much of spiritual life, we must have the Holy Ghost as our comforter and sanctifier, must exercise faith in Christ, and believe the many exceeding great and precious promises which God hath given unto us. Then, we shall have sympathy with God and compassion for the wretched, ignorant, guilty and depraved. We trust, however, our readers will not understand us as objecting to the diligent study of "God's character," to increase our knowledge of "what is loveable in God." We say that this is our duty-and it is a duty in which true and hearty believers in Christ will delight-but we cannot affirm the statement, that, "not our own destiny, but God's character, should be the object of our search." On the contrary, we believe that, in examining the Scriptures, both ought to be searched for: and questions concerning our own destiny" demand the earliest possible and most

earnest attention.

Mr. Miall very properly suggests, that the power of persuasion ought to be more largely exercised in religious teachings; that the influence of love should be brought more directly to bear upon those whom we seek to bring into Christian fellowship; that Christians should manifest kindness and benevolence in all the relations which they sustain; should be distinguished for uncompromising integrity, and show themselves opposed to every form of oppression. He also suggests various alterations in matters connected with our places of worship, and as to the means employed for spreading the Gospel. He says

"We might get rid of pews-we might get rid of pulpits-we might throw open our chapels to all comers, as unreservedly as we do a public hall, leaving every one, without distinction, to take any place which at the time of his entrance might remain unappropriated. We might eschew, and the sooner the better the entire system of pew rents, and meet such expenses as we might incur by voluntary subscription-and we might turn to useful account, during the week, the edifice in which we assemble for devotion and instruction on the Lord's day.". "It appears to me that their place of assembly might be thrown open by most Christian organizations once a week-not for religious service, in the common acceptation of that phrase, but for disputing and persuading the things concerning the kingdom of God. At such meeting, under no further restriction than is obviously necessary to prevent confusion, intelligent members of the Church should be encouraged to enforce the message of mercy upon those assembled, with the same freedom as they would, on other occasions commend a political truth, or urge on a social reform. I would put no interdiction upon the manifestation of feeling, whether assenting or dissenting, by the audience. I would give all present full liberty to ask questions, to start objections, or to speak in opposition . . ."

Mr. Miall, however, would have these changes slowly and prudently introduced. We are, however, of opinion, that if it were attempted to establish meetings for discussion, in which all who chose to attend might engage, great evils would in many cases be produced. Christians, we think, would act unwisely, in throwing open their places of worship to men of all creeds, or of no creed, to propagate their errors. In some places, we apprehend wily infidel sophists would avail themselves of such opportunities to proclaim sentiments, which would outrage the feelings of Christians; and scenes of confu

sion and hot contention would not be unfrequent. It does not follow, that because the Apostle Paul availed himself of opportunities to preach Jesus Christ in Jewish synagogues-where the Jews had a right to reply to him, and he, consequently, was under the necessity of disputing with them, if he preached in their places of worship-that Christians should invite unbelievers to come into their assemblies, to argue against Christianity. We admit that in some instances the result might be advantageous; but, we believe, generally, more evil than good would thereby be produced.

Although to some of Mr. Miall's statements we have demurred, and have made rather extended remarks explanatory of the grounds of our objections, it is only justice to say, that the work contains much in which we heartily concur, and we regret that our restricted limits prevent us from bringing, more particularly, under the notice of our readers the general contents of the volume. Whatever objections may be urged against some of the statements which it contains, it directs attention to subjects of the greatest importance, breathes the spirit of enlightened philanthropy, of the love of freedom, of hatred of oppression, of benevolence to the poor and wretched, and heartiness of purpose to promote the best interests of mankind.

Memoirs of Eminent Sunday-school Teachers; with Essays on the Importance of Sunday Schools, and on the office of Sundayschool Teaching. By the REV. THOMAS TIMPSON. 18mo. 376 pp. JOHN SNOW.

THERE is nothing extraordinary in the fact, that many persons who have filled important stations of usefulness, and been distinguished for excellency of conduct and character, have been engaged in Sabbath-school tuition. The proper disposition which would excite them to engage in the latter, would also prompt them to aim at general excellence of conduct and extensive usefulness. Sunday-schools afford a sphere of useful activity for those who have the disposition and opportunity of rendering themselves morally useful. Hence, a large proportion of those who have become truly devoted to God, have, of late years, been in some way engaged in Sabbathschools. Those who are so engaged, form a very large and important portion of our Churches. Many of them are distinguished for their intelligence and piety; but some of them possess very slender qualifications for the important work in which they are engaged. To stimulate the zeal of Sabbath-school teachers, by holding up to view the examples of some of their most excellent predecessors, and to afford them important instruction, caution, and encouragement, is the design of this excellent volume. It contains short biographical notices of forty-four ministers, eight deacons, eleven superintendants, six ministers' wives, eleven female missionaries, and twenty-three male and female philanthropists. It also contains two valuable essays on the importance of Sabbath-schools, and various other important topics, specially relating to, the qualifications, duties, temptations, discouragements, and encouragements of those who are employed in them. We can most heartily recommend the work to the attention of Sunday-school teachers; as one from which they may derive much encouragement, and very important instruction. Every Sunday-school library should possess a copy.

