language. It brings before us the several scenes which a city presents, and its conclusion is as follows:

"Let us return home, for my heart is sad, and I would weep because sin is abroad in the world. Let us return; surely in our quiet home there is no sin; surely he has not penetrated even there.

"Alas for the heart of man! there is no home that the spoiler hath not invaded; there is no heart where he doth not come.

"Sin is in the heart of the little infant, as well as of the old man; and God is angry till it be washed away.

"Little children, strive against sin: whosoever is disobedient, whosoever loveth and maketh a lie, sinneth against God.

"Let me weep, for sin ruleth in the world, and all have sinned: lo! God is angry with the world, because of sin."

This is the only part of the Hymn in which the doctrines mentioned in the Preface are attempted to be introduced. The language is for the most part general, and the reflections to that extent are just; still it is doubtful whether even so far they are quite so suitable to children as many of the topics "of which Mrs. Barbauld has treated." And certainly in regard to one exception which must be made to the doctrine and reflection of this passage, whether it be suited to children is one thing, and whether it be scriptural truth is another. We know of no part of the Bible that says, "Sin is in the heart of the little infant;" and if we are to frame a doctrine by inference, we should infer differently from such passages as the following: "Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven." 66 Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven." (Matt. xviii. 10, 3.) But granting the Editor her doctrine, if sin be already in the heart of the child, better keep what is not there out of sight.

In Hymn 10, entitled "The Butterfly," the doctrine of Hymn 9 is exemplified. It is to shew that "there is war throughout all nature through the sin of man," and instances are depicted. The writer then proceeds,

"Dost thou grieve for these things? Grieve then, for they are very dreadful. Yet let thy grief be mingled with joy, for peace hath been proclaimed on earth. Our divine Lord Jesus Christ hath proclaimed it.

"His spirit is stronger than sin, and he will keep those who love him from it: his love is stronger than death, and those who serve him shall live for ever in heaven.

"Mourn not then as though there were no hope. Though war may prevail here, it shall not prevail against us, if he be with us. Though sin rule among the disobedient, it shall not rule over us, if we serve him.'

We shall say nothing now of the doctrine of this Hymn, except that we think it not suited to children. It involves a theme in which the wisest lose themselves, "a deep in which our thoughts are drowned.” We cannot, however, for a moment admit the doctrine of the writer as scriptural truth. Her reflections (which we have quoted) are another thing, and we read them with pleasure. But she continues,—

"He was God over all, blessed for evermore; yet he loved us and came and dwelt among men: he suffered that we might escape suffering; he died that we might escape eternal death.

"Let us love him, for he hath been very good unto us: let us give him our hearts, for he is our Saviour; let us give him our worship, for he is our God!"

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One would think that in reading the English Bible at Romans ix. 5, from which this assertion respecting Christ is taken, the natural inference from the "Amen" at its conclusion would be that a prayer had just been expressed; and that "God blessed for ever-Amen," would be understood as "God be blessed for ever-Amen;" and that so the distinction between Christ and God which is elsewhere so very clear, would not have been lost sight of here.* One would think, too, that our Lord's feelings on this subject, his habits of prayer and his directions to his apostles, had no weight whatever with Trinitarians: Why callest thou me good? There is none good but one, that is God." (Matt. xix. 17.) "The hour is coming, and now is, when the true worshipers shall worship the Father in spirit and in truth." (John iv. 23.) I thank thee, O Father, Lord of heaven and earth." (Matt. xi. 25.) “Father, the hour is come." (John xvii. 1.) "When ye pray, say, Our Father." (Luke xi. 2.) "In that day ye shall ask me nothing. Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you." (John xvi. 23.) There might have been a possibility of the worship of Christ in this last case, yet we see it was provided against.

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The text which the Editor of the Hymns has made use of is sufficiently clear to the English reader, as it appears to us. There are

many things, however, in the received version, respecting which the wife of a clergyman who appears before the public might derive information from the knowledge of the original which the clergyman himself possesses.

The next additional Hymn is No. 11, entitled, "The Sabbath." None of the topics enumerated in the Preface are introduced into this: perhaps the most pleasing parts of it are where we are reminded of Mrs. Barbauld's language and manner. Neither in Hymn 15, the next introduced by the Editor, is there any thing of the doctrines announced in the Preface. It is entitled "Youth;" and in reading it we again see the charm and impression (who indeed can resist it?) which Mrs. Barbauld's style and manner leaves on the mind. We transcribe a portion of it:

"Pilgrim, thou art come from far, and hast seen many lands: art thou thinking of the glorious East, that thou lookest so sadly towards the rising sun?

