heads of families should be one in counsel, purpose, and effort; and special caution should be observed, lest occasion be afforded, by practical indiscretions, for the bitter and sarcastic retort, "Physician, heal thyself." Some very valuable observations are found in this lecture, which commend themselves to the devout consideration of all whom Providence has placed, as parents, in the responsible position of instructors and guardians of youth. The right management of a family, is obviously not a very easy task; and in the present day, when so much laxity of discipline and morals prevail, and such contagious examples of dissoluteness every where abound, the difficulties increase, and the duty becomes more onerous. The directions here given, the inducements suggested, and encouragements supplied, will tend greatly to assist the heads of families in their efforts to promote the advancement of religion in their respective circles.

The fifth lecture is-" The Advancement of Religion by the Ministry." Motto: "Knowing therefore the terrors of the Lord, we persuade men." This lecture is replete with sound practical wisdom, and will amply repay a close and applicatory perusal. We envy not the possession of that mind, on whom it does not tell, with something more than ordinary force. It is pervaded throughout with a spirit, which fire from heaven alone could enkindle. If our ministry was constructed upon a model such as this lecture exhibits, what results might not be anticipated! Without exposing ourselves to the charge of overheated extravagance, we should prognosticate a change in the moral and spiritual aspect of the church, and the world, from comparative barrenness, to fruitfulness and beauty. Dr. R. has fully stated the subject of the ministry; the manner in which it is to be exercised, and the motive which should stimulate us in this service; and it must be conceded, that he has done justice to the theme he has handled, and acquitted himself like a master in Israel. In discussing the manner in which the ministry is to be exercised, Dr. R. observes, that to be persuasive, it must be more enlightened. Knowledge to a minister is indispensable; his acquisitions must all be consecrated to the Saviour, and made tributary to the great ends of the Gospel. It must be more ardent. "Think not," he says, "that we are pleading for noise, for extravagance, for mere physical excitement, or for the affectation of feeling, where nothing is felt. No; we are asking only for earnestness -deep earnestness-an earnestness in some measure proportioned to the grandeur of the subject we have to display, the tremendous interests which are at stake, and the unutterable responsibility of the minister who has to plead them. We should feel the truth, and make it to be felt."-p. 168.

We should have much pleasure in supplying copious extracts from this admirable discourse, but our limits will not allow. We must pass over much that deserves remark, but cannot omit a brief notice of

one feature in a more persuasive ministry, that it should be more extemporaneous. Dr. R. does not stand forward as the apologist of a hasty and immature preparation for the pulpit, he contends only for more "freedom in presenting the fruits of previous study." He opposes, and we think on solid and sufficient grounds, the practice of reading sermons; a practice which we regret has much increased among us, and which, we are quite sure, scarcely secures an approving minority. In entering our caveat against this practice, we are conscious of treading upon delicate ground, and were it not from a conviction, that the efficiency of the pulpit is impaired by the practice, we should not venture to employ our pen in its condemnation. The advantages, if any, are contemptible, when compared with the deadening influence it more generally exerts. Besides, a well-furnished and competent preacher may well afford to sacrifice the inconsiderable benefits, the practice may be supposed to confer. Improved animation, tone, and gesture, would perfectly compensate the hearer for what he might lose, in connexion of thought, beauty of composition, or harmony of period. Is it of less importance that the pulpit should exhibit the native freedom of unshackled address, than the bar, the senate, or the platform? Then why should men whose theme is inspiration, and whose aim is heavenly, confine themselves to the trammels of the manuscript, and exclude those subsidiaries to pulpit eloquence, which place and circumstance, fresh thought and new feeling, might supply? Is it not with but questionable consistency that we condemn written prayers, while we tolerate written sermons? We intend not, by these remarks, to exclude the occasional use of a written sermon, on public or extraordinary occasions, (though we have recently had a splendid proof, that even then it is not always necessary;) we only inveigh against the practice as being detrimental to true eloquence, and injurious to the great ends of the ministry. On this subject Dr. R. observes, "Our services should be free as air. Whatever our preparations, there should be sufficient spontaneity and aptitude to put ourselves at once into fellowship with the people. We should think with them; feel with them; become one with them; and existing appearances and impressions should at once be made tributary to our designs."-p. 185.

