a literal signification to our Lord's declaration, "Except ye eat the flesh of the Son of Man," &c. ; but he leaves us in doubt whether he condemns those who would prove Transubstantiation by this text, or those who would apply it in any but a figurative sense to the Lord's Supper. Of all such ambiguities we are bound to express our disapproval; but, having done thus much, we have great pleasure in being able to state, that the Bampton Lecture before us confers no little honour upon its author. His views of Justification and Sanctification are essentially sound and correct. Thus he says (p. 171), "Let us look to the Bible itself, that we may discern what is the plan devised by Almighty wisdom for bringing back a sinner to God, and training him gradually up to that perfection, from which he has fallen, and to which he is invited to return! That plan consists of two parts: and it is in disjoining these parts that all the errors of Christians on this vital question essentially originate, and by which they are sustained. Those two parts are, first, reconciliation; secondly, sanctification. When these two works are fully accomplished, and have produced their true effect, then, and not before, is attained the great end of all, which is perfect salvation. The reconciliation to God, which is the first and greatest need of a sinner, was once for all effected by our blessed Redeemer upon the cross. It was effected, but not applied." Mr. Marsh goes on to show, how justifying faith alone, that is, a faith which works by love, of which perfect trust and humility are the main characteristics, can apply this reconciliation to ourselves. He says (p. 177), "In the humble and confiding state of mind in which he (the Christian) applies for justification, and obtains it, his sanctification also is begun; for that state of mind is essentially a holy state, the work of the Holy Spirit upon his heart;" and then he goes on to show, that sanctification is a gradual progress towards perfection, which however can never be attained. On this subject he says (p. 205), "The purest saint on earth may be purer still; the holiest, holier; the best love may be improved; the liveliest devotion invigorated."

We must confess, however, that while we consider Mr. Marsh's statements to be in the main orthodox, and assert with him the priority of Justification to Sanctification, we think he has missed the whole truth from his inattention to the great question of Infant Baptism. We hold, that the faith of Christ's Church in bringing the child to the font, together with the passive receptivity of the child, represent and virtually constitute that justifying faith, which reconciles the recipient of baptismal grace to God, and makes him or her, verily and indeed, a member of Christ, and an inheritor of the kingdom of heaven. We do not think, that this justification, or seal of God's pardon and reconciliation,

is accompanied by absolute sanctification; no, that has only commenced; the seed of divine life has been implanted; it may grow and bear fruit, if it be duly watered, or it may wither

away.

The Eight Sermons before us have all considerable merits. Mr. Marsh has very clearly and strikingly described the original glory and happiness of man, and has treated the question of the fall most satisfactorily. He has proceeded to trace the consequences of that fall in the wickedness of the human race. He has then set forth the great doctrine of the Atonement, and examined the various attempts made by the Pagan world to approach God without the direct aid of his revelation. Then, he has traced the erroneous views of sanctification held by the Jewish Church, and which have further prevailed, to no slight extent, within the Christian also. And, finally, he shows us, as we have seen, that justification through faith in Christ, is the origin of sanctification in the Christian soul; and that sanctification itself is a perpetual progress in faith and love towards perfection; which, however, can never be attained, whilst we are wanderers here on earth, though it must be constantly aimed at, and striven after.

XLIII. The Scottish New Generation; or, The Reaction. By HUGH SCOTT, Esq. London: Saunders and Otley. 1848.

THIS is a remarkably curious pamphlet, written in a tone of fervid eloquence, in which the writer, despite the name on the title-page, adopts throughout the editorial We, and in one passage seems to indicate that his essay is reprinted from some Scotch Review. If this be not the case, we must confess, that the self-conceit breathing from many passages is not a little offensive to our eyes. Nevertheless, there is so much of which we heartily approve, and with which we thoroughly concur, that we can scarcely adopt the tone of harsh censure. Mr. Scott's main object seems to be, to induce the Episcopalian aristocracy of Scotland to come forward, as the leaders and regenerators of the Scottish people; but he also zealously advocates the formation of Home Missionary Societies ; and has indeed a word of admonition for all classes and all Church communions. We subjoin a characteristic passage, in which our Author admonishes the so-called Free Kirk:

"We cannot but feel," he says, "that we are addressing ourselves to the historical descendants of our old enemies, the Covenanters. We are addressing noble foes. Every inch of ground have we contested throughout broad Scotland-every mountain, every glen, every hamlet, has been the arena of our combat. Success has been various fierce has been the conflict: both have had their martyrs and dying confessors;

both their saints, their fathers, their devotees. At length the stern and gloomy Covenant triumphs. She becomes the national creed; the Church becomes a small and insignificant minority: yet she retains her nationality. She loudly and clamorously protested against the Act of Union. She raised the standard of revolt against usurped authority in glorious FIFTEEN. The blood of her sons fertilized the field, and

drenched the scaffold. She burst like a torrent of the mountain in FORTY-FIVE; she yielded alone to numbers. The last charge at Culloden was her death-knell. She fell, but she fell gloriously-true to her country and her king-true to the nationality of Scotland. She in the nineteenth century preaches a new creed-a creed which her fathers knew not a creed more ennobling in its influences than all the horrors of war; majestic in its character; ancient in its pedigree; lofty in conception; replete with proud aspirings and noble daring; connecting the broken links of Scotland's history; adorned with all the pageantry of the past; shedding a bright ray over the most disastrous epochs of our national history; and telling us what a future will be. The creed, indeed, is childishly simple-peace, mercy, and truth. Let us banish the seventeenth century from memory! Erase its records for ever! Let us no longer talk. The steeds are prancing, the bugle is sounding the advance. The Crusaders, varied indeed in guise, under various leaders-speaking different tongues, yet animated by the same hopesthe Crusaders are there. Their mission is no earthly one. It is no earthly Jerusalem they desire to conquer. It is to rescue their fallen country from the iron rule of a foreign usurper." (We presume, heresy.) "The infidel is trembling; he feels his doom is sealed; his reign is over. His fate is written on the walls of the capitol. His foes have united. In the agony of despair he awaits the last charge. He wavers, he sinks, he flies; he seeks a foreign shore; he looks for a stranger's land to confiscate, to devastate, to ruin. Scotland is free."

We

Here we have enthusiasm at least on the right side. have, too, brilliant and graphic eloquence; a little too dramatic perhaps, but altogether worthy of admiration. But setting aside this, we admire Mr. Scott's principles, and we delight in his warmth of heart. May he elevate many another scion of ancient lineage to an equal standard of enthusiastic reverence for the true Church of Scotland!

XLIV.- Woman; the Help Meet for Man. By ADOLPHE MONOD, Professor of Theology at Montauban. From the French. By ELIZABETH MARIA LLOYD. London: Allan. 1849.

A HARMLESS, and, indeed, rather interesting volume. We discern nothing very original in it; but old and familiar truths are lovingly realized. It is well that such works should receive their due share of praise.

XLV.-The Life of Christians during the First Three Centuries of the Church; being a Series of Sermons on Church History. By DR. CHR. LUDW. CONARD. Translated from the German. By the Rev. LEOPOLD J. BERNAYS. Edinburgh: Clark.

AN exceedingly useless volume, at least to members of the English Church, though it may not have been uninteresting to the very ignorant Berlinese; ignorant, that is, of the elements of Church history. It seems free from rationalism, though dedicated to such a man as Neander, among others, and manifestly proceeds from one of that "pietist school," who, by condemning the arts and the rightful use of this world, have almost done as much as the infidels themselves to prejudice the cause of Christianity in Germany. There is no point of view in which this volume could be of any use to the English reader.

XLVI.-Friends and Fortune; a Moral Tale. a Moral Tale. By ANNA HARRIET DRURY. London: Pickering. 1849.

