is vanity: I said of laughter, It is mad; and of mirth, What doth it?"

"St. James. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts as in the day of slaughter.'

"His Soliloquy.-What hast thou now to say, O my soul, why this judgment, seconded with divine proofs, backed with the harmony of holy men, should not proceed against thee; Dally no longer with thy own salvation, nor flatter thy own corruption: remember, the wages of flesh are sin, and the wages of sin, death. God hath threatened it, whose judgments are terrible: God hath witnessed it, whose words are truth. Consider then, my soul, and let not momentary pleasures flatter thee into eternity of torments. How many, that have trod thy steps, are now roaring in the flames of hell! and yet thou triflest away the time of thy repentance. O my poor deluded soul, presume no longer; repent to-day, lest to-morrow come too late. Or couldest thou ravel out thy days beyond Methusalem, tell me, alas! what will eternity be the shorter for the deduction of a thousand years? Be wisely provident therefore, O my soul, and bid vanity, the common sorceress of the world, farewell: life and death are yet before thee choose life, and the God of life will seal thy choice. Prostrate thyself before Him who delights not in the death of a sinner, and present thy petitions to Him who can deny thee nothing in the name of a Saviour."

:

"His Prayer.-O God, in the beauty of whose holiness is the true joy of those that love thee, the full happiness of those that fear thee, and the only rest of those that prize thee; in respect of which the transitory pleasures of the world are less than nothing; in comparison of which the greatest wisdom of the world is folly, and the glory of the earth but dross and dung how dare my boldness thus presume to press into thy glorious presence? What can my prayers expect but thy just wrath and heavy indignation? Oh! what return can the tainted breath of my polluted lips deserve, but to be bound hand and foot, and cast into the flames of hell? But, Lord, the merits of my Saviour are greater than the offences of a sinner, and the sweetness of thy mercy exceeds the sharpness of my misery: the horror of thy judgments has seized upon me, and I languish through the sense of thy displeasure; I have forsaken thee, the rest of my distressed soul, and set my affections upon the vanity of the deceitful world. Make me a new creature, O my God, and destroy the old man within me. Remove my affections from the love of transitory things, that I may run the way of thy commandments. Turn away mine eyes from beholding

vanity, and make thy testimonies my whole delight. Give me strength to discern the emptiness of the creature, and inebriate my heart with the fulness of thy joys. Be thou my portion, O God, at whose right hand stand pleasures for evermore."-pp. 1–8.

The Enchiridion contains four centuries of "Institutions," "divine" and "moral;" consisting of brief and pithy observations, on an infinitude of subjects. This little

66

work has received from Headley the emphatic commendation, that had it been written at Athens or at Rome, its author would have been classed with the wise men of his country."

"If thou hope to please all, thy hopes thy fears are idle. The way to please are vaine; if thou feare to displease some, thy selfe, is not to displease the best, and the way to displease the best, is to please the most: if thou canst fashion thy selfe to please all, thou shalt displease him that is All in All."

Enchiridion.

fined end remarkable during the time of his sicknesse. His patience was wonderfull, insomuch, as he would confesse no pain, even then when all his friends perceived his disease to be mortall; but still rendered thanks to God for his especial love to him, in taking him into his own hands to chastise, while others were exposed to the fury of their enemies, the power of pistols, and the trampling of horses.

"He exprest great sorrow for his sins, and, when it was told him that his friends conceived he did thereby much harm to himselfe, he answered, They were not his friends that would not give him leave to be penitent.'

"His exhortations to his friends that came to visit him were most divine; wishing them to have a care of the expence of their time, and every day to call themselves to an accompt, that so when they came to their bed of sickness, they might lie upon it with a rejoicing heart. And doubtlesse such an one was his: insomuch as he thanked

God, that, whereas he might have justly expected that his conscience should look him in the face like a lyon, it rather looked upon him like a lamb and that God had forgiven him his sins, and that night sealed him his pardon.”—pp. xiii, xiv.

"These were the most remarkable passages in him during his sicknesse. The rest of the time he spent in contemplation of God, and meditating upon his word; espesially upon Christ's sufferings, and what a benefit those have, that by faith could lay hold on him, and what vertue there was in the least drop of his precious blood: intermingling here and

there many devout prayers and ejaculations; which continued with him as long as his speech; and after, as we could perceive by some imperfect expressions. At which time, a friend of his exhorting him to apply himself to finish his course here, and prepare himself for the world to come; he spake in Latin to this effect (as I am told), O sweet Saviour of the world, let thy lust words upon the Crosse, be my last words in the world: Into thy hands, Lord, I commend my spirit; and what I cannot utter with my mouth, accept from my heart and soul!' Which words being uttered distinctly, to the understanding of his friend, he fell again into his former contemplations and prayers and so quietly gave up his soul to God, the eight day of September, 1644, after he had lived two and fifty years, and lyeth buried in the parish church of St. Leonard's, in Foster Lane."-pp. xv, xvi.

Reginalde Wolfe was, we believe, the name of a printer or bookseller of "the olden time," and is, we have understood, in the guerre present instance, the nom de of the Rev. T. T. Dibdin. The reprint is very judiciously managed, and would have been quite as acceptable without the obtrusion of the absurd inuendo against Evangelical principles. The " Enchiridion," too, has been recently republished, in a most ill-judged and inconvenient form and type.

