produce another result, and save the inmates of the condemned cell from the deeper darkness of being deluded by the substitution of a ceremonial for sound and serious repentance. Most cordially do we also unite with our author in his exposure of the enmity existing between the sectarian members (members of an establishment may be, in this sense, sectarian) of Christ's universal church. 66 There is," he writes, "the great division betwixt Dissenters and an Establishment, so bitter, that we look upon each other with jealousy, not to say hatred: as if the mere circumstance that the king and his court, and the members of the state, had preferred the one, were a sufficient reason why the other should dislike and hate her, or she exult over the other. If there was a spirit of meekness spread abroad, and according as it is spread abroad, this difference would be obliterated; and those who are placed in honour would rather be the objects of tender sympathy and earnest prayer, than of grudging and envy. I cannot look upon the bitterness with which these two parties in the church of Christ stand marshalled against each other, without the most fearful apprehension of the wrath of God; and I do most solemnly discharge you, dear brethren, though we should be tenfold more the objects of misrepresentation than we have been in times past, from repaying it with one bitter speech, with one revenge. ful feeling." pp. 263, 264. Would that all were thus! There are also, as we cheerfully record, many other compensating paragraphs in the work; many in the aggregate, though mixed with too many of a different kind. range In the last place, we desire to ourselves on the same side with Mr. Irving, in beseeching all such as profess and call themselves Christians, and more especially if they muster with the picked men of the army of faith engaged in active hostilities, to look well to their original principles. There is much --- very much-in what Mr. Irving says, whatever be his tone or diction, in the following paragraph. "There is a hard scepticism, which hath indurated men's hearts, so as they will not feel the impression of a truly spiritual consideration. They either will not, or they cannot, believe a thing, unless common opinion sanction it, or immediate advantage attend upon it. You may try your utmost-at least, I know I have done it It might have been more accurate, as well as less inconsistent with the humility of the Christian character, had he said that it is painful to observe, in these days, how few among the many professors of religion seem to enter into the interior of the spiritual life-into that vitality of godliness, that experimental acquaintance with God and themselves, which marked such men as Rutherford, Halyburton, and Adam, and others who have bequeathed to the church examples of their inward conflicts and consolations, and shewn what it is to be verily and indeed Christians. He might have, also, taken occasion, from his discovery of the more barren tracts of the land, to stimulate the husbandmen to cultivate them with the greater assiduity: and this he has certainly done, though rather by something like a hard sneer, instead of a benignant and earnest admonition. But he is perfectly right, as we have already observed, in telling religionists to recur to original principles. Much of the faith of many is little beyond an act of memory, or an assent to opinions taken upon trust from their instructors. And this is not only true with regard to the mere formalists of the Christian world, but to the realists, numbers of whom suppose themselves to be possessed of certain principles which, when catechised with some measure of strictness, they unexpectedly feel unable to defend or define. This is no proof, indeed, of hypocrisy ; but it indicates how easy it is, even for good men to be deluded by drawing up an erroneous statement of their spiritual resources. Even in obituaries, it sometimes seems as if both the attendants and the dying themselves, severally spoke by rote, -using the same questions, and the same answers; the same hymns, and the same quotations from Scripture. If this proves-as is most truethat all likewise have an identity of fear and hope, yet it may also shew, in some instances, a want of specific self-acquaintance. Imitation may be perhaps unconsciously mingled with genuine faith; the purest religion is adulterated: and no man so intimately knows himself as to be able to separate, in his own soul, what is given him directly from above, and what he has imbibed from his intercourse with others, and unconsciously interwoven with the heavenly gift. "Pharisaic zeal," says a quaint, but quick-sighted writer of the last century, "and Antinomian security are the two engines of Satan, with which he grinds the church in all ages, as between the upper and the nether millstone. The space between them is much narrower and harder to find, than most men imagine. It is a path which the vulture's eye hath not seen; and none can shew it us but the Holy Ghost. Then, let no one trust the directions of his own heart, or of any other man; lest by being warned to shun the one, he be dashed against the other. The distinction is too fine for man to discern." The reader may apply this specimen of condensed theology to the point in question. In taking our leave, for the present, of Mr. Irving, whom we hope to meet again when both parties shall have become wiser, and discovered points of union greater in number, and of parallel importance, -we offer him a recommendation to study far more attentively than he has yet done the distinction between an accuser of the brethren, and the character of one who can have compassion on the ignorant, and on them that are out of the way, for that he himself also is compassed with infirmity. Till he recognizes such distinction, his admonitions will be repelled by those who most need them; and will be received with distrust and regret by those who see quite as far as he does, and in many instances, perhaps farther; their sight being quickened by that self-knowledge, sympathy, and devotional tenderness of spirit, which they would fain discover elsewhere. We fear, also, that as the intellect loses its vigour, and becomes irregular and contracted in its operations when under the influence of partial and excited feeling, the fine mental powers of the writer before us have been allowed to sink below their former elevation. He is, likewise oppressed by the superincumbent masses of his own performances; their number and size having already become a demand too