their own wicked and selfish ends to answer by your destruction. How far they may as yet have succeeded in your perversion, your own conscience will best determine. But a very few reflections, if you will permit yourselves to entertain them, will and must suffice to convince you that this general statement is correct. If the case were otherwise,—if it were any lawful, good, or godly cause, in which they wished to engage you, would it be the first requisite, their primary object, as it is, to eradicate all religious principle and belief from your minds? Would they in that case so labour, as they do, to persuade you, and make you fancy you believe, that revelation is a falsehood? Would they endeavour so zealously to untie all social obligations, to obliterate all traces of Christian charity and kindly feeling? Would they, if they had any good object in view, or any kind intention towards yourselves, argue that as, according to their teaching, you must die like the beasts that perish, therefore the most appropriate thing you can do is to live like beasts? Such doctrines as these, horrible and repugnant as they are to that remnant of divinity which is still allowed to cleave to fallen man, and which still points to immortality, can be a fitting preparation for nothing but the most infamous schemes and the most diabolical issue. And along with such spiritual instruction, allow me to enquire what is the conduct recommended to you by these your teachers for your moral guidance in this life. They tell you that all have equal rights to property as to its distribution, that is to say, all property in this world is at the disposal of those who can seize occupation of it by the strong hand. For the doctrine of equal rights to property, you perceive, necessarily amounts to nothing less than this :-you are first to covet, next to demand, and then, if your demand be not conceded, you are directed to take by violence your neighbour's goods. Next, they would have you believe, though it is truly wonderful that they should imagine such extreme credulity of human folly to be possible, that ignorance and numbers are the fittest qualifications for the high, difficult, delicate, and intricate duties of legislation-and that no genuine liberty can exist without this extremely philosophical arrangement. And they have also, by precept and example, encouraged you to threaten and menace the lives of your peaceful brethren, who do not assent to the unjust requisitions which they direct you to make on them." p. 14.

We wish our limits would permit us to make some more extracts from this discourse, but we fear we have already exceeded our usual space.

Illustrations of the Bible from the Monuments of Egypt. By W. C. Taylor, LL.D. 12mo. London: Charles Tilt, Fleet-street. 1838.

THE following extract from the author's preface will best explain the design and object of this little work :-" The early numbers of the magnificent, but expensive works on Egyptian Antiquities by Rosellini, Champollion, and Caillaud excited in the learned world a greater sensation than the discovery of Herculaneum and Pompeii. They brought from the tombs and temples of Egypt the minutest particulars of the public and private life of the earliest civilized nation, which had been hidden for nearly thirty centuries: they made us better acquainted with the court of the Pharaohs than we are with that of the Plantagenets. The cost of these livraisons-the expenses of whose publication could only be defayed from royal resources-limited their circulation to the wealthy few; but the editor of the Athenæum, anxious to gratify public curiosity, procured, at a great expense, engravings from the most characteristic of these paintings, so far as published, and engaged the author of this little volume to

write descriptions of them. A slight examination of these records of antiquity sufficed to shew that they were not only valuable illustrations of the earliest stages of civilization, but that they afforded important, because undesigned, confirmations of the historical veracity of the Old Testament; and successive portions of the works above mentioned have added so many confirmations, that they amount to a new and extensive class of Scripture evidences."

The publication of this magnificent work to which the author refers in the above extract, reflects great credit on the munificence and public spirit of the Grand Duke of Tuscany. The little volume before us, however, possessing as it does copies from many of the engravings contained in it, will give the reader a very sufficient insight into the discoveries which it records.

Memoirs of the Life and Writings of Mrs. Hemans. By her Sister. 12mo. (Forming Vol I. of the Works of Mrs. Hemans.) William Blackwood and Sons, Edinburgh; and Thomas Cadell, London. 1839.

A DELIGHTFUL biography of one of the most delightful poetesses of the age, and written in a kindred spirit. There are few persons, of any taste or feeling, we should hope, who are unacquainted with the writings of Mrs. Hemans. Uniting a genius of the highest order with a mind deeply imbued with the spirit of religion, it is impossible to read one of her productions without having the heart softened and elevated by the pure and devotional sentiments and thoughts which they present. But alas the age in which we live is one little akin to high and poetical feeling, every thing is viewed with a cold and calculating eye, and the intellect rather than the imagination is allowed fair play.

An Apology for Cathedral Service. 8vo. London: John Bohn, Henrietta-street. THIS is a very delightful work, and contains much more than its title implies. The style is quaint and original, and reminds us of that of some of our older writers. It is throughout enriched with a number of curious and interesting quotations and illustrations, which display considerable information and research. It is full of the "spirit of antiquity," if we may use such an expression, and is deeply imbued with a love for those admirable and venerable institutions which we owe to the wisdom of past ages (and we are inclined to think, notwithstanding the vauntings of the march of intellect, that there was full as much, if not rather more of sage and wholesome philosophy in those days than in the present). The defence of the practice of chanting, of the whole of the cathedral service, and indeed of cathedral institutions altogether, is excellent, and will repay an attentive perusal.

