rently contradictory, and to explain the formation and organization of matter, without reference to the being, existence, and power of God, they resort to the most absurd arguments, and endeavour to blind themselves and their readers by theories which have no foundation, and by inferences which cannot be fairly drawn from the facts assumed. It is against the pride of their reason to submit to the dictates of revelation, or to look at nature through the glass which God himself has furnished. The doctrines of Christianity are too humbling, and they too clearly unfold the nature of God's work in the universe, for learned men to think of them when attempting to investigate the material world. The Bible overthrows their beautiful theories and finely constructed systems, and, therefore, they are opposed to the Bible. Their conduct is about as rational as that of a man who should attempt to learn a language by discarding grammars, lexicons, and living teachers, and having recourse to the alphabet only. So it is with these men of science-they look at nature without reference to the revelation of God; they behold disorder, and attempt to reconcile and reduce it to harmony, without investigating the cause which gave rise to it, and thus they involve themselves in difficulties, and blind their own understandings against the reception of the truth. Had they resorted to the Bible first, there they would have learnt the "reason of things," and been taught to understand that all which now appears, was the offspring of the power of God, and formed by his deliberate wisdom. For, as our author justly observes

"Learned society and literary habits are often the friends of presumptuous errors, and act a plausible but treacherous part in their influence on principles. But the christian gentleman is in no danger from these distracting tendencies; his security lies no less in the subordination of his faculties than in his right estimate of things without. Where the values of objects are computed in their relation to eternity, and the interests of the soul stand in their due priority, there is neither contradiction nor vacilation in the movements within, and the powers of the intellect are sustained in an equable progression. There is a silliness characteristic of the wisest in their generation where the religious mind is wanting; an interest in trifles, a mean standard of worth, and a littleness of pursuit. Sound religion, by engaging the whole mind on the

side of truth, adjusts these discordancies; there is in it a rectifying influence, that puts the capacities on a right poise and position all for effective operations.

"There is in evangelical religion an expansive principle, that seems to spread out the soul and enlarge its border. Learning, in the service of religion is essentially liberal. What charter is so complete as that which opens to the capacities a celestial range-a range commensurate with man in the most extended relations of his being. Unsanctified science loses itself in a labyrinth of second causes, fritters down knowledge into vain disputations, and involves itself in the folds of circular reasoning; but the learning of the devout christian always looks to an end and a consummation. He sees God expressed in all his works; and where mystery stops his progress, he turns to the great magazine of original power; the so tary source to which all mysteries are traceable, wherein the solution of all problems resides, and all the conflicting realities are at peace.

"It is further the privilege of the christian mind that all its learning issues in selfknowledge, in that knowledge which lights the way to the inmost area of the bosom, here the spirit of truth carries on its controversy with our inherent unfaithfulness, and the victory of prayer is achieved. As the christian advances in his intellectual progress, he grows in inward and outward grace, and his deportment attests the alliance of interior peace with exterior composure; all is harmony, proportion, and order; the composition of the man is complete, according to the measure of his capacities.

"Life is replete with examples of the dilating influence of religion on the powers of the understanding. The experience of

every observing man attests this interesting truth. The pious mind perceives in it the traces of a holy dispensation; and that in this, as in every other providential appointment, Wisdom is justified of all her children.' It is, in fact, the only effectual ripener of the understanding; other stimulants may produce precocity or exuberance: but that which bestows the mellow softening of mature grace, which unfolds the principle of vital growth, which makes progress proficiency, acquisition gain, and knowledge wisdom, is religion-sound, saving, authentic religion, the religion of Christianity, as it stands evangelically recorded. p. 80.

Of the truth of these positions no one can doubt; and our author, in the after parts of the volume, endeavours to prove their accuracy by contrasting the characters of the celebrated men who lived during the reign of George III. Several of these he has drawn with a masterly pencil; and, while bringing out the

broader shades of character, he has not forgotten the more minute and delicate tints, which give such truth and delicacy to the portrait. That of Fox, in particular, is drawn with much discrimination. The powers of his great mind are forcibly depicted, and the general bearing of his character finely developed. The characters of Chatham, Burke, Sheridan, Pitt, Kirk White, and others equally eminent, are displayed, and those who were remarkable for their genius and religion, afford ample materials for powerful contrasts with other men of great and commanding powers of intellect, who have been destitute of the vital principles of Christianity.