serious, both upon the author's credit and the public leisure. With talents capable of being most beneficially exercised, if they were duly disciplined and restrained within measured limits, Mr. Irving does ill to choke the world with crude thoughts, when he might administer wholesome viands, as palatable as could consist with the bitter-sweet of Christian expostulation. With principles also, in the main coincident with our common faith, he does more extended ill by mingling them with hazardous speculations; such as remind us of what the continental anatomist Blumenbach said of Phrenology : "What is true in it is not new, and what is new is not true:" though with a perilous difference between the small mischief effected by blowing the bubbles of science, and the folly of professing to make extraordinary new discoveries in religion. It is the more melancholy if this rash spirit shew itself in matters so mysterious as the nature of the Godhead, and the person of Jesus Christ: in reference to which, few things occasioned more unfruitful theories in the early centuries of the church; so that all claims from such sources, to novelty and usefulness, preferred by living divines, are already obsolete. But have we satisfied either the opponents, or the friends, of Mr. Irving in the preceding estimate? We believe not. Like all men who have excited a considerable degree of public attention, he is both over and under-valued. In attempting to strike the balance, we regard him as too eminent, both in ability and principle, to be allowed to retire from the printing-house; and, on the other hand, as meriting exclusion from it, if he should persist in his present peculiarities. Our reprover occupies a singular position in the field of action. He is not altogether an ally, nor an enemy; but alternately either. Like the war-elephant, he is dangerous to all sides. He is harnessed for the fight by none-governed by none-but contends with the vigour and independence of one who would seem to love war for its own sake. We only wish that he discerned friend from foe, lessened the confusion of the fight, and hastened the triumph of truth, by the regularity of his movements, and the right direction of his well-intended intrepidity. Friendly Advice to my Poor Neigh bours, in a Series of Cottage Tales and Dialogues. By A MEMBER OF THE CHURCH OF ENGLAND. 1 vol. 12mo. London. 1829. THERE is much good and "friendly" advice in this little volume, respecting the importance of education the duties of a housekeeper, savings banks, benevolence, poaching, infant schools, gossipping, cleanliness, and other subjects; but the authors of too many books of this sort defeat their object by choosing titles calculated to repel rather than attract popular suffrage. Few persons like to listen to " advice," and least of all when it comes in the lordly form of an address "to my poorer neighbours." The author, it is true, uses the designation not in the way of assumption, but of kindness; but the poor do not wish to be reminded of their poverty by their richer neighbours, unless where they expect in return, a more welcome gift than "advice." The benevolent author's aim is, however, so excellent that we could wish that he had selected a more attractive title for his work, and also that he would interweave with it more direct and ample references to those most important of all topics which relate to the salvation of the soul, the pardon and justification of a sinner before God, and the spiritual duties of the Christian. We are anxious that our poorer as well as our richer neighbours should not be satisfied with being moral, respectable, and regular church-going people, with a cold and formal system of faith and practice, with little or nothing of the spirit and vitality of true religion, but be rising to the most elevated standard of the faithful servants of Jesus Christ; and we are therefore always disappointed when a volume of "friendly advice," which touches upon moral and Christian subjects, is in any measure deficient in inculcating these great points. In this view, many of the tracts of the venerable Society for promoting Christian Knowledge have always appeared to us wanting; while it is this excellence which has so widely recommended to religious and zealous persons some other tracts which keep this object prominently in view, notwithstanding some objections which might be urged against them. We are very far from undervaluing the excellent friendly advice of our anonymous author; but if he will peruse Doddrige's Rise and Progress of Religion, or any similar popular work of direct religious suasion, he will see in what manner he might essentially add to the value of his suggestions to his poorer neighbours, by combining with them others grounded directly on that most important of all inquiries: "What shall it profit a man if he gain the whole world, and lose his own soul?" A History of England, in which it is intended to consider Men and Events on Christian Principles. Vol. I. from the earliest Periods to the Signature of Magna Charta. By A CLERGYMAN OF THE CHURCH OF ENGLAND. London. 1828. 6s. THE object of this work is so explicitly stated in its title, that our duty may be compendiously discharged by simply expressing our approbation both of the plan and the performance. The principles upon which works of history are too commonly written, are utterly opposed to the principles of the Gospel; and our children and youth grow up with pernicious notions thus imbibed from the most unsuspected sources. The Useful-Knowledge Society have undertaken to expurgate the page of history from the eulogy of war and conquest, the pride and prejudices of exclusive nationality, and other evil propensities, and to give it both a moral and an enlightened aspect; but they omit all reference to the Gospel of Christ, and thus only substitute one defective standard for another. Our present anonymous writer takes far higher ground: he views the providence of an Almighty Disposer as directing or overruling all things; and he justly considers that those events which in the sight of God may be most glorious, are often precisely those which elude the researches of the historian. Too many readers may feel sated with the frequent "sermonizing" of a volume written on such a plan; and we will not say that in some instances the reflections may not be introduced rather abruptly; but the Christian parent and instructor will be grateful for such publications, which they may place in the hands of youthful readers without danger, nay, with much benefit, to their religious principles. Not only our Humes and Gibbons, but even historians of far less suspected name, have done much evil, not merely CHRIST. OBSERV. No. 333. by introducing what is wrong, but by the omission of what is edifying. Would that writers of equal powers, but purer and more exalted principles, were raised up to counteract the poison of their productions! An Epitome of the General Councils of the Church, from the Council of Nice, A.D. 325, to the Conclusion of the Council of Trent in 1563, with Notices of Others. By the Rev. R. GRIER, D.D. 1 vol. 8vo. 9s. Dublin. 