this, gaze on the things themselves, on heaven's bright realities, an incarnate God, an infinite atonement, a divine righteousness, a free salvation, all heaven's love in these; let him do this, and sure as there is a Spirit whose delight and blessedness it is to take of the things that are Christ's, and show them unto us,' that Spirit, to a soul so occupied, will shed down such a flood of light on the objects that are rivetting his eyes—the Saviour's self, and the Saviour's work-as shall make them stand out from the dark back-ground of this poor world and its dark shadows, lustrous with all the features and splendours of heaven about them, so that that soul shall be able to doubt no more, shall see the Gospel, heaven's world of truth and love, to be as much a God-made thing as is that grand world without us. Thus, in heaven's own light, perceiving it to be heaven's own truth, the Gospel will convey at once strong and everlasting consolation into the bosom, even the sense of God's love-the assurance of free forgiveness, the hope of eternal life, all the elements of bliss. And thus, on that soul, so occupied with the blessed facts of the Gospel, the Trinity-unknown to him, perhaps, while he knew of nothing, and was thinking of nothing but the truth about Jesus, which had arrested all his thoughts-have accomplished all their work of holy consolation." Pp. 241-244.

The Three Grand Exhibitions of Human Enmity. By DAVID THOM, Bold Street Chapel, Liverpool. London: Simpkin, Marshall, & Co.

This author is rather a copious writer upon the Universalist scheme, on which, however, he holds peculiar opinions. He does not agree with the main body of the Universalists, and he intimates to us in his preface that he has no sympathy with Socinians or Rationalists. Still he conducts us to the very same conclusion as they adopt, all the difference being, that in his case the path is more tedious and entangled. The book is a curious medley, as it is the production of a man who tells us he believes in the doctrine that God elects his people, and at the same time in universal salvation,-who has a great value for the atonement, and salvation by grace, and yet teaches that God saves multitudes who reject the Son of God, and die impenitent. His scheme, in so far as we can understand it, is to this effect:-Man is a fallen creature, and all that he puts forth is evil in the sight of God. He hates God, and he has exhibited that hatred especially in three ways,-in his violation of the Divine prohibitions, in disobedience to the Divine command, and in his denial of Divinely revealed fact. These are the three grand exhibitions of human enmity against God. This enmity is progressive, and therefore greatest of all under the last form. And as there are three great progressive exhibitions of man's enmity against God, so there are three great progressive exhibitions of God's love towards man. Man is opposed to God, and God is opposed to man, so that there is a sort of parallelism in these during all this world's history, down to its very end. During this dispensation the elect are taken out, and the wicked become worse and worse, ripening for God's judgments. Accordingly, at the coming of our Lord, his people shall enter into the joy of the Lord, whilst the ungodly will plunge headlong into the gulf of destruction. Then the

kingdom of Christ shall be set up, and enjoyed by the saints in the immediate presence of the Father.

But now we come to Mr Thom's peculiar Universalism. When the millennium has ended, "the consummation of all things" arrives, and then the death of the ungodly who had been cast into destruction shall end. Death shall then die, or, in other words, all shall live. Then in all the universe of God, there shall not be found sin, nor death, nor misery, for death shall be swallowed up in victory. Such is the author's theory, which we have endeavoured to state correctly, as he complains that he is generally misrepresented. We cannot enter upon a refutation of Mr Thom's theory in this notice, nor is it necessary. The usual arguments against the Universalist scheme will of course apply in a great measure in the present instance, whilst not a few of the peculiarities of the book, seemingly created for the use of the theory, sink into insignificance when the theory itself has vanished before the word of God. We regret that Mr Thom should have become an advocate of Universalism, a system which dishonours God by resolving his character into one of pure benevolence, which destroys the atonement, and the kindred doctrines, and which inevitably plunges men in all the horrors of Antinomianism, or Deism itself. This polluted system is slowly raising its head. In America it is lamentably prevalent, and in this country it is beginning to appear in quarters where it was least expected. Universalism, Rationalism, and Antinomianism, all mark by their prevalence the near approach of the time of the end, when they and all the miserable adherents of antiChristian systems shall be engulphed in one common ruin, not to pass away as a cloud in a summer's day, and to be succeeded by an act of pardon and restoration to God's favour, but which we learn from God himself shall be an everlasting punishment, just, and therefore unchaaging in its course.

Creation by the immediate agency of God, as opposed to Creation by Natural Law, &c. By THOMAS MONCK MASON, B.A. London: J. W. Parker, 1845.

