HORNE, B.D. Author of "The Introduction to the Critical Study and Knowledge of the Holy Scriptures." London: Cadell. Edinburgh: Blackwood & Sons. Dublin: Milliken. 1835. 12mo. Pp. 278. WE are greatly indebted to the reverend author of this pamphlet, for so much sterling information in defence of Protestantism. Our readers will have seen the truly Protestant letter of a correspondent, which we published in our number for June, p. 358, calling upon the Clergy and Laity of these realms to commemorate, on the 4th day of October next, the third centenary of the Reformation, &c. This call, we trust, will meet with a general response. In Scotland, we are assured it will be religiously observed; and we hope that there yet remains sufficient love for the purity and truth of God's word in the hearts of our people as to induce them to continue their protest against the errors of that artful and, where dominant, persecuting portion of the Church, by devoting themselves more especially, on the above day, to the praises of Almighty God for the blessings of the Reformation; and to prayer, that he will be pleased long to continue them unto us. The "contents" of the work will convince our readers of the abundance of matter which it contains. SECTION I. A concise Historical Sketch of the Reformation, including an Account (with a Specimen) of the first entire English Protestant Version of the Bible, executed by Myles Coverdale, Bishop of Exeter, in the Reign of King Edward VI. SECTION II. An Answer to the Question, Where was your Religion before Luther? or, the Antiquity of the Religion of Protestants demonstrated by an Appeal to the unadulterated Holy Scriptures. SECTION III. The Safety of adhering to the Protestant Church, and the Danger of continuing in the Church of Rome. SECTION IV. Romanism, or the System of Doctrine and Practice maintained and inculcated by the Church of Rome, contradictory to the Bible: or, a Collection of Texts of Scripture, which are directly opposed to the peculiar Tenets of Popery. Our author gives as much for one shilling, as for which we are sometimes compelled to pay seven. We trust that no Protestant will be without it. Had we not been pre-engaged with the Sermon on Psalmody, it was our intention to have republished one on the subject of the Romish Clergy being lords over God's heritage, from Vol. III. of the Fourth Edition, or VI. of the Eighth Edition, of Bishop Newton's works; but to which we earnestly beg to refer our readers, as most admirably appropriate to the Jubilee of the Reformation in England, which is proposed to be celebrated on Sunday, Oct. 4. Narrative of a Second Voyage in Search of a North-West Passage, and of a Residence in the Arctic Regions, during the Years 1829, 1830, 1831, 1832, 1833. By Sir JOHN Ross, C.B. K.S.A. K.C.S. &c. Cuptain in the Royal Navy; including the Reports of Capt. J. C. Ross, R. N. F.R.S. F.L.S. &c. and the Discovery of the Northern Magnetic Pole. London: Webster. 1835. 4to. Pp. xxxiii. 740. 29 Plates and Chart. Narrative of a Second Voyage, &c. &c. (Reprint of the above.) 1 Plate and Chart. 8vo. Pp. xvi. 475. Paris: Baudry's European Library. THE Quarterly Review having already shewn up the pretensions of the ambitious London edition of this Narrative, as well as the "weak points" of its author, we are induced to decline any notice of it, as we at first intended. But we have placed at the head of this remark a notice of the existence of an edition of the Narrative, which we recently brought from Calais, which is exactly what the London edition ought to have been: and when we say that the five francs is about the value of the book under any circumstances, our readers may form their conclusions as to what we think of the subscription price of two guineas and a half, which, unconsciously, we were induced to become answerable for, after several dunning visits from an agent, who, duly booted and spurred, came galloping up to our humble manse in search of charity for the author. Sermons preached in St. Paul's, Winchmore Hill, Middlesex. By the Rev. THOMAS BISSLAND, M.A. of Balliol College, Oxford; Rector of Hartley TWENTY-TWO practical and exhortatory sermons on miscellaneous subjects; on the whole, extremely creditable to the zeal and earnestness of the author. It is one of the features of the present day, that what has been denominated "moral preaching," (though we should say, that the term is sorely misapplied,) is now almost altogether abandoned by the ministers of the Church of England. There is scarcely a sermon which we take up, that does not go home to the source of all doctrine, and the fountain of all practice, the great mystery of godliness," the "Author and Finisher" of our faith. In this respect, Mr. Bissland's sermons are unexceptionable. At the same time we remark, in the published discourses of the day, a more sober and temperate view of some of the more difficult statements of the Scriptures. All this argues well for the future. First Impressions: a Series of Letters from France, Switzerland, and Savoy, written in 1833-4, and addressed to the Rev. H. Raikes, M. A. Chancellor of Chester. By JOHN DAVIES, B.D. Rector of St. Pancras, Chichester, and Author of "An Estimate of the Human Mind." London: Seeleys. 1835. Pp. xxxviii. 