"Nay, my child; for though the skies be bright and the clime sunny, in

The verse will then read, "Whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all; God be blessed for ever. Amen." The meaning of "concerning the flesh" is perceived from what Paul says of the relation of the Jews to himself just before, in ver. 3. And to this relation of Christ to the Jews there may be a reference implied in the words "who is over all;" though sprung from the Jews, he is equally the head of Gentiles as well as Jews who believe. (Ephes i. 10, to the end.) Some readers of the original may read the verse, "Whose are the fathers, and from whom is the Christ, according to the flesh; God, who is over all, be blessed for evermore. Amen." We think this the proper translation of the Greek and the true image of the mind of Paul, full of the conviction that God is the God of the Gentiles as well as of the Jews, and expressing it repeatedly throughout this epistle. See x. 12.

the lands where I have wandered, I regret them not. The day break speaketh to me of other things than these.

"See, my child, how the clouds break away before the glory of the sun; they roll, like a flood of crimson and gold, towards the West. The pale moon hangs over the ocean, but we regard not her shining, so great is the lustre of the rising day.

"Surely, since the morning be so bright, the day will be serene and clear. "See the noon is come; but the thick drops patter through the leaves, the sky is overspread with clouds, and the thunder rolls its deep and awful sound.

"And dost thou learn nothing from the change? The morning of youth may pass away, and the brightness of life may vanish with it.

My hair was not always grey and scanty: in the days of my youth I rejoiced even as thou dost. The morning of my life was pleasant, and the very clouds were tinged with glory; but there came the storms of sorrow to beat around me, and the sunshine never returned.

"Pilgrim, thou art sad and lonely; and is it ever thus? Do our hopes always deceive us, and is our bright sky always followed by gloom?

"Be not cast down, my child; there is one hope that is not deceitful--it is the hope of those who fear God. He watcheth over them with his allseeing eye, and his Almighty hand is ever stretched out to save and defend them."

We sympathize here with the deep religious feeling which is the true inspiration of poetry; that blends itself with Nature and seeks her beautiful analogies; the feeling that unites all believers (no matter of what sect) into a more real association than that of any recognized

name.

The only other additional Hymn is No. 16, entitled, "The Old Man." It gives us the least pleasure of any, both in its general impression and particular doctrine. It points out to a child "an old man" who was once "a wicked man," but is now changed. The picture is not pleasing, and the association one that, in the mind of a child, is not at all to be desired. Better keep out of its view all sin and evil as long as you possibly can, and present it with pictures that correspond with its own simple love of goodness. Especially, let not its tender mind associate wickedness with age. So much for the general impression of the Hymn. It is rendered still worse by the particular doctrine; that of "Satan," whom the old man "served," who "goeth to and fro on the earth, and seeks to tempt men to rebel against their Maker, that they may be shut out from heaven, even as he is;" who is pleased when we do evil," and "tries to make little children disobedient to their parents." Now, whatever be our notions on this subject, it is highly wrong to speak of them to children; infinitely more, even, than talking of ghosts and apparitions in their presence. Our Lord, when a child was before him, talked no more of the "father of lies" and the "murderer from the beginning :" he thought only of the kingdom of heaven, and the relation of man to God which the sight of a child awakened in his breast. Fearful the caution he uttered against causing little ones to fall; guardian angels only attended them, and their place was next the throne.-If the topic introduced into this Hymn be one which is "quite as well adapted to the capacities of children as many of those subjects of which Mrs. Barbauld has treated," it is suited only to their capacity of terrorterror fearful to the parent, and only to be cast out by its perfect love.

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"Children, obey your parents in the Lord," is a precept of better sanction. The first commandment with promise has a more congenial charm. How different the impression upon reading this Hymn and that of Mrs. Barbauld's on "Heaven," "The Rose is sweet," &c. &c. ! Here the child is the best critic; but I would not subject him to one side of the contrast. Aliqua nescire" should be my motto with him a desirable one for all readers; readers, especially, of human theology. The knowledge of the Scriptures and the history of Religion is a different thing: of such knowledge we cannot have too much. And surely we may hope that it is advancing every day. Clergymen, at least, ought to possess it in an eminent degree; should be skilled in the records of God's special dealings with mankind, and, "by reason of use," distinguish between "the beautiful ray of truth" and the medium through which it shines. They may boast of the knowledge from which the Dissenting minister is excluded, yet when they condescend to engage with him, they retire with no wish to renew the encounter. And our laymen now are beginning to beat them out of the field. And yet if they have this advantage of knowledge, how is their discomfiture to be accounted for? They cannot go where knowledge leads them: it would as surely lead them to truth as others; nay more, if more they have. Here is the evil, the mystery of the inequality, the mystery of the iniquity too, by which, in the eyes of the world, arrogance and pretension is superior to genius, modesty and truth. That which "letteth will let" until it be taken out of the way;" the same thing will be repeated to the end of time so long as there is a privileged sect in the State,—a wrong upon public justice and a greater wrong on the sanctity of Religion. It has been repeatedly assailed from without; the time perhaps is coming "when judgment must begin" within itself. Then there may be hope of a better state of things; and events and changes within the last few years leave us not without the hope of its arrival.

