lower and uninformed orders of the community, attracted by a worship which addresses itself more to the senses than to the understanding, will be lost to our Establishment.-A prospect, which unless truth and falsehood in religion are become matters of perfect indifference, must, it is presumed, be a subject for serious consideration with a Protestant Government. In making, however, the preceding report, I have discharged what I conceive to be my duty. For though I feel the utmost charity towards all who may differ from me in religious opinions, still truth can enter into no compromise with error. Should I then be considered as having stretched myself beyond my proper line, on this occasion, I have to console myself, that my judgment is with God, who "seeth not as man seeth:" having acted under the fullest conviction, that the Protestant Church of England is a true Church of Christ→→ that it has long been the glory of this nation—and that, under heaven, it is the greatest safeguard to the envied constitution of my country. Having thus borne my faithful testimony to passing events, I trust I may, without offence, make use of the following language of Mr. Southey: "If our physicians think the best way of curing a disease is to pamper it, the Lord in mercy prepare the kingdom to suffer, what he by miracle only can prevent." I conclude this chapter with the short, but energetic speech, made by King George the First, at the opening of Parliament, in 1722"It seems an infatuation not to be accounted for, to hope to persuade a free people, in the full enjoyment of all that is dear and valuable to them, to exchange freedom for slavery, the Protestant religion for Popery, and to sacrifice at once the price of so much blood and treasure, as have been spent in defence of our Protestant Establishment. Our enemies have long taken advantage of our differences and dissensions; let it be known, that the spirit of Popery, which breathes nothing but confusion to the civil and religious rights of a Protestant Church and kingdom has not so far possessed my people, as to make them ripe for such a fatal change."-Pp. 343-349. The volume concludes with an admirable address to the Clergy, and a curious reprint of an old Saxon sermon, showing what was the doctrine of the English Church before the Conqueror on the subject of the Eucharist. It ought not to be omitted that the excellent and learned Christian to whose pen we are indebted for the sterling work before us, is one, who, on account of his devoted attachment to the constitution of our Church, and his decided and energetic denunciation of schism, has incurred the imputation of a leaning to Popery. It is curious to see one who was thus accused by his enemies, composing, and that too in his 80th year, a work against Popery, which none of his public opponents could have attempted to rival. But it is instructive as well as curious. It shows the true ground on which Popery must be combated. The low Churchman and the dissenter afford the Papist an immense advantage; because, in disputing with the Church of Rome, they contend as well against the truths she has kept, as the abuses she has added. The Romanist seizes this vantage ground, and proving that his opponents are wrong in some points of the argument where he is right, readily obtains credit for superiority in the rest. It is certain that those who will not admit any thing to be right in the Church of Rome, are the very last who will be able to prove that any thing there is wrong. Some of these men are strenuous advocates for what they call "the doctrine of the Reformation;" yet what is the very meaning of the term Reformation? Not surely a destruction and reconstruction; but a retention of the substance, with the removal of the concretions which had obscured and defaced it. We never denied that the Church of Rome had retained the substance of Christianity; all that we affirmed was that she had so obscured the truth by her legends and traditions, that the fair face of religion was scarcely visible through the accumulated rubbish, not to mention that much of the accumulation was actually detrimental to the substance itself. The Church of England, as any national church had a right to do, swept the pernicious additions away, and held fast the substance purified from the foreign alloy. But the substance itself we reject at our peril, whether it be apostolic doctrine, or apostolic discipline. We are happy to find that the truly venerable Archdeacon Daubeney has left a grandson so well disposed to walk in his steps. The editor, as our ordination reports show, has but very recently entered the ministry, and his first professional act is certainly auspicions. We wish him every blessing in his career, and hope he will long be permitted, not only to be useful in the more private duties of his office, but to benefit the Church at large by his theological labours. He is a living witness of the importance of a religious education, being sprung from a good father as well as a good grandfather-Colonel Daubeney, of Bath, who has taken a prominent part in the formation of the Lay Church Association in that city; an institution of the most valuable character; an institution which if it had many parallels, might achieve even the revival of our Convocation. In conclusion, we must caution our readers not to mistake the present work for another of the same name, anonymous, published by Prowett. The latter is an admirable thing in its way, and well calculated to neutralise "the deceivableness of unrighteousness;" but the two works are altogether distinct. Our readers would do well to possess themselves of both. LITERARY REPORT. Family Readings from the Gospel of To introduce the nature of this work than to let the author give his own account, and then subjoin a lecture. This publication was undertaken at the repeated recommendation and request of a few clerical friends, who had been present at my family readings: to myself it seemed unnecessary, as there are already so many plain scriptural commentaries; and still more so, after the recent and excellent works of the Lord Bishop of Chester, and the Rev. Chas. Girdlestone, on this very subject; but my friends observed, that different plans were suited to different persons and different families; and I have deemed it proper to defer to their judgment, in this matter, rather than to depend upon my own. My great desire has been to explain the text as clearly and simply as I could, partly by paraphrase and partly by annotations annexed, and then to close each lecture by a spiritual and practical address, drawn from some of the passages which have been read.