arisen from inadvertence. Repentance towards God-faith in our Lord Jesus Christ-holiness, without which no man shall see the Lord-are three subjects which are considered as together forming a full, though short outline, of the essentials of religion.

The First Lecture treats of the nature of Repentance. Retrospection, conviction, contrition, confession, and conversion, are the several stages that are said to be passed before the change of mind, μɛtavola, is effected. Having considered the motives to repentance in the Second Lecture, Mr. Burder proceeds to enquire into the nature of Faith. It may be difficult to ascertain, as our author observes, whether repentance or faith be first produced in man by the agency of the Spirit. Now repentance, it is true, cannot be brought to perfection until the penitent has learnt from the cross the real nature of sin. It may, however, be produced in some degree by the fear of punishment, and the admonition of conscience. At all events repentance in Acts xx. 21, is placed first; and the preaching of St. John the Baptist, (if at least we consider his peculiar office,) argues that it is a fit mean for preparing the heart and mind for faith.

Mr. Burder complains that the doctrine of Faith has been much perplexed by the writings of divines. We think, however, when he says,

“That in the use of the nouns rendered faith and belief, and in the use of the verb which denotes the act of believing, there is a direct reference either to a communication made, or to the character and claims of one who makes a communication,"

his readers will have some reason for exclaiming, Heu temère in nosmet legem suncimus iniquam. We can see no grounds whatever for this distinction; but the sentence might contain something like a definition of faith, if the disjunctives either and or were expunged, and the connective and introduced.

The history of Abraham is justly referred to as affording an illustration of the subject under discussion. From the memorable words in St. John's Gospel, "ye believe in God, believe also on me," Mr. Burder concludes, that the faith which Christ requires to be exercised in himself is of the nature of trust and confidence.

We e pass on now to the definition of Faith in the Epistle to the Hebrews: "Now faith is the confidence of things hoped for, the conviction of things not seen. This is considered an adequate definition of faith. It may be so; but surely we should have but imperfect views of the nature of faith, if this were the only passage of Scripture to instruct us.

We quite agree with our author in many of the observations which he makes on a right and a wrong faith. We may believe the evidences of Christianity, and yet, such is the inconsistency of human nature, have no faith in its doctrines. "No man can by any possibility believe on Christ, because no man can by any possibility comprehend the character of Christ as a Saviour, who has not right views of the character of man as a sinner.' All this is very properly correcting faith with repentance. If they be once separated, the evils which we introduce are incalculable. On these grounds we would expostulate most earnestly with Mr. Burder on the impropriety of addressing any Christian congregation in the following terms:

"Christ died for the ungodly. He invites, he pardons, he saves the ungodly. Trust in his propitiation, in his righteousness, in his love, in his promise, and you are safe. You may be safe to-day. You may be delivered from condemnation this very hour."

How can this language be reconciled with the Apostle's precept "to work out our salvation with fear and trembling?"

The connection of Faith with Justification is the next subject discussed. Our author complains that theological writers attempt to illustrate religious truth by referring to the common concerns of life. He forgets what high authority there is for the practice; or he would not have said that illustrations borrowed from the usages and transactions of men render at best but very slender assistance in the attempt to conceive aright of the divine procedure. The act of justification is stated to be

"A solemn, judicial, and irreversible decision on the part of God, declaring the individual to be righteous, and consequently entitled to the full reward of righteousness, so that no charge whatever can be substantiated against him."

Mr. Burder surely does not mean "declaring the individual to be righteous," but declaring that he is considered as righteous. If the decision alluded to be the solemn sentence to be passed on the day of judgment, every one must approve its being called irreversible. But if, as appears from the whole tenour of the Lecture, it be understood as referring to that act of Grace by which we are in this life received into the favour of our Maker, the term irreversible is highly objectionable, because it tends to establish the position that it is not possible to -"receive the grace of God in vain." We disclaim all pretensions to human merit, as such. Our only hope is in that doctrine of the Gospel, so full of comfort, that Christ Jesus came into the world to save sinners. We magnify the Grace of God for his goodness in vouchsafing to enter into a covenant with his

fallen creatures; well knowing that nothing can reverse the decree which is already passed in our favour, except our not fulfilling the conditions which are imposed upon us. This is in part our view of the doctrines of Scripture; and does not that Scripture bear us out in asserting, that those who have already believed are still in a state of trial, and will continue so, as long as they live? We conclude that Mr. Burder thinks differently, for though he is frequent in his admonitions of the necessity of having faith, he says nothing of the danger of losing it.

Mr. Burder has also laid himself open to the censure of the judicious Waterland, who observes, that the Sacrament of Baptism has been too often omitted, or but perfunctorily mentioned in treatises upon justification. We refer our readers to the writings of that sound divine for a most perspicuous and scriptural view of the doctrine now under discussion. We shall only mention one passage which bears on the point,-the case of St. Paul. "The Apostle had been a true believer from the time when he said, Lord, what wilt thou have me do? But he was not yet justified; his sins remained in charge for three days at least longer. For it was so long before Ananias came to him, and said, 'Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.' Baptism was at length his grand absolution, his patent of pardon, his instrument of justification, granted him from above: neither was he justified till he received that divine seal, inasmuch as his sins were upon him till that very time."

