may furnish them with practical information on the subject. Dr. Payne's work is devoted to an exposition of the subject on the principles of the Calvinist theology, and will only be interesting to those who wish to consider the subject under the aspect in which these principles present it. The Lectures amount to a re-statement of the general opinions put forth nearly forty years ago by Dr. Edward Williams, in his "Essay on the Divine Equity and Sovereignty." As we were not convinced by Dr. Williams's arguments, so neither are we by Dr. Payne's. But we do not think that our readers wish to have the pages of the Wesleyan Magazine occupied by papers on the revived quinquurticular controversy. The great contest of the day relates to the manner in which a sinner is to seek salvation; and while we are engaged in it, we wish not to see those who are agreed on this subject, as to its great principles, turn their arms against each other. Many years ago, we were deeply impressed by an observation made to us by a pious Baptist Minister, of very infirm health, and in whom providential chastenings had produced their designed effect, especially in increased attachment to the exercises of devotion, particularly in private. "I have learned," he said, "in much suffering, to pray neither as Calvinist nor Arminian; but to come to Christ as a sinner to a Saviour." Now, at the present day, this is precisely the point assailed by Papists, Tractarians, and High-Churchmen, and infidel latitudinarians; and to the defence of this must all our efforts be directed. We do not even hint any censure against the Lecturer for having chosen this particular subject. He may have amply sufficient reasons for addressing his own denomination upon it. We only state the position which he occupies. We ought, likewise, to say, that the work is written in a good spirit, and displays the talents which Dr. Payne is known to possess.

The Cross of Christ; the Call of God; Saving Faith. An Inquiry into the Completeness and Extent of the Atonement: with especial Reference to the universal Offer of the Gospel, and the universal Obligation to believe. By Robert Candlish, D.D. 12mo. pp. alvi, 157. Groombridge. Some years ago Methodism, little known in Scotland, was regarded by the Church there as notoriously heretical, and Christian fellowship was therefore not allowed to exist.

A better and happier state of things has arisen, so far at least as the

Free Church is concerned. By what we cannot avoid considering as a remarkable (and we believe, likewise, a providential) concurrence of circumstances, it was the Arminian Methodists who first in England recognised the scriptural character of the efforts made in Scotland for the establishment of the Church there on the principles of Christian purity, freedom, and order; and, not regarding the doctrinal differences, the support that was believed to be due to them, was willingly rendered. We call this a happier state of things. We do not overlook the importance of the points in dispute; but we see what is more important, and that is, evangelical agreement, and a willingness practically to acknowledge it. And thus we now see two bodies, adopting the same general principles of church order, but differing on the points at issue between Calvinists and Arminians, mutually recognising each other as Christian churches, orthodox on the essential subjects of Christian orthodoxy, and differing only on points by which that true orthodoxy remains unaffected. But this involved no surrender of principle; and therefore, when, not long ago, doctrines which appear to resemble those held by Arminians, were avowed by a Minister of the Free Church, he was brought before the proper courts, and, the allegations having been substantiated, he was rightly removed from his position. Rightly, we say; for each church, while belonging to the universal church by its orthodoxy, is constituted a particular church by its decisions on certain subordinate points. Now, the Free Church of Scotland adopts (we speak generally) the Calvinistic interpretation of ScripTo this standard, therefore, its officers are bound to adhere; and had we been called to sit in the court referred to, we should have agreed in its final deliverance on the subject: just the same as, had we been sitting in a Wesleyan court, before which a Minister had been brought for holding Calvinistic opinions, we should, in case of sufficient proof, have agreed to remove him from his position. The Free Church of Scotland cannot permit Arminians to be Ministers in her communion, any more than the Wesleyan section of the Christian church can allow Calvinists to be Ministers in hers. But in this there is no condemnation of others: it is only what is necessary for the due preservation of order in particular churches. Out of the occurrences to which we have referred, grew several controversial works. Among them this volume by

ture.

