ward to raise formidable objections, but these lose a considerable portion of their influence, from being urged with more zeal than liberality, and sometimes dictated by a spirit, on which their extemporaneous addresses to the throne of grace have not stamped every feature of the Christian character. We do not know that this objection merits any other reply than what the author has given in the following words :

"It cannot be concealed that many well-disposed persons have been deterred from the practice of family worship,in consequence of an inability to offer up an extempore prayer in the presence of others. To remedy this inconvenience, forms of prayer of different degrees of merit have been offered to the public; and though much objection has been raised to employing forms of any kind, yet it must be acknowledged, that it is better to offer up supplica.

tions with the assistance of a form, than to live in the total neglect of prayer. It argues great ignorance, or prejudice, or something worse, on the part of persons indiscriminately condemning all who venture to employ forms of prayer, while many excellent Christians, of necessity, and others of choice, use them both in public and private."

(Introductory Observations, p. vii.) These prayers, though short and simple, are sufficiently comprehensive to embrace the general topics of gratitude, confession, and petition, which form the basis of family devotion. They are also offered through the medium that God has appointed, so that those by whom they are used are taught to expect the blessings for which they pray, through the efficacy of an atoning sacrifice, and the influence of the Holy Spirit. We should rejoice to learn that this, or some such manual, found its way into every prayerless family throughout his majesty's dominions.

REVIEW. The System; A Tale of the West Indies. By Charlotte Elizabeth. 12mo. pp. 233. Westley and Davis. London. 1827.

THERE is something ambiguous in the title of this book, but if we introduce the word Slave between "The" and "System," the obscurity will be entirely removed, and we shall immediately open upon a system of iniquity, the horrors of which no language can fully describe.

The scene of this tale is in the West Indies, in one of the islands of which, Sir William Belmont, an English baronet, visits his brother, who is a wealthy planter. Carrying with him the honest feelings of aversion to slavery, he enters into conversation with his brother, who defends "The System," and this leads to a development of the principles on which it is supported, and of the arguments by which it is opposed. During the progress of the tale, Sir William is introduced to

numerous planters, who vindicate the traffic in human flesh and blood, just as their natural inclinations, abilities, and dispositions direct. Some produce argument, some prejudice, some abuse, some laugh at English humanity, some apologize, and some bid defiance to all that can be urged against "The System." For all of these the Baronet is more than a match; and in every encounter, although his opponents urge the general topics that have been impressed into the service of slavery, he never fails by reasonings of the most triumphant character, to silence his adversaries, and—

"Put delusion's dusky train to flight.” On visiting the plantations, he observes, in connexion with the voluptuous laziness of the planter, the inhumanity of the overseer and the barbarity of the driver, and has his ears assailed with the sound of the whip and the shrieks of its victims. He beholds the lacerated bodies of the unhappy sufferers, and surveys with horror the daily outrages that are committed on the tortured dictates of our common nature, all tending in their effects to demoralize the slave, and also his oppressors, in all their gradations of office and of character.

In some respects it may be said, that the scenes are fictitious, and purposely wrought up to produce a theatrical effect. They are, however, true to existing realities, and some of the parts that are rendered improbable by their outrages on common delinquency, are supported by an appeal to official documents, which the defenders of slavery will not dare to dispute. Horrible as the picture is, we are inclined to think that it has not a single feature which cannot be fully substantiated by the most indubitable facts.

To the fair authoress this volume does much credit. In all its parts it is deeply interesting, making at once a powerful appeal both to the understanding and the heart. It delineates the monster slavery in its proper colours, and shews in the most unequivocal manner, that it brutalizes both the oppressor and the oppressed.

console himself with this reflection, that Ten censure wrong for one who writes amiss.' We are not, however, disposed to treat it with severity, or even to insinuate that it is entirely destitute of poetical excellence. Many beautiful lines, and even energetic paragraphs, might be selected; but, on the contrary, these might be more than counterbalanced by speeches that are too prosing to excite interest, and too barren of incidents to have any influence on the passions.

Between the characters of Enos, Jared, and Cainan, there is too great similarity, and the interview and proposed marriage between these and the three daughters of Arphaxad, is greatly deficient in spirit, and, on the whole, badly conducted. It is tedious and prolix; we find nothing, either in piety, sentiment, or passion, to reward us for the trouble of reading. Of Noah we have only some incidental notices; Avel is remarkable chiefly for inflexibility, and his adherence to the religious rites of his ancestors, but his speeches want vigour and animation, and the infection is communicated to the reader.

On entering the territories of Molech, the scene becomes far more enlivened. Between this tyrannical monarch and his wife Zillah, there is a striking conformity of character, though each preserves a distinct sphere of action. In all their speeches and deeds, pride, oppression, cruelty, an unconquerable attachment to evil, and an aversion to every thing that is good, invariably predominate. In these exploits their subordinate ministers of crime bear their parts, and assist in filling up the measure of iniquity, now bringing on the great catastrophe of the deluge, which they treat with the most sovereign contempt. The seduction of the three sons of Avel by three "fair atheists," in the dominion of Molech, is well conceived, but the expressions want life and nerve, and are far inferior to those which delineate the ferocity of the "horrid king."

