the one, and meet and supply the wants of the other, is, as we think, prematurely removed, the language we use respecting the loss we have sustained, will often go far towards explaining, and thus towards justifying, the removal itself. One lesson always taught in such cases is, that the great mountain is to become a plain before Zerubbabel, not by might, not by power, but by the Spirit of the Lord of Hosts; and through the intercession of the ascended and mediating Saviour, that almighty Spirit is given to abide with the church continually. It will be permitted to bereaved families, and bereaved churches, to sorrow and weep in their bereavements; but as their sorrow is not without hope, so neither is their grief without joy. "Cry out and shout, thou inhabitant of Zion; for great is the Holy One of Israel in the midst of thee."

We spoke of the pleasure with which we entered upon our present task. We refer, not only to the contents of the two volumes before us, but likewise to the carefulness which has so evidently been employed in their compilation. Dr. Wardlaw has been before enabled to render to the Christian church services of no common order. His volume on the Socinian controversy has long taken its place among the standard treatises on the question. His lectures on Christian Ethics are not less valuable. Indeed, if we look at the last published edition, we should say even more so. In an introduction of only a few pages in extent, but written with great clearness and power, he has completely exposed and shattered the sophistry of an article in the Edinburgh Review for April, 1836, the author of which seeks to establish that worst kind of infidelity,—the infidelity which most treacherously employs the Christian name, for the concealment of its real character. The grand effort of writers of this school is to separate morals from religion. They profess to speak very respectfully of revelation; but they tell us that revelation is dependent on natural religion and reason, and that it is to these-that is, to the arguments and conclusions

of man-that we are to go for a just moral philosophy. For "ethical inquiry," the Reviewer significantly intimates, there must be the independent study of the human mind;" and he complains of writers like Dr. Wardlaw, that they are endeavouring "to substitute for it a chaotic mixture of natural and revealed religion;" and enters his protest against what he chooses to call, “thrusting religion into the room of philosophy.” "All revealed religion," he states,

presupposes, and is built upon, the PRIOR religion of nature." It is in such principles as these that the real origin of Owenism is found. "A chaotic confusion of natural and revealed religion?" "Thrusting religion into the room of philosophy?" Why, if there be in existence a proposition carrying along with it the abundantly-sufficient evidence of its own truth, it is this: that, Ir all Scripture be "given by inspiration of God," then is it "profitable for doctrine, reproof, correction, and instruction in righteousness, that the man of God may be perfect, and thoroughly furnished unto every good work." And for this Dr. Wardlaw has ably contended. And there is a peculiar propriety in this. It is well known, that on some ecclesiastico-political questions, his opinions generally agree with those advocated in the Edinburgh Review. It cannot, therefore, be said, that in asserting the supremacy of revelation, he is influenced by the sinister notions of political partisanship. It is not only the honest and independent-but the undeniably honest and independent-advocacy of truth, which leads him, noted as he is for calmness and suavity in controversy, to employ language which proves that he felt himself reasoning against mental error involving a fearful degree of moral obliquity. We are glad to have the opportunity of putting on record, in the pages of the Wesleyan Magazine, the sentiments, on this subject, of a man like Dr. Wardlaw. "My only aim has been," he says, in the preface to the third edition of his "Christian Ethics," " to give Christianity, or, in other words, to

