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Christ Jesus. Such a chapter as this, written in the mild and unpretending, yet plain and manly, style which characterises all the productions of the author, would be of infinite use in the correction of that species of irreligious morality, which men of strong minds and little faith are so apt to boast of as their claim to be considered genuine Christians. The following passage, with which we will conclude, will afford a fair specimen of the way in which this tale is told-a tale which we would like to see more generally diffused than, we fear, from its present situation it is likely to be, amongst the class of unestablished persons for whom it is particularly intended:

The feelings of Dr. Johnson on this subject [that of final condemnation] were more fully evidenced on a subsequent occasion.

"One day, in particular," remarks Sir John Hawkins, "when I was suggesting to him these and the like reflections, he gave thanks to Almighty God, but added, that notwithstanding all the above benefits, the prospect of death, which was now at no great distance from him, was become terrible, and that he could not think of it but with great pain and trouble of mind." Nothing assuredly could be more correct than Dr. Johnson's distinction. He acknowledges the value of the mercies which he enjoyed, and he gratefully gave thanks to Almighty God" for them; but he felt that they could not soften the terrors of a deathbed, or make the prospect of meeting his Judge less painful and appalling. Hawkins, who could not enter into his illustrious friend's more just and enlarged views of human guilt and frailty, confesses himself to have been " very much surprised and shocked at such a declaration from such a man," and proceeded, therefore, to urge for his comfort the usual arguments of extenuation. He reports

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that he "told him that he conceived his life to have been a uniform course of virtue; that he had ever shown a deep sense of, and zeal for, religion; and that, both by his example and his writings, he had recommended the practice of it; that he had not rested, as many do, in the exercise of common honesty, avoiding the grosser enormities, yet rejecting those advantages that result from the belief of Divine Revelation; but that he had, by prayer and other exercises of devotion, cultivated in his mind the seeds of goodness, and was become habitually pious."

This was the rock on which numberless professed Christians have fatally split; and to the mercy of the Almighty must it be ascribed, that the great and good Dr. Johnson did not add one more to the melancholy catalogue. For what was the doctrine which the narrator attempted to inculcate but this? that his friend, like the Pharisee in the Gospel, ought to place his confidence upon his being more meritorious than other men, and instead of attributing the praise to Him who had "made him to differ," was to "sacrifice to his own net, and burn incense to his own drag." Can we wonder that with such flattering doctrines constantly sounding in his ears, Dr. Johnson was suffered to undergo much severe mental discipline, in order to reduce him in his own esteem to that lowly place, which, as a human, and, consequently, a fallen being, it was his duty, however high his attainments or his talents, to оссиру.

The snare of spiritual pride, which Sir John Hawkins thus unconsciously spread for his dying friend, was the more seductive, from the circumstance of Dr. Johnson's life having been upon the whole correct and laudable, and from his writings having been eminently useful for the promotion of morality and virtue. The convictions of a profligate man might have been supposed too keen and alarming to be quieted by such common-place soporifics; but where there was really so much apparent cause for self-complacency and gratulation, as in the case of Dr. Johnson, it must appear almost wonderful that the self-righteous delusion did not succeed.— Pp. 23-25.

A View of the American Indians, their General Character, Customs, Language, Public Festivals, Religious Rites, and Traditions; showing them to be the Descendants of the Ten Tribes of Israel. The Language of Prophecy concerning them, and the course by which they travelled from Media into America. By ISRAEL WORSLEY. London: R. Hunter. 1828. pp. xii. 185.

