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same time, it presents to the lay members of our Church a complete view of the whole scriptural controversy relating to the constitution and government of the Christian Church. In the promotion of this design it was essential to ascertain what scriptural arguments have been adduced by dissenters both in opposition to ecclesiastical establishments, and in defence of the voluntary and independent system. For this purpose, Mr. Holden informs us, that he commenced a search into the writings of nonconformists; and, as he proceeded, he noted down every thing which appeared deserving of attention with the design of referring the reader to the works from which the various objections and arguments were extracted. Finding, however, that even a selection from the accumulated mass of materials would crowd his pages with a distracting multiplicity of references, he has made one general reference to his authorities, of which he has given a bibliographical list in the Appendix, divided into three classes, viz. 1. Works in defence of nonconformity; 2. Works in defence of church establishments; and 3. Works relating to church government. This list contains the productions of every writer of eminence; and we observe with pleasure, that Mr. Holden has not overlooked the very valuable treatises which have been published by the Clergy of the Protestant Episcopal Church in the United States of America.

Mr. Holden divides his work into

two parts. The first treats on the alliance of Church and State: after some preliminary considerations on the subject of inquiry, and on the nature of the evidence supplied by the holy Scriptures, together with the mode of applying that evidence, he discusses in successive chapters the right of the civil magistrate to interfere in matters of religion; the principles by which he should be guided in establishing a religion; the civil privileges which he may grant for this purpose; and the penalties which a magistrate may impose in establishing a religion. In the second part, the constitution of the christian church is

VOL. XVIII. NO. VI.

discussed; comprising church-union, church-government, church-ministers, church-authority, and church-worship.

From this outline, our readers will perceive that the author has discussed every one of those topics which, in the present crisis of the Reformed Church of England and Ireland, have acquired a peculiar interest. It is an important and pleasing feature in Mr. Holden's volume, that his investigations are conducted solely on the evidence of Scripture: and though his treatise cannot be altogether dirested of a controversial cast, yet he has happily succeeded in making it as little controversial as possible. Every candid nonconformist, we think, must acknowledge that Mr. H. has stated the adverse arguments on each topic of discussion with perfect fairness.

A Poet's Portfolio; or, Minor Poems. In Three Books. By JAMES MONTGOMERY. London: Longman. 1835. Pp. 297.

MR. MONTGOMERY has again bestowed a favour on the world in these very interesting poems. Many of them will be found highly adapted to excite the attention of youth, and fill the mind with delightful instruction.

Sermon preached at Dorking, Surrey, on the occasion of the Great Eclipse, May 15, 1836. By STEPHEN ISAACSON, M. A. Curate of the Parish. (Published by request.) London: Hearne, and Simpkin, Marshall & Co. 1836. Pp. 31. THE text is Rev. vi. 12-17. In this very eloquent and interesting sermon, Mr. Isaacson draws from the occasion such weighty lessons, as must make an indelible impression on his hearers. We have in this discourse an evidence that a talented, eloquent, and faithful pastor can turn even an unpromising subject to account, and find "sermons in stones," and good in every thing. Mr. Isaacson has taken, of late, we understand, a prominent part in promoting the rebuilding of the church at Dorking, and we hope the new church, when built, will long be made to resound with discourses from the rev. gentleman, of similar eloquence and power. 3 F

The Solar Eclipse; or, the Two Almanacks: containing more inquirics in Astronomy. By ROSINA MARIA ZOMLIN. London: Ridgway. 1836. Pp. 97.

THIS is a very clear and simple exposition of some of the most interesting phenomena of astronomy; it is well adapted for children, while those "of a larger growth" may find much instruction from its perusal.

A Letter to an Edinburgh Reviewer, on the case of the Oxford Malignants and Dr. Hampden. By E. CHURTON, M. A. of Christ Church, Oxford, and Rector of Crayke, in the County of Durham. London: Rivingtons. 1836. Pp. 62. Conspectus of the Hampden Case at Oxford, in a Letter to a Friend. Addressed particularly to the consideration of Clerical Non-resident Members of Convocation. By JOHN MILLER, M. A. formerly Fellow of Worcester College. London: Ri vingtous. 1836. Pp. 47. THESE are both powerful justifications of the great body of the University of Oxford, against the calumnies and falsehoods of Whigs, and Radicals, and so-called Liberals. Some historical points, adduced by the reviewer, are in the former pamphlet rectified, and considerable light is thrown on certain points of a mixed religious and political nature, with regard to the Church at the time of the Revolution of 1688.

Pub

The Leaven of Christian Faith: a
Sermon preached in St. Lawrence's
Church, Reading, March 24, 1836.
By the Rev. J. HITCHINGS, M. A.
Vicar of Wargrave, Berks.
lished by desire of the District Com-
mittee of the Society for Promoting
Christian Knowledge. London:
Rivingtons. 1836. Pp. 29.

THIS is a very able discourse, and places the claims of the venerable Society, in whose aid it was preached, in a strong point of view. The writer, by tracing back the labours of this Society during the century preceding the establishment of the Bible and other Societies, shows that the Church is not guilty (as the dissenters assert)

of having neglected education and the religious amelioration of the people.

tures.