CHURCH AND CHAPEL ARCHITECTURE, from the earliest Period to the Present Time, with an Account of the Hebrew Church; to which are added One Thousand Authenticated Mouldings, selected from the best Examples. By ANDREW TRIMEN, Esq., Architect. Royal 12mo. LONGMAN AND Co.

CONSIDERABLE attention has, of late, been given to the improvement of Ecclesiastical Architecture. This is a subject of great importance. Many places of worship are miserably constructed, both in reference to taste and utility. Large sums of money have been wasted in consequence of the want of skill on the part of those to whom the planning and erecting of places of worship have been erected. By professional, as well as by amateur, architects who have been so engaged, great blunders have been committed. The work now before us contains a very interesting historical sketch of the progress of ecclesiastical architecture. It affords much valuable information respecting the edifices which were used for religious worship in ancient times; traces the progress of church architecture in Italy and Britain; gives some very interesting statements concerning the ancient temple, and synagogues, of the Jews; and briefly describes many of the modern ecclesiastical edifices, belonging to various denominations. It also contains some valuable remarks which well deserve attention, as to the means by which such edifices may be made most suitable for the purposes intended. It is a work of considerable research, and contains much varied and highly interesting information, which will be greatly valued by those who take pleasure in the history of ancient sacred buildings, or who desire to study ecclesiastical architecture, either with a view to its improvement, or merely for their personal information.

England in the Eighteenth Century; or, a History of the Reigns of the House of Hanover, from the Accession of George I. to the Peace of Amiens. 18mo., 438 pp. RELIGIOUS TRACT SOCIETY.

THIS work contains a well written description of the most important events connected with British history, from the year 1714 to the year 1802; This period was crowded with facts of great interest. Important eventsoccurring in America, France, and other nations-which have affected the interests of this country, are properly brought under notice. It is a work which will be, generally, read with much interest; it contains a large amount of historical information, relative to a most important and eventful period. It is embellished with numerous illustrative engravings, which will render it additionally acceptable, especially to young persons.

The Fhilosophy of Food and Nutrition in Plants and Animals. By the REV. EDWIN SIDNEY, M.A. Royal 18mo., 192 pp. RELIGIOUS TRACT SOCIETY.

WONDERFUL are the manifestations of the wisdom and goodness of the Creator which this elegant little volume explains, and, by suitable engravings, illustrates. The subjects of which it treats are remarkably curious and interesting. To intelligent persons, who are desirous of cultivating acquaintance with the discoveries of science, this work will be highly acceptable. It admirably explains how elementary gaseous, and solid substances unite to afford nutrition to vegetable and animal life; and explains the processes by which elementary substances are converted into nutrition. It will cause the attentive serious reader to exclaim, "How wonderful are the works of God."

British Fish and Fisheries. Monthly Series. 18mo., 192 pp. RELIGIOUS TRACT SOCIETY.

CONTAINS a large amount of highly interesting and curious information respecting the forms, habits, and qualities, as food, of the finny tribes which frequent the seas and rivers which begirt and intersect Great Britain. It also contains valuable historical notices of the use of fish as food by various ancient nations, and of the laws by which the British fisheries have been, and are, regulated.

The Political Franchise, A Public Trust, Demanding an Intelligent and Virtuous Care for the Public Good. A Lecture to Working Men. By E. SWAINE, Esq. 12mo., 36 pp. PARTRIDGE AND

OAKEY.

AN eloquent, judicious, and admirable lecture, expressing the views of enlightened, hearty patriotism, and philanthropy. Happy, indeed, would be the results, if such noble sentiments, as this lecture contains, were deeply rooted in the hearts of the masses of society. They deserve the careful consideration of all classes.

EDITOR'S TABLE.

The History of American Slavery and Methodism from 1780 to 1849; and History of The Wesleyan Methodist Association of America. By Lucius C. Matlack.

The Christian's Daily Treasury. A Religious Exercise for Every Day in the Year. By the Rev. Ebenezer Temple. Third Edition. John Snow.

We intend to notice these Works next month.