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R.

ART. IV.-The Congregational Calendar and Family Almanac, for 1841. 12mo. Pp. 126. Jackson and Walford.

Tuis Almanac is, as its title imports, sectarian, and is designed to carry on the project of keeping the Independents "a peculiar people." Party-feeling, however, does not appear in the contents, so much as in the non-contents. The English Presbyterians are passed over as if they had no existence, with the exception of a short notice of Dr. Williams's Library, p. 116, which is incorrectly stated to have been founded "for the use of Protestant Dissenting Ministers;" although there is the usual list of "the Rt. Rev. Fathers in God" and "the Rt. Rev. the Lord Bishops," with the figure of a mitre at the head, and an enumeration of Club Houses, where wine and brandy may be drunk ad libitum, and cards may be played during a great part of the night.

We are still bound to acknowledge that the "Congregational Almanac" is a valuable manual, neatly printed and cheap. Amongst other useful information is the following

66 NOTICE RESPECTING CHARITABLE BEQUESTS.

"An Act of Parliament for the Amendment of the Laws with respect to Wills' having been passed on the 3rd day of July, 1837; which Act came into operation on the 1st day of January, 1838; the attention of all persons who may contemplate making Bequests to any charitable or religious Society, is directed to the following Section:

"I VICTORIA (A?), cap. 26, sec. 9.

"And be it further enacted, That no Will shall be valid, unless it shall be in writing, and executed in manner hereinafter mentioned; (that is to say) it shall be signed at the foot or end thereof, by the Testator, or by some other person in his presence and by his direction; and such signature shall be made or acknowledged by the Testator in the presence of Two or more Witnesses present at the same time; and such Witnesses shall attest and shall subscribe the Will, in the presence of the Testator; but no Form of Attestation shall be necessary.'

"N. B.-Wills executed prior to the first day of January, 1838, are not affected by the New Act; but any alteration therein, or Codicil thereto, must be executed in the manner before mentioned.

"And as several Societies have been deprived of valuable legacies, owing to the operation of the Mortmain Act,' the following extract from a Work just published, entitled, Plain Directions for making Wills,' &c., by J. C. Hudson, Esq., of the Legacy Duty Office, is recommended to the particular attention of benevolent persons :—

"The Statute of 9 GEO. II. c. 36, called the Mortmain Act, is not repealed or altered by the I VICTORIE (AP), c. 26; and therefore legacies to charities out of real estate, will still be void. If a Testator desires to leave legacies to charities, he must take care to make them payable either expressly, or by ordinary course of law, out of such personal estate as may be applied for that purpose. A bequest to a charity for a term of years, or leasehold property; or of money to arise from, or to be produced by, the sale of land; or by the rents, profits, or other interest arising from land; or a bequest of money to be laid out in land; or a bequest of money secured by mortgage; or a bequest of annuities charged on land, or rather rent-charges; or a bequest of money, with a direction to apply it in paying off mortgages on schools or chapels; or a bequest of money secured on parochial rates, or county rates, or turnpike tolls; is, in each case, void. And even where no particular fund is pointed out in the Will, for the payment of charitable legacies, and they are consequently a charge on the residue, and the residue consists, in part, of property of all or either of the kinds above specified, so much of the legacies will become void as shall bear the same proportion to the entire legacies as the exempted property bears to the entire residue.""

ART. V.-The Little Magazine, for Readers of every Denomination. Pp. 376. S. Gilbert, Paternoster Row. 1840.

WE see with pleasure the completion of a volume of "The Little Magazine," and the announcement of the first number of the second volume. A work of this kind, combining amusement with instruction, in short, detached pieces, is very valuable for children; and particularly so at this period of the year, when the great variety of entertainment forbids long-continued reading.