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the religion which flows forth in contrition for sin, which clings with affectionate and holy faith to the atoning death of the Saviour, and which produces the fruit of divine love to God and manwhether this religion is not in fact EVERY THING-whether it is not the remedy of human misery, the characteristic of the Gospel, the glory of the Son of God, the source of every good word and work. It is the persuasion that this view of true religion is gaining ground rapidly amongst us, that has induced us to notice the present publication as holding out a prospect of increasing harmony of sentiment and feeling. The rest is to be learned upon our knees, in the closet, in communion with our own hearts, by the illumination of the Holy Spirit, by the study of the Bible. In proportion as religion, thus acquired by Divine teaching, is super added to an orthodox creed and the attainments of sound theological knowledge, will our episcopal churches flourish under the Divine blessing and grace. We take our We take our leave of Dr. Jarvis-of whose zealous labours, missionary spirit, and earnest contention for the faith against those Socinian principles which so fearfully prevail in the site and vicinity of his pastoral ministrations, we have heard not without much pleasure and satisfaction with a sincere respect for the talent and industry manifested in this work, with an entire approbation of many of his sentiments, and with a fervent desire and prayer that the interchanges of Christian affection and esteem with our American brethren may not only cement our sister churches in harmony and good will, but may likewise contribute to the general good understanding and amity of two nations, already united by so many ties of kindred and language and common interests, and called, therefore, in an especial manner, to the cultivation of that peace and charity which are the

elements of all social and national felicity, and are attendants and handmaids of religion.

The Nature and Obligations of Personal and Family Religion; with a Variety of Prayers, for Individuals and Families. By DANIEL DEWAR, LL. D., late Professor of Moral Philosophy in the University and King's College of Aberdeen, and now Minister of the Tron Church, Glasgow. Second Edition, greatly enlarged. Glasgow: Chalmers and Collins. 8vo. pp. 426. price 8s.

"WE are setting up," said Dr. Paley, in his Charge to the Clergy of the Diocese of Carlisle in the year 1790, "a kind of philosophical morality,detached from religion, and independent of its influence, which may be cultivated, it is said, as well without Christianity as with it; and which, if cultivated, renders religion and religious institutions superfluous." We fear that in Scotland as well as in England there has been too much truth in this observation. The "philosophy of morals" has been too often taught on principles either adverse to Christianity, or at variance with its spirit, or altogether independent of it; and the consequence has been that many young men have entered on the study of theology with tempers and principles far remote from the humble simplicity and intellectual diffidence of Christian disciples. The great and essential articles of religion have in such cases been either wholly overlooked, or at least have not received that prominence to which they are entitled. Erroneous views of the moral character of God and man have been cherished and promulgated. The revealed will of the Creator has not been openly and decidedly appealed to as the supreme standard of right and wrong; and the obligations of virtue have been deduced rather

from considerations of feeling, of honour, or of interest, than from those nobler and purer motives which God himself has been pleased to address to us.

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We are gratified, however, to find that notwithstanding the evil results which have been so frequently attributed to the manner in which morals and metaphysics are studied in the Scotch universities, there are some, we would hope many, professors of moral philosophy," who, like the author of the valuable work before us, have formed more correct sentiments of what ought to be the ethical system of Christians; who have founded the science of morals on the solid basis of Christian principle; who have availed themselves of the sacred lights of revelation, in exploring the dark and intricate mazes of the human character; and instead of exploding the Christian graces, as Hume has done, under the designation of "Monkish virtues," have elevated them to their justly exalted place in the code of moral obligation. And, indeed, of what avail are speculations on morality, when unaccompanied by practical principle? And what is the value of that virtue which terminates in theory or in feeling? It may figure in the pages of a philosophical system; it may smooth the rugged surface of human society; it may please the lovers of theory and the sentimental subjects of feeling; but it will leave the diseases of human nature exactly where it found them, and oppose a very contemptible barrier to the march of profligacy and vice. That morality alone is profitable, and suited to the state of man as a fallen and sinful creature, which looks to the will of God as its rule, and the glory of God as its end; and which appeals to such sublime and purifying principles as those which are inculcated and exemplified in the valuable work before us, on "The Nature and Obligations of Personal and Family Religion."

Dr. Dewar is already known to the public as the author of two treatises; the one, on "the Character and Customs of the Irish;" and the other, on "the Internal Evidences and Designs of Christianity." The present work will not detract from his reputation. It may not indeed enlarge his fame among merely literary men; and we should pity the writer who would make this his main or ultimate end. But it will be received with gratitude by those who value evangelical truth as the true foundation of morals and the only effectual safeguard of human society; and will be hailed as a valuable gift at the altar of domestic piety.

