The free agency of man seems to have occupied a large share of his consideration, and assumes rather an unhealthy prominence in his theological system. He intimates his dissent from the view entertained by moderate Calvinists, that the free agency of man may be reconciled with the supposition of his conduct being determined by the dispositions, good or bad, of his nature, taken in connection with the circumstances in which he is placed. In his judgment, this is to suppose that man is the slave of necessity, that he is an automaton, and that his actions develop themselves by a law as blind and fatal as that which regulates the movements of the material world around us. The Arminians flattered themselves that they had discovered a method superior to that of Calvin, in a self-determining power which they held to be resident in the will. But Dr Legge is not satisfied with this theory, which he thinks was ground to powder by Jonathan Edwards, in his unanswerable work on the "Freedom of the Will." Here is his own:

"Allow me to take you back to the origin of humanity, down into its depths. Man is not born man. He is not, as he comes into the world, a free agent. He is not so at all. It is a mere creature of necessity that is fondled in the arms and pressed to the breast. . . . . But the thing that is born, and might thus remain a creature of nature and necessity, does not long so remain. Sooner or later it discerns itself from nature, and declares itself, I myself, 1. It rises up against necessity, and asserts a will of entire independency. It sunders itself from the law of causality, and reveals itself as a cause uncaused, mighty cause of causes mighty. Am I asked when this wondrous revolution takes place? I answer, whenever the little babe has realised itself, and calls itself no more as it has heard itself called, Tom or James, or Jane or Mary, but I, I myself, I. Then it has emerged from a thing into a person, and has entered on all the functions of responsible existence. Am I asked again, how this revolution takes place? I can only answer by an appeal to the fact. Self-consciousness awakens. It announces itself. It does so in opposition to all the causal influences that pervade and engirdle it. It is an act, and not a state of the mind, as philosophers have vainly imagined. It is the act of self-consciousness, involving the notions and the reality of a person, I. It is an act evolved out of an act of antagonism to all surrounding circumstances, and all the created and derivative modifications of our being. It is an act, therefore, of entire and perfect freedom-of freedom evolved out of will; and will, consequently, we make the very foundation-stone of humanity. I claim, then, for man absolute freedom from the beginning. By his own act he creates himself, for he has no self until he acts; and by his own act he shall be happy or miserable in time and for evermore."

Our readers will agree with us that, next to Henry Ward Beecher's theory of man existing before he was born, this idea of man not being man when he is born, but becoming a person only when he has doffed his petticoats, and begun to use the pronoun I, is the strangest that has been broached in the modern school of philosophic theology. By what earthly process can little boys and girls "discern themselves from nature," and suddenly place themselves "in antagonism to all the surrounding circumstances, and all the created and derivative modifications of their being"? The power which the Arminians claimed for the will to determine itself was a bagatelle compared with this power man is supposed to possess, of bringing himself, as man, into existence; for he unhesitatingly goes on to exclaim, “Man his own creator! How can that be? My appeal is to the fact. He is so, for he has no existence as a man until he realises his own self." He adds, "We believe in the self-existence of God," and leaves us to infer that man may be as well the author of his own existence! With regard to this extraordinary speculation, we shall only remark, that to represent man, when

born into the world, as a thing—a mere creature of necessity-involves the absurdity of a nature without a person; while to speak of a personality (the "I myself, I," as he calls it), as "discerning itself from nature," and setting itself into antagonism with nature," involves the second absurdity of a person without a nature.

One of these lectures treats of "The Law of Human Responsibility." Here the author gives us a view of man's freedom scarcely less exalted than his theory of human existence. Man is not so much made under the law, as he voluntarily subjects himself to the law of God. "You will perceive at once," he says, p. 55, "that that law must be one that springs up within himself, of his own enactment, so to speak. . . . . In his paradisiacal state he did what is right spontaneously and of necessity, and without knowing good or evil. Now he has to do so, and the whole scheme of providence, since then, has been evolved for no other purpose than to induce and enable him to do so voluntarily, freely, and with the clear knowledge both of good and evil." Again, he says, "Man is his own maker as a free agent, and places himself thereby under responsibility." We need not be surprised, after reading these statements, that the lecture containing them should be followed up by another on "The Right of Jehovah to be Man's Judge," nay, we would rather be astonished if, on his principles, he should have succeeded in establishing that right; for, notwithstanding all he has actually said in support of it, it remains undeniable, that, according to Dr Legge's view, if any of our family should, in the exercise of his free will, choose not to put himself under the divine law, God has no right to judge him.

Another lecture is on "Human Depravity and Guilt." Here the author starts by repudiating the doctrine of the corruption of our whole nature, derived from Adam. "It is the doctrine of our Protestant creed, catechisms, and confessions, and I say we want a real IIampden to explode it.

