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upon popular waters, to sink or swim as it may. Feelings of religious obligation, habits of generosity and self-denial, are not learned in a day; but, as sooner or later the plunge must be made, it is well to look it fully in the face, and by gradual familiarity to prepare for it. Something has been already done; hundreds of district Churches, are as absolutely dependent upon their congregations for the maintenance of their ministry and worship as Congregational Churches and are among the best sustained of Episcopal places. And, although we have written thus concerning the past and future of Free Church principles, we do not suppose that the English Establishment will come to an end to-day, or tomorrow. The conflict of years is, probably, before us; and for the sake of all parties, we venture to say we hope it is; for much bas to be done yet to prepare the Episcopal Church for its change; and nothing is so salutary, its incidental evils notwithstanding, as the educational influences of debate and conflict. It must be remembered that in one form or another the support of their religious institution does ultimately devolve upon the people themselves ; it is a mere question of mode and distribution, of the more or the less direct support and responsibility. Shall the whole nation maintain the institution, or only a section of it, Free Churchmen at the same time maintaining their own as well; or shall each Church be committed to the sympathy and support of its own members ? That the effect of Establishment is to paralyze and not to stimulate the activity and generosity of those who are the subjects of it, is abundantly clear. And it is equally clear that only some inherent stimulus to both energy and self-sacrifice could have enabled the Free Churches of Britain to have achieved the position they have gained.

One word more. High above all Church organizations, and all the emulations and strifes of sects, are the Divine and spiritual things of the Holy Catholic Church of Christ; to which all forms and services of visible Churches are subordinate; but which also these greatly affect. Our material and transitory forms pass,

in manifold and subtle ways, into spiritual and eternal realities. Upon what we are, and do, in our little Churches and sects, the glory and greatness, the efficiency and honour of the “whole family in heaven and earth” depend. Beholding us, therefore, our perils, our emulations, our strifes, the Great Intercessor kneels and prays to his Father. High above the clamour of our selfish passions, the bitter words of our ecclesiastical jealousies, the vituperations of our narrow intolerance, His holy, earnest, and solemn words are beard, “That they all may be one; as thou Father, art in me, and I in thee, that they also may be one in us : that the world may believe that thou hast sent me.'

And we, our divisions notwithstanding, have so far a sense of common brotherhood, and of the great spiritual ends upon which His heart is set, that we kneel down behind Him, sometimes side by side, and re-echo His prayer; that we may “be one,” not in mere organizations and forms, but in the holy sympathies and charities of a common spiritual relationship, that every cause of offence may be removed, every root of bitterness be rooted up, every feeling of jealousy extinguished. But, hearing us thus pray, will not He "turn round and look upon us, and beholding us grieve for the insincerity and hardness of our hearts ?” For will He not see “ Judah vexing Ephraim, and Ephraim envying Judah "? one brother insisting upon putting his yoke upon the neck of another, and demanding that he himself be endowed with high prerogative among his brethren, that every Church beside his own be disallowed, or made to contribute to his aggrandisement, that the sheaves of all his brethren bow down to his sheaf; and deeming himself a model of Christian Catholicity and condescension, because he has gone so far as thus to kneel by his brother's side, and offer this prayer for unity; although when his prayer is ended he will.carefully go his different way, and as far as possible refuse all other recognition. Yea, even while he thus prays, he refuses to surrender one of his invidious claims, or to consent to any arrangement that shall put his brother and himself upon a common Christian level; although he expects his brother to manifest a magnanimity and self-sacrifice that will waive all abjection to such supremacy; a charity which will resent no wrong; a patience that will never complain ; a Christian affection that feels no bitterness; and a passive submission that neither by word nor deed will do anything to disquiet him in the enjoyment of his prerogative. Beholding this, must not He “whose eyes are as a flaming fire," and whose“ ways are equal,” rebuke the insincerity of his prayer;" bid him “pluck the beam from out his own eye;" “ leave his gift before the altar, and first be reconciled to his brother;" sacrifice every selfish claim, every invidious distinction that may either hinder or grieve perfect brotherhood; and remember the great law of His kingdom, “One is your Master, even Christ, and all ye are brethren ?"--British Quarterly Review.