The work consists of eight chapters on the following subjects:The importance of personal religion to all, but particularly to heads of families;-The necessity of family religion to personal religion;-The nature of the duties of family religion;-The manner in which they ought to be discharged;-Motives to the practice of them;-The improvement of family afflictions;The duties of young persons;-and the dangers and duties more peculiar to young Christians. These varied topics are severally illustrated with ability, with distinctness of apprehension, and with becoming seriousness of mind and manner. On some of the topics the author is rather prolix; and this tendency to spread out has the effect of frequently enfeebling his statements, which would gain much by being exhibited in a more condensed form. The style of Tacitus is perhaps one of the best models for works of didactic instruction; that of Sallust or Livy seems better adapted to oral communications, particularly from the pulpit. The manner of Paley, though deficient as respects feeling and "unction," is, from its simplicity and perspicuity, admirably suited to the conveyance of religious and moral truth from the press. But the

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"I long to see the inhabitants of Scotland to be again that which the inhabitants of Scotland once were. Our forefathers made it their business not only to instruct their families, on the evening of the Sabbath, but to instruct themselves: to obtain by reading, and meditation, and prayer, clearer and more impressive views of Christian truth; to acquire accurate knowledge of the grounds of their faith, and the nature of its doctrines and its designs; and to reach the measure of the stature of the fulness of Christ. Hence it was that they had deep as well as just views of doctrine and of duty; and that in place of being children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive, they spake the truth in love, and grew up unto Him in all things, which is the Head, even Christ. They read the Bible diligently, and the books of practical divinity which might enable them more fully to understand it. They did not rest in the notion that they were already Christians ; but studied to grow in grace, and in the knowledge of their Lord and Saviour, and used every means for attaining the end of their faith, even the salvation of their soulsThere were, in their personal and family religion, not the feebleness and the fickleness of childhood, but the vigorous effort, and the sound understanding, characteristic of perfect men in Christ Jesus.

"I need not say that their descendants, generally speaking, with all their zeal for public usefulness, do not in this respect imitate their example. There is a flimsiness and a superficiality in almost all that they do connected with

religion. Our pulpit discourses have been polished down into the form of short and common place essays on some ethical truism; and the bold and manly unction, and so full of faithfulness, and eloquence of our fathers, so full of deriving its strength from the doctrines of the Gospel, which it so constantly embodied, has, I fear, in many instances, given place to a strain of preaching, which awakens no auxiety, and which produces no interest. And is it any wonder that a people who are but imperfectly acquainted with the elements of Christian doctrines, should like to have it so? Or what more woeful proof of the growing decline of true religion in our land than that patrons of churches, during more than the last half century, have been so regardless of the voice of a people, not yet become thoroughly indifferent to the great truths which they were taught by their fathers to regard as divine, and which they were anxious that their ministers should teach? Is it not in the land that Knox and Melville, and the other great and good men of our church, succeeded in reforming and in evangelizing, that those who have walked in their footsteps, and who have so conscientionsly held forth the great doctrines which rendered their ministry a blessing to so many generations, have been systematically opposed and discountenanced, and represented as wild and fanatical in their notions? And the religion of the times, 80 alarmingly prevalent, and so boldly directed in hostile array against constituted authorities, is but the fruit of that system of indifference to the spiritual wants of the people, and of that substitution of cold and heartless speculation, in room of the doctrines of the word of God, which were at one time, and with certain classes, so much in vogue. I shall never cease to avow what in my conscience I most firmly believe, that it is by the faithful preaching of these doctrines alone, as they are contained in the Confession of Faith and Catechisms of our church, that the interests of true morality, as well as of enlightened and steady loyalty, are promoted." &c pp. 126-129.

Our author then proceeds to point out the importance of attention to the different parts of family religion, and particularly the duty of catechising children and servants.

He offers some very important remarks on "Sabbath Schools," with the view of guarding ministers and heads of families against the abuse of these institutions. Without lowering their value, or questioning their utility, he states that they are designed, properly speaking, as substitutes for the want of family instruction; that in no case should they be made an apology for the neglect of this; and that whatever tends to weaken the authority of parents, or to encourage them in the neglect of a divinely commanded duty, should be strictly watched and guarded against as dangerous to the best interests of practical godliness. Were every parent able and willing to do his duty, Sunday schools would be useless, and might even be, hurtful; and it is only because parents do not or cannot fulfil their proper duties, that these helps become necessary. But in this light they are truly valuable, and deserve far greater countenance and patronage than they have ever yet received from the Christian community.

In the sections on the "Duties of Masters and Servants," we could have wished that our author had noticed a very prevalent but most pernicious custom, particularly in large towns, both in England and Scotland, of servants claiming, and masters and mistresses allowing them the Sunday to themselves; in other words, to be spent in idle ness, worldly conversation, and amusement; in place of being devoted to the public and private exercises of Divine worship, except so much as is exempted for works of necessity and mercy. We have reason to believe that this habit or custom prevails to a great extent in Glasgow and its vicinity, the scene of our author's pastoral la bours; and we might adduce many flagrant and affecting illustrations of its demoralizing and unchristianizing tendency. Christian masters and mistresses should remember that the Sabbath is not theirs to

give; and servants should be reminded of the high command of Him with whom there is no respect of persons-" Remember the Sabbath day to keep it holy." If ever religion shall flourish in Scotland or elsewhere, one of the principal means must assuredly be an exemplary attention to that infinitely important, but every where much neglected, duty of keeping holy the Sabbath-day.

