qualifies a truth, to conciliate a mistaken liberality, or to flatter an ignorant susceptibility. For example, in a lecture on the Liturgy: Ever since man fell into disobedience, and was driven out of Paradise, that is, excommunicated from the only Church which then was, no man hath any right to intercede even for himself, much less for any other person: no man cometh to the Father, none can approach to him but through the intercession of his beloved Son; neither can this be done but by his appointment; for no person can act for another, but in virtue of an actual commission giving him authority so to do. Therefore Christ himself appointed his first ministers, and they appoint others in a line downwards to the end of the world; and to them so appointed the promise of Christ extends, who said he would be with them "to the end of the world." We have no assurance, on any other principle, that the ordinances of God are valid to us: and if any person could shew that our ministry in this Church is not so appointed, we should then have nothing to do, but to go for it wherever we could find it. On this consideration, priests have always derived their authority from heaven: even such as had it not, always pretended to it; except in the case of Corah, Dathan, and Abiram, who assumed to themselves the priesthood, in conceit of their own personal holiness; of which singular error (singular then, but common enough now) the danger and the guilt are to be seen in the unusual terrors of its punishment; which case is a standing memorial to the end of the world, to shew how this matter is understood by God himself, who hath no respect to human parties, and from whom there is no appeal.-Vol. I. pp. 243, 244. Again: If it should be supposed that the work of teaching may be assumed by any person who hath understanding: we are to remember, that it was not assumed even by Christ himself, who did not exercise the office till after that outward commission given to him by a voice from heaven at his baptism; for it is written," From that time Jesus began to preach." His doctrine was afterwards spread over the world by appointed teachers, and by those only, to preserve truth of teaching and to prevent disorder: and the rule of God must be complied with, if we expect the blessing of God. The understanding and learning of one man may be good against another man; but nothing is good against God; without whom, none can serve in the Church to any effect. Whatever men may do there of strife or vain glory is not of God, but contrary to his will : and such, instead of having God with them, will have him against them. It were better that there were no teaching, than such as is contradictory, of some against others; because such teaching, instead of edifying and promoting faith and piety, tends to stir up discord and hatred, and exposes Christianity to the contempt and blasphemy of the ungodly; for it must have the appearance of error in the eyes of the world, so far as it sets men at variance. Truth, being one in itself, naturally unites men to one another who receive it; while error, being uncertain and various, breaks them into parties, and breeds disputings and quarrelings. It was therefore laid down as a fundamental in the Church discipline, that all should teach by one rule, according to what they had received. And our Church acted wisely, when it appointed a form of doctrine to be subscribed, and composed the Homilies of the Church, to keep up uniformity of wholesome teaching, such as is there to be found.—Vol. I. pp. 258–260. In the lecture whence we have extracted this last, there are some most admirable observations on the doctrine of absolution, as held by the Anglican Church; the length of which, we regret to say, precludes us from transcribing them, while they will not admit of abstract, without, injury to their force. We can promise our readers much pleasure, and some of them profit too, from the perusal. The Sermons which refer to national depressions and deliverances, are in the highest degree valuable; not only for the enlightened and Christian views which they present of history, and the familiar manner in which they bring the application of the deepest practical truths to the hearth of the peasant, but for the keen and searching examination of futurity which the sound wisdom and inductive talent of their author occasionally produced. Jones had a peculiar facility in the just application and uses of scripture history; and in his Sermon on Hezekiah and Sennacherib, preached on the occasion of a general fast, in 1798, he draws a vigorous parallel between Hezekiah and George III. on the one hand, and the Assyrians and French on the other. In the course of that Sermon, and, as it were unconsciously, he throws out the following: We here see a good man brought into great distress by an invasion from wicked enemies; and that man is a king. His enemies were men of a different religion; idolaters and blasphemers, who defied the true God, whom Hezekiah worshipped. They came against him with a mighty host, and held him in utter contempt. They had made themselves formidable by their conquests; and the king allows it: "Of a truth, Lord," said he, "the kings of Assyria have destroyed the nations and their lands." But they agreed that because they had destroyed other nations, they should therefore destroy Jerusalem: but this did not follow; there being a reason under God why it should not be so; which reason they did not understand. The king Hezekiah had condescended very much, in order to make his peace with these invaders: but instead of being pacified, all he had done seemed to have provoked them the more. WHICH IS ALWAYS THE CASE: COMPLIANCES NEVER FAIL TO MAKE AN INSOLENT AND UNPRINCIPLED ENEMY MORE OUTRAGEOUS THAN BEFORE. So the enemy came on again with a greater multitude, threatening and blaspheming; discouraging the people as much as they could with their brutish insolence of manners.