Dr. Candlish. As against opponents professing to belong to the same church, it is conclusive. So far as it refers to the points of difference between our church, and that of which Dr. Candlish is so honoured a Minister, we feel ourselves unmoved by it. We still think that Dr. Candlish has not succeeded in his Calvinian interpretation of the texts on which Wesleyans, for instance, lay stress. We do not say it in the spirit of boasting, but in all kindness and respect to one on whom, in his own Church, God has put so much honour, that his failure bas only convinced us that success was impossible.

We are more Arminian

than ever, after reading what Dr. Candlish has written. But in these days, when that which makes the Gospel the Gospel is assailed, we will not say a word tending to revive the old controversy. Let every man, on these subordinate points, be fully persuaded in his own mind. The Gospel itself is now assailed; and, for its defence and establishment, all the energies of both Calvinists and Arminians are required. When the victory in this awful contest is gained, let there again be a contest-a friendly one-on the "five points," and their collateral topics. This seems to be the feeling of Dr. Candlish. Of the Wesleyans he speaks in terms of true kindness, as one who conceals not how he differs from them, but who unequivocally acknowledges their orthodox evangelism in all that constitutes orthodox evangelism. We fully agree with him when he says, "No sinner, before believing, is entitled to stipulate for any information on the subject either of the extent or of the sufficiency of the atonement, beyond the assurance that it will suffice for him if he will make use of it." (Page 13.) Just so. If Dr. Candlish, or a Methodist Minister, had to answer the question, put forth out of the deep feelings of a penitent heart, "What must I do to be saved?" they would give the same reply, "Believe in the Lord Jesus, and thou shalt be saved." And they would urge attention to the exhortation by what would be, substantially, the same reasons; namely, the ability of Christ as a Saviour, and his readiness to receive every one who comes to him truly desiring his salvation.

We

are persuaded that it will be long before the increase of light shall make men to be of one mind on these disputed subjects. We rejoice that, in the mean while, they can hold what all believe to be the faith, in "the unity of the Spirit, and the bond of peace." The real dif

ference, when we proceed exhaustively, will be found to consist in the opinion that should be entertained of the real nature of man, as God's creature and subject; his nature, we mean, originally and essentially. With the views of this subject entertained by Dr. Candlish and his brethren, they must be Calvinists. We should be such, were these views ours. And with the views we entertain, we, too, must be Arminian. With these views, such would be Dr. Candlish. Our respective systems must be taken from their very first beginning. And thus considered, as we believe parties to be orthodox, so they are orthodox, not by a happy inconsistency, but consistently with themselves. When the deep question as to the real nature of human agency is settled, then will it be seen whose system is entirely consistent with truth. With their views, the Methodists are consistently orthodox; so are the Calvinists with theirs. The inconsistencies charged, are inconsistencies shown to be so by the application of principles which the disputants do not mutually admit. On our own principles, in relation to the furthest point of the dispute, we are consistently orthodox; so is Dr. Candlish on his. While we are not convinced by Dr. Candlish's arguments that Calvinism is true, we are convinced that he stands on ground on which he and his friends on the one side, and we and ours on the other, may mutually give each other the right hand of fellowship; and each say to each, in reference to the great work of preaching Christ to sinners, "We wish you good luck in the name of the Lord."

Thirty Lectures on Popery. By Samuel Dunn. Square 16mo. pp. vi, 70. Snow. This is multum in parvo with a witness! The information contained in these Lectures has been derived from the accredited Creeds, Catechisms, Decrees, Missals, and public Acts of the Romish Church. As the references would have extended the work beyond its contemplated limits, they have not been inserted; but the readers who desire to be fully acquainted with the subject, are referred to Mr. Cramp's book on Popery, and to the Rev. John S. Stamp's edition of Dr. Elliott's "Delineation of Romanism," ," which Mr. Dunn describes as being "unquestionably the best work of the kind in the English language." To the instructers of youth, and espe cially to those who have the conduct of Bible-classes, the Lectures of Mr. Dunn will be invaluable: such individuals would also do well to examine Mr.

Dunn's mode of communicating instruction. Whether his plan be adopted or not, this little work will be found to be an interesting and correct manual, and comprehensive text-book, of Popery.

