are good-but whether his plan be the best for carrying them into effect, is a question for consideration. At all events, any scheme to get much of the Church patronage out of its present hands, is an object "devoutly to be wished." A Grammar of the New Testament Dialect. By MOSES STUART, Professor of Science and Literature in the Theological Seminary, Andover, U. S. London: C. J. Stewart; J. Burns. 1838. Pp. xx. 238. 12mo. A GRAMMAR of the dialect peculiar to the New Testament is needed by all who critically study its original Janguage; and Professor Stuart, combining the results of his own assiduous studies with those of Buttman, Hermann, Matthiæ, Winer, Thiersch, and other eminent philologists, has produced a work which is indispensably necessary to Biblical students; to whose thanks the London publisher is entitled, for the cheap and beautifullyexecuted edition which we now introduce to the notice of our readers. After some preliminary observations on the dialects of Greece, and especially on the nature and peculiarities of the New Testament dialect, the author treats successively on Letters and their changes, on Grammatical Forms and Flexions, and on Syntax. In preparing the work for the press, the English editor states that it has been carefully revised throughout, and some hundreds of typographical errors, especially in the accentuation of the Greek, have been corrected. All the quotations have been collated with the late Bishop Lloyd's very accurate edition of the New Testament, printed at Oxford in 1836; but Professor Stuart's readings have been retained, where any authority could be found for them. All classical quotations have been verified by the best editions, viz., those of Porson, Bekker, Brunck, Dindorf, Heyne, &c. &c. In a very few in stances mistranslations have been corrected, and some advantageous improvements have been made in the style of the work generally. The London edition is published at half the price for which the American copy can be imported. A Sermon, on Luke x. 2, preached at Dartford, October 24, 1837, at the Visitation of the Lord Bishop of Rochester. By the Rev. R. B. Bourne, M. A., Rector of Paul's Cray. Published at the request of his Lordship, and of the Archdeacon and Clergy. London: Parker. 1837. Pp. 16. THIS Sermon is plain, practical, and full of good sense. Apostolic ordination is clearly defined and proved: and the duty of all men to pray the Lord of the harvest to send forth labourers into his harvest is affectionately stated and powerfully enforced. A Concordance to the Book of Com mon Prayer, with the Holy Bible; showing by Analyses and Scripture Proofs its perfect harmony with the Sacred Writings. The Part V. Communion. By J. A. THORNTHWAITE, Author of "The Young Churchman's Advocate," "Manual," "Index," &c. London : Groombridge. 1837. Pp. 24. We know not whether we can bestow a higher praise upon this excellent little work, than by saying it fully answers the design announced in the title. Exercises in Orthography and Composition, on an entirely New Plan; containing much valuable information on various subjects. By HENRY HOPKINS, Conductor of a School at Birmingham. London: Simpkin Pp. vi. and Co. 1837. 18mo. THE Compiler of this little manual bas attempted to simplify the teaching of Orthography, by bringing together all words which, having the same sound, are spelt differently; so that, by accustoming the eye to observe the difference, a correct system of Orthography may be imprinted on the memory. Sentences, containing short notices of a variety of facts in History, Mythology, Biography, and Science, are added by way of exercise. It appears to us that the plan may be useful; but we leave it to teachers to make the trial. Hora Lyrice: Poems, Sacred to Devotion and Piety, &c. By I. WATTS, D.D. With a Memoir of the Author. By R. SOUTHEY, Esq., Poet Laureat. London: Rickerby. 1837. 32mo. pp. 188. To the lovers of the writings of Dr. Watts this will prove a most acceptable present. Great care has been taken by the Editor, that all expressions which might appear objectionable at the present day, should be expunged; and, indeed, occasionally whole stanzas, and sometimes whole poems have been subject to the same fate. The work, however, is greatly improved, and is "got up" in a manner that reflects credit both on the Editor and on the Publisher. The Signs of the Times; and the Claims of the Church of England to Support from its Members; considered in two Sermons in behalf of the National Society. By the REV. W. B. CLARKE, M.A., Minister of the District of St. Mary, Longfleet, and Chaplain to the Lord Bishop of Salisbury. London: Rivington. 1838. Pp. 62. THESE Sermons contain many eloquent passages, some of which we would willingly quote, did not our limits forbid: we therefore must content ourselves by recommending them to our readers, with the assurance, that a perusal will well repay both the cost and their trouble. A Sermon, preached at the Triennial FROM 2 Tim. ii. 15 the preacher enters into an inquiry respecting the fallacy of speculative, and the certainty and importance of revealed Truth; and thence urges upon the Clergy their The Public and Private Life of the Ancient Greeks. By HEINRICH HASE, Ph. D. Translated from the German. London: Murray. 