We were much pleased with his delineation of the character of Lord Byron, and glad to find that there is some one who has the boldness to speak the truth with regard to that great, but malignant genius. Other critics have found fault with our author, and abused him for the mode in which he has spoken of Byron, but we are conscientiously bound to say, that we approve of his remarks, and think that they are even within the bounds of sober truth. It is full time that the robe which has been thrown over the failings of men of genius, should be taken away, and that they should be judged by the same moral standard as other men. None can be more sincerely attached to men of talent than we are; nor can any feel more deeply the mischief their errors are likely to produce. We shall, therefore, on all occasions speak well of those who ally themselves and their genius on the side of truth; but, at the same time, endeavour to hold up to scorn the man who prostitutes his talents to base and unholy purposes.

The following is our author's character of Byron,

"Is another instance required? Look at that void and dreary space, so recently filled by the greatest genius of these latter times: see the print of his unholy tread, where every noxious plant still grows in rank luxuriance. Of what was he not capable, if religion had guided his efforts and inspired his song? Who can estimate the amount of injury done by him to mind and its treasures?—the waste committed upon the fairest domains of imagination, by his abuse of his great capacities? In him the clearest moral perceptions, the control of all that belongs to the bright ideal world of poetic invention and combination, a magnificent store of language, pathos, and sentiment, were all dissipated, intercepted, disgraced, and spoiled by a heartless principle of impiety and an atheistical buf

foonery of manner. That the infidel puts a cheat upon his own understanding and starves his genius by refusing the bread of life, is nowhere better exemplified than in the poems of the writer here alluded to. Whatever idol claims the honour of the sacrifice, a more costly homage was never offered at any shrine of prostitute worship. That intelligence which stood upon a level with the most glittering elevations of human character, surrendered itself to the trammels of a vicious vulgarity.

"Good sense and good taste sicken at the repetition of apologies for sin in the disguise of sentiment, sensuality without relief wearies even the sensual. It may be reasonably doubted, whether moral pollution, by whatever power of song it may be celebrated, can confer immortality, or even rescue poetry from the putrifying neglect by which the muse is revenged upon those who abuse her gifts. The pervertion of natural feeling, the perpetual stench of the stye of Epicurus; infidel banter for ever withering the fairest forms of virtue and holiness; beauty and bravery, in the constant uniform of lust and cruelty, are surfeiting things even to the lewdest ear when novelty has ceased to recommend them. In a few more years, men, women, and children will grow tired of a mannerest in versifying, who in contempt of his own capabilities has been pleased to luxuriate in a slovenly laxity of composition, and a reprobate rhyming facility, adopted as a suitable vehicle for jests upon the marriage tie, and the profane treatment of truths unutterably solemn; for exhibiting lust as a harmless recreation, and the world as a wilderness intended only for the wide and predatory range of the passions.

But we must close our notice of this book, and we do so, earnestly recommending it to the study of those for whose use it is especially designed. There is one subject, and one subject only, in which we differ with the author, and that is on the perpetuity of the Sabbath. Although fully convinced of the absolute necessity of setting apart one day in seven, we yet remain unconvinced by the author's reasonings on this subject, but as we see no good that can possibly accrue from agitating the question, we shall not venture to dispute his positions.

ORIGIN OF ANCIENT THEOLOGY.-The most ancient theology, says Plutarch, both of the Greeks and Barbarians, was natural philosophy involved in fables, that figuratively and mystically unveiled the truth to the learned. as appears from the Poems of Orpheus, the Egyptian rites, and Phrygian traditions.

1. On the prosperity of Christian Churches, and the revival of Religion. Three Sermons. By J. FLETCHER A.M. London, Westley and Davis. 1829. pp. 123. Price 1s. 6d. 2. AN ADDRESS to Chrittians on the propriety of Keligious Fasts. By JAMES HARGREAVES. London. Wightman & Cramp. 1828. pp. 67. Price is.

3. THE MEANS OF A RELIGIOUS REVIVAL. A Sermon. By JOHN HOWARD HINTON, M.A. London. Holdsworth and Ball. 1829. pp. 84. Price 1s.

WE have classed these three very excellent and well-timed publications together, because they relate to one subject, and because our limits prevent us from giving a separate notice of each. They are all excellent, and, at the present time, deserve a serious perusal by every christian. The sentiments contained in them are such as must find an echo in every heart, in which the love of God is implanted.There are many solemn and pungent enquiries throughout the sermons and address calculated to stir up the mind of the Christian, and excite him to more active exertion. The discourses of Mr. Fletcher bear all the distinguishing marks of his highly cultivated and spiritual mind, while they afford much matter for serious thought and reflection. They were preached to his own congregation on the three first Sabbaths in the year; and, as we have heard, produced a sensible, and we trust, will prove a lasting impression. He considers the indications of spiritual prosperity in a Christian church, the influence of such prosperity in promoting the conversion of sinners to God, and the scriptural means of effecting such a revival of religion. Under each of these heads the subject of revivals is all along spoken of, and the great fact inculcated that a general revival is made up of individual interests. He is anxious to impress upon each of his hearers and readers, the indispensable necessity of personal religion, and attempts to shew that, without which, no revival can ever take place, This is a fact too often forgotten. Men look for effects without ascertaining the cause which is to produce them. Each one feels himself at liberty to think that it is his neighbours or his friends that need the influence of the Holy Spirit, and thus the great work is impeded.

