domestic health and comfort; such, in short, as for some reason or other are proper to be done, not for the sake of obtaining a little pecuniary gain, but to procure some important and considerable object. All servile labour, all worldly business, all secular pursuits, ought, as far as possible, to be suspended; and it is necessity alone, of which every individual can judge in his own case, that can justify any abandonment of the ballowed repose of the Sabbath." (pp. 372, 373.) that lives and moves beneath his notice or his care. Of all the evidences of his unbounded goodness, none are more impressive, more fitted to excite an idea of the immensity of his benevolence, than his providing by an express revelation for the comfort of the animals subjected to the service of man. While grateful, therefore, for our dominion over the brute creation, we should remember that we are not to exercise it with harshness, or unfeeling cruelty. God hath blessed every living crea ture; he careth for the cattle; and not a sparrow falleth to the grounded by the rigour of the Mosaic law, without him. Far, then, from treating them with the savage brutality, which, shocking as it is to humanity, is but too often practised, we are not wantonly or unnecessarily to deprive them of the indulgence of a stated rest. In conformity with this principle, we are to forbear employing them, without urgent cause, in journeying abroad on the Lord's Day. It is a most unwarrantable exercise of our dominion over them to pursue our profit or pleasure, without any regard to the fatigues and hardships which they undergo. Sunday travelling is in other respects a disobedience of the divine command, for it deprives the offender of the means of joining in the public worship of the Almighty, sets a bad example of carelessness about holy things, and frustrates the objects of the sabbatical in stitution by raising obstacles to the devotions of others." (pp. 364-369.) "Works of charity were not exclud much less can they be so under a more benign and gracious dispensation. There is something so truly Christian in the exercise of a philanthropic dispo❤ sition, as fits it for all times and seasons; and it is not only allowable, but seems especially appropriate, on a day consecrated to the honour of a pardoning God. To relieve the indigent, to comfort the mourners, to visit the fatherless and widows in their affliction, to extend the hand of succour to the needy, to augment the comforts of a brother, Christian; these are actions. which will ever be approved by a Being of infinite mercy, which will for ever brighten in the glory of eternity. Our Saviour both taught the lawfulness of doing well on that sacred day, and exemplified his doctrine by performing many miracles on it in compassion to the infirmities of the people. On the Sabbath be cured the man with the withered hand; he cured a man who had the dropsy; he cured a woman bowed down with a spirit of infirmity eighteen years; he cured the impotent man at the pool of Bethesda; and he cured the man who was blind from his birth. In humble imitation of the divine pattern of our blessed Lord, we ought to hallow his sacred day by doing good, and showing mercy. To shut up our bowels of compassion against a fellow-creature in distress, is wholly unsuitable to a season so adapted to excite emotions of generosity and kindness. It is the spirit of unsocial bigotry to withhold the meed of charity and benevolence on the seventh day, because we are commanded to rest upon it. It is to suffer that which is ritual to interfere with the weightier matters of the law: it is a dereliction of every principle by which the true Christian should be distin guished. Let no opportunity, then, be omitted, no disposition wanting, to perform the offices of that love, which is the discriminating badge of our fellowship with the Father and with the Son." (pp. 375-377.) "But the law requiring a periodical suspension of the business of the world, must not be understood so strictly as to exclude every work which comes under that description: The Sabbath was made for man, not man for the Sabbath; and, being originally intended for his benefit, whenever a rigid observance of it would operate to the injury of his health, or the serious loss of his property, he is not bound by imperious duty to comply with the literal strict ness of the injunction. What are called works of necessity, it is evident, from their very nature, may be performed without infringing the statute. The only difficulty is to distinguish those which are necessary from those which are not so, which, as it should seem, admits of no other criterion than the sober discretion of each believer. It may be generally observed, that the permission includes all such works as are needful to the exercises of religion, to the sustenance of our bodies, to the care of our cattle; such as cannot be omitted without very injurious consequences; such as are requisite for VOL. V. Third Series. MARCH, 1826. In the following extract, an important point is touched upon; but which we think the author has not fully brought to its right conclusion: "Some modes of distributing charity are so nearly allied to civil institutions, that it is no easy matter to decide whether they are lawful on the Lord's Day. Thus, the concerns of schools for the education of poor children, of Dispensaries, of Benefit Clubs, and of other charitable societies, are sometimes managed by committees and meetings ou a Sunday; and the functions of select vestries, the appointment of which has contributed more to the diminution of pauperism than any other legislative ineasure, are very often exercised, especially in country places, on alternate Sundays. Of