it is only when religion, and the care of religion, pervades completely and harmoniously the whole structure of society, through all its official as well as social gradations, that our population can be made to enjoy the blessedness of those who know the joyful sound. And by this means alone it is that the horn of the people can be exalted in the favour of God, and that the nation itself can be exalted in righteousness.

"If it be desirable that the government should legislate wisely and well for the good of the people, then let the people be made religious. For the spirit and principles of the people touch the springs of government, and exert a mighty influence over the deliberations and actings of the state. It has been well observed by Roscoe, that, in a free country like this, however bad any government may be, the people have always as good a government as they deserve; and for this obvious reason, that the rulers must constitute a portion of the people, and they will naturally select men of like spirit and principles with themselves. And connected with this there is an affecting circumstance, to which we advert with no less sorrow than surprise. It has been said, with much truth, that whatever inconsistencies voluntary Churchmen may be chargeable with, there is one consistency, which many of them have but too faithfully observed; and that is, that as they assert the state has nothing to do with religion, they have taken care, in too many instances, to select parliamentary representatives, who, having no religion themselves, take special care that, so far as they are concerned, the people shall have no religion provided for them. It unfortunately happens that those who are determined on upholding a favourite hypothesis are sometimes not over-scrupulous as to the means they employ for maintaining it. It, therefore, grieves us to see Protestant and evangelical Dissenters leaguing with Socinians, Roman Catholics, and infidels, for the accomplishment of this purpose. And it ought to excite more than a suspicion, it ought to offer them demonstration, that when they receive cordial aid from heresiarchs and infidels, their cause must be a bad one. The Dissenters are making a tool of these infidels for the overthrow of the Establishment, while the infidels, in their turn, are making a tool of the Dissenters, for the more deadly and destructive purpose of overthrowing all religion. And since it is the object of their conjunct efforts to overthrow the Establishment, they could not adopt a more effectual means than that of electing infidel and irreligious representatives. But, however consistent such procedure may be with their own speculative opinion, it is grievously inconsistent with a profession of godliness, and with that special direction given in the divine record for the appointment of rulers. 'Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness, and place such over them.' Were this inspired and authoritative rule more sacredly observed in the election of representatives, we would not be in danger of having those institutions which form the chief glory and blessing of our land overthrown; and we would not have to lament that so much spiritual destitution exists in our country." Pp. 43-45.

Advent: in Four Lectures. By the Rev. John Ayre, M.A., Minister of St. John's Chapel, Downshire Hill, Hampstead, and Domestic Chaplain to the Right Hon. the Earl of Roden. London, R. B. Seeley and W. Burnside; and sold by L. B. Seeley and Sons. 1835.

We took up this little volume to see if we could recommend it for the reading of Churchmen during the approaching season of Advent. There have been of late so many crude and questionable speculations put forth on the subject of our Lord's second coming, that we freely confess we should have met almost any treatise on this topic with apprehension; and this with the same feelings, but for the well-known sobriety and soundness of the author's general views in theology. The perusal of these Lectures, which were preached on the four Sunday mornings of Advent last year, in the chapel at Hampstead, of which Mr. Ayre is minister, has satisfied us on the score of their scriptural character, and made us anxious to recommend them to the public. We cannot do better than copy the short preface, which is as follows :

"This little work does not claim attention on the score of novelty. Its merit, if it have any, consists in stating a broad truth in the plainest manner. Perhaps on the subject here treated (as in most other things) men have run much into extremes. Either the future is altogether disregarded, or it is mapped out with the scrupulous minuteness of history. It has been the aim of the author to shew, that while, as has been well observed, the prophecies of Scripture were never intended to make us prophets, we might gather from them the intimation, that an awful chapter in the history of the world is opening out-a period approaching, in which the arm of the Lord will be remarkably revealed. This general truth he would insist Deprecating the thoughtlessness of many as respects futurity, he would almost equally deprecate the rashness of those who curiously speculate on things unseen. If this little book stir up any one, into whose hands it may fall, patiently to watch, and humbly to discern, the signs of the times, the author will have abundant reason for gratitude to God."

on.

The first lecture, on "the certainty of Christ's second coming," treats of the accomplishment of prophecy in his first coming; and of the predictions respecting his coming again.

The second lecture is on the "suddenness of Christ's second coming:" it enumerates the Scripture testimonies thereto, and shews the fearful aggravations of the sinner's danger.

