which at present exist in London, Manchester, Liverpool, and other populous towns; and under which pews are granted and enjoyed. From these deductions it will be seen that pews may be held either by prescription or immemorial usage; by faculty or grant from the ordinary, or by the particular custom of the place. The right to a pew by prescription may be supported, first, as belonging to an ancient messuage in the parish; 2dly, in consideration of repairing and maintaining the pew; and, 3dly, as being derived from the founder of the church, or from some one who contributed to the building of it. And it is sufficient as against a wrong doer, to shew an uninterrupted possession of 30 years to raise a presumption of a prescriptive right. This possession will maintain the right to the pew against any claimant, unless such possession is shewn to have been derived by other means, or a better title is made out. The title by faculty may be supported on similar grounds, but then the right must be claimed as appurtenant to an ancient messuage; but as against any other person than an intruder, if it be shewn that the messuage in respect of which the right be claimed, or the pew itself, be of modern origin, possession for less than 60 years will not establish the right.

The right to hold by particular custom varies in different places, as in London and other towns, where the churchwardens and others have the disposal of seats, but it may be useful to observe, that in any place where the churchwardens and the major part of the parish as in some places, or twelve, or any particular number of the parishioners as in others, have for time out of mind had the disposal of seats, such a custom will prevail; and that persons deriving titles to pews by any such custom or usage may have a prohibition against the ordinary if he interpose to deprive them of their seats.

Having said thus much on the general law, we shall take our leave of this compilation by observing, that the title-page raised expectations, which have been disappointed by a perusal of the work.

NOTICES.

The Christian Foundation. A Sermon preached at the parish Church of St. Mary Stafford, on occasion of the death of the late Thomas Mottershaw, Esquire. By the REV. W. E. COLDWELL, M.A., Rector of St. Mary's Stafford, and domestic Chaplain to the Earl of Roden. Stafford and London. 1826.

Ir is sometimes remarked that an occasional sermon offers not itself as a proper subject for criticism. We beg leave to think otherwise. We wish as far as is possible to separate the public preaching, and the public authorship of the Clergy, and we attribute to the former the most extended influence, and the greatest importance. And in most instances, as in the present case, can only judge of the general preaching of an individual by the publication of an occasional sermon.

Although strangers to the reverend author of the sermon before us, yet we have heard the report of his activity and zeal and since we read his Christian Foundation, have heard with pleasure that his well meaning labours have been rewarded by his pious Diocesan; and if we venture presently to hint that he lacks in any measure, that, which it was one object of Solomon to impart, (Prov. i. 4.) still we think that he errs on the right side. But in the serious and important office of rightly dividing the word of truth, we sincerely wish to see such respectable and responsible situations, as that to which Mr. Coldwell is called at St. Mary's Stafford, held, as is now becoming very general, by gentlemen to whom the errour of party cannot be attributed. We consider it a sure sign of weakness in that minister, who, being called to the ranks of Christ, contents himself with serving under the banner of Paul or Apollos:-or who decorates the order of the Church with the fantastic ornaments of the conventicle. The Church of England is a visible form of the Church of Christ, and her ministers have occasionally reached to all the purity and strength of Apostolic perfection, save their plenary inspiration; and present to those who now tread in their steps a way to the highest honour and the brightest glory. By the study of their works and the pursuit of their labours, many a minister is now moulding himself into a wise and efficient teacher of the mystery of righteousness. judge from Mr. Coldwell's quotations;-for he quotes Hooker, Hall, Taylor, Hopkins, and Beveridge, we might hope that he was thus following the light of those stars; but that we see

To

he has been led by the glimmers of other luminaries, and we mark the effect which they have had upon his way;leading him from the toilsome but honourable ascent to the temple of Fame, to wander amidst the enfeebling obscurities in the valley below. Mr. Coldwell may plead his humility, and we will admit the plea, after warning a gentleman of such popular talent of its deception; but we contend that the humblest mind, and the greatest desire for simplicity, are only best directed by the severest cultivation. Mr. Coldwell's sermon will exemplify this opinion; for with affected simplicity, we know not when we have seen a more pretending composition.

In an advertisement it is said, "the writer, in composing and preaching the following discourse, was actuated by a desire of improving to the spiritual advantage of his congregation the melancholy event on which it is founded:" and this idea of improving the event is twice repeated in the Sermon. Now it is well known that this is not the kind of collocation of words used by Hooker or Taylor, but that it is common and current at the conventicle. Not that we should object to use a phrase because it is used by the ignorant, but we would avoid a set form of words which gives offence or which tends to assimilate the service of the Church to that of the Chapel; and more especially, if, as in the present instance, the obnoxious word be not used in its grammatical sense. To improve an event, is to advance the event itself from one degree of goodness to another; which is evidently not Mr. Coldwell's meaning. Indeed we fear it will be seen that he is in the habit of not exactly expressing his own ideas.

