conduct of an individual respecting it? Will any mode of appointment insure us against ever getting a bad Bishop? And if not, although his savings will not be as large on two thousand per annum as on four, yet still a bad man will save improperly instead of spending his money rightly. When people speak on such points, they ought to shew their patent for seeing the heart of every person appointed to office. Nothing short of this, they may rest assured, will save an establishment from the reproach of occasional bad officers. Again, when he speaks of Government instantly effecting a commutation on their own 1300 livings, and then apportioning the revenues so that none shall be under 2001. and none above 800l., it is really distressing to find a person displaying such exceeding ignorance. Of all this number, all but 150 at most belong to the Chancellor. And the overwhelming majority of these are notoriously very small. How many livings above 800l. a year does this writer suppose the Chancellor to have? And of the others, although some are better, and a very few are large livings, does he for one moment suppose that the deficiencies of those under 2001. (an enormous number) could be supplied by the excess of the others above 8007.? Why then talk so wildly. Again, he says let an instant commutation be effected in these livings. How? Does he mean anything more than a corn rent, i.e. in fact, composition? Let him fairly reason out the matter, when he has read the debates on Lord Althorp's Commutation Bill, and afterwards talk of instantly, if he can. The remarks on pluralities are just as unpractical as these. But it is useless to go on. The whole chapter is a mass of crudities which cannot stand practical consideration for a moment. It is a sad pity that such clear-headed and excellent men as this writer evidently is, should chuse to remain in such very dense ignorance of the real state of facts, and then dogmatize about them with as much confidence as if there was no difficulty in the case, and all could be done by saying Open! Sesame!

If the reviewer has spoken too sharply, it is in pure vexation that a tract so very excellent, and calculated to do so much good, cannot be used by those who like and would gladly use it, because it contains also positive falsehoods, misstatements, exaggerations, and undeserved charges. Cannot the writer in his next edition suppress this wretched chapter? Even supposing him to retain his full belief in the wisdom and feasibility of his own schemes, let him consider that the opinion of an individual on Reform can have nothing to do with a general argument on the good of the establishment, and that his persevering in offering it can only serve to limit the circulation of his book, as no one who disapproves of his views can conscientiously use it.

Thoughts on the Building and Opening of a District Church at Summer Torn, near Oxford. Addressed to the inhabitants, by a Neighbour. Oxford. 1832. Most heartily is it to be wished that the inhabitants of every village had a lay neighbour like the author of this tract, which is full of good sense, good feeling, and of real unaffected piety, and is written in a style perfectly intelligible by those to whom it is addressed, while it may be read with pleasure by a reader of any class. This layman does not, like too many, despise the ministry; but, while he does his own duty as a Christian by endeavouring to promote the spiritual good of those about him, leaves that proper province for the ministers, and calls on the people to reverence his office. Nor does he, like too many, indulge, not only in contempt for the shepherd, but in perfect indifference about the flock. Such persons are in truth a blessing to the community to which they belong.*

* The reviewer has lately seen two tracts, published at Colchester, for the use of Schools, written by another layanan of this invaluable class, which are entitled to very warm commendation, and are dictated by the same spirit as that under review.

The Church of Summer Town was erected, it may be remembered, by the liberality of members of the University and other well disposed persons of Oxford and the neighbourhood,-was commenced in July, 1831, and completed in May, 1832.

The Life of the Rev. T. T. Thomason, M.A., late Chaplain to the Hon. Eust India Company. By the Rev. J. Sargent, M.A., Rector of Lavington. Seeley and Burnside. 1833.