The best part of this drama is that which proceeds from the death of Methuselah being made known, to the conclusion. The elementary commotions, the prognostics of some alarming event, the rolling back of the waters of the Euphrates from the sea, the disruption of the earth, the torrents descending from the skies, the placidity of Noah and his family, the ark seen from afar, the beasts entering in pairs, the intervening waters prohibiting all access, the lamentations of vaunting Molech and his adherents,

the confusion that every where prevails, and the ark, irradiated with the divine glory, becoming buoyant, are all natural incidents, judiciously selected, and ingeniously interwoven in the texture of the composition. These, and such as these, constitute its principal excellence, while a general languor, frequently arising from a want of brilliant thought and strength of expression, may be considered as its chief defect.

BRIEF SURVEY OF BOOKS.

1. Objections against Christianity refuted, and the Mischiefs of Infidelity demonstrated, in two Letters to an Atheist, by Valentine Ward, (Kershaw, London,) contains, in the first letter, the substance of the usual objections against Christianity, and a brief but satisfactory refutation. The second letter adroitly wields the weapons of controversy against infidelity on the score of its being "incomparably absurd, horribly dark, indescribably baneful, and atrociously cruel." The mild and pious spirit that breathes through the whole tract, must gain it an

extensive circulation; while the cogency of its reasonings renders it a safe, and the simplicity of its style a suitable, manual for inexperienced youth.

2. The Highlander in the City; or the Question, "Why have you left the Kirk?" answered in a Series of Letters from a Son to his Father: Also, the Author's Plan for Improving the Highlands, and his interesting Correspondence with a Catholic young Lady, (G. Gallie, Glasgow,) is one of the most spirited small productions of the day. It contains some very powerful arguments against the evil of church patronage, exhibits an affecting picture of the state of religion in the Highlands and Western Islands, describes the experience of the regenerate Christian with great truth, overthrows the claims of the Romish Church in a masterly manner, displays no small talent at biblical criticism, and manifests considerable dexterity at making appeals to the conscience. We feel confident that the merits of this publication ought to raise its author from his present obscurity to a station in which he may be eminently useful.

3. The Christian Watchman: A Sermon preached in the Wesleyan Methodist Chapel, Bilston, before the Local Preachers in the Wolverhampton Circuit, 25th Sept. 1826, by Arthur G. Jewitt, (Kershaw, London,) is a spirit-stirring discourse. The first part enters somewhat profoundly into the evidences for the Divine origin and authority of scripture; and the sec

exhibits the character, spirit, and office of a preacher of the gospel in a very animated and edifying manner.

4. A Father's Reasons for Christianity, in Conversations on Paganism, Mahometanism, Judaism, and Christianity, by T. Timpson, (Westley, London,) are well worthy of being communicated to his children, and transmitted to other generations. The author proceeds upon a conviction that some revelation from God is necessary to guide and instruct mankind. Paganism, Mahometanism, Judaism, and Christianity, are the rival competitors for this honour. He then examines the pretensions of each, gives, in a compressed form, the most popular arguments urged in behalf of Christianity, and fairly decides in its favour.

5. A Funeral Sermon, occasioned by the Death of Miss Elizabeth C- by the Rev. John Styles, D. D., (Westley and Davis, London,) contains the common topics that are touched on such melancholy occasions. Its tendency is to shew that life, how contracted soever in years, is sufficiently long if it leads to faith in Jesus, and to the evidences by which that faith is proved to be genuine. This is applied to the person whose death is thus solemnized, and inculcated as an important lesson on all who hear.

6. The Child's Scripture Examiner and Assistant, or Questions on the Acts of the Apostles, &c., by J. G. Fuller, (Holdsworth, London,) could only have been 'written by a person who had made the scriptures his study. The questions shew an intimate acquaintance with all of importance that the Acts contains, and, to answer these queries, the pupil must be well versed in this sacred history, especially as to many questions the answers can only be found by reading.

7. The Three Sisters, or Memoirs of Mary, Jane, and Eliza Seckerson, by their Father, (Mason, London,) is a little work containing about 160 pages, which will be read with much interest and profit by every sincere Christian, whether young or old. The author we understand is a highly respected minister in the Wesleyan connexion, who, in passing through life, has been called to drink deeply of the cup of sorrow. The memoirs of his three pious children, written with much simplicity, furnish a pleasing proof of the power of Divine grace. It is an excellent book for Sunday schools, for rewards, or for a gift in any

of God, by James Johnson, (Andrews, London,) contains many plain truths, enforced with an energy suitable to their im portance. The earnestness of its author, and the wholesomeness of his doctrine, conspire to render it worthy of recommenda

tion.

9. A Fourth Set of Original Psalm and Hymn Tunes, adapted for Public Worship, by D. Everard Ford, (Longman, London,) indicates that three other sets have gone before it. Those predecessors have been some time before the public, and, so far as we have inspected them, we think they deserve the patronage they have obtained. The set now before us shews that Mr. Ford has not lost either his taste for music, or his ability for composition. Those who have procured his former sets may avail themselves of this without any danger of deception or disappointment.

