excuses for non-attendance, did attend more regularly; and a third has found públic catechizing to be a more beneficial inducement to attendance at church than an afternoon discourse. Not one word, however, except with regard to the inadequacy of funds for supporting a clergyman to perform two duties in many churches, is said in vindication of a custom, extensively prevailing in villages, of the second service being unaccompanied by a sermon; and I cannot believe that the prevalence of this custom is generally attributable to the lukewarmness of those who have the spiritual charge of such parishes. In support of this conviction, I will venture to state the result of my own experience in this matter. When I heard that there was no afternoon sermon in the church, to which I was about to be ordained, the first idea that occurred to me was to introduce one, but I soon discovered that the composition of one discourse in the week was as much as I could accomplish compatibly with a requisite attention to other ministerial avocations. Nor do I, after the experience of above six years, see any reason to regret my having let the afternoon service remain as I found it. I am very doubtful whether a second sermon would bring a larger number of individuals to church in the course of both services, and whether the aggregate benefit to my flock would be greater from two sermons than from one. As it is, there are generally more persons at church in the morning than can be accommodated with seats, and the single sermon is perhaps listened to with "more earnest heed," than it would be if there were two. The afternoon prayers likewise are very well attended. I cannot call to mind half-a-dozen of my congregation who forsake them for the preaching of the meeting-house; and, with the exception of those whom distance precludes from a second attendance at the house of God, I think that there are very few individuals absent whom an additional sermon would allure to public worship. Considering the disposition which unhappily prevails among so many to undervalue the benefit of united devotion, there is also this positive advantage in having our churches appropriated, at one part of the Sabbath, to this purpose solely, viz.-that it palpably reminds men, that the Sanctuary is not merely a place for religious instruction, (valuable as is that means of grace,) but that it is emphatically a house of prayer.'

Sept. 20th, 1832.

I am, Sir,

Your humble servant,

A VILLAGE CURATE.

NOTICES AND REVIEWS.

Modern Divines of Geneva.

Second Series. Edited by the Rev. J. S. Fons and the Rev. R. Cattermole. London: Treuttel and Wurtz. pp. 319. THE Editors inform us that this volume, like the former, was undertaken to rescue the Church of Geneva from unmerited imputations as to its orthodoxy, as well as to present a specimen of the powers of its clergy to the world. It must be allowed that M. Cheneviere distinctly recognises the doctrine of the atonement, but although there may be nothing in the other sermons on which any one could found an accusation, there does not seem to be any thing by

* Of course I do not wish these observations to be understood as having any reference to churches where two sermons on the Sunday are customary. In such cases there are frequently two clergymen, the population is generally large, and the deficiency of a second sermon would be severely felt. In large towns the clergyman has not the same opportunities of being serviceable to his flock by personal intercourse with them as the pastor of a village has, and therefore, in the former instance, public exhortation becomes more requisite,

which it could be very successfully rebutted, especially when one knows the language which the Rationalists permit themselves to use without attaching to it the same meaning as the orthodox. There is some pleasing writing, some good sense, and some very reasonable and, undoubtedly, very natural complaints of the fanatical and arrogant spirit which has shewn itself in some ministers of the church of Geneva; but there appears also in this volume a want of any cordial love of the great truths of the Christian system, and a very suspicious silence about them.

The Christian Schoolmaster, or Conversations on Various Subjects between a Village Schoolmaster and his Neighbours. By the Rev. Samuel Hobson, LL.B. Norwich. London: Seeley and Co.

THESE Conversations are on the sabbath, on tithes, on the errors of the church of Rome, the use and abuse of private judgment, and on separation from the church.

With the exception of the dialogue on that very difficult question, the use and abuse of private judgment, where the question is not placed on the grounds which appear (to the reviewer at least) to be the right ones, these dialogues are extremely good, and very likely to do service by the plainness of their language and the good sense of the arguments.

"

Letters to a Young Naturalist on the Study of Nature and Natural Theology. By J. L. Drummond, M.D., &c. &c. London: Longman & Co. 1831. "SCIENCE in union with natural religion," says Dr. Drummond, (p. 137,) "is the pursuit best of all calculated to make our time pass happily, and the world we inhabit seem a paradise." To make the world we inhabit seem a paradise, does not appear to be the most desirable thing in the world to every body, though it may to Dr. Drummond. Too many consider it as a paradise, without either science or natural religion; and where its troubles press as heavily as they are perpetually doing, science and natural religion will do little or nothing to cure them. Dr. Drummond has not courage enough to say straightforwardly that Christianity is either contemptible or mischievous. But wanting the courage, he has the inclination; and accordingly in the midst of these letters about insects and plants, he thinks it necessary to impress on his correspondent's mind (p. 171) a conviction that it has the undoubted privilege of thinking for itself, of investigating the truth of opinions, and rejecting what it cannot but know to be false, no matter by what authority it may be enjoined." With this design, he assures his friend, (p. 168,) that "whenever we imagine things to take place contrary to the laws of nature, we are sure to be getting deep in error," and to illustrate this, he reminds him of the slavery in which he would have lived, had he been born a Mahometan-in which case he would have been taught from his earlier years, that eternal suffering would have been his lot after death, if he did not believe the truth of the Koran, and the first words he would have been taught to read or commit to memory would have related to doctrines taken from that book (p. 169.) "With the constant repetition of these," (the prayers and ceremonies of the Mahometan Church) "with the means of temporal advantage which the zeal or affected zeal for them is calculated to afford, and with the many other advantageous et ceteras which zeal secures in Mahometan as well as in too many other countries, it would not be easy for you to see the real truth. Indeed you would shudder, or feel the highest indignation at the book or creed of your early initiation being hinted at as containing anything but the truth, &c. &c." (p. 169.) "Had you been born and bred a Turk, such you would have expected as the reward of your faith [Dr. D.'s italics] in the Koran, and of the zeal displayed in your exertions for its propagation" (p. 170.) All this is too clear and intelligible

