claims upon the attention of Christ's serious followers; not only from the extended and often presumptuous violation of it by the laity of all ranks,* but also from the questions which have been raised, or rather re-agitated, by those whose station and attainments tend to give increased currency and authority to the loose notions which are already too prevalent respecting the obligations of the Sabbath. Our author seems deeply impressed with the magnitude of those interests which the observance or the violation of the Lord's-day involves; and has devoted a considerable space to the vindication of its claims. And though his work is practical in its general object, he is unavoidably brought into contact with the controversy respecting the primeval institution of the Sabbath. We do not, however, perceive that he has thrown any new light upon the subject. Indeed, though we fully concur with Mr. Davies in regarding the appropriation of the seventh day to the worship of God as a primeval ordinance, yet we cannot but consider one of his conclusions pushed beyond the legitimate point to which his premises will bear it. He says:

"Now in estimating the object and force of a law, it is a maxim that it should be at least coextensive with its reasons. And if the fact of Jehovah's having rested on the seventh day after the completion of the works of creation be here assigned as the primary and immediate occasion of the sanctification of the Sabbath, it is obvious that the same cause had existed from the beginning of the world, and, therefore, independently of all other evidence, it might have been fairly assumed, that the law had been in force from the beginning. Whatever observance is instituted in commemoration of any particular event, unless there be some overwhelming reason to the contrary, must undoubtedly be considered as dating with the actual occurrence of that event. The conclusion, therefore, unquestionably is, that the law of the Sabbath as delivered on mount Sinai, however binding and immutable in itself, was not that which first established the ordinance."

The "maxim" he lays down is not universal. It would not necessarily follow that a law must be co-existent with an event of which the commemoration is one reason for its observance. The creation is not the sole reason or subject of commemoration assigned. An opponent might contend that the rest from Egyptian servitude was the immediate reason assigned, and that the memory of the creation was adduced as an auxiliary reason. It is too much, therefore, to say that, "independently of all other evidence," his view might be assumed, or that his conclusion resting on such premises is unquestionable. The grand hinge on which the question turns, and to which we think the disputants on either side have not given sufficient attention, is the sense in which those (and in which Moses must have known that those) to whom his history was addressed, would naturally understand the word "sanctified" in Genesis, ii. 3.

This point has been discussed in "Molesworth's Answer to Davison on the Origin and Intent of Primitive Sacrifice," and affords one of the most decisive arguments in favour of the primeval ordinance of the Sabbath. This, however, is a very trivial oversight, and is more than balanced by a variety of sound arguments, and above all by valuable and impressive practical representations of the nature, the duties, and the blessings of this gracious ordinance of God. We have already given to the extracts from the work greater space than our general plan would justify; but the following description of the results of Sabbath-breaking is so just, and exhibits such valuable cautions, that we cannot refuse it admission.

"On a general survey of human impiety and depravity in some of their most noxious and revolting forms, it is impossible not to be aware that a very large pro

Every one must have seen with pleasure Mr. Justice Taunton's excellent observations on this point, in his late address to the grand jury.

+ Page 43, &c. [The theological world owes no inconsiderable obligations to Mr. Molesworth for this work, as does the Church for many other able productions from his ready and vigorous pen.-En.]

