which gradually became more peaceful, till at last he slept. This continued for about an hour. He then awoke, and observing who were with him, he looked earnestly first at Travers, then at me, and holding out a hand to each,

"My two dearest friends on earth!' said he.

"For a few moments he was much moved. Travers, too, was almost overpowered, but at last said, repeating Arthur's words,

"On earth! yes; but, even while with us, you love another Friend, with a love unlike-far, far above that love that you bear to us, a love which produces 'joy unspeakable, and full of glory.'

2

"Arthur's countenance changed to an expression of calm joy, and looking earnestly at Travers,

“ ́ Yes, my most beloved Travers, my eyes must soon close on you, but to open on him whom, having not seen, I love,

with whom I long to be. At this moment faith so perceives his glory, as to make me willing to be absent from you, that I may be present with him. Will ing! far more than willing,-I ardently long to depart, that I may be with him! And when the veil is withdrawn, when I shall really enter his presence, when I shall behold him'

"He could say no more, but his countenance expressed the rapture of the anticipation. In a little he said, 'I think the day begins to dawn.'

"Travers drew aside the window cur

tains. The sun was just rising. Arthur begged to be supported, so as to see it; he again held our hands. "Let me feel you near me as long as I am here,' he said. He looked earnestly at us again, then a long look at the sun and sky. How I have loved that light!' Then turning to us, I shall soon see you in glory,--but that sun, shall it be quenched for ever? It matters not, I go to the source of all light.'

"He then begged Travers to read to him the 4th chapter of the 1st Epistle of John. While Travers read, he listened with an expression of heavenly composure. Before he had finished, however, he said,

"I do not hear you, Travers,—dear, dear Travers! My father!'

"He became quite faint, and we laid him down. He looked at us smiling, and said in a very low voice,

This is death,-it has no sting; all is peace,-joy.'. Then looking up with an expression of rapture, and, as if he saw the approach of some one, he said, 'Come, come'

"His lips still moved, but we heard no more. After a few long breathings, he was at rest for ever."-pp. 281-284.

The character of Travers is well conceived, and his agency in the change of Arthur Howard's mind is managed with much skill.

On Protestant Nonconformity. Josiah Conder.

By

Second Edition. 12mo. 5s. 6d. London: Holdsworth, 1822.

We have great pleasure in announcing a reprint, in a cheap and abridged, though, in several respects, an improved form, of this temperate, judicious, and well-written defence of Protestant Dissent. The author, with exemplary candour, has pointed out certain defects in the former edition, and has taken considerable pains to render the present republication, as far as might be practicable in an abridgment, a corrected transcript of the 'Laws original. The chapter on in general' is omitted, since, in order to do justice to the subject itself, as well as to give fair scope to the writer's sentiments, it would have been necessary to re-write it on a larger scale. The substance of the argument is, however, retained.

Our readers are aware that the general division of the work is into four books — Preliminary—On Church Government - On Rites and Services-On Ecclesiastical Establishments. All these, especially the last, are most ably discussed, and by adhering, as far as was possible in so extended an inquiry, to general principles, with their specific illustrations, the writer has preserved himself and his readers from entanglement in a labyrinth of details without a clue to indicate their intelligible arrangement. As but few alterations have been made which affect the character of the work, and as, in a former article, we entered somewhat largely into a critical estimate of its value, we shall content ourselves, in this place, with giving it our warm and decided recommendation. Mr. Conder maintains a calm and moderate tone throughout; he never assumes the manner of the eager and violent disputant. He argues strongly, but liberally; he examines largely, and is candid in his conclusions, but he expresses himself with de

The Fulness and Freeness of Spiritual Blessings, as they are revealed in the Gospel; and their Adaptation to the Wants and Miseries of Man, opened and illustrated. By J. Thornton.London: Baynes, 1822.

WE are always glad to meet Mr. Thornton with drawn pens, not in a controversial way, but to give currency, as far as our recommendation may avail, to works which, in all the instances that have come under our inspection, have appeared to us well calculated to promote the good of souls and the glory of God. Mr. T. is a spirited writer; his habits of composition and modes of argumentation are cast in a popular mould, and well adapted for general reading. For the young his writings and compilations are peculiarly suitable.

These remarks are especially applicable to the interesting little volume before us. We have read

it with pleasure and edification, and though we cannot afford it much space, the little that we can find room to say, will be conscientiously` commendatory. It contains five Chapters. 1. The Wants and Miseries of Men, unacquainted with true Religion, and alienated from God. 2. The Variety, Plenitude, and Preciousness of the Spiritual Blessings provided in the Gospel. 3. The Suitableness of Gospel Invitations. 4. Motives to Compliance with those Invita

tions. 5. Objections answered. The following extract, taken at the opening of the book, will justify our favourable opinion of its general

contents.

