and the help of God in the Spirit, and fallen man's need of both-to carry health and vitality to the whole soul and surface of Christian life. But it hath appeared to us, that, most unlike such wide-spreading streams of fertility, they are often as it were confined within rocky channels of intolerance and disputation, where they hold noisy brawl with every impediment, draining off the natural juices of the soul; and instead of fruits and graces, leaving all behind naked, barren, and unpeopled."―pp.

40-42.

There is a vagueness about this passage which renders it both difficult and unpleasant to grapple with. We have in it a general objection made to the investment of" a few opinions" with the imposing title of the doctrines," inasmuch as all Scripture is profitable for doctrine. If, by "the doctrines," Mr. Irving means the "opinions" which are commonly understood as included in the phrase; "the doctrines of grace," we do not see in what way a firm conviction of their truth can be liable to the charge of dispensing with any portion of Scripture, or of diminishing its importance. We are not for elevating all the peculiarities of our creed to the dignity of terms of communion, though there are some of them, at least, to question which would be, in our opinion, to counteract the very intention of Holy Writ; but we are unable to devise any possible mode of getting forward either in preaching or arguing, except by the reduction of the sacred writings to their main principles, and the assumption of these as the ground-work of all discussion and exhortation. We disapprove as much as Mr. I. can do, the synthetic method of studying the Bible when made to supersede that wise and wholesome induction which is the only satisfactory basis of Scripture knowledge; but, having thus studied the Word of God, having thus ascertained to our own conviction, its bearings and its results, are we to be for

bidden to make use of the latter, on the pretext that as all Scripture is said to be profitable, it is unlawful to single out those leading. points on which the system turns, and to make them the distinctions of our creed, and the staple of our argument. Unless we greatly misunderstand Mr. Irving's lanworld" with worshipping certain guage, he charges "the religious "popular idols" which" frown heresy and excommunication uponall who dare stand for the unadulterated, uncurtailed testimony." We really do not know what this may mean, but we are sure that in its apparent import it is neither liberal nor just. There are some

66

opinions" we suppose, which Mr. Irving holds to be necessary to a right and saving profession of the Gospel, or he would not have employed a whole volume in eloquently enforcing them, and the doctrinalists who have provoked his censure, do nothing" more.

Neither can we concur in his objections to the educational use of catechetical forms. He admits that they are useful in "their proper place of discerning heresy, and preserving in the church a unity of faith," but he objects to them as "instruments of a religious education." We have no room for the insertion of the observations by which he sustains his opposition, but they appear to proceed on the mistaken notion, that where catechisms are employed in early instruction, they exclude the use of the Scriptures, whereas in all cases within our knowledge, they are employed in subserviency to the Word of God.

Sabbaths at Home: or a Help to their right Improvement; founded on the Forty-second and Forty-third Psalms. Intended for the use of Pious Persons when prevented from at

tending the Public Worship of God. By Henry March. 8vo. pp. 272.

THE class of books to which this volume belongs is very small; in truth, we are at a loss to name

works of recent date, with which it might well be associated or compared. Whatever may be the causes, (some of them it would not be difficult to assign,) which have directed the current of religious instruction from the press into other channels, the fact will not be questioned, that books for the closet, breathing a spirit at once elevated, evangelical, and fervent, are rare : we would not hastily infer that this scarcity is the indication of a corresponding deficiency of devotional feeling in

the Christian Church; on the contrary, we hope and believe that the actual number of persons is not small, who are prepared to embrace every opportunity of placing themselves under the influence of a high-toned spiritual direction; especially in those seasons when affliction restores the soul to the recollection of its better purposes. Mr. March writes for persons of this description; he supposes his reader to be truly solicitous to maintain the vigour and the purity of the religious affections; and to be one of those who seek first the kingdom of God,--that kingdom in the heart which is not subject to the observation of the world. The immediate design of the work, as is apparent from the title, is to give impulse and direction to the meditations and the devotions of the Christian, when detained by affliction from public worship. In this specific design, as well as by the pure and fervent spirit which breathes through the volume, it will stand distinguished from the mass of religious publications.

