most opposite political principles seem to find their place alike within this enchanted circle. To the monarchist, unity is sure to be attractive, because the apex of the social pyramid appears to him as the proper place of sovereignty; and even the democrat feels its influence, inasmuch as it presents to his love of equality the idea of a common centre, and of a common dispensation of things, in which there will be no respect of persons. Hence there are myriads who are democrats in politics, and catholics in religion. Truth must be one in God, and we do not readily conceive of it as shattered into fragments among men. We are in danger, accordingly, of finding it scarcely more difficult to suppose that there is no true religion, than to suppose that the true religion should be destitute of the sublime aspect of unity. It is scarcely to be doubted that the pretensions to this quality which are set forth by the church of Rome, false as they are in the main, have been the most successful of all the instruments which that church has employed in making proselytes to her communion. It is too true, I fear, that our 'variations' as Protestants have been the great cause why Protestantism has made so little progress during the last two hundred years, and why the converts that have been made during that interval have been in so great a degree either to infidelity or to Catholicism.

"It must be confessed that this source of mischief is one that does not admit of being wholly removed. We can never give to Protestantism the sort of oneness which is made to attach to Popery. But much would be done towards lessening this disadvantage, if the great sections of the Protestant church were each of them solicitous to give visibility and prominence to the spirit of unity pervading them, so far as might be practicable.

"It is no doubt true also, that this susceptibility in the human mind, which causes men to become so much enamoured with the idea of unity, has led to great error and evil. But where is the susceptibility in man of which this may not be affirmed? It must be remembered, too, that however much it may have been abused, it is still in human nature: that nothing can eradicate it; and that we are not likely to make it serve the purposes of truth and goodness—which, beyond doubt, it was designed to do-by resolving to act as though it had no existence.

"We must deal with human nature as it is; and he is not only a sorry philosopher, but, what is more, is a person who would seem to be wanting in the humility and benevolence proper to the Christian, who is not willing to adapt himself to humanity in the use of all the innocent expedients by which it may be benefited. Our great want has been, and in a measure still is, a more calm, discriminating, and enlarged habit of thought on the subject.

"The great enemy of truth has always endeavoured to neutralize its influence in the world as by a double expedient-tempting the one half of mankind to apply it so grossly to wrong purposes, that the other half might be frightened from attempting to apply it to right purposes. Thus by means of wickedness on the one side, and of weakness on the other, the whole mission of truth is often made to fall to the ground. This snare, which has been laid with so much success in all times past, is not laid fruitlessly among ourselves."-pp. 58-60.

The second book, added by Dr. Vaughan to his address as originally delivered at Nottingham, is no less instructive and important. It consists of six chapters. "I. On the Character of the Efforts now made to punish Protestant Nonconformity, and to crush and destroy it. II. On the public Press in relation to Congregationalism. III. On the Claims of the Church of England as viewed by Episcopalians and Congregationalists, and on the true state of the controversy between those parties. IV. On the Mixture of Politics with Religion, and the

opinion of Alexis de Tocqueville concerning the union of church and state. V. On the Slowness of Religious Improvement, with its analogies in Nature and Providence. VI. Suggestions concerning certain Improvements in the Practice of English Congregationalists." All these topics, at the present moment so full of interest, are admirably treated. The opinion of De Tocqueville on the union of church and state deserves to be studied. It is the more remarkable because that sagacious man does not merely congratulate the Americans as having in their recent construction of society, by the entire separation of the functions civil and sacred, avoided an evil not now to be remedied in the old feudal and monarchic states of Europe, but actually looks to the dissolution of the present connexion between politics and religion in those countries, as the only hope for the revival of the true religious principle, so long decayed and almost lost, as the result of a union so unnatural. The following paragraphs contain Dr. Vaughan's comment on this beautiful passage of Tocqueville.

