pastures, and "its waters of quietness." Or if perchance they do forsake their resting-place, the truth and piety, preached and exhibited by the servant of Christ, will prove a source of much bitterness of heart, until, in self-defence, they are compelled to

return.

Of this valuable class of labourers the author before us is e idently one. His" Practical Sermons" have forced upon our mind the preceding observations. These are indeed " Practical Sermons ;" they clearly state the vital doctrines of Christianity, and as clearly the bearing of those doctrines upon the life of man. The style of these Sermons is always elegant, and often exceedingly beautiful. There is certainly much of good taste displayed in them, for where there is beauty there is simplicity. Too many authors err in this, that when they would rise to anything uncommon, they labour to choose, nay, sometimes, invent, uncommon language. Now, what we admire in this volume is the simplicity of the dress with which the author has clothed some very excellent thoughts. We do not remember to have met with a word which is not in every-day use, and yet every word is so arranged as to furnish what we certainly do not meet with in our every-day experience. There are also much feeling in these sermons, and most searching and touching appeals to the reason and to the noblest passions of the breast. marked for quotation a passage from the first Sermon, “THE STRAIT GATE," in which the easy path of sin, the facilis descensus Averni is opened before the youthful sinner in such a way as to remind him, that all on which he fastens his longing eye is but as the dream of the night vision, which must end in disappointment and woe. We regret that we cannot afford to quote this, together with its contrast in the path of righteousness, which abounds in blessings, and terminates in everlasting life.

We had

There is one Sermon, on a subject now much agitated, which we would gladly bring before our philosophers of the nineteenth century, our modern wise men, who have created and sent forth through the land a Schoolmaster, who may with truth be called the forerunner of infidelity and revolution. This discourse is entitled "EARLY INSTRUCTION," and deserves an attentive and serious reading.

We must not, for, in fact, we cannot say more. We have rather exceeded the space allotted to notice of books. Since what we have said of this volume is sufficient, it is almost needless for us to recommend the public to call for another and another edition of such a pure, and, at the present moment, such necessary truth.

The Paragraph Bible. Printed for the Religious Tract Society. London. 1838.

THE Paragraph Bible, as the preface informs us, is a correct reprint of the authorized version in general use; but it differs from other editions in two particulars, viz., first, it is divided into paragraphs according to the changes or divisions in the subjects treated of, and the pauses in the narrative; but the numbers of the chapters and verses are retained in the margin, for the sake of easy reference, and also of corresponding with other editions. Secondly, the metrical parts, such as the Psalms and Prophetical Books, are printed in parallelisms, according to the natural order of the original. These parallelisms gives the reader a more accurate impression of the spirit and beauty of the inspired writings, and often assist us materially in the correct understanding of their meaning. The advantages of presenting the poetical parts of Scripture to the reader in this form have been fully shown by Lowth, Jebb, and many other writers, and will be seen at once by a reference to these portions. This edition of the Bible has all the advantages of those in general use, with the additional one of being so printed, as to be read with more clearness, and with a more perfect connexion as to the sense.

This edition has been carefully edited by competent persons, and in all doubtful points and matters of moment reference has been made to the Rev. Thomas Hartwell Horne and the Rev. Dr. Henderson, individuals justly respected for their Biblical acquirements and critical knowledge of the Holy Scriptures. Much praise is due to her Majesty's printers for the beautiful and correct execution of the work.

The Life of Hannah More, with Notices of her Sisters. By H. THOMPSON, M.A., Curate of Wrington, Somerset. London: Cadell. 1838.

OUR literary friends will remember that about two years ago, the memoirs of the life of Mrs. Hannah More were published by Mr. Roberts, in two thick volumes. The work before us was written at the suggestion of several of Mrs. More's friends, who were desirous to possess, collected in the compass of one small volume, such particulars concerning her as were treasured in numerous living memories, and dispersed in various collections of private correspondence. The gentleman who has undertaken the task was possessed with advantages which perhaps few others enjoyed, as appears from the work itself. He has derived his information from the most authentic sources, and displayed a capability and a talent which must secure to the work great popularity. It is illustrated by sixteen wood cuts, with a beautiful engraving by Scriven, from a

drawing by Miss Simmons, after a picture (presented to her by Mrs. More) painted by Miss Reynolds, sister of the late President of the Royal Academy.

The Revelation of Saint John Explained. By HENRY WILLIAM LOVETT. Second Edition. London: Whittaker and Co. 1838.

THIS book is written in a popular style, and is adapted to a wide circulation. It is partly original, partly compiled; and is chiefly worthy of regard on account of its easy arrangement. The prophecies of Daniel, which have been brought within analogy, are considered in their proper places, so as to facilitate the comparison of them with those of St. John.

The author applies the interpretation of the first seal to Constantine and the establishment of Christianity in the Roman empire, and supposes the symbols revealed by its opening to recompose a mystic representation, that was beheld above a thousand years before by David. The allusion is to Ps. xlv. 2-7, and Heb. i. 8-9: but we are not convinced that these expressions are correctly adduced with respect to this Apocalyptical vision. The second seal, it is conceived, alluded to the Goths, who, having been under the oppressive domination of the Roman government, were now elevated above it; and to the state of things which followed the subversion of the Western empire. The third seal is referred to the Popedom; the fourth to Mohammedanism: and the contents of the first four seals are explained by "the triumph of Christianity over Roman paganism, the overthrow of both divisions (Latin and Greek) of the empire; and the establishment of the two spiritual tyrannies, the Papal and Mahommedan." The fifth scal relates to the martyrs and their future glory; the sixth is the last dispensation, and comprises three successive visions. The symbols on its opening belong to the first of the visions, and "represent the visitation of the Divine judgments on the Roman world, in the time of the end of the little season, for which it was said unto the souls of the martyrs, that they should rest." The second determines who shall stand in that day of wrath; and, under elementary symbols, pourtrays the fearfulness of the dispensation. The little season having expired, in the last vision the martyrs appear in the full enjoyment of their promised happiness and glory.

