lead to a sound habit of criticism in regard to historical testimony; to a wise discrimination as to the value of historical facts; and to such a classification of these as may render them immediately illustra. tive of what is most important to be known in relation to the people with whose circumstances we are connected. It is highly expedient that we should be able to distinguish between the fictions of distant time and its realities; and having ascertained what has really happened, our next solicitude should be to learn its uses as a matter of experiment submitted to ourselves. An easy narra. tive, touching on the great lines of his tory, accompanied with certain obvious and passing reflections, may be highly proper in the school-room, but would be pitiably out of place in the Lectures of a University. Here the amount of information which a juvenile education may furnish, is supposed to be possessed, and the time has come in which the subject is to be examined more widely and deeply, and with a discernment partaking more of the discipline and vigor of manhood."-pp. 21, 22. Our lecturer justly censures the practice of reading history merely for amusement, and directs us to a few topics, under one or the other of which, every thing which renders history of importance may be classed. These are (in Mr. V.'s order,)-1st. Legislation and Government. 2. Commerce. 3. Lite rature. 4. Religion. 5. National Character. Mr. Vaughan is not a mere historian. We are surprised, therefore, that he did not assign the first place to religion. This has nothing to fear from history: on the contrary, the more impartially, profoundly, and accurately, the historical facts and circum stances of antiquity are examined, the more evident will the authenticity, genuineness, and divine authority of the sacred Scriptures, appear: and the more carefully the comparison is instituted, between Christianity as it appeared in the middle ages, and as it now appears, conjoined with the secular authority, in many of the states of Europe, and the religion of Jesus, and his apostles, as detailed in the New Testament; the more deep and permanent will be the conviction, that no power but that which is divine, could have preserved the ethereal fire from extinction, in that ocean of corruption in which it has been whelmed. On the disconnected manner in which we meet with the materials which form the leading topics of history, Mr. V. has some valuable and judicious remarks." What we wish to see collected," says he, "is dispersed in innumerable directions. And what is worse, the topic of inquiry is almost sure to have been disposed of in a much more superficial manner, on account of this mode of dealing with it, than it would have been, if presented in a detached form. The slightest attempt to exhibit it in a more separate and consecutive shape, would have made the meagreness of what is really said upon it, as well as the disorder of the mode in which it is presented, too palpable to be endured." The plan pursued in the works of Gibbon, Henry, and Hallam, are therefore justly commended by Mr. Vaughan; the last is evidently his favourite. Mr. V. proposes to occupy the first session with ancient history, and that of the middle ages, The former closing with the fall of the Roman Empire, and the latter at the reign of Charles the Fifth. With the age of this monarch, Mr. V. proposes to commence his modern history, and his second course. This will be divided into three portions. The first will extend from the commencement of the reign of Charles V. to that of Louis XIV.;. the second will embrace the remaining. interval, until the commencement of the French Revolution; the last will be occupied with the space subsequent to that event. See p. 40. Such is the outline of the pro- stances altogether disarm criticism, posed series; very brief, but suffi- and forbid the indulgence of any very ciently comprehensive. We are high expectations. But after alnot surprised that Mr. V. feels a lowing for some inaccuracies of depression of spirits, as he glances style and composition, and for a over the work before him. This provoking brevity in some parts, however is not produced so much where further enlargement is much by the evident necessity of a divi- wanted, there is something in sion of labour, as by the difficulties these discourses that renders them to be encountered in exciting at well worthy of the attention of the tention to historical pursuits. A public. They contain some sermere synopsis, a scanty chronicle mons of great interest, some pasin the memory, is what most men sages of peculiar beauty, some of accredited education deem suffi- illustrations and similes of the cient. And though this is a day most natural and sterling kind, of general political feeling, (we applied in such a manner as to dare not say intelligence,) and render the subject attractive, and though without history politics is the thought transparent to the no better than theory, and politi- mind; they present us with the cians than theorists, yet to expect the people generally to read history for any higher object than that of mere amusement, and to anticipate that lectures calculated to teach them how to reflect, to think, and to reason on the events of past ages, will be very numerously attended, is to indulge in romantic hopes. We are not, as a people, quite so far advanced in the march of improvement, as to ensure a power to reason and judgment, to decide on those points, which, in all preceding ages, have been generally brought to an issue, either by the imagination and passions of the multitude, or by the prejudices, caprices, and follies of rulers. Short Discourses for the Use of Families, by the late Rev. Thos. Northcote Toller. Holdsworth and Ball. THIS volume of posthumous discourses has been transcribed from the short-hand manuscripts of their author, which he wrote for his own use in the pulpit, without any design of publication, and are now presented to the public at the request of some friends of the deceased minister. Such circum N. S. No. 120. views and feelings of the author, in the free and familiar manner in which he was