The verses of the two Psalms named in the title page, furnish

the subjects of ten chapters, which, with great neatness and propriety, are distinguished thus: 1. Desire; 2. Mourning; 3. Retrospection; 4. Conflict; 5. Anticipation; 6. Expostulation; 7. Reliance; Conquest. Each chapter is sub8. Appeal; 9. Intercession; 10. divided by two or three leading observations. To aid the reader

in judging of the quality' of his exalt those feelings above their own religious feelings, and to ordinary level, are the objects kept in view throughout the volume: it is but seldom that the writer is turned aside from the pursuit of these objects, by observations di

rected to the conscience of the

specious and false professor; and yet, when he does so, it is with peculiar discrimination and force.

"There was yet another and far higher motive that influenced the desire of the Psalmist to be restored to the

public service of God; which was, that he might honour Him, might "give unto the Lord the glory due unto his name." A motive this, which, from its spiritual and holy nature, very greatly transcends those that have already been mentioned. Yet are those other motives spiritual and holy also, though not in the same exalted degree. The desires after public ordinances, which especially refer to our own edification in knowledge, our own growth in grace, and our own spiritual comfort, are not only lawful, but, as has been shown, when proceeding from the right source, are excellent and holy, having a divine origin. But when, through a superior influence, we can rise to a forgetfulness of ourselves, to that and adoring the wonders and the glories sublime height, where, contemplating

of the Divine character, we 'lose ourselves in Him, in light ineffable;' then have we attained to a disposition of mind as far surpassing those lesser motives, as the cloudless ether of the upper regions exceeds in purity the mingled atmosphere of our lower world. All the desires of our corrupted nature, however hidden, all terminate in self. The respeciously disguised or unconsciously novation of our nature eminently consists in a conversion from the worship of self, to the worship of the only living and true God.' Most won

drous and admirable plan, which combines together the happiness of the creature and the glory of the Creator; and blends

them as in one! But it is greatly to be

feared that the exalted motive of ascribing glory to God, and of honouring his name, very feebly influences the minds of many professors who duly frequent, and affect to value the public services of religion. With some it seems to be scarcely, if at all, thought of, much less regarded as of supreme importance. With them religion appears to be little more than refined selfism. To be made to believe that they are safe, and, if disturbed in that belief for a moment, by the wakings of conscience, to be made to believe it again; seems to be the main object which they keep in view in their constant attendance. WORSHIP is a matter about which they give them selves very little concern; they are hearers. To adore the Divine excellencies and praise the name of the Lord, is a work not contemplated in their aim. SELF is their God. If, notwithstanding their evident love of the world, their frequent indulgence in evil tempers, and other suspicious signs that attach to them, they can be kept in good humour with themselves, and in a quiet undoubting of the safety of their state, they have got what they seek, and are satisfied. These are a spurious breed; they have none of the healthful symptoms of the legitimate children of God.

Happy would it be if a neglect of the Divine honour was confined to these. But, alas! it is but too prevalent even among those who give undoubted evidences of sincerity. Many an humble and even watchful Christian is prone to this evil. Hence it is that their thought and their conversation is so continually occupied about their own frames.

They minutely detail their train of feelings, dwelling and dwelling upon the theme, until precious hours have been wasted, during all which has never been heard the inquiry, What shall I render?' or the invitation of the

grateful heart, O magnify the Lord with me, and let us exalt his name together; and too often also is it the case, that even these, the lowly children of God, go to his house almost wholly intent on their own edification and comfort, forgetting that higher and more heavenly purpose of glorifying the Divine name. Let them consider this, and they will consider it; for they desire to know their faults, that, through grace, they may mend them and God will guide them by his counsel, for they are the meek; and the meek will He guide in judgment, the meek will He teach his way.'"