Here, as in the preceding seals, we have endeavoured to be as concise as possible, leaving to the reader the minutiae of the more extended expositions, because we do not think any one in a condition to fully interpret the Apocalypse. On another article we remarked, that the expositors have too frequently become prophets, of which fact this writer has given an instance, when he determines "the Judaic Feast of Tabernacles in 1843" to be the period

*

which will "introduce the personal advent of the Son of Man, coming in the clouds with great power and glory." To this conclusion he has brought himself from conceiving the first shock of the great Apocalyptical earthquake to have been the meeting of the French States General, in May, 1789. On this subject we will not speculate for we hate speculating with prophecy-but will merely observe, that of Christ's coming knoweth no man, nor yet the angels in heaven. The sooner we dismiss the speculation the better, as it would embrace the particulars of the millennarian controversy. The terminations of the visions, which occupy the remainder of the eighth and the next ten chapters of the Apocalypse are supposed by Mr. Lovett to synchronize with the opening of the seventh seal, the contents of which "commence with the beginning of the nineteenth chapter, and continue to the end of the Apocalypse."

Without following the writer into a detail of the trumpets and vials, and his remarks on the French Revolution, we have sufficiently exhibited an outline of his book; most parts appear to us very wild, but the style of composition is good. As we said at first, the attempt is calculated for a wide circulation, because there are multitudes predisposed to receive these opinions; but we doubt whether the sober critic will admit them with equal favour. We therefore consign them to each individual's judgment, nevertheless according to our duty affirming, that we do not coincide with them.

Sermons on several Occasions and Charges. By WILLIAM VAN MILDERT, D.D. late Bishop of Durham. To which is prefixed a Memoir of the Author. By CORNELIUS IVES, M.A., Rector of Braddon. Oxford: Parker. London: Rivingtons. 1838. IT is not often that our critical cares are required upon the works of a man like the late Bishop of Durham. It is but rare that one could have been found about whom such an unity of sentiment prevails. The pastoral, academical, and episcopal career of Dr. Van Mildert is so fresh in the recollection of many, that we doubt not many of the sermons will be remembered, with circumstances which have not been recorded.

There are a peculiar flow in the style, which renders it alluring; a soundness in the arguments, which enforces conviction; a zeal, which evinces a deep sense of the practical operation of religion; and a mildness which takes away from the controversial parts every approximation to asperity.

*

The Life of Bishop Van Mildert is written by his nephew, and

Many speculations on this future event, all equally presuming, have been made. In the conjecture in which Mr. Lovett has indulged, he has forgotten the characterizing and precursive signs mentioned by our Saviour in his prophecy, and by St. Paul in his Epistles.

PP 2

is remarkable for the many interesting circumstances by which it is diversified. The Bishop's well-known character secures his biographer from the charge of partiality.

The sermons are pre-eminently good: orthodox religion and sound sense, enforced by powerful argument, but delivered in plain language, are their striking characteristics. From the opposite effects of enthusiasm and lukewarmness, the necessity of a Liturgy is deduced; and it is shown, that whatever may be the imperfections, or however moderate the talents of the preacher, the Church has given in the Liturgy a standard of unadulterated faith, which must prevent those who use it with meditation and true devotion, from being possibly led astray. Those communities who reject an established Liturgy have no such protection against pastoral incapacity. There is satisfactory evidence, says the Bishop, that our British ancestors had a Liturgy of their own, long before the papal usurpation; one, which was formed on the model of the earliest Christian Fathers. Much of this having been doubtless retained in the Romish breviary or missal, our reformers laboured to restore it to its pristine state by clearing it of the papal corruptions, but not "abandoning the whole, as if nothing that the Church of Rome had approved might be tolerated by a Protestant community;" to which cause we may retrace those parts, which are in common between our Liturgy and the Romish services, and which have constituted objections from those, who have not troubled themselves about antiquity. The exposition of St. Paul's line of argument and mode of converting the Jew and the Gentile, in the fourth Sermon, is very correct and discriminating, and supplies very useful remarks on that which should be the practice of Missionaries. The texts quoted are admirably applied, and are no where perversely twisted from their meaning.

Urging in the sixth Sermon, that Christ attended and taught in the Jewish Temple-that he took every opportunity of maintaining its sanctity that the same regard to stated times and places of worship influenced his Apostles, the Bishop strongly advocates the value of outward forms, modes, and decencies of religious worship. He shews that the substance of pure religion cannot long be maintained without the help of appropriate ordinances, and of stated occasions; that it is no matter of difference, WHERE and BY WHOM the public ministrations of religion shall be performed, whether under the sanction and direction of long established usage, derived from the Scriptures and from the primitive practice of the Apostles and their successors, or whether it arbitrarily be subjected to the variable opinions of self-appointed teachers and the continual fluctuations of human judgment. Hence, he wishes the members of our Church duly to appreciate the advantages which they enjoy, duly to apply them to their spiritual welfare. In the 8th Sermon,