manner which can scarcely fail to secure it. And when we add that they relate to the most important of all those aspects under which man can be contemplated, that the entire human race, one and all, are, at every moment of their life, concerned in them, and that they refer to interests which proceed in unpausing development for ever and ever, the inference is unavoidable, that the attention which the author asks he deserves; and that if it be properly conceded, almost as a matter of course must it be productive of a large amount of the most valuable species of profit.

We cannot help here observing, though it is only by the way, that a volume like this shows us the way in which the press may promote that union of judgment and affection by which the whole Christian brotherhood ought to be pervaded. In some respects, the present day seems less favourable for this pervasion, presenting fewer facilities, and apparently greater and more numerous obstacles, than was the case half a century ago. A most unhappy mode of speaking has brought the multitude of superficial thinkers, who are mostly the slaves of words and phrases, to a most unhappy way of judging. Instead of being content with various denominations of one religion, we seem so fond of departure from unity, and the multiplication of divisions, as to have arrived at the conclusion of various religions, and to be engaged in making our separation-wall not only more visible, to prevent all mistakes about boundary-lines, but also more lofty, as if to produce an entire cessation of intercourse. We confess that we sometimes fear that this is carried to such an extent, that nothing will cure us short of some tremendous earthquake, tumbling down our walls, throwing our warlike intrenchments into ruin, and driving us forth into the fields in promiscuous assemblage, and commencing the work of union by the wretchedness caused by a common calamity. In thinking and speaking of each other, the specific, and the specific only, is made everything; whereas a kindly intercourse, even though far within the limits which a religious prudence might prescribe, would show that, in point of fact, wherever there is a true evangelism,—and against anti- or even pseudo-evangelism it is our duty to be belligerent, earnestly contending for the faith that was once delivered to the saints,-the generic far exceeds it in amount, as it ought to do in our own estimate of its importance. We hail, therefore, the appearance of a work, in which, with great power and brilliancy, our common Christianity is stated, defended, and illustrated. By such a work, Calvinist and Arminian, Episcopalian, Presbyterian, and Independent, may alike be profited, and incur a debt of thankfulness to the author, which we trust they will be, as we are sure they ought to be, most ready to acknowledge.

We may be allowed to add another reason for considering Dr. Hamilton's "Lectures," both in their general subjects, and in the commanding ability with which they are treated, as peculiarly seasonable. Whatever may be the cause, the effect is undeniable, that, if we may use parliamentary language, the improvement of our criminal legislation is one of the orders of the day. Far from us be the defence of what really are the relics of barbarism which have come down to us from times, at all events, comparatively barbaric. But alteration is not always amendment. The old is not necessarily the barbarous. If our fathers were not always right, neither were they always wrong. We admit the vast importance of that branch of legislation which is briefly (though somewhat irregularly) denominated, from its objects, criminal legislation: but because we admit its importance, we contend for no ordinary share of wisdom and caution in those

who undertake the task of improving it. For such a task none are qualified whose principles are not evangelically sound. And the fact is too plain for denial, that at the present day many are prompt to undertake it, who, on this ground, are notoriously disqualified. Principles are put forth, the establishment of which would be the overthrow of evangelical truth; and these sometimes find supporters among those to whom that truth is professedly dear. Plausibly masked by considerations of a seeming humanity, they strike at all that is valuable in a real divinity; and simply because they are proposed as liberal improvements, do they obtain the suffrages of many who, did they see the ultimate conclusions to which, by all just argument, they lead, would start back with the utmost alarm. The abolition of the punishment of death in all cases is often so argued, that the arguments, properly carried out,—and the argument that may not, at least in imagination, be carried out, is worthless,-would tread down the cross of atonement, and undermine, for its destruction, the holy throne of Eternal Rectitude. There never was a time when it was more necessary to explain and guard the fundamental principles of the divine legislation. Always requiring to be understood, that our individual conduct may be rightly governed, they require now to be held forth as guides in that gradual reconstruction of our social economy which is now certainly advancing, whether for good or ill. For this reason, therefore, among others, do we welcome this work of Dr. Hamilton's. Our only fear is, that some who need it most will make the least use of it. It is too just, too solid, too profound, let us add, too dispassionate, too closely reasoned, to suit the superficial. But there are readers who, if they do their duty, will make up their numerical deficiency, by their weight. By all these, we hope the book will be read, and re-read, till its contents be transferred to their own minds; and then, we likewise hope, they will lose no opportunity of diffusing them. They may not be able to procure for them a universal reception; but let them industriously aim at one that shall be extensive and preponderating. At home, abroad, never did man, individually or collectively, more need the evangelical truth on these momentous subjects, to the elucidation and establishment of which Dr. Hamilton's "Lectures" are devoted, than at present. May they be as useful, though it should be circuitously, to the many, as we are sure they will be acceptable to the comparatively few.

