frequently with the teachers than with the scholars. No one can be supposed able to teach the liturgy to advantage who is not familiar with its practical meaning and use. Moreover, there is an art in teaching that which is known, which is not to be communicated by description. This art appears, in fact, to be the real object after which your correspondent, " G.," inquires. But to communicate the art of teaching the young scholar to any practical advantage, by any detail upon paper, is a task not less hopeless than to communicate by description the art of making shoes, or of navigating a ship. A course of practice alone, under the direction of a skilful master, can give the necessary power; and, as in other difficult arts, many may receive a course of good instruction, and yet not acquire any proficiency.

The human mind, in its early stages, is a most admirable field for cultivation-open, and to a great degree yielding, curious, inquisitive, yet feeble, sensitive, volatile, perverse, obstinate, requiring much skill, delicacy, and judgment in those who undertake its guidance and discipline. But Sunday-scholars bring also with them to school all that variety of natural and artificial obstruction to valuable improvement which neglect and mismanagement can be supposed to generate, as hindrances to success in their instruction. It is beings of this sort that are to be taught the knowledge of God, and formed to habits of submission and obedience to his directions. And the inquiry is, how this is best to be done? Doubtless, in the way which the all-wise God himself has pointed out : in the way which he hath adopted to teach the ignorant and perverted human race. If, in this view, the first half of the book of Deuteronomy be carefully studied-particularly the fourth and sixth chapters-the following attempt may possibly convey some guess at the meaning of the observation about following the scripture method:

Suppose two teachers-one provides his class with easy lessons prepared for the purpose, with chosen words and sentences, to set forth God's power, wisdom, goodness, &c., &c., and man's duty and interest, which subjects the teacher illustrates by explanations in the usual way, and the clergyman gives his assistance by frequent lectures and exhortations; both clergyman and teacher referring to the liturgy, according to their judgments, and explaining parts of it. Suppose this process to be continued for a given time-say twentyfour months. The other takes a class of equal age, and with equal qualifications, as near as may be, and for precisely the same time. This teacher employs his class in the first two chapters of Genesis. He neither lectures nor explains, otherwise than by questioning, to lead his class to notice the information given in the chapters-to notice the things said to have been done-how they were done-why they were done-when they were done-and the connexion of one part or transaction with another-and with all the parties concerned. The written words and phrases of the chapters are kept to as nearly as possible, both in the questions and in the answers that are approved. The children, by proper ordering, become familiar with a regular system of obedient attention and regard to the authority of the teacher, and VOL. VII.-April, 1835.

3 L

know the words and the sentiments therein expressed, can read the text, and are familiar with the ideas suggested by what they read. In the meantime, this class is rigidly required to observe a constant, sober attendance at church; where, they are informed, the parishioners meet to worship the Maker of heaven and earth, who is understood by them to be perfectly acquainted with what is doing in every place, and particularly at church. The class is taught to join in the services when at church, and, moreover, to understand, in its simple meaning, one of the collects, and to use it daily-say the collect "for grace." Except these particular things, little pains is yet taken to explain the liturgy. It may now be considered which class will, at the end of the proposed time, be best prepared to receive such further instruction as shall lead them to understand and to use the liturgy to advantage.

After all, the main question is still untouched. Where is the teacher that is prepared to enter thus minutely into the particulars of what is read by the class, and to keep up the spirit of his class for two or three hundred lessons, while confining the reading, repeating, questioning, and answering to those two chapters?

The Book of Common Prayer offers itself to our notice. It contains the churchman's religious system, and is the clergyman's directory in the various duties of his office; while, in opening and explaining the liturgy to the older part of his charge, he preaches to them the Gospel in all its fulness, and leads them to the practical use of it as a guide to devotion; the younger may, with great propriety and advantage, be instructed and practised in the duty of keeping holy the Sabbath-day, and of observing a decent and devout behaviour at church.