I believe that over every child born of a woman, even as over Adam in Paradise, Jehovah might rejoice and pronounce it good." Yet when he comes to deliver his own sentiments upon the actual state of our nature, he would appear to consider it to be, after all, melancholy enough. According to his theory, already described, man is not of course a moral agent at all, until he has risen up in an act of antagonism to all the causal influences within him and around him; but from his description in the present lecture, we learn that this is a very serious struggle indeed. True, the conflict arises, it seems, not from sin properly so called, but only from "sensations and a host of animal appetites and desires," which have unhappily developed themselves into "a recklessness of the general interests of his nature, and the claims, whether of God or man," which seems little better than a circum. locution for the old doctrine on the subject; but he ends by admitting that every member of the human family, without exception, has been worsted in the conflict, so that his redoubtable champion, "I by myself, I," proves after all not to be a free man, but a hopeless slave. And having repudiated in the beginning of the lecture the only explanation that can be given of the corruption of human nature, viz., our connection with Adam, he labours in the end of it to justify God in giving us such a nature as he has described, and labours so successfully that he grants "it is a pinch, and, if he had not the gospel before him, he would be speechless."

If in this notice we have dwelt on points we deem erroneous, it is not because we look on the volume as deficient in real value. It abounds in passages of fervid eloquence, and some passages, too, in which precious and important truths are pressed upon the conscience. None can read the memoir of his life without having delightful convictions of George Legge's personal piety. There is a reckless impetuosity about him as a writer, which we cannot help liking; it not only seems to bespeak sincerity, but accounts in

some measure for his aberrations. His biographer notices an incident in his life, of his going too far into the water on one occasion, so that he narrowly escaped being drowned in the Thames. We could not help recalling the circumstance to our mind after reading the lectures, for if he has one fault as a divine more than another, it is a tendency to go beyond his depth.

The Pentateuch and Writings of Moses defended against the attacks of Dr Colenso. By a LAYMAN. London: Nisbet & Co. 1863.

This little volume, which consists of four letters, three of them addressed to the editor of a weekly journal-Public Opinion-and the fourth to the Bishop himself, is a worthy contribution to our anti-Colenso literature. What adds value to this little book is the fact, that it is written by a layman well versed in Scripture, and also of the Church of England. It is rather a strange sight that is reserved for our day-a layman defending the word of God against the attacks of a bishop of his own church!

Holy Women of Old. By MARY ANNE PARROT. London: William Macintosh. 1863.

The following extract from the preface will sufficiently explain the nature of this little work :-" These simple records of the lives of Holy Women of Old,' are intended chiefly for the use of those who are engaged in the important and deeply interesting work of conducting mothers "meetings." The book consists of a dozen sketches of women chiefly noted for their piety, selected from the Old Testament and the New. The idea is well carried out. It would have been an improvement of the volume for the object in view if the biographies had been briefer and more numerous. A single biography, with appropriate comments, ought to occupy, and be concluded in, a single evening's reading. The book is commendable.

Scenes in the Life of St Peter. A Biography and an Exposition. By JAMES SPENCE, D.D. London: the Religious Tract Society. 1863. This is an elegantly got up volume. Dr Spence justly remarks, that "much has been done in modern religious literature for the life and labours of St Paul, but comparatively little for the life of St Peter." In seventeen chapters the author seeks to remedy the defect. He has laboured hard and honestly in his task, and has produced a worthy volume; which, though not equal to that produced by the learned labours of Connybeare and Howson on St Paul, is nevertheless a most creditable and praiseworthy production. The chapters all bear marks of care; some of them are evidently sermons, but as evidently they have been all most carefully revised, if not rewritten, for the volume. We mention this because of the prevalence of the custom of issuing volumes of sermons under a vague general title, and under the flimsy disguise of "chapters" or "sections.” Dr Spence's book is a "book," not a mere volume of sermons, palmed on us by the ruse of a taking title. As a thoroughly sound, practical, and painstaking treatise, the volume has our hearty commendation.

A Practical Commentary on the Gospel of St Mark, in simple and familiar language. By G. B. London: J. Nisbet & Co. 1863.

This commentary is reflective to a greater extent than it is expository. It does not lay any claim to being critical, or learned, or doctrinal. It is a series of plain, simple, and generally obvious practical considerations arising from the narrative. It is divided into short sections, and would form very suitable reading for a prayer meeting; or for, occasionally, family worship; or for a meeting of poor people, such as is called “a mother's meeting;" for such purposes at these the volume can be cordially recommended.

The First Week of Time; or, Scripture in Harmony with Science. By CHARLES WILLIAMS. London: Jackson, Walford, Hodder & Co. 1863. We do not like to commit ourselves, or any of our readers, to any theory of "reconciling" Genesis and Geology. Before you can "reconcile " any two parties successfully, your first question must be as to how far they disagree, on what topics, and for what reasons. This very necessary preliminary has never yet been thoroughly gone into between Genesis and Geology. Wherein do they disagree? What is the true Science of Geology, and what is the true interpretation of the first chapter of Genesis? When these two points are definitely settled, and if it should then be seen that the two records are at variance,—which will not be,-then will be the time to "reconcile" them. But we have no hesitation in commending this book of Mr Williams, with this reservation. It is written in a fine spirit, with a noble reverence for the written word; and the facts of science which are here gathered are fresh, and new, and striking. Mr Williams does not merely retail the hackneyed notabilia of science, but brings his information up fresh, to the point of the latest discoveries, even to those not yet recorded otherwise than in the inter-communications of men of science. As a repertory of useful and important scientific information, apart from all other considerations, the volume is of much interest and value. But into our author's "theory" of world-making we decline to enter; on that we pronounce no judgment.

