Master of Corpus Christi College; Right Hon. Spring Rice; the Duke of Sussex; the late Rev. Professor Farish, and many other names of great respectability. His first volume was published in 1830; his second in 1833; his third in 1834 and is dedicated to Thomas Wilson, Esq., of Highbury, and is entitled, "Lectures on the History of Elijah, and Sermons on Various Subjects."

Of all these we are able to report very favourably, as they are distinguished by a clear knowledge of evangelical theology, a practical application of the truth to the concerns of daily life, together with cogent and powerful appeals to the hearts and consciences of men. Preached to village audiences, and addressed to the level of ordinary minds, they yet possess a clearness, a precision, and occasionally a dignity of style, which render them attractive and welcome alike to the plainest and more cultivated minds. The first and last volume of the series appear to us to possess the greater degree of merit, though all of them, viewed in relation to the purposes for which they were written, are truly excellent, and will amply repay perusal.

The volume before us contains sixteen discourses on the following Scripture subjects-the Fallen State of Man; the Giving of the Law; the Witch of Endor; Manasseh, or the Aboundings of Sin and Grace; the Love of God to Man; the Early Life of Jesus; the Efficacy of Christ's Blood; Conversion of Paul; the universal Diffusion of Christian Knowledge; the Church of God; the Christian Duty of glorifying God, (two chapters ;) the World opposed to Religion; Despondency; Address to the Reader. These bear the shape rather of addresses than of sermons, though we can scarcely doubt that they were originally delivered from the pulpit. We should therefore have preferred to have seen them with the texts prefixed, and with the original divisions indicated. But if the author at all contemplated their being used by clergymen, perhaps the present mode of publication may have its advantage; and any person wishing to read them in villages or families, for which they are highly appropriate, will easily be able to find a suitable text, and mark out the natural divisions into which, though without the formality of technical heads, the subject is carefully divided.

The following passage may give some idea of the style and spirit of the volume. It is from the discourse "On the World opposed to Religion;" in which the author aims to show, that however worldly men may approve religion in semblance, they dislike it in reality, as appears from their readiness to resist and oppose eminent de

votedness of heart to God-in the opprobrious names they attach to the followers of Christ-in the persecutions which have been raised against religious men- in the crucifixion of Christ in the enmity excited against the apostles and first Christians under imperial Rome-in the opposition to the Protestant Reformation-and in the virulence displayed against the Puritans and Nonconformists. After endeavouring to trace out and detect the enmity of irreligious men against genuine godliness, he inquires, "How are we to account for the opposition of the world to true religion? that mankind, while they approve religion in form, should hate it in reality? One ground on which this may be accounted for, is the natural blindness of the human mind. Worldly men understand not the true nature of religion. They consider it to consist only in forms, in a round of duties and performances; and have no proper idea of its spiritual nature. The God of this world,' says the apostle, hath blinded the minds of them which believe not.' It is true that the means by which they might come to the knowledge of the truth are at hand; but as they are blind to the nature of religion, so also to the nature and value of the means of knowing it. Or if, from circumstances, they have some idea of the nature and suitableness of the means, for the same reasons for which they dislike religion itself, they are opposed to the use of the means. They are ignorant, and willing to remain so. They thoughtlessly content themselves with the forms, and consider not that they do evil.' 'O that they were wise, that they understood this, that they would consider their latter end!'

"Perhaps, however, the grand reason why worldly men are so decidedly hostile to real religion, is to be found in the nature of religion itself. True religion is of an aggressive nature. It is the leaven which will work. Like the cake of barley-meal which tumbled into the host of Midian, and came unto a tent and smote it, that it fell, and overturned it, that the tent lay all along; so religion will attack the powers of the world and sin. Those who are truly pious will pray-will preach-will reprove-will try to save souls-will make inroads on the empire of darkness. As religion thus opposes the world, so the world will oppose it. Imperial Rome would have tolerated Christianity, if Christianity would have tolerated the established religion of Rome.

"But no sooner was it discovered that the genius of Christianity was opposed to the absurdities of Paganism, and that the tendency of Christianity was to destroy Paganism altogether, than it was viewed as a destructive system; its preachers were styled the haters of mankind, and they,

together with all its professors, were subjected to bonds, imprisonment, and death. The Queen of Madagascar would have tolerated our missionaries, if they would have engaged not to interfere with her superstitions. As, however, they could not do this, they were forced to quit the island. When

the existing authorities there found that the religion of Jesus went to turn the world upside down, they set themselves in opposition to it, and directed all their efforts to its extermination.

