the passage in question is relevant and fairly introduced. It was part of my argument, as you are well aware, that the metropolitan see ought to be divided into two, and that a large increase of parish clergy was needed in such districts as Pancras and Marylebone. The object of adducing Mr. Baring's statement was merely to shew that means of effecting these improvements might be found.

2. You advert to my expression, "the timid and listless guardians of the church," as if I had applied these terms to the clergy of Pancras and Marylebone; but I had applied them only where I still think them due-to the successive administrators of the last fifty years. You speak, in one sentence, of these great parishes, as if you agreed with me in wishing them a large addition of clergy. In the next, you assert, that the present establishment of those districts is able to effect all that could be asked or desired. If this be true, if eight or ten clergymen be enough for Marylebone, with 120,000 inhabitants, then surely we must have fifty or a bundred too many in the city of London, which has only 130,000. No; the latter establishment is nearer the desirable point, and the former is deplorably and shamefully deficient.

3. I had said, "the crown holds the right of presentation to 1125 benefices." This, you say, "displays exceeding ignorance," inasmuch as all but 150 of these "belong to the Chancellor." I do not know what ignorance is displayed in speaking of the latter class as belonging to the Crown; I apprehend that they can only be said to "belong to the Chancellor' in his capacity of servant and adviser of the Crown. I am quite aware of the division of the Crown livings into two classes, but I do not see that this at all alters their character as Crown livings.

My argument was simply this, that no right of private property would be infringed, nor any principle sacrificed, by placing the temporalities of these livings in the hands of a commission, for the purpose of more equal distribution and the doing away with pluralities. This argument you do not assail.

In conclusion, let me remark that the effect of your review must be, so far as its influence extends, to suppress most entirely the circulation of a work which you describe as being in the main "most excellent." You aver that it contains "positive falsehoods, mis-statements,

dangerous falsehood) is retracted. Indeed, as the author persists in saying that he can see no mis-statements in his work, though the review has referred him to an authentie contradiction of this great one (which, too, he ought to have known before) the matter is more serious. In the same way he entirely persists in passing over the information offered him as to certain great parishes in London as unworthy of regard, and as not modifying at all his grievous accusations. To say that the church wants more strength in great towns is quite right. To leave wholly unnoticed the great efforts which are made is very unjust, and, in such times as these, very mischievous. Instead of retracting, therefore, unfortunately, the accusation made against the "Essays on Dissent" it must be repeated; and as there seems no hope of convincing the author on these heads, he must be exhorted most strongly to consider whether his private opinions on Church Reform should be obtruded in a work on so general a question. Unless he makes it a matter of conscience, do not let him continue to prevent the circulation of his otherwise "most excellent" work, by retaining what others cannot in conscience consent to circulate.-ED.

exaggerations, and undeserved charges." I beg to say that I have re-examined it, and am unable to detect either. The points to which you have specifically adverted appear to me to be misconceptions of your own. Is it too much then to ask that you will either point out sufficient grounds for imputations of so serious a nature, or that you will, without delay, retract those imputations? I remain, Sir, Your obedient humble servant,

THE AUTHOR OF THE "ESSAYS ON THE Church."

NOTICES AND REVIEWS.

Ecclesia Anglicana, a Poem, containing an Historic Portraiture of the British Church, with a particular reference to York Minster. By C. Overton, Curate of Romald-kirk. London: Rivingtons. 1833. pp. 144.

THIS poem, which is sufficiently described in the title, does credit to Mr. Overton's powers and feelings by its spirited versification and pious spirit, and the notes shew that he has both read and thought much on the subject. The reviewer wonders at finding now and then a couplet so exceedingly bald and flat as almost to provoke a smile; and he has observed the same thing in several other poems lately, the authors of which had generally great spirit in versification. Do writers of verse never ask a friend to look over their works, or are friends too delicate to " hint a fault?"

A Gift for Mothers. By the Author of "Aids to Development." London: Seeley and Burnside. 1833. pp. 288.

THE selections in this collection are in general very good-the original pieces moderate It is a little amusing, by the way, among the selections, to observe the care with which every high-church writer is excluded, being obviously looked on as a sort of horrible monster, a line of whose writings would contaminate all the book. Yet there are just one or two high-church writers who are not absolutely blasphemers. There is another thing equally amusing, to find such large selections from those delightful volumes, the "Guesses at Truth." How they found their way into such exclusive company it is difficult to guess.

Readings for Sunday Evenings. Edinburgh: Oliver and Boyd. 1833. pp. 332.

THIS is a volume of Sermons selected, and a little shortened, from Barrow, Butler, Atterbury, Seed, Secker, Blair, Watts, &c., &c. The plan is perhaps judicious, and the matter is certainly good, as will easily be seen from the names of the authors. Blair, to be sure, is deservedly falling into neglect, and the reviewer would have preferred seeing more sermons on the great doctrines of the gospel as the foundation of all right practice.