330. THESE letters are extremely interesting, as they detail the state (as far as the author could in so cursory a manner have means of judging,) of religion in the countries through which he travelled. The ground trodden by him is familiar to us; and we think he has in one or two instances spoken rather more strongly from his first impressions than he would have done from second thoughts. But still his volume deserves a careful perusal: it will prove that there is an awakening of true religion on the continent, as well as a fearful disaffection towards it. In judging, however, from the increase of religious societies in France, two things must be kept in mind,—the mental character of the people, and the contrast between Popery and Protestantism. Yet with such corrections of the author's conclusions, his book gives us reason to hope good things for France. Ten Discourses on the Communion Office of the Church of England; with an Appendix. By the Rev. ROBERT ANDERSON, Perpetual Curate of Trinity Chapel, Brighton, and Chaplain to the Right Hon. Lord Hill, and the Right Hon. Lord Teignmouth. London: Hatchards. 1855. Pp. xvi. 372. SOME years since the author preached a course of sermons on the Book of Common Prayer. These ten discourses on the Communion Service formed part of them, and are now published as an illustration of the "best form of Preparation for this holy Sacrament." We very much approve the design and conception of this series of discourses, and recommend its execution as here displayed. We think highly of this volume in all respects. Twenty-one Sermons, on various Subjects, adapted to the Present Time. By the Rev. JACOB HENRY BROOKE MOUNTAIN, M. A., Prebendary of Lincoln, Rector of Blunham, Bedfordshire, Vicar of Hemel Hempsted, Herts, and Domestic Chaplain to the Lord Bishop of Gloucester. London: Rivingtons. 1835. Pp. xii. 451. IN the present crisis, it is very satisfactory to see men of talent, men of reading, and men of standing in the Church, taking up her defence. The present volume contains two excellent sermons on "the Prospects and Defence of the Church of England:" and the rest have reference principally to subjects connected with the present state of society. The concluding sermon, "On the Existence of Spirits, and their Intercourse with Man," is satisfactory as to that interesting doctrine: we only regret, that the sermon on the New Birth was not more detailed. We think, with all deference to the learned writer, he might have made more of his text, and more of his arguments. A SERMON ON THE HISTORY AND USE OF PSALMODY. (Continued from p. 497.) Ir is recorded also, that "at midnight Paul and Silas," in the prison of Philippi, "prayed and sang praises unto God: and the prisoners heard them." (Acts xvi. 25.) That singing was not confined to the private devotions of the early Christians, we have the direct evidence of the Fathers whose testimony is above suspicion, and that of a heathen author, Pliny, who, in a letter which he wrote to the emperor Trajan, to consult with him as to a proper punishment for the Christians, accuses them of singing alternate strains to Christ as if he were a God.* Not, however, to insist on these examples, (for some affect to doubt whether the Hallel was said or sung, though the evidence is altogether for the latter supposition,) we may safely infer what was the custom of the primitive Church, from the allusions and injunctions scattered up and down the apostolic epistles: and by these we not only gain an insight into the modes of worship then pursued, but derive the best authority for the observance of our own. St. Paul, writing to the Colossians, thus directs them: "Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord." (iii. 16.) To the Ephesians he Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord." (v. 19.) "Is any among you afflicted?" says St. James, (v. 13,) "let him pray. Is any merry? let him sing psalms." says: 66 That singing and praising God is the employment of the saints and angels in heaven, rests on evidence still more clear; for the birth of our Lord was hallowed by a strain of celestial harmony: "Suddenly there was with the angel," who announced the great event, "a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on earth peace, good-will toward men." (Luke ii. 13, 14.) And in the Book of the Revelation, we are told that the elders" fell down before the Lamb, having every one of them harps, and they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation.' (v. 8, 9.) Again," I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: and they sung as it were a new song Mr. Melmoth translates the words of Pliny, "carmenque Christo quasi deo, dicere secum invicem," "addressed themselves in a form of prayer to Christ;" but carmen means song as well as prayer; and "dicere carmen" is an Horatian expression, and unless interpreted of a hymn, the word "invicem" seems superfluous; whereas, as Bishop Bull has well observed, that word indicates the anthem-like character of the hymn itself. Vid. also Bloomfield's Recensio Synoptica, Vol. VII. p. 641, on Eph. v. 19. before the throne." (xiv. 2, 3.) "And I saw them that had gotten the victory having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints." (xv. 2, 3.) "And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of many thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready." (xix. 5-7.) These passages, amongst the most sublime of that sublimest of all books, the Apocalypse, convey, in language of the most explicit kind, the idea of a great multitude singing with one accord, and cannot but call to mind (so to compare the things of earth with those of heaven) the effect of a mighty anthem