"Reader, permit me to inquire, What are you? Perhaps you are an ungodly person. You approve religion in resemblance, but you hate it in reality. You have the form of it, but deny the power. Think, what does this prove? It proves that the God of this world has blinded your mind, and that you are taken captive by him at his will. It proves that you are destitute of that 'wisdom which cometh from above, which is first pure and then peaceable;' and therefore a stranger to yourself, to God, and to the way of life. Know that that religion to which you are opposed is necessary to make you blessed in life, in death, and for ever. 'Marvel not that I say unto thee, ye must be born again,' for 'except a man be born again, he cannot see the kingdom of God.' While you remain destitute of true piety, you are under the displeasure of God; and if you die in that state, into his presence you cannot come, but must for ever dwell where there isweeping and gnashing of teeth.' Hear what the apostle says, 'And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.' Let the consideration of this induce you to seek religion, to flee from the wrath to come, and to declare yourself on the Lord's side. Then will it be well with you in time and eternity. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.'

The close of the first discourse, on the fallen state of man, will show the author's mode of simple and energetic appeal :

Here, reader, pause and reflect. Bring this subject home to your bosom. Endeavour to feel the force of this solemn truth. You are a fallen creature, and, as such, you have forfeited the Divine favour. Such is the constitution of Heaven, that a person cannot forfeit the favour of God without incurring his displeasure. Know, then, unhappy creature, that the wrath of God rests

on you. The law of God which you have broken denounces against you its curse, 'Cursed is every one who continueth not in all things written in the book of the law to do them.' Should you live and die in a state of sin, you will hear the Judge at last say, 'Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.'

From this dreadful state of misery how will you get free? how will you escape the devouring fire? You cannot escape unless you be justified from every charge of sin. But how can you be justified? Will you attempt to justify yourself? The attempt will be folly. You are a sinner. You are continually sinning. Your very 'righteousnesses are as filthy rags.' The defects of that righteousness form a part of the charge which the law brings against you. If after you have done your utmost,-if after you have done a thousand times more than an angel could do, you have no better righte ousness than your own, you must make your bed in hell, and lie down in sorrow. The word of God declares, that by the deeds of the law shall no flesh be justified in his sight.'

"Do you see, do you feel your misery and danger? Do you trembling cry, 'What must I do to be saved?' O poor sinner, there is a Saviour provided for you. You require to be justified. The gospel exhibits a righteousness sufficient to justify you, and procure you acceptance with God; a righte ousness which brings glory to God and safety to man; the righteousness of Jesus; for God has made him who knew no sin to be sin for us, that we might be made the righteousness of God in him.' 'Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.''Being justified freely by his grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time, his righteousness; that he might be just, and the justifier of him which believeth in Jesus.'

"Do you ask, how can this righteousness become yours? You must apply to Jesus for it. Be not afraid to do this. There is nothing terrible in the Lamb that was slain to a sensible sinner. Think not that before you apply to Jesus you must make yourself better. Alas! such is your condition, that you never can be made better but by Him who made you at first. You can never be formed anew but by Him by whom all things

were created. Go just as you are. Let not the number of your sins affright you, and keep you back. With Jesus there is pardon for offences infinite in number and magnitude. He is qualified to save the worst sinners that earth, heaven, or hell ever saw. Think not that Jesus is unwilling to save. His heart is love itself to dying men. Yes,

sinner, Love free, unspeakable, infinite Love, became incarnate, and died on Calvary for you. Look to Calvary and see love to men, and pardon for the worst of crimes, written with pointed steel and streaming blood. O flee, flee from the wrath to come! The law curses you, vengeance is armed against you, death aims the deadly stroke at your heart, hell extends her jaws, and awaits your fall; but

"Jesus ready stands to save you,

Full of pity, join'd with power."

We congratulate the author upon the ability and diligence he has displayed, during an active life, in these and in other minor publications, which we regret have not been so extensively known as they ought to be. Many of his writings would admirably suit the purposes of the Religious Tract Society. The earlier sermons we believe are out of print, but we have long thought that if a selection of the more striking and carefully written sermons were made from Mr. Gillson's different publications, a permanent volume of great value might be produced, which would give the publisher no cause of regret, and which could not fail to be extensively beneficial.

HISTORY of the CHURCH of SCOTLAND.

