praised. His works on mythology ought to banish all the dull and impure works which too long infested our schools; and this excellent and original "History of Greece," the work of a scholar who thinks for himself, must surely banish all the meagre and common-place works on the same subject. Indeed, it is satisfactory to hear that it is already adopted in several of our largest places of education.

A Catechism of Political Economy. By Thomas Murray, LL.D. Edinburgh : Oliver and Boyd. pp. 72.

Assuredly!".

THEY Who wish to have all the philosophy of that occult science Political Economy, in 72 little pages, a short hour's work, ought, says Dr. Murray, to read his valuable book. And as in this short compass we find all great questions settled "without one if or but," (for example, the Poor Laws settled in two pages and a half, the first question and answer being "Do you approve of Poor Laws?" "By no means. They are decidedly objectionable." And the second (followed by the usual rigmarole about the 43rd of Elizabeth) "Would you, then, abolish poor rates altogether?" " and tithes dispatched with equal assurance—“ What are tithes ?" are a tax on the gross produce." "Are not tithes, therefore, a most grievous tax :" "Most assuredly they are.") no one can doubt Dr. Murray's wisdom. The following will shew his general powers of philosophy-" What do you mean by consumption of commodities?" Consumption, in political science, does not mean the annihilation of matter, for that is impossible." It is remarkable that so grand and eloquent as well as profound a philosopher forgot the rest" and what's impossible, can't be, and never, never comes to pass.'

"Tithes

Reflections on Unitarianism. By the Rev. W. J. Kidd, Curate of St. Anne's, Manchester. London: Whittaker. 1835. 12mo. pp. 158.

A SHORT and popular statement of the chief arguments against Unitarianism, likely to be acceptable and useful where that heresy prevails.

Plain Sermons, preached at Hampton, by the Rev. H. F. Sidebottom. London: Rivingtons. 1835. 12mo. pp. 137.

A SMALL and unpretending volume of well-intentioned and unobjectionable

sermons.

Materialism brought to the Test of Reason. By the Rev. R. Hart, B.A. Cambridge: Deightons. 1835. 8vo. pp. 88.

MR. HART states that Mr. Lawrence, in a letter to Sir R. Glynn, in 1822, stated his determination not to reprint the objectionable passages in his book,that, notwithstanding, an edition of 1000 copies issued in that year, and that a sixth edition was advertized in the "Penny Magazine" for October last. Mr. Hart, therefore, thinks it advisable to offer an antidote to the poison, and he seems to have drawn together very clearly, and into a short compass, the strong facts which overthrow Mr. Lawrence's Materialism.

A Guide to the Holy Sacrament of the Lord's Supper. By the Rev. G. R. Gleig, M.A. London: Rivingtons. 1835. 18mo.

MR. GLEIG's selection of devotional pieces for the use of persons preparing for the sacrament does high honour to his taste, feelings, and judgment; and the practical directions which he has given between them on the points for selfexamination, as well as his closing chapter, will be found very useful practically.

The Works of W. Cowper, Esq.; his Life and Letters: by W. Hayley, Esq. The Series now first completed by the introduction of his Private Correspondence. Edited by the Rev. T. Grimshawe. Vols. I. and II. London: Saunders and Ottley.

It has appeared from the public papers that another highly respectable firm had been preparing a similar publication, and had engaged the poet Southey to write a Life of Cowper. Of the merits of the booksellers' quarrel the reviewer knows nothing. But if this publication prevents the appearance of Mr. Southey's Life, Messrs. Saunders and Ottley have done the public a wrong for which they can make no atonement. Mr. Grimshawe is a highly respectable gentleman; but Mr. Hayley's very inferior Life of the poet, whom he really did not understand, mended and made religious by Mr. Grimshawe, must always remain a piece of patch-work, a monument unworthy of Cowper. It has fallen to the reviewer's lot to speak more than once of Cowper's malady, and he will not obtrude his opinions on the public again. But it is impossible that justice can be done to the subject between two biographers, one of whom really had nothing beyond a Platonic love for Christianity; and the other who is resolved to take a peculiar view of the effects of religion on Cowper. Southey, who is a true Christian, a true poet, and whose exquisite perception of what is due to the privacy and retirement of domestic life, as well as what is due to genius, is perhaps almost the only living man who could treat the subject with justice to the gospel, and with justice to Cowper.

Memorials of a Departed Friend. pp. 326.

London: Rivingtons. 1835. 12mo.

THESE are the private thoughts of a lady in the upper ranks of life, happily circumstanced in all respects-of good education, refined taste, judgment, and sincere piety, having the inestimable advantage of an husband of a character corresponding to her own. It is needless to say that such a volume must contain much that is pleasing; but it is right to add that it contains much that may be really useful to every Christian lady in similar circumstances.

Letter to C. Lushington, Esq. By the Rev. M. Gathercole.

MR. LUSHINGTON will probably find it convenient to decline noticing this pamphlet on account of its asperity, but it brings charges of misrepresentation and falsehood against him, so serious and so strongly supported, that he will not leave it unnoticed with impunity.