-Vol. I. pp. 275, 276. With what a bitter commentary has this sentiment been confirmed by the conduct of the Whigs, Radicals, and Papists, since the passing of the Popish bill! Take again the following awfully exact, and almost prophetical description: We may add to these errors of the times, that restless desire of innovation, and those levelling principles, which have pervaded all ranks and degrees of men; forming a train, which perhaps only waits till some unforeseen occurrence shall kindle it, to destroy at one tremendous explosion, our constitution in Church and State; as it hath happened in a neighbouring kingdom, whose example is recommended to our imitation, and may be enforced, if due care be not taken to prevent it. Sedition, which used formerly to hide its trains of mischief in caverns under-ground, now brandishes its torch in broad day-light: and the policy of the age (too deep for me to understand) leaves it to itself, and waits to see what it will do; and when the streets are in flames, tries to put out the fire as well as it can; and disperses a lawless multitude with blood and slaughter, which might have been restrained and saved by a timely execution of the laws. -Vol. II. p. 389. That our readers may see how clearly the ordinary and universal duties of Christianity are treated in these valuable posthumous productions, we shall conclude our article by adducing a couple of these at random. Is there not also a lamentable forgetfulness of that important charge which Christ gave to his disciples to have peace among themselves, and to regard that peace as the great testimony to the world, that the religion he has given them is the truth, because truth alone can maintain peace among mankind? But how is this observed? Private judgment hath been slyly introduced, and weakly admitted, among Christians, instead of faith; and as faith unites Christians, this must divide them, which it hath effectually done: and the matter is come tothat pass, that the principle is now established as a right no longer to be contradicted; a right which justifies every man in his own way: so that schism, once the greatest of sins, is now no sin at all; discord is as good as peace; piety without unity is as acceptable to God, as piety with unity; and falsehood, if a man fancies it, will serve his purpose as well as truth. With these loose opinions, what must become of Christianity, if men can do as well without it? The old wisdom taught us, that "There is no condemnation to them that are in Christ Jesus:" the new-fashioned charity teaches, that there is no condemnation to them that are out of Christ Jesus. What can become of the Church, of the priesthood, of the sacraments? They must all be of no value; the levelling divinity has made all professions equally good; in consequence of which they must all in the issue be equally bad; and the profession of Christianity, so far as man can effect it, be lost in the world.—Vol. I. pp. 220, 221. Some there are who think it answers little purpose to come to church unless they can hear a sermon; but they know not what they mean, for they are unjust to themselves if they prefer the speeches and compositions of their ministers, commonly called preaching, before the heavenly acts of devotion in confessing their sins, imploring the Divine blessing, and hearing the Holy Scriptures, such large portions of which are appointed on all occasions for the public use of the congregation; and they are the preachings of the Holy Ghost, a few words of which have depth and meaning enough to furnish out much labour and discourse for the exercise of the minister. After all, hearing is not in itself a religious act, as prayer is; neither is it an act of charity, as prayer is; neither is the hearer himself the better for it, but as it fills him with the spirit of prayer and devotion. So that they who come not to church because there is no sermon, declare by their actions, what they would be afraid and ashamed to declare with their lips, that all the sermons they have ever heard have done them very little good, and that they do not yet understand one half of their duty, though they have been listening to sermons all their lives. We teach children to say their prayers, and we teach them to say their Catechisms: but when they have learned their Catechism, does it follow that they are no longer to say their prayers? Would not this shew that they had forgotten their Catechism? A principal part of which is intended to teach them the absolute necessity of prayer, without which they can neither obtain the grace of God, nor be in any capacity of keeping his commandments. Hence it appears, that they who are above prayer, are below their Catechism.-Vol. II. pp. 343-345. LITERARY REPORT. The Family Monitor, July, 1831. London: Hatchard and Son. Price is. SOME time since we hailed the appearance of this monthly publication as a work likely to do much good to those for whom it is written, and amply to repay the good wishes of its industrious editors. We are glad that it has succeeded so well, and so fully realized our hopes. There have been some little alteration and improvement since its first appearance; the title, "Servants' Guardian," has been dropped, and that of "Family Monitor” alone retained. There are many original articles, and it appears on the whole to be progressively improving both in matter and manner. It contains much useful information and friendly advice, conveyed in an interesting form, and in a familiar style. Its object is instruction as well as amusement, which it appears to have successfully attained. On the whole, we think the "Family Monitor" an interesting periodical to put into the hands of a servant to occupy the evening's leisure hour. Though the work is designed principally for the humbler classes, yet it contains much which others in a higher sphere may peruse with profit and advantage. An instance of this will be found in an article written, as we perceive, by a clergyman's widow, which is entitled "An Address to the Middle Classes of Society," and appears in Numbers V. and VI. This article furnishes an admirable lesson upon domestic economy not merely to “fine, or would-be fine, folks," but to many thoughtless individuals, who live unhappily, simply because they live beyond their means. A Selection from the New Version of the Psalms of David, with short Practical and Explanatory Notes, for the Use of Congregations in Churches and Chapels. By the Rev. JOHN JACOB, LL.D. Minister of St. Aubyn Chapel, Devonport. Devonport: Byers. London: Rivingtons. 1831. 