ral turn and purpose of the mind, from the customary complexion of the discourse, how unfavourable a conclusion would hence be suggested! When we have been much in a person's company, and have never heard him say a word on poetry, or philosophy, or mechanics, we naturally conclude that he has no interest in such subjects; but should we be correct if, following the same rule, we judged that religion occupied as small a share of the thoughts, as it ordinarily does of the conversation? I trust not; I trust, that this holy, elevating subject engages the silent meditation of many a mind, that never betrays it to any but the closest observer; and that many a passing conviction is quietly, but firmly, established, to be the permanent, though unseen, motive of conduct. But why is this? Why should men seem, by a studied reserve, to disown the sentiments which they esteem and cherish as of the utmost importance to their welfare? Were it only the notoriously wicked that denied to religion a place amongst the ordinary concerns of life, it would be no wonder. But do we not find in the number the cultivated, the well informed, the refined, persons who are lifted far above the baseness of mere sensual propensities, and have a good discernment of what is truly noble, and worthy to occupy the soul of man; nay, do we not find amongst the number many, whom it would be the height of uncharitableness to accuse of irreligion? Indeed it is so general, that it may be considered as a remarkable feature of our national manners; and considered as in some degree characteristic of the age we live in. pp. 3, 4.

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To be silent on the things that relate to salvation and immortality, when there are so many ignorant, sinful, despairing, faithless men around you, is, as if you were in a ship, which had long sailed in unknown regions of the sea, and which, after having been tossed about by storms, driven from its course by winds, rocked by swelling waves, and shattered by continued tempests, at length approached its haven, and you, being on the mast, saw the fair summits of a green and fertile land, and forbore to tell your discovery, to cheer the feeble heartsick mariners below. Yea, though you could but give the heavenly message in faultering accents, though, in your diffidence, you should apprehend that much of its dignity and persuasive eloquence would be lost, when you undertake the mighty theme, (and even the devout Moses entertained such thoughts,)-yet, when you reflect on the wickedness and ignorance that is in the world, you will feel that "necessity is laid upon you," to proclaim the glad tidings brought by Jesus Christ. You that are "called out of darkness into the marvellous light" of God, will ye remain unmoved? Will ye acknowledge none of the sublime emotions which the dis

covery of the regions of immortality awaken? Will ye own none of the fears which agitate you, in behalf of the multitudes of thoughtless sinners, whom you see around you? Will ye not give utterance to one expression of pitying remonstrance, when you see them on the very verge of a state of awful retribution?' p. 14.

The next sermon, on the Love of God, is introduced with a passage of more than the author's ordinary elevation and beauty, which we pass by for the sake of quoting from the plain and direct discourse on Reasons for not being ashamed of the Gospel.

My friends, I tremble for you, if your love of truth and value for the hopes and privileges of religion cannot support you in the presence of men, who deserve only your pity and forgiveness.

professional men, Professional men! have we yet to

Do you, on such an occasion, retire within yourselves, and feel terrified lest some unguarded word should have betrayed the unfortunate fact, that you are a Christian? A most melancholy weakness, to which, however, the young and inexperienced are but too liable; and which has gained more proselytes to the cause of infidelity, than could easily be imagined. How many men have there been possessed of so little fortitude, that, when exposed to the taunt of the unbeliever, they have been eager to make their timely escape by a quick adoption of the opinions of him, whom they so unworthily dread. Or, if not moved to this act of desperation, how anxiously do they decline the contest, as one in which they have no concern; and refer it to whose business it is to defend their religion. What, do we live in a Protestant country, and learn that Christianity is every one's profession; that no man can be a Christian by proxy; and that none will be asked, in the great day of account, what his priest, or his minister believed, but what he himself believed; and still more, how his behaviour corresponded with his belief? It is, without doubt, the duty of every man to be able to give a reason for the faith which is in him. Christianity is so deep a subject of investigation, and so widely connected with the most important truths, that it would be presumptuous in any one to suppose himself safe, in resting his decision on the sole strength of his individual arguments in its favour; yet it possesses such a perfect character of truth and genuineness, that it would say little for the care and assiduity, with which any one professing himself a Christian had studied it; if he could not feel a perfect and rational confidence in its Divine authority. In truth, the unbeliever is not, in general, a person to be feared by any sincere Christian, who has sought for religious knowledge, where alone it can be found in native purity; for

even, if he has not read the satisfactory confutations, which have repeatedly been afforded of a few captious objections, still these will not induce him to disregard that body of truth contained in the narration, preaching, and doctrines of the Scriptures, which speaks home to his heart, and is acknowledged by every generous principle of his nature. pp. 161–163.

From the discourse on the Duty and Efficacy of Prayer, we make our next extract, not only as a specimen of the work, but as containing a thought, which deserves to be carefully pondered and applied.

