before his decease, had inured himself to watch three times a-week regularly.

Thus, in these exercises of religion, in this protestant monastery, as it were, did he pass the residue of his life. Part of his time was devoted to literary composition. After the death of his mother, he seldom went to bed above twice a week; yet he felt no decay of strength in the last seven years of his life. He officiated in his church for the last time, on the first Friday in November, 1637. A few days afterwards, while surrounded by his weeping family and the neighbouring clergy, he "fell asleep" in the Lord.

Such is a brief and imperfect account of Nicholas Ferrar, the friend of George Herbert. The circumstances are so curious and interesting that, although accounts of Mr. Ferrar have been printed in Dr. Wordsworth's "Ecclesiastical Biography," and elsewhere, Mr. Macdonough has thought it worth while to republish them in a separate form. They have, therefore, been abridged and condensed in this notice, not as exhibiting what is practicable or applicable to the state of human life, but as shewing a very remarkable attempt to engraft something like a monastic institution on protestantism. In Hacket's Life of Williams, the proper caution given by the bishop to some young and ardent spirits who were inclined to join the community is recorded, and the effect it produced. A caution against the extreme of asceticism may not be needed in our days, and Mr. Ferrar's example, which exhibits so much of that spirit, may be read and reasoned upon as a matter of history, containing its lessons both of good and evil.

Lectures on English Poetry to the Time of Milton. By Stanhope Busby, Esq. London: Whittaker and Co. 1837. pp. 118.

IN days like these, when the volumes which contain the condensed wisdom and luminous research of ages are neglected for the frothy volumes of the fashionable talemonger or the crude rationalistic theologian, the eloquence of Hooker and Taylor for the rhetorical displays of the "voluntary chapel," and the poetry of Milton and Dryden for the "nonsense verses of the Annuals, any attempt to revive an acquaintance with the old standard literature of the country deserves praise and encouragement. Mr. Busby has made an effort of this kind. His design, in the above volume, is "to convey some idea of the merits of our earlier poets, and to direct attention to their works, without entering into a formal analysis." The following extracts will shew in what manner Mr. Busby has performed his proposed task :

"The Faery Queen, as an allegorical poem, is without equal in our language. It transports us from the every-day world to realms of undimned sunshine or unbroken gloom, inhabited by beings whose minds, like the features of ordinary mortals, take their complexion from the atmosphere by which they are surrounded-where every scene is a harmony, and every character a sentiment. We look, as through the glass of the magician, upon a wide prospect of hill, streamlet, and woodland, amidst which rise castle and palace, temple and bower, swimming in excess of light like a summer sea-shore; while here and there the expanse is chequered by the purple and undefined shadow of a ruin, or the cold darkness of a cavern. It is here that enchanters breathe their incantations, where the spell is muttered, and the mystery performed, where the knight and the maiden are encompassed by wiles, and defended

by talismans, until the gallantry of the one and the virtue of the other triumph over every fascination in which the genii of evil have striven to entangle them." pp. 34, 35. "Satan's character [in the Paradise Lost'] stands alone amongst poetical creations. It is a defined, but mysterious, conception, massive, yet of the world of spirits, burning with the heat of lofty passions, yet calm in its pride. It has sufficient human sympathies to command our interest, it has sufficient spiritual attributes to lift it far above the level of humanity, its features are marked and bold, but they are features that mortal eye cannot scan undazzled. It is a mind of awful grasp racked by its own restlessness, with ambition too vehement for fear, too excited for inactivity, too powerful for despair, with a confidence that cannot quail, a spirit that, if it cannot hope, has never trembled. It is not a personification of mere pride-pride with all its haughty coldness—but of the passions of a noble nature, that have brooded, and burned, and expanded from their own intensity; and the ruins of what was holy in its origin are grand and gloomy in its decay." pp. 95, 96.

Perhaps some persons may think Mr. Busby's style a little too flowery and ambitious; but, as the book has other merits, one must not be too severe on style. The notes at the end of the book contain some curious and very pleasing citations from ancient chronicles.

Letters from an absent Godfather; or, a Manual of Religious Instruction for Young Persons. By the Rev. J. E. Riddle, M.A. London: Longman

& Co. 1837.

pp. 205.