We conclude our notice with the following beautiful passage, which indeed concludes the work itself, and sums up the advantages and blessings belonging to the service of our cathedrals:-" Seeing the incertitude of all human knowledge and science-what shadows we are, and what shadows we pursue-how great is the privilege of being called daily to listen to the oracles of truth itself! to find a sanctuary for ever open, whither we may fly for refuge from that tumult of the world, in which so great a portion of mankind is involved, and where we may breathe on earth the air of paradise! Who shall set bounds to the blessed consequences that would follow from there being assembled, in each of our cities, as often as the sun rises and sets, a large congregation of devout worship

pers, drawn to God's house by the solemn and dignified performance of a service established there for his honour? The effect would not be confined to the place, nor to the hour of prayer. It would be expansive. There is nothing to forbid the hope that such worshippers, upon leaving the temple, might carry into society at large some portion of that benign influence which came over them upon entering it, when as yet all lips were closed, and they were only admonished by its eloquent silence :

"Hark! how the sacred calm that breathes around

Bids every fierce, tumultuous passion cease;

In still small accents whispering from the ground,
A grateful earnest of eternal peace!"

The Cambridge Collection of Hymns for Church of England Families and Sunday Schools. By J. E. Dalton, M.A., Fellow of Queen's College. T. Stevenson, Cambridge; and W. H. Dalton, Cockspur-street, Charing-cross.

As far as we have had opportunities of examining we approve of the selection of the hymns; they are simple, many of them elegant, chosen with a special regard to occasions and circumstances; bringing most prominently forward, but in a very plain manner, the most important truths of religion. We can, therefore, sincerely and unhesitatingly recommend this work to our readers.

Address of Lord Abinger to the Grand Jury at the late Leicestershire Assizes. 8vo. London: W. E. Painter, Strand.

EVERY admirer of sound and constitutional principles should read this admirable address.

Parables by F. A. Krummacher, D.D. Translated from the German, by Miss F. Johnston, Author of “ Agnes,” “ Isaure," "Godesberg," &c. London: James Nisbet and Co. Berners'-street. 1839.

THESE parables are written in a very simple and pleasing style, and appear to be well translated. The following one, entitled, "Polycarpus ; or, the Kingdom of Truth," which we extract, will give our readers a very good idea of the author's manner of composition:

"Polycarpus, the excellent bishop of the church of Smyrna, had, as the persecution increased, quitted the city, and repaired, accompanied by his disciple Crescens, into the country of Smyrna. Now, when the evening was come, the holy man walked forth beneath the lofty cedars which stood near his dwelling. Here, supporting his head upon his hands, and weeping, he beheld his faithful disciple. Surprised, he approached him, and raising his voice, said, 'My son, why weepest thou?'

Then answered Crescens, "Shall I not weep and mourn, when I behold the storms and tempests which are gathering around the divine kingdom upon earth, and must destroy it in its infancy. Moreover, many professors have already gone back, and denied the truth; thereby proving how worthless is the confession of the mouth without the heart. Alas! this it is which fills my soul with mourning, and mine eyes with tears.’

"Polycarpus smiled, and regarding the disciple, kindly replied, 'My beloved son, the heavenly empire of truth resembles a tree, which a husbandman planted. Secretly and in silence he deposited the germ in the earth and went thence. And the germ budded, and came up amongst weeds and thorns, and elevated its head above them, and the thorns died away of themselves, for the shadow of the tree subdued them. But the tree continued to grow, and the wind roared around and shook it, but it

flung its roots further, and grasped the rocks in the depths of the earth and its branches stood forth towards heaven. Thus it derived strength from the storm; and when it was now high, and its shadow extended to a distance, then sprung up again the weeds and thorns; but it heeded them not in its elevation, and stood calm and tranquil-a tree of God.' Thus spake the incomparable bishop, and extending his hand to the mourning disciple, he continued, smiling, "Wherefore concern thyself, my son, if from this height thou beholdest the weeds which crawl around the roots? leave them to him who planted them!' Then arose the disciple, and his soul was strengthened and calm, for the old man stood near him, bowed with years; but his spirit and his countenance were those of a youth."

Advice to a Friend.

By Simon Patrick, D.D., late Lord Bishop of Ely. 18mo. A new Edition. Oxford: J. H. Parker. 1838.

THIS is a work which from its intrinsic excellence cannot be too frequently reprinted or too much known. The present edition is published in a very elegant form, and at a very reasonable price. We are very glad to perceive so many reprints of old and standard theological works issuing from the press. There is a pith and substance, and what may be termed an overflowing of matter, in the works of our older divines, calculated to strengthen the understanding, as well as to improve the heart.

