appointment without regret. This remark, however, we wish to confine rather to the political complexion which it bears, than to the manner in which it is executed. Hitherto, we have steered clear of party politics; and it is not our intention at present to enter the boundless field. These letters, which are twenty in number, chiefly relate to questions closely connected with the late Queen; but their intrinsic merits can only be known to those who have watched the whole proceedings, and even peeped behind that curtain, which conceals reasons of state from vulgar eyes. Hence, nearly all the publications which have issued from the press on this disastrous affair, have either been founded upon partial views, or dictated by the strong feelings of a partyspirit. On this account, conclusions, that seem to have been legitimately drawn under given circumstances, frequently prove to be erroneous, when new principles are developed. In these letters, which are written in a pointed, clear, and nervous style, the author arraigns her late Majesty before his tribunal, with all the authority of a judge, and all the partiality of a special pleader, if not with all the wisdom of the bar. Throughout the whole, he displays a bold and daring spirit; and that opponent must have a large share of presumption, who will charge him with a want of confidence in his own assertions. His views are local and confined, and it will be a task as hopeless to expect impartiality in his pages, as to search for truth in the stories of Jack the Giant Killer, or Tom Thumb. on the public mind, nor are the numbers diminutive of those, who 66 judge an author's name, not works, and then, Nor praise nor blame the writings, but the men;" thus furnishing an asylum for a defec-tive judgment, and securing a retreat from the shafts of ridicule, when its decisions are unfortunate. The author, however, who conceals his name, deprives his readers of this subterfuge; and instances have occurred, when obvious reasons develop his prudence in thus keeping himself within the empire of obscurity. In cases like these, the severities of criticism fall upon the productions of his pen, and he hears the blustering of the storm, without feeling its fatal influence. But although the author of this volume has withholden his name, we do not mean to insinuate that his literary offspring is unworthy of acknowledgment. His letters, which are sixty in number, contain much important matter, incorporating most of the leading truths of the gospel, inculcating a system of morals founded upon evangelical principles, and leading to results which eternity only can fully unfold. On the great Christian duty of self-denial, the author thus speaks :— "There is a great difference between selfimposed privation, and self-denial. The latter supposes a desire after the indulgence; and that we deny ourselves purely from a sense of duty, arising from the divine interdiction. The former, on the contrary, does not go against desire, but rather with it; that is, with an unnatural and unsanctioned desire. It is really, I grant, though erroneously, considered an indulgence. Neither has it any respect whatever to duty; for if it were duty, it could not be self-imposed. It springs, then, not from conscience, but from caprice; from REVIEW.-The Triple Aim, or the Improvement of Leisure, Friendship, a perverted taste, and a misguided, ill-judging and Intellect, attempted in Epistolary self-love. Self denial, in a fallen creature, is, Correspondence. 8vo, pp. 445. Lon-in a vast variety of instances, essential to virdon: Gardiner and Sun. 1821. WHEN a new book is presented to the world, the reader, having made himself somewhat acquainted with the subjects of which it treats, naturally inquires, "By whom was it written?" and it not unfrequently happens, that upon an answer to this question, depends the fate of the composition. The character and celebrity of a writer are not without their influence tue. It is to go against some vicious inclination, to renounce some perverse principle, to resist some constitutional temptation, and to avoid some most easily besetting sin. "Perhaps we know less of self-denial than into the very nature of the Christian conflict. we ought to do, seeing it is that which enters It is the first, the last, the constant duty, of a good man, to exercise self-denial. Wherever, and whenever, inclination goes against duty, then there is an imperious call for the exercise of self-denial. Christianity begins with this. It is the first sentence in the first lesson which is read to the young disciple-Deny thyselftake up thy cross-and follow me.' The man who cannot deny himself, who cannot silence and subdue the claims of the love of ease, or pleasure, or honour, or profit; who cannot every day of his life, even when most conscientiously engaged in the discharge of duty, shut his ears against the base, but insinuating flatteries, and steel his heart against the unhallowed and impious pretensions, of a self-righteous spirit; cannot be a disciple. But when we can thus deny ourselves, and