to be mistaken. And it is quite as mean and cowardly as it is meant to be mischievous. One may respect the open and bold assertion of opinions, however erroneous, when they are sincerely held; but any feeling rather than respect must be entertained for the person who has not courage to avow his opinions because he fears the consequences, and yet does what he can to insinuate the mischief in a covert way. It is not worth while to pursue this matter farther. There are no indications of power about Dr. Drummond which can make any attack on Christianity from him formidable. It is only right to advertise parents who might naturally be led to place a book on such a subject as this, with good engravings too, in the hands of the young, what they may expect there. As to all Dr. Drummond's declarations of the wonderful moral effects to be produced by natural religion alone, it is enough to say that proof is wanting. No such proof is afforded by Dr. Drummond or by his work. When we find a man insinuating that religion is professed from mere interest, when we find him declaring that a number of the Established Clergy believed in Johanna Southcote, when we find him unhesitatingly guilty of such monstrous falsehood as the assertion that the revenues of the church are 12 millions per annum, when we find this and twenty things more of the same sort against the professors and ministers of religion, scattered through a volume quite unconnected by its subjects with such matters, we see at once that natural religion does not necessarily eradicate malice and uncharitableness, and a love of slander; and when we find the same person insinuating what he will not openly avow, we see that it does not necessarily teach men patiently to suffer for the truth's sake. Of Dr. D.'s good sense one or two proofs will be sufficient. He tells us (p. 103) that the love of nature is almost always crushed, as things are, by a bad education! He wishes a museum and lecture room were established in every village (p. 319); and informs us (p. 326) that a church steeple sometimes costs enough to found an university. When a man persuades himself that education is so bad that there is hardly any love of nature in the world, and that the world is still so blind that it generally receives any imposture or superstition, but has no love for science, and that church steeples are so dreadfully dear, one can really hardly be angry with him any longer. One sees his weakness; and the sort of liberal cant into which he has fallen is only one very natural result of confined views and limited understanding.

A Sermon preached at Ashby-de-la-Zouch, on the death of the Rev. R. B. Radcliffe, Vicar. By the Rev. J. Chandler, Curate. Ashby: 1832.

THIS is a very beautiful and affecting account of a Christian Minister labouring beyond his strength, and under dreadful illness, in the service of his people; and of that people acknowledging those services by warm affection in his life, and deep lamentation for his death.

Twenty Parochial Sermons. By the Rev. C. Girdlestone. Second Series. Oxford: 1832.

MR. GIRDLESTONE has selected such of his sermons as seemed to him best calculated for family reading, and printed them in this volume. They are entitled to quite the same commendation as the former volume. (See B. M., vol. i., p. 480). The subjects, and the manner of treating them, are anything but common-place. Both are highly calculated to gain and fix attention. The doctrine is truly scriptural, and is enforced with the greatest earnestness and affection. Mr. Girdlestone has also just published a Sermon on the duty of visiting the sick, preached during the prevalence of Cholera in his parish. It is a truly Christian discourse. It sets his character in a high light, and

the account which he gives of the Christian conduct of his parishioners, in attending the sick without fear, is a delightful testimony to them.*

A Sermon, preached at the Visitation of the Archdeacon of Colchester. By the Rev. W. Sharpe, M.A. London: Rivingtons. 1832.

THIS Sermon vindicates the right of the Christian minister to defend himself and the Church boldly, though temperately; and points out the line which he should take. It is excellent as a piece of composition, just, eloquent, highprincipled, and in every way worthy of its invaluable author.

Sermons on Sunday Evenings; by the Rev. E. Wilson, Rector of Topcroft. London: Longmans. 1832.

THESE are plain and earnest sermons, a great many of which might be read in families to great advantage, and would do Mr. Wilson great credit both in matter and manner. There are some, however, which require revision very much. There are strange expressions, such as (p. 28) "The slightest breath of his displeasure, more hot than flames of sulphur;" and there is a tendency to use lax and figurative expressions on deep and difficult subjects, where the greatest preciseness and simplicity of language are desirable, as, for example, in sermon 11, on the sinfulness of human nature. We believe that we should fully coincide with Mr. Wilson in opinion, but there are expressions from which they who hold that human nature is a mass of corruption, and they who hold that, although it still possesses many estimable qualities, it is still too corrupt and too weak to do any thing effectual to its salvation, might each claim him for their own.