THIS volume will be read with great interest by those who agree in the opinions of the subject and author of the memoir, and indeed by those who, while they differ in some points from them, feel sincere respect for the zeal and character of both. There are many of Mr. Thomason's Letters from India well worth reading, and manifestly shewing much moderation of strong opinions, and much practical good sense. His distinct avowals of the necessity of learning as well as piety, of the slow progress to be expected, of the necessity of adapting instruction to the knowledge of those to be taught, are very valuable. And too much praise cannot be bestowed on his devotedness to his cause, his disinterestedness, and his humility. It were much to be wished that both this correspondence and the volume were not written in so very peculiar a phraseology, which can answer no single good purpose. Some remarks on the great want of charity evinced towards two or three of Mr. Thomason's opponents, and of the “cold respect" testified to such a man as Bishop Middleton-a man as zealous, as disinterested, and as Christian as any missionary who ever went forth to his heavenly work, would have been made, but all criticism is disarmed by the intelligence which this moment has reached the writer, of Mr. Sargent's death. His friends have to mourn in him the loss of a very sincere and zealous Christian.

Life and Travels of the Apostle Paul. London: Smith, Elder, & Co. pp. 286.

1833.

THERE is a familiarity in this title which one does not like. But there is nothing else to dislike in the volume. On the contrary, it is full of usefu. information as to the places in which the Apostle lived, and the customs of the times, with many remarks on difficult passages (connected with St. Paul's history) which shew both reading and reflection. Here and there a passage requires correction. For example, in speaking of the worship of Diana at Ephesus, the writer says that scarcely a spark of common sense remained in the breast of the people. (p. 161.)

On the Improvement of Society by the Diffusion of Knowledge, &c. By J. Dick, LL.D. Edinburgh: Waugh and Innes. 1833. pp. 542. THIS is a book full of original and sublime ideas as to the advantages of studying mathematics and natural philosophy, and the horrid evils arising from an ignorance of them. Dr. Dick has actually discovered that by the aid of geography, chronology, and history, we should know more about the Bible than if we read it without. He informs us that the principles of arithmetic, algebra, geometry, conic sections, &c., are things which we ought to study as immortal beings, as they contain truths applicable to the circumstances of all worlds. His pictures of the ignorance remaining in the world are truly appalling. The ladies of Barbary have even yet (it is melancholy to hear) very poor notions of eclipses; a journeyman printer has been brought before the Lord Mayor for illtreating a very pretty wife, only eighteen years old, when it

appeared that he only punished her for going to fortune-tellers; there are still (horrescens refero, in the 33rd year of the nineteenth century, as Dr. D. observes,) believers in witchcraft; and the English clergy are such bigots that they will not share their churches with dissenters. Nay! to such a height of bigotry are they grown that the Dean of Carlisle is Vicar of Burgh-on-the-sands; and there are other clergy with more than one benefice, &c., &c. (See the Times (Dr. Dick's authority) passim.)

Among all the studies which Dr. D. recommends, he seems to pass over logic. Yet it might be of use even to so great a philosopher. Witness what follows:-"There cannot be the slightest doubt that an increase of knowledge would be productive of an increase of moral order and an improvement in moral conduct. For truth in thought and sentiment leads to truth in action. The man, who is in the habit of investigating truth, and who rejoices in it when acertained, cannot be indifferent to its application to conduct." This proof is repeated in half a dozen forms. It must be because it must be.

The Testimony of Nature and Revelation to the Being, Perfections, and Govern ment of God. By the Rev. H. Fergus. Edinburgh: Oliver and Boyd. pp. 386.

Tuis volume treats both of natural and revealed religion,-is very pleasantly written, and, generally speaking,* contains clear and correct views of the evidences in both departments. Many persons have felt the want of a book which shall combine both, and this volume goes far to supply the deficiency. It is no reproach to a writer that when thus compelled to compress his matter, and yet write easily, he cannot say everything. But Mr. Fergus appears to select his topics very judiciously and happily, and thus to do all that can be done. Some of his reflections on the very subject which Mr. Whewell has handled so powerfully-viz. the proof of a contriver from the adaptations of different parts of the system to one another, are very excellent.

