"

those who are near and dear to us are daily dropping off the stage of life," (p. 51.) It is curious to find the pious author praying at Christmas that our festivities may be harmless and holy," and that we may not "disgrace the season by reviving those works of the devil," &c.-i. e., may we not be gluttons and drunkards as soon as we get off our knees! And so again, p. 238, of New Year's Day.

All this is said, not in unnecessary disparagement of the book, but as pointing out ordinary faults in prayers which one who sets down to compose fiftysix prayers cannot avoid. There is really a great deal of good in the book, and a great deal of good prayer; but in so many, it is impossible to avoid talking, and observing, and reflecting, and exhorting instead of praying. The reviewer would give the author the same advice which is applicable in so many cases-Let him cut out half his book, and get merciless friends to criticize the rest. It will then be a valuable work.

Family Commentary upon the Sermon on the Mount. By the late Henry Thornton, Esq., M.P. London: Hatchards. 1835. 8vo. pp. 220. THE reviewer fully and cordially agrees with the truly excellent and valuable editor of this work, (one to whom every churchman owes a great debt of gratitude,) that it displays real knowledge of the human heart, and experience of human life; strong good sense, with the higher gifts of heavenly wisdom, Christian love, and Christian faithfulness. There is a calm, quiet, Christian character in the whole tone of the reflexions, which will make it an acceptable and useful work to those who are wise enough to be contented without stimulating and exciting harangues. The whole tone of it will incline the reader to give full credence to the editor's declaration, that Mr. Thornton lived in the spirit of his Commentary. That this may not seem to be the mere general language of compliment, the reviewer will venture to animadvert on a passage or two.

The lecture on Judge not" seems very much to omit one very large branch of the subject-viz., that we ought to abstain from judging because we have such very confined means of judging rightly, with the all-important corollary, that therefore we are not, either openly or, as far as we can avoid it, even secretly, to judge unnecessarily. Half the sin of uncharitableness, in fact, arises from unnecessary judgments of those whose case is in no way brought before us. In the next lecture (connected with this), Mr. Thornton seems to consider only one side of the picture-viz., the censures of religious men by the irreligious. The other deserves, at least, our serious consideration. The pronouncing (unnecessarily) very many to be irreligious, when we really have not the means of judging accurately except of a very few, and the habit of thinking and speaking hardly (when duty does not require it) of those who are really irreligious, are habits against which great caution is needed. There is a tendency again to think of the religious as one small party of the highest piety and strictness, (pp. 170, 171,) to excuse all their failings, (p. 147,) and to condemn the rest in the lump, which is not pleasant. Nor could the reviewer agree with Mr. Thornton's notions, as implied as well as expressed, as to the mode of dealing with Christian ministers. (See pp. 178, 179.) The office of censuring, warning, and exhorting, is not a popular one; and if we may always decline it from all whom we do not please wholly to approve, it may as well be given up. Besides, can charity suggest no better hopes of the minister? Is he the only one to be shut out of the pale of charity? Is it beyond hope that, with decency, learning, eloquence, soundness of teaching, regular ordination, there will more probably than not be higher gifts and graces ?

Essays, Thoughts, and Reflections, and Sermons on various Subjects. By the Rev. Henry Woodward, A.M., Rector of Fethard, in the diocese of Cashel. London: James Duncan. 1836. 8vo. pp. 486.

THIS book is heartily recommended to general notice, as likely to be useful, and certainly amusing, to all persons who like to think on subjects worth thinking about. It will be useful, not because they will agree with Mr.Woodward, perhaps, once in ten times, but because they will find the reflexions of a very clever, thoughtful, pious, and ingenious man, as full of amusing paradoxes (and often of false conclusions, drawn from right and philosophical premises, not unfrequently the results of real thought and accurate reflexion) as heart can desire. Why it will be entertaining, after this remark, need not be explained.

