'Mid silence profound the Archbishop gently lays his hands on the head of each. Thought with him seems to wait the close; when, with open eyes, he ejaculates: "Defend, O Lord, these thy children with thy heavenly grace, that they may continue thine for ever; and daily increase in thy Holy Spirit more and more, until they come unto thy everlasting kingdom." What virtue was in that touch! What efficacy in those words! Our infallible church declares, that by it those confirmed are admissible to the holy communion. With light-heartedness and peace they return to their seats, having borne the impress of that hand whose mysterious touch transfers to them those vows which had already been made for them-vows which few intend to keep; or, if intended, which ought to have been made in the closet, under deep heart-searchings of conscience, when none but God was near. But speak not of heartsacrifice, of tears of penitential sorrow: they are not here. All is of the earth, earthy. Pomp and formality are substituted for religion; fashion and excitement claim undisturbed possession of the heart. Truly some "are carried to the skies on flowery beds of ease."

But the scene changes. Again is the voice of the Archbishop heard, though words are inaudible. Let us near the altar. His manner is energetic. It may be he is showing some practical use of this rite, or enforcing upon those confirmed the duties arising from its observance. But, alas! they cannot hear. With the more venturesome we pressed on, till broken sentences met our ear: "It is, then, a solemn, an interesting, and a lawful custom. It is a rite interesting for its great antiquity, and for its great simplicity. And we observe it in all the purity with which it was practised in its first institution. We add nothing to it; we diminish nothing from it." These were the exhortations

to which we listened.

The service over, some left the church, pained by the awfully profane manner in which the prayers were offered; and confirmed, in their views, that the rite is unscriptural in its nature, and delusive in its tendency. One striking contrast, however, was presented: the contrast of our own simple, beautiful, and Scriptural services, from the ostentatious and misguiding ceremonies of a State-trammelled church.

E. W. M.

THIS volume is so rich and various-it so teems with men and things, that it is difficult to characterize it by bringing it under any specific denomination. Only a man of immense reading in this particular direction, largely endowed with quick spiritual discernment and a deep insight into human character, could have produced it. It forms a sort of panoramic view of Puritan society. Here we behold them in the pulpit, at the fireside, in their studies, and on their death-beds. We see them brought up to the full performance of their exalted duty as Christians, as patriots, and as philanthropists. It is an enlightened, generous, and philosophic view of the noblest order of Englishmen on whom the sun ever shone. Let those who wish a true, just, and really life-like glance at the Puritans, read this and the preceding volume. We cannot withhold Letter XIII., entitled, "Homes and Habits :"

ONE of the characteristics of the early Puritans and Nonconformists, as you saw in the tenth of the former Letters, was their studiousness; and you will remember how, by early rising, time was redeemed for its indulgence; a habit which Dr. Chandler and many others have recommended, both for getting knowledge and preserving health. It was a common speech of Mr. Matthew Henry's, "If you would do the work of a day, do not lose the morning."

The results are yet visible in lengthy manuscripts and numberless publications. Instead of the instances of diligence before given being uncommon, they might be increased almost indefinitely. The Puritan minister at St. Alkmond, Shrewsbury, Mr. Herring, was often willing to miss a meal that he might converse with his books. It was the delight of Mr. Whitaker, of Leeds, to be in his large and well-chosen library. And Mr. John Norton, if he felt not much inclined to study, took occasion to "reflect upon his heart and ways, lest some unobserved sin should provoke the Lord to give him up to a slothful, listless frame of spirit."

That "very humble, plain, honest, loving, free, liberal, charitable, and compassionate" Puritan, Mr. Bradshaw, was seldom seen abroad without a book, and reading too, usually, if alone, though he "walked somewhat fast." The Rev. John Ashe read on horseback as well as on foot, and sometimes so intently as to lose his way. Dr. Gouge, when attending the Westminster Assembly, had his Bible and other

volumes constantly with him, that during any intermission of business not a moment might be lost.

This habit was the more important, because many of the excellent men in question, when forbidden to preach, received young scholars into their houses, whom they instructed in sound literature and Christian doctrine. They delivered expositions to them; they often and periodically prayed and read with them; they roused them from the "bed of sloth," and enforced application to study.

