1820] Review of New Publications. with a hammer in his right hand, which is uplifted: upon which is written' Smug pursued by the keepers for stealing of venison, got upon the white horse to escape his catching: there are two other figures, supposed to be the keepers. 45 "The wood-cut here annexed [for which we are obliged to Mr. Robinson] is copied from the book, and may be considered a curious specimen of wood cutting, of the early part of the sixteenth century. "The pleasant pranks compose the greater part of the book, which informs us that Maister Peter Fabell, otherwise called the Merry Devil of Edmonton (for the many excellent jeasts he did,) was a man of good descent: and a man, either for his gifts externall or internall, inferior to few. For his person he was absolute. Nature had never showne the fulnesse of her skill more in auy than in him: for the other, I meane his great learning (including many misteries) hee was as amply blest as any.' "Very pleasant, kinde, and free harted was hee, to or with his familiars: very affable, and courteous to strangers,. and very liberal, full of commiseration and pitie to the poore and needy: both abroad from his purse, and at home from his table. In his time very well knowne to him, and some time (in pastime) very familiar with him, were these men: Oliver Smug, Sir John the merry Parson, Banks the miller, and mine Host of the George: in whose companies many times for recreation, he would spend some hours. In Edmonton Edmonton he was born, lived and died in the reigne of Henry the Seventh.'* "In the dispersed library of the late Mr. Wm. Collins, I saw,' says Warton, 'a thin folio of two sheets in the black letter, containing a poem in the octave stanza, entitled, Fabyl's Ghoste, printed by John Rastal, in 1553. This piece has no merit; but the subject throws some light on our early drama. Peter Fabell, whose apparition speaks in this poem, was called the Merrie Devil of Edmonton, near London.' "This story was worked up into a play, which was also called The Merry Devil of Edmonton ;' and has been falsely attributed to Shakespeare; † but generally supposed to have been written by Michael Drayton. There are five editions of it, the first came out in 1608; the second in *"From a curious Tract in the black letter, 1631, in the possession of J. Perry, esq. and which has been lately reprinted in the Roman letter, preserving the original character, with the wood cut on the titlepage." +"One Kirkman, a bookseller, who, in the sixteenth century, made diligent inquiry after old plays, ascribed this play to Shakespeare. 1617; the third in 1626; the fourth in 1631; and the fifth in 1655. * The scene is laid at Edmonton and Enfield; and it was reprinted in the Ancient British Drama by Miller, in 1810.” 4. Sermons, Doctrinal and Practical, preached in King-street, Brompton, Quebec, and Fitzroy Chapels. By the Rev. T. F. Dibdin. 8vo. pp. 515. Longman and Co. CONSIDERING the quarter from which it comes, this book may be pronounced a sort of miracle in its way. Here is a plain, substantial octavo volume,published by theRev.Mr.Dibdin, without head-piece, middle-piece, or tail-piece. Not one single embellishment, upon copper or upon wood, meets the inquisitive eye-as in the other multifarious productions of the Author. From beginning to end it is all pure, solid text; with scarcely the semblance of a note-a circumstance also not less extraordinary, considering the quarter whence it proceeds! We are very glad to see such a performance from the pen of its reverend Author. formed of the author from internal evi- If you'll come Your dear delight-the Merry Devil of It is right and proper that Clergymen of the Church of England especially those, who, as in the present instance, have a literary reputation to support should leave behind them testimonies of the faith which they have preached, and thus disseminate more widely those principles which result from the propagation of such a faith. Mr. Dibdin has, moreover, been the joint Spiritual Pastor of four several flocks; and we are perfectly persuaded that these flocks, to whom he has dedicated his labours, will unite hand and heart in attesting the integrity and ability of their Shepberd. 6 His We are not sure, however, whether, at the very outset of our examination, we are not disposed to pick a bone of contention with Mr. Dibdin. preface, which he modestly calls an Advertisement,' is undoubtedly both short and sweet: but why should be apologize for a publication, which it is clear that he considers as a duty to bring forward? Certainly any thing is better than arrogance and insolence; but we must say that the reverend Author has been unnecessarily, and "This edition of 1655 is of little or no value from the number of errors it contains." perbaps 1820] Review of New Publications. perhaps unusually, diffident in an account of the motives which have led to this publication. Perbaps he thought that the world was well nigh deluged and