there shall be a new heaven and a new earth, wherein dwelleth righteousness,"

In concluding this sketch of Dr. Chandler's work, we have to observe, that on ground which has been so often trodden by others, we can hardly expect to meet with very new or peculiar matter. Nor, indeed, is this a point which our author himself is unwilling to concede. But in the plan and arrangement of the work; in tracing the connection between human events and the divine dispensations; in pointing out the use and intent of both in their manifest tendency, more or less direct, to promote the grand design of Providence in the restoration of mankind; and in assigning to each part its relative importance in the divine scheme: in all these it has been singularly successful; and may with great justice be pronounced to be the production of an elegant, comprehensive, and pious mind.

Thus much in respect of the matter of the book. In point of style it possesses considerable claims: though at the same time, when it is remembered that these Lectures were delivered from the pulpit, it will be necessary to take into consideration the congregation before whom they were preached. The language is not only forcible and eloquent, but has likewise the additional recommendation of being found to improve on a nearer and more intimate acquaintance. Dr. Chandler's chief excellence of style seems to consist in the force of his illustrations, and the beauty of his images. Of this, the passage quoted above, at the conclusion of the first lecture, is perhaps the most striking instance; but if the reader will be at the pains to refer to the book itself, he will find much to repay his trouble, and to gratify his taste.

Sensible, however, as we are to the merits of this work, we would not be supposed to be blind to its defects. As might be naturally expected in a work of such interest, some arguments have been strained too far, and conclusions deduced from facts, beyond the strict rules of legitimate reasoning. Our limits will not allow us to advert to each case: but there is one subject which we wish to notice, and on which our author appears to have followed the mistake of other writers, we mean the degree of knowledge afforded to the Gentile world by the Jewish Scriptures. Thus the supposition that the exoteric system of religious philosophy among the ancients was indebted to the Jewish revelations for the light which illumined it, is, we conceive, an hypothesis which cannot be fairly admitted upon the information that history affords us. We do not feel disposed at present to enter the lists with so formidable an opponent as Mr. Faber; but since our author has referred us to him, it will

not be irrelevant to our present purpose to observe, that we are by no means disposed to admit this exoteric system to the extent at least to which he would have us do so; especially in a matter which affords so much room for fanciful conjecture. We are ready to admit that the ancients were acquainted with many facts similar to those recorded in the inspired history, but not to an extent greater than can be accounted for by tradition. The very corrupt state in which we generally find this knowledge, and the strange superstitions and legends founded upon them, would lead us to conclude that they were derived from this source, rather than directly from the pure fountainhead of the Jewish scriptures. With respect to purer notions of religion entertained at a later period by more enlightened Heathens, we are far from supposing that they understood not the secret springs and artifice of that mighty engine of popular superstition, which they worked for political purposes, and of which they allowed the multitude to have but a distant view; but that they had those views of the nature of God, which must have been derived from Revelation, does not so clearly appear. The total separation of Religion from Morality—its identity with which constitutes, in our opinion, the essence and test of that Religion which is pure and undefiled before God, and which must therefore participate in it in a proportionate degree, however small, throughout all its various shades and gradationswould serve, we think to shew this. And if, on the other hand, leaving the question of Religion, the comparative purity of Heathen ethics must be accounted for by the light of Revelation, in order to enhance the universal benefits of the latter; the testimony in favour of Religion derived from this argument, is, we think, too unimportant to compensate for that, which we must then sacrifice, which is founded on the resemblance of ancient moral philosophy, as far as it goes, to the precepts of religion, and the adaptation of the latter, thus proved, to the wants and capacity of human nature. After all, the loss of these positions does not materially affect the author's main argument; and therefore, while we could wish they had not been adopted, we the less regret that they cannot be satisfactorily maintained. The great usefulness of this work, and indeed of all works which enable us to take the same comprehensive views, will be readily felt and acknowledged. There is, however, one point of view in which they are pre-eminently serviceable to persons of all descriptions, and on account of which we strongly recommend them to our readers. From observing the wise and unerring course which the Almighty has hitherto pursued in the government of the world, and the acknowledged tendency of each dis

pensation to promote, and ultimately to complete, the moral and intellectual improvement of mankind, our views in regard to the future will be found to derive the strongest assistance. These comprehensive views, while they tend to expand our minds, and exalt our conceptions of the wisdom and goodness of God, would, at the same time, if properly considered, prove our surest guides in questions of national policy; furnishing the readiest and most irrefragable answer to that lamentable ignorance and prejudice, which would uphold the wisdom and usages of our ancestors at the expense of all amelioration in the condition of mankind, and throw obstacles in the way of improvements on the ground that they are innovations. There is one subject to which we wish more particularly to apply this. We mean, the great question of national education. It cannot be denied that indiscreet or over-hasty zeal, on the part of the advocates of this measure, might be productive of much evil; and that, like other blessings, it is liable to abuse. But if we believe in the course hitherto pursued in the government of the world; if we believe that the same Providence, which has hitherto directed its events, will continue to do so; if we would not forfeit all claim to Christian charity, we can form but one opinion on the general issue of the question. We are ready to make all due deductions on the score of the tendency in human nature to abuse a blessing; we are willing to allow time for the gradual and cautious diffusion of knowledge; but we cannot assent to that envious feeling of conscious inferiority, which would deny to its fellow-man the greatest of earthly blessings; nor can we too strongly condemn that presumptuous and selfish misanthropy which would allow the cold calculating views of short-sighted human policy to supersede the command of God, and the claims of humanity. Without being fatalists-without attaching an undue importance to particular dispensations on the one hand; or denying the Divine interposition in human affairs on the other, we cannot but hail the present age as a glorious and important epoch in the history of mankind.