portion of these evils takes its immediate rise from the neglect, or the more palpable violation, of the Sabbath. The mode in which the process of depravation is carrying on is as various as the age, the character, and the circumstances of individuals. You may sometimes trace it in the career of one, who commenced his course in iniquity as a boy, let loose from every salutary restraint, creating noisy disturbance in the vicinity of the church, instead of devoutly and solemnly joining in the services which are conducted within its walls, or rambling through the church-yard, seeming to be no unapt resemblance of the wretched beings which met the Saviour as they came out from among the tombs. As you accompany him in his further progress you will find the Sabbath invariably selected as his choice opportunity for carrying into execution every darker purpose of his reprobate and reckless mind. On the morning of that hallowed day, instead of the neatness and cleanliness of attire, which would intimate a readiness to meet his fellow-worshippers in the house of God, and is no unfaithful index to the interior of the mind and character, you will see him issue forth from his dwelling, arrayed in the appropriate insignia of idleness and improvidence, and hastening to some scene of profligate resort, to mingle with companions not deficient in the will or the ability to make him tenfold more a child of hell than themselves; and it is well, if he does not eventually reach the climax of human guilt and ignominy in the perpetration of some deed of dishonesty or violence, which will forfeit his life or his liberty to the outraged dignity of his country's laws; while he avows with his last breath, that the season at which he was first initiated into the mysteries of atrocious crime was no other than the Sabbath-day. You may witness a similar process of degeneracy in the case of a young female, trained up to no better habits by parental wisdom, authority, and example, who spends the former part of the Sabbath in endeavouring to adorn her person, and flaunts away the remaining portion of it in gaudy finery in the most public places of commerce, as if determined to banish to a secure distance every serious and considerate feeling, and bidding fair, unless preserved by a miracle of divine grace, to end her levity in a course of infamy and wretchedness, to which I scarcely dare to allude. You may observe the effects of the leisure and inactivity afforded by the Sabbath institution in many milder forms-in the displays of vanity and show-in the more eager pursuit of pleasure and dissipating amusement-in the thoughtless ramblings of the young during the whole or the greater part of the day-in the journeyings and convivialities of the rich-in the unedifying and often corrupting associations of those of a lower rankand in the general indulgences of this holy day, wherever the design of the ordinance is not duly appreciated and practically acknowledged."

With an experience upon this subject so strongly appealed to by Mr. Davies, let us also compare the following reflections which suggested themselves to the mind of a pious and intelligent traveller, when he witnessed, not the professed contempt, but only half observance of the Sabbath in Catholic countries.

and that on other subjects of his book we cordially agree with him, we gladly avoid those points in which we differ, and in which probably mutual explanations would bring all parties very nearly to the same results, though by a different process. Notwithstanding our dissent from him in these respects, and some objections to occasional passages, in which the ambitious and figurative style of the author renders his meaning somewhat obscure, we regard his treatise as an useful, impressive, and seasonable vindication of ordinances which are built on the authority of Revelation and the practice of the Church; and which largely contribute not only to the glory of God, but to the present advantage and to the eternal happiness of man.

A Letter to a Young Clergyman on the Consistency of his Employments and Amusements with his Character and Office. By an Elder. London: Rivingtons. 1832.

THE Elder's object (p. 15) is "to check that impulse towards innocent amusements which, if indulged without restraint, will pervert the judgment, and bias the inclination more and more into an erroneous course." As no one who reads his sensible observations can accuse him of over-rigidity, we may well entreat the younger clergy to give them serious attention. He says, we think truly, that no general rule can be drawn, i. e. it cannot be said that all this or that large class of occupations and amusements is to be rigorously abstained from by every clergyman, because there are some things entirely innocent in themselves which would be praiseworthy in some clergy, and very indiscreet in others. "The admirable Walker," described by Mr. Wordsworth, for example, was often employed in a manner which was highly praiseworthy in him, but would be as blameable in one whose station and necessity did not compel him so to occupy himself. But it does not follow, because we cannot specify all, and because it would be wrong to lay snares for men's consciences by so doing, that we cannot specify any things which are to be avoided. In compliance with the principles laid down in the address at the outset of the Magazine, no attempt will be here made to trench on the office of the bishops or to presume to give directions to the clergy. But we may refer to the charges of the Bishops of Limerick and London on this point, and remind the clerical reader that the former prelate, when he denounces the sports of the field and the mountain, the race-course, the ball-room, and the card-table, adds that he utters such denunciations in compliance with the principles of all the great lights of the church in the best ages; and that the latter says, with equal truth, that if a body of clergy could be found which objected to such restrictions, they would be the only clergy in Christendom which did so. There have been often great errors committed by arguers on both sides on this matter. The one has condemned as sinful some things which in themselves are entirely innocent, and even fit amusements for laity; the others have forgotten that what is fit for the laity may be wholly unfit for those who, like the clergy, have devoted themselves to the service of God. We beg to refer (in confirmation of our views) to an admirable passage in the new volume of "Death Bed Scenes," pp. 71-73.