surfeited with such performances. Whether he did, or did not, we can conscientiously assure him that there will be always a snug corner, in this wide world, for a volume which breathes so pure a spirit of Christian benevolence,and of orthodox doctrine, as that which he has just produced. This Advertisement shall now speak for itself: "It has been chiefly in consequence of the solicitations of many Individuals of those Congregations, to whom the present Volume is inscribed, that these Sermons now see the light. The Author is, however, abundantly sensible that a compliance with such solications may be considered rather as an apology than a justification for submitting them to the attention of the Public; nor is he less impressed with a conviction that these Discourses are sufficiently brief, plain, and unpretending. They aspire indeed to no praise beyond that of sincerity and soundness of doctrine; and as bearing testimony of the Author's affectionate veneration for THAT CHURCH, in the principles of which he has been educated, and in the faith of which he hopes to live and to die." These Sermons are XXXVI in number, under the following titles: "1. The Preaching of Christ Jesus the Lord.-2. Doers of the Word, and not Hearers only.-3. The Christian Pastor and his Flock.-4. Observance of the Sabbath-day-5. On the same Subject.-6. Awake from Sleep, and Christ shall give Light.-7. On the Sacrament.-8. On Christmas Day.-9. Pure and Undefiled Religion.-10. Good and True of Heart. -11. Right Use of Riches.-12. The Wedding Garment.-13. Put on the Lord Jesus Christ.-14. The Death of Israel.15. The Love of many shall wax Cold.— 16. The ten Lepers-Gratitude to God. 17. Holy Conversation and Godliness.. 18. The Death of Absalom.-19. The Truth shall make you Free.-20. It is good to be Afflicted.-21. The Lord giveth, and the Lord taketh away.-22. Deliverance from the Body of this Death.-23. The Force of Truth.-24. Parable of the Ten Virgins.-25. Our Saviour and Nicodemus.-26. Be not conformed to this World.-27. Rest to the Heavy Laden.38. As we sow we shall reap.-22. Blessed are they that Mourn.-30. On Prayer.31. We must wait till our Change come.32. Proper Influence of the Resurrection of Christ.-33. Leprosy of Naaman. 47 34. Character of Barzillai-Of Old Age. -35. Character of Youth.-36. Charity Sermon for the Infirmary at Brighton." As the Author has called his Discourses "doctrinal and practical," we shall keep this definition in view in our examination of them. The first three Sermons are exclusively doctrinal; and relate to the Preach ing of Christ Jesus the Lord: Doers and not Hearers of the Word, and the respective situations and duties of the Christian Pastor and his Flock. These are very properly, we conceive, brought forward as fundamental points of doctrine; and are each of infinite importance in the scale of morality and religion. The first Sermon, however-which appears to be written with great care and consideration, is almost provokingly short. We could have wished at least for another half sheet upon this interesting topic; and are quite sure that Mr. M'Creery, the printer, would have united his wishes to our own. However, as far as it goes, we heartily say Amen' to the doctrine contained in it; and hasten to lay before our readers a specimen of the tone of sentiment which it breathes. : ་ "If, however, the anxious believer, or the curious observer, demand an explanation of the proper preaching of Christ Jesus, I reply with beseeching him to estimate every thing by the good or evil fruit produced. That doctrine must be inculcated which CHRIST, and not his Apostles only, inculcated that conduct must be the result of such doctrine, which is assimilated in some degree to the conduct of Christ. Fervent professions, and rapturous exclamations are, alone, the mere ebullitions of a discomposed state of intellect: they signify nothing, unless they are influenced and supported by an irreproachable life. We must repent of our sins: and the sincerity of that repentance can only be proved by the leaving of our sins, and turning our hearts and souls unto God and his laws.' If the wicked will turn from all the sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die' said the Almighty by the lips of his prophet Ezekiel ! And what does Christ himself observe? Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven; but he that doeth the will of my Father which is in Heaven.' Can language be stronger, or precept more commanding than this? In Christ Jesus,' says St. Paul,' neither circumcision cumcision availeth any thing, nor uncircumcision, but a new creature.' Again; 'if any man be in Christ, he is a new creature: that is, not his opinions only, but his conduct also is wholly altered;-he goes about doing good; he is meek, patient in tribulation, yet confident and undaunted in his course of action; he renders to temporal powers the things which are due to temporal powers, and unto God the things that exclusively belong to Him. He does not unrelentingly consign to damnation those who may be guilty of venial errors, but he gives hopes to the despondent and energy to the weak. He is not the first to throw the stone at a delinquent; nor does he, when prostrate in prayer, thank his Maker for not being like 'adulterers or extortioners,' but, smiting upon his breast, he exclaims, God be merciful to me a sinner!'" The thirteenth Sermon, which is also exclusively doctrinal, and relates to the Putting on the Lord Jesus Christ, contains a passage which may be well connected with the preceding; and from which, we clearly perceive, that the Author is a decidedly AntiEvangelical. "The ministers of Christ's Gospel importune you with the same earnestness to lay aside the carnal appetites, and to be anxious only for spiritual comforts. This doctrine must ever be inculcated by those, who properly appreciate the force and tendency of the Gospel, and to whom the everlasting happiness of a Christian's soul is dear. Let me, therefore, at the outset of these remarks, beseech you to believe, that those to whom the functions of the church, as by the laws of this country established, are entrusted, shew an equal earnestness, have an equal interest, an equal glory, in the propagation of gospel and apostolical doctrines, as any religious sect upon the face of the globe-however that sect may assume to itself an affected holiness, or win upon the minds of uninstructed hearers by the felicities which it holds out to the elect, and by the speciousness of its opinions upon faith, unsupported by works! "We call upon you, equally with any sect or profession, to put on Christ Jesus the Lord. We preach not ourselves, but the same heavenly preceptor. Yet, my brethren, we should be ashamed to address our flock every revolving sabbath, if our lives did not, to the best of frail human. nature's exertions, correspond with our professions, and our doctrine here delivered. Never fail to consider that it was by the exhibition of practical virtues, by the constant, daily manifestation of all those, delightful accomplishments, and still more delightful principles, which render man a being worthy of the God who created him, that our blessed Saviour shone paramount to every preceding and every succeeding human character. It was not, with him, a perpetually recurring maxim or speech-only want or wish, and the thing shall be granted you. It was, ou the contrary, act as well as profess; put your hand to the plough, and do not look backwards: do not behold a wounded fellow creature, and pass by him on the other side; but come and relieve him; pour oil into his wounds, and wine into his body; sustain, uprear, comfort, attend him; put him upon his beast in short, take care of him. And, my brethren, we best evince the care we have for your soul's welfare, when we not only pray and preach, but act well; when we carry the ark of the Lord with us whithersoever we go-when we forgive our brethren, and assist in the conversion of infidels and sceptics. If it be only one sect who preach the Gospel, what do the others preach ?-If we are said not to be preachers of the word, what is it that we do preach; and from what sources are our texts and observations taken?. The BIBLE is, I thank God, in this place of worship, as honestly opened, and as bonestly expounded, as in any to which Christians resort; and whatever be the deficiencies of these my exhortations, they are abundantly supplied by the discourses of my Associates in the same career. "These remarks will not be considered irrelative by those, who know how much opinions of a certain complexion are apt to warp the judgment of hearers, and to counteract the influence which they should feel; for no discerning and reflecting mind will tolerate the supposition, that the ministers of the church of this country cannot be the ministers of the church planted by GOD and his SON JESUS CHRIST OUR LORD." Indeed, in his first Sermon upon the Observance of the Sabbath-Day-for be bas two upon this subject-he enters fairly and fully into the meaning, scope, and tendency of the word Evangelical; and we think our readers will thank us for laying the passage before them. "But while you are thus determined to build on the rock of Christianity, and zealously to imitate those exemplary instances of piety and holiness, take care, my beloved brethren, not to be carried about with diverse and strange doctrines. We are cautioned not to be agitated by every breath that disturbs the intellectual world. Keep your feelings under the guidance of reason and sound judgment. Direct your pursuits to sober and attainable ends; nor mistake every blind impulse for partial inspiration. This it is my duty particu larly to enforce, because we live in times when when religion assumes very many forms; and when the pure, practical precepts of our blessed Saviour are frequently exchanged for those fanciful and chimerical notions which now assume the exclusive and imposing title