give divine revelation, its proper place, and its due authority. I again, as fearlessly as before, affirm, that the first of all questions ought to be, whether we have or have not such a revelation; that, if we have, its authority must be paramount, for the simple reason that it is divine; that, on all subjects on which this revelation delivers its lessons, philosophy, in asserting its right to 'independent study, whether of the human mind,' or of any thing else, with a view to conclusions of its own, is chargeable, not only with the proudest, and most heaven-insulting presumption, but with the most preposterous and fatuous absurdity; that philosophy, on points of which revelation treats, has no independence, inasmuch as, to assert that it has, is to assert human wisdom to be independent of divine; that, in arrogating to itself such independence, philosophy thrusts itself into the place of revelation, to which alone, on the hypothesis of its existence, such independence can belong; and that, consequently, instead of our being justly chargeable with 'thrusting religion '—that is, Christianity, revelation-into the place of philosophy,' we are only dislodging philosophy from a position which it has no title to occupy. It has not been the assertion of the supremacy of revelation, that has ever given occasion to the triumphs of scepticism. IT HAS BEEN THE ATTEMPTS OF PHILOSOPHY, EVEN WHEN IN POSSESSION OF REVELATION, TO FRAME, 'BY INDEPENDENT STUDY,' THEORIES OF HER OWN." We request, though it be only in passing, the particular attention of the reader to the whole quotation, especially its last sentence. After rejoicing in the victory over infidelity, the country is now alarmed to find it every where rife. And whence comes it? Whence? Dr. Wardlaw gives us the reply. And for this fearless assertion of the paramount claims of revelation, and, especially, for this incontrovertible intimation of the source whence the infidelity of the day is derived,-the thanks of the Christian public are due to Dr. Wardlaw.

But high as is the position which he has been called to occupy, (and no difference of opinion shall prevent our frank-we hope we may say, Our catholic-acknowledgment of the honourable character of the services which he has been enabled to perform,) he does not at all descend from it in the work which he now presents to the public. His "Life and Character" of Dr. M'All, though not containing much incident, abounds with instruction. As far as such intellectual portraitures can give a species of existence, so far will the character of Dr. M'All survive the stroke of mortality, and his usefulness be prolonged far beyond the limits which he himself was not permitted to pass.

Our limits, for the present Number, will not permit us to enrich our pages with any extracts from the "Discourses," which form the larger portion of these volumes. We must confine ourselves to an abstract of the "Life and Character" which Dr. Wardlaw has so ably sketched; hoping, at the same time, that our notice of the volumes will contribute, in some degree, to their more extended circulation. There were subjects on which we should have differed from Dr. M'All, and references to them will be found ought to be found-in these volumes. But this slight and passing notice is all we shall give to them. Our notices will refer to the far wider field in which we are at perfect agreement. We are not Latitudinarians. We do not wish to encourage any thing like Latitudinarianism. But we do not think that the mere forms of church government, where the grand principles of church order are sacredly observed,-not, indeed, as being in themselves an end, but as means for the promotion of that end for which the church itself exists, the glory of God in the salvation of souls,constitute the essential characteristics of a visible church of Christ. In Dr. M'All we recognise an apostolic Minister of Jesus Christ, because, we see him holding faithfully apostolic doctrine, and preaching it in the apostolic spirit, for the accomplish

ment of such objects as apostolic men continually proposed to themselves, whether they were beside themselves, or whether they were sober, in all the mighty ardour of their zeal, or in all the steady, unconquerable sobriety of their judgment.

Dr. M‘All, it seems, not long before his death, laid his nearest relations under a direct interdict, and exacted from them a corresponding promise, that they would not furnish any materials for a memoir. Dr. Wardlaw has some interesting, and by no means unuseful, remarks, on the reasons which might have occa. sioned this prohibition. One effect of it is, a greater paucity of incident than otherwise might have been given; though, the life of a devoted Minister, taking heed to himself and to his flock, will seldom possess a series of incidents publicly interesting. Generally, the narrative of their personal history will excite little attention, except among those who attach supreme importance to religious truth, and who dare not overlook the relations in which the Christian stands to God, and to eternity. They who compose what the Scriptures emphatically call "the world," not only despise the recital of what is termed "religious experience," but often express their surprise that any importance should be attached to it by such Christians as they suppose to be possessed of good sense. It does not occur to them, that the figurative language of the word of God is often rather analogy than metaphor, and describes the most important realities. The "Christian pilgrimage," for instance, is a reality; and so is the "Christian conflict:" they who know, from experience, what the phrases indicate, not only find much to interest, but still more to instruct them, in the recitals from which the world turns with such disdain. In the task which Dr. Wardlaw has had to perform, the prohibition of Dr. M'All has, unavoidably, given a character to the Memoir differing from that which, under other circumstances, it might have received. The facts

are few; the reasonings, reflections, developements, and explanations are numerous; and, altogether, the reader is, perhaps, presented with as complete a portraiture of Dr. M'All, as could have been furnished by a larger number of incidents. A brief sketch, chiefly in Dr. Wardlaw's own language, we shall now present to the reader.