From this follows naturally in the third sermon, "watchfulness" for that great event; the reasons for it, and the manner in which it must be exercised.

The fourth lecture urges the "necessity of present preparation for Christ's coming." This discourse is more expressly practical than the preceding ones, and contains many solemn, heart-stirring appeals, with an earnest concluding call to "immediate repentance, persevering prayer, resolute decision, and strenuous exertion in behalf of religion." This inexpensive little book would, we think, be found most appropriate and valuable for family and private reading during Advent: the truths it contains would be important to recur to at any subsequent period of the Christian year or life.

Six Months of a Newfoundland Missionary's Journal in 1835. By the Venerable Archdeacon Wix, &c. Second Edition. London, 1836. Smith and Co. THE destitute state of Newfoundland, with respect to the means of religious instruction, led to the formation,

some years ago, of "the Newfoundland and British North American Society for Educating the Poor;" and the present Journal of Archdeacon Wix, which has now reached a second edition, fully proves the necessity and importance of that valuable institution. The details set forth in this most interesting volume, and which rest on the authority of the venerable author, are such as cannot fail to make a serious impression on the hearts of all those who feel deeply for the salvation of their fellow-creatures, and who form a right estimate of the blessings arising from the reArchdeacon gular means of religious instruction. Wix is obviously a man labouring abundantly in the work of his heavenly Master, sparing no fatigue of body, nor anxiety of mind, for the furtherance of the Gospel in that part of our colonies where he is stationed. The present volume was published for the purpose of promoting a subscription in aid of erecting a Church at St. John's, Newfoundland, for more than 3000 Protestants, who have no opportunity of assembling together for worship according to the rites of our Church. The peculiarly trying situation of these persons is rendered more pitiable by some factious movements on the part of the Popish population, which are referred to by the archdeacon. Some interesting extracts will appear in our future Numbers; and we do earnestly recommend all who feel interested in the great cause of the propagation of the Gospel, to peruse this interesting narrative, convinced that it will add a fresh stimulus to increased exertion in seeking to impart to others the blessings which they enjoy; and we cannot but indulge the hope, that its pages may meet the eye of those who hitherto have cared not for the spiritual interest of their brethren, and may, by God's blessing, lead them to serious reflection as to the guilt of those who, while they are in possession of bread enough and to spare, yet withhold even a morsel from such as are perishing for lack of knowledge.

A Series of Practical Sermons. By the Rev. Charles Bradley, Vicar of Glasbury, &c. London, 1836. Hamilton, Adams, and Co.

MR. BRADLEY needs not our commendation. The sermons he has heretofore published are in almost every one's hands, and have earned him a high character as a faithful and devoted clergyman. The volume now before us, containing twenty discourses, will, we doubt not, be equally well received. It is a valuable present to the Church. The subjects he has selected are, as the author tells us in his preface, such as he conceives "would be likely to prove interesting and useful to an intelligent country audience, or a Christian family." These discourses compress a vast deal of matter in a little compass; but the language is so simple, the style so transparent, as to render them easy of comprehension to the plainest reader. We heartily wish the series a wide circulation.

The following extract is from a sermon entitled "Eli trembling for the ark," admirably suited to the present times.

"We have just been looking at the Christian as a man of a benevolent heart; we must regard him now as a man of a tender conscience. Some of you never fear for the Gospel. You never dream of its being taken away from you, or of any spiritual privilege being withdrawn. And we can tell at once who you

are.

You are men who do not know yourselves. You do not feel how unworthy you are of your spiritual mercies, how thankless you have long been for them, and how unprofitable and rebellious under them. You see no reason in yourselves why they should be withdrawn, and therefore you never fear that they will

be withdrawn. But the real Christian is a man who carries about with him a heart that God has wounded. He feels, every day he lives, that he is a guilty sinner. When, therefore, he sees threatening appearances in the Church, he is ready to apprehend danger in the Church. 'Here is God,' he says, ' coming out of his place to take vengeance:' or rather, There is God departing from us; he is leaving us to ourselves.' And instead of blaming others, his heart smites him, and he blames himself. Is not this my work?' he says. Talk not to me of other men's sins; I have no heart to hear of them. They are heavy, perhaps, but not so heavy as mine; and, besides, others around me would have honoured the Gospel more, had I not so dishonoured it. If the ark goes from us, it has been driven away from us by my unprofitable and unholy life.' Oh, that we could at this hour hear such language as this from every man in our Church! Oh! that whenever danger seems to threaten our Zion, we would all think of the part we have had in bringing on that danger! We blame others, and they may be worthy of blame; but it would become us better to blame ourselves. We are all guilty in this thing. May the Lord, therefore, give us self-accusing, as well as anxious and trembling hearts!"-Pp. 156-8.