Thus originated the Dissenting academies. How they were conducted is no secret. Archbishop Secker and the Bishop of Durham-Butler, who wrote the "Analogy"-were educated at that over which the learned Samuel Jones presided. You may see a letter of Secker's, giving an account of it and his own pursuits, in "Milner's Life of Watts," and in the "History of Dissenters." The latter work contains an admirable account of our "seminaries," and of many of the tutors.

You recollect how Baxter, in his Preface to "Janeway's Life," endeavours to quell fear, lest literary diligence should destroy health. He argued, as Lord Bacon did before him, that, other things being equal, "studies tend to long life:" and, is it not by negligence as to air, exercise, and diet; by excess in application, and unseasonableness as to time, not to mention inordinate sitting; in short, acting as slaves instead of servants, that so much mischief is done? Just as by intemperance of any other kind! Was it not a wise rule of that great Protestant, and, in principle, thorough Puritan-Philip de Mornay, Lord of Plessis-not to encroach, even when he read fourteen hours a day, upon the natural hours of repose? Mr. Davenport, and Dr. Whitaker, and Dr. Owen, would have parted with all their acquisitions by late hours, could they have recovered the health lost by them.

Philip Henry was a ripe scholar, and liked to see scholars " 'busy;" but "health and strength," he said, "must be considered, and nothing done to over-drive." Upon this rule he acted himself, making up for length of time by closeness of attention. Mrs. Savage, in her Papers, represents him as so absorbed with "Camden's Annals of Queen Elizabeth," as to have been unobservant of what passed around him; like Dr. Chaderton, a Puritan of great name, who, when his old servant went to see him a little before his death, was so diligently reading, and without spectacles, though more than ninety years of age, that, at first, he took no notice of her.

The Broad Oak family were insatiable readers and a catalogue of the library, as full as that of Oliver Heywood's, in the seventeenth volume of the Congregational Magazine, would be invaluable; but it is to be wished for, I fear, in vain. That the shelves were well filled there can be no doubt. And Mrs. Tylston, in a manuscript letter now before me, to her "dearest brother" Matthew, then at Gray's Inn, observes, that what she and her sisters wanted, was not good books, but time and a heart to use those they had well. She, however, expresses in the same epistle, her desire "to have some not there bought in London ;" adding, "I know you are often conversant in the bookseller's shop; a place I should love if I were as you are."

In the choice of books they evinced great care. The Rev. John Clayton's sentiments in his sermon on the danger of reading such as are improper, would exactly have met their taste. We are told, that Mr. Richard Heywood got the best" the most plain, practical, and experimental treatises in divinity; such as Calvin, Luther, Perkins, Preston, and Sibbs."

It is almost certain that the laity, especially, usually studied the same book often, rather than sought variety. Indeed that Puritan gentleman, Mr. Jurdain, of Exeter, enamoured of "Fox's Martyrology," read it seven times. Mr. Dunton says, his wife felt such interest in Howe's "Blessedness of the Righteous," as to go six times through it. And the biographer of Mr. Samuel Say notices the perpetual pleasure he found in Milton, his favourite author. Mr. Paul Bayne advised rather to let one or two be read well, and often, than many slightly. It is likely that no work thought worth perusal was dismissed before it had been gone through thrice. Mr. Holland, the publisher of Mr. Greenham's collected labours, tells us, in his address, dated 24th November, 1600, that he remembered a good aged knight, Sir Edward Maunsel, " true-hearted professor of the Gospel, sixteen or seventeen years past," (this would be before the publication of "Lord Bacon's Essays," saying, that he "read a book the first time to see and like; the second time to note and observe both method and matter; the third time to carry away and make use."

