gospel, approved by the special favour of the Almighty, as the experience of hundreds who have been sanctified by the indwelling and dominion of the Spirit of Christ, can abundantly testify. Tell them all this, and then put it to their consciences to decide whether they are not guilty in this respect; whether their visits to the house of God have not been more frequently to hear the preacher than to worship their Maker, or to seek after truth?

And now a word or two as to preaching. If I understand its object rightly, it is not only to teach doctrine, to describe experience, to exhort and to warn; but also and specially to EXPOUNDTO OPEN THE SCRIPTURES. How seldom, however, do we find that this is done. A text is taken, and a sermon preached from it, without any reference to the context; the idea suggested by the words, as they are isolated from their connexion, is expanded and illustrated. The sermon is orthodox, it may be, surpassing excellent; but the text frequently might as well have been taken from Seneca or Socrates, as from the Bible:-it seems only as a peg on which to hang an address of an hour in length. Now, I do not mean to object to this mode of preaching in its turn; (although I do not see the necessity of a text at all upon such an occasion) yet, surely, it ought to give equal place to the exposition of the Scriptures, to

It concerns the practice of Dissenting ministers wearing gowns and bands. Why is this custom so generally prevalent? What can be urged in justification of it, which may not with equal justice be urged in favour of the mitre and crosier, the shovel hat and the silk apron? Surely, none. And in like manner, Why do Dissenting ministers assume the title of "Reverend"? Will not the same reasons which are urged to justify this, equally justify the titles of " Right Reverend Father in God," and "My Lord"? Why then, in the name of consistency, are not these products of superstition-these relics of Popery, abandoned? I hope this matter will receive your attention, as I really cannot discover any reason why the practices I have referred to, should be continued. It surely will never be contended, that they are necessary to inspire the laity with feelings of veneration and respect, for their clerical brethren.

But I am trespassing upon your attention. I will, therefore, only add, that in the above observations, I have principally had in view the practice of Dissenters from the establishment, and the reasons which are specially applicable to them, in respect to the conduct ing of public worship.

H. C.

as expressed in the part under consideration. For what purpose, but to qualify them for this, can the separation of the clergy from the laity, and their exemption from manual labour be tolerated? And if it be so, why is not this part of their duty more frequently performed? I appeal, Sir, to your experience, whether it be not true, that if it were possible for a man to hear a hundred sermons in Christian congregations on the Sabbath day, not more than ten out of the hundred would consist of that exposition of the Scriptures which all must see to be most desirable? This is the more remarkable too, when we consider, that exposition may, (indeed necessarily does) include all the excellencies of ordinary sermonizing.

There is another point, which, from its connexion with the present subject, I may be permitted to glance at here.

TWELVE LECTURES ON ECCLESIASTI

CAL HISTORY AND NONCONFORMITY, exhibiting a brief view of the principal facts and persons mentioned in Church History. By ISAAC MANN, A. M. 8vo. pp. 514. London, 1829. 10s. 6d.

We are Protestant Dissenters, and are therefore glad to see that the grounds of nonconformity are becoming better known and understood. Divisions in the Christian community are unquestionably an evil, and only to be encountered, in order to avoid a greater. The spirit which is engendered by splitting the Church into parties, is, we confess, an unlovely one; and we therefore think, that trifling defects, or inconsiderable errors, would be no good excuse for a separation. Hence we are much surprised when we

The Author of this volume is already advantageously known to the religious public, both as a writer, and a minister of the Baptist denomination. The history of the Volume, we give in his own words,—" At a Church Meeting of the members of that religious Society over which it is my happiness to preside, the following resolution was passed, That our esteemed Pastor be requested to deliver a course of Lectures on Nonconformity."" With this request, so honourable to the Church at Maze Pond, their pastor complied, and afterwards, with a second request, to publish his lectures.

6

We thank Mr. Mann for the industry with which he has collected materials of a very miscellaneous character, and for the skill with which he has arranged them. We are of opinion, that he has produced a lively, interesting, and instructive volume, from which the general reader may derive much information, useful in itself; but especially so, as connected with the cause which it is designed to support.

The course comprises twelve lectures. In the first, some cautions are given, which, if regarded in reading Ecclesiastical history, will be of advantage. Some notice is also taken of the constitution of the primitive churches. The history of the Church is then divided into four periods, (1) From the time of the apostles to the reign of Constantine. (2) From the reign of Constantine to the establishment of Popery. (3) From the establishment of Popery to the Reformation. (4) From the Re.ormation to the present time.