1836. 12mo. Pp. xi. 358. No work on the Antiquities of Greece has appeared in this country so well adapted to the use of younger students as the little work before us. The matter is judiciously selected, and well put together; furnishing at the same time a book of reference, and an interesting volume for continuous perusal. For the former purpose, although a very full analytical table is prefixed, an alphabetical index would, we imagine, have been preferable. We should also trust that future editions would be more carefully printed. The Bible the Religion of the Church of England, in answer to a pamphlet entitled "Reasons why I am a Dissenter. By A LAY MEMBER OF THE ESTABLISHED CHURCH. London: Simpkin and Marshall. 1837. Pp. 18. WHOEVER may be the writer of this tract, he perfectly understands Dissent, and how to demolish it. The Church warned against the Teaching of the Pharisees and Sadducees: A Sermon on Schism. By the Rev. HOBART SEYMOUR, M.A., Afternoon Lecturer at St. Anne's, Blackfriars. London Burns, Portman-street. 1837. Pp. 16. WHILST we cannot assent to the criticism,we cannot but commend the spirit and substance of this excellent discourse. We do not consider, with Mr. Seymour, the Pharisees as a sect out of, so much as a kind of religious order or society in, the Jewish Church, as the Jesuits are an order in the Church of Rome. The remarks upon Rationalism, Latitudinarianism, and Sectarianism, are both excellent in themselves, and penned in a right spirit. We are glad to find Mr. Seymour amongst those who give their testimony against the spurious liberality of Mr. Noel's "Tract for the Times." A Letter to the Right Hon. Sir R. Peel, Bart., M.P., on the Means of "Rendering Cathedral Churches most conducive to the Efficiency of the Established Church." By the Hon. GEORGE PELLEW, D.D., Dean of Norwich. London: Longman and Co.; and John Stacy,Norwich. 1837. Pp. 64. Ir is quite right that truth should be known, though there seems little prospect now that it will operate any good. The appointment of the Ecclesiastical Commission is one of the most unconstitutional acts ever done. It has removed from the hands of the only legitimate authority, Convocation, the consideration of a question most important to the spiritual interests of a whole people, and the temporal welfare of a whole church. In place of this safe and constitutional authority it has substituted an irresponsible tribunal, possessing the most arbitrary powers. Dr. Pellew's pamphlet has exposed the practical working of a scheme, the results of which we foretold when criticizing the letter of Lord Henley, whose dangerous suggestions are more than adopted in the appointment of the Ecclesiastical Commissioners; for Lord Henley himself required the Convocation as an indispensable part of Church Reform. Our readers will find in these few pages much valuable information and matter for reflection. The New Testament of our Lord and Saviour Jesus Christ. The Text of the Common Translation arranged in Paragraphs and illustrated by Rhetorical Punctuation. With Tables of Quotations and an Appendix. In Two Parts. Part the First. By ALEXANDER BELL, Professor of Elocution. London: Holdsworth. 1837. Pp. 315.. justified in the attempt to criticize this WE are not quite sure how far we are volume-for we do not confidently profess to understand the "rhetorical punctuation," which, instead of "iklustrating," appears to us to darken very considerably. We have attempted to read by it, and we made so much discord to our own ears, that we are satisfied that we either do not understand the principle, or, if we do, our ears are tuned to another pitch than those of Mr. Bell. We confess that we have little faith in mere rules of elocution. The great rule is, feel what you read, and you cannot read it very ill. From this feeling, it is true, rules may be deduced; but to attempt to produce the effect by adhering to them without possessing the feeling which gives them birth, is like endeavouring to raise flowers on a rootless stem. However, some of our readers may succeed better with this volume than ourselves-and it will be found a neat little ornament to the theological shelf. A SERMON FOR THE NATIONAL SOCIETY, UNDER THE QUEEN'S LEtter. MARK X. 13, 14. They brought young children to him that he should touch them : and his disciples rebuked those that brought them; but when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God. THE Scripture assures us that "Jesus Christ" is "the same yesterday, to-day, and for ever." His dispositions toward mankind are, and will be to all eternity, the same as they were in the days of his flesh. As God, with him "is no variableness, neither shadow of turning."