upon the people-the "washing of regeneration and renewal of the Holy Ghost," not the sprinkling of water in the ordinance of baptism, but that transforming of the mind by the Spirit, which enables them to taste, enjoy, and prove what is that good, and acceptable, and perfect will of God," by which the soul is made " partaker of the Divine nature," united for ever to the Head of the church, and therefore no longer conformed to that world, which is in enmity against him. For these truths thus defined and declared, will naturally spring the doctrine of "Justification by faith only without works;" so that all the glory of the sinner's salvation shall be ascribed to that Saviour who "washed him from his sins, in his own blood, and made him king and priest to God and his Father ;" and love, founded on gratitude, will be the only motive of his obedience. This great fundamental doctrine of the church of Christ, and therefore of the Church of England, must be constantly maintained and enforced, by every minister who professes himself to believe the Articles he has subscribed and this he must do, in order to implant the only effectual and certain motive, to acceptable, sincere, and constant obedience.

This leads me to consider, in the last place, that Sanctification of life, which invariably accompanies the reception of these doctrines in the heart, which as it is the fruit of our adoption, necessarily springing from our election, so it is the only certain evidence that we are "walking as dear children of our heavenly Father"-which as it constitutes our highest privilege, so it imparts our truest happiness--and which as it conforms us to the image of Christ, so it ensures the delight of communion with him here, and gives us a meetness for its perfect, uninterrupted, and endless enjoyment hereafter. This most essential and fundamental truth of the Gospel must be carefully illustrated, defined, and enforced by the minister. He must shew that it is only by this "new principle of spiritual life" being implanted, that the soul can hold spiritual communion, and offer spiritual adoration and praise.-And that without it no man can "worship God in spirit and in truth-and such the Father seeketh to worship him." He must prove that it is altogether Divine and supernatural, originating in the sovereign will of God; that it can never be produced by any natural effort of the human intellect for this obvious reason, that man, by nature, is dead to all spiritual things, that the mind and heart, which are the source of all moral action, by nature, are directly opposed to spiritual principles-for "the carnal mind is enmity against God;" as it is therefore contrary to reason, experience, and the analogy of things to imagine that " any nature can produce another totally opposed to itself, so all men, by nature, being under the influence of this mind, are thereby utterly incapacitated from desiring or seeking spiritual things. In this manner he will effectually distinguish Sanctification in its causes, effects, and evidences, from all other moral acts and duties-and from thence infer its absolute necessity to give us a meetness for heaven. pp. 16-20.

The immutability and faithfulness of a glorified Redeemer, as they are in reality the true and efficient cause of the Christian's perseverance, so they constitute, as I have before noted, the source of all his peace, joy, and hope. Both minister and people, therefore, as believers, should be fully satisfied that the love of God their Saviour, is as " unchangeable" in its nature, as it is "eternal" in its duration. They should never forget that on account of the great love wherewith he loved them, even when dead in trespasses and sins, he was pleased to quicken them, and to reconcile them to himself; much more than being reconciled, they are unalterably confirmed in his love. They must mutually encourage each other in this truth, and ever bear in mind, that whilst unerring Wisdom contrived, and Almighty Power executed the design of their salvation, yet it was boundless and Eternal Love which first suggested it. This was the motive which urged an Omnipotent Saviour to ransom them from the grave, and redeem them from death; induced Him to descend from the realms of bliss and

immortality, that He might visit the dark abodes of guilt, misery and despair.— It was this which nerved His arm for the last dreadful conflict, enabled Him to enter the dreary mansion of death, and there to overcome and disarm the king of terrors; then like a mighty conqueror," having spoiled principalities, and powers," to burst the bands of the grave, triumphantly to ascend to His throne of grace, and having purchased the crown of life for his people with his own blood, freely to bestow it upon them, as the fruit of his sufferings and the pledge of his boundless love. The same unalterable love pursues sinners in their career of rebellion, encompasses them on every side, arrests their progress, overcomes their struggling wills, recalls their affections, and so urges its suit, that lost in wonder and admiration, the yielding heart finally surrenders to such persevering and inconceivable love, and accepts of Jesus as its only, its best, its endless portion. This is the experience both of ministers and their people, who are conscious how long they resisted, how often they refused the offers of mercy, how frequently, both before and after their conversion, they have been ready to halt and turn aside; and who, having been thus wonderfully guided and preserved through the past, by the immutability of their Saviour, look forward to the future with confidence, because he is the same yesterday, and to-day, and for ever.

Without this conviction, conscious of the deceitfulness of their own hearts, and of their inconstancy in the ways of holiness-conscious of the languor of their affections to Christ-of the coldness of their zeal of the deadness of their hope the fluctuations of their faith-and the inefficiency of their services, compared with the power of indwelling sin--the seductions of the world-the vigour of the carnal mind-the activity of their spiritual enemies and the prevailing influence of sensible objects, they would utterly despair of their safety; but as the unchangeable nature of their Saviour's love constitutes the foundation of their hope, so his irresistible power and grace give them an assurance that this hope shall not be frustrated. They know that his wisdom directs and controuls all the events of the world, which were fore-ordained, according to his knowledge, and, since the salvation of his people, was the great design with which the world was framed, these events must all work together for good to "them who are the called according to his purpose."