THIS volume bears ample witness to the piety and excellent intentions of the author. It contains copious quotations from the works of Hooker, Bradford, Jeremy Taylor, Secker, &c. Some important points of doctrine, although nearly connected with the subjects discussed, are not, perhaps, sufficiently exhibited in its pages, and the reviewer is sorry that Mr. Riddle should have sought to illustrate, in any degree, the catechism and baptismal offices of the church by the writings of individuals who are not of her communion. Surely, the best and only valid interpretation of her authorized formularies is to be found in her standard divinity.

Plain Reasons for Attachment to the Church of England. By the Rev. W. Dalton, M.A. London: Hamilton and Co. 1837. pp. 118. THE fact that this work has reached a third edition is a certain proof of its popularity, and the reviewer is glad to perceive that it well deserves the extensive circulation which it has attained. Mr. Dalton discusses the religious duty of civil rulers, the importance and utility of a national church, the claims of the church of England to be the national church, and the sin and danger of aiming at the destruction of the church of England. Each of these subjects is ably handled. Mr. Dalton is well acquainted with the tomes of our elder divines, and he is not ashamed to select his weapons from their celestial armoury.

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Cursory Views of the State of Religion in France, occasioned by a Journey in 1837, with Thoughts on the Means of communicating Spiritual Good generally. In twelve Letters. By John Sheppard, Author of "An Autumn Dream," Thoughts on Devotion," &c. London: Ball. 1838. 12mo. pp. 148. MR. SHEPPARD is so much entitled to respect on all accounts, that one looked with much interest to the announcement of a work by him on

the state of religion in France. The greater part of the book is, however, occupied with the second matter treated of-the means of communicating spiritual good. The two first letters describe, however, what Mr. Sheppard saw in the various chance-companions and little incidents in his journey, which might throw light on the state of religion (alas! one must rather say, of irreligion) in the country. He saw much that indicated irreligion and much of superstition among the Roman catholics. With regard to his notions on the mode of communicating spiritual good, he appears to recommend the distribution of tracts and the support of the varicus missionary societies, without much regard to those differences which separate one body of Christians from another. No one can doubt Mr. Sheppard's sincerity, the purity of his motives, or the Christian charity which actuates him; but though he may think this now, yet one cannot help believing that he is too sound a thinker to remain in this opinion. Will he not hereafter acknowledge that the only efficient mode, and the only mode, in which each man can hope for a blessing on his labours, is, that each should support what he believes to be the truth?

There is a quotation in p. 137 from the Report of the Ecole de Theologie at Geneva, which would in itself be of little value or importance; but when quoted by a man like Mr. Sheppard, who evidently both reads and thinks, and quoted with approbation, it suggests the necessity of some inquiry. The passage is this:

"While in the primitive churches there were great diversities of circumstances and interior government, they had, nevertheless, a great, profound, and living unity; unity in love, unity in hope, unity in faith."

Now in this passage, it is respectfully suggested to Mr. Sheppard that such an assertion ought not to be made without proof; and it is asked on what proof it rests, and what were the "great diversities of interior government" which existed in the primitive church?

A Guide for the Sick Chamber. By a Lady. Edinburgh: Fraser and Co.; Smith, Elder, and Co., London. pp. 190.

THIS little book, as the title-page sets forth, consists of prayers, hymns, and portions of scripture, interspersed with instructions for those in attendance on the sick. It is divided into chapters, (each containing appropriate and well-selected portions of scripture, adapted to the different stages of sickness,) the heads of which are-Lamentations of the Afflicted, Confidence in the Lord, on Prayer, Repentance, Faith, Submission, &c. In the Introduction we have the following passages:

"The affection which so unceasingly tends the body would undoubtedly labour with equal tenderness for the welfare of that better part, the soul; but the writer knows from experience that the mind and memory of those who wait upon the sick become weakened and impaired by over anxiety for the beloved sufferer. Clouds of earthly affection darken the understanding, and the precious moment when a word spoken in due season would be profitable to instruction passes by, lost in delay and hesitation.

"It is the intention of this work to furnish texts and topics of consolation when both the nurse and sufferer are unable to select such for themselves. The danger of

offering inapplicable portions of scripture to the sick is very great; in those who are ignorant and unbelieving it may produce disgust, and thus salvation may be altogether rejected; and the weak and doubting believer, instead of being strengthened in faith, may sink into despair."

There is much practical truth in these passages, and the intention of the writer is well kept up throughout the work. Some of the hymns are pretty, especially one on prayer, (p. 48.) The book will prove useful, provided there be sufficient time allowed by its readers for the transition from one state of mind to another. Inattention to this will inevitably produce one of those results which the writer endeavours to obviate-namely, that of offering to the sick inapplicable portions of scripture.

