with all that marks the origin and development of both dispensations, and the process by which the one supplanted the other. When it was apparent that vitality no longer circulated in any part, it sloughed off, gradually detaching itself from the living body, and leaving room for a new and more healthy formation.

We have said, that in the above extracts Dr. B. has given what appears to us to be nearly all the argument which the New Testament affords. We are aware that Dr. Wardlaw, in a distinct discourse, has endeavoured to set the matter on surer foundations than those of merely inferential reasoning. He contends that Heb. iv. 9, 10, ("There remaineth therefore a rest for the people of God," &c.) applies to the Christian Sabbath. But so doubtful is it whether this text was ever intended to apply to the weekly Sabbath at all, (and we confess, for our own parts, we are inclined to adopt the negative, in company with that formidable array of criticism which the Doctor admits is against him,) that the conclusiveness of his reasoning is, as it appears to us, very questionable. Such, indeed, are our author's argumentative powers, that he has given much plausibility to his theory: indeed we have sometimes almost thought that the Doctor's reasoning appears more powerful when used in defence of some dubious principle; as though he felt that his ingenuity was taxed to compensate for the comparative weakness of the cause he had undertaken to sustain.

As to the author of " the Modern Sabbath examined," we frankly own his conduct fairly puzzles us. He not only acknowledges that it is competent for the civil magistrate to enjoin, on political grounds,

the observance of a day of rest; but that it is very desirable also, that Christians should continue to consecrate the first day of the week to the exercises and duties of religion. He thinks the Sabbath a very excellent thing; he merely wants to undermine the foundations on which it is supported! He is inspired by such a love of simple truth, that he is determined the world shall have it, though it prove not only useless but pernicious; as it must be if he admits that the Sabbath is a very excellent thing, but would fain remove some of the buttresses which support it, merely because they are founded in supposed prejudice. He sometimes speaks as though he almost wished there was more conclusive evidence for the religious observance of the Sabbath in the New Testament; but, alas! if nature has given us a mind so eminently logical that nothing less than demonstration will satisfy us, who can help it? Our author, therefore, is bent upon proving to people, that though the Sabbath is a very good thing, (if there were but any reason for its observance,) there is no obligation to keep it. Was there ever such a Quixotic pursuit of truth since the time when our first parents laid their hands on the tree of knowledge of good and evil, and made away with their happy ignorance ! It is said of Hume, that when pressed with the question, whether, supposing religion to be a beneficial error, he would substitute for it pernicious truth, replied, that he would! This was truly heroic. We rather hold with the old fashioned maxim, “Where ignorance is bliss, 'tis folly to be wise." We grant, indeed, that so coincident are truth, morality, and happiness, that in proportion as the first is really advanced the

interests of man will be infallibly promoted. Wherever, therefore, truth is really discovered, we would have it made known, no matter with what apparent risk that communication may be attended,- quite convinced that no real injury can be sustained. But then we must be quite confident that what we pub. lish is truth, and important truth. On the other hand, in an extremely doubtful point, like that now before us, the very fact that the imagined errors are obviously and confessedly beneficial, ought to be, since the interests of truth and human happiness are so consentaneous, a strong presumptive argument that the opposite views are false; so that, in fact, the conduct of our author, instead of being a magnanimous sacrifice in the cause of truth, may prove nothing but an overweening estimate of the correctness of his own opinions. Absolute certainty can alone justify a man in publishing his sentiments at such fearful hazards.

We cannot quit this subject without expressing our surprise that the probable arguments urged in defence of the Christian Sabbath should not at once satisfy every real Christian. Not that demonstration would not be better; only that where our predilections aid our reasonings, a far inferior degree of probability to that which sustains the common view of the Christian Sabbath, is, in general, sufficient to secure our assent. Where the "wish is father to the thought," we are not apt to ask for the rigours of demonstration. Now, one would think that this would be the case in the present instance; that every Christian would make the most of every little argument; that not a presumption, (however weak,) would be left out of the total; and that if there was any

flaw in the reasoning-any room for doubt-it would be a matter of universal lamentation: that, at least, not a single individual would be found endeavouring to improve such doubts into powerful arguments, and to show that less than a seventh of our time was enough for God!

Of the works which stand at the head of this article, we have already given an opinion in passing. In Mr. Conder's the reader must look for most information on the political law of the Sabbath, the other works being almost entirely taken up with the theological argument. Dr. Wardlaw has treated the subject with the greatest copiousness; no argument that could possibly be pressed into the service having escaped him. In Dr. Burder's, on the other hand, you see the subject brought into as narrow limits and compact a form as possible, and those arguments selected, with characteristic discrimination, which will tell most powerfully. Mr. Gurney's we have already characterized. Mr. Thorn's Lectures need no praise of ours; as they have already passed through several editions, and their practical value is universally acknowledged. Mr Macfarlane's volume is not so argumentative, perhaps, as some of the others, but it contains very much valuable matter; especially some curious and important information on the principal causes of Sabbath-profanation, and of the various enactments of the legislature, and of the assembly to repress it. This is contained in a somewhat voluminous appendix. It will more particularly interest the Scottish reader. All of these works contain many excellent remarks as to the mode in which the sacred day should be observed, and the benefits, both national and individual, which it is calculated to impart.

We cordially recommend them to general perusal, and trust they will obtain it.

