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trines is a regular part of the system of some schools, and that in others the pupils are regularly taken to the most captivating preachers who hold these opinions. Feeling the great evil which must arise from making the internal influences of Christianity subjects of spiritual perception and experience, from looking at its sacred ordinances not as seals and pledges of grace but ineffectual ceremonies, and thus annulling the apparatus by which the divine economy is brought into effect, and finally elevating the imagination into the place of the Holy Spirit, he wishes to provide those who may be liable to be assailed by arguments on the matters in question, with a document to which reference may be made, and which may point out the weakness and insecurity of the arguments offered. His line of argument, as he states, differs from those usually adopted, being drawn from the intercession of the Mediator. He shews that the doctrines which he opposes are opposed to the formularies of our church and the opinions of the reformers, Latimer being the source to which he refers as a sufficient standard of their opinions. The little volume displays the wonted ability of the learned author; while the terms in which he speaks of his opponents and their doctrines will not certainly tend to conciliate them, or gain him a favourable hearing from them-which indeed he himself intimates that he does not expect.

A Brief View of the Dutch Ecclesiastical Establishment. By W. Steven, M.A., Rotterdam, (printed.) London: Nisbet. 1838.

MR. STEVEN is the junior minister of the Scotch church at Rotterdam, and from his position and connexions has had the best opportunities of gaining accurate information respecting the ecclesiastical arrangements of the country in which he resides. These he has most carefully used, and has given us a pamphlet of great value to all those who know the importance of accurate information on ecclesiastical establishments.

Considerations on the Vital Principle, with a Description of Mr. Cross's Experiments. By John Murray, F.S.A. London: Wilson. 1838. THIS is a very severe attack on Mr. Crosse, and certainly shews, on the part of the writer, great acuteness and observation, and displays a highly creditable feeling on religious matters. It is very valuable, as containing a collection of well authenticated facts respecting the length of time, and the extraordinary circumstances of heat, &c. &c., after which seeds have germinated and plants lived.

Reminiscences from the Early Life of a Lutheran Clergyman. By Frederick Strauss, D.D. (From the German, by Samuel Jackson.) London: Smith, Elder, and Co. 12mo. 1838.

To persons who have never been in Germany, and wish to form a good notion of German sentimentality, bonhommie, and kind feeling mixed with absurdity, this book is quite a treasure, as it represents everything to the life. The marriage jubilee is quite perfect in this

way. The marrying over again a venerable couple who had lived fifty years together; the son-in-law's preaching till he could preach no longer; the son's marrying his father and mother over again; his account of them; the whole nine clergy present assisting at the union of hands; and the general crying and sobbing by the congregation; altogether, the picture is most curious, and most truly German.

Testimony of St. Cyprian against Rome. By the Rev. George Ayliffe Poole, B.A. London: Duncan.

THIS book does high honour to Mr. Poole, both as respects the ingenuity and clearness with which he combats any inferences which can be drawn from Cyprian's ascribing a certain superiority to St. Peter; and the diligence with which he has collected those passages from the works of this father will directly prove that he allowed no right of supremacy to the Bishop of Rome. The passages in Cyprian's works, and his conduct as shewn by his letters, are so clear, that the reviewer (if one could wonder at anything in controversy) would always have wondered at the Romanists appealing to Cyprian as favourable to them.

As a proof that the study of church-history is going on among our younger divines, the appearance of works like these is highly satisfactory; and the reviewer gladly recommends it, not only as satisfactory on the particular point to which it refers, but because it is so pleasantly written, and so clearly shews (practically) the advantages of a study of church-history, that it is very likely to encourage readers inthe pursuit.

Sermons on the Church; or, the Episcopacy, Liturgy, and Ceremonies of the Church of England. In Four Discourses, preached in the Cathedral of Derry, by A. Boyd, A.M., Curate of the Cathedral. London: Seeley and Burnside. 12mo. 1838.

THIS little volume contains a very fairly drawn up and compendious statement of the usual arguments on these important subjects. And it is much to be wished that such discourses were more common, in order that churchmen might know why they are churchmen.

Lectures, illustrating the contrast between true Christianity and various other Systems. By William B. Sprague, D.D., Author of "Letters to a Daughter,” "Hints on Christian Intercourse," &c. London: James Dinnis. post 8vo. pp. 372. 1838.