Thus they are satisfied that the faithfulness of their Saviour will not suffer them to be tempted above that they are able; but will, with the temptation, also make a way to escape, that they may be able to bear it, and not only so, but it shall become a means of strengthening their faith and confirming their hope, since they will thereby be enabled to discover so much of the wisdom of Christ, in proportioning the measure of the trial-so much of the nature of his grace, in supporting them under it-so much of his compassion, in bearing with them-and of his mercy in its timely removal, as shall cause them to glorify their Redeemer in the day of visitation.

In the same manner, the immutability of their Saviour, whose counsels of old are faithfulness and truth, will be discovered in the appointment of their afflictions, of whatsoever nature they may be, so that they shall be enabled to say with the Psalmist, I know, O Lord, "that thou in faithfulness hast afflicted me," 99 66 knowing that tribulation worketh patience" and experience, and therefore "our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal.” -Again, his truth will be evinced in those dispensations of his providence, which may deprive believers of such a portion of the honours, riches, and enjoyments of the world, as will evince the power of Divine grace, in strengthening the soul, to triumph over these losses, in the anticipation of a better portion.-Lastly, so much spiritual desertion only, (the greatest trial

and affliction to which believers can be subjected) will be permitted, as may serve to make them realize the love which they have to their Saviour, by distinctly proving how essential, his presence and communion are, to their happiness here and hereafter.

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Thus all the various circumstances of believers' lives, however complicated, and apparently unintelligible, shall eventually serve to display the immutability of their Redeemer's love, wisdom, and grace.-For as these framed the design of their salvation-provided the means of accomplishing it—and ensured their efficacy, so his power, alike immutable, will effect its consummation; by it he will entirely subdue all the believer's spiritual enemies remove all his temporal difficulties—and so make his very weakness subservient to a display of this power, that every true follower of Christ will most gladly glory in his infirmities, that the power of Christ may rest upon him. In these dispensations of his kind providence, the Saviour will uniformly guide his people in safety, and they, filled with gratitude in the review of all his mercies, will endeavour to make him the great end of their conversation. To conform them to his will-extend his kingdom-promote his glory, will be their highest privilege and true delight; when they are called to pass through the valley of the shadow of death," they will fear no evil-his rod and staff will support them in that trying hour. Then indeed they will experience, what are the consolations of his grace, and the witness of his Spirit; the everlasting arms will be underneath to support the fainting soul-the exceeding great and precious promises of this mighty Saviour will be applied with power by the Holy Ghost, and their value be fully understood. Both minister and people shall know, that he will never leave nor forsake them, till they have passed the Jordan of death, and entered the land of life eternal. His presence will dispel the darkness of the lonesome path-the beams of his glory will pierce the surrounding gloom, and open to their view the prospect of bliss and immortality; losing sight of all earthly scenes, conscious of this presence in which there is fulness of joy, and having a foretaste of those pleasures which are at his right hand, the dying Christian will testify to those around, the unchangeable love and faithfulness of that Saviour, who, in life and in death, is the same yesterday, and to-day, and for ever. pp. 40—43.

With the account of the closing scene of Maingy's life we conclude our article.

At ten o'clock I received a hasty summons: at that time he had been incessantly labouring to expectorate, and appeared for several hours in great debility and suffering. As his struggles were continued, and the difficulty of breathing increased, so his situation became more and more painful-a cold perspiration bedewed his hand, of which his medical attendant had hold, which appeared by its pulse to indicate the agonies of approaching dissolution. This intense suffering did not affect his mind; he was quite sensible and collected, with his eyes raised to heaven. Distressed by the view of his painful state, I inquired whether any thing could be done to afford him relief, to which his friend replied in the negative, saying he considered him in "articulo mortis.”— Our dying brother, who had heard my inquiry, being incapable of speech, waved his hand, signifying relief impossible, and then pointing upwards, he intimated it was the will of God, who only could assist him. At this moment, apprehending that his dissolution was near, even in the agony he endured, he was not unmindful of the ties of friendship and affection, and in the most endearing, impressive manner, he presented one hand to his wife, and the other successively to myself and his friend, in this way bidding each a silent, but solemn and affecting farewell.

