(2.) Those referred to were those included in the word 'us,' among whom Paul was one-but Paul was not a heathen. (3.) The same objection will lie against the doctrine of predestinating nations which will lie against predestinating individuals. (4.) Nations are made up of individuals, and the pre-determination must have had some reference to individuals. What is a nation but a collection of individuals? There is no such abstract being or thing as a nation; and if there was any purpose in regard to a nation, it must have had some reference to the individuals composing it. He that would act on the ocean, must act on the drops of water that make up the ocean; for besides the collection of drops of water there is no ocean. He that would remove a mountain, must act on the particles of matter that compose that mountain; for there is no such thing as an abstract mountain. Perhaps there was never a greater illusion than to suppose that all difficulty is removed in regard to the doctrine of election and predestination, by saying that it refers to nations. What difficulty is lessened? What is gained by it? How does it make God appear more amiable and good? Does it render him less partial, to suppose that he has made a difference among nations, than to suppose he has made a difference among individuals? Does it remove any difficulty about the offer of salvation, to suppose that he has granted the knowledge of his truth to some nations, and withheld it from others? The truth is, that all the reasoning which has been founded on this supposition, has been merely throwing dust in the eyes. If there is any well-founded objection to the doctrine of decrees or predestination, it is to the doctrine at all, alike in regard to nations and individuals, and there are just the same difficulties in the one case as in the other. But there is no real difficulty in either. Who could worship or honour a God who had no plan, or purpose, or intention in what he did? Who can believe that the universe was formed and is governed without design? Who can doubt that what God does he always meant to do? When, therefore, he converts and saves a soul, it is clear that he always intended to do it. He has no new plan. It is not an after-thought. It is not the work of chance. If I can find out any thing that God has done, I have the most certain conviction that he always meant to do it— and this is all that is intended by the doctrine of election or predestination. What God does, he always meant to do. What he permits, he always meant to permit. I may add further, that if it is right to do it, it was right to intend to do it. If there is no injustice or partiality in the act itself, there is no injustice or partiality in the intention to perform it. If it is right to save a soul, it was always right to intend to save it. If it is right to condemn a sinner to woe, it was right to intend to do it. Let us then look at the thing itself, and if that is not wrong, we should not blame the purpose to do it, however long it has been cherished."-Pp. 22, 24.

Abstract Principles of Revealed Religion. By HENRY DRUMMOND, Esq. London: Murray. 1845.

The restless author of this work, after spending the last five and twenty or thirty years in describing the circle of religious systems, has at length discovered that there is truth in them all; and, on the eclectic principle,

has set himself to work them up into a unity. The result of his studies and labours may be seen, to some extent, in the platform and ceremonial of the church of which he may be styled the leader and head, and which, judging from our author's phraseology, are henceforth to rejoice in the unique appellation of Diaconal. How these results have been obtained, it is the object of the book before us to unfold,—a book of which we may convey a brief idea by saying that it is a grotesque combination of semi-Romanism, semi-Protestantism, semi-Judaism, and, we had nearly added, semi-Paganism. To some it may seem neither necessary nor expedient to direct public attention to such speculations. The party embracing them is neither making the progress nor exciting the interest which they themselves anticipated; and silent neglect is, to their feeling, far severer treatment than the most withering exposure of their principles. But, as a piece of natural history, the work before us, as connected with the body it speaks for, is not without its interest, and in indicating the train of thought to which it gives rise, which is all we intend, we think we are discharging a reviewer's duty. In a literary point of view, we may notice the fatigue to which the author has subjected his readers, in obliging them to read between three and four hundred pages without one break in the shape of parts, chapters, sections, or even numbered paragraphs; a fatigue not at all lessened by any peculiar clearness in the lining off of his thoughts, in the progress of his argument, or even in its general drift. There is often an unnecessary display of learning; as, for example, in his quotations from the New Testament, which are generally given in the Greek, Latin, and English together, without any apparent object. His illustrations are amusingly diversified, ranging over ancient and modern history, sacred and profane; over literature, science, and art of all kinds. To those who know the activity of our author's mind, his retentive memory for details, the extent of his studies, and, at the same time, his want of solid training, and of several other requisites of sound thinking, this and other features of his book are in keeping; and the same explanation may be given of a certain painfully caustic vein in which he too often indulges, and never more than when pointing his sarcasm at the evangelicals. It is the man, rather than his principles, we shall do him the justice to believe; or perhaps we should say, it is the humour of the man rather than his heart, which those who know him will be the readiest to allow is full of amiability.