The Threshold of Revelation; or, some Inquiry into the Province and True Character of the First Chapter of Genesis. By the Rev. W. S. LEWIS, M.A. London: Rivingtons. 1863.

This is another of the well-meant attempts to "reconcile " Genesis and Geology. Far be it from us to repress them, especially if they are conducted in the spirit displayed by this author, and by Mr Williams. This is an able and well written volume; the author can think, and can express his thought. He has some profitable thinking on the first chapter of Genesis, considered as an introduction to Genesis, to the Pentateuch, and also to the whole word of God. But into his "reconciliation," speculations we do not enter. We reserve our judgment till we have examined and cross-examined all the witnesses, heard counsel on both sides, and well considered the matter,-as the Scotch judges say, "taken the matter ad avizandum." Then we will give judgment; meanwhile, and, as yet, we say -all the facts are not now before us.

Sermons; by the late Rev. J. H. EVANS, M.A. From the original Notes. Edited by his Widow. London: James Nisbet & Co. 1863.

The position and standing of Harrington Evans are long ago fixed. Nothing can now alter the judgment that has been formed and expressed of him and his labours. Nevertheless, few of those who knew and loved the man, and to know was to love, will be sorry to see this volume. It will add little to our estimate of him; it will, however, detract as little from it. The marks of his loving spirit are plain on these "notes.' They have all his unction and earnestness; they display many of the best characteristics of his style; by these, he, being dead, yet speaketh. The volume needs no commendation of ours. It will find its way at least to the handiest corner of the libraries of all who knew and loved its author.

Sermons on the Saints' Days, preached in Clapham Parish Church. By HENRY WHITEHEAD, M.A., Curate of Clapham. London: Bosworth &

Harrison. 1863.

These sermons have at least one unmistakeable merit, they are very brief. Forty sermons in about three hundred pages of by no means small type.

The doctrine is hardly that of "the Clapham sect." And yet it is our belief, from a careful and curious perusal of the major part of the volume, that the author means well, and that when he errs, it is simply by mistake. It is comfortable to think, that if the sermons do not now, and did not when they were preached, very much good, they are, in their present state, incapable of doing very much harm.

Madagascar; its Social and Religious Progress. By Mrs ELLIS. London : James Nisbet & Co. 1863.

This little volume is opportune. At present all facts about Madagascar, from whatever quarter, are welcome, none more so than from the present writer. This little book makes no pretensions to completeness; it is of the nature of a supplement or appendix. Many of the more recent facts and events, down to the close of the year 1862, are here chronicled, we had almost written "photographed," by an eye-witness. The volume will be useful and interesting, more especially to those who desire to keep their information abreast of the events passing in that most interesting and important island of the sea.

Ballantyne's Miscellany.-Away in the Wilderness.-Fast in the Ice.Fighting for Whales. London: James Nisbet & Co. 1863.

A capital series for the amusement and instruction of all youthful readers -more especially for boys-being full of "moving accidents in field and flood."

Morning on the Mountains: or, Women and her Saviour in Persia. By a RETURNED MISSIONARY. London: James Nisbet & Co. 1863.

We have seldom perused a more interesting narrative of missionary zeal and success. The materials are drawn from the letters and conversations of those familiar with the scenes described, and especially from Miss Fiske. When we state that these scenes are chiefly among the Nestorians, and that here we have the latest accounts of that interesting race, we have said enough to rouse the curiosity of many, which we have no doubt will be amply gratified in these pages.

Lost-but not for ever. My Personal Narrative of Starvation and Providence in the Australian Mountain Regions. By the Rev. R. W. VANDERKISTE, Author of "The Dens of London." London: James Nisbet & Co. 1863.

This is an extraordinary book, full of stirring incidents and hair-breadth escapes, and introducing us to as strange a state of society as is to be found in the "Dens of London ;" but all pervaded by, what is seldom to be found in such narratives, the spirit of Christian devotion.

Time's Treasure, or Devout Thoughts for every Day in the Year, expressed in Verse. By Lord KINLOCH. Second Edition Edinburgh: Edmonston & Douglas. 1863.

A beautifully printed volume, and full of beautiful thoughts. In the preface, the author modestly disclaims for his 365 pieces the name of poems." The object of the volume is not," he says, "an exhibition of poetic fancy, but an expression of Christian life." This disclaimer precludes all criticism. We have only, therefore, to express the pleasure we have derived from perusing these devotional effusions, which breathe the spirit of a humble, yet profound and judicious piety. In the quaint ingenuity of some of the "Thoughts," we are reminded occasionally of Herbert. We hope the volume will prove useful to many. His Lordship has done honour to himself, and to the rank which he occupies, by laying such an offering on the altar of Christian devotion.