Many of our forefathers made marks as they read. This was the case with Mr. Baxter, Dr, Samuel Winter, and Mr. Trosse; and so it was with Ralph Erskine, Dr. Doddridge, and President Edwards; and some of them, like Perkins and Baxter, went through volumes with amazing speed. Watts abridged, and copied extracts. President Edwards wrote a great deal, carrying his pen and ink with him. Mr. Pomfret so secured his thoughts "by night as well as by day, when travelling on the road, and in the house of his friends." And the late Rev. J. Thorowgood, of Bocking, who knew no luxury so great as a book, often retired to a nobleman's park, and there spent many a summer's day, admiring the beauties of nature, reading the classic page, and meditating on heavenly truth. The author of the "Fourfold State," when writing Latin, read Cicero.

But, whatever their plan was, they subjected their minds, which were habitually reflective, to discipline. Their industry was immense. Like the bee, and with the same persevering activity, they were always collecting and adding to their stores.

Whenever Flavel heard any remarkable passage in private conference, he would, if familiar with the relator, desire him to repeat it again, and then insert it in his "Adversaria." So it was, probably, with his brethren. I can speak to common-place books kept by Philip Henry and Matthew Henry; and also that of the Rev. Samuel Clifford, who was ejected from Knoyle, in Wiltshire, it being in my possession. Mr. Clifford's, and one of Mr. P. Henry's, was kept upon the plan adopted by Mr. Hildersham; namely, a reference to the most observable things, by a mere note of volume and page. Others, as Dr. Gouge and Matthew Newcomen, used an interleaved Bible, in which they wrote short and pithy interpretations.

Mr. Sheppard advised students to be much in meditation; and many of his brethren not only abounded in the exercise, but redeemed their very walking time in the streets for the purpose, just as John Bradford, the martyr, did the moments spent at his meals: he used to meditate in the midst of dinner with his hat on his eyes.

Dr. Preston laid it down as a maxim, that the greatest musers are the best artists; and Mr. Halyburton observed of himself, that he improved more by thinking than reading. "Remember," says Mr. Brooks, in one of the introductions to his "Precious Remedies," "it is not hasty reading, but serious meditating upon holy and heavenly truths, that makes them prove sweet and profitable to the soul. It is not he that reads most, but he that meditates most, that will prove the choicest, sweetest, wisest, and strongest Christian."

With the fruits of their patient toil, we may, happily, be familiar, although little remains to gratify curiosity as to the mode of production. With few exceptions-Bunyan's "Pilgrim's Progress," for instance-we know next to nothing on that subject. John Goodwin tells us, indeed, and Mr. Jackson quotes it in his Life of the good man, that in composition he was remarkably slow. Hence he performed less in the way of authorship than many of his contemporaries; but what he did, though smaller in bulk, was generally better expressed. Dr. John Owen, on the contrary, composed with great facility. He says, that his "Vindication" of the treatise about the "True Nature of Schism," a good-sized octavo, was "the product (through the grace of Him who supplieth seed to the sower) of the spare hours of four or five days." Baxter also composed with extraordinary quickness. He shows that in less than six months, and those full of pain and anguish, he penned the "Saints' Rest," a quarto of more than eight hundred pages. Dr. Edward Williams informed me that he wrote his "Defence of Modern Calvinism," containing an examination of the Bishop of Lincoln's "Refutation," in three months, after supper; namely, between nine and eleven at night.

But while you admire such diligence, and skill too, and have reason to rejoice in both, you will do the heavenly-minded men, and the grace of God in them also, injustice, if you confine your admiration to these yet visible monuments. You should consider their closets, and imagine what passed there, when no human eye beheld them.

From such lives as Dr. Cotton Mather's, and Dr. Doddridge's; from Baxter's "Converse with God in Solitude," his "Dying Thoughts," and "Saints' Rest;" from Oliver Heywood's "Closet Prayer," and Bennett's "Christian Oratory," you may judge a little; but only a little.

You may learn, however, how necessary it is to" be careful about secret communion;" how, as that is "kept up, the soul prospers;" and you learn, likewise, the constancy of the approaches of our spiritual nobles to God their King; their reverence for, and humble converse and fellowship with him; their stated exercises of praise; their contemplation of the "promises" and heaven; their self communings and examinations; their establishment and growth in grace; their efforts after clearer knowledge, and progress in sanctification; their delightful enjoyments, and increasing faith.

VOL. V.

