two candidates presented themselves, of whom thirty have passed.-Of these, University College has furnished 11, King's College 5, Homerton College 2, Highbury College 1, Cheshunt 1, Spring-hill College 2, Lancashire Independent 2, St. Mary's, Oscott, 3, Stonyhurst 2, Carlow 1. Thus, the Protestant Dissenting colleges have sent eight candidates who have passed, six of them in the first class; and the Roman Catholic colleges, six candidates; the remainder being from University and King's. Last year, the number who passed was thirty-seven. The colleges in connexion with the University which have sent no candidates for the B.A. examination this year, are-Manchester New College, Bristol (Baptist) College, Stepney College, Rotherham College, Airedale College, Carmarthan (Presbyterian) College, Huddersfield College, Wesley College, (near Sheffield,) Royal Belfast Institution, and the five Roman Catholic colleges at -Ushaw, Vare, Prior Park, Downside, and Kilkenny. That is to say, fourteen colleges out of the twenty-four institutions empowered to issue certificates to candidates for degrees in Arts and Laws, have sent none this year.

I. A Dissertation on the Scriptural Authority, Nature, and Uses of Infant Baptism. By RALPH WARDLAW, D.D. Third Edition, with an Appendix, containing Strictures on the Views advocated by the REV. DR. HALLEY. pp. 347.

The last edition of this work having been for some years out of print, its republication will, we doubt not, be very acceptable to many of our readers. To those who are acquainted with the character of the venerable writer, it will be needless to state, that this treatise presents much scriptural information and judicious argument; that, though controversial, it is yet courteous; and that, while calm and chaste in style, it is also deeply earnest and devout. We should have preferred receiving the results of Dr. Wardlaw's investigations in another form. Many of the opinions which he here combats at considerable length, are now, we believe, seldom maintained; and the whole question has come into a position rather different from what it occupied when his dissertation was first published. The Appendix, which contains 127 pages, may be designed to bring down the work to the present day, but it can do this only partially, since it refers exclusively to the arguments by which Dr. Halley has impugned Dr. Wardlaw's theory. We suppose most of our readers are acquainted with this theory, which seeks to combine the views of adult-baptists and pædo-baptists. With the former, it restricts baptism to those who are, in the highest sense of the word, believers; with the latter, it associates infant children with their parents in the reception of the Christian ordinance. On the ground of the substantial identity of the old and the new dispensation, it maintains that, as infant children received the rite of circumcision in the former, so they should receive the rite of baptism in the latter. The analogy between the Jewish and the Christian ceremonies has been used from the earliest times to illustrate the nature and confirm the authority of infant baptism. But it appears to us that the whole value of the argument depends on the sameness of the relation of the

two rites to the recipients. If the usage of circumcision and of baptism, in respect to adults, be similar, then it may be justly inferred that the usage of circumcision and baptism, in respect to infants, is similar also. The Jewish rite was administered without regard to character, because it was a sign, not of personal piety, but of the common privileges and responsibilities of a Jewish education. If the Christian rite was administered in a similar way, it would bear a similar significance; and both rites would be appropriate to children as well as to adults. But if baptism be confined to those adults who are truly converted by the Gospel of Christ, and so becomes the sign of Christian character, and all the blessings associated with it, then it appears to us that the analogy is entirely destroyed, and that the argument which has been founded upon it must be resigned. Dr. Wardlaw endeavours to preserve the correspondence between the two rites by referring to the peculiar privileges which are enjoyed by the children of pious parents. That such privileges exist, we are well assured; but we cannot see that they had anything to do with circumcision, or that they have anything to do with baptism. In the first part of the Appendix, Dr. Wardlaw advances objections to Dr. Halley's representation, that the baptism of John and of Christ were the same. This point is not material to the main argument, and we are disposed to assent to some of the objections urged against it. In the second part, which is in defence of what is called believers' baptism, we do not think that Dr. Wardlaw has materially affected any of Dr. Halley's positions. Dr. H. admits that many who were baptized by the apostles were believers in the highest sense of the term, that most were believers in a lower sense, admitting in general the truth of Christianity, the reality of the miracles, and the Divine mission of our Lord. But he con1 tends, and we think justly, that the whole tenor of Scripture testimony is sadverse to the supposition, that Christian baptism was restricted by any conditions that would not have belonged to the extension of Judaism, and the administration of its ordinances. We do not see that Dr. Wardlaw's objections touch this point, but we hope Dr. Halley will himself reply to the arguments of his respected friend. As the controversy is between two writers of so much learning and argumentative power, it is perhaps hardly J right that a third party should interfere.