A View of the Rise and Fall of the Kingdoms of Judah and Israel, (after the manner of Goldsmith.) By William Stevens. London: Whittaker & Co. 1833. pp. 629.

THIS is a large and not ill-digested view of the Old Testament History, and may be advantageous to the ordinary student, who will not be at the trouble of making one out for himself. It is written tolerably too. The only thing to be wondered at and complained of is, that the Editor should have mixt up with such a subject the trumpery quarrels of the London Society for Converting the Jews. And he has not stated even these correctly. He says that the episcopalians are so bigoted that they will not admit a dissenter into the society. Now if the reviewer remembers right, the society, while in the hands of dissenters, had got into debt, and the dissenters quitted it on condition that Mr. Way should take the debt off their shoulders. This is rather a different version of the story.

Mr. Fergus would do well, perhaps, to avoid some subjects which require full explanation, as that is impossible in so brief a work, and yet the want of it leads to obscurity. For example, in p. 87, what he says as to the connexion of the respiratory organs of the mother with the fœtus is so obscure as to make one doubt whether his view is correct. There is no connexion between those organs and the foetus. The change in the foetal blood, indeed the whole matter of foetal circulation, requires full explanation, if touched on at all.

MISCELLANEA.

THE PRIMITIVE CHURCH.

Of the Times of their Religious Assemblies and the several parts of Divine Service performed therein.—(See Bingham, book xiii. c. ix.)

During the two first centuries (§. 1) we know little more than that the primitive Christians met for public worship every Lord's-day. But soon after the time of Justin Martyr, we find that the custom prevailed of meeting together on Wednesdays and Fridays (§. 2). These were called stationary days, on account of their continuing their devotions to a great length. They were also styled semi-jejunia or half-fasts. Tertullian informs us, that on these days they always, in his time, celebrated the communion. Some there were, he says, who objected to receive the communion on these days, because they were scrupulously afraid lest they should break their fast by eating and drinking the bread and wine in the eucharist; and therefore they chose to absent themselves from the oblation prayers, rather than break their fast by receiving the eucharist. These persons he undeceives, by telling them that to receive the eucharist would be no infringement of their fast, but bind them closer to God. We also find in ancient writers (§. 3) frequent mention is made of religious assemblies on the Saturday, or seventh day of the week, It is not easy to tell either the origin of this practice or the reasons of it, because the writers of the first ages are altogether silent about it. In the Latin churches (excepting Milan) it was kept as a fast, but in all Greek churches as a festival, in which all the same offices were performed as on the Lord's-day. The only difference that was made between the Sabbath and the Lord's-day was, that Christians were not obliged to rest from bodily labour on the Sabbath (i. e. Saturday), but might work on that day, so far as divine service would permit; giving preference in this respect to the Lord's-day, on which they were to rest as Christians. To the Sabbath, the Lord's-day, and

Tertullian de Oratione, cap. xiv. See also S. Basil, ep. 289. The notion still prevails among some excellent Divines of the present day, who, consequently, refuse to have a communion on Good Friday and other fasts. It would seem, however, that the very fact of there being an Epistle and Gospel for Good Friday, implies that there ought to be a communion if the people will attend. It is true that, in the English church, we use the Epistle and Gospel when there is no oblation. But liturgical writers agree that this is only a concession to the hardness of men's hearts. They ought to communicate weekly ; but since they will not do so, a certain portion of the Communion service is omitted. The injunction that such part of the service as is retained shall be performed at the altar, is intended as a reproach upon the people for not enabling us to complete what is there begun. Dr. Luke Booker, în his suggestions for the alteration of the English liturgy, would meet the difficulty by using water instead of wine on Good Friday. He is, perhaps, the first of our Church Reformers (except the Papists) who has gone so far as to propose to reform our Lord's own sacrament. But we may learn from this the danger, in these days especially, of meddling with them that are given to change. It would be amusing as well as instructive to collect all the various proposals of the different Church Reformers, that we might see at one view the absurdities, if not impieties, into which they would hurry us.