A Letter to the Rev. Dr. Wiseman, in reply to his Roman Catholic LecBy the Rev. H. PEMBLE, B. A. Rector of St. Peter's, Sundwich. London: Rivingtons. 1836. Pp. 27.

HOWEVER favourable may be our opinion of this pamphlet as far as it goes, our readers must be aware that it is

morally impossible to do justice to the subject of the rule of faith in twentyseven pages.

The National Church Re-adjusted: a Charge delivered to the Clergy of the County of Nottingham in June 1836, at the Annual Visitation of the Ven. ARCHDEACON WILKINS, D. D. London: Rivingtons. Pp. 28. THIS is a valuable summary of those changes recommended in our existing ecclesiastical arrangements by his Majesty's Commissioners, and a very able defence of the same.

Death Disarmed of his Terrors: a

Course of Lectures preached in Lent 1836. By the Rev. R. C. COXE, M.A. Minister of Archbishop Tennison's Chapel, Regent Street, and formerly Fellow of Worcester College, Oxford. London: Rivingtons. Pp. 146. A VERY useful" course of Lectures," and well adapted to the purpose.

"Lord of my Life :" a sacred Song. By T. ATTWOOD. London: Hill. 1836.

THE learned and ingenious musical Professor at Oxford, Dr. Crotch, in one of his lectures, speaking of Mozart's duet "La douv prende," said, "that it contained nothing but what any one might have done, only no one

had done it." The same remark would apply to the song now under consideration, composed by Mozart's talented pupil. A spirit of devotion breathes throughout. If any part delighted us more than the rest, it was in the third line of the fourth page, where an easy and very pleasing transition takes place from G minor to the original key F major. Our readers cannot fail to derive much gratification

from the perusal of this sacred song, which fully proves that true genius is never more conspicuous than when clothed with simplicity.

A few Words addressed to the Arch-
bishops, Bishops, Deans and Chap-
ters, and generally to the Members of
the Church of England. By A LAY
EPISCOPALIAN. London: Roake &
Varty. 1836. Pp. 6.

THE writer has particularly requested
our opinion on these "Few Words;"
but when we state, that the design of
it is to prepare the Church to resist
the exercise of State patronage as
secured by the statute 25 Henry VIII.,
and, under certain contingencies which
may arise, to retire from the State, and
form a totally independent Church,
like the Episcopal Protestant Churches
of Scotland and America, we must
beg to pause. Whenever a real ne-
doubt
cessity does arise, no
the
Church of England, both Clergy and
people, will do their duty, at whatever
hazard; but it appears to be wise not
to anticipate such evils, and perhaps
thereby hasten them. We certainly
may conceive circumstances in which
it might be our duty to throw off our
civil allegiance; but as rebellion in the
State, or a schism in the Church, are
not things of ordinary duty and obli-
gation, but can only be justified by
stern necessity, which has no laws, so
it is unwise to discuss them till such
necessity arises. Yet such indistinct
notions as these floating in the public
mind are 66 signs of the times," which
our governors ought not to overlook.

On the Whole Doctrine of Final
Causes. A Dissertation in three
parts; with an introductory chapter
on the Character of Modern Deism.
By WILLIAM J. IRONS, M. A. of
Queen's College, Oxford, and Curate
of St. Mary's, Newington, Surrey.
London: Rivingtons. 1836. Pp. 222.
This is the work of a mind of deep reflec-
tion and great metaphysical acuteness.
It deserves a long and elaborate discus-
sion rather than this short notice, to
which, at present, space confines us.
It is avowedly written as an antidote
to what the author does not hesitate
to term "the antichristian tendency"

of the recently published work of Lord Brougham; the design of which work, the author thinks, was "to shew that a revelation was superfluous. His most distant allusions to Christianity, and its defenders generally, convey a We sneer, a doubt, or a censure." certainly think that the author has placed the whole subject in a new and highly important light; but the whole book, its high tone of moral fearless and important conclusions in and philosophical discussion, and its the field of metaphysical inquiry, are

all made subservient to the great cause of sound and orthodox Christianity, and will ensure its speedy reception among the standards of our highest philosophers.

"There is an Eye that never Sleeps :" vocal Duet. By T. ATTWOOD. London: Hill. 1836.

WE have great pleasure in introducing this pleasing duet to the notice of our readers. It opens with a very beautiful siciliano movement, which lulled us into such a delightful train of ideas, that we were almost angry at the change of time to allegretto. However, Mr. Attwood, with that taste and judgment which pervades all his writings, concludes this pleasing composition in a larghetto style in 3 time. Perhaps in a piece of this necessarily limited duration we might have preferred fewer changes of rhythm; yet the musical portion of our readers cannot do better than possess themselves of this clever duet, for nothing tends so much to intellectual amusement as music, when suitably placed to sacred words.

:

Hints to Mothers of the Higher Classes
of Society, originally suggested in a
Letter addressed to the Right Hon.
the
By A PHYSICIAN.
London Hatchard. 1836. Pp. 30.
THIS is a very useful work, addressed
to those whom Paley calls the most
incorrigible class of society; showing
the evils, moral and physical, which
result from ladies delegating to hired
nurses the task and duty of suckling
their children. We question vastly
the good taste of the introductory
part; but we think it, on the whole,
calculated to work a reformation of
existing customs.