THIS little work contains much curious information on the subject of which it treats; and, though it does not distinctly establish its position, states enough to stagger disbelief, if not to convince, and opens a field of inquiry not only interesting but highly

instructive. In 1816, Dr. Boudinot published his "Star in the West, or a Humble Attempt to discover the longlost Ten Tribes of Israel." In 1825, Mr. Ethan Smith sent out his "View of the Hebrews, or the Tribes of Israel in America." These, together with "The Gathering of Israel," a work published in Amsterdam in 1644, and some other sources of information, assisted by the incidental remarks of Josephus, Prideaux, Gibbon, Robertson, &c. are the materials of which the present treatise has been composed; and, if it has no other merit, it has, at least, put into a tangible form, some exceedingly singular coincidences and arguments. The following passage contains some of the parallels:

They are living in tribes, with heads of tribes-they have all a family likeness, though covering thousands of leagues of land; and have a tradition prevailing universally, that they came into the country at the north-west corner-they are a very religious people, and yet have entirely escaped the idolatry of the old worldthey acknowledge One God, the Great Spirit, who created all things seen and unseen the name by which this being is known to them is ale, the old Hebrew name of God; he is also called yehowah, sometimes yah, and also abba-for this Great Being they profess a high reverence, calling him the head of their community, and themselves his favourite people-they believe that he was more favourable to them in old times than he is now, that their fathers were in covenant with him, that he talked with them and gave them laws they are distinctly heard to sing with their religious dances, halleluyah or praise to jah: other remarkable sounds go out of their mouths, as shilu-yo, shilu-he, ale-yo, he-wah, yohewah: but they profess not to know the meaning of these words; only that they learned to use them upon sacred occasions-they acknowledge the government of a providence overruling all things, and express a willing submission to whatever takes place they keep annual feasts which resemble those of the Mosaic ritual; a feast of first-fruits, which they do not permit themselves to taste until they have made an offering of them to God; also an evening festival, in which no bone of the animal that is eaten may be broken; and if one family be not large enough to consume the whole of it, a neighbouring family is called in to assist: the whole of it is consumed, and the relics VOL. X. NO. IX.

are burned before the rising of the next day's sun: there is one part of the animal which they never eat, the hollow part of the thigh-they eat bitter vegetables, and observe severe fasts, for the purpose of cleansing themselves from sin-they have also a feast of harvest, when their fruits are gathered in, a daily sacrifice and a feast of love-their forefathers practised the right of circumcision; but not knowing why so strange a practice was continued, and not approving of it, they gave it upthere is a sort of jubilee kept by some of them-they have cities of refuge, to which a guilty man, and even a murderer, may fly and be safe; for these beloved or sacred towns are never defiled by the shedding of blood-in their temples is a holy place into which none may enter but the priest, and he only on particular occasions-there he makes a yearly atonement for sin, dressed in a fantastic garb, which is a humble imitation of the High Priest's robes, with a breast-plate and other ornaments-he addresses the people in the old divine speech, and calls them the beloved and holy people-they have a succession of priests, who are inducted into office by purification and anointing---they had once a holy book, which, while they kept, things went well with them; they lost it, and, in consequence of the loss, fell under the displeasure of the Great Spirit; but they believe they shall one day regain it---they are looking for and expecting some one to come and teach them the right way.---Pp. 181, 182.

The Protestant Guardian, conducted by Clergymen of the Church of England. Vol. I. London: Seeley. 1828. pp. 380.

THIS is a very excellent undertaking, and one of the fairest fruits of periodical literature. It is destined, we hope, to be eminently useful in the work of the Reformation, now reviving, we trust, after a sleep of many years. The mass of matters connected with the "mystery of iniquity," as collected in the numbers of this magazine, is really extraordinary; and some of the papers are not only strong in argument, but pleasant specimens of a convincing style of controversy. We wish the work ample success; and are glad to see that the next number is announced on a larger scale than the preceding ones. The nature of the plan may be best learned 4 D

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from the introduction to the first number, which ends with these remarks:

The conductors of the Protestant Guardian, while they avow themselves to be Clergymen of the Church of England, and to adhere affectionately to her communion, desire to state, that they have no other view in their present undertaking, than to promote the interests of truth and godliness, as far as those interests are concerned in the differences between the principles of Protestantism properly so called, and the peculiar tenets of the Church of Rome; that in endeavouring to promote those sacred interests, they recognize no other infallible standard of divine truth than the holy Scriptures interpreted according to reason; and that they purpose to use no other means of promoting them than those which truth and godliness justify. Giving this pledge, we earnestly invite the cooperation of all those who desire to promote the common cause of Protestantism, and may be able to render assistance in carrying on the present work. We indulge a hope that help will not be wanting in a matter of such moment, and in circumstances which require so much exertion.---Pp. 6, 7.