in the Saviour's strength, and in imitation of his example, carry our cross, having laid it upon our shoulders at the commencement of discipleship, in token of our being, at any hour, willing and prepared to suffer crucifixion upon it, rather than deny him, then may we hope to follow him, not loving our lives unto the death.' "And, while self-denial is the first step in the Christian course; it is the last which a hypocrite takes; or, more properly, it is that at which he always stops short; it is that step, which he never takes. A hypocrite may do many things; he may read, and talk, and make loud professions, and long prayers; he may speak with the eloquence of angels; he may give all his goods to the poor, and his body to the flames of martyrdom; all this he may do, to be seen of men; but one thing, the first which is necessary, he cannot do; the first requisition, Deny thyself,' he either artfully evades, or boldly rejects. Here he says to the Saviour, Pardon thy servant in this thing; and I will go with thee to prison and to death.' Let Achan retain the Babylonish garment and the wedge of gold, let Gehazi receive Naaman's gift, let the rich man in the gospel keep his possessions, let Demas pursue the world, and Diotrephes have the preeminence in the church, and all will say, Lord! Lord!' but will not do the things which he commands. They will acknowledge him in words till the day, and at the very day, in which it will be made manifest that in works they have uniformly denied him. has traced their operations, that he has not been a superficial observer of what passes within the human mind. The following remarks on the universal dependence of the creature upon God, are judicious and appropriate. men. "I have intimated that men of enlarged capacities require more than others to make them happy.. They seek better and more ample provision. They cannot live upon the common-place enjoyments of common-place Did it never occur to you, that the higher we are raised, I do not mean in our own estimation, but in the scale of existence, the faster our wants increase upon us, and the farther we are from independence? It would not, perhaps, be correct to say, that one being is more dependent upon God for happiness than another, because all are absolutely dependent upon him, and there are no degrees in that which is absolute. But, if one of two creatures cannot be more dependent than the other; the highest, the superior of the two, will, and must, depend upon God for more than the other. As we possess in ourselves no source of supply, and as our wants are proportioned to the place which we occupy in the scale of being, one creature must depend upon God for more than another. A worm wants nothing, compared with an angel. A sparrow wants more than an oyster; a man more than a sparrow; an angel more than a man; and so on, as we ascend the scale of rational existence. Hence, to return nearer to our subject, the intelligent and refined want more to make them happy than the stupid and vulgar; and as each must receive all from God, one must depend upon him for more than the other. But these thoughts, extended already beyond their importance, shall not be pursued. "A reverse view of the subject presents a painful aspect. Whatever capacitates us for higher pleasures, at the same time renders us "I have said that self-denial is necessarily susceptible of deeper sufferings. Those who connected with the maintenance of the Christare formed capable of the greatest enjoyment, ian conflict, which must continue till death. and who indulge the highest expectations; if But then they both subside; here the history they finally perish, must endure the heaviest of self-denial and suffering terminates. How woe, and drink the deepest draughts of sorhappy that existence does not end at the same row. We are, in a variety of respects, 'feartime. How delightful to contemplate a state, fully' as well as wonderfully made;' but, perand to feel that we are preparing for it, in haps, in none more so, than in our immense which inclination shall invariably, and for ever, capacities for enjoyment or suffering, particufollow conscience and judgment, truth and larly as connected with our present probationduty, happiness and God! But here, alas! ary condition, and our future interminable our knowledge of duty, in many cases, is very existence, in which they will be filled with imperfect, and in all, our decision and consis-joy or sorrow, according as we are induced to tency are still more defective. How seldom, compared with what we might, do we enjoy the happiness of not having any reason to condemn ourselves in things which we allow. Nor does the evil arise so much from the imperfection of our knowledge, as from other causes; for, in innumerable instances, We see the right, and we approve it too, Condemn the wrong, and yet the wrong purp. 36. sue. The preceding extract can hardly fail to place the author's principles in a favourable light; and it must be obvious, from the manner in which he improve, or left to neglect, the means with which we are now furnished for at once escaping from the wrath to come,' and of laying hold on eternal life.'"