As an example, we have two essays (12 and 13) on the question—why the children of religious parents TOO OFTEN turn out ill? This would not seem a very difficult question, nor one requiring two essays, especially as Mr. W. sets out with saying that the children of religious parents turn out well abundantly more often than those of irreligious ones; and, when they do go wrong, in many instances, shew afterwards the good effect of early instruction; so that, considering what human nature is, these allowances reduce Mr. W.'s own difficulty within somewhat narrow limits. However, he starts boldly with saying that, not from mismanagement, but in the very nature of the case-i. e., in the fact that parents are religious-there are hindrances to their children turning out well. As how? Why thus :-All human beings are self-willed and independent. Now, a religious father, being anxious to lead his son to religion, by that very fact gives him a distaste to it, because his self-will and independence, which lead every one to resist what he is taught, lead him unluckily to reject religion. This is amusing enough, but Mr. W. goes farther, for he tells us (p. 141.) that "the children of the irreligious have in their favour the opposite advantage, for it is clear that, in their case, to choose religiously is to choose altogether for themselves. The natural dislike to trammels and dictation is all on the side of separation from the world, with them. Nor could the most wayward youth originate a bolder scheme, or make a stouter declaration of independence, than to tell a worldly parent that henceforth he would serve the Lord." This is really comic. Mr. Woodward shuts his eyes to the broad fact that the irreligious parent teaches his child nothing at all about religious matters, and, being careless about them himself, is quite careless and easy about them for his child; whereas Mr. W. supposes that every careless or irreligious parent sets out with telling his son-" you shall be irreligious and good-for-nothing, and I will flog you every day till you are!" It is rather curious that Mr. W. did not see that, his observation as to human nature being universal, if this funny rule of his about religion going by the "rule of contraries" were true, the greatest blessing in the world would be to be the son of the greatest rogue in it, and the greatest curse to be the son of the greatest saint.

The two first essays, however, present the fairest specimen of Mr. W.'s excellences and defects. They are on the present state of the religious world. The plain truths which Mr. W. tells are not likely to make him popular with some portions of the world he is describing. He holds that there is too great a disposition to study the epistles rather than the gospels, the sayings and character of St. Paul rather than those of our Lord, and to make the holding the doctrine of justification by faith the whole of Christianity-to think too much of what we are to believe, and what bustling activity in converting and correcting others we are to shew, and too little of what we are ourselves—to think that as soon as we have got what we esteem a right faith, we are to set about converting the world, instead of improving ourselves; whence arises the ceaseless activity of ill-prepared agents. On the other hand, as he justly says, the great object of the Gospel being to improve the man, we are to look

especially to see that we are growing more holy and heavenly in spirit and temper, as well as that we are active and stirring in this place and that; and, indeed, that until we are holy and heavenly ourselves, we are very unfit to take upon ourselves to teach others. All this is most true and valuable; all this, one may say, "I do most potently believe." But Mr. W. cannot stop here, but goes a great deal farther. First of all, he tells us that we are taught to love our neighbour, not on his account, but for the sake of our own salvation-that if we presume to think we are to do good to any one else, it must be because we think that God wants help-that we are to do well to others, because it is our duty, for if we preach the Gospel to any one, we are not at all sure that it will not be so much the worse for him, but still we shall gain God's blessing for obeying him, and the main point will be gained, although our good intentions to others may be defeated-that it is presumptuous to engage in any enterprise where the interests of others are concerned without a sufficient warrant from Divine Providence.