"These profound thoughts deserve something more than a hasty perusal from the reader. They will repay the best attention he can bestow upon them. It is in this manner that the doctrine of a despised sect is making its way to a place among the elaborate conclusions of philosophy, and the most sagacious maxims of cabinets. Even in such places it begins to be suspected that the severance of religion from politics is a change which, instead of being fatal to its existence, may be to it as a life from the dead, and probably the only change that can hold out the prospect of its recovering, in many quarters, the power which has so manifestly departed from it. Its alliance with the state, which has been so common to it through the past, may not be consistent with the destiny assigned to it for the future. The condition of society which seemed to require that it should be taken under such guardianship is fast giving place to another, which seems to say, no less distinctly, that the interval during which such guardianship might have been expedient is approaching its close, and that the history of religion in time to come, is to be that of the self-sustained and the free."

"Society is advancing rapidly beyond that state in which the community does nothing, and the government does everything. It is approaching every day more nearly towards the state in which the community governs through its rulers, much more than it is governed by them. But every step in this course, is an advance toward the point at which religion, in common with many things beside, naturally passes from the hands of cabinets and senates, to those of the people, and may be safely left to the care of the general intelligence and feeling. Among ourselves, this course of things is in visible and rapid progress: and in nothing more than in the manner and degree in which the forethought, cost, and supervision, that have respect to religion, are ceasing to be among the cares of statesmen, and becoming the work of the community. May a gracious Providence continue to direct the transition, that it may be brought to its conclusion, naturally, constitutionally, safely, to the great good of our common Christianity, and of our common country! Then, when religion shall cease to be an affair of politics, it may be expected that the ministers of religion will cease to be politicians, and not till then."

Dr. Vaughan's chapter on the improvement of certain modes of administration prevailing in our churches, has given us great pleasure.

We wish he had gone further. We wish to see our faults faithfully and honestly pointed out. It is a sign of healthful virtue, when a man is in honest and anxious inquiry to detect his faults, and can therefore receive reproof of them with patience and gratitude. How far this might prove to be the temper of our body, we cannot venture to affirm.

But we know there are at present faults in our practical Congregationalism, that these faults hinder its efficiency, that the native goodness and beneficial tendencies of Congregationalism are such as to render it a matter of just and deep regret that they should be impeded by faults easy of remedy. Our practical Congregationalism needs improvement, but it deserves it, and will bear it. It is not in that decrepid, unsound state that the process of remedy should threaten its safety. Congregationalism as now administered is not enough popular—it is not enough adapted to the present state of society-its worship is not sufficiently attractive-its position is too exclusive, its aspect somewhat repulsive. It keeps itself to itself too much. It should come out to meet the masses, to make its appeal to those in the higher walks of life, to let itself be heard, and seen, and known. Its principles must not be compromised, but its modes may be improved. It gathers multitudes of the wise and good, but when it has gathered them it does not enough employ them. They are gathered for repose rather than for action; they are separated from the mass rather than employed to leaven it. We carry honesty to the point of simplicity, and trust to the goodness and truth of our principles till we forget that we are to be wise as well as harmless, and to be skilful, accommodating, and condescending, in order to be useful. But in what Dr. Vaughan has advanced on the necessity of assistant pastors in our larger churches-on the propriety of more conciliatory modes of procedure in the admission of members into our churches-on a simple, manly address and style in preaching, not technical in terms, nor repulsive in tones-on the importance of wise plans and vigorous movements to reach the masses of society, we cordially agree, and once more recommend most warmly and earnestly to our whole body, these wise and timely thoughts of one whom it may justly regard as among its ornaments and blessings.

The Martyr of Erromanga, or the Philosophy of Missions, illustrated from the Labours, Death, and Character of the late Rev. John Williams. By John Campbell, D.D. Snow, London, 1842. Pp. 478.

We fear that some of our readers who do not know Dr. Campbell, may imagine, from the title of this volume, that it is a catchpenny compilation of facts and anecdotes relating to John Williams, and "got up" to forestall the patronage which doubtless the public will

give to the memoirs of that devoted missionary, that are now being prepared from his private papers.

In this, however, we can assure them they are mistaken, for it is one of the most original and extraordinary works of the present day. It is a series of letters on the philosophy of missions; and we question whether any series of letters since the publication of Foster's celebrated essays, can be compared with this able production of Dr. Campbell. The work is original in conception, very clear in arrangement, and masterly in discussion.