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THERE seems, at first starting off, to be a defect in the title-page. The book consists of eight lectures, to the four last of which only will the title strictly apply. The four first are, Christianity contrasted with Atheism, Paganism, Deism, Mahommedanism, which plainly differ from the four next, namely, Protestant Christianity contrasted with Romanism; Evangelical Christianity contrasted with Unitarianism; Practical Christianity contrasted with Antinomianism; Experimental Christianity contrasted with Formalism, Sentimentalism, and Fanaticism.

The passages from scripture which lead the discourses seem appropriately chosen for the subjects. Thus Rom. i. 16, "I am not ashamed of the gospel of Christ," in connexion respectively with Eph. ii. 12, Rom. i. 16, Rom. i. 23, 1 Kings, xiii. 18. The first lecture opens with a statement of the occasion of St. Paul's writing the words Rom. i. 16, when telling them of his prospect of visiting and preaching the gospel to those at Rome. And the second passage, Eph. ii. 12, when contrasting the Ephesians as they were then with what they had been. He then states his meaning of the terms Christianity, where God is a Creator, Preserver, Lawgiver, Redeemer, and atheism, which rejects the existence of an intelligent first cause of all things; and contrasts the different influence of the two upon the intellect, the conscience, the heart, the life. Under the first he considers the views which each system takes of the MIND itself, especially the design and duration of its existence. That Christianity recognises both a cause for its existence and an end to be answered by it, but atheism rejects both; the motives to intellectual improvement under the two; and next, the field for intellectual exercise. Under the second chief head-their influence upon the CONSCIENCEhe observes, first, that atheism denies the existence of what we call conscience; and he argues on this, that though he cannot admit it consistently with his creed, yet that he has a conscience after all; and secondly, that hence atheism darkens the conscience, while Christianity enlightens it. Under the third-their influence upon the HEART he argues, that Christianity expands the affections, while atheism contracts them; atheism brutalizes the affections, while Christianity refines them; atheism debases, Christianity exalts them. And with regard to the desires: atheism produces doubt, Christianity produces certainty; atheism does not supply objects adequate to fill the capacities of the soul, Christianity does; if Christianity be true, atheism hazards everything; if atheism be true, Christianity hazards nothing. Lastly-in contrasting their influence upon the LIFE-he takes this as the only outward expression of the inward feelings and principles, and argues, that since under the three foregoing heads atheism is seen to be "a deadly poison in the fountains of moral action, and Christianity imparts to them a pure and healthful influence," we are "irresistibly conducted to the conclusion, that Christianity must have its fruit in a virtuous life, atheism : . in a vicious one." The author then instances the French Revolution, and opposes to it the "mild and gracious triumphs of Christianity during the apostolic age." Instance, Voltaire; and, in opposition, panegyrizes Wilberforce, and winds up the lecture with an inquiry into whether he wrongs the atheist in describing him as a monster, a fool, and a brute, when he craves for himself hereafter no higher privileges than are afforded to the brute creation.

Such is an outline of the first lecture, and perhaps the best of the four first. The contrast of Christianity with paganism is treated in a similar manner, varying only according to the different circumstances of each. So also that on deism. In each of these, however, there is a comparative estimate of the consolations and supports under afflic

tions and death. That on Mahommedanism turns more on a comparative statement of facts. In the lecture on deism there is rather a want of clearness at the commencement, the author beginning by speaking of the Jews as opponents of Christianity, and going on to his arguments on deism without sufficiently marking the distinction; and some of his conclusions are hardly borne out by facts; at least, they go to such an extreme as almost to give room for partial disputation, a possibility by no means to be wished.

We now come to the second division of the lectures, which more properly belongs to the title, where true Christianity, such as it is received in the Anglican church, is contrasted with other systems. And first with Romanism. (2 Thes. ii. 3, with Gal. v. 1.) The author first gives a rapid survey of the times of the Reformation, and then states the spirit with which he enters upon the consideration. Here the chief heads are their agreement with scripture-their conformableness to reason their claim to antiquity-their adaptation to human nature their effects on human society. In the several subdivisions of this lecture are brought forward the usual objections against Romanism, which need no further description here, the subject being now so familiar with all classes of readers.