A Letter to the Right Hon. Sir R. Peel, on the present Condition and Prospects of the Established Church. By M. A. London: Roake and Varty. 1832. THIS is a very sensible pamphlet, written with a good deal of spirit, and exposing very many of the delusive arguments brought against the Church by the Radical press. It may be safely recommended to general perusal.

Narrative of the Conversion (by the instrumentality of two Ladies) of James Cook, the Murderer of Mr. Paas. By Mrs. Lachlan. London: Simpkin and Marshall. 1832.

HAVE neither Mrs. Lachlan, nor the two unhappy ladies here mentioned, any father, brother, or friend, to prevent them from libelling Christianity by such a book, and to save them from such an exposure of themselves, such an indecent and unfeminine exhibition of their private journals and prayers? Of the book it is better to say as little as possible. It presents one of the most disgusting instances on record of the dreadful error which induces fanatics to impress a miserable criminal with the belief that he is in one instant made a perfect saint from an abandoned sinner. On the Friday, these two ladies found Cook hardened and scoffing. On the Monday they do not hesitate to call him a "most interesting child of God," and to assert that "Christ shines in every look and every word"!! Indeed, the language is throughout so awfully impious and blasphemous on this topic, that it is impossible to quote any more of it. This, too, is mixt up with such nauseous accounts of the "sweet expression" of Cook's face, and his interesting and handsome appearance of the present of cambric handkerchiefs made to him by the ladies of their anxiety to hear him sing-and of his heavenly smile just before the drop fell,that it is difficult to tell whether horror or disgust prevails in looking at this

May we ask by what authority Mr. Girdlestone appointed a fast-day in his parish, and whether it is advisable for individuals to attempt what even the proper authority cannot enforce?

shameful book. It is quite certain that no one could afford the scoffer and the infidel a better opportunity of presenting Christianity in an odious and disgusting point of view, than these unhappy ladies have done. As to the main point involved in the book-viz. the persuading a criminal in three days that he need not have a fear or doubt, the bringing him to a condition in which he tells you that he is quite sure of his salvation,-it is quite needless to say a word here. On these ladies' interference, again, nothing can be required, when Mrs. Lachlan justifies it on the ground that some clergymen go out hunting! Reasoning would, of course, be thrown away on such people. The real truth is, that, if they are sane, they are not Christians, and that this could be proved by fifty places in this book. Take a single instance :-the two ladies tell us that they went to Dr. Fancourt (the chaplain of the gaol) to defy him, and to tell him that they defied him, and that they would see Cook, whether he liked it or not. They abuse Dr. F. in the most improper terms, accuse him of total want of Christianity, irritability, &c. &c.; they repeat every word he said; and as even they are not so insane as not to feel that he did not say one word unbecoming his calling, they refer for proof of his fury to his looks! And then, having proceeded to assert that Dr. F. is wholly unregenerate, one of these ladies (!) adds, that even at the eleventh hour there is hope, and that it is possible he may yet obtain a brighter crown in heaventhan herself! (p. 186.) How far they who can hold such language and entertain such feelings are from understanding the first principles of the gospel, it is needless to observe. But one is tired of speaking of such people and such a book.

Historical and Antiquarian Notices of Crosby Hall, London. By E. J. Carlos. London: Nichols and Son. 1832.

Ir is a matter of great satisfaction to see public attention directed to the preservation and restoration of ancient buildings, a point to which such shameful inattention has been shown for many years. Crosby Hall is probably the oldest building in London, having been erected before 1475, and being very remarkable for its beauty as well as its antiquity. Yet, for a series of years it has been allowed to be a packer's warehouse. A very large part of the splendid mansion of which it was a part has been utterly destroyed, and much of its ornamental parts, interesting for their antiquity as well as beauty, has been carried off within these few years. A Committee is now formed for restoring this ancient building as far as possible. Mr. Carlos is a member of it, and we beg to recommend both his book (which is very interesting and curious) and the object which he seeks to promote to the attention of the public.

A Dictionary of the Architecture and Archæology of the Middle Ages, including the Words used by Old and Modern Authors in treating of architectural and other Antiquities; and illustrated by numerous Engravings (by J. Le Keux). of all the members and varieties of Christian Architecture. By John Britton. London. (Two Parts published.) 1830 and 1831.

We need not say a word to shew the great importance and usefulness of this work, which is so extremely wanted. It could not be in such good hands as Mr. Britton's. The two first numbers are very ably done; the engravings are (like all from Le Keux) exquisite; and the price is very low. We have only to say to Mr. Britton, make haste and let us have the rest as soon as possible.

The Bath and Bristol Magazine and Western Miscellany, 4 Nos. Bath: 1832. THIS work excludes politics and religious controversy, and is intended as a receptacle for the literary, moral and religious, essays of the inhabitants of Bath and Bristol, and for biographies of remarkable persons connected with them, as well as for the collection of local information. It is very well con