"It is said that every nation is destined to go through a course of growth, maturity, and decay. Such may, perhaps, be the law of human nature, in nations, as in individuals. But this at least may be as

serted, that the experiment yet remains to be tried, how solid may be the glory, and how durable may be the prosperity of that country, which, in its domestic conduct, fosters every measure conducive to reli gion and virtue; and in the administration of its less enlightened des pendencies, endeavours to trace them to the knowledge of the true God, and to obedience to the laws of the everlasting Gospel." P. 232.

Sermons. By the REV. ROBERT GORDON, D.D., Minister of Hopè Park Chapel, St. Cuthbert's, Edinburgh. 8vo. Pp. 486. 10s. 6d. Edinburgh. Waugh and Innes. 1825.

SPECULATIVE divinity ought not, in strictness of speech, to be separated from practical divinity: no speculations in this science, if cordially embraced, can fail to operate as motives of action; and no Christian practice, the principal part of which is the regulation of the heart, can be independent of some systematic view of Scripture. When, however, we speak of prac tical divinity as distinct from speculative, we would be understood of that species of writing which takes for granted 'the doctrine, and contents itself with inference and application; and such are, or ought to be, for the most part, popular discourses. The influence of these must always be more extended than that of metaphysical or critical argument: the latter cannot even be apprehended' without information, which the great mass of readers do not possess; while the former, if clothed, as they always ought to be, in diction the most intelligible which language can supply, make their way easily; and since their hypothesis is understood and assumed, it is never examined, but implicitly received with all its train of consequences. It may be said, that although the present is an age fruitful in theological, as in all other inquiry, Sermons are little read: considering the number altogether published, we are ready to admit it. But where they are read, they are read most extensively; and we believe that there are persons to be met with, whose religious system may with much less difficulty be found in a sermon-book than in the Bible, and who, against the unbending stubbornness of the Sacred Text would quote as irreversible the arguments of a favourite preacher.

A book of sermons, therefore, which acquires much circulation, is a book of very great importance, and such as we cannot dismiss without some brief remarks. This is particularly the case with the work now on our desk. Its merits and its defects afford each other mutual assistance, and contribute to its circulation. It is written with a plain sobriety which fixes the attention, as it meets the comprehension of the general reader; while the style has nothing of coarseness, but is ever chaste and scholar-like. But the misfortune is, that these excellent and useful qualities are employed in inculcating doctrines, the direct tendency of which is to lull the soul into a morbid security and self-complacency, or to drive it to desperation and "wretch

lessness of most unclean living." Dr. Gordon is far from contemplating these effects as the results of his opinions; he even admits moral responsibility, and an undefinable kind of power on the part of man to obey or refuse; but that he does so in the teeth of his own doctrines we shall shortly be enabled to show. Indeed, a sincere and studious Christian rarely falls into practical error: the practical part of Scripture is too clear to allow it; but if the legitimate consequences of speculative error are not manifested in his own life and conversation, it follows not that when received into hearts less deeply imbued with scriptural truth, and less firmly influenced by the love of God, they may not exhibit their genuine fruits. That the doctrines held by Dr. Gordon are not peculiar, we readily admit;-in point of fact, they are found in the Confession of Faith of that Church of which he is a distinguished Minister, and constitute, therefore, the system to which he is pledged. Still if his doctrines be not original, his inferences have something of inconsistency: and this is no demerit; for in this respect only are his sermons, in our opinion, calculated to do good. When he calls to repentance and holiness, he appeals with the earnest eloquence of the heart; but as soon as he endeavours to associate these indispensable conditions with unconditional election and final perseverance, the ill-disguised warfare of his heart and head is what, in any other case, would excite a smile.

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On the subject of the "necessity and nature of Regeneration," which, as might be expected, he treats at some length, the Doctor is much less absolute than some advocates of the theory, to the defence of which he has, unhappily, lent the aid of his zeal and talents. Substitute amendment of life for Regeneration, and we should be much less disposed to differ from him. But why depart from the language of Scripture? The word Regeneration," or an equivalent metaphor, is rarely employed except in connection with baptism; and what God has joined together, no man has a right to put asunder. However, with this substitution there will still remain some points which we cannot reconcile with Scripture. When the Apostle says to the Ephesians (ch. v. 8.)" Ye were sometimes darkness, but now are ye light in the Lord," we feel that he employs a language which strongly characterizes the change from unbelief to Christianity, and which may even be applied to those who, having long professed Christianity without any very serious thoughts of its nature and obligations, have been led at last to deep and influential conviction. But we cannot concur with the Doctor in the following opinions, which he throws out while discoursing on the above-mentioned text.