-p. 84. We can give but one short extract more, which being on the brevity of human life, becomes universal in its application. "How long have I to live?' Not long for me, at most. I shall soon stand on the boundaries of life, even if I reach threescore years and ten. The setting sun seems to sink more rapidly as he is leaving us; time appears to speed his flight as he approaches the goal. On my last journey, I was very much strack | cated, a pool in which many have by observing, what indeed I knew before, sunk to rise no more. O, baptism ! that the Thames, and other rivers, as they baptism! thou art an ewer, a font, a approach their common receptacle, increase their magnitude and motion; they run wider, basin, in which multitudes have been and deeper, and faster; they assume the ap- sprinkled by their antagonists, until pearances, and partake of the property, of the they have been wet to the skin; when, ocean to which they are going, more than of having their courage cooled by repeatthe springs from whence they issued. So our few remaining years, and few remain after ed showers, they have gladly retreated very fifty, are rapidly advancing, and carrying us, to dry themselves in calmness and to the opening, expanding, boundless ocean sunshine! of eternity. Every thing receives its colour and character, not less from its termination, than its origin. The few remaining sands in the upper part of the hour-glass, while they seem closely allied to each other, are yet more certainly connected with the bulk below, than with themselves. Their present connection is dissolving, to form another of greater magnitude, and longer duration. Time is that in which existence is planted, and in which little more than the stem is produced; from eternity it derives its growth, and foliage, and fruit; the poisonous berries of sin, or the fruits of holiness gathered in eternal life."-p. 103. We do not mean by these remarks, to insinuate that baptism was not originally an ordinance of divine appointment; but we rather attempt to bring into disgrace the unamiable spirit, in which the various controversies on this subject have been carried on, and to discard those unholy dispositions and irritated passions, which a few drops of water have swelled into a diabolical torrent. Under these circumstances, we shall, perhaps, not hazard much, by asserting it as a probable fact, that the numerous controversies which have been agitated respecting baptism, when taken in the aggregate, have been productive of more mischief in the Christian church, than would have resulted from all the varieties in the administration of the ordinance, against errors in which, every writer professes to guard his readers. In several parts of this volume, the reader is called upon to contemplate varieties in natural scenery; but as the letters are without date, and the places whence they were written is concealed, we have no means of knowing whether the picture contains a natural or an artificial delineation. The book is also destitute of any table of contents, except what is implied in the terms which the title-page includes. This, to ordinary readers, is a disadBut while we admit the divine apvantage. Many would peruse a let-pointment of this institution; we have ter on friendship, for whom intellect and leisure will have no charms. But after making due allowances for these diminutive imperfections, and we are not disposed to hunt with avidity for errors of greater magnitude, which do not immediately strike the eye, the work appears before us in a truly respectable light, and as such we strongly recommend it to public atten tion. no conception that the observance of its outward form, either by sprinkling or immersion, is essential to the salvation of the soul. In this, nearly all the combatants concur in opinion; and if some few, in whose minds bigotry, illiberality, and ignorance, hold the dominion, admit the contrary, it is but justice to state, that such is not the view which Mr. Daniel Isaac takes of this slippery subject. But on this point he shall speak for himself. REVIEW. Baptism Discussed, containing Scripture Principles, Precepts, contend for infant baptism, if children may be "But why,' it will be demanded, 'do you and Precedents, in favour of the Bap-made pious without it? Do the Friends practism of Infants and Little Children, with a Defence of Sprinkling as the mode. By Daniel Isaac. 8vo. PP. 296. London: Whittaker, Baynes, Blanshard. 