"Oh! for that warning voice which he who saw The Apocalypse heard cry in heaven!" that we might reach the conscience and alarm every converted and unconverted

soul; that we might arouse them from their lethargic slumbers to a life of holy activity, and unabated zeal for the honour of God, and the conversion of those around them; that we might infuse into the church collectively, and into each individual such a deep and awful sense of the responsibilities under which they labour as to induce a more than apostolic devotedness to the duties of the christian life.

The Address, by Mr. Hargreaves, is a judicious attempt to recommend the duty of fasting a duty which is too much neglected by the dissenters of the present day. In order to avoid the superstitious observance of certain days, and the penances of the church of Rome, we have run into the opposite extreme, and neglected a duty which is clearly enjoined in the scriptures. Mr. Hargreaves explains what he understands by fastingendeavours to prove its necessity from the examples recorded in the Old, and from the precepts of the New Testament. He then explains the motives which urge to the performance of this duty; and, lastly, shews how they are beneficial to the Christian and acceptable to God. As the day is approaching which is to be celebrated as a fast by the Independent churches in and about London, we think we cannot do better than extract the following observations from Mr. Hargreaves' Address.

"Let us, however, recollect, that fasting and prayer, as bodily service, though ever so rigorously observed, will be unacceptable to the Lord, if not accompanied with suitable feelings and exercises of heart. We must not only rest from labour, abstain from our usual food, attend upon public worship, and spend much time in our devotions at homebut we must turn from, and set ourselves against, every sin, especially against our own sin. We must lay aside every weight, and the sin which doth so easily beset us.

There is no greater folly imaginable, than to nourish and strengthen the enemy against which we are contending. We fast to subdue sin, we must therefore crucify it, and mortify the deeds of the body. The observation of days of fasting and prayer, without correspondent hatred to sin, in all its forms and branches, and suitable reformation in heart and life, is but the hanging down of the head, for the day, like a bulrush. It were better to be of no religion at all, than to divide our lives between God and the world, and our service between God and Baal, and our attendance between God and Mammon or to embrace religion no further than religion turns to our worldly advantage. Our fasting will not be approved of by the

us.

If we do not forgive and love our enemies, we do not resemble Christ, who said,

Father, forgive them, they know not what they do," nor will he own us, and crown us on that day when he maketh up his jewels." pp. 49-51.

"If we attach undue importance to a fastif we attend to it for its own sake, and rest in it as an end-if we undertake it on improper grounds, and for purposes it was never designed to answer: if more was attempted than ever was recommended, and rules and measures of austerity observed, which God has neither prescribed nor approved-it is nothing but superstition. Ifthe mere act of fasting and attending to the externals of worship be more regarded than the rending of the heart, and the subduing of sin, God will not accept our services, he will not hear our prayers, he will hide his eyes from us, and it will be iniquity, even the solemn meeting. The true fast is this: Do nothing wickedly in thy life, but serve God with a pure mind, and keep his commandments, and walk according to his precepts, nor suffer any wicked desires to enter into thy mind but trust in the Lord, and if thou doest these things, and fearest him, and abstainest from every evil work, thou shalt live unto God. If thou shalt do this thou shalt perfect a great fast, and an acceptable one to the Lord. pp. 52-53.

which animated the preacher. It is a faithful and an affectionate pastoral address, affording, at once, a fine specimen of the dignity and importance of the christian ministry, and of the humility which should ever pervade all who sustain the ministerial office. We regret that we cannot afford room for several extracts we had marked; but as we have in hand an excellent sermon, by the Rev. Mr. Leifchild, on Revivals of Religion, which will appear in a subsequent number, we trust that will afford our readers more profit than isolated passages from the works before us, however appropriate they might be for the present occasion.

CORONATION OF THE FRENCH KINGS.