It is high time that we learn from experience to abandon the comparatively senseless notion, that learning to read is education, and that teaching children to repeat a few good sentences is forming them to a religious character. Such a character can be formed, as we can contribute to form them, only by a course of judicious discipline added to instruction. Knowledge, and the art of applying knowledge, are qualifications of a distinct character, and require a process somewhat different in their acquisition. The facility with which persons learn to address and exhort-that is, to talk upon religious subjects-is no proof of improvement in the science, or in the art of giving religious instruction. Education will make little substantial progress in the country so long as the taste for cheap schools and gratuitous teaching continues prevalent. If we wish to breed Alexanders, we must employ Aristotles as preceptors for young children. Religion will never be properly promoted in our Sunday-schools till the sacred history be more generally and more carefully worked into the minds and understandings of youth-till judicious catechising takes place of exhortations, addresses, and sermons to children-till religious education be begun where the church directs, and its progress be conducted according to the method there suggested. The judicious exertions of the parochial clergy are, at this season, inconceivably important; but the zealous clergy must cease to admire and to imitate those who have no plan to

guide them but the ever-varying spirit of the age-those who mistake change for improvement, and blush to be thought to venerate the well-digested methods of their fathers. They must study the rubric, and try to guide themselves by its directions; they will thereby learn to preach the gospel more acceptably and more successfully, and to instruct their youth to greater effect. Perhaps the present moment may be considered as highly favourable. A degree of re-action is perceptible; men's minds are cooling down to sobriety, which will allow them to judge between systems which promote the herding great numbers of children together for parade and show, to sing and hear speeches and sermons, and those which provide that tender minds shall be exercised on subjects which they can understand and feel, and shall be carried forward as they open and strengthen.

Whether your correspondent, " G.," may think these observations amount to anything like a relevant reply to his implied request, the writer of them pretends not to judge. He knows that it is difficult to write upon the subject, because it is a subject little understood. (He submits to the imputation of vanity for the last remark.) Then only will real religious improvement in Sunday-schools generally commence, when the comparison implied in the subjoined adage shall be thoroughly and generally understood, and the practice it is calculated to recommend sedulously adopted-“ A BOY may preach, but it requires a MAN to catechise." H. H.

QUESTIONS.

MR. EDITOR,-If some of your well-read and well-informed correspondents will be kind enough to answer the accompanying questions, they will confer a favour upon one who, with a very limited library, and little other means of obtaining information, often finds himself at a loss to answer questions which arise in his mind after reading, or are suggested by conversation.

1. In what modern work or works may be found the best account of the present state of the Jewish nation, shewing the state of their present religious opinions, and in what respects they still adhere to the observances of the Mosaic ritual? I wish particularly to know how far their present customs, both religious and municipal, tend to illustrate the third rule laid down by Leslie for establishing the truth of the Mosaic miracles.

2. From what quarters may be gathered an account of the different varieties of church-government (including the forms of ordination*) of the anti-episcopalians of the present day?

Should these few lines find admission into the pages of the "British Magazine," and be deemed worthy of an answer in some fature

On this particular head I have read, with some surprise, the twenty-ninth and thirtieth letters in "The Voluntary System." The thanks of every well-wisher of religion are due to the author of this publication; it supplies valuable information of which, I believe, previously, most churchmen were ignorant.

Number, I may probably be again tempted to have recourse to the same channel when in quest of information, which I am very sure many readers and writers of it are able to supply.

Your obedient servant, TYRO.

NOTICES AND REVIEWS.

Trans

Principles of Interpretation of the Old Testament. By J. H. Pareau. lated by P. Forbes, D.D. Vol. I. (BIBLICAL CABINET, Vol. VIII.) Edinburgh Clark. 1835.

THE observations in the last number apply, though in a less degree, to the present volume. Pareau does not parade his learning, and his long list of authorities, so much as Plank, nor is he so lax in his principles; on the contrary, he is much opposed to rationalism, but even he is lax. The translator is obliged to give one long note to correct some of these opinions, and tells us, in his preface, that he should have done so to some extent but from fear of increasing the bulk and price of the volume, and exhibiting the author and translator as opposed to each other. But is it advisable to translate books which require this? and is it good for students to find a long confutation of rationalism a main part of a treatise on interpretation?

Letters to a Friend who had long been harassed by many Objections against the Church of England. By the Rev. A. S. Thelwall. Seeley and Burnside. 1835. 12mo.

