From this general outline of the volume before us, our readers will be induced to form a favourable opinion of the work; and we can assure them that it is possessed of no ordinary merit.

These lectures are admirable models for pulpit exercises, designed to counteract the evils of infidelity-they are decidedly of a popular caste-comprehensive, clear, forcible, eloquent, and convincing. They are deserving of the most extended circulation.

THE BARONESS. A Tale. Dedicated to the Daughters of Wealth and Affluence in Great Britain. Crown 8vo. 47 pp.

SEELEY AND Burnside.

THIS work is designed to exhibit the pride, vanity, selfishness, and other follies too generally practised in the higher classes of society; and to inculcate the doctrines and conduct taught and required by the word of God. It is a most engaging and instructive work of fiction, and in all respects equal to any, of its class, which we ever remember to have read.

The principal persons, the circumstances of whose history it relates, are two female orphans, named Edith and Eugenia. The former was the daughter of respectable parents, who, upon their death left their daughter without any fortune for her support. She was, therefore, received into the house of her uncle, whose wife was a person of considerable consequence, and heiress presumptive to a baronial title and estate. The uncle and aunt of Edith had three daughters, on whom every possible attention was bestowed; but poor Edith had for many years to submit to that sort of treatment which made her feel that she was regarded as a poor relation, who might be subjected to such annoyances as were painful to a sensitive mind to endure. Enjoying no happiness in the society of her relations, she became thoughtful and serious, obtained the enjoyment of true religion, which made her resigned, contented, and happy in the circumstances in which she was placed.

Eugenia was a young baroness, possessing a noble mansion, large estate, and ample fortune. Being an orphan, she was placed under the care of an instructress and guardian. The person to whose care she was thus committed was a woman of fascinating behaviour, but devoid of good principles; and endeavoured to mould the mind and conduct of the young baroness, to the foolish opinions and practices too generally indulged in the higher classes of society,

By the faithful instruction and persevering endeavours of the vicar of the parish, the young baroness is, after she had entered into all the gaieties of life, brought to seek the salvation of her soul, and to devote herself to the service of God, in promoting the temporal and spiritual benefits of those by whom she was surrounded, After the young baroness became truly pious, she became dissatisfied with the conversation and conduct of her preceptress, and desired to enjoy the advantages of procuring a truly religious female friend and companion. By the advice of her minister, she made an acquaintance and friend of Edith, and solicited her to come and reside with her. This greatly

offended the aunt of Edith, who was heir presumptive to the title and and effects of the baroness, because Edith was preferred to either of her own daughters. The aunt, however was removed by death, upon which Edith came into possession of a small fortune, left by her uncle, and payable upon the death of her aunt. Edith now became the constant companion of the baroness, and they aided each other in works of piety and benevolence. The vicar of the parish, who had been the means of the conversion of the baroness, was held in the highest estimation by her; and he, being a bachelor, when he was fully satisfied of the stability of her piety, made her an offer of marriage, which was accepted and the wedding day fixed-but ere it arrived he was removed by death. A great number of characters are introduced into the work, and they are delineated by a master's hand. The work also abounds with most important spiritual instruction, communicated in a manner which will cause it to be read by many who would not, if it were presented in a less inviting form, think it worth their while to read so religious a work. Although works of fiction are generally pernicious, all are not of that class; some of them are highly instructive. Mr. Wesley strongly recommended the reading of " Henry Earl of Moreland," but "The Baroness" is a work equally interesting, and contains a much larger amount of religious instruction, and is a very superior production.

THE PERILS OF THE NATION. An Appeal to the Legislature, the Clergy, and the Higher and Middle Classes. Post 8vo., 399 pp. SEELEY AND BURNSIDE.

Dr.

THE design of this work is to excite attention to the evils of the present physical, social, and moral condition of the operative classes of England; with a view to the improvement of their condition. In furtherance of this purpose, the author describes the state of the community, as exhibiting a constant accumulation of wealth by the upper classes, and the extreme of destitution among a large portion of the industrious classes. He attributes a considerable portion of the evils by which our land is afflicted, to the operation of " the selfish principle the want of sanitory regulations-deficiency of education and clerical supervision." He condemns the sentiments of the political economists, who attribute our existing distresses to redundant population; and who, therefore, recommend celibacy as a remedy. Chalmers, Col. Thompson, Miss Martineau, and Mrs. Maret are strongly censured, for propagating such opinions. He affirms, that the soil of England, if properly cultivated, is sufficient to support a yet greatly increased population. He complains of the present mode of administering relief to the distressed poor, as oppressive and cruel. He recommends Parliamentary interference for extending the benefits of education, and improving the qualifications of school-masters-the multiplication of churches, and subdivision of parishes. He also especially addresses the Ministers of the Crown, the Bishops and Clergy, the Magistracy, Members of the Legal and Medical Profession, and Females in the higher classes of Society. In the volume there is

much which we admire, as well as opinions which we do not approve. The bias of the author's mind appears to us to be unduly in favour of the landed interest-he does not appear to have any sympathy with the principles of free trade. His intentions, we feel assured, are truly benevolent; yet he only attacks a part of the evils by which the poor are oppressed; and is evidently unwilling that the restrictions upon the importation of corn should be removed. The work is just of such a character as might be expected from a benevolent man, who, although desirous of averting organic changes, would preserve the ascendancy of the established church, and increase its influence, while endeavouring to better the condition of the uninstructed, or oppressed part of the community.