Illustrations of the Law of Kindness. By the Rev. G. W. MONTGOMERY of America. English edition, with additions, by JOHN WASHBOURN. London: Wiley & Putnam, Pall Mall. 1845.

The subject of this work is one which must be dear to all who, feeling they have been forgiven much, have learnt in like manner to forgive those who trespass against them; and to all those who, having freely received, are constrained freely to give. Its title and object are such as to commend it also to the minds of those who, though they have not learnt the highest motive of giving a cup of cold water to a disciple, yet pos

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sess a vein of natural benevolence which makes them feel real pleasure in the performance of a kind action; and who have seen enough of life to assure them that kindness is itself rewarded in its very exercise. The book is closely strewn with most interesting authentic anecdotes, all bearing on this subject. In so rich a field, selection is difficult. The following, however, seems to us as striking as any. "An Arab, who coveted a splendid mare from a member of another tribe, and failed in inducing him to sell it, devised a scheme for robbing him of it. He waylaid him, disguised as a lame beggar, and so worked upon his compassion that he dismounted and placed him upon the noble animal. No sooner had the dissembler attained his wish than he proclaimed his name and intention, and started off. He was for a moment arrested by a call from the injured Arab to stop, and by the unexpectedly gentle address, 'Thou hast my mare; since it pleases God, I wish thee success; but I conjure thee, tell no one how thou hast obtained her.' Why not,' said Daher. 'Because some one really ill must remain without aid; you would be the cause why no one would perform an act of charity more, from the fear of being duped as I have been."" It is hardly necessary to add, that the effect of this discriminating kindness was instantaneous, and that the robber was changed into a firm friend. While we acknowledge the pleasure with which we have read these delightful illustrations, yet we cannot wish the book all the success which much of its interesting contents would seem to merit. There are many things of which we cannot approve, and which, in their insidious effects, more than counterbalance, in our opinion, the good effects which might otherwise have been hoped for from an able advocacy of THE GOLDEN RULE. We cannot, for instance, agree with the author in lauding, as either wise or liberal, what he well calls the "unbounded tolerance" of Oberlin, exhibited in his collecting together at the communion table Jews, Gentiles, and Catholics, and presenting them with wafers, or bread leavened or unleavened, to suit their various persuasions. This is not surely what is meant by "the communion of saints."

Neither can we, at the expense of being called illiberal, allow the name of the immortal Howard to be associated with that of the Sisters of Charity, who went about relieving the distressed during the raging of the cholera in Philadelphia, nor accord to them the same meed of praise for fervent and disinterested benevolence. We do not wish to disparage the work of the far-famed sisterhood, nor to assert that in some of their number a feeling of compassion might not exist along with other motives; but we have seen too much of the subtlety of Popery, we have seen too much of the mask of honour and disinterestedness assumed by its agents while there is hope of alluring the victim, but, by authority of that church, cast aside for the dagger of the assassin if the heretic remains obstinate in his own faith,-too much of these things we have known to coincide with our author when he says, that their actions proved them to be actuated only by the benevolence of Christ. In another place, a notoriously bad man, whose purpose of murder was altered by the unexpected confidence of his enemy, is said to be a regenerated man." Certainly, if the word can be applied in such a case at all, it