Dr. Burton, with his usual sound judgment, observes on this point--“ The Christians were accustomed for a long time to observe the Jewish Sabbath as well as the Sunday. It was perhaps natural for them to do so, while so many of them had been Jews; and those who have watched the effect of times and seasons, will not be surprised that even the Gentile Christians should have assisted towards continuing the custom."-Lect. on Eccles. Hist., vol. i. p. 237. The subject will be considered more fully hereafter.

the greater festivals, vigils were appointed. At these (§. 4) the more zealous and religious would pass the night in prayer. The festivals of Martyrs (§. 5) can be traced up to the time of Polycarp, who suffered about the year 168. For the church of Smyrna, of which he was the Bishop, in their Epistle to the church of Philomelium, state their intention, if God would permit, of meeting at their Bishop's tomb; there to celebrate his birth-day, i. e., the day of his martyrdom, with joy and gladness, as well for the memory of the sufferer as for example to posterity. In addition to the usual solemnities, it was customary in some churches to read on these occasions the history of the Martyr's passion, as taken by the notaries. During the forty days of Lent (§. 6) they attended church daily, not only for prayers, but for preaching also. It is true, indeed, that they did not always consecrate the eucharist in Lent, but only on the Sabbath and Lord's-day, as we learn from the Council of Laodicea, which expressly forbids the oblation of the bread in Lent on any other day but the Lord's-day or the Sabbath. The reason of which was, that these two days were observed as festivals even in Lent itself; and at the time of this Council, they did not ordinarily consecrate the eucharist upon the fasts. But instead of the consecration, they had, probably, what in the following ages was called #ponyiaoμévwv Xetrovpyía, Missa Præsanctificatorum, “the office of the presanctified elements," which was a shorter service for communicating, on fast days, in the elements which were consecrated on the preceding Lord'sday. The fifty days between Easter and Whitsuntide were a sort of perpetual festival, during which they neither fasted nor prayed kneeling. Public prayer (§. 7) was offered in the church (its daily sacrifice) every morning and evening. During the three first centuries (§. 8-13), these hours of prayer, since called the canonical hours, were not observed. St. Chrysostom speaks of there being public service only three times in the day. The canonical hours were, in fact, a monastical institution. The author of the Constitution, in some places, speaks only of morning and evening service; but in another, he prescribes this rule to be observed by the bishops in the church,-"ye shall make prayers in the morning, giving thanks to the Lord for that he hath enlightened you, removing the night and bringing in the day; at the third hour, because at that time our Lord received sentence of condemnation from Pilate; at the sixth, because at that time our Lord was crucified; at evening, giving thanks to God who hath given the night to be a rest from our labours; at cock-crowing, because that hour brings the welcome news of the day, to work the works of light." This author, living at the beginning of the fourth century, when these canonical hours began to be in request, and when they may have been admitted into some churches, drew up, probably, his scheme of directions in conformity with their practice.

The Order of Daily Service. (See Bingham, book xiii. c. x.)

The most noted and usual times of meeting, besides those of the Lord's-day, were the morning and evening of every day, which, in times of peace, were constantly and regularly observed. The following is the order (§. 1) of the services laid down in the constitutions, compared with the accounts left us by other ancient writers:

The morning service commenced with the 63rd Psalm, called, on that account opapirds padμòs, "the Morning Psalm." After this (§. 3), without any mention of any other psalmody, or reading of lessons, follow the prayers for the several orders of Catechumens, Energumens, Candidates for Baptism, and Penitents. These, being the same as the prayers used in the general service for the Lord'sday, will come into consideration on a future occasion. Then followed (§. 4) the prayers which on the Lord's day began the communion service, and were usually styled exai morov, "the prayers of the faithful or communicants." These were the prayers for the peace of the world and all orders of men in the church, which always went before the consecration of the eucharist. And although there