A SERMON.

LUKE XV. 10.

Likewise I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.

THERE are several points of view in which we may regard christian repentance. We may look at it as the continued and daily repentance of the sincere and confirmed believer, as the original and first repentance of the nominal Christian, or heathen, or infidel, or as the renewed and reiterated repentance of those who have strayed away from the paths of truth and peace.

However deeply and truly the heart may have been penetrated and affected by the divine influence and impulse of the truths of the gospel, however devout and sincere be the general course of the feelings and conduct, still there can be no Christian who knows himself, but must also acknowledge the weakness and defects, and even corruption of all his works, and acts, and services, and thoughts, and words. He must be a rare instance indeed of christian perfection, nay, an incredible instance, who can always maintain not only general abstinence from gross sin, (for that he may and must do,) but also an uninterrupted frame of devotion, and a lively sensibility as to heavenly and spiritual objects. We may be entitled to assert that no one, however strong and high may be the flame of God's grace within him, will, while he is in "the body of this death," be exempt from those distressing and sinful weaknesses and struggles of which the apostle St. Paul himself complains. Torpor and deadness of mind as to the unseen world, a want of lively apprehension of holy things, a decay and languishment in duty, a proud and worldly and too anxious spirit, have always been lamented by holy men in all ages, and for such things as these they feel the need of daily repentance, of a continued and uninterrupted recurrence to that Saviour's atoning blood, which, like the blood of the sacrifices of old, must be sprinkled daily upon the conscience. Sanctifying faith opens the eyes of the understanding more and more incessantly, and showing to us the exceeding breadth of God's law, makes plain before the believer, like the microscope, those deficiencies and failings which before escaped his vision, so that no man prays with more sincerity than he, "Forgive me my trespasses; I do earnestly repent, and am heartily sorry for these my misdoings."

But though the most conscientious and pious Christian feels the need of repentance, yet there is nevertheless a very wide and remarkable distinction between him and the wicked or unholy. With the true believer piety has become a habit, and it has pleased a merciful God so to make us, and so to order our minds and faculties, that whatever becomes habitual is easy. He is so far, therefore, in a state of salvation; he is not under the power of sin, nor does he find pleasure in unrighteousness; he does not seek to gratify and fulfil his corrupt desires, propensities, and disposition; nor does he make provision, with determination

of purpose, for the performance of wickedness and folly. With him the principles of right, the first springs of action, are, upon the whole, sound; therefore, although he needs repentance, it is probably not his repentance that our Saviour speaks of in the text as affording such special and peculiar cause for joy in heaven. "There are just persons who, though they cannot but feel their daily short-comings, and their need of daily forgiveness, still need no change; already they have peace with God through Christ, already they walk, not after the flesh, but after the spirit. These are so far safe, as safe as they can be in a corrupt and tempting world." Angels feel for them rather hope than fear, they know that He who hath begun a good work in them will perform it unto the day of Christ,-that faithful is He that promised, who will also do it. If angels feel any anxiety respecting them, it is an anxiety lest they may not hold fast the beginning of their confidence safe unto the end. For, alas! the strongest saint may fail, and wander, and fall away and perish; "Death only binds us fast to the bright shores of love!"

The repentance, therefore, that rejoices the powers of Heaven, is a different kind of repentance from the daily repentance of the true Christian. It is a repentance from a state of sin, whether that state has always existed, or whether we have fallen into it from a previous state of comparative holiness. It is an awakening of the dead conscience, whether that conscience was always dead, or was made insensible by continued sin. It is in short the first repentance either of the nominal Christian or infidel, or the renewed repentance of the fallen and erring soul. In these two cases, the first springs of right have either never existed, or have been destroyed, they must therefore be implanted or renewed.

Brethren, it is to be feared that even in this christian country there are many who are practically infidels and heathens; there are many who are brought up without any fear of God, any knowledge of the Saviour, any hatred of sin. The parents of too many children bring them indeed to baptism, but take no care afterwards that they may lead the rest of their life according to that beginning. They grow up in folly and sin, without any holy desires or wishes, or hopes or fears, having no hope, and without God in the world. There are too many who live under the warmth and light of the gospel, whose hearts remain still unmelted and unillumined. If there are any among us who have never prayed, never felt sorrow at known sin, never felt fear at the idea of dying unreconciled to God, then they are practical heathens. It is too true, that unless while we are young and docile, lessons of holiness and truth be taught us, we shall grow up in error and in sin. Such is the case with many, whose hearts never having been impressed when young, remain full of sin and wickedness. Remember, my brethren, that it will be to little purpose that you were born in a christian land, that you were admitted into the christian Church, that you live in a land where the gospel invites you, where the gospel will help you, unless you attend to these things, unless you make use of your christian privileges, and give up your sins, and repent and be converted, and turn and suffer God to turn you. No doubt many publicans and sinners saw Jesus pass by at a distance without much notice or regard; it was only when they drew near to hear him that the Saviour received them, and

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