Mr. Burder has indeed but a slight opinion of the benefits derived from Baptism. It is remarkable that he has alluded in three different parts of the volume to the New Birth, and Birth of the Spirit, St. John iii. 3, 5.; and has in neither of these places used the expression "born of water." We say it is remarkable, because it is a tacit acknowledgment that that expression militates against the opinions which he wishes to inculcate on the subject of the New Birth,

Differing as we do from Mr. Burder on these important points, and on others respecting the Unity of the Church, at the end of the volume, we are still happy in admitting that he has taken a comprehensive view of the practical duties of a Christian;-particularly we observe one lecture on the government of the temper. Though he has not discussed this subject in the way we could have wished, we are glad to see it brought forward at all. Of this we are certain, that, to mention no other advantages, a well regulated temper tends greatly towards adorning the doctrine of God our Saviour in all things.”

A Charge delivered at the Primary Visitation of the Diocese of Gloucester, in the months of June and July, 1825, by CHRISTOPHER, Bishop of Gloucester. 4to. Pp. 30. London. Rivingtons.

THE charge before us contains much valuable matter, and is in every respect worthy of the station, the talents, and the judgment of its distinguished author.

In the commencement Bishop Bethell bears honourable testimony to the merits of those who have gone before him in the high office to which he has been appointed;-and shews much anxiety to promote the residence of Incumbents on their benefices, where it is practicable; or when that object cannot be attained, the residence of stipendiary Curates. The Right Rev. Prelate regrets, at the same time, that the practice of dispensing with the second service on the Lord's day is too prevalent in the diocese.

"Where livings are consolidated," his Lordship observes to the Clergy present," the practice is necessarily legalized; but with this exception, I conceive, after due reflection, that the poverty of the benefice is almost the only just excuse for this omission. It is no sufficient plea that the parishioners have not been accustomed to, and will not attend a second service; for their negligence or lukewarmness does not change the nature of your duties, nor cancel your obligations."

It was remarked (we think by Dr. Hammond) that the labours of a whole life have been well spent, if they have been the human means of saving a single soul. This remark, it will be seen, leads in fact to the same conclusion, though on a different view of the question.

The next point adverted to is the too prevalent custom of giving "what are called friendly, but are in fact fictitious titles to Orders;" in which case the Curate sometimes does not receive, by agreement, his full stipend. But it is justly said "such agreements are null and void, and are no better than disingenuous attempts to evade the law, and to impose on the Diocesan." This part of the charge concludes with enforcing the necessity of adhering to forms, and of punctuality in matters of business between the Bishop and his Clergy. All these observations, however, are only preliminary, but they are so important, and so judicious, that they ought not to pass unnoticed.

Concluding that his reverend brethren had learnt their pastoral duty from the Scriptures and the ordination services, the Bishop thus signifies his present purpose:

"Some considerations on the ministerial office, as it connects you with the world, with the Church of Christ, and the congregations committed to your charge, and with your fellow ministers, will not I trust be unseasonable."

The substance of these considerations may be acceptable to many of our readers. We are told that a Clergyman's character is exposed to public view," like a city that is set on a hill;" and hence arises the necessity of circumspection with regard to his conduct. For the eyes not only of his friends, but of the world in general are fixed upon him; and neither the one nor the other are disposed to extenuate his failings. But though a minister be placed in so conspicuous a station, still he has his own place of action which is appropriated to him, and to which he must confine himself, without presuming to thrust his sickle into his brother's harvest. Nothing in a general point of view is to be done without unity,-unity of views, wishes, and opinions. This unity is to be obtained, 1st. by studying the Scriptures, not with a design of accommodating them to our preconceived opinions, but for the sake of discovering the truth as it is in Jesus. 2ndly, The same rule is to be observed in the study of the Articles; and the best way to ascertain their true meaning is, by examining the works of those authors by whom they were compiled. This advice is indeed judicious, but it would have been more complete if some books had been recommended for assistance and direction in this branch of theology,—such, for instance, as the writings of Archbishop Laurence.

Another method of promoting unity is a strict adherence to the forms, canons, and rubrics of the Church: and care must be taken "to speak the same language, and to teach the same doctrines in the pulpit, which the Church prescribes in the reading desk, at the font, and at the Communion table." P. 21.

The foregoing remark involves a censure of the use of hymns, which are sanctioned by no authority; and also of the custom of introducing into the pulpits of the diocese, the advocates of Societies, "whose merits and claims upon the support of Churchmen are not generally admitted....Charity sermons should be confined to local purposes, and such cases as are recommended by the king's letter."

Another mean of promoting unity would arise from the general support of all those Societies which are in strict accordance with the principles of the Established Church; that is to say, the Society for Promoting Christian Knowledge, the Society for the Propagation of the Gospel in Foreign Parts, and the Society for Promoting the Building and Enlargement of Churches and Chapels. So long as Societies such as these are in exis