tions to him; a deliberate preference of an eternal good to temporal advantages, purity of intention; abstraction from the world in the scriptural sense of the term; separation from low and secular ends; in a word, the daily remembrance of that work, which, though it can only be perfected in another state of being, must have its commencement here; the union of the soul with God." P. 176.

"The gradual teaching of Christ," is argued in the Fifth Chapter from the analogy of God's dealings with the world in the predictions of a future Saviour. The prophecies concerning him were at first obscure and indistinct, gradually becoming more explicit as the time of the advent drew near, till at last the Baptist was sent to prepare the way before him. A similar method of gradual teaching is observable both in the dispensation of the knowledge of the Gospel, and in the subjects of our Lord's instructions. 1st, He confined the offer of salvation to the Jews, until by preparatory circumstances the attention of the Gentiles was directed to his ministry. In connexion with this subject it may be observed, that our Saviour never joined in prayer with his disciples, nor permitted them to witness his devotion, until he was about to leave the world; when for the first time he interceded for them with his father in their presence. (John xvii.) As his hour was at hand, it was time they should partake more largely of the Spirit of grace: they were gradually rising into teachers of the mystery of godliness, but by steps so progressive as to be almost imperceptible. 2d, The gradual teaching of our Lord is farther marked in the subject matter of his instructions. At the commencement of his ministry he preached the elementary doctrines of repentance, on the simple ground that "the kingdom of heaven was at hand." He dwelt on the nature of his kingdom, on the Christian virtues, on moral duties; it was not till after the last supper that he imparted to his apostles the assurance of his presence, though invisible, of the union of the believer with Christ and God; that he promised to send the Holy Ghost the Comforter. Nor even at that time were they qualified to receive to their full extent the peculiar doctrines of Christianity: "I have yet many things to say unto you, but ye cannot bear them now"-and we are authorized to conclude that they remained ignorant of much till the Holy Ghost was shed upon them; of which Holy Spirit our Saviour said, "He shall lead you into all truth;" "He shall teach you all things." It is a remarkable circumstance, to be accounted for on this ground, that in the Lord's prayer, given expressly as a manual of Christian devotion, there is no mention of the intercession of our Saviour as the channel through which we are to approach the

being always in measure proportioned to the labour bestowed. The blessing of God may perhaps be withheld for a time, that success may be seen and acknowledged to be his gift: and the same apparent means are far from uniformly causing the same results. But the example of our Lord's ministry, and that also of St. Paul, lead to the expectation of " ebbs and flows" in ministerial usefulness. In the Epistles, and in that especially to the Galatians, are striking passages to this effect.

3d. The sources of influence granted to the clergy may be traced in our Lord's ministry. Christian ministers are the appointed agents of God's spiritual blessings to men, the dispensers of his word and sacraments, constituted stewards of his mysteries. The clergy are especially bound, therefore, to sanctify their lives; and their moral weight in society will arise greatly from the holiness of their character. It was the sanc tity of our Lord's character, in contrast with the hypocrisy of the scribes, which enabled him to speak with authority. St. Paul, when brought before successive tribunals, had no more grievous charge against him than being ringleader of a sect of the Nazarenes. In warning, however, against the danger of attaching too much importance to secondary causes, Mr. Sumner specially directs attention to a point, which, though addressed to the clergy as a body, may be regarded as worthy the notice of their flocks-the ill effects of an exclusive attachment to the person of the spiritual guide. Influence is a talent, is a means, but must not be permitted to draw the affections from Him who gives the blessing on the labours of the instrument. The regulating principle in this and all other particulars, is plainly declared by the divine Prophet of our church: "Let your light so shine before men, that they may see your good works and glorify your Father which is in heaven."

In so brief an abstract of this work, as we have been compelled to give, it has been necessary to pass over much that either in itself, or in its form of expression, is highly interesting indeed, scarcely a page could be omitted without some loss. Mr. Sumner would not consider it a recommendation of his book, if we spoke of it as containing any novelty in religion; but we may safely say that he has placed in a prominent light, some features in our Saviour's character, which are not commonly viewed with the attention they deserve; and he has rendered the study of the divine Exemplar not only engaging, but highly practical for general readers, who can hardly fail to draw from this instructive volume, improving lessons and salutary rules for the guidance of their own conduct.

A Manual of Family Prayers, for the Use of the Parishioners of St. Botolph's, Bishopsgate. 12mo. 87pp. 1s. 6d. Mawman. 1824.

THAT portion of religious duty which consists in devotional exercises, whether in the congregation, in the domestic circle, or in the privacy of the closet, is, it has been well said, “A light unto the soul," « Ώσπερ τω σωματι φως ὁ ἥλιος, οὕτω ψυχη προ8 JEUXn:" it is a ground-work and preparation, a motive and security, for that practical holiness which is not comprised in the mere profession of piety, but influences and adorns the sincere Christian when he goes forth to his daily commerce with the world. There can be no true love of God without a desire to approach him in prayer and praise; there can be no fixed principle of obedience to divine commands without that love of God which naturally manifests itself in acts of pure devotion. How necessary, then, to the true happiness of every man either as an integral part of society, or as a member of a household, or as an unconnected individual, is the habit of holding communion with his Maker and Redeemer! It was the highest privilege which our first parents possessed before their disobedience, to be allowed an intercourse with heaven; and it was the first token of the sense of their apostacy that they shrunk from their accustomed converse, that "they hid themselves from the presence of the Lord God." It is still one of the greatest blessings procured by the coming of "the promised seed" to fallen man, that he has access to the Father; and it is now, no less than in the day of Adam's trial, a test of conscience, a sure criterion of the state of the soul towards God; that a man is inclined or disinclined to present himself before the throne of his omniscient Judge.