'I know it has been said, that the important practical tendency of the exercise of prayer will, of itself, operate as a sufficient motive for engaging in it. Our prayers, it is said, for support under affliction, or of virtue in temptation, though they do not induce God to bestow more of His supporting grace, than by His inherent goodness He is ever disposed to bestow, have a most beneficial effect upon our own temper, and serve to impress upon us a sense of our constant dependence upon the Almighty, for everything which makes our lives happy. In like manner, our intercessions in behalf of our fellow creatures, though they can not have any direct influence in promoting their welfare, produce, indirectly, the most important results, by engaging us, in a solemn and impressive manner, to the performance of charitable and benevolent duties. But I think I may safely appeal to the good sense and experience of every religious person, whether these are the reasons which have ever led, or ever would lead, to that spontaneous and sincere devotion, from which alone these good effects would flow? Nay, whether they would even consider it as justifiable to use the forms of devotion, under such impressions? Could the form of petition be used with propriety by those, who do not believe that the Divine Being regards the prayers of men ? Might it not appear even impious, to address the Almighty in language, which we considered as expressing false and unfounded notions? For surely no apparent advantages can justify us, in acting upon fictitious principles. And in religion especially, where everything should breathe simplicity and godly sincerity, it cannot be warrantable to act comformably with ideas, which we believe to be erroneous; to connect the venerable name of God with a supposed falsehood, merely because we imagine good effects will be produced on our own minds, by such a practice. But it is altogether a fallacy; no such prayer was ever presented; and the valuable tendency of the exercise must entirely cease, as soon as the worshipper believes, that nature and religion hold out to him no hope of obtaining a favourable answer to his sincerest prayer, under his greatest afflictions.' p. 310.

Some of the other important topics are, Trust in God, Neglect of Public Worship, Necessity of Repentance, Love to Christ, Uncharitable Judgment, the Proper Objects of a Christian's Pursuits, Means of securing the Love of Christ, and the New Year. These are followed by several addresses at the Communion, and an Office for Public Worship. The extracts which we have given render it unnecessary to add further remarks in commendation.

Entelligence.

Lord Liverpool on Bible Meetings.-The following speech was lately made by the Earl of Liverpool, at a Meeting of the Kingston Auxiliary Bible Society.

'Ladies and Gentlemen,-I cannot return thanks for the honour you have just done me, without troubling you with a few remarks. It is now ten years since I first attended a meeting of a Bible Society in another part of the country; and I can truly say, that the effects of the Society ever since that time, have confirmed me in the opinion I then formed, that it was calculated, in an eminent degree, to promote the interests of religion and virtue. The character peculiar to it is universality. It confines itself not to one country alone, but extends to every country in the four quarters of the globe, and to every region, however remote ; and how could we go to foreign countries, and to people of different religious persuasions, how could we go to the Lutheran, to the Calvinist, to the Greek, or to the Roman Catholic, without first laying it down as our foundation at home, that we admit all our fellow Christians, of whatever description, as members of this Society; and that if there are any who refuse to accept the Scriptures from us, there are none to whom we refuse to give them?

'Standing upon this broad basis, we wish to look upon all Christians as brothers; and desire to regard all the nations of the earth as united in one common tie under the same God, and acting under the direction of the same general code of laws given by his sacred word. If I could imagine that this Institution, universal as it is, could in some degree have affected other benevolent institutions antecedently formed, but having more limited objects in view, I will freely own that the greatness of the object would not have suffered me to withdraw from it; but it is a sat

isfaction to reflect, that the effects of it have been, what I should have anticipated they must have been, to increase the zeal, to augment the funds, and to improve the character of all; because the same principles on which this Society is formed may be applied in a degree to all others, and the motives which lead to subscribe to this, would lead to subscribe to others.

'We live in a time when great efforts are making towards the general education of all classes and all descriptions of men; and God forbid that any one should suppose that there is any branch of education whatever, from the acquisition of which, any class should be excluded, and from the knowledge of which some benefit might not be acquired; yet I cannot but look to religious education as the only sure foundation of all powerful knowledge. If the Bible is the Book of Piety, the Bible is not less the Book of Wisdom; and if there are any who have the knowledge of this Book, and scarcely any other knowledge, or what is called knowledge besides, they will learn from this Book to discharge every duty of life; they will learn principally and chiefly, their duty towards God; but they will also learn the duties of good subjects, good husbands, good parents, good children, and good neighbours; they will learn to stifle and to smother the tumult of passion in their breasts, and to rest contented in the condition of life in which it has pleased God to place them. But if there are any who possess all other knowledge, and are yet ignorant or neglectful of the Bible, they may become the disputers of this world; they may be knowing to some purposes, but they will find themselves involved in all those mazes of error in which the great men of antiquity were involved, who looked forward indistinctly and remotely to a revelation like that which the Christian dispensation has given to the world.

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The object of the Bible Society is to circulate the word of God among all nations. It has already circulated it in every quarter of the globe. The Scriptures have been provided in one hundred and forty languages, in fifty of which they had never existed before. It is our object to convey this blessing to every nation, however remote ; but it is our object, and more especially our duty, to circulate them among our own fellow subjects; to bring up the rising generation in the knowledge of them, and to make them feel, without depreciating any human knowledge, that is from the knowledge of God, as conveyed in his word, that their happiness in this world, and their salvation in the world to come, must depend.'

A Controversy in the British and Foreign Bible Society has arisen upon the question, whether it be lawful or expedient to concur with other Societies in circulating the Apocryphal books, which