Sermons on some of the Social and Political Duties of a Christian; with a Preface on the Usefulness of Preaching on such Subjects. By the Rev. W. Gresley, M.A., late Student of Christ Church, author of "Ecclesiastes Anglicanus," a Treatise on Preaching. London, 1836. Rivingtons.

re

THE central topic of all Christian teaching is " pentance towards God, and faith towards our Lord Jesus Christ;" and no ministry will be effective to the production of a moral renewal of our nature, which does not derive all its arguments from these two elements of Christian truth. Nay, more than this: effectual ministrations must not only rest on this as the foundation, but they must consist of the constant setting forth of the great principles of repentance as the immediate subject-matter. Every man living has gone away from God, and to God he must return; this is repentance: every man has contracted guilt by this departure, and this can only be removed by the merits of Christ's death; to apply for a share in these merits is to have "faith in our Lord Jesus Christ." Now the things that immediately concern all men are the things which should habitually be pressed upon their attention by the ministers of religion. there are very many duties springing out of their circumstances as members of society and citizens of the state; and God's word has laid down the rules by which men are to be guided in fulfilling those duties. The pastors of Christ's flock will, therefore, do well to urge these duties in their proper place and proportion. "Other foundation can no man" or minister "lay than that is laid, which is Christ Jesus;" but on this foundation, it is not only allowable, but necessary, to build every personal and relative obligation.

But

The volume before us does this to much advantage. The writer of it, speaking in his preface on political preaching, says, that such preaching should be restrained within due limits. The tone of the present publication (he writes) must not be taken as a sample of the ordinary preaching which I advocate. On the contrary, I have only been able to find, amongst the labours of ten or twelve years, the few discourses connected with politics which are contained in this volume. It is the introduction of such topics in their turn, amidst the routine of parochial instruction, and

The Churchman's Plain Appeal. By Nathaniel Higgins. London, 1835. Rivingtons.

THIS little book is written, the preface informs us, by an individual who was once a dissenting minister, but who has now voluntarily conformed to the Church of England. Mr. Higgins deems it right to lay before the public the reasons which induced the change of his opinions: he therefore states some plain arguments, almost exclusively from Scripture, against the independent and voluntary system, and in favour of an established and episcopal Church. As he professes to give merely an outline of the proofs which satisfied his own mind, we could not expect a full discussion of the points at issue, and consequently are not surprised at the omission of many arguments at least equally strong with those he has adduced. Mr. Higgins, we must add, writes with a kindliness of spirit towards those whose communion he has quitted, which does credit to his Christian principles, and which we wish always to see exhibited towards those who may differ from us. We make a brief extract from his closing section on the "claims of the Church of England to our attachment and conformity."

to be broken. The most limited prospect may give occasion, even from its narrowness, to a flight of imagination, which shall stretch from pole to pole, or wander in the illimitable tracts of space. The rivulet, scarce disparting the reeds that bend toward each other from bank to bank, may excite a train of thought that shall carry us in imagination to the mighty stream that separates rival nations, or bears the wealth of both Indies to some city, proud with the importance of wealth and commerce, decked with the majestic dome or sparkling minaret, and still more truly ennobled with the memorials of art, or science, or literature, or religion. Or the morning dew, spangling the leaf with shining globules, may direct the thought upward to the heavens, whose radiant blue is reflected in each little sphere, and which affords a pathway for worlds unnumbered, guided all in their orbits, and retaining each its form, by the operation of the same powers which the shining spherules on the leaf so beautifully exemplify. Yet higher still our thoughts may ascend, from any of these occasions, to the great Author of all created things, the Fountain of all light and life, the Contriver and Sustainer of all form and order." Pp. 10-12.

copal congregation has become Socinian. On the contrary, the feeble embankments of orthodox dissenters have long since been overrun by Socianism, which has obtained possession of 178 chapels, built and endowed by Trinitarian dissenters of past ages, besides the charitable buildings and funds of the late Dr. Williams and Lady Hewley." P. 80.