After some further exertion, however, he gradually became more tranquil― the effort to expectorate ceased-a temporary relief succeeded-his features, previously convulsed with the agony of death, assumed a sweet placidity, and a peaceful smile now spread itself over his countenance. The change was first noticed by his wife, who was watching him with affectionate and anxious care, and exclaimed-"Oh! he smiles! he never has looked so happy since his illness!" The melancholy reflections suggested by this distressing scene, had absorbed my thoughts, which by this remark were again recalled to my suffering friend. I indeed observed his whole countenance beaming with heavenly joy, and glowing with an expression quite indescribable. Suddenly, in a manner equally wonderful and unexpected, he offered a striking testimony, to the unchangeable love and faithfulness of his Saviour in the hour of death. "Thanks be to God," he triumphantly exclaimed, "who giveth us the victory through our Lord Jesus Christ! In the righteousness of my Redeemer, whom I shall see face to face, I am accepted, and feel assured that God is my portion." After some expressions of a similar tendency, naming a dear relation, he said-"Oh! that he were here to witness the joy of this moment! Oh! that all could behold the peace and comfort, and witness the joy of that man who dies assured of the favour of his God!" Overcome by her feelings, his wife took his hand, and made some remark expressive of her regard. This he gently repressed, and in a calm and affectionate tone, addressed her in these remarkable words, "My dear Maria, do not interrupt me, as the Spirit is directing what I should say," and instantly resuming his discourse, he entreated her to bring up his beloved children in the nurture and admonition of the Lord; and turning to me, he added, "counsel my dear wife, and commit her to the Lord in prayer." r." Then mentioning a dear and valued relative, he said, tell him "not to allow his left hand to know what his right hand doeth." To another he sent this message, "tell him, I beseech him to press on boldly to the Lord." And naming some near connections, "tell them, that if they seek Jesus, they will find him precious!" "There are many dear Christian friends here," he continued," who are following Christ afar off-bid them draw near and walk more closely with their God." Then observed, "Are you not happy in witnessing the bliss I enjoy?"

After this extraordinary exertion, which, from the length of time he had been speaking, appeared supernatural, observing our tears, he turned to me, and said, "What is that handkerchief in your hand for?" then looking at his wife, and pointing expressively to heaven, he added, "there is not one single tear there, for the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters,' and 'God shall wipe away all tears from their eyes.' Exhausted by the efforts which he had made, he now took a most affectionate leave, holding each successively by the hand, he expressed a confident hope of a joyful meeting at the glorious morn of the resurrection-and then, commending us affectionately to the providence of his Saviour, having given a last direction to his wife, he reclined upon his pillow, and from that moment appeared to have withdrawn his mind from all earthly considerations. About half an hour previous to his death, when it was thought he was insensible, and a few words were spoken, he said, in a very low tone of voice, "pray do not interrupt me."-- The last words he was heard to articulate, were "Gracious Father," "Blessed Saviour;" and shortly after, without a sigh or a struggle, the spirit quitted its earthly tenement to enter its celestial abode. pp. 49-52.

BRIEF NOTICES OF BOOKS.

Directions on the Study of Theology, in a Series of Letters, from a Bishop to his Son. By the Right Rev. GEORGE GLEIG, LL.D. London: Cadell. 8vo. 465.

-Among the variety of elementary works on the different subjects connected with Divinity, we have no comprehensive treatise that is even respectable on the general points necessary for a student's attention. The Bishop of Lincoln's Elements of Theology, independent of its doctrine, is one of the worst managed works that have been published. Mr. Horne's Introduction applies chiefly to Biblical criticism; and, excellent as it is in this respect, does not pretend to any thing more. While the volume before us, by Bishop Gleig, comes forth as offering directions on the study, rather than as affording the instruction itself. Had we farther space, it would be easy for us to convince our readers that the Bishop is by no means a safe guide in interpreting the doctrines of the Gospel, or in leading the inexperienced student to the knowledge of Divine truth. There appears to us, throughout the doctrinal parts of the volume, an effort to bring Christianity down to the level of human reason; an effort to shorten the ladder which leads to the sanctuary of spiritual knowledge. Were the 'Directions' less dangerous in the doctrinal errors they contain, we should have been glad to recommend the work, as in many parts judicious, and in its general design preferable to the elementary works which have preceded it; but, false as it is in its most essential characters, and destructive as it would be, in the promulgation of its sentiments, of vital Christianity, we trust there is too much knowledge of the Gospel among our t'eological professors not to prevent its being received among their students. May we speedily see a more favourable evidence of the present state of the Episcopal Church in Scotland! May we be soon assured that Bishop Gleig's opinions are those of an individual, and not those of the community over which he presides!

The Grievance of the Curates of the Church of England under the despotic Power of the Hierarchy; illustrated by Facts. By the Rev. JAMES IVORY HOLMES, M. A. London: Duncan. 8vo. Hard Measure; or, cruel Laws in liberal Times: illustrated in an authentic Narrative of the Sufferings endured, and the pecuniary Loss sustained by the Rev. GEORGE BUGG, A. B., in three Dismissals from his Curacies, under the Influence of the "Curates' Act;" without a Fault alleged. Written by Himself. London: Seeley. -Messrs. H. and B. have made out a very strong case, and if duly considered, either in a legal or Christian point of view, cannot fail to convince the reader of the undue exercise of authority by the higher ecclesiastical powers. Were rectors and curates two different orders in the church of Christ, we should not object to a variety in the conduct of the bishops towards them; but there are general properties in the priesthood, and general privileges belonging to it, which can only