12mo. Pp. 72. EVERY sincere worshipper in the temple of God cannot be otherwise than rejoiced at the very general consent with which Psalm-singing has, of late years, been advanced to its real importance in the service of the Church. One proof of this feeling is manifest in the numerous selections and arrangements of appropriate portions from the authorized versions of these divine melodies; and the attention which is paid to the tunes which appear most adapted to their occasion and import. The selection before us is by no means undeserving of notice. It contains 150 portions from the New Version of the Psalms; and the editor has displayed considerable judgment in connecting the verses taken at intervals from the same Psalm. To each Psalm is appended a brief practical observation, to be read during the time when the symphony is playing, in order to direct attention to the proper use of this devotional exercise, and excite those profitable meditations which the passage is calculated to pro mote. Sermons on the History of our Blessed Lord and Saviour Jesus Christ. By the Rev. WILLIAM NORRIS, M. A. Rector of Watlington, Hants, and Chaplain to His Grace the Duke of Bedford. London: Rivingtons. 1830. Pp. xi. 350. Price 6s. 6d. THE first of these Sermons exhibits a brief outline of the history of our blessed Lord, with a view to a more enlarged consideration, in the subsequent discourses, of those circumstances in his life, ministry, and mode of teaching, which more distinctly prove him to have been "truly the Son of God." We recommend the series as well adapted to a course of family instruction, or of afternoon lectures in a country parish. A connected Exposition of Scriptural History, and more especially of the Gospel Narrative, cannot fail to be of infinite practical advantage to the humbler classes of the peasantry, who form the principal part of the afternoon congregation of a village church. Brief Remarks on the Dispositions towards Christianity, generated by Prevailing Opinions and Pursuits. Being the Christian Advocate's Publication for the Year 1830. By HUGH JAMES ROSE, B. D. Christian Advocate in the University of Cambridge. London: Rivingtons. 1830. 8vo. Price 3s. 6d. THESE remarks are merely an outline of a more extended treatise on a subject of the highest importance to the interests of Christianity; and we sincerely hope that Mr. Rose will have time and health for the realization of those hopes which he holds out to his readers. The performance of such a task cannot be intrusted to better hands, or to a mind more capable of grasping a question of such magnitude. An inquiry, "whether the circumstances of the age, and the tendencies of prevalent pursuits, are favourable to Christianity, and what advantage its enemies are taking of those circumstances and tendencies, in forwarding their views and wishes," involves an investigation of the various modes of attack employed by the modern sceptic; and so completely has infidelity changed its Protean form, that, however readily the mind may conceive, the pen cannot so easily express, the development of its sophistries. But, as we intend to devote especial attention to Mr. Rose's projected undertaking, we shall content ourselves at present with referring our readers to the "Brief Remarks" for an introduction to the inquiry. Our excellent Christian Advocate speaks of the necessity of sending forth a publication once in every year, in conformity with the injunctions of his office. We are not aware that his predecessors complied very scrupulously with the "letter of the law" in this respect. The difficulty of complying with the obligations of this, as of another of Mr. Hulse's institutions, seems to have afforded an excuse for regarding them as impracticable. The Biblical Series of the Family Cabinet Atlas, engraved on steel. By Mr. THOMAS STARLING. Parts I. II. London: Bull. 1831. 12mo. each 2s. 6d. plain: 3s. 6d. coloured. HITHERTO We have taken occasion to notice the Cabinet Atlas, as adapted to the purposes of geographical instruction generally. The present series, however, comes more immediately within our proper sphere of reviewal; and we are pleased to add our most unequivocal commendation to this very useful addition to the work, as originally projected. In point of execution the maps are nothing inferior, if they are not superior, to their predecessors; and the correctness does infinite credit to the diligence and VOL. XIII. NO. VIII. research of Mr. Starling, and his literary associates; unless, indeed, the merit of the entire undertaking is exclusively his own. An index, on a comprehensive plan, is promised, which we shall make it our duty to examine as soon as it appears. In the mean time, we advise no loss of time in procuring the work regularly in its monthly progress, as its extensive sale may have an effect upon the later impressions. The maps already published are the tribes of Asher and Naphtali - Zebulun — Issachar and Manasseh, and Benjamin and Dan ;the land of Moriah, with the environs of Jerusalem ;-the kingdom of David and Solomon;-Mesopotamia; — and the travels of St. Paul. The Importance of Religious Knowledge to the Soul. A Sermon preached at Sydenham Chapel, Kent, July 3, 1831. By the Rev. JAMES HOUGH, Curate of Sydenham; late Chaplain to the Honourable East India Company at Madras. London: Rivingtons. 1831. 8vo. Pp. 16. IT is a maxim of the Romanists that "ignorance is the parent of devotion." In opposition to this dictum Mr. Hough undertakes to prove, from Prov. xix. 2, the paramount importance of religious instruction, and the consequent duty of Christians to exert themselves for its diffusion among the poor. He deprecates, in the course of his argument, those systems which exclude all religions, or admit any religion, into their plan of education; combats the notion that ignorance among the lower classes is safer both for themselves and their employers; and proves, on the contrary, that the most ignorant are generally the most vicious : "In the six disturbed districts, where, last year, the incendiaries were most active, seven hundred and twentynine men were committed, of whom only seventy-four could read and write, three hundred and thirty-seven could read very imperfectly, and three hundred and eighteen were entirely uneducated. The whole were found to be deplorably ignorant of the first principles of religion. Of the fifty prisoners tried at Lewes, in Sussex, it 3 Q |