This is by far the completest, most masterly, and, at the same time, most Christian refutation of that infidel work, which has, by means of the unblushing audacity of its assertions, raised itself into considerable notice, "Vestiges of the Natural History of Creation."

We have read several reviews of this work, all of them excellent. But this is the most thorough and searching that we have seen. It is a book full of thought, logic, and learning. It compels one to think and pause in perusing it. We confidently anticipate for it a wide circulation, and from it much lasting good in the establishment of truth, and the exposure of error.

Sermons delivered on occasion of the Death of Hugh Heugh, D.D.

Glasgow: 1846.

Dr Heugh was a minister who occupied too prominent a station in the Church to which he belonged, to fall without being noticed. In these addresses and discourses, accordingly, the event of his death is well improved, and the merits of his character are very fairly estimated. Dr Har

per's "address" at the interment, and “the funeral discourse" of Dr Taylor, are not without interest, even when read, and must unquestionably have produced a salutary effect at the time of their delivery. But it is the sermons of Brown and Wardlaw, that will give its value to this publication. To our taste, these discourses are far too elaborate and argumentative, both for the special occasion, and the pulpit generally. Still, they treat of an important doctrine, and are replete at once with sound views and faithful appeals. They cannot be read without advantage.

After all, however, we must ask-is it Scriptural-is it useful-is it safe, to make any man the object of so much contemplation and panegyric, as was the case in this instance? Our forefathers loved not the practice of funeral sermons at all. And surely it would be better to bury our dead in silence, as the disciples buried John, than so to commemorate them, as to hide Jesus from the view, and fill the eye with the creature instead. How ill-assorted, we have often thought, is the pompous eulogy of a funeral sermon, to the act in which the translated one is at the very moment engaged before the throne-casting his crown at Emanuel's feet, as the least of all the least.

The Theology of Thomas Arnold, its importance and bearing on the present state of the Church. By Dr AUGUSTUS Neander. Cambridge, 1846.

This is a pamphlet of twenty-six octavo pages. It is the translation of an article in a German periodical, and is useful for letting us know what the Germans think of Arnold and his theology. There is not much in the article; it is only a running commentary upon Dr Arnold's opinions, at least on those of them which seem to have struck with greater force upon the German mind, and commended themselves to it. And it is rather curious that some of those theological opinions with which Dr Neander seems to agree, are those which we in Scotland consider dark blemishes in Arnold's divinity. Two of them we specify as examples: The sacredness of the Sabbath, and the inspiration of the whole Bible. Regarding these, Dr Arnold's ideas were very loose, and in that laxity our German friends seem to coincide. The pamphlet is worth reading, and will overtask no one with its length.

The Ecclesiastical History of the Second and Third Centuries; illustrated from the Writings of Tertullian. By JOHN, Bishop of Lincoln. Third edition. London: Rivingtons. 1845.

We know of few things more satisfactory, and more interesting than the illustration of the history of a particular period, by the life and writings of an individual who stood pre-eminent in his age. Such is Dr M Crie's Life of Knox in reference to the Reformation in Scotland; such is his Life of Melville in reference to the post-reformation period. And in these cases we often obtain a more vivid picture of the period itself than in a regular history.

To this class of historical biographies belongs the present volume-a volume well-known and much-prized hitherto, and which has now reached a third edition. It is a most valuable work, displaying large research

and minute examination. We do not know that it is much known in Scotland. We remember to have consulted it some twelve or fourteen years ago, and we would recommend it to the consultation and perusal of our students and ministers. They will find in it much valuable information. They will learn from Tertullian himself, what sort of person he was, and the opinions he held-honest but ignorant, earnest but dark, miserable indeed, as a guide to any sinner asking the way of life, or how a man is to be just with God.

The History of the Reformation in the Sixteenth Century. By J. H. MERLE D'AUBIGNE, D.D. Vol. 4. Glasgow: W. Collins.

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The fourth volume of D'Aubigne's History for eighteenpence! Even so. Many thanks to Mr Collins. And it is as elegant as it is cheap.

We need not commend the book itself. It has established itself in public esteem already. But we may commend this edition, which appears to us the most portable as well as the cheapest we have seen.