Before we engage in that task of miscellaneous observation and extract which we have allotted to ourselves, we shall endeavour to furnish our readers with a view of the volume somewhat more clear and particular than that which could only be obtained by the mere suggestiveness of the title-page. Beyond the general outline the lecturer does not go; but it will soon be seen that this is a very extensive one, admitting a large variety of subjects of the greatest importance. Lecture I. "The physical and moral constitution of man deduced from himself :" founded on 1 Cor. xi. 14. (Pp. 1–85.) Lecture II. "The law and government of responsible agents :"-on John xiv. 1. (Pp. 86-131.) Lecture III. "The harmony of revelation with natural religion :"-on Psalm cxix. 10. (Pp. 132-183.) Lecture IV. “The nature and rewardableness of Christian virtue :"-on Rev. xxii. 12. (Pp. 184-234.) Lecture V. "The heavenly state :"-on 1 John iii. 2. (Pp. 235 -295.) Lecture VI. "The nature and design of future punishment:"on Exod. xxxiv. 6, 7. (Pp. 296–356.) Lectures VII. and VIII. "The eternity of future punishment:"-on Luke xx. 16, 17, (pp. 357-430,) and on Jeremiah xlix. 12. (Pp. 431-508.) From pp. 509 to 555, the

notes to the several lectures will be found, nineteen in number, containing confirmatory extracts and additional remarks, for the further illustration of points stated in the Lectures to which they respectively refer.

Such are the subjects on which the Lecturer dwells in this truly valuable volume; and when we say that he treats them in his own peculiar style, and in a manner not unworthy of the reputation which he has already acquired, we believe that we have said enough to induce such of our readers as may be forming a theological library, to place the work on their shelves, that having given it one good reading, they may subsequently refer to it, as we think they will often do, as inclination or duty may prompt them to such studies, or leisure afford opportunity for them. Of course, we do not mean to say that we agree in everything with the esteemed author: there are topics which the junior student will have to peruse with very cautious attention. Neither do we recommend to the junior Minister to make Dr. Hamilton's style his model. What in him is exuberance, from less activity of thought, and a mind less richly stored, would be a wearisome tautology. What from such a man is impressive and delightful, would, in the mere imitator, be repulsive and ridiculous. Still, taken as a whole, we have here a contribution to the stock of modern theological literature for which our best thanks are due, and are sincerely tendered to the author.

Having given this general account of the work, which would be sufficient, could we suppose that all our readers would procure it for themselves, we proceed to put on record, in our own pages, a few extracts and observations, affording further illustration of the character of these "Lectures," chiefly designed for those into whose hands the volume may not come; only prefacing them with a compendium of the Lecturer's grand theme.

That man may properly be a subject of moral government, he must he, in the original constitution of his being, a moral agent. He must be capable of moral knowledge, and of moral obedience. Now, this last implies, not merely the capacity of receiving certain moral impressions, performing certain moral acts, and so sustaining a certain moral character; but power of choosing to receive that knowledge, perform those acts, and sustain that character. The inferior animals are living agents, but they are not moral agents; they are incapable of possessing the ideas answerable to the expressions,—“This is right. This is not right. It is positively wrong. I ought to do the right. I ought not to do the wrong." Such is the construction of man's nature, that of all this he is capable; and whatever other distinctions exist between him and the inferior animals, this is the principal one. It is the great characteristic of his nature. He alone is made in "the image of God;" and as God is essentially, eternally, a moral being, man is so essentially, and throughout the whole extent of his existence. Energy merely physical, or merely vital, acts when the circumstances exist which call it forth, according to its nature, unavoidably, necessarily. Fire, applied to that which is combustible, burns. The hungry animal seeks for its prey, and devours it. The silkworm eats its mulberry-leaf, spins its covering, undergoes its metamorphoses. But man has the power of self-control, self-direction; of choosing the way in which he should walk, and of choosing it for moral reasons,-of saying, "I will not do this; for it is wrong, and I ought not to do wrong. I will do that; for it is right, and I ought to do right." In his nature there is the power of moral choice. Not, indeed, standing alone. It exists with the other properties with which he

is endowed, and is influenced by them, as all these properties mutually act upon each other. But this is known by him, and his character depends on the manner in which it proceeds. He is framed for self-government. And, thus framed, he is placed under law. He is commanded to exercise in a certain way the powers he possesses. He is commanded not to exercise his powers in certain other ways. The authoritative directions thus given to him are laws. God, as giving them, assumes to him the relation of Sovereign, and places him in the relation of subject. Right, thus enjoined, becomes duty; and wrong, thus forbidden, becomes sin. The full perfection of his being at first exists in him only as in germ. In vegetables, we see the seed, then the growth, then the perfect plant. All circumstances being favourable, that is, corresponding with the nature of the plant, these processes go on necessarily, and the result is unavoidably certain. Analogous to this is the condition of man. He does not at first exist in this state of full perfection. There are the elementary principles which are required for it but these must be developed into that higher condition by proper exercise. To direct him in this, the law is given. It is his duty, knowingly, intentionally, willingly, to obey it. Obeying it, the process goes on, and, at the appointed period, the result is secured. Man, therefore, exists, first, in this state of obedient progress; secondly, in this state of fully perfected being. But as the first state is that in which he is required, as matter of duty, so to govern and direct himself as to secure this progress, and as this, though obligatory, is voluntary, and may be refused, in which case the result comes not to pass, it is termed a state of probation. The law which commands him likewise threatens him. If he fail in securing the result, he not only loses the blessedness which it implies, but falls into a state of suffering and evil, which, as threatened, is the punishment inflicted on him, for his own rebellious refusal of obedience. While, in case of obedience, at the appointed close of the probation, he will be placed in circumstances suited to his perfected state of being, and confirmed in the full and perpetual possession and enjoyment both of that and of them. The directions of the law, therefore, in this state of probation, are connected with the promise of reward, and the threatening of punishment. And this state is limited. At the appointed period it issues in the final state, in which, according as the directions have been obeyed or neglected, reward is bestowed, or punishment inflicted. The probationary state; the final and eternal state, either in reward or punishment: beside them, we know of no other.