The three remaining lectures are perhaps less inviting, but more useful, than the preceding; and the last, most of all, as applying more directly to the prevailing propensities and liabilities to error apparent in the present day; because lectures of this description are not so much intended to convert dissentients as to confirm, and improve, and persuade of the truth, and correctness, and importance of their present doctrines, those who already belong to the established church. Formalism, sentimentalism, and fanaticism, and, to a certain extent, antinomianism, are continually met with, and lurk where they are little suspected. Their respective errors and evils, therefore, require more careful investigation and treatment. The arguments are not too intricate or fatiguing, neither do they enter very deeply into particulars. The lectures are written in a popular style, and are likely to be both interesting and instructive.

Sermons, Doctrinal and Practical. By Rev. J. E. Riddle, M.A. of St. Edmund Hall, Oxford, Curate of Harrow. London: Hatchard; Rivingtons. pp. 343.

1838.

THIS is a volume of very good sermons. The language is good, easy, and pleasing; the subjects are well handled; the divisions and subdivisions clearly distinguished; the doctrinal subjects are treated in a practical manner; and the practical subjects do not lose sight of fundamental Christian doctrines. The sermons headed Man's Ruin, and the Blessings of Redemption, the Misery from which Christ saves his People, and the Second Coming of our Lord, struck the writer of this notice as more pleasing than the rest; though in the others there are many striking passages. The first was preached before the University of Oxford, and the last appears to have been preached to a clerical congregation. They do not form a connected series, but they appear to be arranged with some attention to the order of the subjects.

Sermons on our blessed Lord's Character and Pretensions, and on some of the leading Doctrines of His Religion. Preached at Leeds, by the Rev. George Wray, M.A., Chaplain to the Earl of Aberdeen, and late Lecturer of St. John's, and of the Parish Church in that Town. London: Longman, Orme; Rivingtons. pp. 468. 1838.

It would be well if many who publish their sermons were to take a hint from Mr. Wray's dedication, where he says "he could not but be sensible that sermons written in the ordinary discharge of clerical duties, and without any view to publication, were not very suitable for the press." But where a man, on leaving a congregation among whom he has ministered for several years, is requested to publish some of the sermons he has preached among them, the case is different; and frequently it would be an affectation of modesty to decline doing so. Mr. Wray's intention seems to be to give his readers an easy view of the connexion between the Old Testament types and prophecies, with their fulfilment in our Lord; and his arrangement and treatment of the different particulars thus brought into notice are good. He does not enter on any controverted points, nor does he very much into doctrinal matters; but it will be seen that he occasionally draws conclusions from imperfect premises. For instance, in pages 18, 19, of sermon ii, on Acts, x. 43, he says-"But what shewed that the blessed Jesus of Nazareth was descended from David, was the circumstance of his parents going up to Bethlehem to be registered," &c. Now, in one way or other, this is inconclusive, for it only proves that Joseph, the reputed Father, was of the house of David. Hence, that Jesus was only so by the rules of Jewish genealogy. It requires a proof that Mary was of the house of David, to establish the fact.

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But this does not affect Mr. Wray's general treatment of the subject. page 112 there is another instance, respecting the cause of the Jews' rejection of our Lord,—that had they acknowledged his divinity they must have supported him as a temporal sovereign; as if they had no other reason than the one here stated, or as though, at least, it were their principal one. Again, sermon xviii., on Cor. xv. 3-4, referring, at page 244, to Rom. iv. 25, he says "As Christ was delivered for our offences, so he rose again for our justification; that is, for the evidence of it." As if it were only for the evidence; but in no one of these instances does Mr. Wray really hold these low opinions, which his manner of expressing himself seems to hold forth, as will be clearly seen by perusing his subsequent discourses.

In sermon iii., on "the prophecies applied by Jesus to himself," there is a very excellent observation, on the desire of Jesus to identify himself with the ancient scriptures, and their consequent importance in our consideration of his character and pretensions. It is in reference to the walk to Emmaus, and the passage, "He expounded to them in all the scriptures the things concerning himself," and is as

follows:

"Why should he take such a circuitous mode of convincing his disciples, when he could have removed all possible doubt at once, unless he felt that this was the stronghold of his pretensions, and that they who once admitted the force of this testimony, could never be shaken from their belief.

VOL. XIV.

July, 1838.

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