In has been stated how they excelled in public prayer. And was their superiority less as to closet, ejaculatory, conjugal, family, and social prayer? The service, verily, was one for which their souls seem never to have been out of tune. Feeling their need of Divine influence, their dependence upon it every moment, prayer was their resource and their delight. They lived in its spirit. It is told of Mr. Case, that from a child of six years to an aged man of eightyfour, he kept a continued, uninterrupted course of supplication; and of Mr. Benn, that he prayed in his study seven times a day. They experienced it to be, as Mrs. Savage often represents it in her diary, "heart's-ease." It relieved their cares, it lulled their sorrows, and was their stay in all their labours. Have not many of them left it upon record, that the more they abounded in it, the happier, the more prosperous, and the more useful they were? Dr. Doddridge remarked, in his "Charge" at the ordination of Mr. Jennings, that, "as prayer is the food and breath of all practical religion, so secret prayer, in particular, is of vast importance." "I verily believe," is his language, "that if a man were to keep a particular and accurate journal of his own heart but for one month, he would find as real and exact a correspondence between the temper of his soul at seasons of secret devotion, and in other parts of his life, as we find between the changes of the barometer and the weather."

Dr. Watts, also, in a matchless delineation of the "Hidden Life of a Christian," sets the matter in a strong light; as did Dr. Collinges, in his discourse at the funeral, in the year 1659, of Lady Katherine Courten. That "right honourable" woman was "much in prayer, much in tears, much in reading the Holy Scriptures, in reading good books, and notes of sermons which herself had taken, and, as we could judge by her discourse, much in the application of what she read to her own soul, and examining her heart by them."

Christians then studied the Scriptures. It was the practice of Mr. John Rowe, of Crediton, to peruse them every morning with a commentary, especially "Calvin's Exposition." And the Rev. Ezekiel Culverwell tells you his resolve to spend five hours every day in searching the holy book, and perusing tracts and commentaries.

Some of the Puritans, like Dr. Gouge, who tied himself to fifteen chapters daily, had the Bible thoroughly impressed upon their memories. Scarcely a passage could be mentioned to Mr. Fairclough which he was not able to verify, both by chapter and verse. Dr. Guyse says of the Rev. John Hubbard, a Nonconformist of the eighteenth century, that his acquaintance with the Old and New Testament was so familiar and extensive, as to supersede the use of a concordance.

Nor was this regard to God's word the effect of mere curiosity. It is true the Puritans and Nonconformists were inquisitive; and they diligently collected their thoughts when they opend the inspired volume: but their reading was devotional; their object was edification; to know the Divine will; to obtain heavenly food; and, in the sense of the writer of the Apocalypse, they ate-thoroughly digested-the precious books.

While unfolding Scriptural sentiments, Dr.

2 F

Watts expressed his own love to the Bible in strains of great beauty; and they are no less applicable to his Nonconforming brethren and their Paritanic predecessors than to himself. Can his verses be too much admired, or too often thought upon? Do they not plainly show why it is that Nonconformists cherish the British and Foreign Bible Society? an institution which, though unknown to our forefathers, would have been most congenial to them, because of its sublime designs. It was, indeed, anticipated, in a degree, by Thomas Gouge, and some others of the " ejected."

It was this love to sacred truth, as "able to make" men "wise unto salvation, through faith which is in Christ Jesus," that led the Puritans and Nonconformists to pay such attention to their households, to family prayer, to catechising, to attendance upon public worship, and to the sanctification of God's blessed day.

Their whole history shows a concern that each house should be, as Mr. Herbert Palmer's is said to have been, a school of religion. Some of their strongest expostulations are with those who little consider what a charge is committed to them when "settled;" and "what it is to bring up a child for God, and govern a family as a sanctified society." We are told that the family of Mr. Ralph Ward "was a well-ordered church," and Mr. Matthew Henry entitled one of his best sermons, that on family religion, "A Church in the House."