Robert Stephens M'All was the eldest son of the Rev. Robert M‘All and Jane Lea, of St. Ives, in Cornwall. He was born at Plymouth, on the 4th of August, 1792. His mother died in the year 1824. His father still survives. To both parents he was eminently affectionate and dutiful. His character was peculiarly marked by filial piety. His attachment to his parents was not only strong, but singularly reverential; and so tender, that strangers would have mistaken it for a weakness.

Shortly after the birth of Robert, his father removed to Gloucester, having been appointed to the chapek in that city, in the Connexion of the late Countess of Huntingdon. There he remained several years, and there Robert received the rudiments of his education. But, while he was still young, his father removed to St. Ives; and here, and at Penzance, Falmouth, and Redruth, his education continued to advance. Dr. Raffles, in his "Funeral Sermon," quoted by Dr. Wardlaw, says, that, as a schoolboy, he early exhibited indications of superior genius; and that, at every school at which he was placed, he was distinguished by his ardent thirst for knowledge, the facility with which he obtained it, and the consequent progress which he made in its acquisition He was always far in advance of his companions, and was frequently applied to for assistance by them. His fondness for books, and his studious habits, are described as having had, even at that early period of his life, an evidently injurious effect upon his health; and frequent attacks of severe illness appear to have been the result.

With powers of both rapid and retentive acquisition, far above the

asual average of natural bestowment, there was united an assiduous and persevering diligence in their application; and to his intellectual capabilities, there was added a heart ardent in its affections and passions, and discovering this ardour alike in its moods of playfulness or of seriousness, in its susceptibilities, whether of pleasure or of pain, from the conduct of others. Indeed, the sensitiveness of his temperament appears to have been extreme.

Having been trained up "in the Burture and admonition of the Lord" by parents who recommended their instructions by a correspondent example, and drew down upon them by prayer the blessing of a covenant God, his earliest years presented indications of the happy results. Impressions were made which were never effaced; and principles were introduced, bearing in their influence the secret attestations of their divinity, which survived every subsequent blighting and deadening exposure, and proved the germs of his future character.

Thus early influenced by the truth and grace of God, when he was about eight years old, under a sermon, preached by his father at Gloucester, his mind was wrought upon with more than usual power, and (to copy his father's language) "to seek the Lord in a way he had never done before." With this appears to have been connected, a strong desire to be devoted to the work of the ministry; a desire which continued unabated, notwithstanding the methods of suppressing it which his father for some time believed it to be his duty to employ, lest the feeling should prove to be one of the evanescent though pleasing dreams of childhood.

While passing through his varied schools, he appears to have retained these early impressions, and along with them, the desire for the ministry, which sprung up in his heart so soon after his early decision to be "on the Lord's side." To this latter, however, his judicious parent did not yield, till he had tried its aharacter by careful and persevering

scrutiny. When Mr. M'All, sen., was satisfied, especially as to the reality of the early religion of his son, he placed him under such a preparatory course of education for the ministry, as might, he judged, in due time, qualify him for the creditable and useful discharge of its sacred functions. He was sent to Axminster, to the Academy under the superintendence of the Rev. Mr. Small, where having continued for a year and half at his father's expense, his Tutor's testimony in his favour led to his being taken as one of the regular Students of the institution. At the end of a year, however, in consequence of a misunderstanding which arose between himself and one of the members of the Committee, in the course of which he does not appear to have been judiciously treated, it was thought advisable to remove him. After being for a short time in fellowship with the church under his father's care, he was sent to Harwich, and subsequently, in 1808, to the Academy at Hoxton. Here, however, the same influence which had led to his removal from Axminster, followed him, suggesting 'doubts,' as being "entertained by some," whether he were indeed "truly serious;" and, as "he was young, ardent, and sensitive," not always over-careful to conceal the sense of his own superiority, "the result was, that his curriculum in the Academy was cut short at the close of the first year.' His biographer, evidently in possession of all the circumstances which led to this unhappy misunder standing.-for such it appears to have been, avows the conviction, that had his character been rightly apprehended, and a mode of treatment pursued, better adapted to its peculiar elements, the result might have been widely different. He was fond of argumentation; and in the meetings for debate occasionally held among the Students, as topics were mooted upon which all were professedly agreed, some had to reason against their own convictions. Mr. M'All is said to have "rioted in this gladiatorship." Dr. Wardlaw rightly censures the practice.

