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in the Public Worship of God,” and “ Davy's Village Conversations on the Liturgy ;''. both which may be had for a few pence of the Society for Promoting Christian
read or explained, we must remember that this is an indulgence, on account of the inirmity of our flesh, and therefore we ought to take good beed lest we displease the great and all-seeing God, who is then speaking to us, by sittiog in a careless or une Senly posture wbilst we hear his word.
Lastly. Let us remember, that not only the minister, and the c!erk, but all the congregation of the people have their own part to perform in the service. It is a great and grierous mistake to think that we are to remain unconcerned, as if we had nothing to do but to hear the service read by the minister and clerk. If we study our Prayer Book, we shall find that some parts, indeed, of the service, the minister is to read alone, as the Exhortation, the Absolution, and the Blessing, for instance, and then We are reverently to listen to him in silence; but we shall also find that in other parts we are to join with him secretly in our hearts, as in the prayers in general; and whenever the clerk reads aloud, all the congregation are to join with him devoutly with their lips as well as with their hearts, and especially, if they can sing, should they always join in the singing of the psalms and hymns. For consider :--we come to church, not to hear others confess their sins, declare their faith, utter their prayers, and offer their praises ; but to join in doing all these things each one for ourselves.
"O come," then, "let us sing unto the Lord, let us heartily rejoice in the strength of our salvation ; let us come before his presence with thanksgiving, and shew ourselves glad in bim with psalms.” " () come, let us worship and fall down and kneel before the Lord our Maker."
"To-day, if ye will hear his voice, harden not your hearts ;” and “ be ye doers of the word, and not hearers only, deceiving your own selves.'
NOTICES AND REVIEWS. The Arians of the Fourth Century, their Doctrine, Temper, and Conduct. By J.
H. Newman, M.A., Fellow of Oriel College. London: Rivingtons. 1833. Here is a book of a kind which it does the heart good to see in such dark and low-minded days as these-the book of a scholar, of a deeply read divine, of a gentleman, of a man of refined taste, of a man of lofty and unshaken principle; above all, of a Christian. One fancied that the age for such things was gone entirely, and it is cheering to find, amid the din and clatter of material science, men of such high gists as Mr. Newman thinking that divinity and history are better studies than the improvement of steam engines. But it is not only matter of rejoicing that one like Mr. Newman has taken up this line of study, but that he has pursued it in the tone and temper exhibited in this volume. Not like the flippant Jortin, not like the cold Mosheim, he writes in the spirit of love to Christianity, of reverential awe for its mysteries, of belief in its efficacy, and of affectionate reverence towards the primitive church. Instead of learning here that the early fathers were all wrong, that the early church was wrong, that for truth we must look to the learned and acute leaders of some sects who discerned the truth hidden from the vulgar eves of the mass of teachers, the student will here learn to respect the thought, the learning, and the piety which, amidst the errors incident to humanity, distinguished the early fathers, and made them, under God's grace, a means of leading their own times to the knowledge of the truth, and a light to ours for those who will look to them. Instead of learning to hate them all as bad, and passionate, and artful, as we learn from Gibbon and Jortin, he will learn to love many of them for their noble and Christian qualities. Another quality in Mr. N.'s book, which will make it very acceptable to
this subject, read the.“ Directions for Devout Behaviour
• For farther instruction on
those who, like the reviewer, are troubled with what, in these days, is reckoned a disgraceful mark of weakness and ignorance, viz., a doubt whether they know every thing quite clearly, is that, having read widely and thought deeply, Mr. Newman feels and states that there are difficulties in many points ; for instance, in ascertaining exactly the views and notions of many early sects and heretics, and in referring them to their right sources. On the other hand, where wide reading and sound learning will give light, there Mr. Newman's book gives it fully.
The reviewer need hardly add, that even with this strong expression of feeling, he does not mean to declare (and Mr. N. is the last who would wish him to declare) a servile agreement with him on every point. But the only considerable point on which he differs from Mr. N. is, on the Disciplina Arcani. He cannot bring himself to think that it was so early, or so widely extensive as Mr. N. does; nor can he think that the authorities to which Mr. N. refers bear him out. They all appear to refer to the 3rd or 4th centuries, and not to the practice of the primitive church.
To every student of divinity, as presenting the best view of Arian and kindred doctrine, of their rise and growth ; to every student of history, as giving the best historical account of the transactions to which these doctrines gave rise; to all who value refined and gentle feelings as well as firm and lofty principle in religion, and to all who value the beauties and delicacies of style which flow from a refined taste and a pure heart, as presenting a signal specimen of all, this volume is earnestly and warmly recommendedka
The Apostolical Ministry ; a Sermon at the Visitation of the Bishop of Winches
ter. By S. Wilberforce, M.A., Rector of Brighstone, Isle of Wight.