The Liturgy compared with the Bible. By the Rev. H. I. Bailey, P. Curate of Drighlington, near Leeds. Vol. I. London: Rivingtons, Seeley, &c. 1833. THE plan of this book is, to give in the margin the words of the Liturgy, and against them, in a larger type, all the passages of Scripture which justify them.

This is exceedingly useful, and does very great credit to the industry and care of Mr. Bailey. It is to be hoped that he will find sufficient encouragement to continue a work so convenient to every clergyman. This volume goes to the end of the Communion Service.

Sermons on Public Subjects and Solemn Occasions. By Francis Skurray, B.D. Vol. II. London: Simpkin and Marshall. pp. 301.

THE following specimen of Mr. Skurray's style and opinions will probably be a sufficient criticism:-"Already can we espy the dawning of day breaking on the obscurity of receding darkness. The invidiousness of religious distinctions is merged in conciliation-the prostitution of the Eucharist is abolished as the qualification for municipal offices and civil employments-the progressive amelioration of antiquated laws—the meditated mitigation of the penal code— and the sentiments and expression of kindlier feelings between British subjects and foreigners, furnish hopeful presages of universal pacification." (p. 122.)

The Modern Claims to the possession of the extraordinary Gifts of the Spirit, stated and examined, &c. By the Rev. W. Goode, M.A., Curate of Christ Church with St. Leonard Foster, London. London: Hatchards. 1833. pp. 260. 8vo.

THIS is a work which has been very much wanted for some time, and is now exceedingly well executed. Mr. Goode adduces at great length the opinions of the early church respecting similar claims to those now advanced (in the case of the Montanists), and then goes on to notice the similar claims made in Bohemia, and by the so called French and English prophets, about 150 years ago. The similarity of language, in all the cases, is very remarkable. Besides this historical part of the work, which shews great industry and very considerable learning, the more argumentative part of the book displays much good sense, quiet thought, and reasonable views of scripture. Nothing can go more directly to put an end to the present delusions, than the finding, by clear evidence, that precisely the same pretensions, the same positiveness, the same claims to prophecy, the same denunciations of approaching calamity, the same announcement of the immediate coming of the Millennium, &c., &c., have been so often exhibited before. With those, indeed, under the delusion, argument is out of the question. They have latterly made fearful progress in wildness. Not only do they now (implicitly, at least), on every occasion, argue in this way, and in this alone-" You do not assent to our positions; very well, then you will go to hell;" but they are now exhibiting one common end of all mysticism, viz., an attempt to unite the dreaming and unreal with the substantial and palpable. Heaven, in the common sense, is, they say, too indefinite a notion to have any attractions or act at all as a motive; consequently, they assert that after the Millennium some change is to be made in this world, where the good will then live for all eternity.

Nubia and Abyssinia; comprehending the Civil History, Antiquities, Arts, Religion, Literature, and Natural History. By the Rev. M. Russell, LL.D., with a Map and 12 engravings. Edinburgh: Oliver and Boyd. 1833. pp. 440. (EDINBURGH CABINET LIBRARY, Vol. XII.) THIS volume is a kind of supplement to the account of Egypt already published by the same author, and does not profess more than it performs in the title. The reader will find all the objects there mentioned, noticed, and satisfactorily noticed. The various accounts of modern travellers have been faithfully examined, and Dr. Russell has presented the result of these inquiries in a very interesting form. The remains of antiquity in Nubia are of high interest, and of these there is a very full account.

VOL. IV.-July, 1833.

K

A Clergyman's Defence of himself for refusing to use the Office of Burial of the Dead over one who had destroyed himself, notwithstanding the Verdict of Insanity. By the Hon. and Rev. A. P. Perceval, Rector of East Horsley, Surrey. London: Rivingtons. 1833.

THIS sermon contains a very powerful and convincing argument in defence of the line of conduct adopted by Mr. Perceval on a late occasion, when, having attended an inquest on a suicide, and felt that there was no shadow of evidence to support the verdict of lunacy, he felt himself bound in conscience to obey the clear directions of the rubric, and refuse to bury the corpse. The Reviewer has strong reasons to believe that the jury themselves, or some of them, would be ready to confess that had the deceased murdered another person instead of himself, they could have had no justification, from the evidence, for acquitting him on the plea of insanity. At all events, an old canon, quoted by Mr. Perceval, shews that the church always held it to be the duty of the clergyman to inquire and satisfy himself before he proceeded to burial. And on all accounts, a clergyman is bound not to play tricks with his conscience on a matter where the rubric is, to say the least, very strong, and where everything in his power ought to be done to deter others from so dreadful an offence against God. The whole tone of Mr. Perceval's sermon shews that his mind is fully made up to submit to anything rather than violate his conscience. And if the parties bring the matter into the spiritual courts, it remains to be seen whether they will force a clergyman to violate his conscience, or protect him, if they find that he acts from no wrong motives, but from the very purest ones. It ought not to be forgotten that since the Act past which removed the necessity for burying wilful suicides in the cross roads, there is no excuse whatever for the jury which, out of an idle good nature, gives a verdict against or without evidence, and thus encourages a horrid sin.