All this is mere exaggeration and extravagance. Certainly we are to do well to others because God has so commanded us; but he in his mercy has given us many motives instead of one. He urges love to others, as the fitting and best temper here as well as hereafter, and calls on us to feed the hungry and visit the prisoner in the spirit of love to him. As to our thinking that God wants help, Mr. W. answers that difficulty himself in one of his sermons, when, in speaking of the conversion of the miserable prostitutes, for whose asylum he is preaching, he replies to some one whom he supposes to say"Leave them to God,"-that God acts by means. Doubtless there will be always meddling presumptuous people; but did Mr. W. think that God wanted help when he preached for that and other asylums? No; he exerted himself for a cause which he believed to be a Christian cause, in the certainty that God alone could give the increase, but that he will give it, if the cause be a good one. As to not speaking the truth to others for their sakes as well as because it is our duty, imagine a clergyman saying to one of his people-“My good friend, do not think that I am going to warn and advise you for your sakeyour soul is nothing to me. Indeed, you are very likely to be in much more danger from my speaking to you; but that is not my concern. I am bound to speak to you for my own safety-not for your good, or from any wish to benefit you." This may be putting Mr. Woodward's notions into plainer language than he would, but if what he says has any meaning at all, it is no exaggeration of his doctrine. Then, as to obtruding ourselves where we have no warrant and no concern, and thinking that because a thing ought to be done we are the people to do it, nothing can be more true than that there is, and ever will be, much presumption; but what cure for this is there but good sense and good feeling, under the control of a Gospel temper? Are all the institutions for which Mr. Woodward goes to Dublin to preach, the Orphan Asylum, and the Deaf and Dumb, and the Magdalene, &c., in the parish of Fethard? If not, has he a warrant from Divine Providence to interfere? It is very good that orphans should be protected and prostitutes reclaimed, but is he the man to do it? It need not be said that the writer of these lines would say Yes, to these questions-Mr. W. himself ought to say No. The truth is he is arguing against an abuse, and extends his argument to the use. Meddlers will meddle, and presumptuous men will be presumptuous still. But the calm and wise Christian will exercise a sober judgment, and having done so, will do whatsoever his hand findeth to do, not in selfconfidence, but in reliance to God, and not for his own sake only, but humbly desiring to exercise and cherish that spirit of love to God and man which God requires.

În conclusion, let it be said that the reader will find in Mr. Woodward, not only an ingenious and amusing, but an eloquent writer, and a true and sincere Christian.

A Vindication of the Church of England. By the Rev. W. Pullen. London: Simpkin and Marshall.

SOME clergyman in Mr. Pullen's neighbourhood has attacked the church, as blasphemous, &c. &c., in the usual style, and Mr. Pullen has written a sharp, clever defence of it, which is to be noticed, because the matters of offence are, the regeneration of infants, our burial service, &c., and Mr. Pullen himself holds far from ultra notions on these points. A defence from such a quarter, though one cannot agree with all of it, is valuable and curious. What he says, in conclusion, as to the sinfulness of the laity, in not using the checks against bad conduct in clergy which the church has given them, and then complaining, is very true and just indeed.

Scenes and Characters illustrating Christian Truth. Edited by the Rev. H. Ware. Nos. 1 (Trial and Self-Discipline, by Miss Savage) and 2 (The Sceptic, by Mrs. Follen). London: Simpkin and Marshall. 18mo. 1835. THESE are obviously American Unitarian works, reprinted here. The second number is really a work of considerable power and feeling, and curious as an exhibition of the arguments used by the unitarians against the sceptic. None of the offensive parts of Unitarianism are brought forward, but the objection is, of course, the deficiency of the views.

Baptism and Regeneration. By the Rev. F. F. Todd, Curate of St. Cleer, Cornwall.

THIS, like another pamphlet already noticed, and several others which have appeared, is a specimen of the modified views now held as to baptismal regeneration; on other points, as final perseverance, &c., Mr. Todd is very dogmatical and decided. He may be very right, but some sound, wise, and good men have felt doubt on such points.

New Testament Evidence to prove that the Jews are to be restored to the Land of Israel. By the Rev. A. M'Caul, A.M. London: Wertheim. 12mo. pp. 26.

LIKE everything from Mr. M'Caul, this tract is learned and thoughtful, and well deserves the student's consideration.