-Pref. p. i. LECTURE VI. In the second chapter we read of the first miracle that Jesus wrought,-the first public miracle at least it was at Cana, a small village a few miles north of Nazareth, where he had just been with his four disciples. CHAP, II. 1. 1. And the third day, after his conversation with Nathanael, there was a marriage in Cana of Galilee; and the mother of Jesus was there. 2. And both Jesus was called, and his disciples to the marriage, and to the feast which was given in consequence of it. 3. And when they wanted wine, the mother of Jesus saith unto him, They have no wine, probably expect ing, possibly having been told, that he would work a miracle on the occasion. 4. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. The word " woman "here is not used as a term of anger or reproach. Jesus addressed his mother in the same manner, when he was on the cross; and thus he spake also to Mary Magdalene after his resurrection. But the words "What have I to do with thee?" (though uttered as a sharp rebuke) were perhaps intended to inform his mother, that her privilege extended not to such matters, to any interference with him in the display of his power: she must leave him to judge of the proper times for working miracles. "Mine hour is not yet come;" the proper moment, in this instance, is not arrived: the wine is not all gone, and they have not felt their want. While there was any wine left, many might have found pretext for doubting whether a miracle had been performed or not. 5. His mother saith unto the servants, Whatsoever he saith unto you, do it. Most important advice to them, and to all who would obtain favour of the Lord. This admonition might have been given by Mary, some little time after, as the en tertainment went on, as the wine was exhausted. 6. And there were set there six water-pots of stone, after the manner of the purifying, namely, for the various washings and cleansings, of the Jews, containing two or three firkins a piece. A firkin is supposed to have contained from seven to nine gallons. 7. Jesus saith unto them, Fill the water-pots with water. And they filled them up to the brim. Quite full, so that nothing could have been poured in besides the water. 8. And he saith unto them, Draw out now, and bear unto the governor of the feast, a person who managed the entertainment, and attended to the guests. And they bare it. 9. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants which drew the water knew,) the governor of the feast called the bridegroom, 10. And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse but thou hast kept the good wine until now. :: Observe the proof of the miracle is complete in all its parts; the servants knew certainly, that what they put into the vessels was water; the manager of the feast, who did not drink with the guests, but provided for them, pronounced it to be wine, nay, the best wine. The water-pots had never before been used for wine, so there could have been no mixture to deceive: the quantity indeed was too great for any such deception. The change was sudden, instantaneous: water poured in, wine drawn out." When men have well drunk;" it may not mean to any excess; only, when they have drunk a certain quantity, so as to be less able to distinguish the flavour of wine. But whatever it means, the bridegroom is merely saying what was the common custom among men; namely, to give the best wine first: in the present case, the best was kept till last. 11. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth, shewed forth, his glory; and his disciples believed on him, their faith was increased and strengthened. Here is a remarkable expression : "shewed forth his glory," his own glory," the glory as of the only-begotten of the Father." This is never said of the miracles of any of the prophets or apostles: they never manifested their own glory, but the glory of their Lord and Master, by whose power they worked. Jesus worked by his own power, and for his own glory, and for the establishment of his glorious kingdom. Here again we behold the footsteps of the present God. 12. After this he went down to Capernaum, he and his mother, and his brethren, his near relations, cousins, and his disciples; and they continued there not many days. The reason of their not continuing we shall learn at the next reading. As Mary pondered the sayings of Jesus, and laid them up in her heart, so let us ponder her saying to the servants, and lay it up in our heart: "Whatsoever He saith unto you do it." Whatsoever: our minds should be ever open, our hearts ever open, to receive every instruction and command from the mouth of the Lord. He knoweth what he will do with us; and his purposes are full of wisdom, and mercy, and truth; he cannot lay upon us any unnecessary command: we must pay an equal obedience to all his laws, and seek to know and do his will in every thing. The wilful and continual disobedience of any one commandment is rebellion against him, 'and shows that we do not obey at all from a proper sense of his authority and a due submission to him. We cannot obey him perfectly in any thing; but we must desire, and determine, and endeavour to obey him in all things, without exception and reserve. Many mistake in this matter; and suppose that, because their obedience cannot be perfect, and the Lord will mercifully forgive their failings, therefore they may choose what duties they shall do, and what they shall leave undone; whereas this is no true spirit of compliance at all; it is a setting up of our own judgment against the word of our Lord; it is making our obedience depend not upon his will, but our own inclination; and in this way, there could be no standard of duty whatever, no bringing of our hearts into subjection to the will of God. Whether we see the fitness and necessity of a command or not, we are to obey because God has commanded. The servants might have seen no use in their filling the water-pots with water: how should this give them wine? But they obeyed, and the want was supplied and if they had consulted their own judgment and refused, the Lord's favour could not have been granted. Let us pray for a total surrender of the heart to God, for a willing and strict obedience in every point; that we may "walk in all the commandments and ordinances of the Lord blameless," (Luke i. 6.), and thus his glory will be manifested to us more and more; and our faith will increase, and we shall go on to perfection.