Plain Parochial Sermons. By the Rev. James Slade, Vicar of Bolton, &c. Vol. II. London: Rivingtons. 1833.

This volume ought to have been noticed some numbers back. But Mr. Slade, and his useful and honourable labours as a parish priest, are too well known for his works to require notice in any Magazine—and his first volume would ensure attention to his second. The second may be safely recommended to clergy and laity alike. The sermon on Rejoice with them that rejoice,” is, perhaps, the best in the volume.

Three Sermons on the Perpetual Obligations of keeping every Seventh Day holy, together with a Sermon on Drunkenness. By D. Creswell, D.D. London: Whittaker and Treacher. pp. 67.

Remarks on the Due Observance of the Sabbath. London: Hatchard. 1833. pp. 25.

A Letter to a M.P. on the Bill to enforce the Observance of the Sabbath.

DR. CRESWELL always writes with clearness, force, and closeness; and his three Sermons on the Sabbath are as good a compendious view of the subject as any which has yet been published. The second pamphlet ("Remarks," &c.) is highly creditable to the pious feelings and good sense of its author, and should be generally read. The third is an endeavour to shew that the desecration of the Sabbath both by God's direct judgment and by natural consequence bring down judgments on the land which is guilty of the sin.

The Cottager's Prayer Book. By the late Rev. James Bean, M.A. London: Rivingtons. 1833.

THESE Prayers are exceedingly well meant, but are not, in the Reviewer's judgment, very suitable to the class for which they are intended.

The Duty of a Christian People in the Removal of a Divine Visitation (on redeeming their Vows). By the Rev. N. Smart, M.A. Salisbury: Brodie and Co. 1833. pp. 54.

This is a very impressive and earnest call, on a very important subject,-so well written and so soundly based on scripture, that it must be read with advantage.

Provident Societies recommended, and their Operation described, in an account of one now at work in the neighbourhood of London. London: Rivingtons. 1833. THIS tract is most warmly recommended to general attention. It contains very valuable facts, and excellent remarks on them, with such minute practical directions as will enable inexperienced persons to commence the system.

Lent Lectures.

By the Rev. T. F. Dibdin, D.D. London: Boone. 1833. DR. DIEDIN has here printed a series of the Lectures which he has given to his congregation in various years in the season of Lent; containing Lectures on the General Evidence of Christianity-on the Life of our Lord-on the Life of St. Paul-on the Lord's Prayer-the Liturgy—the Creeds and Sacraments. These subjects are well-chosen, and Dr. Dibdin, who doubtless knows full well what a London audience is, tells them very plainly that he thinks it expedient not to attempt too much, but to set before them the strongest and most striking points of each subject.

Fables, Original and Selected. By the late James Northcote, R.A. Second Series. London: Murray. 1833. pp. 241.

THIS is a most beautiful volume, doing the highest honour to Mr. Northcote as a skilful artist in combinations, and to the engraver who executed his designs. The woodcuts are, indeed, hardly to be equalled. The letter-press is not equal to them. The fables very often, at least, do not teach any very important truth, and take an ill-natured view of man. The last in the book is far the best and the pleasantest in every point of view.

The Heliotrope; or, Pilgrim in pursuit of Health. Cantos 1 and 2. London: Longman and Co. 1833. pp. 80 and 96.

An Essay on Woman. In 3 Parts. By N. Mitchell. London: E. Wilson. Pp. 140.

Woman, the Angel of Life. By Robert Montgomery.

1833. pp. 198.

London: Turrill.

Poetic Vigils. By W. B. Baker. Simpkin and Marshall. 1833. pp. 199. The Renegade. By the Rev. B. T. H. Cole, A.M., Rector of Wastleton, Sussex. London: Longman and Co. pp. 174.

THE first of these poems is Byronian. The Pilgrim travels, no doubt, on a less faulty errand than Childe Harold, but still seems to look at things with the selfishness of an invalid. His creed is better too than Childe Harold's no creed, but yet seems to be little better than natural religion. An invalid MIGHT find greater comfort, and his poetry derive greater power over the heart by a less chilly belief than this. For the rest, the poem is very like Lord Byron, and displays a good deal of power.

The second Poem is Darwinian, and is as fair an imitation of Darwin as the preceding one is of Byron. Indeed, it is rather pleasanter to read than Darwin himself, the verses not being so overloaded with finery as his are. Of Mr. Montgomery it is not necessary to say anything, as he has been so