ΑΝ ESSAY ON THE GENEALOGY OF THE LORD JESUS CHRIST. With Illustrative Tables. 12mo. 29 pp. J. SNOW.

The design of the author is, to assist Sunday school teachers, and other Biblical students, in understanding the Genealogy of the Lord Jesus Christ, as set forth by the Evangelists, Matthew and Luke, and as referred to in various parts of the Holy Scriptures. For this purpose, he explains many points of difficulty, and harmonises seeming differencies. He has taken a comprehensive view of the subject, and presented a considerable amount of information in a condensed form.

SUPPRESSION OF THE OPIUM TRADE. The Speech of LORD ASHLEY, M.P., in the House of Commons, April 4, 1843. 8vo. 55 pp. HOULSTON and STONEMAN.

A clear exposition of the iniquitous traffic conducted by British Merchants in smuggling opium into China; and a powerful appeal to the Legislature to suppress the abominable trade.

PUSEYISM: or, Anglo-Catholicism, briefly considered, in connexion with the doctrine of the Church of Rome. By a Member of the Protestant Reformed

Church of England. 8vo. 24 pp. J. LEE.

A brief exposition and just condemnation of the errors of the 'tractarians.' Calculated to do good service among the members of the Established Church.

FIFTY_TRACTS, on the Errors and Evils of the Church of England. By the Rev. W. THORN, Winchester. JACKSON and WAlford.

These Tracts afford the best popular exposure of the errors contained in the formularies of the established Church, and the evils resulting from the union of Church and State. Mr. Thorn is a valiant combatant against error, he comes prepared for the conflict, and makes no parley: his polemical sword is sharp and two-edged, and he drives it home up to the hilt. Some persons may be disposed to pronounce him severe in some of his statements, but they will find it difficult to prove them to be uujust.

FOX'S BOOK OF MARTYRS. Edited by the Rev. JOHN CUMMING, M. A. 8vo. Super Royal. Part XXIII. G. VIRTUE.

This is a splendid edition of an invaluable work.

THE HOLY BIBLE, containing the Old and New Testaments; accompained throughout with a brief Hermeneutic and Exegetical Commentary, and revised version. By the Rev. T. J. HUSSEY, D. D. Royal 8vo. Part III. HENRY COLBORN.

THE SCENERY AND ANTIQUITIES OF IRELAND Illustrated. The Drawings by W. H. BARTLETT, engraved by eminent Artists, and the Literary Department by N. P. WILLIS, Esq. Royal Quarto. Part XXIV. G. VIRTUE. The views are "The Four Courts, Dublin; Lough Conn, and Mount Nephin; Gugaune Barra ;" and " Clifden, Connemara." Four exquisite engravings, and twelve pages of interesting descriptive letter-press.

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ON MINISTERIAL FIDELITY.

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HUMAN nature is so constituted, that good can neither long exist, nor extensively exert its influence, without being alloyed with evil, and clogged with sinful infirmities. All Christians must necessarily rejoice at the vast increase of pure religion, and at the dedication of wealth and talent for the advancement of divine truth, and at the co-operation of mental and physical energies in the cause of our Redeemer, which characterize the present day but our joy is inseparably connected with sorrow. We see that persecution no longer exalts its hideous and infernal visage, and that the disgrace formerly attached to a profession of religion, is now removed; and that common decency, and the customs of the country, prevent many from embracing a system of infidelity, or following a course of profanity, and cause them to make some show of religion. We rejoice at these signs, and hope that they are the harbingers of more glorious days; but there are certain evils either connected with them or resulting from them. When religion becomes fashionable, we are in great danger of sinking into a fashionable religion; and wherever there are professors of this fashionable religion, they must have fashionable preachers, and a fashionable gospel; and from this amalgamation of religious profession and worldly feeling arises a system of unfaithfulness in preaching.

Perhaps few questions have received more varied answers than this: What is Gospel Fidelity? If I may be allowed to define it, I would say, It is to preach" the truth, the whole truth, and nothing but the truth." It is "to declare the whole counsel of God, giving to each doctrine its relative prominency, to each precept its proper situation, to each promise its true application, to each threatening its due authority, and to each sentiment its legitimate and consistent meaning, without fearing the frown, or courting the smile, of man," But, is this system uniformly adopted by all who bear "the vessels of the sanctuary?" Some sermons are so enveloped in the flowers of rhetoric, and so adorned in the meretricious trappings of human eloquence, that the simple grandeur and the native beauty of the gospel are totally lost amidst their cumbrous load of worldly ornaments. The faithless minister studiously avoids all practice, to please the Antinomian; or neglects all doctrine, lest he should offend the Pharisee;-such a man is not only unworthy the name of a 66 parson," but is an actual disgrace to a Christian community.