of EVANGELICAL doctrine. Nothing is so apt to mislead as new and extraordinary names which perhaps are not sufficiently considered or understood. The term evangelical, to one who has any knowledge of the Greek language, (the word being purely Greek), signifies well-declared, well-sent, or made known. It may be also called glad tidings, or joyful news. St. Matthew, St. Mark, St. Luke, and St. John, are called EVANGELISTS; because they are supposed to have been especially appointed, or inspired by heaven, to make known the glad tidings of the Gospel, or the doctrine of Christ. Why, therefore, has not the doctrine of the Church of England, as by law established, as full and strong a right to be termed evangelical, as that of the seceders from our forms of worship, and our notions of Gospel revelation? Whence take we our texts?-from the book of man, or the book of God? From the latter most assuredly-for the Bible, as comprehending the Old and the New Testament, we solemnly believe, at our ordination, and at all times, to be the Sta. tute book of heaven! We endeavour, to the best of our talents, to explain, to illustrate, and to enforce this sacred gift of God to man; and even aver that good works form the test of a right faith in Christ; for he went about doing good.' No one, in our humble apprehension, can be supposed to have learnt Christ properly, who does not shew the fruits of his learning by a vir tuous and religious life. At the latter day we shall be known by our fruits, as well as by our faith-and not simply by our eja. culations of Lord, Lord!" Mr. Dibdin's decided partiality to that Church, which he has so manfully declared to be at once the object of his attachment, and the rule of his faith (in the Advertisement) is more particularly avowed in his second Sermon-upon Doers of the Word, and not Heurers only-with the following passage from which we shall conclude our present extracts: except that we are half tempted to subjoin the conelusion of his third Sermon upon the Christian Pastor and his Flock. How. ever we fear our limits will compel us to be contented with the former only. "There is a notion which very generally but unjustly prevails, that the Discourse from the Pulpit, and not the previous Church Service, is to be the principal obGENT. MAG. January, 1820. ject of attention. But this opinion is palpably fallacious on the two following grounds only: 1st, do we suppose that these prayers were composed as a mere matter of form?-that they contain in them nothing which affects our condition, increases our faith, and promotes our spiritual welfare Have these prayers no connexion with heavenly truths? Is the BIBLE never opened in the course of their perusal ? Is the GOSPEL never read during their performance? Are they explanatory of no doctrine as revealed in the written word of God? On the contrary, they abound in sacred matter, and a very material part of them is closely connected with scriptural truths. But yet, exclusive of this consideration, and admitting that it is perfectly a human composition, what sort of language, and what sort of doctrine, does this composition convey? Read those excellent writers who have treated on our liturgy; and if you cannot be convinced by the force of the liturgy itself, but are nevertheless still open to convic tion, let them convince you of the purity and excellence of our Church Service: And it would be well, if, on the Sabbath, and on other days, we devoted only a small portion of our many unprofitable leisure hours, in perusing and meditating upon works of this nature; for let it not be supposed that our duty to God ceases when we quit this place of worship. 1 "So much for the first ground, in refuta. tion of the opinion we form of the insufficiency of the liturgy. On the second ground let me ask you, supposing that these prayers do not contain in them one sentence immediately from the Bible, let me ask if they are in consequence necessarily iuferior to the discourse, or sermon, delivered? If you are willing to be pleased only with human composition, surely there can be nothing delivered in this particular place, to be put in competition with what you hear before you are addressed by us. None of us can be so vain and presumptious to suppose that any, the most successful of our efforts, deserve the name of comparison with those rational, pure, pious, and truly religious effusions, which give as it were the sanction of the Deity to those prayers constituting the service of the ENGLISH CHURCH. These latter are, in truth, so happily arranged, and so happily expressed, that it is barely possible to conceive a case of human accident to which they do not apply, or of human infirmity for which they do not administer consolaneral unfeigned confession of our sins; and tion. They call upon us to make a gethey implore, in consequence, the mercy of heaven to absolve us from their intolerable burden, And are these things, my brethren, not worth attending to? Can We |