10. The Chart of Health, and Domestic Medical Guide, by Wm. Lawrence, M. D. (Lacey, Cowie, and Strange, London,) is a kind of Buchan's domestic medicine in miniature. The whole is contained in one large sheet, divided into five columns. The first is an alphabetical list of the most common diseases and complaints to which the human frame is liable, amounting in number to seventy-seven. In the second column, opposite the disease, stand the general causes of the malady. The third contains the common symptoms. The fourth furnishes the medical treatment; and the fifth is devoted to miscellaneous observations. Not having been initiated into the mysteries of Esculapius, we can give no opinion on the pròfessional merit of this sheet; but we know that it is neatly executed, is well arranged, and contains a vast fund of medical information.

OBSERVATIONS ON A LETTER TO DR. ADAM CLARKE. MR. EDITOR. SIR,-Will you allow me to offer a few observations on the letter to Dr. Clarke, which appeared in your No. for August, col. 722. Onesimus solicits a reply from the Dr. himself, and if he should have time to send one, in which my thoughts on the letter are anticipated, or my sentiments refuted, you will reject them.

It is some time since I read in Dr Clarke's Commentary his views of the nature of the foreknowledge of the Divine Being, and I recollect the impression on my mind at the time was unfavourable to his hypothesis. The subject has great difficulties, and this impression might arise

agent and an accountable being. God has not appointed or determined events because he perfectly knows all that ever takes place, which is maintained, I believe, by some that call themselves Calvinists. It is one thing to ordain whatever comes to pass, and quite a different thing to know that whatever does happen will certainly happen.

When Dr. Clarke says, that "in what is called illimitable space, God can create millions and millions of systems, but does not see proper to create them;" Onesimus infers that he does not know them as created, and certainly no man would be disposed to contradict him; but he goes on "consequently," to deduce that God does not know all that he can know-this is what can by no means be allowed, or rather is, what might be called verbal trifling, and I cannot discover what Onesimus sought to establish by it. This is just equivalent to saying, that although the power of the Creator is infinite, yet his agency, or the exercise of that power, is not infinite, because, although he can create millions of other systems, yet he has not created them. Whatever the infinite Creator intends to give existence to, he knows as perfectly every circumstance connected with, as if they were really existent; and so when he knows them as created, no accession whatever is made to his knowledge any more than to his wisdom. To say, in just so many words, that God does not know all that he can know, appears to imply that his knowledge is susceptible of increase.

When Onesimus contends that it was absolutely necessary that such a being as Alexander should exist in order to be known as existing, he is contending for what no man can deny. He proceeds to say, that "the specific knowledge therefore, of the individual being, and of his personal acts, must have been absolutely free on the part of the Creator, who might never have called him into existence.” True, if the freedom alluded to refers to the Divine determination, the divine prescience as coeval with the divine purpose is absolutely free, but subsequently necessary. So, if he who speaks of the divine foreknowledge being necessary means primarily so-he errs; as also does he, who, speaking of the divine foreknowledge being free, means at any supposable period between the determination to create, and actual creation..

If the abettors of the two hypotheses will take the trouble to compare their ideas with this view of the subject in dispute, I think it will be found, that there is very

little difference between them. If there actually be, still then the superintending power contended for by both parties, becomes blind fate to the Calvinist, and an imperfect being to the Arminian.— To say that the Divine Being can choose not to know any thing, appears to be equivalent to saying, that he can limit his own perfections. Onesimus has carried on much of his argument on the supposition that his opponents would contend that all the future generations of men are known to God as actually existing, whereas they only contend that they are known as if they actually existed; and consequently, in the greater part of his letter he is defending Dr. Clarke against imaginary foes.

If Dr. C. does describe the Supreme Being as above all necessity, he advances an untenable proposition. It is necessary that some intelligent Being should have existed from all eternity-it is necessary that he should always exist, and whatever perfections he have, they are also necessary, and it is impossible to limit or alter them in any manner. This is not making a Being superior to God, as some would have it, for necessity is no Being, and is only an imperfect word to advance our imperfect ideas, in our imperfect knowledge of the Great First Cause.

Again, I must remark, that One simus has mis-stated the Calvinistic hypothesis, where he says, that the Calvinist contends that "God must know as certain what in his own eternal councils he has made contingent." Where is this sentiment to be found in any Calvinistic author ? It is Dr. Clarke, and not any Calvinistic opponent, who says that “God has ordained some things as contingent," which I cannot help considering as unphilo. sophical, not to say unscriptural. Let the ideas conveyed by the two terms, ordain and contingent, be brought together, and I think it will be found that they stand in no conceivable or possible relation to each other.

If by "oruained as contingent," all that Dr. Clarke means is, that some things are ordained to be brought about by the free agency of man-this is no more than saying that man is made a free agent. Whatever God has appointed, must certainly take place, and this is the very reverse of contingency. I think we should rather say, that God has ordained certain events to take place in the natural world, and has foreseen as certain, various results of their different ramifications and minute developments; these results may be brought about by the free agency of man, although