"UNTIL Pepin, the inauguration of the Kings of France had been only a pure civil ceremony. The prince elevated on a great shield, received the homage of his army, and was thus invested with all the authority of his forefathers. Pepin, in order to render the commencement of his reign more dignified in the eyes of his subjects, made it a matter of religion, and transferred to the French a custom which existed only among the Jews. Having been first consecrated by Boniface, bishop of Mayenne, who was then so celebrated for his sanctity, he procured the ceremony to be repeated by Pope Stephen III. who came to implore his protection against the Lombards. The pontiff who also crowned Pepin's sons did not fail to call them, as well as their father, the anointed of the Lord. He caused an entire confusion of ideas; and by applying the principles of a government wholly divine, and the secret springs of which were so many miracles, to that of France, which God had left to the natural law, the law common to all men, he compared the dignity of Pepin to the royalty of David, which was a species of priesthood, and which the Jews could not resist without committing sacrilege. The French had freely elected Pepin ; and though no prophet from God had ordered them to do so, yet the pontiff told them, that the prince held his crown from God alone, through the intercession of St. Peter and St. Paul, and even menaced them with the censures of the church if ever they deviated from that fidelity and obedience which they owed to Pepin and his posterity.”—Mably's Observations on the History of France.

JESUS.

(For the Christian Recorder.)

BREAK, break your silence heavenly choirs,
And through your countless throng
Pass on the theme-let wonder fire

And urge the bursting song.
Strike every golden harp, and tell
In loudest, sweetest strains,
How he who spoiled the pow'rs of hell
Th' 'eternal conquer'r reigns.

Haste from your thrones, ye peers of light,
Prostrate your homage pay,
Bring, bring, your crowns, effulgent bright,
And at his footstool lay.
Ye who excel in strenth, employ
Your powers to join his praise;
Fill the wide realm of untold joy,
With new and rapt'rous lays.

Sing-if the vast, the wond'rous theme
Your minds can grasp, can bear
The beam of the eternal beam,
A body stoops to bear.

His dazling glory-heav'n's sole light,
He veils in fragile clay;
Descends to earth-amasing sight!
The Being of a day.

Down, down to earth the tidings bear,

Too big for heav'n to hold;

See him the thorny chaplet bear,
By prophets long foretold.

A man of sorrow,-hark! he groans,
The rebel ingrate race;

Hear it ye heav'ns!-their God disown,
Spit on, and smite his face.

Meek, he receives the insult, the scorn,

The rabble throng impose,

And like the harmless victim shorn,

His tongue no murmuring knows.
Patient the Roman's knotty scourge,
His wreathing body bears;
Malice prepense his sufferings urge,
His sacred person tears.
High on the cross, and lifted up,
Nature's supporter sinks;
Resign'd be takes the mingled cup,
And all its bitter drinks.
Trembling and horror seize his soul,

He faints beneath the load;
O'er him the fiery billows roll,

The vengeance of a God.

Retire thou sun, in darkness hide

Thy world reviving light;
Nor witness 'bove all scenes beside,
The soul appalling sight.

Creation's Maker!-He who holds

The keys of life and death; Redemption's wondrous plan unfolds, For sin resigns his breath.

But see the mighty one comes forth,

The conquer'r leaves the tomb, His blood has quench'd the fiery breath, Revers'd the sinners doom.

Mercy and truth together meet,

To welcome sinners home,
And Jesus tands with smiles to greet
The weary souls that come.
Break forth the universal song

Of praise, high choral praise;
Ye seraph's, your full notes prolong,
And still your anthems raise.
Ye saints, who range the golden plains,
Ye pilgrims here below

Unite the song,-Let your soft strains For ever-ever flow.

JOHN YOUNG.

LINES WRITTEN ON A STORMY SABBATH

MORNING.

And who shall fear a sabbath storm? Though winds blow sharp and clouds deform A widely chequered sky—

Its winds are managed by that hand, Which heaved the mountains, spread the land,

And teaches every storm to spare
The heavenward path of faith and prayer,
And Christian constancy.

Its darksome face but frowns a zest
On that communion of the blest,
Which still endears our holy rest;
And days of a stormy opening have shed
The sweetest of sun beams on Pity's head.
T. C.

INSTINCT OF LIONS.-The author of the "Economy of Nature," gives a wonderful proof of the instinct of lions. In those arid tracks, where rivers and fountains are denied, the lion lives in a perpetual fever. There the pelican makes her nest; and in order to cool her young ones, and accustom them to an element they are afterwards to be conversant in, brings from afar, in her great gular pouch, sufficient water to fill the nest. The lion, and other wild beasts, approach and quench their thirst; yet never injure the unfledged birds, as if conscious that their destruction would immediately put an end to those grateful supplies.