accustomed to unfold them before the people to whom he statedly ministered. The devotional exercises of the late Mr. Toller were distinguished by peculiar solemnity, fervency, and fulness. He appeared to be in actual communion with the Deity. There was something in his appearance, his attitude, his tones, his expressions, his whole manner, when engaged in conducting the devotions of the sanctuary amongst his own people, (where we have had the privilege of hearing him) that gave those who united in the exercise, the idea, that he had the most full and vivid impression of the presence and perfection of the great object of devotion. As Mr. R. Hall observes, "Adoration seemed to be his natural element; and he appeared to lose all consciousness of any other presence, but that of the Deity." We have been very much reminded of this by some passages in a sermon before us on the "Greatness and Condescension of God," as shewing what realizing impressions he had of the grandeur and grace of the Supreme 5 E Being, and what effect they produced upon him. Referring to the works of God, as being in accordance with the exalted representations of his word, he says, reason “This grandeur of nature in God, this magnificence of being, as suggested by and revelation, is abundantly supported by what we can see, so far as we can see, of his works; I mean the majesty of the productions of his hand correspond, so far as we can observe them, to the views which reason aud revelation give of his nature. When we contemplate the scenes of nature, when we hear the tempest roaring over us, realize the mighty force of the winds and lightnings, when we have an opportunity of witnessing the awful swell of the vast ocean, the lofty front of the great mountains, the firmness of rocks, the stableness of trees, the extent of the face of the earth, and numberless objects of this sort, we cannot help concluding, that the Creator of all this must be just such a being as God is represented to be, both by reason and revelation. But I think nothing more powerfully forces upon us the justice of this great view of God than a bright midnight scene. I do not know how it may be with others, but, I confess, I hardly ever look up on a clear starlight night without a degree of sacred amazement of soul. I see over me a boundless expanse, in which, though I give my imagination the fullest scope, and let it go where it will, it is soon overpowered and tired. I see a thousand glittering objects that I think it highly probable are worlds, something like this which I inhabit; others, I am told, by the help of glasses, have seen thousands and twice ten thousand more. I feel myself lost in an immensity of beings and worlds; and I see here what abundantly corresponds to the great things that have been said of God. I can hardly help addressing myself to these distant unsearchable regions, Who and what are you all? who built, who upholds these floating globes? Distant and immeasurable as you appear, you all form but as it were an apartment in his palace; you all lie as in the hollow of his hand; you all seem to him but as him but as the dust under his feet: O, then, what must the Creator himself be? what must his nature be? If the creation be thus wondrous fair, thyself how wondrous then!' So I might just add, that the manner in which the affairs of providence, those which come within our notice, are conducted, supports the same magnificent views of God. When we consider how he sweeps away whole generations of men, and causes new ones to spring up; how he raises and overturns the greatest empires; how he confounds the schemes, and baffles the counsels of the wisest statesmen; humbles the pride of the mightiest potentates; sends whole armies to their graves; bows the hearts of a nation like that of a single man; causes the earth to run its annual round, and to appear in the separate dress of its different seasons, and to administer to the necessities and accommodations of the many thousands of mankind, why we see in such things as these the greatness and vastness of God. These things confirm what we are told of the majesty and unsearchableness of the Almighty. But then, to proceed to a further thought. Though there is a kind of sublime pleasure in losing oneself in such views of God; though there is a kind of sublime satisfaction in being overwhelmed and being buried in our own thoughts of the Creator; yet, these views, in another sense, seem as if they shut one out from his notice, as if one's insignificance and unworthiness, placed one at an immeasurable, eternal distance from him; as if one could no more be supposed to occupy any concern or care of the Divine mind, than a little insect upon a leaf or by a powerful prince upon his throne, a shrub could be supposed to be regarded surrounded by his guards and courtiers, and employed in affairs of state. feel as if this must be so. Now, here God himself steps in, and by his word relieves us from this impression; and as if it were impossible to believe it upon any other testimony, he speaks in his own person, We Thus saith the High and Lofty One,' &c. As much as to say, all this is true, but do not think my greatness confines me there; do not think my grandeur is such as to separate me from my creatures; no, though I dwell in the high and holy place, I dwell also with him who is contrite, and of a humble spirit.'”