A Hebrew and English Lexicon, containing all the Words of the Old Testament, with the Chaldee Words in Daniel, Ezra, and the Targums, and also the Talmudical and Rabbinical Words derived from them. By Selig Newman. London: Longman and Co. 1834. 8vo.

An English and Hebrew Lexicon. By the same.

THE reviewer is assured, by those on whom he can depend, that Mr. Newman is a most excellent and well-instructed Hebrew teacher and grammarian, and that his book, which is most handsomely printed, is safer than that of Gesenius. To give any original character of a Lexicon, without many months use of it, would be wrong and absurd. Mr. Newman had better abstain from such advertisements as he resorts to. As a man of common sense, he must know, that in professing to teach any one, in a very short time, to decide on the merits of our Bible, he is saying that which any student of any language must laugh at.

A Poet's Portfolio. By James Montgomery. London: Longman and Co.

1835. 12mo.

THIS volume consists partly of tales, partly of sacred poems, and, in both cases, Mr. Montgomery maintains exactly his former reputation, and pursues the even tenor of his way. He certainly has never written a line which, on moral or religious grounds, he need wish to blot, but, on the contrary, has, on all occasions, cherished kind, gentle, and Christian feelings. His writings do not rise to the highest class of poetry, but they are always refined and gentle, and have quite enough of poetical power to command respect and excite interest.

MISCELLANEA.

EXCLUSIVE DEALING.

A MR. BULLER has, with the usual taste and feeling of persons of his way of thinking, been amusing himself with reviling the parsons' in the House of Commons a place where, fortunately for such gentlemen, 'the parsons' are not allowed to come; and where, therefore, any abuse of them can be made with great safety and show of courage. The great offences committed were these. First, they voted at elections. That, it is to be feared, cannot be denied. But they took part in elections. Mr. Buller's proof of this was worthy of his cause. They took none at all in his; so that all his own evidence contradicts his allegation. But let this crime be admitted, and go as far as it can. The next and last is, that one dismissed his butcher, the other his grocer, for voting contrary to his wishes. The fact is, that this is a very nice and delicate matter, and goes a great deal farther than the Liberals have any head or heart to know any thing about. It has nothing to do with parsons or lawyers, or any one class in particular, but with human nature in general; and when you come to deal with human nature in the general, it would be just as profitable to talk Arabic to philosophers like Mr. Buller. It is the very last thing of which the Liberals know any thing. Certain sentences on paper about man, and certain foolish theories, founded on certain false maxims, which they would apply, with Procrustean cruelty, to all alike, compose the little stock-in-trade with which they are about to overturn the world. But as to knowing anything of life or nature, you would look for knowledge as much in vain, from the statue at Charing-cross. The real history of all this matter, which such people cannot understand, is, that certain feelings, sympathies, and faculties were implanted in us by Divine Providence, in order to knit man to man, and to bind society firmly together; and these wise persons think that they can do without them, and that society will do just as well with defying them. They never observe, that in chusing our friends, we chuse those who suit us. A good, moral, religious, orderly person avoids an atheist, a republican, and a gambler; and where differences are not so wide, yet we naturally draw close to those with whom we agree. Life cannot pass quietly and happily on if we are impinging on some rough excrescence and some sharp corner at every moment, and expect to have a violent argument, or a round of invective. In agitated and critical times, this applies especially to politics. We cease to have any pleasure in associating with those whose belief appears to be full of practical danger and mischief. Where there is a gradation of ranks, men are bound together by kindness, protection, benefits conferred, by gratitude, respect, and affection shewn. If persons expect that society can subsist between different ranks without this, let them assign sound reasons, and not paper or theoretic reasons, VOL. VII.--May, 1835. 4 F

which are good for nothing. If I know that my servant takes every opportunity of expressing his ardent wish that the corporation or order to which I belong may be destroyed, and if he avows, on every occasion, sentiments the most hostile and savage to me, I shall take the liberty to turn him away. It may be said, that he does my business faithfully, and I do not deny it; but I say, that God has so made me, that I cannot live in peace in the house with one who is at once eating my bread and praying for my destruction. The same is true as to tradesmen. I cannot go into the shop of a man who at every public meeting reviles every thing which I value, and gives his vote for its destruction. Every feeling which I have is revolted. He has no kindly sympathies with me, and I none with him. We must be apart. He has his own friends, who agree with him, who feel kindly to him, on account of those very opinions which distress me; and he must look to them, and they to him, for the support and friendship, and advantage, which men of different ranks give to one another. It is a little too much which is asked by the liberal, that, in spite of myself, I am to be dragged into his shop, compelled to associate with one who hates and reviles me, and to expend my money for his advantage, under the threat of being held up to public odium in the House of Commons and the newspaper. This is simple tyranny, and, like all tyranny, it is stupid and ignorant. You cannot make men who thoroughly dislike one another's principles go on comfortably together; and you will try threats and tyranny in vain. It is all very well to talk of the ballot, and of corrupt influence, and so on; but let it be asked, if A. and B. are equally respectable tradesmen, and A. happens to be in religion and politics all I like, and B. all I hate, whether a liberal's notion of freedom is, that I am to be driven by a file of soldiers, or a parliamentary order, into B's shop? Why am I to be made miserable, and every one of my feelings outraged, by being compelled to associate with, and support one, whose principles I abhor? The ballot cannot alter this. I may not know, nor wish to know, for whom B. voted; but I refuse to deal with, or support him, because the whole tenour of his feelings and sympathies runs counter to mine. I seek not to abridge his liberty. I do not judge him; and if he is in distress I will aid him, without enquiry about his opinions. But he and I belong to different families in society, and we must each seek in those families, and not out of them, for those with whom we live. If there is no love, kindness, gratitude, or agreement between two, not even a reformed parliament can make them keep up any close connexion with each other.