Daily Draughts from Horeb's Rock;

or, Musings on Holy Things for Every Day in the Year. Constituting a complete Epitome of Doctrinal

, Practical and Experimental Christianity. By JOHN SIMPSON, minister of the Gospel, and author of “Here and Hereafter," "Smiles and Tears," &c., &c. London: W. Lister; and F. H. Hurd, Fleet-street. Leeds: J. Parrot, Fleet-street,

Briggate Books of this description have been in great request, and we believe are much read" by large numbers of spiritually-minded persons. Among the very few books possessed by multitudes of Christian people we have generally found works of this class; the choice lying between the old book of Bogatzky's and the many works of Smith, the Cheltenham Baptist Minister. Mr. Simpson observing this resolved to employ his fruitful

pen in furnishing Methodists with a work of the kind written in harmony with Methodist doctrine and experience. This design has our hearty commendation. In dipping into such books, as we have found them on the shelves of our friends, we have often been annoyed at their maudling sentiment, empty twaddle, and emasculated, not to say perverted,

The reading has been frequently insufferable. We have a favourable contrast to all this in the work before us. We have here some of the profoundest questions that emerge in theological speculation treated in a popular manner, and made interesting to persons of ordinary capacities and reading; while the thinkings are vigorous, and the style is healthy and strong. For the most part, practical

merits, make us bold in asking our
readers to make it their own by pur-
chase and mental appropriation. We
have spoken of the writing, but we
wish further to say that it is in Mr.
Simpson's best manner. There is an
ease, a perspicuity, and fulness about
it, that the reader is lured on through
the "green pastures” of Gospel truth.
We hope to see it taking the place of
the inferior, and often unworthy, books
we have spoken of in the libraries of
our people.
[This notice, intended for our Feb. No.,

unhappily got mislaid.--Ed.]

and experimental questions are dwelt upon. There is a unity in the work. It is not detached pieces, but is one, and in this respect 18 an artistic production. The soundness of its theology, as well as other

Safe Steps in Perilous Times ; or, the

Churches of our Country, How and Why_they should be United. By the Rev. T. WHITTINGTON.

Hamilton and Adams. 1868. WE have read this volume with the utmost satisfaction, and know not whether most to admire its spirit or its literary ability. The discussion in Convocation relative to the Reception of the Wesleyan Body into the Church, and the vain attempts to suppress heresy in itself, led the author to undertake this work. His original purpose was only to write a pamphlet, but the work grew in his hands, and this handsome volume was the result. The anomalous condition of the establishment is painted with great logical force, as well as the impossibility of union with her as she is. The bigotry, lordly airs, and priestly assumptions of the clergy are exposed with a friendly, yet faithful spirit. A good argument is constructed for the validity of Methodist orders. We have also a statement of the attitude of Wesleyanism towards the Church, and an expose of some parts of Methodist polity. The best parts of this book are those which treat of the union desiderated for the Churches, a union not of absorption or amalgamation, but rather a united assertion of the great vital truths impinged upon by Popery on the one


side, and avowed unbelief on the feels as if larger and more elaborate other, and the coming together on a works might be dispensed with. The platform common to all, that by mutual author has the happy art of saying prayer and counsel they might in- much in little, of condensing in small vigorate each other in contending for compass a large amount of well-dithe faith once delivered unto the saints. gested information, and of presenting We trust that this book will be exten- the pith and marrow of all that has sively read, and that its catholic spirit been previously written on the instiwill more and more animate "the tutions of Christianity, in a clear and Churches of the Lord Jesus Christ. forcible manner. In this volume the

teachings of orthodoxy are vindicated A History of the Primitive Methodists. against theological latitudinarianism