pealing along the vaulted aisles of some majestic building, swelling and sinking in the flow of its harmony with the noise of an ocean. Such have we heard on earth, and from the influence on our mere mortal frame, we are enabled to judge what may be the effect of the heavenly alleluias on the pure and ardent souls of the immortal host. With the spirit of their devotions in the day of blessing and triumph, as offering to us a model for our earthly psalmody, we have yet to speak, the object of the past observations being simply to shew, that the practice of singing in our churches, is a practice founded upon the analogies of nature, consistent with the order of creation, and in conformity with the will of God; that it is, moreover, sanctioned by the customs of all ages and of all countries, civilized or barbarian; and that it is established by the institutions of the Jewish ritual, the practice of our Lord and his first followers, and the positive commands of the apostles. Of the minor uses of music and singing, as influential for the purposes of preparing the mind for prayer, I have yet to speak. Few men are so utterly dead to the influence of music as not to feel, in all its power, the energy with which it works upon our bodily and mental constitution. It would take up too much of our time to digress, in this place, upon a topic so fertile in illustration, and which has also been so frequently and so fully discussed in the writings of all ages and all countries: we may, however, sum up with the judgment of one who knew human nature in all its moods, and who has told us with the precision of truth— "The man that hath no music in himself, Nor is not moved with concord of sweet sounds, Sacred history actually assures us of the power which David had over Saul by his skill upon the harp. "And it came to pass, when the evil spirit from God was upon Saul, that David took an harp, and played with his hand; so Saul was refreshed and was well, and the evil spirit departed from him." (1 Sam. xvi. 23.) We read also, that when Saul was anointed king by Samuel, one of the signs promised as an assurance of God's favour, was a company of sacred minstrels, whose music was to work a change upon his mind: "When thou art come thither to the city, thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp before them; and they shall prophesy: and the Spirit of the Lord will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man." (1 Sam. x. 5, 6.) And we are told four verses further on, that all this came to pass. Elisha the prophet is also represented as being influenced in a similar way; for when Jehoram, king of Israel, consulted him in his wars with Moab, for a supply of water, Elisha said, "But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Lord came upon him." (2 Kings iii. 15.) Without, therefore, any further examples, we may by these be satisfied, that not only on account of the coincidence with the order of all nature, and the practice of the Jewish and primitive Christian churches, but on account of its direct ascendency over the mental and spiritual frame of man-as modifying, directing, soothing, elevating, and as it were, inspiring his thoughts, and that, too, in accordance with the commands of God, who, as we have before seen, wills that so it should be used, it is our duty to employ in the service of his sanctuary the "instruments of music," and "the voice of a psalm," "making melody in our hearts unto the Lord." (Eph. v. 19.) 66 I have not taken into the account the practice of all Protestant and some Roman Catholic churches from the primitive ages to the present hour, through all changes of the Rubrick, and notwithstanding all differences in forms, though such a general consent implies a general conviction of its inherent justness and propriety, because it is possible that any custom, however hallowed by the institutions of antiquity, may be wrong, and because all our habits, especially the habits of religious worship, should, as far as lieth in us," correspond with the acknowledged will of God, as revealed in the Scriptures, which we hold to be canonical. But it may be remembered, that so far as this consent is in agreement with the sacred writings (and it is so altogether), that consent (though I advance it not in proof of its own reasonableness), is an argument entitled to our reverence and esteem. The consent, however, of the many, is not a reason for conviction upon any subject, since bad men may consent to measures in their interest equally with good; and the history of the earth in Noah's day, and of the Jews at the death of their Lord, as well as the records of corrupted worship in a later period, prove that fact too powerfully to be denied. Discretion, therefore, in the use of the arguments within his power, has always characterised the judicious and reflecting reasoner; and in vain might I urge on any, much less on this, the authority of custom, if I had not something to advance better entitled to your notice and adoption. The principle upon which the discussion of the subject in hand is founded, is that of order, or conformity to a rule of correspondences. Now, in endeavouring to ascertain what should be the spirit of our church minstrelsy, we have merely to consider what is our condition with respect to our Creator and Redeemer. It is clear that we have many things in common with the Jews-many in common with the primitive Christians—and that all should be in common with the object of our devo |