The Mutual Dependence of Mankind for Intellectual, Moral, and Religious Improvement. A Sermon preached at the Anniversary of the British and Foreign School Society, in Great Queen Street Chapel, London, on Wednesday, May 15, 1822. By William Cairns, M. A. Svo. 1s. -London: Longman and Co.,

1822.

PROFESSOR CAIRNS has chosen Matthew x, 8. as the text of a sensible sermon on the dissemination of the Gospel. He first investigates the arrangements made in the economy of Grace, for the propagation of the Gospel. Secondly, he shews the operation of the system of Pro

vidence, in the diffusion of general blessings. And thirdly, he points out the moral purposes to which these grand movements of Grace and Providence are rendered subservient.

The valuable institution, in behalf of which this discourse was delivered, has our cordial good wishes. From the abstract of the proceedings at the last general meeting, it appears that the society is indebted to the treasurer, William Allen, Esq., for advances amounting to no less than £6,000; we trust that the justice-for it can scarcely be called liberality-of the public, will shortly and completely indemnify him.

The Speech of the Rev. Dr. Steinkopff, at the Eleventh Anniversary of the Auxiliary Bible Society, for High Wycombe and its Neighbourhood. Taken in Short-hand by the Rev. Jacob Snelgar. 12mo. 6d.—London: Westley, 1822.

THIS speech contains so much of the feeling and simplicity which characterise Dr. Steinkopff's manner, as to leave no doubt of the general accuracy with which Mr. Snelgar has reported it. There are, however, a few passages in which the peculiarities of the Teutonic pronunciation seem to have misled the reporter. For instance:

"The circulation of the Scriptures in the Greek Church, has been very considerable. The whole New Testament has been published, in the ancient Slavonian language. The Emperor said: " Let my people have the Scriptures in their own language;' and this New Testament will be one of the brightest chains in his imperial crown.”-p. 5.

Chains! Dr. Steinkopff could hardly intend a sly sarcasm at the Holy Alliance or the Russian Autocracy! He must have said gems. Dr. S. would, no doubt, on proper application, have given the report additional value, by correcting it.

The speech is closed by an affectionate tribute to the memory of his late lamented colleague.

The Scripture Doctrine of the Person of the Lord Jesus Christ, briefly stated. Being the Substance of Two Sermons. By J. M. Cramp.-London: Burton and Co., 1822. MR. CRAMP has treated this grand subject with clearness and ability from John ix. 35, 36. He arranges his matter under the following heads. 1. The prophets spake of the Messiah as of a divine person. 2. The Lord Jesus Christ himself asserted claims and advanced pretensions peculiar to Deity. 3. The apostles advanced sentiments of the same nature. 4. These statements are to be reconciled with the fact, that Jesus Christ was a man, and that attributes of inferiority are ascribed to him. From these main points several important inferences are deduced, for which we must refer to the pamphlet.

"The scheme of human salvation (observes Mr. Cramp) presents to us a most grand and interesting view of the divine charac

ter.

It is altogether the contrivance and he work of God. We see its origin in

the purpose of him who worketh all things after the counsel of his own will,' and who resolved to save sinners with an 'everlasting salvation,' though there was nothing in them that could merit his favour or claim his notice. But so great was the evil of sin, and so extensive the injury done to the divine law and honour, that to repair the breach, it was requisite that the WORD should become incarnate. This glorious event, foretold by prophets, and anticipated by saints, in the fulness of time,' took place. The Son of God in buman nature appeared on earth; he was a man of sorrows, and acquainted with grief,' was reviled, persecuted, slain. All this was done, that the purposes of heavenly love might be executed, and yet no principle of the divine government compromised. The salvation of sinners revealed the infinite grace of God; the death of his Son to accomplish it, declared his justice; and the gift of bis Spirit to renew and sanctify the souls of men, maintained the consistency of his character as glorious in holiness.' And in the honour to which the Mediator is exalted in consequence of his finished work, bis extensive dominion and influence, and the homage he receives from all pure intelligences, we learn what was the value of that deep humiliation to which he submitted therefore will I divide him a portion with the great, and he shall divide the spoil with the strong, because he hath poured out his soul unto death: God hath highly exalted him, and given bim a name which is above every name."--p. 27, 28.

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Brief Memoirs of remarkable Children, whose Learning or whose Piety is worthy the Imitation of those little Boys and Girls who desire to improve their Minds,, to increase in Wisdom, and to grow in favour with God and Man. Collected by a Clergyman of the Church of England. 1s. 6d. London: Nisbet, 1822. THIS little book has interested us exceedingly, and seems to us calculated for much usefulness. The memoirs are some of them quite new to our reading, and beautifully illustrate the triumph of faith in the last moments of the young believer. After describing, from the works of Evelyn, the death of his son, and giving an account, from the same source, of a learned boy,' the compiler inserts a touching detail of the religious experience and dying fortitude of Miss S. H., second daughter of the Rev. J. H., Chancellor of the diocese of L-k, who departed this life September 24, 1817, in the 14th year of her