these the end is benevolent and praise-worthy, which, in the opinion of many, will justify the means; yet the conducting of them on the Lord's Day partakes so much of secularity, and is so connected with secular matters, that he who doubts its lawfulness may well be exonerated from the charge of puritanical rigour. A total exclusion, however, of every thing allied to civil employment, it is to be feared, could not be effected, in the present state of society, without detriment to certain charities them selves. In reference to select vestries, it is questionable whether, in many places, a sufficient attendance of the members could be obtained on any other day, in default of which the object of that admirable institution could not be secured. Works of charity, besides, are at all times proper, and under this description we may surely very rank such works as it is for the inte rest of the poor, the sick, the aged, the infirm, that they should be performed. The Apostle exhorts, the Corinthians to make collections for the saints on the first day of the week; aud if we are thus warranted in making charitable contributions, we are, by parity of reason, justified in ordering and distributing them on that holy season. So much may be said in defence, or rather in extenuation, of the practices alluded to; it is, nevertheless, desirable, even in the beneficent offices of provid, ing for the poor, that every thing wearing a civil or secular character should, as far as possible, be omitted on the Lord's Day; and is is only some evident advantage, or undenial le expediency, which can vindicate its employ ment." (pp. 377, 378.) We wholly dissent from the con cession in this extract. In point of fact, the necessity cannot be legiti mately made out. Why, according to the Author, is the sanctity of the Sabbath to be trenched upon by the secularity connected with certain kinds of charity? The reason given, is, that men, it is feared, cannot be found to give time on the week-day to the management of such charities: nor will they ever be found, whilst the rule is brought down to convenience. Men are to be raised, and not the command lowered. And when Ministers perseveringly do their duty, and but a few conscientious persons support them, the whole will be found practicable and easy. Charities are pressed either upon our feelings or our interests, and sometimes on both; and when they become painfully pressing, time will be found for their management, without "robbing God," and laying down that most debasing of all principles, that our sacrifices are to cost us nothing. The teaching of writing in Sunday-Schools has been pleaded for on the same assumed ground of necessity; but in all well and religiously conducted institutions of this kind, it has been found quite practicable to accomplish the object in a lawful manner; and even if it had not, there was no obligation binding as to that charity, equal to that which binds us to obey the law of God. It was a work which came. not under any of our Lord's exceptions; it was a benevolent thing; but it had in it no character of mercy, either to the bodies or the souls of men. On the allowableness of works of necessity, arising out of injury to health, serious loss of property, &c,, as mentioned by our author, we have not much to remark, except that they are too frequently referred to; which serves to leave an impression, that they will frequently occur. We are well enough content to leave them to be determined by "the sober discretion of a believer;" provided, that the person be really a believer; that is, have an operative faith, both in God's threatenings and promises; and that his sobriety be the result of a well-informed judg nerally to "the pleasures of domestic society, the charms of social conversation, and the perusal of instructive books;" to which we have nothing to except, provided that the tendency and spirit of all, is in the hallowed character of the day. Several points are incidentally touched upon in this volume, on which, as not intimately connected with its leading subject, we do not enter. Some are treated with great ability and judgment; others are not so; but as a work on the Sabbath, and tending to refute many bad notions which have prevailed, it is an important and seasonable publication, going into every branch of the subject, and either establishing what the generality of serious Christians have considered the scriptural view of this great and merciful 'Institution, or laying down the principles by which what is wanting may be easily supplied by the judicious reader. The following passage is a specimen of the serious spirit of the Author, who has by no means confined himself to the critical and doctrinal view of the subject : ment. But when it is said, that in many particulars men will innocently differ, we demur. In many parti culars, such sober and believing men will not, we think, differ; and the different judgment of men neither well-instructed, nor influenced by a serious faith, will not be " innocent." To the allowance of recreations on the Sabbath, Mr. Holden is not opposed. He does not, however, use the term in its common acceptation; and it is therefore unfortunate that he has used it at all. We are indeed at a loss to see, what occupations which can be called "recreations," can be found to consist with those excellent general rules by which he piously endeavours to regulate them. They are to be "consistent with the sacred objects of the institution ;" they are to be "different from the recreations of other days;" they are not to "trespass upon the important duties of the Sabbath," as to time. What, then, are the religious duties which he considers obligatory, and on which these