† The text tells us how he dealt with some of his disciples who forbad the children to come to him. He was "much displeased." And his unchangeable nature assures us that he must be much displeased now with those who call themselves his disciples, and yet rebuke those who would bring children to him; his nature assures us that it is his will that the children should be permitted to come to him, and not forbidden. There can be no change, no difference in him. The only difference in the two cases is this:-then, when he was on earth, children were brought to him to hear his wisdom from his lips, and to take his blessing at his hands; while now, when he is in heaven, they are brought to him to learn his will from his Scriptures, and to receive his blessing through his ordinances, till, at length, after the temptations and trials of a conquered world are past, they are safely and happily folded in his arms. There can be no question that it is as much the will of Christ now that children should be brought to the knowledge of his truth and the practice of his will, as it was then that they should be permitted to approach his human nature; and that he is as much displeased with those who, calling themselves Christians, keep children back from the -benefits of a christian education, as he was with those who professed themselves his disciples, and yet would not "suffer the little children to come unto" him. Who is there amongst us who would incur his Saviour's displeasure?— At this most gracious season,‡ when we are especially rejoicing in his mercies, and exulting in his love, how should we bear to think we were under his displeasure ?-What disciple of us would go to his altar tomorrow, and partake of the blessed signs and means of salvation, if he believed his Saviour's displeasure would meet him in that very act of loving obedience and faith? Where would be the meaning of our festivities, our rejoicings, our celebrations, unless we felt we were rejoicing in Him in whom the Father is well pleased towards every true penitent and faithful believer ? This day, at least, my brethren, we have an opportunity afforded us of showing, in one sense, at least, whether we are under his displeasure • Heb. xiii. 8. James i. 17. Preached the Sunday before Christmas Day. or not, whether we suffer the little children to come unto him, or whether we forbid them. There are thousands of children whose wants, if not their voices, cry for admission to Christ; this day is an answer to their demands required at your hands. In all parishes, but in populous parishes more especially, there will be found a great number of children who never can be brought to Christ but by the efforts of their richer neighbours. Their parents may be pious persons, but they may have little knowledge, and less time, to instruct, and no money to spare to put them to school. They may be employed in their own work during the day, and then the children, who are not old enough to help them, get habits of idleness and form evil acquaintances, and thus the child grows up ignorant and vicious, and falls into all manner of wickedness, and ends in ruin. For wickedness must end in ruin. The wages of sin is death*-everlasting death. The loss of one soul is estimated by our adorable Saviour at no less a price than his blood. But here we have not only a loss of a soul, but of thousands-not only of thousands, but of generations of souls-for what these poor creatures grow up, their children too will be. Thus there is another description of parents, too numerous, unhappily-those who have grown up in ignorance and sin themselves, and neither give, nor wish to give, any better inheritance to their children. Here the tender eye of childhood sees nothing but intemperance and impurity, and hears nothing but blasphemies and indecencies. Prayer is unheard of the Sabbath is only known as the day which gives most leisure for wickedness, and on that account only is it welcomed with joy. This blessed season is only hailed as a time when they think themselves concerned, more than ever, to break the will of that Saviour in whose birth all enlightened Christians are rejoicing. In the words of the prophet, "It is a people of no understanding; therefore he that made them will not have mercy on them, and he that formed them will shew them no favour."+ Now what is to be done with these miserable and perishing souls? Though in this state they can hope for no mercy and no favour, yet there is a way to mercy and favour even for these. "The Son of Man is come to seek and to save that which was lost." These lost sheep are the very objects he came to redeem. Suffer them to come unto him, and the great remedy is provided for all this sin and wretchedness.-But before I point out to you how this may be done, circumstances may seem to excuse me in noticing some other pretended remedies which have been gravely recommended for adoption, not by voluntary contribution, as at present, but by compulsory taxation. They who recommend these, say, instruct and improve the minds of the poor. And if you ask them what they mean by this, they will tell you, teach them to read and write, and, it may be, instruct them in morals, perhaps in history, and even in philosophy. But what will this do, my brethren? It is not being able to read that makes children better-it must depend on what they read. It is not the faculty of writing that can change their heartsnay, this very faculty they may employ in the cause of wickedness as easily as in what is useful and holy. And as to morals, what morality + Isaiah xxvii. 11. Luke xix. 10. • Rom. vi. 23. |