainments, are not ashamed to derive their divinity simply and unostentatiously from the Bible, and to devote all their mental powers to the glory of God and the good of their fellow-creatures. May their number greatly increase; and may they be enabled to stand unmoved, conscious, whatever may be the varying opinions of their fellowmortals, of the approbation of Him "who seeth not as man seeth," and who" rewardeth every man according to his works!" AMICUS. To the Editor of the Christian Observer. I SHOULD be much obliged to any of your correspondents, who would tion, institution. In the classical writers, it is frequently used to express a last will or testament; and occasionally, though not often, to denote any agreement, compact, or covenant. In the Septuagint, and in the quotation from the Old Tes tament made in the New, Sabry represents the Hebrew ; a word derived either from 7 or is to purify; or, more probably, from 2 to divide or separate: and, whichever may be thought its true etymology, bearing an immediate reference to animals divided, or offered up in sacrifice, in ratification of covenants. suggest, through your publication, any thing which might tend to elucidate the difficult passage contained in the 15th, 16th, and 17th verses of the ninth chapter to the Hebrews. These verses present to the critical student a very serious difficulty; the whole of which, as your readers are doubtless for the most part aware, turns on this point, whether the word dial here used in a different signification from that in which it had been employed in the preceding part of the Epistle, or whether it retains the same sense throughout. I do not make this application to save myself the trouble of inquiry, but because the inquiries I have been able to make leave me still in a state of doubt and uncertainty. A statement of the various translations which have been proposed, and of the arguments for or against each (if not too long or too uninteresting for insertion) may stir up some of your correspondents, either to suggest new arguments, or at least to intimate which among the following they deem most cogent and satisfactory. The passage in question is this; Και διὰ τῦτο διαθήκης καινῆς μεσιτης ἐςὶν, ὅπως θανάτε γενομένω, εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτη διαθήκη παραβάσεων, τήν ἐπαγίελίαν λάβωσιν οι κεκλημένοι τῆς αιωνις κληρονομίας. Οπε γὰρ διαθήκη, θάνατον ἀνάγκη φέρεσθαι το διαθεμένα. Διαθήκη γάρ ἐπὶ νεκροις βεβαια, ἐπεὶ μή ποτε ισχύει ὅτε ζῇ ὁ διαθέμενος. The translators of our Authorized Version (following, I believe, the example of all preceding commentators and translators), represent the Apostle as having adopted a new line of argument, founded on a totally different sense of the word diary. This term primarily signifies dispensation, arrangement, ordinance, appointment, disposi The reading which gives an interrogative sense to the last clause does not claim particular attention, because it does not in any degree affect the general meaning of the passage. ברית Hence is commonly constructed with the verb (he hath cut, divided) and almost uniformly bears the sense of covenant. Hence, also, the verb is frequently employed without the substantive, to denote the act of covenanting or promising; as in 1 Sam. xx. 16. These things premised, we shall be prepared to comprehend the force of the arguments both for and against the translation of these verses, which renders diang a testament, and diabéμevos a testator. First. The arguments in behalf of that translation are chiefy these : 1. The uniform opinion of commentators, I believe, from the earliest down to the middle of the 17th century. 2. The purely classical use of διαθήκη and διαθέμενος in tire senses here affixed to them. 3. The apparently simple and obvious sense which it elicits from the 16th and 17th verses; which is such that, to our ears at least, the original not only seems to authorize that sense, but to be incapable of admitting any other. 4. The affinity between the significations, covenant and testament, which, it is pleaded, are not so much different senses as collateral species comprehended under the primary meaning, disposition or appointment. 5. Unless a signify a testa |