II. Switzerland and the Swiss Churches. By W. L. ALEXANDER, D.D. Glasgow: Macle hose. 1846.

The facilities for visiting the continent of Europe are now so great, that multitudes of English persons, who are ignorant of the beauties of their own country, have gone to explore Belgium, to lionise the Rhine, and to wander in the shadow of Mont Blanc. There is a fashion in it, and, moreover, it gives an importance to the traveller on his return, who is ever ready to find the analogy of passing events in some circumstance which occurred when I was on the continent. All this is amusing enough, but many of these travellers inflict trashy volumes on the reading public, in the shape of tours, rambles, notes, and wanderings. We have dipped into some of these books, and find them hasty compilations from standard works, with a few common-place reflections on what the compilers saw, and did not see. We have found some of these writers evidently ignorant of the French and German languages, while they have undertaken to describe the manners, character, and religion of the people among whom they spent a few days or hours! Such book-making, by the aid of scissors and paste, is execrable, and deserves to be exposed. We allude to these impositions now, for the purpose of saying, that Dr. Alexander's book stands out in strong and perfect contrast to these things. He is a genuine lover of nature, a scholar,

and a philosopher, and his introductions to distinguished men in Switzer land gave him ample opportunity of understanding the social and religious character of the people. Several chapters are devoted to the state of the Independent and other dissenting churches of Geneva; and some interesting information is appended to the volume respecting Jean Baptiste Morelli, the early advocate of Congregational principles, and the object of Beza's censure and Calvin's severity. Cordially thanking Dr. Alexander for the pleasure we have derived from this book, we urge our readers to participate our enjoyment.

III. Wesleyan Hymnology: or, A Companion to the Wesleyan Hymn Book. By W. P. BURGESS, Wesleyan Minister. Second Edition. London J. Snow. 1846,

This volume comprises explanatory, critical, and cautionary remarks, designed to promote the more profitable use of the hymn book on which it descants. The idea is good, and, on the whole, is well worked out. Mr. Burgess is a warm admirer of everything Wesleyan, and lauds the Wesleyan Hymn Book sufficiently. Hence we do not wonder that he has resented a critique in the Wesleyan Magazine, which he deemed ungenerous, and vin dicated himself from the charges of his reviewer. We cheerfully concur in many of the commendations passed by Mr. Burgess on the poetry of Mr. Charles Wesley, while we demur to the adoption of his depreciatory remarks on Dr. Watts. It was not necessary, in order to exalt the poet of Methodism, to undervalue the authors of hymns in other denominations. We should find it no difficult task to select from Dr. Watts, not only stanzas, but entirel hymns, which would suffer no injury by candid comparison with any in the language. While we think Mr. Burgess has not done justice to our hymn writers, we are sure that he has-unintentionally as we trust-done great injustice to our theology. Speaking of the provision of mercy, and the general invitations of the Gospel, he says, 'On these points the Wesleyan creed has a great advantage over that of the Calvinist; for the Wesleyan, without any mental reserve, can honestly and sincerely invite all his fellow creatures, even the vilest and the worst, to come and share in the blessings procured through the meritorious undertakings of the Son of God.'-p. 51. Mr. Burgess is too wise a man to confound a Calvinistic with an Antinomian creed, and therefore we are too surely convinced that he is thus misrepresenting brethren who feel quite as free as himself to invite eveni the vilest and the worst to come to Christ.' The insinuation that we cannot do this honestly, or without mental reserve, deserves to be rebuked, as savour-s ing of that spirit which is yet occasionally employed in the pulpit, and now and then from the press, and which aims, by appealing to prejudices rather than to reason, to maintain a hearty aversion to Calvinism, and to keep up jealousies among Christians which it is high time to annihilate. With the exceptions to which we have thus thought it right to refer, we have much pleasure in commending the volume before us as an interesting and instructive one, especially to the lovers of sacred poetry.

IV. The Divine Panoply: or, A Suit of Armour for the Soldier of Christ. London. 1846. Tract Society.

This is a compilation, containing the pith of Gurnall's voluminous work on the Christian Armour, with extracts from the writings of Ainsworth, Gurney, Scott, and other standard divines. An introduction from the pen of the Rev. Hugh Stowell, explains the value of the book, which is well

adapted to be useful. It is got up in a superior style, and rendered attractive to the young by apposite citations of poetry, and by striking engraved illustrations of the various parts of ancient armour. We cordially commend the book as an elegant and valuable one.

V Discourses and Essays. By DR. D'AUBIGNE.

DR. BAIRD. London: Collins.

With an Introduction, by 1846.

The writings of this author are too well known and appreciated to require any eulogy from us. The volume before us consists of fourteen discourses, and three essays. A few of these productions have been previously translated and published separately; but the greater part are now given to the public for the first time, in an English dress. They are worthy of the author's fame, being simple, beautiful, and evangelical; several of them are thoroughly entitled to be called Tracts for the Times.' Dr. Baird has supplied, as an introduction, an interesting biography of Dr. D'Aubigné, which will be read with pleasure by his admirers, and they are many. We thank Mr. Collins for publishing this excellent book at a price which brings it within the reach of the poor.