The Natural History of Man. London: Dartons. 18mo. THIS book contains much curious and valuable information as to the peculiarities of the different races of man, and is written without unnecessary technicality. It goes also to establish by proof, ab extra, the descent of the different races from one. The only remark of any moment is, that it is so very particular and minute in its descriptions, that, without the slightest approach to anything intentionally indelicate, it would be an awkward book to give to young people-at all events, to young females.

The observation as to negro forefathers (p. 134)" wants confirmation." Who knows what opportunities have done for some, and against others?

The Pastor's Daughter; or, Conversations between the late Dr. Payson and his Child, on the way of Salvation by Jesus Christ. With an Introduction, by Jacob Abbott. London: Seeleys. 1835. 18mo.

To the Reviewer, Dr. Payson's daughter seems to be worthy of the deepest commiseration. At the close of the conversations, which had been going on for a very long time, it seems that she was thirteen. And yet, during this whole VOL. VIII.-Nov. 1835. 4 B

time, her father has been agitating her mind and exasperating her conscience with the eternal repetition of this one awful dilemma (p. 133)—" You never can be saved without repentance; you can repent if you choose, but it is absolutely certain that you never will choose, unless God makes you." What follows is doubtless correct. "Maria's distress was terrible. She went up stairs, and threw herself on the floor," &c. Poor unhappy child of an injudicious (one must not say an unchristian) father! She, of course, is represented all through as an obstinate, wilful, lost creature. And her father is perpetually telling her, as to her pride-that a proud person could not be happy in heaven, because to see God alone exalted would fill him with envy! and asking her whether, when she has been confessing her sins to God, her heart has not told her "How very humble, &c., you are for making such a confession," and whether when she has been confessing the sinfulness of this confession, her heart has not told her how wise she is to find out her own sin so soon. Poor unhappy child indeed! This, of course, is exactly what Mr. Abbott would

approve.

Anecdotes illustrative of the Catechism of the Church of England. London: Seeleys. 1835. 18mo.

THIS is a sort of spiritual Joe Miller, or holy jest-book, full of very amusing stories and anecdotes, in a piquant style. What they have to do with the church catechism, nine times out of ten, no mortal can tell. As a specimen (and strong recommendation to the work) take the following, which is an illustration of "Renounce the devil and all his works.

"An old lady was one evening most warmly advocating the follies and varieties of the theatre. The conversation was kept up with some spirit, the lady supplying by heat of temper all the arguments that were wanting to support so bad a cause. In the company was a most pious and venerable old clergyman, whose deafness prevented him from taking that part in the conversation he otherwise would. At last, the old lady addressed herself to him, 'Doctor, this young man says that, if we go to the play, we shall all go to hell-what do you think?' Think,' said the old man, 'why, I think that the devil has a very good right to all he finds upon his own ground.""

The author has not been a very diligent student of old stories, as he gives some very famous ones with new names, to shew their genuineness probably. Some stories appear to him so good that he tells them twice over. Thus poor Pope Pius V.'s total despair of salvation, on becoming pope, occurs at p. 3, and again p. 66.

The History and Practice of Psalmody. By the Rev. W. B. Clarke, M.A., Minister of Longfleet. London: Wex. 1835.

MR. CLARKE is evidently a learned and inquiring person, though perhaps his inquiries, in the present case, have taken him rather too far. A full discussion of man's dependence on God, in the system of nature and grace, with a subsequent discussion of the difficulties of the Mosaic theory of creation, in order to prove that "order is heaven's first law," is rather a wide preliminary to the history of Psalmody. However, Mr.Clarke goes very diligently through all the Bible, and a round of other inquiry, to shew that psalm-singing is founded on the analogies of nature, consistent with the order of creation, and in conformity with God's will. He then goes on to argue very rightly and well in favour of David's Psalms for congregational use; and he is entirely against hymns till introduced by authority. He then recommends a new selection of Psalms and Hymns which is just coming out by authority, as he says, of the Bishop of London, and therefore with the same licence as the New Version. The advertisement to this selection, however, states only that it is dedicated, by permission, to him, as several other selections have been to other prelates. This is a very different thing.