To the first period, two lectures are appropriated, in which are given, a brief account of the ten heathen persecutions, biographical notices of apostles, apostolic men, and fathers, and a sketch of the principal heresies; with reflections on the great degeneracy, even then apparent in the Church. The second period is comprised in one lecture, in which we have the character of Constantine, some account of Ju

the rise and progress of Mahomet, of Arianism, Pelagianism, and of the increasing degeneracy of the Church; also, notices of Eusebius, Athanasius, Basil, and Augustine; the Novatians and Donatists. The fourth and fifth lectures contain the third period. Here the author endeavours to define Popery -to fix the date of its establishmentto mark the steps which led to itand to give a fair and brief detail of its history. The fifth lecture is entirely devoted to the Greek Church, and contains a very interesting account of its separation from that of Rome; its ecclesiastical officers, government, and discipline; its liturgy, rites, ceremonies, and present state; with two or three biographical notices of celebrated men. This brings us to the fourth period, where the author notices-the steps which led to the Reformation— the Reformation itself, and the agents employed in effecting it-the history of Christianity subsequently to that period. The seventh lecture narrates the opposition made to the Reformation, and the extent to which the latter was carried. The eighth lecture contains a review of the principal denominations which sprang out of the Reformation; as the Lutherans, Calvinists, Arminians, Quakers, and Socinians or Unitarians;-to the last denomination, 16 pages are devoted. The ninth lecture we consider peculiarly interesting. It exhibits to some advantage, a society of Christians, which deserves to be better known, the Unitas Fratrum or Moravian Church. The author gives an account of their formation, principles, and discipline; their missions abroad, and principal settlements in this country. As Mr. Mann seems in this lecture to have been at a loss for subjects of Biography, he might have given us a more particular account of Zinzendorf, to whom we think he has hardly done justice. The tenth lecture contains a review of church history in this country from Edward the Sixth to the present time-the characters and conduct of the reigning monarchs are freely, and we think impartially noticed, in this lecture. We are glad to see something like justice done to the character of Oliver Cromwell. Having concluded his general history, the author goes back, in the cle

oenth lecture, to sketch the history of the Baptists, giving a succinct, candid, and interesting account of the rise and the progress of their churches. We particularly mention as fair and impartial, Mr. Mann's estimate of the opinions of the "Waldenses" and first English Reformers concerning Baptism. The twelfth and last lecture, is the "summing up" of the whole, as a complete "case," in favour of Dissent, in which the reasons so often urged for nonconformity are judiciously collected and ably enforced.

We have been thus particular in our analysis, that our readers may form some estimate of the nature of the work. We had marked several passages for quotation, but our limits will not permit us to insert them.

In page 20, the following introductory observations occur:

"The attentive reader will observe, as he pursues his course, that civilization, the cultivation of science, and the general improvement and elevation of society accompany the spread of the Gospel; and that, on the other hand, the minds of men degenerate, their manners become corrupt, and their liberties are sacrificed, as Chris tianity is corrupted, or its sacred dictates rejected. It will evermore appear, that the mind is never seen in its grandeur and glory, expanding all its powers, and ranging abroad in all the vast universe of God, till its faculties are called forth by the influence of divine revelation. Then it is, that the mind ascends above suns, and stars, and systems, to God, the creator of all."

But it might not be the "constant custom" of all bishops to "consult their people:" and even if it were, the very term, consult, seems to imply, that the person using it, might dispense with the consultation. Long before Cyprian said this, an apostle complained in these words, "I wrote to the church, but Diotrephes, who loveth to have the pre-eminence among them, receiveth us not; neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church." We have no doubt of the popular constitution of the primitive churches, generally; but we do not think that they could be, in all cases, that free, deliberating, legislative body, which some of our modern congregationalists suppose.

In page 56, there are some observations concerning Peter, which might well have been spared; for the conduct of the church of Rome must be viewed, after all, without reference to the personal character of Peter. His mitted, with one exception, before he faults, great as they were, were comhad received " power from on high;" and of those to whom our Lord addressed himself, and to whom he gave authority, we think Peter the most eminent:—his zeal-his talents as a preacher-his manly conduct before the constituted authorities-the success of his ministry-and the interest taken in his welfare-all prove him at least one of the "most illustrious of the apostles."

"In all ordinations, all the people were consulted, and none were admitted into holy orders without their approbation, Cyprian, bishop of Carthage, assures us, that it was his constant custom in all ordinations, to consult his people, and with their common counsel, to weigh the merits of every candidate for the sacred orders." p. 24.

No doubt Mr. Mann has sufficient authority for asserting, that "all the people were consulted in all ordinations." His young readers must not, however, suppose Cyprian's language will prove the point. Cyprian was, peradventure, a good-natured bishop.

will do well to examine before they dispose of its contents in the company of their "Roman Catholic" friends.. dence than that of Henry the Eighth's Let them be prepared with other evi

commissioners.

vade the property of the deceased, contrary to his will, any more than has the meanest pauper. It is well we are not tried by the offer of such ill-gotten gain: but were we tried, and were we so weak as to accept it, (which I hope would be refused, rather, with just indignation) our acceptance of it would only prove that we, in common with others, had not forgotten how to pollute our hands with bribes. Henry tried to quiet his conscience in robbing the Roman Catholics, by erecting six new bishoprics-Westminster, Oxford, Peterborough, Bristol, Chester, and Gloucesterof which, five subsist at this day. this was only allowing the Church which he had created, to share in his plunder, that his own share of the spoil might be sanctified."