—p. 36. Notwithstanding the length of this quotation, we must give another passage, to show how he applied these thoughts. "How can it be true that God should so love such a mean and insignificant world as this, which one would have thought would have been lost in the immensity of his works, as to send his only begotten Son into it; that whosoever, the meanest, the most distressed, and the most miserable of the lost and fallen sons of men, believeth on him should not pe rish, but have everlasting life? How can it be true? The answer is plain, because 'He is the High and Lofty One;' and in his eye one world is no more insignificant than a thousand, and a thousand no more than one; and because it is a part of his grandeur and greatness to pity the fallen and miserable; to revive the heart of the humble, and to revive the spirit of the contrite ones. Again, how can it be true, that when overwhelmed with distress and fear, I enter into my closet, and shut my door, and give vent to the fulness of my heart- how can it be true, that the groans and cries, the tears and breathing of a poor worthless, wretched individual like me, should rise into the ears of the Lord of Hosts, and procure any deliverance or answer of peace? The answer is plain; because he is the High and Lofty One,' in whose presence a thousand archangels in the heaven of heavens are really no more than the meanest, groaning, struggling soul in a cottage of dust; and because it is one essential exercise of his greatness to listen to contrite desire, it is one of his favourite employments to lift the poor out of the dunghill' 'to say to the fearful heart, Be strong;' and that 'in him the fatherless find mercy. my pulpit on the approaching Sabbath." p. 267. There are several important discourses in this volume on the practical influences of Christianity, very valuable for the clear and comprehensive statements, and the plain illustrations they present, of the great governing principles, and daily duties of the Christian life. Such as "To live, Christ—to die, gain;" "A conscience void of offence;" "An inoffensive Spirit ;" "Fixedness and Perseverance in Christian duty;" "The silent preaching of the Gospel sometimes most effectual."-We could give some interesting extracts from these did our limits permit. Two short quotations, however, we shall make from other parts of the volume, for the purpose of showing what striking illustrations the author frequently employed. The first is from a closing remark in a sermon on "Christ's kingdom not of this world." "Is not Christ's kingdom of this world' Then how miserably are they mistaken who make a worldly kingdom of it! who dress it up in the external splendour of the world; connect with it the lucrative employments of the world; go to the civil powers of the world to support its interests; compel people to submit to it by the power of the secular arm. What a mi. kingdom. It is like lighting up a taper to serably mistaken view is it of Christ's assist the splendours of the meridian sun; like building pillars to hold up the canopy of heaven; like bringing up pearls and gold dust to ornament the starry heavens."p. 161. - The other extract is from the close of the sermon on "A Conscience void of Offence." "What a view does this give us of the care of those that pay little or no regard to conscience at all. In this case, conscience may be compared to a sleeping lion, which an ignorant savage plays about, and trifles with without fear of danger, or any concern to obtain security from him, till the hour of darkness, when the dreadful animal awakes, darts upon his prey with an irresistible spring and a roar of thunder, and tears him limb from limb. Such will an unpacified and an unpurified conscience be to the sinner another day. When eternity opens, and the tribunal of God comes in sight, then will be the time when conscience will awake its wrath without delay." The number of sermons is twentytwo. We earnestly recommend them to our readers. NEW PUBLICATIONS, WITH SHORT NOTICES. The Auto biography of a Dissenting Minister. 12mo. pp. 228. Smith, Elder and Co. 1834. WE have carefully read this little volume, and are persuaded that its author never has been a dissenting minister, but that he is some practised writer for the trade, who perceiving the depraved appetite that exists just now amongst the friends of church establishments for every thing that can abuse and blacken voluntary churches, resolved to string together what scraps of scandal he could collect, and publish them as his " auto-biography," "-" exhibiting, from actual experience the inseparable evils of the voluntary system; the annoyances suffered by pastors from the troublesome interference of their congregations; and the great advantages arising from the ascendancy of the present Protestant Establishment." This was a happy thought no doubt, as with such an avowal he will be sure to have purchasers; for so keen is the desire of some Churchmen just now, to find matter wherewith to abuse Dissenters, that hireling authors may cater for them what they please. If, however, we are mistaken-although from certain internal evidence it appears to us almost impossible that we should be, if this gentleman should give his name and establish his identity, then we would say to him in the awful language of that Master whose service he has so signally dishonoured, "Out of thine own mouth will I judge thee, thou wicked servant," for he confesses enough of his vanity, indolence and worldliness, to justify any congregation that wishes to grow in grace and knowledge" for dismissing him from the offices he disgraced. Heavier charges, however, will be brought against him, for by avowing his name, the "college" where he studied will be known, and then the public will ascertain what dissenting classical tutor it was that took Propria quæ maribus, &c., for Greek! Such outrageous falsehoods confirm us, however, in our conviction that this book is " got up" to serve the occasion we have described. Every churchman must know how easy reprisals would be, and that with little trouble" The Auto-biography of a Curate," might be employed to illustrate the happy state of the working clergy under the liberal provisions and fraternal controul of vicars, rectors, and diocesans! But we forbear, and beseech the advocates of church ascendancy to come to the question with scriptural arguments, and not with scandal and abuse. The Christian Keepsake and Missionary Annual, 1835, edited by the Rev. William Ellis. Blue morocco, gilt, pp. 306. Fisher and Co. THIS little volume forms an elegant chaplet for the missionary altar, and we are happy to see the fine arts employed on subjects connected with the extension of the Redeemer's kingdom. It is adorned with thirteen plates, all of them ably executed, and some of peculiar interest. The portraits of Dr. Clarke, and the priests from Ceylon, of Leang Afa, the Chinese Evangelist, |