Our next quotation shall be from the section entitled, "Address to those who now are, or who intend becoming, Students of Divinity."

"Before any one should devote him. self, or be devoted by another, to this work, he should be sure that he has a deep sense of religion on his heart; that he has a tender conscience, effectually convinced of the evil of sin, and the necessity of holiness; that he feels powerfully the worth of a Saviour's sacrifice, and the divine excellency of his knowledge; and that he regards it as his highest honour to be the humble instrument of opening the blind eyes, and of turning men from darkness unto light, and from the power of satan unto God. These essential qualifications of personal religion he should possess before he resolves on devoting himself to the arduous work of saving souls. Should he proceed without them, he will probably become the enemy of those who have a serious concern for their salvation; he will, perhaps, represent them, even in his preaching, as selfconceited hypocrites, as wild and fanatical; his state of heart will disincline him, and perhaps his ignorance will disable him, from declaring to the people the whole counsel of God; and thus, from his own want of religion, he will be careless about his work, and deepen the sleep of spiritual death on the souls under his ministrations and around him.

But it is of

"When you are satisfied as to your personal religion, see that your views of the doctrines of the Saviour be sound. It is not to be expected that these views should, in the first instance, be either essential importance, that in so far as deep or comprehensive. they go, they should be scriptural. It is the duty of all the disciples of Christ to grow in grace, and in the knowledge of their Lord and Saviour; but no one should devote himself to the work of

the Christian ministry, whose views of the elements at least of the doctrine of Christ are not correct. Study these elements much, as they are contained in the Catechism, and the other spiritnal and practical books which, while they explain them, enforce them with sacred unction on the heart. Be well grounded in these, before entering much on the study of human sciences; and keep them constantly in view while acquiring a knowledge of these sciences; and thus you will be likely to derive from learning, all the good it can afford, without being corrupted or perverted by it from the simplicity that is in Christ." pp. 253, 254. ·

We have not space for remarks upon, or citations from, other parts of the volume, except to add, that the " prayers for individuals and families," twenty-eight in number, are truly scriptural. Some of those for family worship are rather long; and, by a new arrangement, the number might, out of the same materials, be considerably increased. The work is characterised by correct judgment, and Christian sentiments, and it would delight us to find this work, or something like it-for instance, Mr. Bickersteth's invaluable Treatise on Prayer-on the tables of every family in the Jand. We do not indeed suppose that individuals or families are, generally speaking,ignorant that prayer is a duty; but they often need both incitements to its discharge, and helps for discharging it. And even this is not all; for as Mr. Bickersteth remarks, in the justly popular work above-mentioned," The grace of prayer is a Divine gift of far more importance than the mere knowledge of the various parts of this duty, or the ability to perform it before man." The object of Dr. Dewar, as well as of Mr. Bickersteth, (whose work we have the rather introduced on the present occasion, as its rapid sale rendered a formal review of it on its publication superfluous,) is to induce individuals to pray with the heart and with the understanding also; a duty necessary at all times, but

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which never required to be more strongly pressed than in the present day, when, to adopt again the words of Mr. Bickersteth, men are so apt to gain knowledge without corresponding feelings; and are tempted to make a profession of religion, and to talk about it, while, it is to be feared the more retired, and all-important duties of devout prayer, meditation, self-examination, and reading the Scriptures, are neglected."

We shall only add, that though Dr. Dewar's work is generally free from a controversial spirit, there is here and there a remark which some of his readers will think might have been spared; as, for instance, at page 260, where he alludes to the use of the term priest, &c. under the Christian dispensation. In the Church of England such words no more convey superstitious notions, than the names of the days of the week or of the months, which the Society of Friends so strongly reprobate. The word priest is, in truth, only a corruption or curtailment of the word presbyter ; as bishop is of εTIÇKOTоç; but, were it otherwise, we might say Hooker: "The fathers of the church call usually the ministry of the Gospel priesthood, in regard to that which the Gospel hath proportionable [corresponding] to ancient sacrifices; namely, the communion of the blessed body and blood of Christ, although it hath properly now no sacrifice. As for the people, when they hear the name, it draweth no more their minds to any cogitation of sacrifice, than the name of a senator or alderman causeth them to think upon old age, or to imagine that every one so termed must needs be ancient, because years were respected in the first nomination of both. Wherefore, to pass by the name, let them use what dialect they will, whether we call it a priesthood, a presbytership, or a ministry, it skilleth [matters] not; although in truth the word presbyter doth seem more fit." Eccles. Pol. Book V.

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