Such is the general outline of man's condition; and to the elucidation and establishment of it, Dr. Hamilton devotes these "Lectures." More important ones cannot be brought before us. They concern us all, and that in matters of the highest conceivable concernment. It is no mere speculation, however just or elegant. "IT IS NO VAIN THING: IT IS YOUR LIFE." Let no man say, "These matters are too high for me." Whatever our earthly condition, we are here strangers and pilgrims, travelling towards eternity, our final and unchangeable home; and whatever else we know or know not, we all need to know how we may secure the blessing and escape the curse, with one of which our whole being shall be everlastingly filled.

Dr. Hamilton begins at the very beginning of this momentous subject. Taking man as he finds him to be, and all the facts which truly constitute the phenomena of the case, the visible appearances which are the certain indications of that which, though invisible, is really and inwardly existent, he inquires what this creature, so different from all the creatures that sur

round him, so wonderfully elevated above them, actually is: the result of the investigation being, that man's moral agency has its place assigned it among those most evident, those undeniable, FACTS on which all true science must rest.

The Lecturer's own conviction of the importance of his theme, and his solemn determination to conduct the inquiry which he proposes as that importance deserves and demands, are unmistakeably shown in the few sentences of his opening address. Dr. Hamilton's audience would at once perceive that he was deeply in earnest; that he was not going to amuse them with pretty trifles, elegant littlenesses, bon-bons for children of all ages, even though all poisonous material (which in the matter of sweetmeats is not always the case) had been carefully avoided; that he was not going to conduct them by the clearly-connected steps of a series of metaphysical demonstrations, to the undeniable establishment of some abstract truth, however pleasing such a movement might be to those whose minds were disposed to it: it was plain from the first that the subject which was to occupy them in the lecture-room was by no means to be confined to it; that it concerned them not as scholars or as disputants, but as men; men with eternity in full prospect before them; whose complete and everenduring happiness or misery was most intimately connected with the subjects he was called to discuss: so that mistake, either on his part or theirs, might be attended with the most fearful issues. All was calculated—if we may use a frequent, but incorrect, phrase-to solemnize the mind, to awaken a feeling that, we are bound to say, is more than sustained to the close. We could almost imagine we heard the text enunciated,—" Doth not even nature itself teach you?" and then, in sentences longer than those which the Doctor often employs, as though the weightiness of sentiment and feeling had pressed his thoughts into union, he goes on: (let the reader, though alone, read the extract aloud :)—

Conclusions in science cannot fail often to appear unreasonable, unless they be intelligibly and approvedly conducted from their several first principles. They can only be shown generally reasonable when every step in their progress is clearly reasonable. They are but accumulations of individual elements, every one of which must be as entire and convincing as themselves. We are bound to trace these intermediate conditions in their arrangement and correspondence, one to another, and each to all. The link ought to be no less perfect than the chain: if it be not, the coil is too loosely inserted and easily broken. And stupendous facts and recondite truths-which seem unlikely and indefensible at first may thus be established, redeemed from incredulity, and confirmed beyond doubt.

Especially in morals, and in all branches of inquiry connected with them, is it demanded that the investigation be most searching, and the synthesis be most complete. A fault of reasoning, a misstatement of facts, is as fatal as a break in mathematical demon

stration. Studies of such moment must be rigidly cautious, if we would reach satisfactory results. The well-being of man is too implicitly involved in them to warrant lightness and haste. For morals are not, in our idea and scheme either of philosophy or religion, simple suggestions of reflection and experience, not mere dictates of fitness, not only calculations of utility,—but they presuppose a Governor in the Creator of mankind; not exclusively the Contriver of the final causes which we mark in material nature, but the Designer and the Master of that conduct which shall lead us to our happiness. "He hath showed thee, O man, what is good!"

And therefore is it besought, at the threshold of the long and solemn argument which the Lecturer now anxiously, tremblingly, attempts, that candid patience be exercised, that precipitate decision be repressed; that he be suffered to clear space after space, to lay stone upon stone,-as honestly resolved to discard the vicious proof by which his argument may have been de