DR. LANG.

THE following remarks on some passages in Dr. Lang's late work on Australia will shew the public what sort of credit it and its author deserve :

"In the earlier times of the colony, the emoluments of a clergyman were comparatively small; and in those seasons of scarcity, which at that period so frequently occurred, they were insufficient for the maintenance of his family. Grants of land were accordingly given off to clergymen, as well as to military and civil officers in the service of the government, and to private individuals; and the colonial chaplain was consequently tempted to engage extensively in the pursuits of grazing and agriculture,”-p. 249.

The continuation of the paragraph, which contains a scriptural allusion, by no means becoming in a clergyman, and which, it may be confidently said, none of those who are the objects of Dr. Lang's animadversion would have ventured to make, needs not to be added. The design of the whole is to convey an impression, that the colonial chaplains generally were, to an enormous and unbecoming extent, owners of, and dealers in, land and cattle. The most

conclusive answer to this may be, a statement of the actual quantity of land which had been granted to all the chaplains collectively, who have been in the colony, from the year 1794 to 1830, when an official and distinct return from each individual was made to the present archdeacon. The lands granted to the clergy from 1794 to the date of the returns, a period of thirty-six years, measured 14,558 acres; of which, 1240 acres were partially cultivated and improved. The number of chaplains was fifteen; so that they had, upon an average, received 970 acres each, and cultivated about 80; the exact quantity which by law a clergyman in this country is allowed to hire and occupy.

"But the greatest calamity that has hitherto befallen the Australian colonies, in regard to their moral and religious welfare, is the prevalence of a jealous, exclusive, and intolerant system of episcopal dominion."-p. 251.

These declamatory assertions, which are introduced and repeated, ad nauseam, will never be mistaken by well-informed and candid inquirers for the language of truth or justice. The church of England is the church of those colonies. It went with them on their first establishment: it is still the profession of the majority; and great numbers, not originally belonging to its communion, are de facto to be reckoned among its members, from their constant attendance on its services. The ministers of that church struggled, alone and unassisted, through the hardships and dangers attendant on the first establishment of the colony they enjoyed the confidence and gratitude of the members of other communions, to whom, in the most impartial and liberal spirit, their services were always extended; nor was it until the first difficulties, which are always the most formidable, had been surmounted, that the ministers of any other communion whatever were induced to enter upon the field, in which they who are now vilified and insulted had been so long enduring the burden and heat of the day..

"What is your name?' 'Andrew Galloway.' 'Who gave you that name? My godfathers and godmothers, in my baptism.' I say downright absurdity, for the said Andrew Galloway has no such relations."-p. 253.

It may safely be affirmed, that there never was an instance of any schoolmaster knowingly addressing these questions to children who had been baptized after the presbyterian form; or if, after an objection offered, it were persevered in, a word addressed to the clergyman of the parish, or to the archdeacon, would have obtained redress. But no remonstrance ever was made, and the entire grievance is one of Dr. Lang's own invention.

Dr. Lang here gives a second edition of the statements which he put forth about seven years ago, in a "Narrative of the Settlement of the Scots' Church;" a book which, it may be safely said, no genuine presbyterian ever read without the deepest feeling of shame and regret; and which, happily for the credit of religion, as well as of the author, has sunk into oblivion; from which, it is to be hoped, it will never be recalled. The effect of this publication was to expose Dr. Lang to the discredit of an action for libel, and to occasion the secession from his church and ministry of a very large proportion of the most respectable presbyterians in the colony. His present work, he may be assured, is not likely to bring them back again.-p. 254.

"During my absence in England, an act had been passed by the legislative council of the colony, of which the archdeacon was an active and influential member, for the due registration of all births, marriages, and burials, within the territory. By this act it was provided, that any minister of religion solemnizing a baptism, marriage, or burial, in the colony, should transmit a certificate thereof to the minister of the parish in which the said service was performed, under pain of a fine of four Spanish dollars; the said fine to be appropriated agreeably to the provisions of an act for the suppression of rogues and vagabonds.”—p. 260.

The reply to this may occupy more space than the absurdity of the charge