They met as families, morning and evening, for reading the word of God; for a brief exposition of it; and for prayer-sometimes with, sometimes without, singing. Mr. Herring was accustomed on such occasions to enlarge "aptly and affectionately" upon the sermon lately heard, or the chapter read, by confession, complaint, thanksgiving, &c. Mr. Matthew Henry published his "Hymns, gathered mostly out of the best translations of David's Psalms," to promote singing in families.

Where there was no minister present, the master of the house, or, if he were absent or unwell, the mistress conducted the worship. Flavel, in his funeral sermon for "John Upton, Esq.," tells you how, sometimes, accidentally hearing that excellent man so engaged, he was edified, refreshed, and reproved by his "solidity of judgment, pertinency of expression, and holy warmth of affection." And Mrs. Savage, noticing her husband's indisposition by hoarseness one sabbath day, says she did what she could, as God enabled her, with the family.

Their times of meeting were fixed; and, at night, early enough to prevent drowsiness. Mr. Cotton was short in domestic worship, accounting, as Mr. Dod, Mr. Bayne, and other "great saints" did before him, that tediousness was inconvenient. But, since the Lives of Mr. Blackerby, Mr. Philip Henry, and Mr. Angier abound in information on these topics, I will merely say, that you will find them fully handled also in that marvellous collection of sacred learning, the "Morning Exercises," now reprinted, and much increased in interest by the seasonable appearance of Mr. Dunn's "Memoirs of the Seventy-five eminent Divines" who preached them.

In Puritan and Nonconformist families the servants, in a spiritual sense at least, were important persons. Nor did anxiety for them cease when they either returned to their parents, or

married, or changed their places of abode. Letters of counsel often followed them.

The children, as a matter of course, were still more cared for. In the conduct of Mr. Philip Henry and Mr. Angier, you have a fine example how it operated; how wakeful and constant was the oversight; and how soundly religious was the training; one ceaseless aim, in short, to fit "the holy seed" for God's service on earth, and in heaven.

Not only was prayer offered continually, but all that instruction, example, and influence could effect, was done. Mrs. Savage, mentioning the enlargement" she felt in praying for her children, says: "If I know my own heart, that I desire for them is-not that they may be great but good. I have urged it with the Almighty thus: Thou hast taught me from my youth-teach mine."

A manuscript tract, drawn up by the learned Jonathan Hanmer, for his son's use at Cambridge, was a sort of commentary upon the following distich:

"Rise, pray, then study, meditate, run, dine;

Play, study, sup, think, pray, to rest resign." And, in the copy I possess of a scarce volume by the Rev. Edward Lawrence, entitled, “Parents' Groans over their Wicked Children," thirteen blank pages are filled with instructions from a contemporary father to his "dear son."

This theme may be illustrated, to a great extent, from such books as Oliver Heywood's "Youth's Monitor;" Thomas Gouge's "Young Man's Guide;" Matthew Henry's "Sober-mindedness," pressed upon young people, and his "Pleasantness of a Religious Life;" the Berrystreet Lectures, which were published for the use of families; and the Sermons addressed to the Young, by Dr. Doddridge and Mr. Lavington; but I will confine your thoughts to two extracts from unguolished letters written by Mrs. Savage to Lor son when at school.

In the one, dated Jaruary 15, 1713, she says: "Always remember that the manna, angels' food, was to be gathered only in the morning. Afterward it was melted, and not to be found. Be very careful to begin every day with God. Implore his presence and blessing, which alone will make all sweet and successful. I wish you would now begin again to read over the Bible. Observe something out of each chapter, and write it down."

The other, dated October 5, 1715, was written the year after the death of her eminent brother, the expositor: "I was yesterday at Nantwich. Mr. Mottershead had an excellent subject -Isa. xxxii. 17: The work of righteousness shall be peace,' &c. I believe you have not forgotten your dear uncle Henry's sermon on these words. You wrote the text and doctrine-that peace, and quietness, and everlasting assurance may be expected, and shall be found in the way and work of righteousness. Mr. Mottershead was to the same purpose. He mentioned your uncle by name, and his dying legacy-that a holy, heavenly life spent in the service of God, and communion with him, is the sweetest, and pleasantest, and most comfortable life any can live in this world. I hope you think so, and will act accordingly."

