drive the industrious and able-bodied of the people into exile, by extensively encouraging emigration; but our Author proposes a far wiser and safer scheme of relieving the country from its excessive power of production. He would reduce the hours of labour within reasonable limits he would not allow the women and the children to do all the work, and have the adult male population unemployed. He would have the wives permitted to employ a considerable portion of their time in superintending their children and making home comfortable for their husbands. He would secure to the young, time for education, time for recreation, and the opportunity of increasing their physical powers, which is now denied them by the cruelly protracted hours of factory labour. This alone would be a great boon to the nation; but the Government has not had the moral courage-when it was in their power to confer this public benefit.

The Cottage-allotment system is next very forcibly recommended. If the Landholders of the kingdom could be generally impressed with the importance of granting to every industrious family, a plot of ground at a reasonable rent, for the cultivation of vegetables, which should supply the family and feed a pig for winter-food; it is impossible to say how great a benefit, and at how small a cost, would be granted to the agricultural population. It would prevent the loss of time, and the expenditure of the labourer's earnings in the beer-shop; it would check the tendency of the rural population, to rush at times into the large manufacturing and commercial towns, thereby overstocking the market with labour where it is least wanted, or wanted only for a season; and it would give the labourer an interest in the soil which would make him the defender, and not the destroyer of his Landlord's property.

A further step in the scheme of amelioration proposed by the Author, is the improvement of the dwellings of the poor.'

That the labouring classes are miserably housed, as well as miserably fed, is now too evident to be denied. In large towns, where new buildings are rising on every side, we might suppose, there could be no want of room for all classes of the people. But a close inspection of the most populous parts of the wealthiest towns in the kingdom, gives an appalling negative to this reasonable supposition. For ourselves, we have often wondered that the prevailing cupidity of money-holders, has not, in the present want of employment for their immense capitals-suggested to them, the expediency of providing, on a large scale, cottages for the residence of the labouring classes. We are persuaded that by such means, they might secure both a lucrative employment of their now inert masses of unproductive wealth, and secure to themselves great influence over the minds of the lower orders of society, by requiring not more than half the present amount of rent paid by the poor in general for their very inferior places of abode.

Or, if individuals cannot be persuaded to embark their super-abundant wealth in such a project, might not joint-stock companies, managed by upright, benevolent and skilful men, undertake this essential service to the community? It would require much caution in the commencement; the rules for payment of rent must be strict, and order must be taken to prevent these dwellings from becoming houses of ill-fame. Yet we are sure, the advantages secured would abundantly

compensate for all the trouble which might attend the scheme; and we believe the whole might be accomplished without any loss to the public, or to individuals. We are aware that the Labourers' Friend Society' have proposed to raise 'in the metropolis or near it, a planned dwelling or cottages, for a certain number of poor families;' but we should wish to go much further than this. We would suggest the buying up of cottages already existing, as they fall into the market, an event which is of continual occurrence in large towns. The letting of these, immediately at reduced rents, would operate in favour of the poor, upon all the rents in the neighbourhood: and would soon check the present rage for building small and incommodious houses to be let at a high rate of interest to the labouring classes. We do but, however, throw out this hint, for the consideration of persons more completely versed in the details of the subject.

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Some beneficial alterations of the Poor-law are next proposed, such as a great reduction in the extent of the Unions'-superior medical attendance'—and more especially, an improved classification' of the paupers.

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Direct attempts towards the improvement of morals, might, it is supposed, be made, by better legal provision against breaches of the marriage vow; by the regulation or suppression of beer-shops and gin-shops-by a more strict observance of the sabbath. For all these topics we can only refer the reader to the volume itself.

The twelfth chapter, entitled, A SUGGESTION,' consists really of a series of suggestions of much importance to the great landed proprietors of England. After remarking on the propensity of one nobleman to expend large sums annually on an establishment of Race Horses, and another on an establishment of hounds, and a third on the breed of oxen, sheep or pigs; he adds,

But it has often struck us as a matter of great regret, that while many noblemen find gratification in cultivating the breed of horses, and others in fattening cattle-it never seems to strike any of them as an object of interest, to improve the breed of English labourers.'-p. 349.

A volume of admonition, reproof, and instruction, is contained in this single sentence. We wish it were written as with the point of a diamond, on the heart of every proprietor of the soil throughout the land. Is the labourer the only living thing upon an estate which requires no consideration, and deserves no attention? How blind are men to their own interests, when they can allow the only rational agents through which they gain their wealth, to rise up from infancy to manhood with their reasoning powers uncultivated, their moral principles untrained, their comfort unprovided for, and above all their immortal souls uncared for!