THE exceedingly uncharitable tone used in the preface by Mr. Thelwall towards his brethren of the clergy excites a strong feeling of dislike to his work, and that feeling is fully justified by its contents. Does Mr. T. think that good can be done by accusing many of them of preaching popery and heathen morality, calling them intruders and pretenders, &c., and asserting that he and his friends are the true church of England? He says he would turn them all out if he could, and shall not be surprised if the Lord turns them out, but shall glorify him for his work! Good man! But who are Mr. T.'s friends, and what are his opinions? He denounces nearly every body, stating that he is under persecution for his faithfulness. After every one else, the Record is denounced as one of the false and dangerous friends of the church.

Passion Week, a Devotional and Practical Exposition of the Epistles and Gospels for that Season. By the Rev. R. Meek. London: Hatchards. 1835. pp. 186. PERHAPS no greater praise can be given to Mr. Meek's work than saying that it answers its description in the title, and that it is really and truly both devotional and practical. Such works are far better for writer and reader than controversies.

An Exposition of the Thirty-nine Articles. By Bishop Tomline. With Notes and Questions by the Rev. R. Paul. Oxford: Vincent. 1835. pp. 539. Ir persons use Bishop Tomline's work, they cannot have it in so useful or agreeable a form as that in which Mr. Paul has here presented it. But when shall we have a work worthy of our Articles, not meagre like this, nor lowminded like Burnet?

Sermons Preached at St. Mary's, Manchester. By the Rev. W. Hutchinson. Manchester. 1835.

A VOLUME of affectionate and earnest sermons.

A Tour on the Prairies. By the author of the Sketch Book. London: Murray.

MR. WASHINGTON IRVINE's name would sell any book, and this book would sell without a name, from the interest of the wild scenes described, of savage life, and of wilds untrod by man, and from the spirit with which they and the adventures in them are detailed. There are half a dozen expressions of a lax tendency, which should be suppressed. Why does not a man like Mr. Irvine remember the effect produced by a hint from a writer of his influence?

Oriental Illustrations of the Scriptures from the Manners &c. of the Hindoos, collected in a Residence of nearly Fourteen Years. By Joseph Roberts. London: Murray. 1835.

8vo.

A BOOK of this kind is a great difficulty to a reviewer, for every page starts new and totally different subjects, so that in 620 pages, perhaps 2000 matters are treated of, some perhaps of great value, some of none whatever. A general character, therefore, of such a book is not fair to the author. What strikes the reviewer is, that the author, like many orientalists, would be much the better for compression and suppression. For example, how are the words "it is not good for man to be alone," illustrated by telling us that the "Scanda Purana" says, that "by marrying a woman of superior disposition, charity is promoted," and a variety of other good things done. Surely we need not go to India for a sentiment like this, or suppose that the ideas of Hebrews and Hindoos alone flow in such a channel. Again, he tells us, p. 10, to illustrate Cain's offering, that in India, China, and Japan, fruits, flowers, &c., are offered to the gods. So they were in all the ancient religions of Europe. What light does this throw on the matter, if light is wanted?

It is a great mistake to suppose that, when we find a similarity in those feelings, opinions, and things, which will be similar wherever circumstances allow human nature to exert itself freely, much is learned by noting such similarities down. Peculiarities of usage, custom, &c., are the things which should be noted, and which are really instructive, not only in affording explanation, but history also. Now, there is a great deal of this noting of universal similarities in Mr. Roberts's work; but with this surplusage, there is a great deal of curious illustration of scripture phrases and notions. Indeed, some are so curious, that it would be most desirable to have them in a volume of smaller size, clear from the rest, and a little more supported by accurate references. Let some friend, too, who is a scholar, look the book over and get rid of references to Lempriere, and such poor sources.

Spiritual Despotism. By the Author of the " Natural History of Enthusiasm," &c. London: 1835. Jackson and Walford. 8vo. Nor a word need be said as to the remarkable powers of the writer of this work. It will not lower, perhaps it will elevate, the opinion entertained of them. But there are two or three very remarkable features of his mind which deserve consideration. There has been a growing asceticism, a growing disregard for the feasible, and a growing demand for impossible perfection, in his writings. In Saturday Evening especially, his demands from bodies of men were such as could hardly be answered even by extraordinary individuals, and the severity of his reproaches against those bodies for not satisfying his demands, was most repulsive. Then it is most remarkable that a writer of such wide and often truly wise and just views, should be wholly destitute of all power of applying his views to practice. In his Enthusiasm, after very