The sermon is from 1 Cor. iii. 2. "Other foundation can no man lay than that is laid, which is Jesus Christ." And although the text seems inappropriate to the occasion at first sight, yet it is most apt in this case, as the gentleman whose memory the sermon was "composed and preached," "to rescue from oblivion," (p. 9.) exulted a little before his death that he was on the right foundation. A circumstance which should have been mentioned in the exordium.

Mr. Coldwell thus commences:

"It was the declaration of a great and good man, on his death bed; 'I have lived to see that this world is made up of perturbations.' Every thing in it is liable to perpetual changes and vicissitudes, even though we should enjoy an uninterrupted course of earthly felicity, yet in the midst of life we are in death, and may be summoned, at any moment, to bid an everlasting adieu to all its hopes and enjoyments. We sometimes see even good men snatched away in the vigour of

life-and in the midst

of their usefulness; and under the seeming severity of the stroke, forgetful perhaps of the hand that smites us, -we are tempted to ask where is the Lord God of Elijah?""

In pointing out the character of this passage we are really afraid of being charged with hypercriticism; but taking it as a sample of the whole composition, we must fearlessly say that it is far from being creditable to its author's talent. There are error, obscurity, affectation, and confusion of thought. Nor would we speak thus plainly, but for the purpose of shewing the author, whom we believe to be capable of better things, that something more is required of a clergyman in his situation besides the active and zealous exercise of popular talent. We could have no objection to the words of Hooker, if used as his language always should be,—either more strongly to express a leading idea, or to illustrate the writer's ideas: but here the words of that "judicious" man are used for common place, whilst Mr. Coldwell enlarges on them in his own native eloquence. He speaks of bidding an everlasting adieu to the hopes and enjoyments of earthly felicity which is to say God be with them; a sense which we think the reverend gentleman did not mean to express. We also may notice the confusion which arises from the want of a defined use of the pronouns. In the second period, we know not but that the personal it, refers to the "death bed:" and in the last period it seems that when we are snatched away in the vigour of life, we perhaps forget the hand that smites us; but we cannot divine why our survivors should exclaim "where is the Lord God of Elijah?"

The sermon is divided into two parts, "1st. The foundation on which the real Christian builds his present and eternal hope. 2d. The superstructure which he raises upon it." A division more promising in spite of the wording of the first part than its filling up is satisfactory. We cannot understand the fondness which the author evinces for certain phraseology. What is the meaning of an "eternal hope," as put in contrast with a "present hope." present hope." A present religious hope is respecting eternity, and expresses all that the mind longs for, but cannot distinctly embody in its conceptions. The author also speaks of an "eternal all;" and these and other expressions of the same school, we fear are held in insidious use, and from the peculiar mark of distinction in this particular, of a class of people with whom many sincere and faithful Christians would wish to associate, but are unfortunately rendered unfit by the disadvantages of a more correct taste, and an ordinary portion of good, sound, solid, common sense.

Mr. Coldwell "dwells" upon the figure which occurs in his text, and explains the meaning and the manner of it. The figure is simple, but forcible. Christ is a rock, and the mind rests in delightful security upon him. Again he is a Stone, and the master builders lay It for a foundation. But not satisfied with the simple grandeur of this figure our author improves it. "It was laid," he writes, " in the deep recesses of the Almighty mind, and cemented by the blood of the Lamb slain from the foundation of the world.'' There is not

6

in all the Scriptures a more fearful figure than that which arises from the metaphorical use of the word blood. Nor is there an expression which requires more care and delicacy in its application. The figure of sprinkling is full of meaning, full of transport. Many persons never hear a grosser application of the word without an involuntary shudder. With what feelings then will they read the metaphor of Mr. Coldwell, who likens the "precious blood" of our Redeemer to cement, -the grossness be his own,-to morter!

"It is a sure foundation," the author writes, " as comprehending the mysterious person, the mediatorial office, righteousness, atonement, intercession, and grace of the Lord Jesus Christ. Its stability consists in his finished work as the prophet, priest, and king of his church and people." P. 11. In this short extract again we are led to notice the sad confusion of thought in which the words are placed. How can the surety of the foundation consist, with other things, in the mysterious person of our blessed Saviour. Which person does Mr. Coldwell mean? The personality of the λóyos, or the ὁμοιωμα σαρκὸς αμαρτίας, or the σύμμορφος τῷ σώματι τῆς δόξης αὐτοῦ ? In what does "the mediatorial office" differ from "the atonement and intercession?" And how can the work of Christ be said to be finished as the priest and king of his church before the final victory over death, the last enemy, be achieved? Also, are not the people of Christ the church of Christ?

A subdivision of the first part speaks of " an utter self renunciation, founded on a deep sense of depravity." P. 13. And again we have to charge the reverend author with using words rather by their sound than by their sense. That we must utterly renounce ourselves is true; but not in all instances through a deep sense of depravity. Can such language be applicable to the congregation of St. Mary's, Stafford? Surely not. Even the modest well taught female must renounce herself, and feel her weakness, and lament the power of sin upon her heart; but can such a member of Mr. Coldwell's congregation be charged with the gross and offensive term-depraI i

NO. VIII. VOL. IV.