Institutiones Pia; or Meditations and Devotions, originally collected and published by H. J., and afterwards ascribed to the Right Rev. Launcelot Andrews, Bishop of Winchester. Edited and arranged by the Rev. W. H. Hale, M.A., Preacher of the Charter House. 12mo. London: J. G. and F. Rivington. 1839. Mr. Hale could not have made a more acceptable present to all admirers of piety and devotion, than in publishing a reprint of this work, which had become very scarce. Every production of the learned, the pious, and the saintly Bishop Andrews, of him who has been described with so much truth and force, as "Doctor Andrews in the schools, Bishop Andrews in the pulpit, Saint Andrews in the closet,” is interesting and valuable in the highest degree. This work was not originally published under Bishop Andrews's name; "the present work," according to the editor," was first given to the world by a person bearing the initials H. J., and was afterwards ascribed to the learned Bishop of Winchester, 'Lancelot Andrews." Three editions were published with the title Institutiones Piæ, or Directions to Pray. A copy of the first edition, in 1630, is preserved in the Bodleian Library, and one of the third edition, in 1640, is in the Library of Sion College; besides, the Editor has failed to meet with any copies but those of the fourth and seventh editions. The three first editions contained H. J.'s Preface to the Reader, which is here reprinted. But when the fourth edition was published after H. J.'s death, in 1666, by Henry, Seile the original publisher, the first preface was omitted, and Henry Seile inserted a preface of his own, (here also reprinted,) announcing the work as the composition of Bishop Andrews, and stating that three former editions had been brought out by a kind foster-father. The Latin Title, Institutiones Piæ, was at the same time superseded by the English Title, Holy Devotion.' Mr. Hale has reprinted the titles of the third and fourth editions, as well as the prefaces to the first and fourth.

382

Scriptures, or make an oraScriptures call preaching the "For how can they preach

THE CLERICAL OFFICE.-Any man may read the tion to the people, but it is not that which the Word of God, unless he be sent by God to do it. except they be sent ?" Rom. v. 15. A butcher might kill an ox or a lamb, as well as the high-priest, but it was no sacrifice to God, unless one of his priests did it. "And no man taketh this honour to himself, but he that is called of God, as was Aaron." Heb. v. 4. Any man may transact public affairs as well as an ambassador, but he cannot do it to any purpose, without a commission from bis prince. As, suppose a foreign nation should set up one among themselves to make a league with England, what would that signify, when he is not authorised by the king to do it? And yet this is the case of many among us, who, as the Apostle foretold, cannot " endure sound doctrine, but after their own lusts heap to themselves teachers, having itching ears. 2 Tim. iv. 3. But such teachers as men thus heap to themselves, howsoever they may tickle their itching ears, they can never touch their hearts; for that can be done only by the power of God, accompanying and assisting his own institution and commission. Insomuch that if I did not think, or rather was not fully assured, that I had such a commission to be an ambassador for Christ, and to act in his name, I should never think it worth the while to preach or execute any ministerial office. For I am sure, that all I did would be null and void of itself, according to God's ordinary way of working; and we have no ground to expect miracles. But blessed be God, we, in our church, by a successive imposition of hands, continued all along from the Apostles themselves, receive the same Spirit that was conferred upon them, for the administration of the Word and Sacraments ordained by our Lord and Master, and therefore may do it as efficiently to the salvation of mankind as they did. For as they were, so are we, ambassadors for Christ.-Bishop Beveridge.

THE CHRISTIAN ACCOUNT.-If we would lead a life worthy of the religion we profess, and of the hopes we have of being happy when we die, we must ever and anon remember the account we have to give for the talents we have received; we must remember it so as upon all occasions to put it in practice; and we shall soon see the good effects of a practical belief of a judgemnt to come. For example: let us often say to ourselves, "God has given me life and health that I may do good in my generation, and that by doing so, I may become worthy of a better life hereafter what then will become of me, if I spend this life in idleness, in luxury, in wickedness; if I shorten this life by intemperance, or spend it in sinful pleasures? God has given me children; if I take no care to give them a scriptural education, I shall be answerable for their damnation: I have a plentiful estate, and more than enough for my own necessities; others are in want, and I regard it not-I shall certainly answer for this another day: I am selling my inheritance, or spending that in rioting and drunkenness which belongs to my wife and children; do I believe there is a God, and that he will not require it of me? I have more knowledge, and know my duty better than my neighbours; why then I have more reason to fear, because more will be required of me. He that has given me power over others, will make me feel his power over me, if I abuse the authority with which he has intrusted me. have time to spare, which others have not; what then? have I a right to squander it in idleness and pleasures? can I persuade myself that life and time were given me for that end?" Would Christians reason after some such way as this concerning the judgment to come, and what will then be required of them, it would mightily change their lives, and the face of religion in the world. it must be thy grace, O God, which must make this change, and enable us to improve all the talents which we have received.-Bishop Wilson.

I

But

The Seven Bishops-King James the Second, irritated at the disobedience of the Clergy in not reading his celebrated Declaration of Liberty of Conscience, ordered, on the 8th of June, 1688, the Seven Prelates who had signed a Petition