But

We cordially agree with the author, as to the nature and dangerous tendency of modern Unitarianism. But there is a charge brought (p. 308) against that body, concerning the appropriation of "orthodox" funds, which, before it is completely made out, will require an answer to several queries, as-Is it a condition of the trust deeds, that certain doctrines shall be taught? How are the trustees chosen? Has there been any application or appeal on the part of the orthodox? Why have the Unitarians been allowed quiet possession? To whom are they to surrender them if no one claims? With regard to the library, we recollect hearing a learned and candid minister (certainly not an Unitarian) say, not many days since, that although they did possess considerable authority over it, they had never abused their power to the prejudice of the orthodox. We should like to know how this matter really stands.

We conclude this long article, (called for, we think, by the nature of the publication) by again tendering the author our best thanks for his very respectable volume, and by cordially recommending its perusal to all our friends: it is printed on good paper, and is " embellished" with a portrait

--but not of the author.

which the press now teems for young, children, we believe we could not select one which we could more strongly and conscientiously recommend to our readers, than the one before us. Whether we regard the beauty of its paper and print, the spirit and execution of its engravings, or the character and tendency of its articles, it is highly creditable to its editor and publisher, and admirably adapted to gain the favour and instruct the minds of our little masters and misses.

A CRITICAL INVESTIGATION of the Lecture of Professor Hurwitz; delivered at the London University. By SOLOMON BENNETT.

Most of our readers have no doubt either seen or heard of the eloquent lecture on Hebrew literature, which was delivered by Mr. Hyman Hurwitz, at the London University, on the opening of his classes in that institution. The enlightened views which were put forth in that composition, have, as was to be expected, excited the indignation of some of the professor's Jewish brethren; and Mr. Solomon Bennet, whom we have long known as a well-meaning, but somewhat shallow man, has published a "Critical Investigation" on the subject, which requires an Edipus for its interpretation. So far as we can gather the author's meaning, he maintains, that the Hebrew language has undergone no changes from the time of Adam, to whom it was given, and that, by maintaining the contrary, Mr. Hurwitz has uttered "a foul sentiment." We will only say, Credat Judæus. The pamphlet concludes thus:-" There are many other assertions in his lecture, which are even on base grouud [?] though covered with that ornament of eloquence, as to stifle the audibility [?] and the conception of his audience; yet my funds do not allow me to be and accordingly I must satisfy [?] myprolix, so as to extend my pamphlet ; self and my literary friends, with this small portion of my humble abilities." Truly, if we might ever rejoice in a man's poverty, it would be on an occasion like this.

POETRY.

[For the Christian Recorder.]

HYMN FOR THE SABBATH MORNING.

ETERNAL Source of holy light!

Eternal Fount of sacred fire! Come, make our inmost spirits bright, And Sabbath thoughts and frames inspire.

Illuminate each earthly mind,

And warm each soul with heavenly love; May we to-day to earth be blind,

And fix our hearts and thoughts above. Fain would we seek thy gates with praise, And with thanksgiving enter there; Oh shine! shine forth with brightest rays, And fill with light thy house of prayer. JAMES EDMESTON.

Homerion.

WHAT IS GRATITUDE?

'Tis the eye that looks to heaven, When the sinking heart is riven; "Tis the heart that springs on high, When grief's full drop beclouds the eye.

Ask you what is Gratitude? Not buoyant spirits and ardent praise, When all things smile in the morn of our days;

(The sparkling fountains that bubble up In the flowery wanderings of Youth and Hope)

Neither the smile, nor yet the sigh, When south breezes blow, and suns are high,

And earth glows instinct with the praise of

the sky,

In the summer of self complacency. "Tis when the storm howls long and rude, In dark December's fiercest mood; And suns are sickly and nature is dreary, And hope is delayed and patience is weary, And spirits are sinking, and all things frown,

And life's dearest comforts are reeds smitten down.

'Tis the heart that then loves and the lips that can praise,

The hand that still governs the darkest of days. T. C.

"Alas! if my best friend, who laid down his life for me, were to remember all the instances in which I have neglected him, and to plead them against me in judgment, where should I hide my guilty head in the day of recompense? I will pray, therefore, for blessings upon my friends, though they cease to be so; and upon mine enemies, though they continue such."

tendance of Providence over all our con"A firm persuasion of the superincerns is absolutely necessary to our happiness."

'Solitude has nothing gloomy in it, if the soul points upwards.'

"

'If we have no communion with God here, surely we can expect none here

after."

"None ever truly and ingenuously sought the truth but they found it. spirit of earnest inquiry is the gift of God, who never says to any, Seek ye my face, in vain."

"How quick is the succession of human events! The cares of to-day are seldom the cares of to-morrow; and when we lie down at night, we may safely say to most of our troubles, Ye have done your worst, and we shall meet no

more.

"A lively faith is able to anticipate, in some measure, the joys of that heavenly society, which the soul shall actually possess hereafter,"