1822. O, BAPTISM! baptism! thou art an ocean in which many a sturdy intellect has been drowned, a river in which many have been washed away, a well in which many have been suffo tise baptism?' I am now pleading for the religious training and church-membership of chilthat the effect corresponds with the divine dren, and have given an example, to shew promises. I look upon baptism as the appointed initiatory rite; but I do not think it of essential importance. Though the Friends withhold it from their children, God will no more withhold his grace from them, for the the Holy Spirit from Cornelius and his family, fault of their parents, than he would withhold on account of the prejudices of the apostle Peter. As a divine institution, however, it The author of this treatise has long been known in the literary world, and several of his publications evince deep thinking, and display an acute and a comprehensive mind. To subjects of controversy, he has frequently turned his attention; and, with the turns, and windings, and points, and hinges, of many important topics, he has repeatedly shewn himself to be intimately acquainted. In prosecuting the discussion now under consideration, Mr. Isaac has divided his work into six chapters. The first is on positive institutions, and what constitutes a right to them. The second is on the mode of baptism. The third is on the qualifications for baptism. The fourth is on juvenile discipleship and holiness, and on the Christian church being grafted on the Jewish. The fifth contains and refers to examples of the baptism of believers' children. The sixth is an inquiry, whether there be any thing in the nature and spirit of Christianity opposed to the baptism of infants, &c. These leading topics, including many subordinate branches, Mr. Isaac has examined with considerable acuteness, and discussed with equal ability; but unfortunately, he has taken in hand a subject to which no conclusions can be reached, that will preclude animadversion. And although he has written in a strain that betrays no angry feelings, yet there is a peculiar vein of sarcastic humour running through his sentences, calculated to awaken the irritable passions of his opponents; and more especially so, when they perceive the difficulty of discovering tangibility in those expressions which occasion their mortification. It is not to be expected that this treatise will speedily retire where "Scottists and Thomists peaceably remain, Amidst their kindred cobwebs in Duck-lane." Some deluging antagonist, we have no doubt, will shortly appear, to oppose what this author has attempted to prove, and perhaps he will to the fierce contention, bring along Innumerable force of spirits arm'd." | Mr. Isaac is an opponent, whose polemical talents are not to be treated with contempt; and perhaps he will find it as needful to proceed with caution to entangle this author in his net, as if he were about "To catch the eel of science by the tail." The work before us possesses much merit. The arguments are numerous, strong, and formidable; but as "a disputable point is no man's ground,” those only have a right to say they are conclusive, who live to see the termination of the controversy on baptism; and to them Methuselah must yield the palm of longevity. THIS work, though diminutive in size, is one, before which many ponderous quartos, and overgrown folios, might justly hide their unwieldy heads. If the value of a book is to be estimated by its use, this is better deserving a dress of Russia leather, gilt and lettered, than many volumes that have appeared in these splendid decorations. It contains the essence of historical Christianity, and comprises more information in its humble pages, than the student will be able to find in many a flowery tome, in which his imagination may be both bewildered and amused. But from a work like his, we shall render the reader more essential service by giving quotations, than by multiplying remarks. "Q. Who was the first Bishop or Presbyter of Rome? A. The Church of Rome has uniformly re plied, Peter! but all Protestant Churches have promptly denied it. The Scriptures are silent upon the subject. It would have ill became an Apostle to become a resident, confining himself to the care of one church only, in violation of his high and universal commission, Mark xvi. 15. Besides, the appointment of a Bishop to any church seems more agreeable to the usages of Apostolic churches towards the close of the first century, than during any part of St. Peter's life. It is therefore supposed by Dr. Walsh, that Lenus and Cletus were the first eminent Pastors, Presbyters, or Bishops, of Rome, who presided over and edified the Jew He must, however, recollect, that ish and Gentile converts."-p. 7. Q. Who was the first Bishop that displayed intolerance and a disposition to persecute his brethren? "A. Victor I. Bishop of Rome, who lived A. D. 192, in excommunicating the Asiatic churches for refusing to observe the time of keeping Easter, with the western churches; the former of which had by council held at Ephesus, determined to celebrate this festival on the 14th day of the Moon, on whatever day of the week this happened: but the latter i. e. the Roman and the western churches in general, kept it on the Lord's day following."