siastical exclusiveness, sacerdotal pretensions, and the question of spiritual regeneration in baptism;" these are supposed to be the bugbears which might terrify the mind of one who lacketh a good conscience. It is, in fact, the old story tricked out in the newest fashions of the season. There is a partial and patched attempt made at the opening of the discourse to prove that dissent is in itself a very good thing; and there are the best possible reasons given throughout, why Mr. Binney should claim to himself the title of dissenter. But what the declamation has to do with the re-opening of a place of worship, or with the spiritual edification of the worshippers then and there assembled, we confess ourselves wholly at a loss to discover. Sincerely, however, do we hope, that when the time comes for the present building to be consecrated, and so converted into "a church," it may not be reported of the ministers, on an occasion of such deep solemnity, that "some indeed preach Christ of envy and strife." ART. III.—Apostolical Succession considered in relation to National Education. In a Letter to the Right Hon. Lord John Russell. By HENRY HEAD, A.M. Rector of Feniton, Devon, and Chaplain to his Majesty the King of Hanover. London: Nisbet. Pp. 63. WE can imagine it would puzzle the ingenuity even of the Secretary of State for the Home Department to make out a scheme of national education on the principles advocated by the author of this rambling effusion. There were two reasons which induced us to give it an attentive perusal; first, the subject professed to be treated of, which is a popular and most important one, very intimately connected with the happiness of the nation at large, and with the maintenance and propagation of true religion and virtue. And then again, the writer has recently obtained for himself an unenviable notoriety, which he seems determined shall not be lost, however it may have been acquired, in a day. Mr. Head disposes of the question of apostolical succession by a quaint experimental fetch, which we do not remember to have seen hazarded till now. Considered in respect to his official character, a successor of the apostles, we are informed, must be a member of the Israelitish nation. What then? Is the office itself left without its representatives in this once pagan, but now christianized land? Quite the contrary. All who feel and obey an inward call to "preach publicly" the terms of salvation, learned or unlettered, accredited or self-constituted, provided only they be endowed with the wisdom that cometh down from above-all, all are apostles, all prophets, all teachers, and stand in no need of any outward commission to qualify them for the discharge of the sacred functions of the priesthood. But as this notion happens to run counter with the recognised principles of the Church of England, there follows a sweeping condemnation of much that is essential in the doctrines and discipline of that church, as set forth and embodied in her articles, catechism, canons, formularies, rites, and ceremonies. The gist of the matter is, that Mr. Head is exceedingly anxious to calvinize the Common Prayer-Book, and the country too. We closed the Letter with some such uncomfortable feelings as we can fancy a gourmand to rise with from a table splendidly decked out with a massive service of plate, but at which he had the misfortune to discover that every one of his favourite dishes had been completely spoiled in cooking. No conscientious dissenter, and certainly no consistent churchman, can concur in the sentiments or reconcile the principles with the position of the present Rector of Feniton. LITERARY REPORT. By Sermons, preached at Chester. MR. TAYLER has, by permission, in- After a statement that he trusts he looks far higher than to any child of man for approval-a sentiment which surely no one in common charity would for a moment doubt, and which is therefore a piece of gratuitous flourish-he adds; "I do sincerely hope they may please you. It is not from any mere compliment that I would address a dedication to you. When I was an ignorant and unsettled youth, I became indebted, under God, to your writings for many of those clear views and deep impressions, which have since gladdened my whole existence." He then speaks of his lordship thus; "The distinguishing character of your faith, and of your principles, is your firm attachment to the word of God, in its entireness and in its simplicity." Now, it may be thought somewhat cruel to notice the language of a dedication; flattery and egotism, to a certain extent perhaps, can hardly be avoided even by very great efforts in such a case. We notice it in this instance, because more seems to be meant, at least such is the plain inference from the words, than simple compliment. The dedication seems to imply that there are few clergymen who have had the grace to attain to the same "clear views and deep impressions, which have gladdened the existence" of the Rev. Dedicator; and that, though the Bishop of Chester does possess "a firm attachment to the word of God, in its entireness, and in its simplicity," it is something which pre-eminently distinguishes the Right Rev. Prelate from the great body of his episcopal brethren. We are sure his lordship would not wish a compliment to be thus paid him at the expense of others; though no one need envy it, for it is perfectly unintelligible; we can affix no meaning whatever to the expressions-"the word of God in its entireness, and in its simplicity." The doctrine of Mr. Tayler is Calvinistic; and though by no means what is called high-calvinism, still there is a stronger infusion of it than is usual in the present day, even in the school to which this gentleman belongs. In a sermon from the text, Many are called, but few chosen," Mr. Tayler very quietly admits that the parable of the Labourers in the