"Spiritual blessings reside in Christ, as their proper repository, and from his fulness believers receive, and grace for grace.' Nor is it possible for the affluence of the Divine Redeemer to be

impaired and reduced. The richest earthly benefactor may, by continually giving, not only waste but eventually exhaust all his resources, and become poor. Joseph, amassed the produce of an empire, and who had, during the seven fruitful years, had it at his disposal, lived to see at last the granaries of Egypt empty. But though millions after millions, in successive ages, draw supplies of grace from Christ, his fulness remains the same. Giving cannot impoverish, nor withholding enrich him. The illustrations which we borrow from nature, singly and separately taken, are defective, and whenadequate to represent his fulness. The ever blended and united, they are still inocean is but a drop, the sun a transient spark, the vast firmament itself a span, a speck, a point, compared with the fulness of Christ. Whatever is called great in creatures, shrinks to littleness and insignificance if put in contrast with infinity. And yet we cannot speak intelligibly, without metaphors and allusions, which necessarily fall short of the subject. Our Redeemer bestows pardon, peace, comfort, and felicity, with a royal munificence; for he is exalted a Prince and a Saviour, to give repentance and remission of sins to Israel.' Miserable outcasts, vile apostates, daring and confines of hell to the blissful seats and songs demned rebels, are raised from the conof heaven! Who can ascertain the breadth and length, the depth and height of Christ, which passeth knowledge? Surely, gratitude and wonder ought to fill our minds, and force every dormant faculty to wake up and pour forth exulting strains of praise! Oh the unsearchable riches of Christ!"—pp. 44, 45.

authors' friends; and many discourses of considerable merit are thrown aside on the shelf, neglected and almost forgotten. We regret this, and sincerely wish it were otherwise. Many rich discourses have claims to extensive and permanent record. The sermon before us may be justly classed among the truly excellent and useful; and those of our readers, who are desirous of forming clear and scriptural views of the doctrines of grace, will do well to give it an attentive and careful perusal. It is characterised by faithful and lucid statement; and the author's principles are well supported by appropriate appeals to the authority of the word of God. We have seldom seen a more able defence of the doctrines of grace in so small a compass.We heartily wish it an extensive circulation, cordially recommend it to our readers, and trust it will prove a potent counteractive to the spread of antinomian delusion.

Musa Biblica; or, the Poetry of the Bible. A selection of the most elegant Poetical Translations, Paraphrases, and Imitations of the

Sacred Scriptures. 12mo. 6s. London: Arkley, 1819.

THE plan of this publication is exceedingly good, and considerable judgment has been manifested in its execution. Some of the finest poetical effusions in the English fanguage are drawn from the great fountain of inspiration, and the editor of this collection has displayed much taste, and must have employed no little research in procuring and selecting his materials. The names of Milton, Montgomery, Logan, Parnell, Doddridge, Gra-hame, Cowper, and others of scarcely inferior name adorn the volume, and, altogether, the compiler has woven a delightful wreath of fresh and fragrant flowers of Paradise. Scripture has given the subjects, genius has adorned them with its own rich colouring, and their native attraction is increased by their judicious combination. We do not recollect any publication on a similar plan, and we are not acquainted with any collection more likely to be pleasing and profitable to the young. The volume is beautifully printed, and the vignette is a finished specimen of graphic reduction.

GLEANINGS, (continued from page 50.) "Cardinal Pools answer to a Figureflinger. One that pretended skill in judicial Astrologie, came to Cardinal Poole, telling him that he had been calculating of his Nativity; the Cardinal asked him, What he meant by his nativity? The Astrologer answered, his Birth, under what Planet he was borne, and what Fortunes would befall him, which he said, he had gathered from the Starres, and Coelestial houses; Tush, replied the Cardinall, I have been borne again since then."

"A comfort for poor faithful Ministers. -As Christ, and all his Apostles were poor, in respect of worldly goods; so for the most part, the most eminent Ministers of the Gospel have been men of meane conditions, as to worldly estates; Martin Luther had neither lands, nor houses, nor mony to leave his Wife and Children when he dyed; Calvins Inventory (Library and all) came not to six score pound: Mr. Perkins died a very

poore man, Mr. Ainsworth (even while he wrote his excellent commentary upon the Pentateuch) had but nine-pence a week to live on; Mr Samuel Herne, when he dyed, left a Wife, and many small Children, without any meanes to maintain them, Mr. Dod, for many yeares together, had nothing to live on but providence."