-p. 10. "Q. When the Emperor Constantine renounced paganism in favour of Christianity, A. D. 312, what were the obvious effects it produced? "A. The ten years most severe Dioclesian persecution terminated: many churches were built by Constantine, and endowed, and paganism was forbidden by edict. But the sudden and pleasing reverse of circumstances into which the Bishops were brought, became a strong temptation to them to forget their flock, and to corrupt themselves with a thirst for rank and power, and ease, and gold; and by the premature admission of an immense number of pagan Converts into the church, laid the foundation to that, after superstition, and prevailing dissolution of manners, which have since been so just a cause of universal lamentation. "Q. Can you give me an account of Constantine's Donation? "A. 'Tis probable that this counterfeit deed was the work of Pope Stephen, A. D. 753, on which he successfully argued Pepin's grant of the Exarchate of Ravenna. This Donation became the foundation of Temporal Papal Empire, as the decretal Epistles which were forged much about the same time, were the foundation of its church polity."-p. 14. "Q. Can ambition be proved against the Bishops of Rome? "A. Beyond a doubt; and nothing less than imperious duty can excuse the disclosure thereof. "Q. What were their pretensions before A. D. 606? "A. As St. Peter's successors, they claimed a priority among their brethren in all assemblies; but one of the most essential steps was, the erection of the dignity of Patriarch, which was confirmed in the Nicene council. And thus the hierarchy, or government of the church, became modelled according to the constitution of the Roman empire. This being the rule, another fundamental principle was admitted to it, that the precedence and authority of Bishops over others, should be determined by the rank of the cities where they resided. It must, however, be allowed, that the Patriarchs agreed to be upon an equality: and in the sixth century it continued to be an article of faith, that the name and idea of an universal Bishop, was a contradiction, and a mark of Antichrist."-p. 25. | St. Peter's Church, and maketh the table of the Lord his footstool, and in that position receiveth adoration. Like another Salmoneus (says Newton) he is proud to imitate the state and thunder of the Almighty; and is styled, and pleased to be styled, our Lord God the Pope; another God upon earth; King of kings, and Lord of lords.' The same is the dominion of God and the Pope. To believe that our Lord God the Pope might not decree, as he decreed, it were a matter of heresy. The power of the Pope is greater than all created power, and extends itself to things celestial, terrestrial, and infernal. The Pope doeth whatsoever he listeth, even things unlawful, and is more than God."-p. 29. "Q. What gave rise to the worship of Saints? "A. In the early part of the third century, the respect paid to the memory of saints and martyrs was purely decent and pious; but the institution of annual festivals to their honour, the praying in the coemetetrises at their sepulchres, the translation of their corpse into churches, the attributing of miracles to their dead bodies, bones, and other relics; on the visible decay of vital godliness in the church, with the heathen doctrine of demons, disposed the fathers of the fourth and after centuries, to contribute towards the support of this superstition. Q. Did the worship of Saints lead to any further result? "A. The worship of Images, and imposture by means of pretended miracles for the purposes of gain, became every where most notorious. Q. Has the worship of images received the sanction of either the Pope or of Councils? "A. It was established by the second council of Nice, A. D. 787, and was introduced into England shortly after by the advice of Charles the Great; the Greek emperor Leo Isaurus, for the quarrel of image worship, was excommunicated, and his subjects of Italy made to revolt from him; the general council of Constantinople, A. D. 869, confirmed the decisions of the council of Nice; and what is still more remarkable, the second commandment is left out of their short catechisms and manuals; and also from the office of the blessed Virgin, printed at Salamanca, A. D. 1588, published by order of Pope Pius V."-p. 45. "Q. What is there peculiarly liable to objection in the popish doctrine of purgatory? "A. As a novelty, it was unknown until about the eighth century; its charity seems excessive and unscriptural, reaching to the relief of undone spirits in perdition; the necessity of the atonement becomes lessened; practical religion is hereby deprived of one of its most powerful arguments, and a wide door opened for universal licentiousness."-p. 48. "Q. Upon what occasion were indulgences instituted? "A. They were first instituted at the coun"Q. Can you mention an instance or two ofcil of Clermont, by Pope Urban II. as a rethe Pope's impiety? "A. Yes: bis sitting in the temple of God,' plainly implies his having his seat or cathedral in the Christian Church; and at his inauguration, he sitteth upon the high altar in No. 45.-VOL. IV. compense for those who went in person upon the glorious enterprize of conquering the Holy Land; and afterwards granted to those who hired a soldier for that purpose; and in process of time were given to such as gave money 3 P |