Sermons on Association; with Notes. By the Rev. G. A. Poole, B.A., Assistant Minister of the Episcopal Chapel of St. John, Edinburgh. R. Grant and Son. Edinburgh, 1836.

THESE Sermons, six in number, were delivered, the author informs us, on the Fridays in Lent, and were, therefore," as well additional as subordinate to his course of Sunday ministrations." He considers this a sufficient justification for his departing in them from the more ordinary topics of pulpit address.

We shall give Mr. Poole's own definition of the faculty of which he treats.

"I mean by association, the sequence not only of ideas, but also of emotions; and even of judgments, or opinions, or prejudices; and also of such a combination of all these as may constitute motives and impulses." P. 40.

He illustrates his meaning in the following passage: "The smallest incident, the slightest word or look, may call up in the heart of age the recollection, the pleasures, the sentiments, almost the flutter and the spring of youthful hopes, of years long past; or may warm the bosom with the recollection of tenderest emotions, which seemed to have slept a sleep scarcely

The first sermon is introductory. The subject is proposed in it, and the influence of association exhi

In three succeeding discourses the author discusses the mutual adaptation of association and religion, of association and revelation, and of association and Christianity. The fifth is a very interesting sermon. It is entitled "Religion the proper centre of association :" it treats, generally, of the faculty of mental concentration, by associating every particular with one great object of thought and feeling, and then, particularly, that religion must be such an object. The sixth and concluding discourse displays the final cause of association, namely, God's glory.

Metaphysicians have so frequently in their philosophy divorced themselves from the wisdom which is from above, that we cordially hail every attempt to analyse the workings of the human mind on Christian principles. And though perhaps we cannot say, that Mr. Poole has occupied altogether the vantage ground which we think a Christian philosopher might take, yet we are free to confess, that he has produced a book containing much that is valuable in itself, and usefully leading to things yet higher than he has touched. If, therefore, we point out what we consider deficient or erroneous in his notions, he may be assured that we speak with no unfriendly spirit, but from a desire that his work, should it be reprinted, may become such as we could in unqualified terms commend.

Mr. Poole will see, upon reflection, that he has allowed too much to the unassisted powers of reason. He is quite mistaken in imagining that any worthy system of natural theology ever was, or ever could be, independently constructed. The glimmerings of a better knowledge, which obscurely illuminated the minds of heathen sages, were reflections from the light of revelation; and few indeed would have been the truths they embraced, had they not, by their descent from a common ancestor of the human race, to whom

It

the true God was known, derived, with much admixture and uncertainty it is true, some first great principles. And, after all, what were the attainments which the wisest heathen nations made? Surely Mr. Poole will abate somewhat of his admiration of the Athenian theology, and modify his assertions (founded on a wrong interpretation of a sentence in the apostle Paul's address), "that the true God had at length become the object of their adoration," when he remembers how the apostle's "spirit was stirred in him when he saw the city wholly given to idolatry;" and refers to the miserable description in Romans i. of the folly and abominations of the heathen world. would not, we are convinced, be very difficult to prove that the human mind, left entirely to itself, would little, if at all, advance through countless ages in intellectual or moral refinement; and that illumination of every kind is mainly dependent on revealed truth. Else why do insulated nations, (the New Zealanders, for example,) remain for centuries without emerging from a state of barbarisin? The wisdom of the Greeks, it is well known, was originally derived from other lands. But we must not enter further on this inviting topic. Under the influence of the error we have noticed, Mr. Poole does not bring so prominently forward as we could wish the operations of that Divine Spirit, whose power must inform the mind of man, and wisdom check its aberrations, in the search for knowledge. Nor does he with sufficient decision set up the Scripture as the only, and always essential standard of truth. He does indeed frequently appear ready to insist on all that we desire; but then, as if alarmed at having gone too far, he generally stops short, and disappoints us by some uncalled-for qualification. To take a single instance: why, after recommending a patient study of metaphysics, with the Bible for a counsellor, " as a chart, where rocks, and shoals, and quicksands, are duly noted," why does he think it needful to concede that it is " not altogether a map which should guide at every turn?" P. 129.

We do not perhaps quite agree, metaphysically, in all our author's reasonings; but we shall not here discuss such points. Neither shall we make any remark on the note, p. 235 (though it is strongly provocative of comment), because it has hardly any connexion with the subject of the volume. We must add, that we sometimes detect an inaccuracy of expression; and do not find it always easy to catch at once our author's meaning in the long and involved sentences with which we occasionally meet. In such a work as this, peculiar attention should have been paid to simplicity and clearness of style.