After some very appropriate remarks upon the necessity of Divine influence, to supply deficiencies lamented, to help in the discharge of duties, and to render efforts successful, he spreads before the eye of the reader, the bright and beauteous prospect of a renovated world, gladdened and blessed by the presence of the Redeemer, as the glorious consummation of an efficient ministry. This discourse closes, with a reference to the motives, which should stimulate us to fulfil the ministry, which we have received of the Lord: "Knowing the terrors of the Lord, we persuade men." Some stirring representations are then given, which might well cause the stoutest hearts to quail; to induce

great searchings of spirit; to necessitate all who hold the sacred office to scrutinise their motive, and to look well to the manner in which their ministry is discharged; keeping in view that solemn tribunal, where character and actions will be weighed, in the impartial balances of the Searcher of hearts.

The sixth lecture is "The Advancement of Religion in the Church.” Motto: "Sanctify yourselves, for to-morrow the Lord will do wonders among you." The church is here taken in its collective capacity, without regard to denominational boundaries; and serious charges are urged against her, the truthfulness of which, to some extent at least, we cannot doubt. Ostentation, heresy, schism, uncharitableness, formality, and worldliness, are among the sins for which the church has to answer; and from which she must be purified by repentance and pardon, ere she can be prepared to advance religion within her pale, or spread it through the world. We, however, suspect that the character of the church as represented by the author, though correct in the main features, is yet much exaggerated, and the colouring somewhat too dark and dismal. An imagination sensitively alive to existing evils has led the writer to magnify their dimensions, the tendency of which is to create despondency, and unnerve exertion. We seem like a man sinking under a weight which his physical strength is unable to sustain, and all effort becomes useless. In the picture before us the shade is deep and lowering; the light faint and fitful. It is generally supposed that the present state of the church is an improvement of the past; but if the light be darkness, what must have been the darkness itself? The heresies which corrupt doctrine, the schisms which mar discipline, and the bitterness and worldliness which spoil the fine enamel of Christian piety, are subjects of deep and unfeigned lamentation to every devout man; but we think that policy rather suspicious, that would throw these matters into an enlarged type to catch the eye, to nourish the prejudices, and strengthen the opposition of a sleepless and uncompromising foe. But should the picture be overcharged, still the evils are confessedly great, and loudly call for the unsparing hand of a rigid reform; the consciousness of the evils should prompt to the adoption of measures for their removal. Among other suggestions for the advancement of religion in the church, Dr. R. specifies resolved union among the saints. We are glad that this subject is exciting some attention among the ministers and churches of our land, and we trust that some advance will be made towards a closer fellowship with all who "love the Lord Jesus Christ in sincerity and truth." We hail the approach of that day when party feeling shall subside— when the fires of dissention shall be extinguished, and the golden zone of Christian benevolence shall encircle all who acknowledge Christ as head. The union we advocate is in perfect harmony with the maintenance of those great principles which were transmitted to us by

men of whom the world was not worthy; principles bedewed and nourished by their tears and blood, and which will survive, when the memory of their opponents shall fade as the dreams of a perturbed and restless night. Dr. R. disposes of the objections which some urge against this union, namely, that it is impossible; and others, that, if possible, it is undesirable. "Christians," he says, "are essentially one; and they should labour to be visibly one. Theirs should be that unity of faith which excludes heresy; that unity of heart which excludes schism; that unity of life which excludes formality; and that unity of affection which excludes uncharitableness."-p. 218. "It is right," says Dr. R., "that a minister should preach Christ, though it be of strife and envy; but his ungodly motive is still his shame and condemnation." Will the worthy Doctor allow us the freedom to remodel this phrase? It is right that the minister should preach Christ; it is wrong to preach Christ of envy and strife; but it is better to preach Christ even of envy and strife, than not preach Christ at all; while his ungodly motive is still his shame and condemnation. The apostle rejoiced, not that base alloy was amalgamated with the pure ore, but that the pure ore was circulated, though in alliance with depreciating dross. The duty of prayer in reference to the object of this lecture is powerfully enforced, and some pleasing and encouraging incidents are related to show its importance and utility.

