and although the list is defective in omitting some good popular works, yet it is an undoubted monument of patient industry and extensive erudition. Shortly after the publication of this work, Mr. Orme removed to London, and was settled over the Independent church at Camberwell.

The other productions of Mr. Orme are also entitled to notice and commendation. His letter to Mr. Irving, on his Missionary Oration, is a masterpiece of reasoning, and displays the power of the author in an eminent manner. Before it, the spirit of Mr. Irving, bold and daring as it is, quailed; and the non-appearance of the second part of "Orations for Missions after the Apostolical School," effectually proves that Mr. Orme was right in his views of Scripture, and that his refutation of the dangerous and novel,yet confident speculations of Mr. Irving, which, to use his own words, he had the hardihood to assert, and the hope to be able to demonstrate to the church, was complete.

Mr. Orme has also published two other biographical works. Select passages from the Life of William Kiffin, and Memoirs of John Urquhart. The latter is a delightful exhibition of an amiable and truly talented youth; and is, therefore, a work well fitted for the perusal of the young. Happy will it be for any who read it, if they imbibe his spirit and imitate his example.

The same year that Mr. Orme gave the Memoirs of Urquhart to the world, also witnessed an able defence of the missions to the South Sea, from his pen, in reply to the false and malignant calumnies of the Quarterly Review. Every unprejudiced person must, on reading this controversy, rejoice to see the interests of truth so triumphantly defended, while, at the same time, he must also deplore the prejudices of that mind which could give thesanc tion and authority of the Review to charges so base and groundless, against men so holy in their lives, and so devoted to the best interests of mankind, as the missionaries to the South-Sea Islands.

on the Lord's Supper, in addition to some single sermons; the last of which was preached on occasion of the repeal of the Test and Corporation Acts. The two'former works are doctrinal as well as practical, clearly and ably written, and should be read attentively by all, as containing the views of a "sound divine," on two of the most important and interesting subjects in the whole range of Christian theology.

Added to these labours, and the care of the church over which he presides, Mr. Orme is, we believe, one of the editors of the Congregational Magazine; which is one of the best conducted and most liberal of our religious publicaions. He also sustains the arduous dutyof secretary to the London Missionary Society, and the manner in which he discharges that important office has been pleasing to those with whom it has brought him into connection, and we trust beneficial to the cause of missions, and of God.

HISTORICAL SKETCHES OF DISSENTING CHURCHES.

"Speaking the truth in love.'

NO. I. INTRODUCTORY.

THE exertions which were made by the advocates of Christianity, and the privations to which they submitted, before they were taken under the patronage and supported by the resources of the State, fully demonstrate the regard which was paid to his authority, and the reliance which was placed upon his promise, who said, "Go ye into all the world, and preach the Gospel to every creature, and, lo, I am with you alway, even to the end of the world."

If " the curiosity entertained by all civilized nations of enquiring into the exploits and adventures of their ancestors, commonly excite a regret that the history of remote ages should always be so much involved in obscurity, uncertainty, and contradiction," the sin

views of this highly-important subject, as of the Holy Ghost, founded on Mr. Orme's we think his sentiments entirely scriptural, and calculated to explode some dangerous errors which have crept into the Church, and disquieted the people of God.

cere and intelligent Christian may well entertain the same feelings concerning the paucity of materials for an accurate and impartial History of Primitive Christianity.

Yet, with the sacred Scriptures in our hands, we are not altogether destitute. The narratives of St. Luke and the fragments of history in the epistles of St. Paul, serve to shew us how the first churches were formed, of what description of persons they were composed, what doctrines they believed, and what influence their faith exercised over their conduct.

The apostles went every where preaching the Gospel, "giving themselves continually to prayer and to the ministry of the word; God confirming their testimony by signs and wonders following." Multitudes believed, "were turned from darkness to light, and from the power of Satan unto God." While undisturbed by their enemies, they continued in the apostle's doctrine and fellowship; and when persecuted and scattered abroad, it was but that they might take with them their principles and doctrines: "they went every where preaching the word." Sometimes they congregated in great numbers, as at Antioch; from which city missionaries were sent into destitute neighbourhoods. At other times, a small room contained the whole Church, and a prophet was only an occasional blessing. Their discipline, of course, varied in some particulars, according to their circumstances; but they resembled each other in essentials. They were voluntary associations, purely religious, having control over their members, managing their own affairs, but not refusing to listen to advice and counsel; using their utmost efforts to further the cause of God, and to promote the temporal and spiritual welfare of those around them.