London : Seeley and Sons. 1833. pp. 32. It is a matter of real satisfaction to see so many clergy alive to the extreme importance of the subject here brought forward by Mr. Wilberforce, and pressing the exclusive claims of that ministry which has received an outward commission, not as the ministry of an established church, but as an apostolical ministry. The magnifying the office is the way at once to set the church in its true light, and to repress both the vanity of individuals who magnify themselves, and the error, the mischievous error of congregations who seek the man, not the commissioned minister of God. Mr. W. writes with great clearDess, power, warmth, and affection, and does full justice to his subject, and to the many important reflexions to which it gives rise. In one particular only the reviewer differs from him, viz. that while we cultivate unity of principle, uniformity of detail is of minor moment, and that it is enough if a clergyman has his bishop's approbation, whether he differs from his brethrep or not. When new practices are introduced, which a bishop cannot enforce, surely very great caution is required. For example, as to Weekly Lectures, Mr. W. will pt once allow that many may conscientiously approve of them as keeping up zeal, many may conscientiously disapprove of them, as leading to irregularity, undervaluing of the liturgy, and setting up expounding and preaching as of more value. Surely to the one who disapproves, it is a most serious matter if his next neighbour introduces the custom. Serious--not to his own feelings, for we have each of us a master to whom we must refer ourselves in these matters, but serious in its effects on his people. They are always taken by novelty, and will at once be led to complain of their own pastor as deficient in zeal, and perhaps leave him. No opinion is here exprest as to these lectures, and no wish is felt to cause any discussion. But surely this instance is enough to shew that uniformity of detail is a thing, humanly speaking, of incalculable importance.
The Catechumen's Instructor; being a brief Explanation of the Apostles' Creed,
Lord's Prayer, and Ten Commandments, with Questions and Answers. By the Res. S. Fox, M.A., Curate of Morley. London : Hamilton, Adams, and
Hamilton. 1833. 18mo. pp. 111. This book is intended to enable sponsors to discharge the duty of which they usually think so little. It does Mr. Fox very great credit. He has compressed into a very small spaco an excellent exposition and proof of the great articles of our faith, and great rules of our practice; and has shewn powers which one hopes to see exercised for the benefit of the church. The book may, perhaps, be a little above the least instructed classes, but for young persons in the middling or upper classes, it will prove a most useful and valuable little manual.
Bridgerater Treatises. II. On the Adaptation of External Nature to the Physical
Condition of Man, principally with reference to the Supply of his Wants and the Exercise of his Intellectual Faculties. By John Kidd, M.D, F.R.S., Regius Professor of Medicine in the University of Oxford. London :
Pickering. 1833. Ax apology is due to Professor Kidd for having so long delayed to notice his publication. This volume is evidently the work of a very amiable and highly-cultivated mind. Its title sufficiently explains the nature of its contents, but the author warns his readers, that it is the immediate object of the treatise to unfold a train of facts, not to maintain an argument ;' that is to say, to shew the adaptation of nature to man's physical condition, not to convince the reader that this adaptation is a proof either of the existence or omnipotence of the Deity, or of his beneficence and wisdom, though of course its ultimate tendency is to produce such a conviction. The volume very properly begins with some very interesting details as to the physical condition of man, and his superiority over other animals. The chapters on the spine, the nervous system of man and other animals, and the human brain, will be full of interest for those whose education has not familiarized them with animal physiology, and may be read with advantage by all. The Professor next considers the adaptation of the atmosphere to the wants of man, and then proceeds to the mineral, the vegetable, and the animal kingdoms, and shews the advantages man derives from each of them. He concludes with an essay on the use and progress of human knowledge, and a very elaborate and valuable comparison of Aristotle and Cuvier as natural historians, or as the representatives of the state of natural history in their respective ages. The collection of passages brought to illustrate this comparison is, perhaps, the part of the volame which will present the greatest portion of new matter to most readers, and certainly is full of interest. With regard to the former part of the volume, it must be remembered that it is intended for general readers, not for professed philosophers, and it is therefore very much divested of technicalities and mere scientific details. It contains nothing which ought not to be intelligible to any well-educated person. The chapters on the effects of the motion of the air, as connected with human health, beds of gravel, and on the cocoa-nut tree, including the formation of coral reefs,' are very entertaining, and the general reader will certainly rise from this book with a considerable accession to his stock of knowledge. The chief faults of the volume are, perhaps, a tendency occasionally to stray from the main subject, and too great licence in deducing moral effects from physical phenomena, but these faults are not prominent, and do not detraet much from the value of the work.
The Church of England a Faithful Witness against the Errors of the Church
of Rome. By the Rev. Robert Meek. London: Hatohards. 1834. 8vo.