The Obligations of the Ministerial Character: a Sermon, preached in the Parish Church of St. Mary's, Truro, at the Visitation of the Right Reverend WILLIAM, Lord Bishop of Exeter, July 26, 1828. By ROBERT LAMPEN, M. A. Vicar of Probus, Cornwall, and Minister of St. Andrew's Chapel, Plymouth. London: Rivingtons. 1828. pp. 19.

SOUND doctrine and stedfastness of principles, influenced and supported by "faith and love, which is in Christ Jesus," are laid down in this discourse as the essential qualifications of the ministerial character. The argument is built upon 2 Tim. i. 13, as containing a brief but comprehensive summary of all that is required in the Christian pastor; and the necessity of a strict and constant attention to it, is inferred from the earnestness with which it is recommended by St. Paul to the notice of Timothy. It would be little praise to say the sermon is a good one: it is far above the ordinary class, even of visitation sermons, in which we naturally look for superior learning, and substantial reasoning. As a specimen,

we subjoin the following remarks, which spring out of the main subject of the discourse:

Such is the spirit of the Apostle's injunction to Timothy. Such, my brethren, is the spirit of the solemn pledge we all of us, at our ordination, gave at the altar of God. And how admirably does the constitution of our Church provide those who engage in her pastoral labours, with the means of fulfilling these sacred obligations! They are exempted from the excessive pressure of secular cares, and enabled to devote their chief attention to the objects of their holy calling. They have opportunities and constant need to consult the Scriptures, and to bring all the light of knowledge and experience to the illustration of these Oracles of God. They are provided with a "form of sound words," so that the language of prayer and praise which they employ in their ministrations, brings the whole counsel of God continually before their eyes and their hearts. By the calm uniformity of their sacred occupations, they are protected from the delusions to which an unsettled habit of life is exposed, and by their acquaintance with the real feebleness of man's nature, they learn the fatal mistake of those who represent man as sufficient to his own salvation, without the aid of divine grace; and they live under circumstances which will not allow forgetfulness of faith and love. Confined to a limited sphere of ministration, they are, by the constitution of their Church, protected from the temptation to "stretch themselves beyond their measure," and to substitute the reputation of the mere preacher for the enduring praise of the faithful pastor: a temptation to which those are exposed, who are not restrained by such salutary limits; and hence less difficulty may be encountered in cultivating stedfastness of principle, and those affections towards God and man, which are endangered by a mere popular and cursory exercise of the ministerial office. For we must not deceive ourselves---the Gospel is only "a savour unto life" when it becomes a principle of life, and shews itself forth in the habitual conduct of the Christian. It is easy to awaken temporary feelings of devotion, but not so to turn the heart of the sinner, in unseen but effectual penitence to God, and to induce him to "shew forth his faith in meekness of wisdom." For this a Christian adviser, to whom he may become firmly attached, is wanted: one who has known his manner of life; who is conversant with his infirmities; who has brought comfort and advice to those who

are dear to his heart: one whom he has learned to reverence for his works' sake, and with whose sacred office the first thoughts of religion were connected in his opening mind. The Parish Priest affords him all this, and from him, as from the patriarch of a united family, the continual influence of repeated and well-applied admonition, and the silent efficacy of example, and sympathy in all the joys and sorrows of life, may be felt by all who will avail themselves of this inestimable means of cultivating pure and undefiled religion. Pp. 15-17.