That promising youth did both; and, in the "Life" of his incomparable mother, you see his "end," and her exalted piety. "A sore breach

this to us," was one of her remarks upon his happy death, at near twenty-two years of age; "but now God has done his work, let us go and do ours."

Memoranda of 1846 and 1847; being Allusions to some of the Memorable Events of those Eventful Years, as noted down at the Time. By the Rev. FULWAR WILLIAM FOWLE, M.A. Longman and Co., London.

THE Volume bespeaks an amiable, tenderhearted, and heavenly-minded man, who is deeply alive to the operations of Providence going on in the world. Full of unfeigned loyalty, and not less full of good old Toryism, and clothed from head to foot with the garment of inoffensive Churchmanship, his eyes and his ears are ever directed to the throne or the Bench, waiting orders. When commanded to give thanks on Thursday, April 12th, 1846, for the victory on the banks of the Sutlej, he shouts for joy, and meekly reprints the prayer with which the archbishop graciously supplies him. When bid to pray for relief from dearth and scarcity, he prays, and here again records the prayer appointed by the archbishop. When the Queen, by letter, directs him to the fire at St. John's, New Brunswick, he drops a tear and makes a collection, and here records the mandate of his sovereign. When he is summoned on the 1st of March, 1847, to fast, he eats no pleasant meat; and here, too, he records the royal command to abstain, but omits the insulting penalties with which all Dissenters were threatened at the same time; he nevertheless adds the prayer of the archbishop. In enumerating the sins of the nation, he places great stress on the matter of tithes. He says: "A vast proportion of the property of the church has been profanely given to laymen, and hence she cannot carry out the doctrine and the principles of the Gospel!" The good man appears to know nothing whatever about the wealth of his church; poor himself, it never occurs to him that anybody can be wealthier. He seems never to have heard that his bishops sail in a sea of gold; and honest simple man-not even to be cognizant of the fact, that he himself is not simply a pluralist, but a triplist-to wit, that he is the Prebendary of Salisbury Cathedral, Rector of Allington, and Perpetual Curate of Amesbury! It strikes us that the Rev. Fulwar William Fowle, M.A., is somewhat deficient in gratitude; and that whoever com

plains, at least he should not. Have not the lines fallen unto him in pleasant places? Has not he a somewhat goodly heritage? Once aroused by the subject of church property, he soothes his vexed spirit by a back-stroke at the French Revolution of 1789, which abolished tithe; and to aid him in cudgelling the democrats, he calls in Alison the Tory historian. The book, which Mr. Fowle dedicates to his boys, is a curiosity in its way; and shows the influence of an ecclesiastical education in narrowing the vision, in repressing the mind, and in rendering good men ridiculous.

Sketches from the Cross: a Review of the Characters connected with the Crucifixion of our Lord. By J. J DAVIS. Ward and Co., London.

THIS is a book greatly to our liking; it is cast in a mould which has claims to originality; and there is much in it that is novel and striking throughout. Judas, Peter, John, Caiaphas, Pontius Pilate, Herod, the people, the soldiers, the centurion, the malefactors, Joseph, Nicodemus-these are the chief characters who constitute the group, and they are severally analysed by a faithful, skilful, and philosophical hand. Relation, motive, action, are all examined and scanned in such a manner, that the whole presents a fine example of observational writing; showing how rich is the field of the Sacred Scriptures, when men's eyes are opened to the treasures which are strewed with so prodigal a hand through every book of the inspired volume. The work closes with a copious and

very valuable sketch of the character of Balaam-very far superior to the disquisition of Bishop Butler on that seer. The author assigns as his reasons for this searching, that "the simple idea of duty -of doing that which is right, leaving the consequences with him whose will is law-is dying out of the public mind, and everything is sacrificed to worth [worth! wealth?] and worldly respectability." We take a much more favourble view of this matter than the author. There is, no doubt, too much of this evil; but we believe there never was an age in which the righteous had not reason to bewail the power and prevalence of such a spirit. The work is calculated to be very useful; and when known, can hardly fail to be a favourite with the churches of Christ of all denominations. It will take a high place among books of devotion;