been pleased to assure us of it himself.' or, but he has said it.'

• But he has spoken,"

Dr. Luscombe wishes, (as we should judge from his having undertaken this translation, and from what he says in the title page of adapting these sermons to the English pulpit,) to obtain a passport for French and Swiss Protestant theology into our English pulpits. We most earnestly hope that our young preachers will be cautious how far they adopt either the style. or the doctrines, even of the best of the sermons which come from the other side of the water. There is a degree of animation and eloquence in them, which is certainly highly attractive: they will keep an audience alive, and assist the effect which a good voice and manner never fail to produce: but they have little of that close reasoning, and sound divinity, which should be the study of such as are disposed to remember the apostle's advice," take heed unto thyself, and unto the doctrine: continue in them: for in doing this thou shalt save both thyself and them that hear thee."

As a proof of the justice of this observation, Dr. Luscombe's volume contains one sermon only upon either of the sacraments of the Reformed Christian Church, viz. the eleventh, entitled, "The Lord's Supper," and that one treats upon this sacred-ordinance, as a memorial rather than an holy mystery, capable of conveying grace and sanctification. The text is, "This do in remembrance of me," and Cellerier, (whose sermon it is,) scarcely alludes to any thing beyond the tendency of the institution to recal Christ and his redemption to our memory. The inward and spiritual grace, which by promise and covenant accompany the sincere, and devout, and worthy communion of the Lord's Supper are kept out of sight, and the hearer or reader of this discourse learns no more from it, than that the bread and wine are consecrated upon the altar, that the communicant may be put in mind of what his Saviour suffered for him. The Sacrament, the appointed means of divine strengthening and refreshing, ought doubtless to be the leading subject in every illustration of this solemn ordinance, but the following passages, which are the strongest we find in reference to it, can scarcely be said to place it in its proper point of view.

"He therefore left us a visible sign, a lasting monument of his death. This sign so simple, is at the same time powerful and affect ing. There is a perfect analogy between that bread and that wine, the first nourishment of man, and that spiritual nourishment which gives: life to the soul. The choice which the Son of God has made of this VOL. II. NO. III.

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emblem, renders it still more adapted to arrest our attention. That bread, that cup, emblems of his death: that cup which he himself presented to his disciples, a few hours before his death, places him before us, and renders him as it were, visible to our eyes." P. 148.

"The natural consequence of these sentiments, of this lively remembrance in the true disciple of Christ, makes him a new creature: his soul receives an impression from the virtues of his Saviour: he knows that to come to the Holy Supper is to bind himself to walk in his steps, and he again ratifies his engagement. The spirit of Jesus inspires him." P. 149.

Our own church considers the communion of the Lord's Supper as something more than emblematical and symbolical, as the very means of grace, when the communicant receives the bread and wine, in faith, penitence, and charity: its liturgy speaks not only of the remembrance of Christ's death and passion, but of the mystical partaking of his body and blood, of the spiritual food, and of the assurance of God's favour and goodness towards us, when we have duly received these holy mysteries. We therefore acknowledge that we look with jealous eyes upon any exposition, doctrinal or practical, which, either by omission, or insufficient illustration, fails in giving due force to, this, or any equally important article of faith.

NOTICES.

Scientia Biblica: containing the New Testament, in the Original Tongue, with the English Vulgate, and a Copious and Original Collection of Parallel Passages, printed in words at full length. 8vo. 3 vols. 31. Booth. 1825.

seen.

This is really the most luxurious book of its class we have ever In further explanation of the contents, as enumerated in the title page, we may mention, that the Greek is the "Textus Receptus" after Mill's Edition; the "English Vulgate," simply the Authorised Version; and the collection of parallel and illustrative" passages taken from the margins of all preceding compilers, most copious,-so copious indeed that we have not been able to discriminate those which are "Ori

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ginal." Above all let it be understood that the parallels are printed in words at full length," "to save the vast trouble attendant on a reference to the Bible to consult many passages."

To those who have not a Greek Testament and an English Bible with the common marginal references, or who prefer a broken to an unbroken text, this work will be an acquisition, somewhat expensive, indeed, and not very compendious, but still very useful. We cannot but respect the industry of the Editor, and his intent, which was, he says, "to furnish a Commentary on the Bible from its own resources; and to exhibit the delightful harmony which subsists between the Sacred Writers on subjects on which they treat ;" but we fear that the sale of so costly a publication will not encourage him to undertake the Old Testament, as he proposes, on the same plan.

Lambeth and the Vatican: or Anecdotes of the Church of Rome, of the Reformed Churches, and of Sects and Sectaries. 12mo. 3 Vols. Knight and Lacey. 1825.