Vineyard, properly interpreted, has reference to the calling of the gentiles; but nevertheless "the sovereignty and free grace of God, as doing what he will with his own," is, without the slightest sense of difficulty on his part, transferred at once from the parable to the everlasting purpose of God in predestinating individuals to eternal life. An interpretation is then given to the XVIIth Article, which our readers, we are sure, have ample cause for pronouncing untenable; and we have all the usual scholastic subtleties adduced for silencing the remonstrances of reason and conscience against the views of the divine attributes thus exhibited. Far better would it be for Calvinists to assert that their doctrine is revealed in Holy Scripture, and to rest its claims on such an assertion (though it be untenable), than by quoting the quibbles and metaphysical subtleties of John Owen, Jonathan Edwards, and such like writers, attempt the task of reconciling impossibilities, and making that which is absurd appear agreeable to reason. The flimsy web of their metaphysical absurdities is instantly swept away by the merest touch of eommon sense; and the only astonishment is that men, who are otherwise acute, should not see the folly of their attempts. The most unsophisticated clown would in an instant detect the fallacy, and pronounce their reasonings worthy only of ridicule. For if men find themselves on this earth by God's appointment and creation, and yet are without the possibility of escaping eternal condemnation, all the reasoning in the world cannot reconcile this with the natural notion of justice and equity; the task is hopeless, and had better be given up at once, and men honestly confess that, whatever be the conviction on which they adopt these doctrines, they are not themselves imposed upon by such sophistical quibbles. The question of style is one of considerable difficulty with regard to Sermons. We do not think that, in the present state of society, those persons are to be listened to, who wish hat it should never rise beyond the simplest familiarity, and that the subjects of a clergyman's discourses should never travel beyond the mere elementary doctrines and principles of religion. This opinion, though not generally practised, is very commonly and clamorously maintained; and we fear that the high encomiums lavished on Hare's Sermons, lately published, in several leading periodicals, on the special ground of the familiarity of their style, has done some harın already. We think that we trace an attempt at an imitation of his style in the following extraordinary extract from Sermon I."It matters not what trade you follow, or what business you are engaged in; the question to be answered by you all is What have, you done there to God? Do you come from the warm and airy drawing-room? Do you come from the little unknown chamber of some narrow alley? Do you come from behind the counter of the busy shop? Do you come from the housekeeper's room? or from the kitchen? or from the stable-yard? Do you come from the midst of a large cheerful family, or from the solitude of a lodging?" &c. &c. To the rigid sticklers for "plain preaching and familiar discourses" we say, here is plainness and familiarity with a vengeance. We sometimes hear of the dignity of the pulpit, on the other hand; this dignity, however, has suffered greatly, we fear, in modern times. The spread of Methodism without the Church, and the imitation of it within the Church, and by the Dissenters, has caused us to imitate too much the style of low and uneducated men addressing a class inferior even to themselves. Generally speaking, we suppose it is perfectly true to assert, that in education and intelligence, and in every thing except a facility in applying texts of scripture in a technical and party sense, the congregations of the church are very far superior to those of the sectaries; and this would certainly justify the clergy in adopting a somewhat more elevated style, and taking a much larger range of subjects. We cannot, however, say more on the subject now. We have slightly here touched on it; but we are persuaded it could only have justice done it by a very extended and careful inquiry. Portraits of Eminent Living Divines. Gowan. Pp. 16. folio. work has reached us at too late a period to give a detailed notice; but we have time and space to say that it does infinite credit to the spirited publishers. The portrait of the Archbishop is admirable; that of the Bishop of Rochester at once correct and beautiful; and Mr. Melvill's a faithful representation of a distinguished preacher. The book itself, whether we view the illustrations or memoirs, is entitled to the patronage of every lover of the Church; and, like its Conservative brother, published by the same parties, will effect an immensity of good, by enabling the Divine and Statesman to look on them whom they have revered, as leaders in their ecclesiastical and political career, with affection and veneration. This is not the work of a day, or a year, or even of an era, but must go on from age to age increasing in interest, and attaching more closely the great and good of the community to the ecclesiastical and political institutions, under which the British empire has flourished for so many ages. The man that can afford to subscribe to such a work, and closes his purse, is neither a friend to the Church nor to the State. A History of British Birds. By WILLIAM YARRELL, F. L. S., F. Z.S. Illustrated by a Wood-cut of each Species, and numerous Vignettes. London: Van Voorst. Pp. 48. WHEN we say that Mr. Yarrell and Mr. Van Voorst have respectively done their duties, we can say no more. The work proceeds, as it commenced, most successfully, and holds forth to the Ornithologist a promise of realizing the hope of seeing a history of British Birds published in such a manner, that England may proudly boast that in this department of literature she admits of no rival. The Antiquity of the Book of Genesis illustrated by some New Arguments. By H. F. TALBOT, Esq. London: Longman. 