the sixteenth had closed. Not only the language leads us towards this conclusion, but likewise the sentiments, both those which are expressed, and those which are absent. The language is the vigorous, racy English of that day. Under James it became more fanciful. There is no affectation in the poetry, scarcely any imagination; and yet poetry it is, the poetry of strongly-moved thought, and of such feeling as the thoughts were likely to excite. The two great subjects are, the confession of sin, and the desire of mercy only through Jesus Christ. Conscience speaks throughout, asking for pardon, and the peace which the bestowment of pardon occasions. The volumes

published by the Parker Society, for instance, are mostly doctrinal and controversial. This arose almost unavoidably from such circumstances as were theirs. It is refreshing to have, by such a volume as this, a view of the state of thought and feeling among those whom, by way of distinction, we may call the hearers of the evangelical Preachers whose writings we possess. Among these, without any of the details of systematic theology, there was evidently a deep conviction of sinfulness and guilt, and a strong sense of the need of forgiveness for quietness of conscience. A somewhat later age would, we think, have had more references to the work of the Holy Spirit, in pacifying the conscience. Here, the substance is," Forgive the sins of which my conscience is afraid, that I may be at rest. "Pardon and quietness are invariably associated. It is asked for, not so much as an act of God himself, but as a gift to be bestowed by him, and received by man. We are glad to see, however, that Reformation doctrine was preached in order to its proper end,-to turn men personally to God, and to bring them to seek and to receive redemption in the blood of Christ, the forgiveness of sins; and that, in point of fact, this object was secured. We see in history, for the most part, public ecclesiastical movements. Writing the history of the church of Christ in England, Isaac and Joseph Milner would have made large use of such a volume as this. It is full of incipient Methodism. We say this seriously and deliberately. It refers to doctrine, indeed; but to doctrine for the sake of experience. Its language shows the writer to have been well acquainted with the workings of the mind awakened by the law, and directed and encouraged by the Gospel. The pieces, mostly in the form of the fourteen-line sonnet, belong to the better class of such productions.

They are not like the poetry of the present day; but they show that the writer was so essentially a poet, that, in whatever age he had lived, he would have been one of the poets of that age. Had he lived now, he would have been one of the present-day poets. In the first composition there is, we think, plain evidence either that the writer had seen Milton's productions,or Milton his. The lattersupposition, however, is out of the question. Such a period would be unquestionably far later than that in which he must have written. Our readers will have read that beautiful sonnet by Milton, addressed, "To a Virtuous Young Lady." We will afford them the opportunity of comparing it with the one to which we are now referring, by placing the latter in our poetical department. We think they will not then regard our opinion as fanciful. In the mean time, a few lines of each may be quoted, as it is in them that the resemblance is most to be seen. In the other lines, it is chiefly similarity as to general spirit: here, it is both in spirit and language. If it be a merely casual coincidence, it is a very remarkable one, and the more so, for not being a close imitation. Milton says:

Thy care is fixed, and zealously attends
To fill thy odorous lamp with deeds of light,
And hope that reaps not shame. Therefore, be
sure,

Thou, when the Bridegroom with his feastful friends

Passes to bliss at the mid hour of night,
Hast gain'd thy entrance, virgin bright and pure.

No. 1, in this volume,—

Up, sluggish soule, awake, slumber no more,
This is no time to sleepe in sin secure ;
If once the Bridegroom passe and shutte the dore,
No entrance will be gain'd, thou maist be sure.

Watch, and attend: what is a little toile
To gaine thee entrance to the joies aboue?
So shalt thou enter with him into rest,
And at his heavenlie table sit and feast.

It will be remembered, that in the parable of the ten virgins, in Matthew xxv., to which both writers refer, the words enter, feast, attend, gain, and sure, are not found; so that the verbal coincidence is singularly close.

The Jesuit in the Family. A Tale. By Andrew Steinmetz. 12mo., pp. xii, 328. Smith, Elder, and Co.-So much has lately been written on the influence of the Jesuits on society, that we need scarcely raise our warning voice against them. Few of our readers, we hope, are in danger of placing their sons and daughters

under the care and guidance of a class of men who are deservedly held in such almost universal detestation. There is, however, danger of the work before us being admitted into the domestic circle, or denominational library: we, therefore, feel it to be an imperative duty to state, that we think it altogether unfit for the perusal of young people who have been brought up in ignorance of the grossest vices of fashionable life. We exceedingly regret, that a man of education and talent like the author of the "Novitiate," should have employed his energies in describing some of the scenes which certainly disgrace the pages of "The Jesuit in the Family," and which are calculated to foster a disposition, which is, alas! too much prone to wander in search of forbidden pleasures. A word to the wise will, we hope, be sufficient.