From the Introduction of Christianity to the period of the Disruption. By the Rev. W. M. HETHERINGTON, A. M., Torpichen. Author of the "Fulness of Time," "History of the Westminster Assembly of Divines," etc., etc. Third Edition. Royal 8vo, pp. 310. Johnstone, Edinburgh; Groombridge, London. The author of this admirable piece of history is one of the non-intrusion leaders, and a writer of known ability, and rapidly increasing celebrity. The outline of Scottish Church History adopted by him is very clear and comprehensive, as will appear to any one acquainted with the subject, from the following table of contents: :- Chap. I. From the Introduction of Christianity into Scotland to the commencement of the Reformation. Chap. II. From the beginning of the Reformation to the Meeting of the first General Assembly. Chap. III. From the first General Assembly, in 1560, to the year 1592, and the great Charter of the Church. Chap. IV. From the great Charter of the Church, in 1592, to the Ratification

of the Five Articles of Perth, in the year 1621. Chap. V. From the Ratification of the Five Articles of Perth, in the year 1621, to the National Covenant, in 1638. Chap. VI. From the Subscribing of the Covenant, in 1638, to the Restoration of Charles II, in 1660. Chap. VII. From the Restoration of Charles II. to the Revolution of 1688. Chap. VIII. From the Revolution of 1688, to the Treaty of Union, in 1707. Chap. IX. From the Union to the Rise of the Second Secession, in 1752. Chap. X. From the period of the Second Secession till the Assembly of 1841. Chap. XI. From the Assembly of 1841 to the Disruption.

These are all very distinct epochs of Scottish Ecclesiastical History, and Mr. Hetherington has brought to their illustration a spirit of patient research, honest investigation, free inquiry, enlightened piety, and bold denouncement of the whole system of church patronage.

The work is written in an energetic and engaging style. There is no feebleness in its composition or details. Its completeness, too, is a very strong recommendation, as it brings down the history to our own times, and supplies a clear statement of the non-intrusion controversy to the period of the last General Assembly, and the enrolment of the Free Church.

As might have been expected from the pen of one so deeply interested in the destinies of the Free Church, Mr. Hetherington has thoroughly investigated that portion of his country's church history which relates to the subject of patronage. We think he has made out a good case for the views adopted by those who act with him; though we by no means see, upon his principles, how the Church can maintain her spiritual independence, and the State continue to exercise control. Indeed, we are frank to confess, that Mr. H.'s defence of what he considers to be the original platform of the Scottish church, only convinces us the more that church and state cannot be united on the principles of the gospel.

FISHER'S DRAWING-ROOM SCRAP-Book. By the Author of "The Women of England." 1844.

Fisher, Son, and Co.

We would be far from depreciating the talent displayed by any of the former editors of this work; but we are decidedly of opinion that it has improved under the able conduct of Mrs. Ellis. There is more original matter of an interesting character in the present than in any former volume of the work. The subjects introduced for pictorial and literary illustration are tastefully selected; and the poetic compositions are,

many of them, of a high order, displaying considerable genius, trueness to nature, and depth of feeling. Indeed, we cannot say, with truth, that a single inferior composition occurs in the volume; while some pieces are of first-rate merit. We should name the following as deserving of high commendation:-"The Castle of Schönberg, on the Rhine;""Parga, Albania;" "Pouissin's Holy Family;" "The Snowy Hills, Himalaya;" "Queen Adelaide;" "The Castle of Thurmberg, on the Rhine;" "Happy Days;""Lines on the Death of Augustus Frederick, Duke of Sussex;" "The Sons of Jacob;" "The Forum, Rome;" "The Queen of the French;"" Entrance to the Holy Sepulchre ;" "Athens, from the Ilissus ;""The Author of the Pleasures of Hope;" "The Pantheon, Rome;" Reflections on looking at the Picture of the Last Interview of Louis XVI. with his Family;" ;""The Orphan Sisters;" "City of Nahum, Himalaya Mountains ;" "Salerno, Italy;" "Tynemouth Abbey;" ""The Evil Eye;" and "The Temples of Juno, Lucina, and Concord."

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much effort, on the part of the Committee and Editor and Contributors, to secure accuracy. The references to authorities are numerous, and the labour to condense has evidently been great. The work, if prosecuted as it has been begun, which we doubt not it will, will be the standard production of its kind, in our own and other countries. We should still like to see a little more life and earnestness about it. Nothing affords greater facility for sprightly composition than biography. We by no means affirm, that this criticism will apply to all, or even a majority, of the articles now published. We wish the undertaking all success, and doubt not it will attract the patronage it deserves.

1. Memoirs of Christian Missionaries; with an Essay on the Extension of the Missionary Spirit. By the Rev. JAMES GARDNER, A. M., M.D., author of the Memoirs of Christian Females." 12mo, pp. 314. Johnstone, Edinburgh.

2. The Philosophy of Christian Morals. By SAMUEL SPALDING, M. A., of the London University. 8vo, pp. 458. Longman and Co.

3. The Irish Regiùm Donum inconsistent with the Kingly Rights of Christ, and the Freedom of his Church; being a Report of the Proceedings at the Presentation of an Address and Testimonial to the Rev. James Bryce, of Killaig, from the Congregations under the care of the Associate Presbytery of Ireland. 12mo, 3d. Jackson and Walford.