:

Our limits allow us not to extend our remarks, or to multiply quotations; we must, however, insert a

paragraph, which may serve as a fairer specimen of by far the larger portion of the volume. It is in picturing the deep and strong emotions of the spiritual mind, when excited by circumstances of peculiar trial, that the author

seems most at home.

"But there are yet more delightful views of the Divine character to be taken. There are other attributes of his name still more encouraging and consoling to a troubled soul; Mercy and Truth! Faith fixes its eye on these, and prompts the fervent intercession-'O send out thy light and thy truth.' And what would he (David), that mercy and truth shall perform for him? Shall they restore him to civil honours, to the favour and the praise of man; shall they lead him to the royal palace, shall they bring him to the throne of Israel? No, no!

let them lead me, let them bring me to thy holy hill, and to thy tabernacles;' and then, when this should be accomplished, that God whose name he had served, whose institutions he had kept, whose worship he had loved, and whom he had before enjoyed in these, would become his exceeding joy;' having now known him by deep experience in the hour of trial to be indeed the God of his life, the God of his strength, his Rock, Defender, and Deliverer, in a way that incomparably surpassed all his former knowledge, and all his former experiAnd now

ence.

that faith has so greatly prevailed, and has prompted such free and ardent interceding, surely now the tumult must be hushed, and the conflict ended. But what means the again repeated expostu lation, Why art thou so heavy, O my soul?' It is only the last heaving of the waves, when just about to subside into rest; as the ocean continues to rock

6

awhile, even after the tempest is spent, and the winds are still. Yes, the conflict is ended; sorrow, and fear, and doubt, have all been contending, and with long perseverance, against faith alone; but she has resisted them all, she has overcome them all, she has silenced them all; affirming, with a last, triumphant word, 'I shall yet praise him, who is the health of my countenance, and my God.' Here then is CONQUEST. 6 This is the victory that overcometh the world, even our faith.' Glory, thanksgiving, and honour, and praise, be unto the Author and Finisher of our faith!' What devout mind can now survey this record of David's experience, wrought in the school of tribulation, and not admire and adore the power, and wisdom, and goodness, which made that tribulation

Narrative of the Life and Travels of Serjeant B——. Written by Himself. 12mo. 5s.-London: Knight and Lacey. 1823.

WE have been deeply interested by this simple and manly narrative of a soldier's sufferings, and a believer's experience. A tale of this kind, when, as in the present instance, it bears internal evidence of its truth, affords us far more gratification than a memoir drawn up in rigid observance of the laws of biographical composition, since it lets us more entirely and fairly into the secrets of a man's bosom, and the motives, whether reasonable or capricious, of his conduct. History is seldom trustworthy. It sets before us the painted outside, the gilded surface of events, but the reality of transactions, their originating counsels and moving springs, with their true character and correct circumstances, are rarely ascertained. War, with its waving plumes and embroidered banners, its brilliant chivalry and its kindling strife, is largely and gorgeously described; and it may be that its miseries, the flame, the famine, and the pestilence, are set forth in all the pageantry of epic and dramatic array; but the honest confessions of one individual agent, the plain statement of one scene of specific suffering, will come nearer to the feelings, and make a deeper impression on the mind, than the most glowing eloquence lavished on general details. Not that auto-biography is always current coin. Few men will venture the full revelation of their own motives and actions, and vanity gives a strange obliquity

both to mental and corporeal vision. There are vice and folly, meanness and misconduct to be concealed; that which bears a deceitful aspect, is to be set in a favourable light, and that which has been well done is to be put forward to general observation. Hence arise, both in public and in private history, innumerable instances of reserve, misrepresentation, and contradiction, and hence it is that, too frequently, in proportion to the skill and elaboration with which a narrative is wrought up, is its utter worthlessness as an historical document.