The Naturalist's Poetical Companion. With Notes. Selected by the Rev. Edward Wilson, M.A., F.L.S. 12mo., pp. xvi, 416. Hamilton.-A very handsome and pleasing volume, containing some of the most interesting poetical pieces on natural objects extant in our language; accompanied with notes, by way of illustration, from the writings of others, and occasionally from the pen of the compiler. Though the poems are chiefly extracted from modern publications, a few are inserted which are of hoary age; yet the sentiments they contain are truly salutary and good.

Letters on Tractarian Secession to Popery: with Remarks on Mr. Newman's Principles of Development, Dr. Moehler's Symbolism, and the adduced Evidence in favour of the Romish Practice of Mariolatry. By George Stanley Faber, B.D. 16mo. pp. xxxii, 272. W. H. Dalton. This is another, among several truly-valuable and highly-instructive manuals on subjects connected with Tractarianism and Popery which have proceeded from the practical and fertile pen of Mr. Faber. The reason of the excellent author again coming before the public, and writing on a topic on which he is always at home, and always edifying, is mournful and monitory; he says, "A valued friend and connexion of mine, regretting the perversion of a fatherless nephew, a young man at Cambridge, to the vagaries of Tractarianism; and, from his expressed determination, anticipating his yet further, though strictly consistent, perversion to Popery,-inclosed to me a paper which he had received from him, wherein the youth professed to state his reasons for the steps which he meditated.

In the hope of recovering his nephew from his delusion, my friend sent the paper to me, with an earnest request that I would answer it. This I readily did; and my answer, without loss of time, was communicated to the individual in question. He did not attempt to make any reply though, so far as I can judge, a real inquirer after truth ought, either to have confuted my arguments, or, if he found that this could not be accomplished, to have fairly and ingenuously acknow. ledged his error. Simply, perhaps coldly, he conveyed his verbal thanks to me through his uncle; and, with my whole letter unanswered, either by himself or by his prompters, was shortly afterward received into the Romish Church." Mr. Faber's answer is before us, and we recommend its perusal strongly.

The Wicked warned." The Way to Hell." Published as delivered to a Country Congregation. By Joseph Rawlings. 12mo. pp. 34. Bradford, Wilts. -A plain, heart-searching, and practical discourse, and calculated to benefit the congregation to whom it was addressed.

The Forgiveness of Sin, and the Possibility of attaining a Personal Assurance of it. By the Rev. T. East, Birmingham. Foolscap 8vo. pp. 185. Maclehose, Glasgow.-The subject of this volume must be admitted, on all hands, to possess inexpressible importance; but we cannot say that we are satisfied with Mr. East's manner of dealing with it. At the same time, it is but justice to him to state that this arises in no way from any want of ability in the author, or from the absence of earnestness and devotedness from his book. Our respective systems of theology on this subject do not agree; and, therefore, both some of our conclusions, and the reasonings by which we reach them, will also be different. With Mr. East, in his first and shortest chapter, we are in perfect harmony. We think that "the theory of redemption " would be "defective, unless provision " were "made to convey to believers in Christ" -we should say, penitents-“a knowledge that their sins are forgiven;" though we should by no means add, "and that their salvation is absolutely certain." Mr. East, as a Calvinist, here connects the

two. In another part of his work, too,
he says, quoting the verse of a hymn,
"Yes, I to the end shall endure,

As sure as the earnest is given;
More happy, but not more secure,
The glorified spirits in heaven."

A Wesleyan, who, from conviction, can use a very different verse,-

exhibited. Where we differ from Mr. East, we acknowledge his ability, and respect his earnestness. His observations, generally, when disagreeing systems are not concerned, are often important, seldom other than useful. By a Calvinist Editor, the volume would, we believe, be lauded; and, on that principle, deservedly. If we speak of it as extremely defective, we do not mean to say, that we think that Mr. East has not done justice to a subject concerning which we think alike; but that, as the systems respectively assumed greatly differ, so must the conclusions. It is not a work which Wesleyans will read with profit, unless they have changed the opinions which they conscientiously believe to be scriptural.