Mr. Meek's first* publication, called • Reasons for Attachment &c. to the Church of England' was so truly valuable, and deserved so decidedly to be put into general circulation, that it can only be with great reluctance that a word in the semblance of disparagement can be said of any other work of his. But the Reviewer cannot acquiesce in Mr. M.'s views on the subject now before him, or rather in Mr. M.'s method of treating it. Mr. M. says (p. 8), ‘More of this' (viz., unity of sound doctrine) will be found in the Protestant than in the Romish church. For however Protestants differ amongst themselves about things not fundamental, yet deriving their religious faith from the pure word of God, they are agreed in all that is fundamental in Christianity. The confessions of the various branches of the Protestant church, if examined, will manifest this. This is, in fact, at once to give up all notion of a church, and to give one's self up at once without a weapon of defence to every well-instructed Romanist. That a branch of the true and primitive church, having become corrupt, may reform itself, is a clear and reasonable notion, and that is the case of the church of England. But what is the meaning of a variety of bodies without even the semblance of conformity to the apostolic church, and even scorning all notion of deriving any authority from any quarter but themselves, calling themselves churches (as if there were really more than one true church), and still more, what is the meaning of treating all these anomalous bodies as constituting one Protestant church, the Reviewer does not know. Mr. Meek overlooks, in his extracts from the Articles and Homilies, explaining what the true church is, the careful declaration of our church, that in the true church, the sacraments must be duly administered,' as the Article says— administered according to Christ's holy institution, and the right use of ecclesiastical discipline,' as the Homily puts it. These are definitions to which it is quite safe to assent, for where can the sacraments be duly administered except where the church has derived its authority uninterrupted from the only source which could give it? ' Nor is there any alternative between this and A or B setting up what he may call a church whenever he pleases. In those parts of the work in which Mr. M. refers to the sacraments and to ordination, he entirely passes over the qaestion of the authority necessary for delivering the sacraments,-- in one word, the commission of the clergy. Now, the Reviewer is quite aware that it is perfectly practicable to expose the errors of the church of Rome, even without holding right views as to the church, and he has no wish whatever to find fault with Mr. M.'s diligence or zeal in this department. But this cannot stand in argument against Romanists. They may say with truth that they will wave all discussion of these points,-nay, even concede all to their opponents, but that before they can leave the foundation which they have, they must have some foundation put under their feet. Allowing (and it must be allowed) all that Hooker so beautifully says as to the mode by which the sacrament of the Lord's Sapper benefits us, yet the Romanist may well ask, nay, is bound to ask for the authority by which any man presumes to administer that awful rite; and if he cannot find it (and assuredly he cannot find it when Protestant churches are spoken of as all alike), he then not only well may, but he is bound to turn from his opponents.
* The Reviewer has likewise seen another very valuable Tract by Mr. Veek, on the Irving opinions; but as it was published in consequence of a local controversy, he thinks it betta not to notice it farther.
A Sermon at the I 'isitation of the Bishop of Winchester. By Dr. D'Oyly. Lon
don : Risingtons. 1833. The church and the country owe many obligations to Dr. D’Oyly; and, if he could inspire into all persons the same firmness, wisdom, and temperance, which he displays in treating of church affairs in this sermon, he would render even higher service. It is a most excellent sermon indeed, and deserves to be universally read.
National Education Considered, in a Sermon. By Archdeacon Froude. Totnes.
1533. ARCHIDEACON Froude most truly and most powerfully sets forth the danger and the sin of those who let the people go on without pressing on them the duty of remembering the one catholic and apostolical church, and the apostolical succession ; and reminds all how essential the duty becomes in times when no one can tell, from day to day, whether the national church may have any other basis than its truth to rely on. This powerful appeal to high principles is sincerely commended to general notice.
Remorks on Party Distin tions in Religion. By the Rev. Dr. James. London:
Risingtons. 1833. This little volume contains much well-intended and useful advice to the two parties in the church, very neatly written.
The Church at Philippi. By H. S. Baynes. London : Leslie. 1834. This is what is called a pretty book for religious readers,- watery enough, but with no harm in it, except a very spiteful paragraph of insinuation against the clergy, in the last page. Probably the writer was obliged to put in some such stutt, just as Dr. Wardlaw, in a most amusing manner, in speaking of Guil's uncontrolled sovereignty, is obliged to protest to his nonconforming audience that he was the last person to think that there ought to be any other government in the world, without exceeding control over it.
Sumons. By Henry Melvill, M.A. London: Rivingtons. 1833. 8vo.
pp. 379. Os opinions, in this as in many other cases, this Magazine says nothing. With many of Mr. Melvill's it would not agree. But it is only a bounden duty to say, that, for real pouer, for thought, and for eloquence, rarely--indeed but too rarely-does the world see such volumes as Mr. Melvill's. His sermon on the “ Power of Religion to strengthen the Intellect” is first-rate.
As a younger man (and one is happy to remember that Mr. Melvill is still a young man) he offended by an uncontrolled display of a most vivid imagination. This volume is comparatively free from reasons for complaint of this kind. But Mr. Melvill will allow one who thinks of him with very great admiration, to hint that, exactly in proportion as the general tone of his thoughts and composition becomes more solid, rigorous, and substantial, in exactiy the same proportion do these freaks of the imagination give more cause of complaint. in a great philosophical composition like the sermon here filentioned, such violent and common-place affairs as “ the blue lights of the storm-fiend,” and “ the tornado of death,” &c. &c. really ought not to find a place. And may the Reviewer ask why Mr. Melvill, who might be a master and model of #vle, indulges himself in such wretched “affectations” about Ferrals and odd phrases ? Uppring, and oucome, and output, and ongo, and podring attention, and all sorts of strange plurals, majesties, and disorganiza