"The Service-booke and Ceremonies pleasing to Papists. When Queen Elizabeth came to the Crown, bloody Bonner Bishop of London was deposed, and clapt up in prison; a friend of his comming one day to visite him, he asked how the world went abroad, and what kinde of Service the Protestants used in Pauls, and other Churches; his friend told him, that they had the Masse still (meaning the Book of Common Prayer) and Organs, and Coaps, and Surplices, and the like; nay (said Bonner) if they taste, of our Broth, I doubt not but ere long they will eate of our Beefe.

phonsus King of Spaine comming very young to the Crowne, some advised that seven Counsellors might be joyned to govern with him, who should be men fearing God, lovers of Justice, free from filthy Lusts, and such as would not take bribes; to which Alphonsus replyed; If you can finde out seven such men, nay, bring me but one so qualified, and I will not only admit him to governe with me, but shall willingly resigne the Kingdome it selfe to him.

"Of one that preached well, but lived ill. -It was said of one that was an excellent Preacher, but a very bad liver, That when he was out of the Pulpit it was pitty he should ever goe into it; and when he was in the Pulpit it was pitty he should ever come out of it. And of another of the same kinde it was said; That they who did not know him, would thinke he were in good earnest, when they heard him preach.

"Affection marres judgement.—If the Faux of our Concupiscence give fire to the Gunpowder of our Appetite, 'twill Blow up the parliament-house of our Reason."

"Calvins sweet temper.-It was a good temper of Calvin, who (being told how Luther rayled on him) professed, that though Luther should call him Devill, yet he would still acknowledge him for an excellent Servant of God."

“Bishop Wren's insufferable insolency.When Wren was Bishop of Norwich, and had put downe all after-noone Sermons on Lords dayes in his Diocesse, it hapned that the Earles of Bedford and Doncaster, with three or four Lords more, were invited to the Baptizing of the Lord Brooks Childe, at Dallam, in Suffolke, which was to be in the afternoone on the Lords day; the Noblemen earnestly desired Master Ash (Housekold Chaplaine to the Lord Brooks) to preach, which through great importunity he did; this presently comming to the Bishops eares, he sends his Apparitor with a Citation for Master Ash to appeare before him, with whom the Lord Brooks went along to the Bishop, whom they found sitting in state like a great Lord, or Demy Pope; they desired to know his Lordships pleasure, to which the Bishop answered; That his Chaplaine had openly affronted him in his Diocesse. in daring to preach therein without his speciall License, and that on the Lords day after-noone, when he had expressly prohibited all Sermons within his Jurisdiction; telling Master Ash, that he would make him an example to all others; my Lord Brooks told the Bishop, That it was by the earnest entreaty of those Lords, and his owne command, that his Chaplaine then preached, and that he hoped there was no cause of offence in the matter; to which the Bishop CONG. MAG. No. 62.

replyed: That my Lord Brooks did very ill to offer to maintaine his Chaplaine in this, saying that no Lord in England should affront him in his Diocesse in such a manner, if he did, his Majesty should know of it, and that he would make his Chaplaine an example. Hereupon he presently proceedeth against Master Ash in his owne Court with all violence, no mediation of Lords or friends could pacifie him, till at last the Earle of Doncaster told him, That he would complaine of him to the King, if he would not cease prosecuting Mr. Ash, since he preached by the Lord Brooks command, and at his, and other Lords entreaty; hereupon the Bishop leaving the Chaplaine, falls upon the Churchwardens, fines them forty shillings a man, injoynes them public Pennance in the Church, to aske God and the Bishop forgivenesse, and to confesse that their pennance was just; O pride! O tyranny!"

Extract from the "Remains" of John Hales.-- Only our desire is, they would join with us in those prayers and holy ceremonies, which are common to them and us. And so accordingly, by singular discretion, was our service-book compiled by our forefathers, as containing nothing that might offend them (i. e. the Papists), as being almost merely a compendium of their own Breviary and Missal; so that they shall see nothing in our meetings, but that they shall see done in their own, though many things which are in theirs, here I grant they shall not find."

The

Worship of the Serpent.-" The serpent is a favourite divinity among some of the Negroes, especially the Whidahs. In the year 1697, a Hog, that had been teized for some time by one of these reptiles, killed and gobbled it up. Marbuts, or Priests, went with their complaint in form to the King; and no one presuming to appear as council for defendant Hog, he was convicted of the sacrilege, and an order issued for a general massacre of all his species throughout the kingdom. A thousand chosen warriors, armed with cutlasses, began the bloody execution; and the whole race of swine had been extirpated from Whidah, if the King (who loved pork) had not put a stop to the carnage, by representing to the Marbuts, that they ought to rest satisfied with the vengeance they had already taken.”—History of Ja

maica,

Origin of Church Patronages.-In the year 542, a council held at Orleans ordered, that if any person desired to have a parish church erected on his estate, he should first be obliged to endow it, and to find an incumbent. Hence the origin of patronages.