Lectures on the Pilgrim's Progress, and on the Life and Times of John Bunyan. By G. B. CHEEVER, D.D. Glasgow: W. Collins. 1846. This is another of Mr Collin's useful and cheap publications. As we have formerly noticed the work itself, we need say nothing in regard to it. But we rejoice to see such valuable and useful works given into the hands of the public, at so marvellously cheap a rate. The edition before us is, in all respects, a most excellent one.

Practical Religion Exemplified, by Letters and Passages from the Life of the late Rev. Robert Anderson, of Trinity Chapel, Brighton. By the Hon. Mrs ANDERSON. Third Edition. London, 1846.

It is many years since we read an "Exposition of the Romans" by the subject of this memoir, and we fondly hoped that one who even at the commencement of his ministry gave such prominence to Christ crucified, would not cease until he made him all in all. A sentence, indeed, in "the preface" to the Exposition, was fitted to alarm, and would have alarmed us, had Puseyism been as general in 1833 as it is in 1846. "For," says Mr Anderson, "ever since my entrance on the duties of the Christian ministry, my attention has been repeatedly drawn to the admirable manner in which the Church of England combines that study of the sacred word, which she recommends to all her children, with a reverential attention to Catholic consent, or to that which has been believed in all places, at all times, by all the faithful." We did believe, however, that one so eminent for earnestness and simplicity as Mr A. would speedily reject this weak absurdity, and at all events be kept from the grosser errors which too often flow from the maxim he so incautiously applauds. We have been wholly mistaken. The volume before us shows that his whole career has been retrograde, not progressive; and in case any of our readers should be tempted to purchase or peruse a work with so inviting a title-page, we would assure them that they will get very little for their pains. It is his widow who is Mr Anderson's biographer, and as her tendencies lean very much to Puseyism, it may be right to allow considerably for this circumstance in forming our judgment of him. Yet after

all, enough will remain to prove that with the truth, as held by Mr A., there was mingled a large proportion of what was weak-minded, unsound, and deleterious. Here is what we call weak-minded—“ James and I have determined to observe from henceforth all the festivals of the Church of England. We began with St Andrew's day, and this week we had divine service, both morning and afternoon, for five days together, beginning with the fourth Sunday in Advent and ending with Innocent's day." "It is curious your note should bear the date of St Matthias' day, when the church bids her children pray that she may be ordered by faithful pastors." "The last sermon at which I was present was on St Luke's day." Then, in reference to a custom so universal and so blessed as that of asking the prayers of a congregation, we find, “that the very enumeration of names disfigures the uniformity of the service, and young minds are lost in the mazes of conjecture as to the cause of these petitions." "The reverence due to holy places, if faithfully felt, would tend much to correct the habit which prevails of designating places of worship by the name of the minister." Enough for the silliness. Let us next instance what was unsound. "The church is not the life, but it is the visible body which contains it.” "God's house is a house of prayer, and this truth is powerfully inculcated by a service of prayer only.” "With the word of God in his hand, and the church as his human guide.” “The more I read Calvin on John, the less Calvinistic do I find him." "Though not a sacrament, confirmation is a Scriptural ordinance introduced by the apostles from the beginning." "When you shall be brought to the bishop to be confirmed by him, what you will then receive will not be a command to perform duties which did not belong to you, but fresh strength to fulfil them." But it is almost impossible to keep apart what is unsound from what was poisonous, and therefore we turn to extracts of this character. During the last few weeks of his life the holy mind we are contemplating took much interest in the Duke of Wellington's Despatches and Madame D'Arblay's Memoirs." He liked to take the little nourishment he received during his last days in threes-not from superstitious reverence to the Trinity, but from the constant habit of his mind, that had ever associated holy things with all his actions." "To children who are rightly trained there will be no more danger of worshipping the picture of their Saviour than that of their father. The cross will never become more an object of worship than other token of love." any My dear children, you all have been made partakers of the inward and spiritual grace given at baptism. And if you ask me how you have been made partakers of this grace, I answer that in the sacrament of baptism the Holy Ghost himself was given to you to set you apart for ever for God's service." "I might refer you to an elaborate volume on the subject, by the Hon. and Rev. A. Percival, to Palmer's admirable treatise on the Church of Christ. But in Mr Gladstone's last work there is a chapter on the Apostolical Succession, which is the very best dissertation I have seen on the subject." But we have quoted sufficiently to establish our estimate of Mr Anderson's character, and to justify our caveat as to his memoir. For a season he did run well. Ere his ministry closes, however, he proves by a fresh instance how sure the abject devotee of the Church of England is to end in the frivolous and pharisaic Puseyite.

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