Anna, the Leech-Vender. A Narrative of filial Love. By O. Glaubrecht. From the German, by Mrs. Clarke. Second Edition. 18mo. pp. 72. Wertheim.-A thrilling story, abounding in evangelical principles and striking incident. The heroine of the narrative yet lives at Eichhausen.

The Working Saint: or, the Christian excited to Activity by the Times in which we live. A Discourse delivered at Axminster, June 12th, 1844. By Owen Owen. 8vo. pp. 52. Ward and Co.-A spirited and scriptural discourse, which we have read with great interest and delight.

A Supplement to the Hora Pauline of Archdeacon Paley, wherein his Argument from undesigned Coincidences is applied to the Epistle to the Hebrews, and the First Epistle of St. Peter; and showing the Former to have been written by the Apostle Paul. By Edward Biley, M.A. 8vo. pp. 228. Seeley and Co. -We contemplate, at a future period, taking a somewhat extensive and elaborate view of this volume, which our time and space at present forbid. We have felt a deep interest in the work, and think that it is conducted in a manner which reflects very high credit on the talent and industry of the author, and that it only requires faithful investigation, to be universally admired and appreciated.

Benevolence in Punishment: 0", Transportation made reformatory. 12mo. pp. 175. Seeley.-A volume well worthy the serious attention of the political economist, as bearing with peculiar energy on the existing system of convict management. It is fraught with wise suggestions and practical improvement. The author imagines, and properly so, that we have tamely acquiesced in the popular, but irreligious, theory, that vindictive and exemplary punishment is really essential to the interests of the state; and that if the rigour of such infliction have presented itself in a fearful aspect before us, and awakened a doubt in the conscientious mind as to its justifiableness, all feelings of compunction have at once been stifled by the prevailing opinion, that individuals must be sacrificed to the good of the community, and that an example must be made of some, to deter others from crime. The object of the book is to

VOL. I.-FOURTH SERIES.

point out the fallacy of this argument, and to demonstrate that benevolence to the criminal is perfectly compatible with the public good. We cannot entirely agree with the author of this volume, inasmuch as the infliction of human chastisement is not only corrective, but punitive; and the ancient, unrepealed law, which is registered in an old book, and which many, we regret to say, would be glad to see banished from the face of the earth, records, as the law of the Deity, irrespective of all dispensations, whether patriarchal, Jewish, or Christian, "Whoso sheddeth man's blood, by man shall his blood be shed." We shall hail with gratitude all and every enactment which tends to ameliorate the severity of our penal code, without intrenching upon the authority and word of Almighty God.

Twenty Lectures on eminent Scripture Characters. By Samuel Dunn. Square 16mo. pp. 62. Snow.-Very much of important historic fact is embraced in a small space, which is not only correct, but distinct and comprehensive.

We

An Exposition of the Confession of Faith of the Westminster Assembly of Divines. By the Rev. Robert Shaw, Whitburn. With an Introductory Essay, by the Rev. William M. Hetherington, LL.D., St. Andrew's. 12mo. pp. xxxvi, 333. Groombridge and Co.We have perused this volume with some degree of care, and do not hesitate to assert that it is a very free and just exposition of that standard document of the Scottish Church, as might be expected from one of her sons: the high Calvinian doctrines which she professes to hold are elucidated and enforced in a manner which none can mistake. have, however, reason to demur with regard to the following paragraph:— "There have been men," says our expositor, "and there still are, who maintain that sinless perfection is attainable in this life. This is held by Antinomians, who profess that the perfect holiness of Christ is imputed to believers. It is held, likewise, by Romanists, Socinians, and others, who affirm that believers have, or may attain, a perfect inherent holiness." With all this we have nothing to do. Let the parties here implicated fight their own battles. Mr. Shaw goes on to assert, that "the doctrine of sinless perfection was also held by the Founder of the Methodists, and the same opinion is still held by his followers." We are surprised that an individual of Mr. Shaw's research should