1839. Pp. 76. THE writer chiefly takes up the inquiry-If the Hebrew Scriptures have the remote antiquity to which they lay claim, why are they not quoted by the earliest heathen writers? The writer contests this notion, and asserts that, on the contrary, the sacred writings were known to the ancient heathen world. For this purpose he selects a period of time which may be vaguely indicated as twelve hundred years before the Christian era, and endeavours to show traces of scriptural history in the traditions of those distant times. Thus he identifies the story of Pandora with that of Eve; and also the Demeter of Greece, the Cybele of Phrygia, and the Artemis of the Ephesians, the representative of Nature, is identified with our first mother. After a reference to the proofs for the authenticity of the celebrated coins of the city of Apamea, in Phrygia, he enters on the difficult subject of the Sibyls; and by an induction of particulars, establishes, we think, the fact of the identity of the names of Sibylla and Cybele. He supposes that these women were priestesses of the goddess, and, as was usual in other cases, bore her name. He supposes the sale of books written on leaves (the Orientals still write on leaves of the palm) by a Sibyl to Tarquin to be an historical fact; and he quotes Pausanias, who says (Phocic. cap. 12,)-" After the Cumaan Sibyl, there is related to have been a Hebrew prophetess, whose name was Sabbe [others name her Sambetha]; she was the daughter of Berosus and Erymanthe; some call her the Babylonian, others the Egyptian Sibyl." books thus sold, he supposes to have been imperfect copies of some portions of the Old Testament. The title of Cybele, Berecynthia, he likewise contends to be derived from the first words of the Old Testament in the original, viz. Bereshith; indicating the existence of the Book of Genesis, and applied to Eve as the type of the The visible creation. The book contains a curious and interesting fund of observation, and will amply repay the time spent in its perusal. Sermons, Doctrinal and Practical; to which is added an Assize Sermon. By Rev. W. HAWORTH, M. A. Rector of Whitton, in Suffolk. London: Rivingtons. 1839. Pp. 244. FOURTEEN practical Sermons, full of sound doctrine and affectionate teaching, admirably adapted for a country congregation, or for reading to the poor and uneducated. The Lord's Supper, or Scriptural Views of that Ordinance, and the Mode of celebrating it in the Church of Scotland. By Rev. A. WHYTE, A. M. Minister of Fettercairn; Author of The Duty of Prayer, &c. Edinburgh: 1839. THE book thus presented to the world contains the substance of a series of discourses, preached by the author to his own people. They are, on the whole, very excellent, and certainly approach much nearer to the doctrine of the Church of England than we could have expected; and as a testimony of the views held by the establishment of Scotland on the Holy Communion, they possess considerable interest. "The service of a Communion Sabbath, according to the practice of the Church of Scotland," was read by us with considerable curiosity. We suppose that our readers will not be surprised at our infinitely preferring the Communion Office of our own ritual over the bustling and uncatholic practice here detailed. The Revival of Religion. By JAMES DOUGLAS, Esq. of Cavers. London: Longman. 1839. Pp. 39. WE will not mention the feelings which the perusal of this pamphlet has caused in us; they are those of solemn warning against it. We regard the whole system of doctrine, on which the notions of the writer are founded, as one of dangerous and enormous error. The author, drunken with the cup of Millennial madness, revels in the possibilities and probabilities of the future. He exclaims (p. 31,) "New and deeper interests are awaking, which make former pursuits and purposes pall upon the mind. The old governments of the world feel the decay of years, and the ancient creeds are ready to be cast aside as antiquated lumber." And again (p. 32): "When every thing else is developing a new energy, and riveting its worldly votaries more closely to its pursuit, it is time for Christianity to unfold her victorious efficacy," &c. For this purpose, Revivals after the American fashion are prescribed; but when, at page 24, Mr. Douglas talks not only of the "commencement," but of the "continuance" of a revival, he surely speaks in a very unusual way, and violates all propriety of language. The act of the first communication of life, or of its revival when dormant, is an act performed at once, and cannot be said to be continued. Neither is this a mere verbal criticism; for it seems as if religion with this writer not a continued act, but one which was to be continually beginning over again; as if a man were to drown himself daily in the Serpentine, for the mere sake of a daily resuscitation by the officers of the Humane Society. was We almost fear that we see in many parts of this pamphlet the secret poison of rationalistic principles; whilst his linking the glorious spread and prevalence of the gospel with the progress of modern infidelity and radicalism, as in the above sentence, shows the low and degraded notions of religion which may be held even by those who exhibit the possession of strong religious sentiment and feeling! The union of politics with religion has already nearly eaten out the very life of religion in the case of the great body of the dissenters; and we are afraid that this mixing up worldly affairs and prospects with their religious hopes and expectations, bodes ill for that party, which challenges to itself, in a peculiar sense, an adherence to Evangelical religion. |