XXXI. That the bodies of men after death return to dust, and their souls have an immortal subsistence; the righteous are admitted into heaven, the wicked are cast into hell. That all the dead shall be raised up with the self-same bodies at the last day, and shall be united to their souls for ever.

XXXII. That at the last judgment, all the world shall be judged by Jesus Christ. That the day of judgment shall be unknown to men till it shall arrive, that all may be constantly prepared for the coming of the Lord.

APPENDIX.

AFTER so much has been said in the body of this work of the estimation in which Mr. Spurgeon's ser mons are held by those who give tone to public sentiment in the religious and literary world, it may appear superfluous to make further extracts from the numberless commentary notices of the press. Yet it is due to a man who has been most wantonly and unjustly assailed, not only by criticism, but by the grossest and most exaggerated misrepresentations, to present, in a condensed and comprehensive form, the testimonies of intelligent and impartial men.

FROM THE NEW YORK OBSERVER.

SERMONS BY THE REV. C. H. SPURGEON. New York: Sheldon, Blakeman & Co.

A second series by the young preacher whose fame is so wide spread, and whose popularity in London is so great, that no house can be obtained adequate to the crowds which hang upon his ministry. We have been reading the discourses to discover if in them lies the charm that attracts the multitude. We find them, so far as we have read, to be evangelical, in doctrine strongly Calvinistic, eminently scriptural in illustration and proof, and intensely glowing with

the terrors of the law, which he presents with boldness, severity, and power. We scarcely ever meet with a word or phrase that is coarse, no attempt to excite a smile, but we find a solemnity of thought, and a weight of feeling that speak a soul deeply in earnest, and seeking the salvation of others. We do rejoice that the crowds who flock to hear must listen to such preaching as this. It is adapted to make a deep impression on the sinner, and we should consider the preacher to be a prayerful man, feeling his dependence on divine aid, and looking to God to give the Holy Spirit to make the word effectual.

After having said so much it is not worth while to add criticism. The preacher is a mere boy, twenty-two years of age, and if he has been puffed up with praise, and made somewhat egotistical, it is no wonder. We confess our surprise that he knows so much, and can speak with such fervid eloquence, and sustains such efforts as he makes; and however he may be criticised, we can not but regard him as the most remarkable young preacher of the age. This volume will add to his reputation in this country.

FROM THE NEW YORK EVANGELIST.

There is no gift of Christ to his church for which she has more reason devoutly to thank her Lord and Head, than that of a MAN to preach the gospel. Not a mere automaton; a repeater of other men's thoughts, and a dissembler of their emotions; a glib reciter of formal creeds, or a mumbler of prescribed formulas of devotion; producing an impression of extraordinary sanctity by solemn grimace and whining tones, but a true, living man-one who has thought for himself, and learned by hard experience; who, out of the struggles of his own mind with doubt and despair, has at length come to believe; and who, in the bitterness of remorse, has found peace and forgiveness by penitence and prayer; and who thus is able to speak to other men from the fresh thoughts of his own mind, and the deep experience of his own tried, tempted, and suffering soul Suck a

man-clear in thought and strong in faith, of bold spirit and eloquent voice-alone seems worthy to be the herald of religien, and fitted to assert its just supremacy in human affairs.

Such preachers are not very common in our day. And yet we have had on both sides of the Atlantic some kingly examples-here Mason and Griffin, and there Chalmers and Robert Hall and Edward Irving. The latter of these was long our special study and admiration. It is many years since we read his Orations for the Oracles of God, and his Argument for Judgment to come, as he called his fiery discourses, dropping the very name of Sermon, as of itself sufficient to inspire drowsiness and slumber. At that time he seemed to us the very type of manhood in the preacher-one of the old prophets come again—a John the Baptist preaching repentance to a sinful and adulterous generation. Here, says Carlyle, "was a man who strove to be a priest in an age alien to the character." This erratic genius was caught and lionized in London, as a wild Cameronian, fresh from the Grampian Hills, and men crowded to hear his impetuous eloquence. The excitement of great popularity and immense labor did its work upon his body and brain, but it took the modern Babylon, with its roar and strife, its loud applause and bitter censures, ten years to kill him.

Such was the impression made by his extraordinary career, that when we visited London, almost the first spot to which we made a pilgrimage was the chapel in which he preached. As we stood in his pulpit, we saw again the mighty audiences to which he once thundered, crowded with the rank and wealth and wit of England; with Brougham and Canning and Sir James Mackintosh hanging upon his lips; orators and generals and statesmen, all bowing before the eloquence of the preacher-like English oaks rocking in the storm. At that moment we noticed that the pulpit was draped in black, and asking the cause, were told, It was for Dr. CHALMERS. It was the first we had heard of his death. Thus at the same moment we were reminded of the loss of the two great preachers of Scotland-perhaps the most effective pulpit orators of modern times.

It is sad to think of such giants passing away, and we fear that their place can never be filled. Mournfully we repeat,

"We ne'er shall look upon their like again."

But when kings die, princes succeed to their thrones, who sometimes are found not unworthy to bear their fathers' sceptres. So it may be that God will raise up other men in London and Edinburg, in England and America, to preach with the same power and success.

Within a year or two our readers may have seen frequent notices of a young preacher who has appeared in London, and attracted great attention, causing a sensation hardly equaled since the days of Edward Irving. From the first we have been suspicious of this new prodigy. Some passages, quoted from his sermons, seemed so full of egotism, and so wanting in taste, that we set him down as a mountebank in the pulpit; a compound of small talents with inordinate vanity; with just enough of dramatic skill to make a London audience gape and stare, while the staple of his discourse was made up of low illustrations and threadbare anecdotes. We judged him therefore to be master of a little stage effect, but wholly destitute of any thing which might be considered as remarkable either for intellect or eloquence.

But a second volume of his sermons has lately appeared from the press of Messrs. Sheldon Blakeman, & Co. to which we have given more attention, and in which we are obliged to confess the unmistakable signs of power. In these we see few traces of that rhetorical claptrap by which charlatans contrive to attract attention. There is little of that high-flown rhetoric which makes the vulgar gape, and which sometimes passes for eloquence. Indeed the style is remarkable for simplicity. The sentences are short, and the words are chiefly of the old, vigorous Saxon. The plain, homely phrases, often remind us of the pat and pithy expressions of John Bunyan, whom Spurgeon has evidently studied much, and seems to have taken as a model of style. While he often treats of the doctrines of the Bible, he introduces no metaphysical distinctions, no theological refinements, he never reasons abstractly, but by analogy, by illustration,