Our wonder has been excited how Dr. Campbell with his very numerous avocations, and his late manifold publications, has found time as well as intellectual strength to throw off this work. The mystery was a little cleared up when we were informed that he believes, with the ancient Israelites, that the best manna is gathered very early in the morning. We are credibly informed that the greatest part of this book was written when we, and perhaps most of our readers, were pretty fast asleep. Theological students will do well to profit by his example, and ever to bear in mind that the morning stars are the surest harbingers of a growing and a "perfect day."

The work is not on missions, but on the philosophy of missions; and, as it is a work alive with power, it is sure to exert great influence on the entire field of missions. To all the members of our missionary institutions, from the noble labourer among the heathen, to the penny-a-week subscriber at home, this work will exhibit the enterprize of missions in grandeur so lofty, in bearings so ample, and in influence so heavenly, that all, from the least to the greatest, will feel that they are really “doing a great work." The author has laid firm hold on the great principles at work in the missionary enterprize, and he exhibits them distinctly and luminously to the gaze and the admiration of all Christians. Of all these principles he finds specimens, developments, and demonstrations, in the graces, the character, the laboriousness, and the success of the immortal Williams. It is, indeed, the philosophy of missions investigated according to the method of induction-presenting conclusions only as warranted by a synthesis of observed and recorded facts, and ascribing results to their "vera causa.”

No one can describe a machinery so well as he who contrived to put it together, and no one can describe the design of a literary work so well as he who produced it. Lookers on may be better judges of the execution; but the author is, by far, the best to say what he intended to do. We will, therefore, let Dr. Campbell describe his aim and

purpose.

"The object of this volume is, to present the subject of missions in a new form, and to exhibit its facts and principles in new combinations. It is an attempt at the philosophy of missions,-an exposition of their great principles,—a display of their beneficent results. It comprises a series of arguments on the facts of missions geno

rally, and on those of the South Sea Mission in particular. It is an endeavour, on the one hand, to combine such facts with the principles and doctrines which explain them; and on the other, by the same facts, to prove and illustrate such doctrines and principles. This the writer believes to be the most successful method of dealing with those important classes of persons whom he is most anxious to reach, and excite to the consideration of this paramount subject. The classes more particularly referred to, are educated, inquisitive youth-men of more advanced years, addicted to books and study-collegians of every order, whether churchmen or dissenters, in all parts of the kingdom-the conductors of the periodical press-magistrates and legislators-and the upper ranks of society, generally. He deems it, on a variety of grounds, a matter of the utmost moment, to obtain the favourable regards of all these classes towards the cause of missions. The author's chief hope, however, is in the Sabbath-school teachers of the British empire, and of America.”—pp. iv, v.

The work consists of a series of essays on the various principles operating in the philosophy of missions, and these essays are written in the form of letters, addressed to several public bodies, and celebrated individuals. On giving his essays in this form, the author

"Hopes, that by adopting the method of letters, and by selecting individuals between whose characters and the subjects on which they are addressed, there is an intimate connexion, or obvious congruity, he has augmented the interest of discussion, avoiding at once the coldness of abstraction, and the languor of dissertation; while it has been his studied endeavour throughout, to give every subject the highest legitimate practical bearing."-p. vii.

By giving our readers the order and the topics of these letters, we shall be presenting them with a brief analysis of the work.

Letter First is on the cultivation of the missionary spirit as a branch of education, and the preference due to the missionary work; addressed to the teachers of British and other day-schools.

The Second and Third are on the success of missionary efforts to subvert idolatry, and to introduce the knowledge of the true God; addressed, the Second to the teachers of Sunday-schools, and the Third to their superintendents.

The Fourth is on the tendency of missionary labour to extinguish war, and to establish peace; addressed to the committees and members of the London and American Peace Societies.

The Fifth is on the results of missionary labour in relation to government, life, liberty, and property; addressed to Sir Thomas Fowell Buxton, Bart.

The Sixth is on the results of missionary labour in relation to moral sympathy; addressed to James Douglas of Cavers.

The Seventh is on the results of missionary labour in relation to the institution of marriage, arts, commerce, and civilization; addressed to Thomas Wilson, Esq., Treasurer of the London Missionary Society. The Eighth is on the results of missions in regard to slavery and education; addressed to the Right Hon. Lord Brougham.

The Ninth is on the character and death of the late Rev. John Williams;