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must have a very broad meaning. We could refer to various other principles equally erroneous or misleading, but we trust enough has been said to point out the danger of a work so likely to be popular. We are at a loss to determine what the Rev. G. W. Montgomery's creed may be, or to which religious sect he may belong; but we think we may safely say, that the Unitarian or Universalist might claim the author for a brother, and might thank him for the amiable view he gives of human nature. We e are sorry that the English edition of the work does not appear to dissent from any of those false principles, and could have wished that it had fallen into the hands of some of our enlightened countrymen, who take "the truth as it is in Jesus" as the basis of all other truths. A Norwegian legend, which occurs in Grimm's German Mythology, strikes us as not an inappropriate conclusion to these remarks. Two little boys were playing by the side of a river, and they saw the strömkarl or waterdemon sitting on the shore, and playing on his harp. Then the children called out to him and said, Strömkarl, why do you sit here playing? There is no salvation for you!' Thereupon the strömkarl fell to weeping bitterly, threw his harp away, and sank in the deep waters. When the boys returned home, they related to their father, who was a good man, what had befallen them. The father said, 'You have sinned against the strömkarl; go back and comfort him, and tell him that he too shall be saved.' When they went back to the river, the strömkarl sat on the shore, weeping and lamenting; and the children said, Weep not so, strömkarl, our father says that thy redeemer also liveth.' Then the strömkarl joyfully took his harp, and played sweetly till sunset."

Proceedings of the Anti-Maynooth Conference of 1845. Compiled and Edited by Rev. A. S. THELWALL. London: Seeleys. 1845. This is a large octavo volume, containing a very full report of the proceedings of the above Conference, with a historical introduction, &c. by Mr Thelwall. It is a book of documents which history may hereafter find important.

Missionary Life in Samoa; as exhibited in the Journals of the late G. A. Lundie, during the Revival in Tutuila, in 1840-41. Edited by his MOTHER, Author of " Memoir of Mary Lundie Duncan," &c. Edinburgh: W. Oliphant. 1846.

We regret that this most interesting little book has come to hand too late for any lengthened notice in our present number, but we hope to take it up at greater length at a future time. The materials being chiefly taken from the private journal and correspondence of an impartial witness of the work of the Lord in the South Seas, are such as are rarely to be got from missionary ground, and therefore of great value. They will be found peculiarly interesting and touching on many accounts, both to "the young, the strong," and to the "weary with the march of life;" as well as full of instruction and encouragement to all whose privilege it is to feed Christ's sheep, and to pray for the coming of His kingdom.

The Jewish Chronicle, published under the American Society for Meliorating the Condition of the Jews. (Various Numbers.) New York, 1845.

This seems a useful and well-conducted periodical, one too, which, amid many recommendations of its excellence, adds this, that it keeps its eye upon our Free Church mission to Israel, and registers its movements. We are made to feel throughout it that we have a friend at New York. The Chronicle is worthy of circulation in Scotland as well as in America.

Sermons preached in the Parish Church of St George's, Bloomsbury. By the Hon. and REV. H. Montague VILLIERS, M.A., Rector. London: J. Nisbet and Co. 1945.

Mr Villiers seems a truly pious and devoted minister of Christ. He speaks in earnest, as one who knows his responsibility to Christ, and who loves his people's souls. In preaching the gospel, however, it is desirable to present more prominently, not what man has to do, but what Christ has done. Some seem to think they have preached the gospel when they have told the sinner to believe. But the "glad tidings" consist not in directions as to what we are to do, but in the simple announcement of what Christ has done. We often take for granted that men know the latter well, and need only to be exhorted to the former. It is not so. They do not know what He has done, however much they may say or think they do it. Hence the main theme of a discourse should be Christ and his work, spread out in all fulness and breadth, according to every variety of Scripture statement. It is not the words

"believe and be saved" that contain the gospel. They are an inference (we may call it so) from the gospel; but the gospel is, "Christ died, and rose again."

The Christian Souvenir; or, Reflections for every Day in the Year. Selected from the Writings of approved Authors. Sixth Edition. W. Oliphant and Sons. 1845.

The well-selected extracts brought together into this elegant volume, recommend it highly. It is intended to be a book of extracts, and it is, for its size, one of the best we know. As a travelling pocket companion, it will be found most useful and valuable.

Elisha: from the German of Dr F. W. Krummacher. Part III. London Religious Tract Society.

The Tract Society has perhaps taken too many liberties with Dr Krummacher, in the way of cutting and curtailing, yet its editions of his various publications are very valuable for general circulation. The present is the conclusion of "Elisha," and, like the Doctor's other works, full of vivacity, as well as depth of thought; yet, at the same time, fragrant all over with the name of Jesus.