But in taking our leave of Mr. Poole, we repeat, that we have not in any of our remarks been actuated by an unfriendly spirit. Had we not, on the whole, been gratified with the perusal of his book, we should hardly have been at pains to note the defects, which a little attention may hereafter remedy.

A Compendium of Natural Philosophy, being a Survey of the Wisdom of God in the Creation; by John Wesley, A.M. A new edition. By Robert Mudie, Author of "A Guide to the Observation of Nature." 3 vols. London, Tegg and Son.

THIS new edition of Wesley's Natural Philosophy, which originally appeared in five volumes, forms part of the "Family Library;" and has been so much revised, corrected, and adapted by the editor to the present state of science, as to form almost a new work. "At the time when Mr. Wesley studied," Mr. Mudie well observes," and even at that when he prepared his Compendium of the Philosophy of Nature for the press, the science of generalisation was in its infancy; and therefore many parts of his book, whether original as from himself, or copied from those writers from whom, as he himself confessed, he copied the

greater part, are disjointed, and consist of fragments, and sometimes of repetitions, which, though often of much value and interest as particulars, can hardly be used as instruments of general knowledge. Very many parts too, in his time, were conjectural, respecting which, most, if not all, of the conjectures, as usually happens, were inaccurate; and on this account, though without any blame on his part, the scientific value of the book, especially in the latter part of the second, and in the third and fourth volumes, bears but a small proportion to the quantity of reading." In this edition these defects are remedied. We have presented to our notice, in popular language, the most interesting facts in connexion with the subject of natural philosophy, and expressed in such language, that the work "may be desirable in the school, pleasant in the family, intelligible in the cottage."

The first volume is on man-vertebrated animals; the second on invertebrated animals; the third on inanimate nature. We cannot but believe that the editor's wish will be gratified-" that, by the perusal of these volumes, some will be led to pause amid the vanities of human occupation, and to look and listen to the voice of nature, as it tells the wonderful power and goodness of God." We propose to give some lengthened extracts in our Magazine; because we think that it is of the utmost importance that subjects connected with natural science should be brought forward in connexion with revealed truth. We trust that the name of Wesley will not frighten any of our readers. We can assure them that there is nothing methodistical in the work.

The Modern Claims to the Possession of the extraordinary Gifts of the Spirit stated and examined; with an Appendix on the Heresy with which the Claims are connected. By the Rev. W. Goode, M.A. of Trinity College, Cambridge; Curate of Christ Church with St. Leonard, Foster Lane; and Lecturer of St. Mary Woolnoth, London. 2d edition. London, Hatchards; Deighton, Cambridge; and Parker, Oxford. 1836. Conversion, not Miracle, the standing Test of Divine Influence in the Christian Church, The substance of a Discourse delivered at the Tuesday Evening Lecture in the Parish Church of St. James, Bristol. By the Rev. Thomas T. Biddulph, M.A. Minister of the said Church, Bristol. J. and W. Richardson. 1836. GREAT efforts are being made in some places to spread Irvingism; and we fear that many persons have no distinct idea of the dangerous tendency of these doctrines.

Mr. Goode, in his valuable work, has thoroughly investigated the subject; he has shewn how unlike the Irvingite pretensions to the extraordinary gifts of the Spirit are to the real manifestations of them recorded in the Scriptures, and how very like they are to the pretensions of fanatics both in ancient and modern times. Mr. Goode gives several very curious and instructive accounts -- -instructive as warnings of such delusions: he also enters largely into the history of Montanism, by which the ardent and talented Tertullian (the Irving of antiquity, as he has been called) was led away.

The appendix which Mr. Goode has added in this second edition, on the heresy of Irvingism, with regard to our Lord's human nature, is very important: he shews that in its consequences, even as admitted by Irving himself, it subverts the great and fundamental doctrine of the atonement, or the expiatory character of the sacrifice for sin made upon the cross. We strongly recommend this work to all who are in doubt and perplexity respecting the Irvingite tenets: for it both exposes the delusions by which they are sup ported, and refutes the sophistry by which they are defended, in a calm, clear, and convincing manner. Of Mr. Biddulph's sermon we can truly say that it