1828. THE councils of the visible or professed church of Christ have too generally been a monument of hu man frailty: still their transactions are desirable to be known, to some extent, by the theological student, and a general summary of their proceedings may not be uninteresting to the general reader. The materials are however scattered in numerous, massy, and many of them scarce works (one compiler Manzi, an Italian bishop, printed thirty folios of them): Dr. Grier therefore has performed a useful and acceptable service to the divinity reader, by abridging and condensing the chief matters in a lucid and readable form, with constant references to the sources from which more enlarged knowledge may be acquired. We have often, ourselves, felt the want of such a compend for prompt reference; and, concluding that many of our readers may be in a similar condition, we recommend them to avail themselves of Dr. Grier's researches, with due gratitude to the author for his wellconducted labours. Bishop Heber is understood to be in preparation, by "the person who knew and loved him best; and that the present publication is only a collection, in a connected view, of the scattered particulars which have already appeared in print respecting that lamented prelate. With this candid statement prefixed, we may without scruple recommend a narrative which could not but be interesting, as containing the chief memoranda of the bishop's life, with extracts from his letters and publications, and which is not intended to supersede a full original memoir, should the latter ever see the light. We subjoin an extract or two which have not already appeared in our pages. The following incident exhibits the beloved subject of the narrative in his rural parish of Hodnet, where he discharged, with great zeal and simplicity of purpose, the interesting duties of a village pastor. He "There was in the parish an old man who had been a notorious poacher in his youth, and through the combined influence of his irregular mode of life, drunken habits, and depraved associates, had settled down into an irreligious old age. was a widower, had survived his children, shunned all society, and was rarely seen abroad. The sole inmate of his lonely cottage was a little grandchild, in whom were bound up all the sympathies of his rugged nature, and on whom he lavished the warmest caresses. "It was considered an unaccountable departure from his usual line of conduct, when he permitted little Philip to attend the Rector's school. Why not?' was the old man's reply; d'ye think I wish Phil to be as bad as myself? I'm black enough, God knows!' "The old man was taken ill and confined to his room. It was winter. He was unable to divert his mind. His complaint was a painful one; and there was every probability that his illness might be of long continuance. A neighbour suggested that his little grandson should read to him. He listened at first languidly and carelessly; by and bye with some degree of interest; till at length his little grandchild became the means of fanning into a flame the faint spark of religious feeling which yet lingered in the old man's breast. "He expressed a wish that Mr. Heber should visit him; and the good work which it pleased Providence youthful innocence should begin, matured piety was to carry on and complete. It was no ordinary spectacle. The old man lay upon his bed, in a corner of the room, near the trellised window. His features were naturally hard and course; and the marked lines of his countenance were distinctly developed by the strong light which fell upon them. fully alive to what was passing around Aged and enfeebled as he was, he seemed him; and I had leisure to mark the search. ing of his eye as he gazed, with the most intense anxiety, on his spiritual comforter, and weighed every word that fell from him. The simplicity in which Heber clothed every idea-the facility with which he descended to the level of the old man's comprehension- the earnestness with which he strove not to be misunderstood -and the manner in which, in spite of himself, his voice occasionally faltered as he touched on some thrilling points of our faith, struck me forcibly; while Philip stood on the other side of the bed, his hand locked in his grandfather's, his bright blue eyes dimmed with tears as he looked sadly and sadly and anxiously from one face to another, evidently aware that some misfortune awaited him, though unconscious to what extent. "The old man died-died in a state of 6 mind so calm, so subdued, so penitent and resigned, that I feel myself cheered in my labours,' said Heber, whenever I reflect upon it.' Heber himself officiated at the funeral. I shall never forget, I never wish to forget-if I were cast to-morrow on a desert island, it is one of the few things I should care to remember of the world I had left behind me-the air, the manner, the look, the expression of hope, and holy joy, and stedfast confidence, which lit up his noble countenance, as he pronounced this passage of our magnificent ritual- O Father, raise us from the death of sin unto the life of righteousness, that when we shall depart this life we may rest in thee, as our hope is this our brother doth.' pp. 59--62. The following was part of his affecting appeal to his parishioners, on quitting them for the scene of his Indian labours. "My ministerial labours among you must have an end: I must give over into other hands the task of watching over your spiritual welfare; and many, very many, of those with whom I have grown up from childhood, in whose society I have passed been, during more than fifteen years, my my happiest days, and to whom it has duty and my delight (with such ability as God has given me) to preach the Gospel of Christ, must, in all probability, see my face in the flesh no more. Under such circumstances, and connected with many who now hear me by the dearest ties of blood, of friendship, and of gratitude, some mixture of regret is excusable, some |