The Congregational Christians of the present day, conceive, that although far behind their primitive brethren in purity, in zeal, and in usefulness, they nevertheless resemble them in the constitution of their societies, and in the mode of propogating their doctrines. They are the subjects of a sovereign whose "kingdom is not of this world," and while labouring in his cause and fighting under his banner, "the weapons of their warfare are not carnal,

but mighty through God to the pulling down of strong holds," and to the "discerning of the thoughts and intents of the heart."

By "congregational" Christians, we mean all those (whatever may be their shades of difference with regard to the "terms of communion," the mode of conducting divine worship, or of corresponding with like associations) who manage their own affairs, acknowledge no external authority, but say to others professing the same faith, "One is our master, even Christ, and we are all brethren."

We think that without turning over the record of past ages, there are abundant materials, unquestionable documents, of comparatively modern date, to prove that these churches, these associations of Christians, have been national blessings; that villages, towns, and cities, have been the better for their existence; that while anxious for the souls they have been solicitous also for the bodies of men; that the sick have been visited, the hungry fed, the naked clothed, the ignorant instructed, and the vicious reclaimed, by their benevolent exertions; while "others have been often provoked to love, and good works."

It is designed, through the medium of this publication, to justify the previous remarks, by furnishing a history of those dissenting churches, the particulars of which are not to be found in the standard records of nonconformity. Our intention is to give an account of their rise and progress, with biographical sketches of their founders, pastors, and benefactors; the sums appropriated by them to benevolent purposes; the number of children educated in their Sunday and other schools, and such further particulars as deserve to be recorded. In order that such accounts may be respectable, authentic, and interesting, materials are respectfully solicited from our readers. Surely, while attention is paid to the cottage in which a poet or a philosopher has resided, to the garden which he has cultivated, or to the instrument with which his experiments and observations have been made; feelings not less agreeable or beneficial are associated with the walks and ways of those who have turned men "from the paths of the disobedient to the wisdom of the just."—" If I forget

thee, O Jerusalem, let my right hand forget her cunning; If I do not remember thee, let my tongue cleave to the roof of my mouth!"

CRITICAL NOTICES OF BOOKS.

CHRISTIANITY, PROTESTANTISM, and POPERY, compared and contrasted ; in which is shewn the whole doctrine of the Romish church, as taught at the present day: also, the origin of every invention of that church which Popery has introduced, and the means employed at the Reformation to establish the Protestant religion on the basis of Primitive Christianity, 8vo. pp. 254. Maunder, Newgate Street, 1829. 7s. 6d.

We embrace the earliest opportunity to introduce this well-timed and judicious publication to the notice of our readers. The political events of the last few years, and the general sympathy which has been created in favour of the Roman Catholics, on account of the civil disabilities under which they labour and, especially, the misrule and oppression to which they have been subjected in the sister kingdom, have tended, we believe, in no inconsiderable degree, to injure the cause of protestantism, that is, of Christianity. The commisseration excited on behalf of the members of the Romish church, with reference to the circumstances just alluded to, has been the occasion of diverting our attention from the enormities of their theological doctrines; and in our zeal to advocate the cause of the oppressed, we have persuaded ourselves, and attempted to convince others, that there was nothing in their character or in their opinions but what recommended them to our notice and esteem. Thus has the religious part of the question been inadvertently, and as regards them, favourably, merged in the civil or political question; and one of the grossest and most awfully corrupt systems of religion and morals ever presented to the world, has been indirectly promoted and strengthened, by men whose real sentiments are as wide asunder from it as heaven is from hell. On this account, therefore, more especially, do we rejoice in the publication of any work,

conducted with ability and temper, whose object is to expose the enormities of the Roman Catholic system, by contrasting it with the pure and unsophisticated doctrines of the sacred writings. Of this character is the work before us; and we feel much pleasure in confidently recommending it to the

serious attention of our readers. The author has done well in avoiding all basis of his argument, (though we are works of disputed authority, as the cult to ascertain the limits of authority free to admit, that it is extremely diffitaking chiefly, and almost exclusively, or orthodoxy in the church in question)

"The Grounds of the Roman Catholic faith," a book of constant use among the Romanists of this country, and from which they are expected to derive their theological sentiments. Our limits will not allow us to give any extracts; but we assure our readers that the work will be found, upon the whole, a very judicious antidote to the mischievous and destructive tenets of the most apostate and corrupt church upon

earth.