But we have no space for extended remark. We hope the work before us will be soon in the hands of all who are convinced, that the perils of the nation are neither few nor small, and who desire to see a path cleared through all the difficulties of our present position, to one in which the poor shall be satisfied with bread, and the rich happy in contributing to the necessities of the poor ;-in which the manufacturers shall not vex the agriculturists, and the agriculturists shall not envy the exorbitant wealth of the manufacturers, but every man shall under his vine and under his figtree," none making him afraid?

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CHURCH ARCHITECTURE, scripturally considered, from the earliest ages to the present time. By the REV. F. CLOSE, A.M. Perpetual Curate of Cheltenham. 12mo. pp. v. and 112.-London, Hatchards. 1844.

HAD the revived taste for ecclesiastical architecture, which has taken place during the last few years, rested its claims to public attention solely on its own merits, we should have been among the last to speak of it in unfavourable terms. We see all works of art improving with the growing intelligence and wealth of the age; and we know no reason why this alone should stand still, or why the skill and ingenuity of man should not be employed in carrying it out to its highest attainable perfection.

But the whole question assumes a new aspect, when ART, not contented with its own province, ventures to claim for itself an essentially religious character. Let painting, and music, and church architecture be cultivated with the zeal and diligence becoming a great nation; but when we are told that these things are to form necessary elements in religious worship, we are compelled to say: "What is the chaff to the wheat?" We reject with abhorrence the most attractive appendages of religion, when those appendages are put forward as necessary parts of religion. We revert to the simple yet sublime declaration of the Saviour: "God is a Spirit, and they that worship him must worship him in spirit and in truth;" and if we cannot keep the arts of music, painting and architecture, as things entirely distinct from spiritual worship, then let them all perish together, and let us at once strip religion of all such meretricious attire. We are not, however, driven to this alternative; though some of the Reformed Churches, and the Puritans in general, thought they were. It is rather our duty to insist with firmness and with intelligence, on the proper distinction between what is really devotion, and what may be a suitable help to devotion. If we lose sight of this distinction, we become in danger on the one hand, of putting the help in the place of that which it is designed to promote, and on the other, of depreciating altogether, and rejecting its use, through fear of its abuse.

We have read with great interest, Mr. Close's very timely and excellent work placed at the head of this article. He disavows all intention of entering deeply into the question of Church Architecture; not having time to spare from far more useful and important labours, for any critical examination of the details of this science. But he adopts a more necessary and intelligent course, by considering the question practically, by referring to the general outlines of the history of Church architecture, and by showing in a way which scarcely admits of dispute, that great evils have flowed into the church whenever the taste for sumptuous and gorgeous buildings has extensively prevailed.

Perhaps, we might have wished, that he had, in discussing this part of his subject, gone more fully into the inquiry, whether this taste for architecture was the cause or the effect of spiritual declension;' and that he had endeavoured to point out how far the science itself might, or even ought to be cultivated, in the present day. We think his treatise would leave, on some minds, an impression which we scarcely be

lieve he would wish to produce, that nothing but evil is to be expected from any careful attention to architectural beauty or propriety in the building of churches. Should a second edition be called for, (which we have no doubt it will be) we would respectfully suggest to the highly esteemed author, the importance of a chapter to clear up this point.

The Author submits to his readers, an outline of the history of Church architecture, from primæval times; but we give his own words. 'Ecclesiastical architecture existed long before the Christian era-and it would appear to be in accordance with sound reason and philosophy, as well as with the principles of revealed religion, to look back over the early history of man as recorded in the book of God, and to examine the various modes in which through succeeding ages he has been approached:-the formless spontaneous devotions of our sinless parents in Paradise-the rude altars of the patriarchs-the costly and elaborate ceremonial of the Israelites-the extreme simplicity of primitive, apostolic, christian worship-the decorative style of the medieval ages-the return to primitive simplicity at the blessed Reformation-and the final glorious, perfect worship of the Redeemed in heaven-all these various transitions in the method of approach to the great God, by his accepted worshippers, ought to be well pondered, before we form our judgment as to the propriety or impropriety of prevalent opinions on this subject.'-p. 13, 14.