A Word for Political Protestantism. London: Hatchard. 1832. THE writer attempts to prove that wherever Popish principles have had the ascendancy in governments, ambition, war, and cruelty in war have had the sway, while the ascendancy of Protestantism has been favourable to peace, and a more Christian species of warfare, as far as any warfare can be called Christian. He shews much historical knowledge and research, and, we think, proves his point. But he must remember, that when Popish and Protestant states have been engaged in war against one another, it is open to either party to accuse the other as the cause of the war, so that the argument can hardly produce conviction except in those who are almost convinced before. At the

Infant Baptism and Confirmation simply considered, in two Sermons. By the Rev. J. Branston, Vicar of Great Baddow. Chelmsford: Guy.

We think the arguments for infant baptism, put here in a remarkably simple, clear, and affectionate way, well adapted for a country congregation; and the objections to confirmation are well answered.

"The Village;" or, Christian Lessons, drawn from the circumstances of a Country Parish. By the Rev. John East, M.A., Rector of Croscombe, Somersetshire. pp. 395. 5s. 6d. J. Chilcot, Bristol; Hamilton, Adams, and Co. London.

We have read this little volume with pleasure. Every page of it shews the Author to be a man of fervent piety, fully alive to the duties of his sacred office, and anxious to promote the temporal and spiritual welfare of his flock. Yet, amiable and zealous as he undoubtedly is, our country can boast of many such faithful pastors, who, in every part of the kingdom, are a blessing to all around them, but whose virtues remain unknown beyond the narrow limits of their parishes, while the faults of a few delinquents are cagerly caught at, trumpeted forth by the tongue of malevolence, and spread from one end of the kingdom to the other.

The plan of "the Village" is briefly this-A review of the circumstances of a country parish, its cross, scenery, stream, church, church-yard, bells, schools, employments, associations, and antiquities, is made the medium of conveying instruction of much practical utility, and of enforcing many important truths, which, as they are arrayed in a new dress, may be read by some with more interest. The style is easy and animated. Many interesting anecdotes of what has occurred in the Author's ministerial experience are introduced. Our limits will not allow us to indulge in any extracts, but we shall rejoice if this brief, but sincere recommendation of the worthy Rector's work should in any degree contribute towards its sale, as his object in publishing it is to relieve his heavily burdened parishioners from the expenses incurred by repairing the interior of the church, and thereby procuring better accommodation for the children of the Sunday Schools.

The Main Principles of the Creed and Ethics of the Jews exhibited in selections from the Jad Hachazakah of Maimonides, with a literal English translation, copious illustrations from the Talmud, &c. By Hermann Hedwig Bernard, Teacher of Languages at Cambridge.

It is clear that the opinions of the Jews on the subject of the Old Testament must always be a subject of great interest to the thinking portion of the Christian community. It is only by a knowledge of their views of their own writings that we can hope to unravel the thread of sophistry by which the Jews still bind themselves against the only interpretation of those writings which gives them a purpose worthy of Him from whom they proceed, and adapted to the wants and requirements of man. The filth, the folly, and the blasphemy to be met with in almost every page of the Talmud, which is their highest authority, are repulsive enough to deter most men from venturing upon it, while the barbarous nature of its dialects, and bulk of its volumes, contribute their share also towards rendering it almost a closed volume to the Christian reader. The work of Maimonides, from which these selections are taken, labours under neither of these disadvantages. The style and language are easy-nay, elegant, and often sublime, and the views are generally those of an acute and philosophizing mind. We are by no means prepared, however, to say that they do not often bear too great a resemblance to the rationalist school of Christians to give them much weight in the interpretation of Scripture. Still it is desirable that his views should be known to the Christian divine, for he is held in high veneration by the Jews; and we