The Vale of Probation: a Dream. By Samuel Hobson, LL.B., Curate of Kirkstead, Norfolk. London: Roake and Varty. pp. 185.

THE nature of this little book may be anticipated from its name. It is a tolerably successful attempt at this style of writing, not very common, and which, when carried to any length, is not very easy. The dreamer is transported to a beautiful island, the appearance of which, as viewed from an eminence, is perfectly enchanting, but which, he is informed, by a venerable man who approaches him, would, upon a near inspection, open very different scenes. This old man offers to conduct him through the vale, to introduce him to its inhabitants, and acquaint him with their conditions. In each of the individuals to whom he is introduced is exhibited some Christian or unchristian disposition. Many of his characters are taken from the world; many from the scriptures. Some of them are very well drawn. The country is governed by a very beneficent prince, who has his regular court days, on which all the inhabitants of the valley are invited to attend one of his courts, of which there are many; and besides this, he is continually accessible for private audience, which he particularly encourages.

The dream is divided into three parts, the two first of which contain descriptions of the present condition of the inhabitants of the vale; and in the third, the old man unfolds the causes which led to their different conditions, and the designs of the prince with regard to the future condition of his subjects.

The book is both amusing and instructive, though the general utility of works of this description may be questioned, since the majority of readers will, in the prettiness of the story, forget the instruction which it is intended to convey. Independently of this, there is nothing to prevent the work being placed, with advantage, in the hands of the young, nor need any be afraid of reading it.

What is truth? The Question answered, in Eight Discourses, delivered at St. James's Chapel, Marylebone, by the Rev. T. White, M.A., Incumbent of that Chapel, and Rector of Epperstone, Notts. London: James Burns. THIS little volumne is published without any introduction or preface. The sermons are written in forcible language, and are close to the subject; but they are calculated only for a particular class of readers,

as there is much in them which the unlearned would not be able to understand. To many, however, they may prove useful,-to those especially who, from placing too great reliance upon their own strength and judgment, are in danger of being drawn aside by insidious opinions.

The object of these discourses is put forth in a passage of the first, near its commencement :

"I desire, my brethren, this day to excite you to a sincere inquiry of the truth. This will be the main object of the present discourse, which I hope to follow up by others, in which the truth may be asserted in opposition to the various forms of error most prevalent and most dangerous at the present period."

In one of these discourses, Mr. White exposes the errors in the Roman-catholic church; in another, the opinions of the Socinians, Deists, Atheists, &c. At p. 65, Mr. W. says, "It will be another object, if time permit, to prove, &c." At p. 76, in the same discourse, he says, "We may, at the same time, protest against them ... I feel it needful to do so, though time will not permit." In an extempore sermon, the expression, though time will not permit, might have been made use of without contradicting the condition previously expressed, if time permit; but in a written sermon there is an inconsistency in the two expressions, which should have been avoided.

The discourse on the Spirit of Truth (No. VII.) is perhaps the best. (John, xvi. 12, 13.) At p. 98, the following strong passage occurs:—

"To bring arguments which to the sincere inquirer after truth may appear sufficient for the confutation of the Atheist, the Deist, the Socinian, and the papist. is by no means difficult. But it is difficult to dispose men to that candid and diligent inquiry which can alone be successful. For this end a greater than any human teacher must put forth his power. Such a teacher was promised by our Saviour to his sorrowing disciples in that parting address from which my text is taken."

At p. 105, there is a very valuable caution to those who are too hasty in their interpretation of the more difficult passages of scripture

Proofs that Napoleon never existed. (Translated from the French.) London: Paul. pp. 35.

Or this very little book, the translator's introduction extends to the fifteenth page, and that of the writer occupies two; so that the work itself consists of only sixteen pages.

The intention is to shew that there is as little ground now for doubting the truth of the historical facts of the scriptures, both old and new, as there will be some centuries hence for doubting the existence of such a person as Napoleon Buonaparte. It is very singular and amusing both in its subject and style, and the arguments are particularly ingenious.

But one would fear that the same fate will attend this which belongs to most works of this description, where the intention is good-the effect will be nothing. The persons who will view it and receive it according to the intentions of the writer, are just those who would believe without it; while those who might profit by it will admire its ingenuity, as they would the fables of the Greek or Hindoo.

It undertakes to prove that Napoleon was only a personification of