Much

AMONG the lovers of anecdotes, some of whom may not be over nice with regard to the subject of their entertainment, the collection with the above alluring title may find admirers. For ourselves, we confess, though no enemies to a good joke, and decidedly fond of scrapiana, we cannot enjoy because we do not approve of the exhibition of any thing which ought to be held sacred in a ludicrous or even a whimsical point of view. harm is often, perhaps very unintentionally, done by witticisms at the expence of persons whose office is entitled to respect, even if they disgrace their calling by their conduct. Ridicule of spurious religion not unfrequently excites a doubt of that which is most genuine. We think, then, that to heap together all the absurdities of which religionists, of whatever denomination may have been guilty, can do no good, though it may raise a laugh. We question, too, whether the proportion of creditable" Anecdotes" in the mixture before us, be at all sufficient to counterbalance the weight on the other side.

Of the decorations, we shall only say, that the autographs of eminent divines, if authentic, are most interesting: but there is a singular circumstance to be observed, which makes us doubt the truth of the graphic illustrations. It is this: The vignette frontispiece of the first Volume gives a fair representation of Lambeth Palace; but in the second Volume the engraving which is subscribed "the Vatican," happens to be a

the unlearned--the real truth I say is, that we not only sin, but sin against our own knowledge. There may be nicer cases, and more dubious points, which a man, informed and instructed in religion and morality, would perceive to be wrong, which a man, ignorant and uninformed, would not discover to be so; and there may be many such cases; but what I contend is, that the question never comes to that. There are plain obligations which the same men transgress. There are confessed and acknowledged duties which they neglect. There äre sins and crimes committed, which they know to be sins and crimeş at the time. Therefore, since they act contrary to what they know, small as their knowledge is, is it in reason to be expected that they would not act contrary to what they know, if that knowledge was increased? Alas! in computing the number, and weight, and burden of our sins, we need only take into the account the sins which we know. They are more than enough to humble us to the earth upon the ground of merit: they are more than enough to banish that consideration: they are more than enough to humble every one of us to the dust."

Discourses on some important Subjects of Natural and Revealed Religion, introduced by a short view of the best specimens of Pulpit Eloquence, which have been given to the World in ancient and modern times. By DAVID SCOT, M.D. Minister of Corstorphine. 8vo. pp. 463. 10s. 6d. London. Hurst. 1825.

In all cases where it is practicable, it is our proposed plan, to give a short analysis of the works which we undertake to review. In some instances we must, however, unavoidably deviate from our regular path; and we should indeed deserve the severest censure if we imposed upon our readers the onus of reading an analysis of Dr. Scot's essays. It is an abuse of language to call them discourses, in the usual acceptation of the term, for the text of Scripture at the head of each of them is the only property which they have in common with productions that are proper for the pulpit.

The passage of Scripture prefixed to the two first of Dr. Scot's essays is taken from Rom. xv. 1. "We that are strong ought to bear the infirmities of the weak and not please ourselves." From these words, Dr. Scot deduces the duty of cherishing a tolerant spirit in religious matters: he observes that the mind of man cannot be forced into the belief of any notion at random, that though in the common concerns of life, man may take up

opinions on the authority of another, in religion "his own act is more immediately required in believing them," (believing an opinion rather a questionable expression.) The two methods adopted in the dissemination of opinions, are persecution and argumentation. The former Dr. Scot justly and strongly reprobates. The magistrate is to check opinions as dangerous to the country, not as false in religion; he is the guardian of temporal interests, the care of spiritual welfare belongs to ano ther class of persons. These persons may counsel, but not constrain; for we are answerable to God only for our opinions. The Pope and his adherents are censured,-for infallibity of judgment can never reside in fallible men. Ignorance is no exeuse, because the Scriptures are translated into a language which we understand. Creeds and formularies of faith may be useful, but they are neither to supersede the necessity of reading Scriptures, nor to stand in their place.

"The present state is mercifully intended as a school of discipline 'not only in regard to practice but also opinion, if we neglect our neighbour's moral qualifications, why should we make our own opinions the only recommendation to that happy conntry, (i. e. Heaven). The outrages of the Papists are inexcusable, and the rage of prosylitism deserves condemnation. Our Saviour obtained followers not by compulsion but by affability and gentleness. This spirit is copied after by his apostle."

The first Essay consists of these and similar observations repeated more than once, without any order or connection. We quite agree with our author in many of his remarks, especially in those which relate to the Romanists, but notwithstanding the Stagyrite, though we have a common foe, we are not friends. In the first place our author is by no means equal to discuss the subject which he has chosen, and in his endeavour to do it he has given a most happy illustration of the poets image, “glacies ceu futilis." But this is a pardonable fault when compared with that lamentable indifference to divine truth which pervades the whole volume. We find persecution for religious opinions justly reprobated, but nothing or next to nothing is said of the momentous duty of having a right faith ourselves, and communicating it unto our brethren by the use of all lawful means. Dr. Scot's principles, however, of which we shall speak hereafter, are but too well calculated to quench the spirit of truth, and to remove that abhorrence of falsehood which is one distinguishing characteristic of the sincere Christian.

We object to the manner in which Dr. Scot represents the seve