Red Snow in New South Shetland.

P

Snow of a reddish tint was found in this region, as in the Arctic countries described by Captain Ross. It appears to owe its colour to some cryptogamic vegetable, probably of the same general nature as that described by Brown and Bauer, in their account of the red snow of the Arctic Highlands.- Brewster's Journal.

Earthquake at Inverary. An earthquake was distinctly felt at Inverary, in the morning of the 22d October. Ševeral persons in the town felt the shock, and others heard a sound like that of several carriages in motion. About 13 miles farther down Lochfine, some of the peasantry were much alarmed, at seeing their furniture violently shaken. The day was rainy and lowering; and about four o'clock, there was a loud and continued peal of thunder, with some vivid flashes of lightning.—Ibid.

Lithographic Paper.--M. Senefelder, the celebrated promoter of the Lithographic Art, has lately invented a kind of paper, or card, as a substitute for the Magnesian limestone usually employed. This card is covered on one or both faces with an argillo-calcareous mixture, which has the property of receiving the ink or crayon, in the same way that the stone does, and of undergoing the ordinary preparation, and furnishing impressions as neat and perfect as those obtained from designs traced on stone.-Ibid.

Queen Elizabeth's Thanksgiving.--Upon receipt of the news of her sister's death, and that she was proclaimed Queen, it is said that Elizabeth fell down on her knees, and, after a short silence, broke out with these words of the Psalmist, -A Domino factum est istud et est mirabile in oculis nostris; which words she afterwards took for her motto on some of her gold coin.

James 1st. a Calvinist and Episcopalian.As to the religion of King James I. notwithstanding all his advances to the Pope and Papists, upon the account, first of the Spanish, and afterwards the French match, he was really Calvinist in most points but that of church government; witness some of his books and his zeal for the Synod of Dort. But as to his Episcopacy, he shewed so much learning and reading in his arguments for it at the conference at Hampton Court, that Archbishop Whitgift said, he was truly persuaded that the King spake by the Spirit of God.-Welwood, p. 21.

Heretical Faith.-When King James I. despatched Sir H. Wrotton to Venice, to inform Paul V. that he should assist the Venetians with all his forces; the Pope's Nuncio objected that King James was not a Catholic; upon which the Doge took him up briskly, and told him that the King of England believed in Jesus

Christ, but he did not know in whom some others believed.

Montrose's Invitation.-At the conclusion of a celebrated letter of the Marquess of Montrose to King Charles I. informing him of his victories over the rebels in Scotland, is this remarkable expression -“When I have conquered from Dan to Beersheba, as I doubt not I shall very quickly, I hope I may then have leave to say, as David's General did to his master-Come thou, lest this country be called by my name.'"

Providential Escape of Charles Second. -Charles II. being at Windsor, and drinking more liberally than usual, after the fatigue of riding, he retired to the next room, and wrapping himself up in his cloak, fell asleep upon a couch. He was but a little time come back to the company, when a servant belonging to one of them lay down upon the same couch in the King's cloak, and was found stabbed with a poniard.-Welwood, p. 141.

Character of Protestants.-In the reign of James II. when the Catholic religion was making inroads upon the establishment, such was the depravity of the Lord Chancellor, then Sir Alexander Fitton, that he did not scruple, on all occasions, and often upon the bench, to declare That the Protestants were all rogues; and that among forty thousand of them, there was not one that was not a traitor, a rebel, and a villain.

A Fool's Punishment.-The following is the Order of Council against Archibald, the King's Fook, for affronting Archbishop Laud:

"It is this day ordered by his Majesty, with the advice of the Board, that Archibald Armstrong, the King's Fool, for certain scandalous words of a high nature, spoken by him against the Lord Archbishop of Canterbury, his Grace, and proved to be uttered by him by two witnesses, shall have his coat pulled over his head, and be discharged of the King's service, and be banished the Court; for which the Lord Chamberlain of the King's Household is prayed and required to give order to be executed." And immediately the same was put in execution.-Rushworth, vol. i. p. 471.

Cromwell's Conscience. After the Reformation, Oliver Cromwell adhered some time to the church of England, very devoutly attending on the public service; but, at length, falling into the hands of the Puritans, he became a zealous friend to that party, frequently entertaining their ministers at his house. At this time, he is said to have been so scrupulously just, that having, some years before, won thirty pounds of one Mr. Calton, at play, he now paid it him back again, telling him, that he had got it by indirect and unlawful means, and that it would be a sin to keep it any longer. Harris's Life, p. 3.