By THOMAS CHURCH. Third edition. on the one hand, and sacerdotal excluWith Introduction by HORACE siveness and presumption on the other, MANN. London: Bemrose & Sons, and we are bound to say the vindica21, Paternoster-row.

tion is masterly and conclusive. We It does not often fall to our lot to read

congratulate the venerable author on 80 large a mass of valuable information

his being able, after more than sixty

years' active service in the ministry, to in eighty pages as we have in this

present this valuable contribution to little work, and presented in an at

Christian literature. tractive and elegant formi. Those who want details must go to Petty's History. The two venerable and il. The Tongue of Fire. A Lecture to lustrious men, denominated in popular Professing Christians. By the Rev. parlance the founders of the Connexion,

HENRY LEECH, London: W.Lister. are here dealt with in the facts of their

So far from this Lecture being, as lives and the attributes of their

might be surmised, a copy or echo of characters. And while the writer

Arthur's book bearing the same name, cherishes an ardent admiration of both,

it for the most part occupies entirely it is an intelligent and discriminating

different ground, and does not even admiration. Let our readers buy it as

seem to recognise the existence of its a necessary addition to, and a valuable

illustrious predecessor. In its own companion work of, Petty's History.

line it is a capital little tractate, origi, Of Mr. H. Mann's historic resume our

nal in its turn of thought, apt and words of commendation can hardly be

forcible in its Scripture quotations, too loud.

and strongly practical in its general

bearings. The Institutions of Christianity exhibited in their Scriptural Character

A Night on the Deep: a Story of Peril and Practical bearing. By THOMAS

and Escape. By Rev. G. SHAW. JACKSON. London: Wesleyan Con

Fifth Thousand. London: Hamil. ference Office.

ton, Adams, and Co. To such persons as are wishful to be

This is an affecting story, well told. come informed respecting the institutions of Christianity, but who have not means or leisure for the Commentary on the New Testament. perusal of elaborate works on those By JAMES MORISON, D.D.

Part V. subjects, this volume will prove an

London: Hamilton, Adams, & Co. invaluable acquisition. In fact, after This great work proceeds slowly but reading what is here written respecting satisfactorily. The present part is the Sabbath, the Christian Ministry, equal in all respects to the parts preBaptism, and the Lord's Supper, one viously issued.







E do not propose to go over the theological map, for the

purpose of pointing out the attitude of the representative men in the different branches of the science, and to show how they fall into their different departments. We take them as representatives of the various schools of theological thought and speculation. It is not believed that one paper can adequately deal with all these schools and their living representatives; and the instances selected can only be treated with great brevity.

Turning first, as by courtesy bound, as well as by the eminence of the men, to the Church as by Law established, there are here three great schools or parties in Theology: Low, High, and Broad Church. For centuries the Low Church was the prominent, one might almost say the only party in the church. They inherit a noble past, and have an illustrious ancestry; their party is positive and admits of no degrees of comparison. In the other parties there are degrees: High, Higher, Highest, as there are Broad, Broader, and we may even say-Broadest. A survey of the Evangelical party does not give many men of eminence, as representative theologians. There are men highly respectable, but not representative; for example, we have Mr. Birks, of Cambridge (but his Universalist opinions recently published have made his party discard him); Mr. Garbett, a late Bampton Lecturer ; Dean Boyd, of Exeter, the first preacher of the party ; Mr. Ryle, an extensive author of tracts, pamphlets, and sermons: and Dr. McNeile, Dean of Ripon. Narrowness, exclusiveness, and dogmatism characterize them as a party. Their leading journals abound in unreason and uncharitableness. Let us take Mr. Ryle and Dr. McNeile as the

An Essay, read at the twentieth Annual Meeting of the Ministerial Association, held at Sunderland, May, 1869, and published according to desire. VOL. VII.-NEW SERIES.


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