4. Notes, Explanatory and Practical, on the New Testament. By ALBERT BARNES, Minister of the Gospel, Philadelphia. Vol. V. Ist Corinthiaus. 12mo. Blackie and Son, Warwick square.

5. Scripture Natural History; containing a Description of Quadrupeds, Birds, Reptiles, Amphibia, Fishes, Insects, Molluscous Animals, Corals. Plants, Trees, Precious Stones, and Metals, mentioned in the Holy Scriptures. Illustrated by engravings. 12mo. Tract Society.

6. Learning to Think. 18mo. Tract Society.

7. Sketches of Nature; comprising Views of Zoology. Botany, and Geology, illustrated by original Poetry. By JANE LUCRETIA GUINNESS, author of "Sacred Portraiture, and Other Poems." 12mo. Hamilton, Adams, and Co.

8. The Three Questions: What am I? Whence

came I? Whither do I go? 12mo. Macmillan, Aldersgate-street.

9. The Proceedings of the First General Peace Convention; held in London, June 22, 1843, and the two following days. With Papers laid before the Convention, the Letters read, &c. &c. 8vo. Ward and Co.

10. Tendrils of the Vine. By ELIZA DARNton. 32mo. Houlston and Stoneman.

11. A Christian Remembrancer for 1844. The Christian Ladies' Diary; or, Evangelical Museum for 1844. The Gem for 1844. Suttaby and Co.

These are all excellent pocket-books and almanacks, and old favourites with the public.

THE TRULY PIOUS AND CONSISTENT

CHURCH-MEMBER.

To the Editor of the Evangelical Magazine.

MY DEAR SIR,-Among those who were first added to the church, formerly under my pastoral care, was a middle-aged woman, whose character and exemplary behaviour have been such as eminently to adorn the doctrine of God our Saviour. From the church militant she was called in the early part of the present year to join the church triumphant, and being now gone, as I verily believe, to her eternal rest, I feel it my duty to communicate a few particulars concerning her, which I trust will not only be found acceptable, but interesting and profitable to your numerous readers.

My late esteemed friend was born in the county of Pembroke, but removed, with her father, (an officer of excise,) to England, when but a girl. Being kindly noticed by a very respectable family in Herefordshire, and having some money left her by a sister, she was in some measure provided for, in those future days of affliction which awaited her, when she returned to her native county, entirely deprived of sight.

Such were the circumstances of Ann Reynish when I became acquainted with her, and when she dictated the following to the church of Christ assembling in St. Thomas's Green, Haverfordwest :-" Being called in Providence to reside near a pious neighbour, with whom I have had the happiness to attend public worship with you, and having been much edified and comforted under the present ministry, I shall esteem it my privilege and happiness to have a name and a place among you at the table of the Lord. I have been deeply humbled before God on account of my lost condition by nature, and feel myself utterly incapable of doing any thing by the merit of which I can be saved. My dependance is, therefore, entirely on the merits of Him who died to redeem me from the curse of the law which I have broken; and it is my sincere desire and resolution, by the grace of God, to devote the remainder of my days to that Re

deemer unto whom I am so much indebted. Allow me, then, an interest in your prayers, that I may be enabled to walk worthy of this my profession, both in the sight of God and the world."

When this humble and sincere believer was admitted, at the ensuing church-meeting, that hymn, by good Dr. Doddridge, was sung, which begins with these appropriate words:

"Oh happy day, that fix'd my choice

On thee my Saviour and my God." With this hymn she was so much impressed, that she afterwards requested it to be read to her again and again, until she had committed it to memory, and often used to repeat it, dwelling emphatically on the concluding stanza :

"High heaven, that heard the solemn vow,
That vow renew'd shall daily hear;
Till in life's latest hour I bow,

And bless in death a bond so dear."

Accordingly, my late esteemed friend never did forget her obligations to her Redeemer and his cause. Nor can I forget her punctual attendance on all my ministrations, notwithstanding the invitations she often had to hear strangers: she more correctly understood her duty to the church, of which she was a member. She knew the force of example; and had more respect for her own minister than to be absent when he was in his place either to preach or conduct any other service, on which the people of his charge were expected to attend. Church discipline was never requisite on her account; and for her to have spoken or done any thing that required its exercise would have been among her greatest troubles. To walk in love, to exemplify the religion of the gospel, to live in peace, and to "have a conscience void of offence," was her continued care; and hence, without seeking it, she was esteemed by all who knew her.

Next to the interest she felt in the prosperity of religion at home, was that which Mrs. Reynish took in the cause of Christ among the heathen. To attend a missionary prayer-meeting, and hear the intelligence usually read, was a privilege for which she