- Pp. 27-31. A Dissertation, Practical and Conciliatory, in three Parts, intended to define, illustrate, and reconcile with each other, the following three classes of objects: 1. Philosophy and Theology. 2. Politics and Religion. 3. Private Opinion and Ecclesiastical Communion. By DANIEL CHAPMAN. London: Hamilton. Leeds: Knyght. 1836. 8vo. Pp. 232. MR. DANIEL CHAPMAN'S intentions are apparently very good, and his views may be highly important and beneficial to human kind in general, this country in particular; and at all events, Mr. Chapman entertains this satisfactory opinion. He "subscribes his name to this dissertation, which is "avowedly intended for uinversal circulation," "as the visible pledge of his intention to aim at the full accomplishment of whatever God shall providentially appoint, and man legitimately require." Accordingly the volume before us is but the avant courier of "the works of DANIEL CHAPMAN, on subjects moral, philosophical, and religious: designed no less to influence the practice, than to direct the judgment of the human race:" in the publication of which"the acquisition of pecuniary emolument is not his principal object.' "Pecuniary advantage he has no objection to share" with his publisher; and he "regards with comparative unconcern all results except those which affect the essential character, and the permanently practical influence of his publications." "The precise extent of his labours can be determined only by the length of his life, and the measure of his ability:" but "he purposes sacredly and unreservedly to consecrate his existence and powers to the glory of God, and the good of man." "The names of subscribers addressed without loss of time, will be received with great pleasure by the author. Perhaps it would be most conducive to economy and despatch, if each person who receives "of the author's prospectus, a copy were to procure as great a number 66 of subscribers as the range of his own immediate circle, and the extent of his casual intercourse, allowed; and were then collectively to transmit to the author the names and addresses of the respective individuals." Really we think Mr. Daniel Chapman the most venerable and agreeable person within the range of our own immediate circle, and the extent of our casual intercourse;" and his anxiety for the welfare of the human race unquestionably deserves the co-operation of mankind in general, to transmit him their names as subscribers. For our own parts, we trust that we shall have contributed our mite by making known his moderate wishes, and more than patriotic intentions. The Family Liturgy: being a Course of Morning and Evening Prayers for a Family, arranged and compiled on the plan of a Liturgy. By the Rev. R. W. SIBTHORP, B.D., Minister of St. James's Episcopal Chapel, Ryde, Isle of Wight. London: Seeley. 1836. Pp. 185. THIS is a highly useful and excellent manual of family devotion; it will, we trust, be a guide to many who are perplexed how to perform this essential duty; and will supersede the practice of conducting this service to Almighty God in extempore prayers; for which few are adequately gifted, so as to lead their families into permanent and fixed habits of devotion. Going to Service; a sequel to "My Station and its Duties." By the Author of "The Last Day of the Week." London: Seeley and Burnside. 1836. Pp. 239. THIS is a very interesting little work, and well adapted for the purpose benevolently intended by the author. The title shows that it is not the first essay of the writer. When, however, the Lord's day is called "the last day of the week," we must remind the writer that the Lord's day is not the last, but is every where in the New Testament called " the first day of the week." The Roman Schism, illustrated from the Records of the Catholic Church. By the Hon. and Rev. A. P. PERCEVAL, B.C.L. London: J. Leslie. 1836. Pp. 463. THIS work is one of very great utility and value. We were much struck with the extreme simplicity of the writer, in the advertisement. It ap pears that, at the time of the controversy occasioned by the agitation of Roman Catholic emancipation, the writer sent forth a work in favour of that measure; for which he tells us he met with much suspicion, and sundry black looks from the Clergy; he now seems to repent of his former advocacy of the Popish claims, and this may be regarded as a sort of palinodia; and lest his readers should think him too deeply read in councils and fathers, (which, however, nobody can doubt,) he enters a sort of a caveat against such an imputation. However, the fruit of his acquaintance with this peculiar branch of literature, is here turned to very good account; and he has no just cause of fear on that head. He shows admirably, how slender is the pretext of antiquity urged by the Papists; and how little claim to the character of general councils those synods have, on which Popery rests her claims. We think in this book we see clearly the means by which the ultimate reformation of the Church of Rome is to be brought about, when it shall please the Almighty to visit the Churches of that communion; "when the vail which is now upon their heart shall be taken away, and it shall torn unto the Lord." Only let the Romanists see that the councils on which they rest were not general councils, but rather, as Jewell calls that of Trent, |