rules as to recreations are founded? He has well employed a whole section on this important inquiry, and has enumerated,-Regular attendance on the public worship of God, at least "Nor should the duties of the weekly twice on the Sabbath; private pray- festival be regarded as a task and labour, er; the perusal of the sacred Scrip- Easy is the yoke of Christ, light is the so much as a recreation and enjoyment. tures, and meditation on them; the reading of productions of piety and the service of a God whose perfecburden laid upon us by our vocation; and devotion; the calling forth of tions we adore, and whose mercies we heavenly affections by meditation love, calls into exertion the sweetest and retirement; family worship, affections of the soul. No happier which however he rather strongly moments are experienced, than in the recommends, than enjoins as an au- performance of holy offices, in which thorized duty; and religious educa- the whole heart is poured forth in love tion. Now as the Author dwells and gratitude, and blessing and praise forcibly, not on the mere perform- tions of those who, harassed with terto its Creator. Delightful are the emoance of these duties, but upon their restrial cares, or satiated with the empty being performed with the heart, and gratifications of life, refresh their faintin an appropriate spirit, we may well ing spirits with the weekly pleasures of be at a loss to conceive how any religion. How contemptible are all thing which can merit the name of the pursuits of a world which passeth "amusement," or " recreations, " away as a shadow, compared with the can find any place. Either his rules enraptured employment of worshipping must give way, or these must be rethe Lord of lords? With conscious nounced, as interfering, if not with satisfaction thence arising, the exulting the mere duties he enjoins, yet question, the soul is fitting itself for the hope is kindled that, by such prep arationless with their spirit, if we are to enjoyment of a blessed immortali ty. understand these amusements and re- All earthly joys fade away in compa ricreations in an ordinary sense. He son of the sacred transports of a soul in appears, however, to restrict them ge communion with God. The fellows hip of kindred spirits in the same duties gives a warmer glow to piety, and awakens in the beart whatever is animated in devotion, whatever is social and divine. No less delightful is the retirement allotted to the private exercises of religion; in the fervency of secret prayer the soul ascends to the throne of grace, and in meditating on the truths of revelation, the mind is elevated with themes calculated to excite astonishment by their grandeur, and love by their overflowing kindness. The requirements of the sabbatical service, so far from being austere and forbidding, are fitted to produce all that is pleasant and peaceful, all that is ennobling, all that raises our intellectual nature to a purer enjoyment than this world affords. Unreasonable, then, is it to murmur at the Sabbath as an abridgment of human felicity, or to complain at the want of amusement. amid such a profusion of pleasures the most sacred. Pitiable are those hearts which feel no conscious gratification at the Lord's festival, which spend it in weariness and distaste, which take no delight in duties so well adapted to exalt and exhilarate. The faithful and sincere hail its return as the season of their happiest hours; with the sweet Psalmist of Israel they are glad at the invitation, to go into the house of the Lord;' and in the hallowed moments of sacred joy, the worshipper exclaims, Lord, how love I thy law; a day in thy courts is better than a thousand. I had rather be a door-keeper in the house of my God, than to dwell in the tents of ungodliness.'" (pp. 390-392.) SELECT LIST OF BOOKS RECENTLY PUBLISHED, CHIEFLY RELIGIOUS. With occasional Characteristic Notices. The insertion of any article in this List is not to be considered as pledging us to the approba. tion of its contents, unless it be accompanied by some express notice of our favourable opinion. Nor is the omission of any such notice to be regarded as indicating a contrary opinion; as our limits, and other reasons, impose on us the necessity of selection and brevity.] An Earnest Appeal to Men of Reason and Religion. By the Rev. John Wesley, M.A., late Fellow of Lincoln College, Oxford. 12mo. pp. 317.-Upwards of eighty years have now elapsed since this incomparable volume was first published, and it still forms the best defence of Methodism extant. It is one of the most elaborate of all Mr. Wesley's productions; gives a melancholy view of the low state of religion and of public morals in England, when he and his coadjutors entered upon their extraor dinary career of ministerial labour; and contains also a triumphant vindition of their doctrines and proceedings. It is drawn up in a spirit of great seriousness, and displays a mind deeply affected with the sins and follies of mankind. Had all the enemies of Mr. Wesley carefully read this powerful and affecting appeal to their consciences and understandings, much of the opposition which he was called to encounter would have been neutralized, and many hundreds of acrimonious pamphlets would never have made their appearance. The candid inquirer into the character and peculiar doctrines of Methodism will find in this volume much information on these subjects; the opponent of Methodism is b bound in candour to read it, that he may have a thorough knowledge of the system to which he is adverse, and of the arguments which have been urged in its defence; and those who bear the name of Methodists should, of course, be familiar with its contents, that they may be able to justify their profession, may fully understand the nature of that religion which their venerable Founder inculcated, and may also duly appreciate the obligations under which they lie to those great and excellent men who went through the nation at the hazard of their lives, calling sinners to repentance, and enforcing the religion of the heart. In regard to elegance of appearance, this edition is greatly superior to those which have been previously published. A Short Account of the late Miss Martha Speak, of Tadcaster. To which are added, Extracts from her Letters. By W. Leach, Second Edition. 