THE LAST DAYS: A Discourse on the Evil Character of these our Times. By the Rev. Edward Irving A. M. 8vo. pp. 586. London, 1828.

MR. IRVING is determined to be a popular preacher, and as he finds that he cannot sustain the reputation which he formerly possessed, by pursuing the beaten paths of Theology, he has struck out for himself a path new and singular. Instead of endeavouring to aid and assist his brethren in the ministry, in the promotion of plans of benevolence, and the diffusion of divine truth, he chooses to sit in judgment on the whole Christian world, reprobating its endeavours to do good, ridiculing long established and useful institutions, and decrying the doctrine of our modern divines. And for what? Is it merely because he would maintain a fleeting popularity? or that he possesses the gift of prophecy in this degenerate age? or that he is alone master of the truth? or that he wishes to be thought a second Luther? or that he is anxious to set up as a protestant Pope in the dominions of our king and defender of the faith? Truly, we cannot divine which of these reasons, or whe

ther, all of them combined together, gave birth to the present volume. But of this we do feel assured, that a more mistaken effort was never made to support a fallen cause. Mr. Irving's interpretations of Scripture are evidently wrong, and his application of the phrase, "last days," as referring to our times, displays either gross ignorance, or a spirit of wilful dogmatism. The merest tyro who is but acquainted with the elements of Scripture and of ecclesiastical history, could have set him right upon this point. But it is not so much of the misinterpretation of Scripture (although that is in itself most dangerous,) as of the falsehood, contradiction, erroneous and licentious doctrines, illiberal charges, and unchristian spirit, with which this volume abounds, that we complain. Mr. Irving has calumniated the church, has despised his fellow-labourers in the ministry, has misrepresented every institution of which he has spoken, has decried the motives and arraigned the conduct of those whose praise is great in the churches, and found nothing but evil in the religious, political, and moral world. Nor is this all. Since the publication of his Orations, six years ago, his theological creed has completely changed. There was in that volume sufficient of arrogance, and a high-minded" spirit, but it was overlooked by good men, as the enthusiasm of a young preacher, anxious for the promulgation of truth. In that volume he spoke of the prevalence of antinomian heresies, as the bane of the church, and arraigned both the evangelical clergy and orthodox dissenters for false doctrine. But after having been enlightened by the Platonian and Unitarian doctrines of Mr. Coleridge, and instructed in the prophecies by the "Revelations" of Mr. Frere, and instated in the true faith by an Antinomian Divine, he now embraces the doctrine he formerly ridiculed, viz. "simple reliance and dependence of

heady

the people by faith upon Christ," and so advocates the doctrine as to contend not for liberty, but licentiousness. He has abandoned his charge of antinomianism against evangelical ministers, and now charges them with legality. So much for the consistency of Mr. Irving.

We regret that our limits will not allow us to make extracts from this volume to justify all our charges; one must suffice. In the Orations, Mr. Irving, as one of the evil signs of the times, spoke largely of the baneful effects arising from the relaxation of church discipline, and the tolerance which prevailed between men of different sentiments. Now, however, he has found out a new standard, and thinks the strict discipline which prevails, "flows out of pharisaical pride, and is made perfect in pharisaical cruelty, which is still worse than the condition of publicans and sinners."

"How can it be otherwise," he asks, "when men are expected never to err, and if they come short, to be branded with infamy, or cast out of the synagogue?. Should they, for example, go to a place of public entertainment, hear a proscribed minister, as myself, or become debtor and with one consent, under the blighting inunable to pay-than that they should all, fluence, the cold nipping blast of law and severity, come to lower the Standard of Christian morals, to degrade the high elevation of the Christian spirit, which no man can attempt to ascend unto, or did ever attain, without losing many a footstep, and falling back many a time? Law, right, exaction to the uttermost, the payment of every farthing, is an excellent principle for fostering that pride of human merit and sufficiency of self, which are given above, as characteristics of the times

But it is the very principle for slaying which, if I understand the matter at all, all love and grace, pity and compassion; are the characteristics of the gospel. They are exactly the features of those whom the Lord desired his disciples to beware of, nay, and not the features only, but the very formative principle of the pharisee." p. 439.