VI. A Guide to Prayer. By the REV. ISAAC WATTS, D. D. London Aylott and Jones. 1846.

There is no book in the language better fitted than this to aid in attaining the gift and spirit of prayer. It has passed through numerous editions, and has been found by thousands to be an assistance to private and social devotion. The present edition is beautifully got up, and is exceedingly cheap.

VII. Christian Discrimination: or, A Discourse on the Things in Religion which differ. By the REV. HENRY HOLLIS. London: Simpkin and Marshall.

1

We have seen this book highly praised by some of our contemporaries and think their commendations just and true. The subject is of immense importance, and is treated with skill and judgment. The style is plain, but forcible; and the tractate may be read with profit by the most advanced Christian, while it is eminently fitted to administer warning, instruction, and encouragement to the young disciple.

London:

VIII. An Inquiry into the Accordancy of War, with the Principles of
Christianity. By JONATHAN DYMOND. Fourth Edition.
C. Gilpin. 1846.

Without pledging ourselves to all the opinions of the writer of this book, some of which strike us as extreme; and without entirely approving all the severity of animadversion which some of his pages contain, we do, as the lovers of peace, cheerfully commend this essay to the serious attention of all whom it concerns- -and it is a question of universal concernment. The perusal of such works must act favourably on public opinion, and this in turn will influence governments, and, with the aid of Schönbein cotton and other infallible instruments of destruction, urge on the glorious and predicted period, when the instruments of war shall be beaten into the implements of husbandry, and peace on earth be universal.

IX. What is Religion? The Question Answered By HENRY COLMAN. London: Chapman Brothers. 1846,

This little volume is the substance of a sermon delivered in the Unitarian chapel, Hackney, by a minister from the United States, who proclaims his satisfaction at being allowed to speak his 'poor words,' where Price, and Priestley, and Aspland have often spoken. The design of the discourse is to prove it possible to be religious without a religion. Paradoxical as this sentiment may appear, the writer goes far to prove his point, when he affirms that religion is not profession, nor form of worship, nor sect, nor party, nor opinion. We agree with him in many of his illustrations of these assertions; but we have no sympathy with his rejection of the distinguishing peou liarities of Christianity. Religion is a wide term, and may include all but atheists; and the question is, Can a man be a Christian while an unbeliever in the essential verities of Christianity? We trow not. The author has not dealt very candidly with orthodoxy so called, while, on the whole, he displays an amiable spirit, and has clothed some valuable thoughts in beautiful language. We cannot unhesitatingly commend his work. It is much like many publications of the Messrs. Chapmans', who are labouring to give to the world an eclectic theology.

X. The Claims of the Heart on the Understanding a Lay Lecture. By JOHN BULLAR. London: Longman and Co. 1846, diw This is a very valuable discourse, occasioned by the meeting at Southampton, of the British Association for the Advancement of Science. It has already passed into a third edition. Its wide circulation can scarcely fail to be useful as it developes in a striking manner the connexion between science and revealed religion. wet un pakah aid to

XI. A Commentary on the Book of Leviticus. By the REV. ANDREW A. BONAR. London Nisbet and Co. 1846.

There is perhaps no book of Scripture which requires for its due elucidation such varied talents and profound attainments as the book of Leviticus. It is remarkable that, while comments upon other separate portions of the inspired volume have been multiplied, little has been done to bring out the truth this one contains; and yet, as its main design appears to have been the exposition of the shadows of good things to come,' a right understanding of it is essential to the profitable perusal of some parts of the New Testament, There is, however, great danger of applying the types of this book in the pious but injudicious spirit of Jerome, who said, In hoe libro singula pene syllaba celestia spirat sacramenta.' We do not believe this; nor are we inclined to go all Mr. Bonar's lengths in educing a spiritual meaning from every pin and loop of the tabernacle, yet we have found him, on the whole, an instructive commentator. He says, "There are few critical difficulties in the book,' and he has brought a fair amount of scholarship to bear on their explanation; while his principal object has been to illustrate its enigmatical ceremonies, in which he has well succeeded, so as to minister to the edification of simple-minded Christians.

XII. The Union of Christians, A Poem

Seeley and Co.

By JOHN TOD BROWN. London:

1846.

The object of this book is praiseworthy, and we wish that we could speak with equal confidence of the taste, wisdom, and poetic power of the author; but as we cannot, we content ourselves with saying that he has put some good sentiments on record, in connexion with some singularly candid opinions of the denominations of Christians he wishes to unite. We defer to his appeal against criticism, and 'spare the poet for his subject's sake."