"Between the throne of God in Heaven, and his Church upon Earth here militant, if it be so that angels have their continual intercourse, where shall we find the same more verified than in those two ghostly exercises, the one doctrine and the other prayer? For, what is the assembling of the Church to learn but the receiving of angels descended from above? What to pray, but the sending of angels upwards? His heavenly inspirations, and our holy desires are as so many angels of intercourse and commerce between God and us.'

So says the judicious Hooker.

Surely then if a Christian minister would have his flock regard his admonition, when he exhorts them to fulfil their social duties, and to abstain from sin in all its degrees and forms, he would do

well to begin by teaching them, that without the assisting grace which is only to be obtained by diligent prayer, they cannot expect to profit by his advice: that it is, therefore, not less a matter of interest than of obligation, that they should avail themselves of the appointed means to draw down the divine blessing on their own good resolutions of amendment, and on his endeavours to direct them in " the way which leadeth to everlasting life."

His exhortations to attendance on public worship can, however, be applicable to only a small part of his parishioners, for those persons who are usually present at their Church need them not, and those who are always absent cannot benefit by them: it is accidental or irregular comers only who may thus be brought to a sense of the necessity of more constant conformity to the law of God, and of the state. But there is scarcely an individual who ever enters the walls of a place of worship to whom the advantages and delights of private and family devotion will not form an edifying theme; and there are always very many in every congregation who need the most earnest solicitations, the most cogent arguments, and even the most severe reproofs to induce them to perform a duty which they have been accustomed, from various insufficient reasons, to neglect, of the true nature of which they have, perhaps, but a very imperfect notion.

We cannot but feel confident that the truth of the above observations will derive much confirmation from the example which we are enabled to adduce, of one of the most active and judicious parish priests of whom the Church has in the present day just cause to boast.

The "Manual of Family Prayers," which is the subject of this article, was "compiled at the request of several of the inhabitants of St. Botolph's, Bishopsgate, made to their Rector in consequence of a discourse in which" he "had enforced the duty of family worship." As the Sermon here alluded to may be considered an introduction to the Manual (to which the initials only of the signature of the Lord Bishop of Chester are subscribed) we shall preface our remarks upon the latter by briefly tracing the line of argument pursued in the former.

His Lordship (then Archdeacon of Colchester) takes for his text the passage Matt. xviii. 20." Where two or three are gathered together in my name there am I in the midst of them."

The subject is thus treated: The words of our Saviour refer to common worship, contain a pledge of its efficacy, and imply the important doctrine of the ubiquity of Christ, at all times, in every assembly of Christian worshippers. It is, however, a

condition on which the prayers of such an assembly will be answered, that they shall agree "touching any thing that they shall ask ;" and hence the conclusion may be drawn, that it is to common prayer, and not to unpremeditated effusions, in which there can be no agreement, that the promise of a favourable hearing is conceded.

The most obvious application of this promise is to congregations assembled for the purpose of public worship. And here the pious Christian recognizes the Redeemer's presence in its effects, in the shedding abroad of the graces of the Holy Spirit in the hearts of the sincere worshippers, although there be no visible Shecinah to denote it. But the promise is not limited to times, or seasons, or numbers: it exists in all its efficacy whereever two or three are gathered together in the name, and according to the directions of Jesus Christ. It holds out the greatest encouragement to the exercise of common prayer under the private roof, as well as in the house of God; and this encouragement creates an obligation on all Christians to embrace every occasion of proving themselves, by a ready acceptance of the proffered blessing, the true and obedient disciples of their Lord.

Common prayer may either be performed by a minister duly appointed to the office, or by the head of each family and household.

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Every man," says the Bishop, "ought to consider himself as a member of that Church in whose bosom he has been brought up, and also as the minister and steward of the Church in his own house. And it is his own fault, and let me add, his folly, if the Church in his house be not a lively and genuine part of that branch of Christ's holy Catholic Church to which he himself belongs." P. 12.

cerns.

If the head of a family be in many temporal matters responsible for the members of it, much more is he so in spiritual conHe is bound to take charge of the religious progress of those who are placed under his controul, and he is deeply guilty, if by his wilful neglect, one soul entrusted to his care should perish.

With regard to the necessity of religious education for children, there can be no doubt in the mind of any one who himself can appreciate the value of religion; and no part of education is more important than the establishment of devotional habits. Moreover, it is the acknowledged duty of a Christian to embrace every fit opportunity for promoting the spiritual interests of his brethren of the household of faith; and he possesses greater advantages in the prosecution of this holy work within the sphere of his domestic influence, than he can obtain without it.