The Benefit Club, a Dialogue; with a Statement of the Sums to be Paid and Received by the different Classes, according to the Rev. I. T. BECHER'S Tables. By the Rev. GEORGE DAVYS,

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THE Cottager's Monthly Visitor is one of the best conducted and most useful little periodicals that can well be imagined; abounding with a variety of instruction, domestic, moral, and religious, for that class of people to whom it is addressed. The little dialogue, written by the editor, and now published separately, is one of the best articles which has appeared in it. It is a clear and persuasive recommendation of Benefit Clubs, upon Mr. Becher's plan; and we trust that all true friends of the labouring classes will do all in their power to extend its circulation. We subjoin the following tables of the rates of payment, by which relief in sickness and in age is secured:

SICKNESS TABLE-No. I.

TABLE, shewing the Single and Monthly Contributions, for assuring Sir Shillings a Week, during Sickness (Bed-lying Pay); Three Shillings a Week (Walking Pay); a Weekly Allowance of Three Shillings, after the Age of Sixty-five; and Three Pounds on Death.

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TABLE, shewing the Single and Monthly Contributions, for assuring Eight Shillings a Week, during Sickness (Bed-lying Pay); Four Shillings a week (Walking Pay); a Weekly Allowance of Four Shillings, after the Age of Sixty-five; and Four Pounds on Death.

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SICKNESS TABLE-No. III.

TABLE, shewing the Single and Monthly Contributions for assuring Ten Shillings a Week, during Sickness (Bed-lying Pay); Five Shillings a Week (Walking Pay); a Weekly Allowance of Five Shillings, after the Age of Sixty-five; and Five Pounds on Death.

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In the three preceding Tables, the Monthly Contributions cease at the Age of 65.

The Pious Christian's Daily Preparation for Death and Eternity; (extracted from Hele's Devotions) for the use of persons in lingering sickness, or under sorrow and affliction. London: Rivingtons. 1828. 12mo. pp. 60.

AMONG the variety of manuals of a similar nature, all excellent in their kind, we assign to this unpretending little work a very prominent rank. The devotions and meditations are pious without affectation, well arranged, and very appropriate: and the occasional prayers at the end are some of the most beautiful specimens of this species of composition.

A brief Account of the Bible and its Contents. London: Rivingtons and Hatchard. 1828. 12mo. pp. 14. THOUGH published anonymously, this little tract is said to be the production of a worthy member of the House of Commons; and it is highly gratifying to find men of superior rank and influence devoting their time and attention to the mental and spiritual improvement of their poorer fellowcreatures. The form adopted by the author is catechetical; giving a clear and concise detail of the contents of the Sacred Volume, together with a plain and practical exposition of the doctrines, essentially necessary to salvation. In future editions, of which we anticipate a rapid succession, we would

recommend a revision of a few minor inaccuracies, of diction chiefly, which will readily suggest themselves. We shall point out two, which occur immediately at the opening of the work, as explanatory of our meaning. The Bible is defined to be so called, because it differs from all other books:-does it not rather excel all other books? Of the sacred writers we are told that "the first was Moses, who died 1451 years before the birth of Christ, and the last St. John, who died not long. after that event." We think that the date of St. John's death, who survived the destruction of Jerusalem, should have been given more precisely. As we said before, these little defects will be easily remedied.

WORKS JUST PUBLISHED.

The Alliance of Education and Civil Government; with Strictures on the University of London. By T. W. Lancaster, M. A. 4to. 6s. boards.

A Compendious View of the Evidences of Natural and Revealed Religion; being the substance of Lectures read in the University and King's College of Aberdeen. By Alexander Gilbert Gerard, D.D. 8vo.

The Rev. Dr. Hamilton of Strathblane has in the Press "A Defence of the Scripture Doctrine, respecting the Second Advent of Christ, from the erroneous Representations of Modern Millenarians." It will appear early in September.

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