The preaching of the gospel is of too sacred a nature to be made the vehicle for human applause, or the instrument of a vain ambition. The work of a minister is connected with all that is important in time, and with all that is awful in reference to eternity. It is the work for which the world was created, for which the Son of God died, for which the Holy Spirit descended, and for which the universe exists. Its connexion with the immortality of the soul, stamps upon it a sacred reality, and invests it with a fearful responsibility. A pulpit is the last place on which self should be exhibited, or in which pride should be fostered, and a minister is the last man who should offer his adorations at the altar of popularity; yet, if he be endued with talent and learning, he is in great danger of bowing the lowest, and of continuing the longest, as the infatuated victim of a dreadful delusion. It is to be feared, that many a minister has offered more devotions at this shrine, than prayers in his closet for the divine blessing. He has chosen his subject, selected his text, divided his sermon, arranged his thoughts, and adjusted his expressions, under the influence of popularity. He has forgotten, that he is to draw the sword of the Spirit manfully and fearlessly, not to admire the brilliancy of its shape, or to display the splendour of its appearance, but he is to use it,-to wield it with energy, and so to plunge it, that it may "stick fast in the hearts of the king's enemies." If he neglects this, he should have suffered it to remain in its scabbard. To such an one it may properly be said, Where is

Fidelity? Where is that feeling which induced an inspired apostle to exclaim, "I am clear from the blood of all men!"

Popularity is a poor exchange for faithfulness, and it often happens that the tumultuous acclamations, and the noisy plaudits, of a mixed assembly, are soon turned into deadly hatred and malevolent vituperation: those who were the first to cry "Hosanna," are the foremost to exclaim "Crucify him." Where can be the piety, or rather to what an extent does the want of piety influence that man, who can calmly see his hearers sink to perdition, whilst he is busily occupied in so arranging his words as to make the offence of the cross to cease, and to avoid uttering harsh expressions "in ears polite;" instead of plainly declaring what the Holy Ghost declares respecting the state of sinners, and instead of pointing them to the Lamb of God, as the only refuge from that doom which inevitably awaits them, if they reject his atonement? But he is too much engaged in elevating self, to lift up Jesus Christ.

Attend to the ministrations of our Saviour; "the common people heard him gladly," and they will hear nothing gladly, except they understand it: they may bewilder their understandings in vainly endeavouring to pursue the preacher through all his mazes of reasoning, and all his flights of eloquence, and in making guesses at his meaning; but the gospel will never be "a joyful sound" to them, until they know its import. Listen to the meek Redeemer fulminating the terrors of judgment against hypocrites and Pharisees, and do not imagine him too severe or uncharitable; No, he was charity personified, but his charity was guided by divine truth, and influenced by a holy principle. Ministers are not ordered to be successful, but they are commanded to be faithful; and the moment their fidelity ceases, that moment they should descend from the pulpit, and occupy a less important station. The plain truth will frequently offend the carnal mind, but St. Paul expressly declares, “If I please men, I am not the servant of Jesus Christ." If hearers are displeased at the truth, be it so ;-the minister makes his appeal to heaven, and refers the purity of his motives, and the sincerity of his intentions, to Him who gave him his commission. The cars of many are so refined, that the hypocrite must not be exposed, nor the secure be aroused, nor the profane be admonished, nor the careless be alarmed; they must not be told, that the curse of Jehovah hovers over them, and that the damnation of hell awaits them, if they die in a state of impenitency. Terms more polite, and expressions less severe, must be adopted; but when the gospel truckles to human prejudice, or accommodates itself to sinful opinions, it ceases to be the gospel of God, and becomes a compromising system of man.

Did St. Paul suit his doctrines, or adapt his language, to the philosophic infidelity of the Athenians, or to the classic elegance of the Romans, or to the prejudiced notions of the Jews, or to the abandoned profligacy of the Gentiles? Hear him at Corinth, the seat of learning and the nurse of science, exclaim, "I came not to you with excellency of speech, or of man's wisdom, declaring unto you the testimony of God." Attend to him before Felix, he is neither awed by the pomp of the judge, nor influenced by his own personal danger as a prisoner,―he fearlessly tells an incestuous man of " temperance," and an iniquitous judge of " righteousness," and boldly points him to a "judgment to come," where all his bribery would be exposed, and all his abominations and injustice be made known before an assembled universe.

Faithful ministers are scarce, and those who have them ought to "esteem them very highly in love for their work's sake ;" and however pointed their assertions, or personal their strictures, or harsh their doctrines, or cutting their sentiments, may appear to some, they can point to a judgment day, and say, "your blood be on your own heads." If this spirit actuated every minister of the gospel, there would be no base bending to sinful prejudice, nor despicable crouching to human pride, nor servile courting of popular applause.