The seventh lecture is "The Advancement of Religion by the Church." Motto: " Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee." "A dark church," says Dr. R., cannot shine on others; a barren church cannot fertilize others; she cannot give what she has not." Religion must be advanced within the church, before it will be advanced to any considerable extent by the church. This lecture is therefore intended to show how the instrumentality of the church may generally be best employed in this service. The first suggestion which occurs, is one of immense importance, namely, the full exhibition of Christian character. It matters comparatively little whether a man be wise, or gifted, or wealthy, provided he has character; for character is better than wisdom, gifts, or wealth: the poor man's wisdom delivered the city, but the poor man's piety may convert it. Prudence dictates the adaptation of means to an end; moral and religious means, for moral and religious results. The salt which must preserve the world, must not lack its savour. The light which is to illumine the earth must not want its brightness. turbing forces must be equivalent to the inert mass upon which they move. The fishermen of Galilee, contemned by the world, yet possessed that moral power which subdued opposition and made princes tremble on their thrones; the weapons of their warfare were mighty through God. A piety dwarfish and stunted in its growth, has not strength enough, nor energy enough, nor daring enough, for the lofty

The dis

enterprise of Christian benevolence. Piety must not only exist, it must be vigorous; character must not only be blameless, but must reflect the piety in which it originates. The pure light of heavenly principle must shed its radiance over the dark elements of a fallen world. That dim-sighted sectarianism which extends not its vision beyond its own inclosure; and that antinomian restlessness which, impatient of local labour, sighs after another's vineyard, to blight with its impure breath the fruit which enriches and adorns it; are equally disqualified for the advancement of religion. That which is wanting to answer the claim of the times, is the generous expression of a pure philanthropy: the eye that can weep over a world in ruins; the heart that swells with a charity that embraces earth's population; and that untiring effort which opposition only strengthens, and discouragements cannot daunt. Dr. R., speaking of the endowed Church, says—“Where all are Christians by baptism, there is nothing for the church to do: regeneration, as it is seated in an act of intelligent volition, cannot be even a doctrine of such a church."-p. 252. We have examined the latter part of the above extract, but cannot ascertain its import. Had it escaped in the ardour of debate, or the hurry of extemporary address, we might conclude that the circumstance of its delivery might account for its apparent obscurity; but having passed under the revising hand of the author, in justice to him, we are bound to consider it as expressive of a sentiment he designed to convey. Regeneration may be the result of an act of intelligent volition, but how it can be seated in an act of intelligent volition, we cannot comprehend. The acting agent in regeneration is the Holy Ghost: the passive subject of regeneration is sinful man. The idea intended might certainly have been more clearly expressed.

The eighth and ninth lectures are "The Advancement of Religion in the Nation, and in the World ;" and the tenth and closing lecture, “The Certainty and Glory of the Consummation." Each discourse has an appropriate motto. As our remarks upon this volume have occupied a larger space than we intended, we feel obliged to pass over the remaining lectures, merely observing, that they sustain a character in no respect inferior to the preceding. Considering that the subject of each lecture is identical-the advancement of religion, and the sphere only of its advancement diversified-we think the author has done well to preserve the individuality of the respective lectures to the extent he has realised. We have perused this volume with no ordinary pleasure and satisfaction, and cannot too strongly recommend it to our churches, as a work highly adapted to promote the progress of religion in the person, in the church, and in the world.