24mo. pp. 35.-The subject of this short account was a young woman of good sense, and of deep piety; and this memorial of her short, but interesting career, is drawn up with great propriety and judgment, The tract is very suit able as a reward-book for Sunday schols, and to be put into the hands of young persons in general. Rules for the better Regulation of Prayer-Meetings among the Wesleyan Methodists: with Suitable Directions to Prayer-Leaders. By Wm. Leach. Third Edition. 12mo. pp. 16.-PrayerMeetings have been rendered a means of spiritual good to thousands of persons among the Methodists; and every judicious and Christian attempt to improve their character, and increase their usefulness, is worthy of commendation. Such is the object of Mr. Leach's tract now before us. It is distinguished by fervent piety, and contains much judicious advice, which cannot fail to benefit the persons for whom it is designed. We hope it will obtain, especially in its present improved form, an extensive circulation among that useful class of men, the Conductors of public Prayer-Meetings." A Moral Prognostication, — First, What shall beful the Churches on Earth, fill their Concord, by the Restitution of their Primitive Purity and Simplicity: Secondly, How that Restitution is likely to be made, (if ever,) and what shall befal them thenceforth unto the End, in that Golden Age of Love. By Richard Baxter. 8vo. pp. 52.-This singularly curious and edifying tract was written in the year 1661, but not published till 1680. From the intolerant and exclusive spirit manifested by some of the leading men among the episcopal Clergy, at the time of the Restoration, the learned and pious author was led to anticipate great injury to the cause of true religion; and his prognostications of evil were awfully verified during the iniquitous reign of Charles the Second; under whose sway several of the best men in the nation were persecuted in the most unprincipled and barbarous manner, serious godliness was held up to public scorn and ridicule, and a mode of preaching generally adopted, in which little prominence was given to the peculiarities of evangelical truth, and scarcely any attempt made to give them their true hallowing effect in the souls of men. Several of the blessed effects specified in the second part of Baxter's prognostication are now happily realized in the church of God; though they have not been brought about in that particular manner which he describes: "For God's thoughts are not as our thoughts.” The Book of Churches and Sects; or, The Opinions of all Denominations of Christians Differing from the Church of England, traced to their Source, by an Exposition of the various Translations and Interpretations of the Sacred Writings: To which is added, A Brief Refutation of Unitarianism, and un Arrangement of Texts in Support of the Tenets of the Church of England. By the Rev. T. Charles Boone, B.A., of St. Peter's College, Cambridge. 8vo. pp. xxiv. 560.-The author of this large volume has produced a singular medley of religious opinions, orthodox and heterodox, scriptural and unscriptural, good, bad, and indifferent. He begins with the Gospel of St. Matthew, and goes regularly through the New Testament, adducing the particular passages on which the different sects and private individuals have founded their peculiar opinions; without, however, attempting to ascertain the meaning of those passages, or to refute the opinions grounded upon them. In many instances, the information which he supplies is derived from very suspicious sources, and is superficial and unsatisfactory. Respecting Arminius, for instance, Mr. Boone states that his "tenets, generally speaking, were the same as those of the Church of England at the present day." (p. 189.) He then produces an extract from Gregory's Church History, in which it is most erroneously stated, that Arminius denied original sin; and another from Mosheim, in which it is asserted, that he held that doctrine. Mr. Boone, however, gives himself no trouble to ascertain the truth on this subject; though a slight inspection of the works of the Dutch Professor would have set the point at rest; but leaves his readers to infer, that as there was a general agreement between Arminius, and "the Church of England at the present day," original sin is not now regarded by the Church in question as of any vital importance. On the subject of Methodism, Dr. Southey is Mr. Boone's principal oracle; on whose authority, it seems, he informs his readers, that "Mr. Wesley supposed, that he, and such of his disciples who had faith like himself, could heal diseases, and cast out devils." (p. 58.) Now the fact simply is, that Mr. Wesley ascribed such effects as are here specified to a divine agency, and believed that they were sometimes wrought in answer to prayer. But in this he did not "differ" a hair's breadth from "the Church of England," which commends to the fatherly goodness" of Almighty God, "all those who are any ways afflicted, or distressed, in mind, body, or estates and beseeches Him" to comfort and relieve them according to their several |