4 H

Our

have written in terms so positive and dogmatical with respect to the writings and creed of Mr. Wesley, whose Works have been before the world during the greater part of a century. Has Mr. Shaw ever read Mr. Wesley's "Plain Account of Christian Perfection?" We trow not; for if he had, he could not, with a just regard to common honesty, have written the expressions upon which we now animadvert. expositor informs his readers, that the doctrine of sinless perfection "is still held by his (Mr. Wesley's) followers; " and, for an authority, refers to the "Theological Institutes" of the late Rev. Richard Watson. This writer, in his description "of our attainable Christian perfection," defines it, with regard to the affections, to be "a love of God so perfect, as to rule the heart' and exclude all rivalry; and a meekness so perfect as to cast out all sinful anger and prevent its return; and that, as to good works, the rule is, that we shall be so 'perfect in every good work,' as to 'do the will of God' habitually, fully, and constantly."

"If we fix," continues Mr. Watson," the standard lower, we let in a licence totally inconsistent with that Christian purity which is allowed by all to be attainable, and we make every man himself his own interpreter of that comparative perfection which is often contended for as that only which is attainable." The perfection for which Mr. Watson contends is not absolute, by which we imply the perfection of the Deity, which Mr. Shaw evidently means by the term "sinless," a word which no Wesleyan writer employs: this perfection admits of neither limit, nor increase, nor diminution; neither is it like that of the angels, who rest not day nor night, but are engaged in ceaseless adoration ; nor is it to be compared to the condition in which man, as the perfect creature of God, was originally made. It is, in a word, that work of the Holy Spirit by which we are renewed after the image of God, set apart for his service, and enabled to die unto sin, and to live unto righteousness. It comprehends all the graces of knowledge, faith, repentance, love, humility, zeal, patience, &c., and the exercise thereof in our deportment towards God and man. Love is the fulfilling of the law. Let God be loved with all the heart, and soul, and mind, and strength, then will he be served with similar alacrity and zeal. The basis of the perfection which the Wesleyans preach and inculcate, is the love of God; and the true love of our neigh

bour, according to the intention of the law, can only spring from the true love of God; that is, loving him supremely and habitually with all the powers of the soul. This is the perfection taught by Wesley and Watson, both in its root and fruit. All that Wesleyans desire is, that those who feel disposed to animadvert upon them or their doctrines, would endeavour to understand the topics on which they write; and then are they at liberty to act according to the best of their judgment. "Gentlemen," said a celebrated French writer, when he interposed between contending theologians of the Church of Rome, "define your terms: it generally shortens, and sometimes annihilates, a controversy." Verbum sat sapienti.

Meditationes Hebraica; or, a doctrinal and practical Exposition of the Epistle of St. Paul to the Hebrews. In a Series of Lectures. By the Rev. William Tait, Incumbent of Holy Trinity Church, Wakefield. 2 Vols. 8vo. pp. xl, 590, 664. Seeleys.-These Lectures are of a devotional and experimental character; and, by those who admire the theological tenets of John Calvin, these volumes will be prized. Mr. Tait, singularly enough, but like most writers of his party, discerns no difference whatever between the evangelical Arminianism of Mr. Wesley, and that of the Pelagian and Socinian schools. If he had made himself acquainted with the tenets as held by the former class, he would not have asserted that the "Arminian tells us that the sacrifice of Christ is not a sufficient ground of confidence," and, "that there is a qualified merit in faith, repentance, and good works." On what misty mountains of conjecture Mr. Tait has been bewildered, we know not. This, however, we must tell him for his information, that to those sentiments with which he has charged us, pure Arminianism is as diametrically opposed as Calvinism itself! The true Arminian admits the corruption of human nature in its full extent; that a man is justified by faith alone; that his justification originates solely in the grace of God; that the procuring and meritori ous cause of our justification is the righteousness of Christ; and that the work of sanctification, from its very commencement to its perfection in glory, is carried on by the operation of the Holy Spirit, which is the gift of God by Jesus Christ. Mr. Tait informs his readers that "the pressure of parochial cares rendered research" into the works of Owen, Deering, Gouge, Lawson, Jones,