We have rarely met with a tale which raises higher expectations of its authoress's future, than this of Miss Drury's. It is at once amusing and instructive, genial and healthful: it breathes throughout the soundest Church principles and feelings, and evinces a grasp of mind of a most uncommon character, which may achieve great things. Miss Drury has previously given a small volume of poems to the world, bearing evidence of cultivated taste, real powers of pathos, and general poetic ability. This tale rises, we think, to a higher level. We shall not forestal the pleasure of our readers, whom we recommend to possess themselves of this volume, by giving any abridgment of the plot. One passage we shall quote, however, the description of the Vicar, Mr. Leyden, which is quite "after our heart," and will, we suspect, win the affections of many of those who peruse our pages :—

، The Vicar was an old man, but still vigorous; his spare frame was slightly bent with age, but his active and temperate habits had left him his faculties unimpaired; and his bright grey eye, though it had lost its power, still retained its intelligence and penetration. His dress was that of the olden time; his silver hair sprinkled with powder, an oldfashioned coat with large pockets, silk stockings and buckles; nor could any remonstrance or entreaty persuade him to admit the smallest innovation on any of these antiquated articles. Indeed, to have done so would have destroyed a picture, and a real picture he appeared, in Margaret's eyes, as he sat in his arm-chair of carved walnut, with the firelight beaming on his benevolent features, and on the sunny curls of

Rosy, seated on his knee. Every one knows, or ought to know, Goldsmith's Country Clergyman, and that beautiful simile quoted at the head of my chapter; but it is not every one who has seen it exemplified. It was so here the 'eternal sunshine' was stamped on that white head and gentle mouth; it emanated in every action, and beamed in every glance. From the days of his childhood he had walked with his God; he and his religion had grown up together; he had lived under the guidance of the pillar and the cloud, and grown old by the bank of Jordan; waiting for his appointed time, with his loins girt up for action, and his lamp trimmed and bright. In the words of the unconsciouslyeloquent Bunyan, He had his eyes lifted up to heaven; the best of books was in his hand; the law of truth was written on his lips; the world was behind his back; he stood as if he pleaded with men, and a crown of gold did hang over his head.' Mary Leyden, the Vicar's only daughter, was one of those gracious womanly beings that are difficult to describe, from possessing no one prominent characteristic, nor aspiring to any; but whose presence is felt wherever they move, from the blessings they scatter around them. Her features were pleasing, her figure graceful; she had that simple lady-like manner that invariably creates respect, and a sweet gentleness of voice and expression that at once made its way to Margaret's heart. The room was old-fashioned, but commodious; the shelves were stored with books of all kinds, for our Vicar was a man of taste and literature, as well as a sound divine, and had both an eye and an ear for whatever was excellent, whether of sight, sound, or conception. He had one little weakness-must we confess it?—he was fond, very fond, of his snuff-box; and certainly contrived to indulge in that untidy luxury with as little inconvenience to others as possible. In proportion, however, as he patronized this particular branch of the incomprehensible happiness produced by that too popular weed, did he frown upon all its kindred, condemning alike the humble clay tube of his old sexton, and the delicate exotics preserved from vulgar eyes in Ferdinand's cigar-case. He could prove to any one, we do not exactly know how, that there was an immense difference between the two. Snuff, Sir,' he would say, ' clears the brain-smoking stupefies it;' and as the clearness of his own was a standing argument in favour of sternutation, his hearers were fain to yield the point, and not light their Havannahs till he was out of sight."

Is not this a charming portraiture? Our readers may at once observe that Miss Drury's style is peculiarly correct and elegant. She writes, indeed, simple, honest, unaffected English, quite refreshing after the artificial semi-barbarous Teutonic gibberish of the day. Some of her characters are very pleasing. Her heroine, though somewhat headstrong, is, in our opinion, interesting, and very well delineated. The young poet, Arthur, is rather exaggerated, and yet perhaps not an impossibility. Nelson is another very pleasant character. So is the old nurse. There are some improbabilities and some exaggerations, but life itself is not without