He views it as one that not only endangers the doctrinal principles of the individual engaging in it, but his moral feelings also. Too much stress cannot be laid upon what is stated by the Doctor with equal judgment and piety, that "the habit of often speaking what is not thought, can hardly be favourable to the cultivation of the moral sentiment of sincerity and truth; a sentiment which can never be too sensitively delicate." It is scarcely possible to guard too strongly against this. It may sometimes be useful, and even right, to point out the weaker portions of an argument, or to suggest the objections which might be alleged, asking in what manner they would be met; but he who does this, should let it be seen that he is doing no more. The very appearance of arguing as though he were stating his own convictions, when in reality he is not doing so, should be conscientiously, as well as carefully, avoided. So far as our own observation has gone, we should be inclined to add a third to the two dangers mentioned above, as from Dr. Wardlaw.

Whoever perseveres in the practice becomes, ultimately, it may be, the possessor of great skill in verbal disputation; but verbal riches are often only a screen for the concealment of intellectual poverty.

Mr. M'All thought himself treated somewhat harshly. Dr. Wardlaw rightly observes, "I would not, however, forget, that I am judging of the case by the after-lights that have been thrown upon it; and that such a judgment is a much easier matter than a right decision at the time." Its effects on his own mind, as might be supposed, were very unhappy, and would have been much more so, but that when he left Hoxton he went immediately to Dr. Collyer's, under whose roof he resided, almost uninterruptedly, for a year and a half; and where he was treated as kindly as judiciously. But for this, perhaps, the hesitancies respecting some of the great doctrines of Scripture, which were too plain to be mistaken, might have settled down into confirmed scepticism. As it was, Dr. Collyer persuaded him to

suspend his intentions as to the ministry, and to commence a course of medical studies. For this purpose, and in this state of mind, he went to Edinburgh. At first, the tendency of his pursuits seemed to be unfavourable; but, by the mercy of God, he was preserved from those outward delinquencies which, when they follow upon sceptical principles, seldom fail to give them both power and permanency. Among the acquaintances that he formed during his three years' sojourn in Scotland, one was the Rev. Peter Brotherston, Minister of the parish of Dysart. To him he paid more than one visit during the collegiate vacations; and his conversation, the reflections to which his own mind was led, and (as it would seem) the careful perusal of Dr. Collyer's Lectures on Scripture Facts, led to a different and much happier state of feeling. "I long," said he, in a letter to Dr. Collyer, when the period for his departure from Edinburgh was approaching, "to stand again in the pulpit, and look forward with great eagerness to coming to London on that account. My views have become far more evangelical since I saw you last; and I am more determined to preach Christ crucified as the only rock of salvation, as my Lord, and my God.' I fear I shall have to struggle with strong prejudices from the suspicion of heterodoxy. I look to God and conscience for my defence; and the testimony of my respected friends will do much."

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On leaving Edinburgh, he had only completed his twenty-first year. His father being at that time Pastor of the congregation in Zion chapel, London, he repaired there, dwelling some little time with his beloved and honoured parent, preaching at various places, and giving promise of his future eminence.

About this time, a vacancy having occurred in the Sunday-school at Macclesfield, raised by the exertions of the late Mr. John Whittaker, Dr. Collyer, having been consulted respecting a successor to the former Incumbent, mentioned Mr. M‘All. Overtures were made to him on the