A Practical Exposition of the Assembly's Shorter Catechism, exhibiting a System of Theology in a popular Form, and particularly adapted for Family Instruction. By Henry Belfrage, D.D. Minister in Falkirk, N. B. Edinburgh. 1832.

pp. 494.

THE benefits to the Church of Christ resulting from the formation and establishment of Missionary Societies are incalculably great. Beyond the direct advantages, the incidental good has been vast and inconceivable. The promise has received its full accomplishment in various and gracious exemplifications, Prov. xi. 25, "he that watereth, shall be watered so himself." Many individuals, in their spiritual and temporal advancement, are living proofs and witnesses of this fact. Congregations of the faithful are also ready to attest that their prosperity and comfort have been augmented, somewhat in proportion to the spread and maintenance of missionary zeal amongst them. All this is easily accounted for on principles of analogy and Scripture. Still there is one incidental benefit, which is, perhaps, scarcely acknowledged with sufficient emphasis and gratitude, and which will yet constitute a very pleasurable topic in the united song of the redeemed, amidst the sweet reminiscences of the beatified multitude. We refer to the introduction of the pious to each other at missionary festivals: then the purest, the most sublime Christian fellowship is experienced. Friendships are formed which death will not dissolve, and many have, at the sacramental table, had a foretaste of that hallowed delight which shall be perfected when multitudes shall come from the

east and from the west, the south and the north, and shall sit down with Abraham, Isaac, and Jacob, in the kingdom of God.

So was brought to pass our acquaintance with the much-respected author of the invaluable work now under notice. An admirable missionary sermon he preached at the Tabernacle several years ago, (1825,) won for him the esteem of numerous auditors; since which his multiplied publications have been received with gratitude and benefit by the one Church of the sanctified of every denomination; yet none of them more merits such a reception than the present book. Independently of its intrinsic excellence, of which we shall speak anon, the very act of recalling the attention of pious persons to this established formulary of sound words, is rendering an important service. Much of the superficial, the feeble, the inconsistent theology of many in the present day, may be ascribed to their forming systems, and acquiring knowledge, only from ephemeral publications, such as abridgments of justly-celebrated works, and periodical pamphlets. The plants in the moral and intellectual garden are refreshed by these watering-pots, which sprinkle the leaves; but we wish for perennial streams, which moisten the root, and make glad the Paradise of God. By the tree of knowledge, in the forfeited " Eden, a river arose to water the garden, and from thence it parted, and became four heads." All there was significant, symbolical, instructive.

It has been truly observed, that when catechetical formularies have been judiciously employed, sound theological learning has been possessed and manifested. Of this, the Scotch, as a body, form a striking instance. The Neologists in Germany, and the sceptics of

Geneva, had not so easily won their dishonourable triumphs, but for the neglect, or merely the secular use, of their catechetical standards of faith. So obvious is this fact, that a minister of most extensive and protracted observation has frequently said, that he could decide on the extent and value of the theological knowledge possessed by his brethren, and exemplified by the rising ministry, as connected with their acquaintance with the Assembly's Catechism.

The theological prodigy, the lusus theologiae of the present day, began to develop his monstrosities by decrying catechisms; and when his "Orations" were first obtruded on an untutored multitude of professors, he, in his preface, prudently depreciated those formularies to which the Scottish Church owes so much of her luminous glory and an impartial observer would testify, that from neglected parishes in the North have sprung those who, of late discord in years, have sown churches, and propagated erroneous opinions; and farther, that though" Bible Classes" are to be applauded, and their successes acknowledged with gratitude, it is to be regretted that they are ever permitted to supersede that form of sound and spiritual words, by which the church of the redeemed has so long been blessed. Much of the desire to exclude so excellent a composition, may be traced to the secret and often unsuspected dislike to puritanic plans and pie ty. Evening lectures prevent the children of families being catechised. Few ministers have the children of the church to those weekly examinations which used to be the source, the well-spring of life to our societies; and though the offspring of the poor are taught, and we bless the " Light of the

N. S. NO. 93.

world" for it, our own descendants are lamentably uninstructed; and many sons and daughters of the pious-may we not say of ministers?-have less divinity than the children in our Sunday-schools. A volume to alarm the churches on this subject is, indeed, a desideratum, and may avert evils not imaginative, or anticipated only by the morbidly apprehensive. For the soul to be without knowledge is not good; so considered our esteemed friend in delivering and then laying before the public his practical Exposition.

Much of the point and pith of the matter will be lost to those who hastily read it, from the manner of the printing. Divisions in paragraphs are wanted; emphatic words should be in italics, or otherwise distinguished; there is no running title to the pages, or numerals employed; and a few Scotticisms are found, which an instructed compositor would have suppressed. Pp. 64, 236, 393, 443, and several other passages have the "mark of the north" in the perverted, we do not say perverse, employment of the signs " will and shall."

These are specks in the sun; the mole upon the fair face; the insect on the beautiful flower; and it cannot be deemed otherwise than kind to suggest their removal in a second edition-in the many editions which it is hoped will be spread through the Christian community: for though emanating from the kirk of Scotland, a truly evangelical spirit pervades every page, and renders it the property of the universal church. The author quotes episcopal and prelatical writers, with Christian esteem; speaks rationally, and without bigotry, on the subject of using the Lord's Prayer in our public devotions; and, page 22, exclaims,

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