It is quite clear that the chief motive for these perversions, is removed by the existence of religious feeling. To say nothing of its efficacy as a principle of veracity, it puts the whole matter into a different form. Give the same circumstances to a pious and to a worldly-minded narrator, and you will have not only a different comment but a different story. The one will give the exterior, the other will at once detect the power that worked the machinery of the transaction. A Christian will ascertain the true character of the prime agents, as carnal or renewed men, and setting out from this as his point d'appui, he will give the only clear and consistent account of their designs and their acts. And, if his own intentions and transactions be in question, he will send forth no varnished tale of lofty virtue struggling with adverse interests and calumnious hostility, no romantic fable of unstained purity, forced by untoward events into the semblance of dishonour and the penalties of disgrace. will frankly reveal, though without the prurient minuteness of a tainted imagination, or the secret complacency of a self-satisfied mind, the errors of his unconverted nature, and the infirmities even of

He

his sanctified state; he will speak of himself as he really is, of his own choice, abhorrent of good, but by the implantation of new elements, devoted to the service of Christ-full of personal weaknesses, and exposed to hourly failure, but, by the grace of God, enabled to "maintain a conscience void of offence."

Just such a work as might be expected from such a character, is the volume before us. It contains a narrative of enchaining interest, and gives a picture of what may be called the internal economy of military life, that is well deserving of close and serious observation. The parents of Serjeant B were in low circumstances, but their character was respectable. He was born April 3, 1784, and at an early age was placed under the care of a pious grandmother, who delighted to store his infant mind with religious knowledge. When he was only eight years old, he was thrown upon the world to seek his own resources, and after various changes of service, having attained the age of fourteen, "went to learn the trade of a weaver in Darnick," where his miserable earnings scarcely supported him through the oppressive scarcity of 17991800. Previously to this, a taste for music had been forming in his mind, and by assiduous practice on an "old fife," he had acquired dexterity enough to qualify him for the humble band of the Earlston Volunteers. When the army of Reserve was raised, his love of music, added to the temptation of an enormous bounty, induced him to enlist, and the same inducements continuing to operate, he became at last Serjeant and Fifemajor to the Second Battalion of the Scots Royals, a regiment of the line. During all this time, his religious convictions had been strong, and he was kept from the gross debauchery in which his

fellow soldiers rioted without remorse. An attachment which he formed to a young woman in Peebles, terminated in mutual disappointment, and the tale is not the less interesting from its simplicity and brevity. In April, 1807, the regiment embarked for India.

"There seems much to make one unhappy and melancholy, when taking probably the last view of the land which l seemed now festivity and joy. Some gave him birth; but, notwithstanding, of those who seemed so full of joy, I have good reason to believe, might, with justice, be called Solomon's merry men -in their laughter their hearts were sad. Still more, perhaps, have their relations who loved them cause of sorrow. them may the prophet's language be truly directed, Weep not for the dead, neither bemoan him, but weep sore for him that goeth away, for he shall return no more, nor see his native country; but he shall die in the place where they have led him captive, and shall see this land no more.'

To

"At sea, Ship Coutts, May 1st. Wilone of those unhappy creatures who left liam Troop departed this life. He was his wife behind, and died of a broken heart. They had been lately married, and were like the loving hind and the pleasant roe,' and his feelings being unable to stand the separating stroke, he sunk under this insurmountable load of

sorrow.

We

had a tremendous storm of wind, accom"May 6, twelve o'clock noon. panied with incessant falls of rain and vivid flashes of lightning. All hands during night were piped by the boatswain upon deck, to reef, or rather to clue the sails, when a fine looking young man, who had shipped himself at Portsmouth for ship's painter, being ordered aloft by the boatswain, to bear a hand in

reefing the mizen topsail, fell from He pled hard with the boatswain to allow the yard into the sea and was drowned. him to remain and assist upon deck, saying, that he never was aloft in his life, and that in such a dreadful night he his feet: but all his entreaties were in was sure he would not be able to keep vain."-pp. 39–41.