* Ah! Lord, with trembling I confess, A gracious soul may fall from grace; The salt may lose its seasoning power, And never, never, find it more,❞— will think and speak very differently from Mr. East, believing that an assurance of present forgiveness is one thing, an assurance of final future salvation quite another. The one he believes the other he does not. We confess we were somewhat surprised, when we found-after reading arguments which seemed to us to prove, except in very peculiar and extraordinary cases, the necessity of this knowledgeof forgiveness-statements asserting, as we understand them, generally, its nonnecessity, such as that many enter heaven who lived all their lifetime in bondage to the fear of death. And it will be seen, by the quotation just given of the substance of the contents of the first chapter, that they refer to believers, whose sins, therefore, are already pardoned, inasmuch as we all believe that pardon itself is immediately consequent on the exercise of faith in Christ. We suppose that, as a general fact, they already possess this knowledge. He appears to inquire how they may attain it. In fact, the mode of attainment according to Mr. East, is best described by the word, "inferential," including, of course, the aid of the Spirit in making the inquiries," Have I truly repented?" and, "Have I truly believed?" and the light of the Spirit in arriving at the right conclusion. On these questions, Mr. East has some excellent remarks, considered in reference to penitence and faith; but, still, according to the system we have conscientiously embraced, as believing it to be taught in the Scriptures, his views on the subject of this personal knowledge of forgiveness are very defective. They are substantially the same as those taught by the Editor of the "Christian Witness," in the small Catechism published by him a little while ago. The direct witness of the Spirit is denied, as the ordinary privilege of Christian believers, and represented as consisting in the light of the Spirit, assisting us to arrive at proper conclusions after due investigation. We make these observations not controversially, but only as necessary for that right description of the book, according to our own principles, which our readers expect from us. Did we stand in Mr. East's position, and were we writing for those whose theological system substantially agreed with his, while we spoke of the correctness of his views, as now we speak of their incorrectness, we should likewise have to speak very favourably of the manner in which they were VOL. III.-FOURTH SERIES.

An Estimate of the Human Mind; a Philosophical Inquiry into the legitimate Application and Extent of its leading Faculties, as connected with the Principles and Obligations of the Christian Religion. By John Davies, D.D., Rector of Gateshead, &c. A new Edition, with large Additions. 8vo. pp. xv, 631. John Parker.-Pamphlets and brief essays are now become so common and so popular, that in one of the most able Reviews, (Revue des Deux Mondes, 1846, p. 4, [First Article, ]) published by our neighbours across the Straits of Dover, there is an article devoted to the "History of the Pamphlet." Certainly their numbers and popularity prove the demand for them; and likewise, that they are extensively read. The fact is one of the interesting and instructive phenomena of the present day. We have not so many readers of folios as formerly; but, taking page for page, and man for man, not only are there more readers, even in proportion to the increased population, but more is read. Information has spread more widely than at any former period, and great advantages result from it. But the good is not unmixed. Accustomed to see a subject discussed in a few pages, or, at most, one or two sheets, and then to go on to some other subject, as soon to be passed over, and succeeded by another, and yet another, is there not a danger, a great one, that the habit of attention, fixed, persevering attention, attention which digs deeply, searches to the bottom of a subject, and to every part and side of it, (we want a good word for approfondir,) should be very imperfectly formed, formed by very few; and that thus, though there be more knowing persons, knowledge itself be seldom otherwise than superficial? Some questions are best discussed in a pam

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phlet. The resolution to make a large book, would lead to very great dilution in thought; while, when it is known that there is not much room for saying what is to be said, the endeavour will be to say as much as possible, in as few words as possible. But some subjects absolutely demand large books; and, perhaps, it might be taken as one indication of true mental power, when both pamphlets and brief essays can be read without weakening and dissipating the mind, and producing incapacity for thorough examination of a wider and deeper subject, and when such books as the last supposition would require, hinder not the prosecution of more diversified labours. At all events, many can read pamphlets who cannot read other books; and better read them, than not read at all. Dr. Davies has published a volume which has reminded us, by a well-known law of our nature, of pamphlets, precisely because it is not a pamphlet; and we do not think that he expects that his volume should make much way among mere pamphlet-readers. For these days, the volume, though not folio, might almost be said to be quasi folio. An octavo volume of nearly six hundred and fifty pages, well filled with words, and the flow of words indicating a real flow of thought, so far on one subject, that even apparent diversity is, in fact, unity, from close connexion between all the parts, and the reference of all to one object, necessarily requires the power of discursive, penetrating, and sustained thought. But, whilst this is not a book to be skimmed over, read at railway speed, it is one which the real student on subjects like those which the title-page points out, will read with the best sort of pleasure, and from which he will derive substantial profit. It is not a volume for the tyro. He should have surveyed the field before, so as to know something about it. A statement of the leading points in the table of Contents, will suggest some idea concerning the volume. "Introduction: The Moral Benefits connected with Intellectual Pursuits. Book I.: The Limits of Reason, in the Investigation of Revealed Truth, stated and explained. Two Parts. How far Reason is allowed, and how far not allowed, to proceed. Book II.: An Inquiry into the Nature and Extent of the Faculty of Volition, as connected with Moral Agency and Religious Obligation. Two Parts. How far Man is to be considered as free in his Volitions. Groundless and Erroneous Notions of Human Liberty. Book III.: The Con:

science viewed in connexion with the Sense of Duty, and the Obligations of the Moral Law. Book IV.: The legitimate Use of the Imagination as subservient to the Influence of Religion. Two Parts. The proper, and the Evils of an ill-regulated, Use of the Imagination. Book V.: An Inquiry into the legitimate Use of the Affections. The Evils liable to result from a mistaken and misgoverned Exercise of the Affections in Religion. Conclusion: Supernatural Influence necessary to render the Truths of Christianity efficacious upon the Human Mind and Character." When we add, that these Five Books are distributed, in their several Parts, into fifty-four sections, (besides Introduction and Conclusion,) the reader will perceive how many important subjects are likely to be brought before him. The praise of great ability, close application, and clear statement, no reader, we think, will be at all disposed to withhold, any more than that of general correctness. He is far away from the "Philosophical-Necessity" School; and as far from that wild Pelagianism which asserts such an absolute contingency, as is inconsistent with the Divine Presence. But, of course, our approval is general. Even where the able and judicious reader may think him inconclusive, or mistaken, yet the investigation of his reasonings and statements will be a useful exercise. He who, while he reads another, thinking alorg with him, thinks all the while for himself, will find, that on many points he will think more correctly and vigorously for such mental colloquy with Dr. Davies. We confess ourselves least satisfied with the second part of the last book. On the evils of a mistaken and misgoverned exercise of the affections in religion, provided that it is real mistake, real misgovernment, we would speak as strongly as himself; but sometimes his observations seem directed against the evils which result from those ways of representing their supposed source which are common among writers of a certain theological class, rather than against such mistakes as actually exist. Grant their descriptions to be correct, and they are right. Before such subjects can be understood as they really are, the spiritual blessings of religion must be understood. Writing against enthusiasm, the true "life of God in the soul" may be assailed. Dr. Davies writes, in general, carefully; but we cannot help thinking that he is more at home in questions of mental and moral philosophy, than in evangelical and spiritual privilege and.

blessedness. Guard against true enthusiasm its evils are tremendous. We will not yield to the Doctor in the strength of this conviction. At the same time, the work of "the Holy Ghost, the Lord, and the Life-Giver," must not only be preserved intact, but its personal experience, clear and full, must be described and enforced. Graven images, as well as molten images, are idols, and equally to be thrown to the moles and the bats. Still, we thank Dr. Davies for his volume. To able and judicious readers, it will bring great pleasure, and great profit.

It is one of the few modern books which deserve three readings. First, a rapid one, to catch the general meaning and plan. Second, a slower one, for the distinct apprehension of his meaning. Third, one still slower, in which the writer and the reader accompany each other step by step, in continuous colloquy, and mutually independent thought, for the purpose of agreeing with the writer when he reasons and states correctly, and disagreeing from him when his statements are incorrect, his arguments inconclusive.

AT a Meeting of the United Wesleyan Committees of Privileges and Education, convened to consider the "Minutes of the Committee of Council on Education, in August and December, 1846," and held at the Centenary-Hall, Bishopsgatestreet-Within, March 18th, 1847; the Rev. W. Atherton, President of the Conference, in the chair:

It was moved by the Rev. Samuel Jackson,

Seconded by the Rev. John Scott, and resolved unanimously,

"I. That, in reference to the deeplyimportant question of national education, this Committee cannot depart from the great scriptural and Protestant principles already avowed in the Resolutions passed on two former occasions, namely, in 1839 and 1843; but feels it a duty to re-assert and maintain them: and that, on these and other grounds, this Committee decidedly objects to the present Measure. But as the present aspect of the question is, as to its circumstances, somewhat varied from that under which it was formerly considered, the final and definitive declaration of the reasons to be assigned for this decision shall be subject to exact and mature deliberation at an adjourned Meeting of this United Committee, to be held in this place on Thursday, April 8th, at ten o'clock A. M. And that, in the mean time, an extract from our former Resolutions, embodying a statement of the great principles above mentioned, shall be reprinted, in order to

explain to our friends at large the only grounds on which we are prepared to approve of any scheme of education which is to be supported by national taxation.

"II. That the Parliamentary SubCommittee of each of these United Committees be instructed to prepare the extracts above referred to, and also a draught-statement of the objections against the present Measure, to be submitted to the Committee at its adjourned Meeting.

"III. That the same Sub-Committee be instructed to print and circulate these Resolutions."