These are the several aspects in which the writer views the question at large. The first and the last of them, namely, the devotions of paradise, during man's innocence, and those of the redeemed in heaven, he brings together, and ingeniously as well as forcibly observes :-

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In these we justly expect to discover the most acceptable manner of wor ship--that which is most pleasing to Almighty God, offered as the willing homage of an innocent creature, or as the grateful sacrifice of those who once were guilty and impure, but now are redeemed, restored and glorified. We thus gaze on man at his beginning and at his end,-as he first came forth from the hands of his Maker, and as he is again brought near to him in his final blessedness. A wonderful coincidence is here observable; neither in paradise, nor in Christ's glorious kingdoin, is there any temple! No altar,nor propitiatory,-nor sacred place is there! "I SAW NO TEMPLE THEREIN," exclaims the inspired evangelical prophet, as he beheld the New Jerusalem -coming down out of heaven, fitted for the new heaven and the new earth, which had already been created for its reception. A Jerusalem, but stripped of the old Jerusalem's chief glory-a JERUSALEM WITHOUT A TEMPLE! can this denote but that in that final triumphant state, no form of worship will be found-none of those various methods of approach now so needful for man in his present state of separation from his God-no temple, because the God of the temple is there-no reflectors of the image of God, because God himself is there-as it is added, "for the Lord God Almighty, and the Lamb are the temple of it!" His people see him as he is,-eye to eye, and face to face; "that which is perfect is come," so "that which is in part is done away. The building is complete, therefore the unsightly scaffolding is removed! The journey is over, therefore the provisions of the way are needed no more. Churches, temples, ordinances, sacraments, are the means by which God reveals himself to his people now, but there will be no temple there.'-p. 15-17.

After some additional observations on the absence of temples in paradise, he comes to the conclusion, that ALL TEMPLES, ALTARS,

CHURCHES, AND RELIGIOUS CEREMONIES, ARE THE BADGES AND PROOFS

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OF THE FALLEN GUILTY STATE OF MAN. (p. 19.)

The inferences to be deduced from this general conclusion, are necessarily of a humiliating kind. We ought never to look upon the most gorgeous specimens of art displayed in the ecclesiastical structures

which command our admiration, without the reflection, that they are but hospitals which sin has made necessary for man's recovery; and that in a more perfect state of being, they will be cast aside as utterly useless.

The first altars erected to the honour of God, were in the open air, and were composed of the rudest materials. When the simplicity of the Patriarchal age was superseded by the precisely defined form of worship enjoined on Israel from mount Sinai; then every thing connected with the public service of God was on the most costly and magnificent scale. But no sooner did the more spiritual religion of the New Testament supervene, than a sudden return was made to primitive simplicity of worship. What then did these changes signify? Does it not appear, that there were reasons why the intermediate system of Judaism should differ in its character, both from that which preceded, and from that which followed after? The great reason for this difference is, by our Author, involved in the typical character of this middle scheme of religion. It was intended to represent the spiritual glories of a better covenant, and, where its representative character was fully understood, all its rich furniture, its costly sacrifices, its splendid temple, would be regarded as signs of good things to come.' When, however, the good things themselves appeared, it would no longer be necessary, or even useful, that the same or similar manifestations of a costly and ostentatious devotion should be made.

Much force unquestionably there is in this reasoning; and it is confirmed by the fact, that in the first ages of the Christian Era, no attempt was made to raise any structures of an expensive and magnificent kind for the purpose of Divine worship. It was reserved for a period of declining piety-for such indeed was the Nicene Age-to attract public attention to the christian religion, by the erection of ecclesiastical structures, which might vie with the imperial palaces of Rome and Constantinople, in external pomp, and in interior decorations.

Now, whether we regard these buildings as the cause, or the effect of religious declension (probably they were in some respects both), we still read in them a lesson of caution which ought not to be lost upon ourselves. The gospel of Christ is simple in its nature, simple in its provisions for the remedy of man's moral disease, simple in the requirements which it makes of its followers-and therefore there ought to be a corresponding simplicity in the style of its outward manifestation to the attention of mankind. The preacher should be a man of simplicity and godly sincerity; the prayers offered should be (and in our service they are) pre-eminently simple and unadorned. It is reasonable then that the edifice in which the service of God is held, should partake of the same simplicity. Yet let us not be misunderstood. do not mean that ecclesiastical architecture deserves no attention, or that it may not be rendered in various ways conducive to the public welfare. While we strenuously deny that prayer, or any portion of divine worship, is more acceptable to God when offered in one kind of building than in another; we do not deny that there is a suitableness to the cherishing of devotional feelings in one class, which seems to be wanting in another. We think the form of our older ecclesiastical structures more adapted to this purpose, than those imitations 1844.

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