THE BLESSING OF ISAAC TO ESAU AND JACOB.

TO THE EDITOR,-DEAR SIR,

THE following article is extracted from "The Hebrew Review and Magazine of Rabbinical Literature," a work—which a few years ago was edited by a talented "Son of Abraham"-intended to illustrate the learning of the Jews, and to explain their ethics, metaphysics, philosophy, religion, and customs. The extract seems, to me, to set the conduct of Isaac, Rebekah, and Jacob in a new and favourable point of view, and will likely be acceptable to your readers, who see and feel the difficulties that commonly present themselves with the transaction recorded in Genesis xxvii. 1—18.

"The event which Holy Writ here narrates, has often called forth loud reprobation as an iniquitous conspiracy between the mother and her younger son cruelly to deceive the blind old father, and basely to defraud her elder son of his intended blessing. Our great commentators have explained this transaction in various ways, but none of them have succeeded in fully justifying Rebekah and her younger son. The reason is, perhaps, that they failed alike in penetrating the purpose of Isaac, and the intention of Rebekah. It appears, however, that if we duly reflect on the narrative before us, all reproaches that may be addressed to our pious ancestress will appear unfounded and groundless.

Know, that it never entered into the mind of the righteous patriarch

Isaac that his son Esau was to inherit the blessing of Abraham-that is to say, the eternal benediction which the Deity conferred on Abraham, and which comprised the assurance of being beloved by the Deity; that the Lord would be unto him a God; that he would increase, multiply, and become a mighty nation; and that he should inherit and possess the promised land. This blessing Isaac never intended to transmit to Esau. Full well he knew, that the Lord had not chosen his elder son, who was rude and savage in his disposition, violent and overbearing in his temper, inured to bloodshed by his constant war with the beasts of the forest, who had forsaken the example of Abraham, and adopted that of Nimrod. These, his evil qualities, were not unknown to his father; but amidst them all he possessed one virtue-obedience and love to his father-in so eminent a degree that it secured to him his father's affections. Still Isaac was well aware that Esau was not the chosen of God; but felt convinced that the blessing of Abraham was, by the Deity, intended to be the inheritance of Jacob, who persevered in meek and pious habits, was a perfect man, and dwelt within the paternal tents. Isaac, therefore, determined to imitate the conduct of his father Abraham, who when growing old, bestowed his largess on the sons of his concubines, but did not bless his son Isaac before his death; as he was well assured that the eternal benediction of the Deity was intended for Isaac, as indeed had been revealed unto him, “for in Isaac shall thy seed be called." Gen. xxi. 12. He, therefore, did not deem it needful to bless Isaac, to whom the Divine benediction had been promised, and was actually granted, as we read: "And it came to pass after the death of Abraham that God blessed Isaac." Gen. xxv. 11. From the example of his own father Abraham, our father Isaac (peace be with him!) knew it was needless he should bless his younger son, who, as he inherited the good qualities of Abraham, was also to be heir to the Divine benediction. But he felt it the more strongly to be his duty to bestow his own blessing on his son Esau, to whom he would not be acting justly if he dismissed him with gifts only, as Abraham had done to the sons of his concubines: for Esau was, as well as Jacob, the son of his wedded wife Rebekah; he was, moreover, the firstborn, and his father loved him. Amidst the many good qualities of Jacob, parental love and obedience were not alone pre-eminent: whereas the very fault of Esau's character served to render his love to his father more striking and praiseworthy. Isaac, therefore, determined to bless him; and in order to do so with a willing heart, he commanded him to go forth to the forest, bring some venison, and prepare for him "savoury meats," that when thus in the full enjoyment of what had been procured by Esau's only virtue (filial love), his mind might forget the manifold failings of his son, and bless his virtue only.

Rebekah heard the command given by the patriarch, but she failed to discover his true intention, as our great commentators in after ages have likewise done. She feared that the purpose of her husband was to transmit the Divine benediction of Abraham to Esau exclusively; and as he, the first-born, would likewise, in right of his primogeniture, inherit the greatest portion of his father's property, her pious son Jacob would be the sufferer through his virtues. For, as his kindness to all men rendered his love to his parents less apparent than the general unkindness of temper did that of Esau, Jacob would thus, by his father's partiality, be excluded from any portion in that blessing which at least ought to be shared between both her sons, as was subsequently done by Jacob, who transmitted the Divine benediction alike to his twelve sons. Thus she felt that a gross wrong and injury was about to be inflicted on her younger son, which she felt it her duty to prevent by any means. Therefore, so far from conspiring to defraud Esau out of the paternal benediction, her object was solely to prevent his usurping that which ought, by right, to belong to Jacob.