a work is here projected. It is proposed to issue weekly numbers during a period of two years, each containing a distinct subject; the whole, when completed, to form two volumes, constituting something like a cyclopædia of religious information. The subjects of the first four numbers contained in the part before us, are, "The Apostle Paul- -a Biography;" "Mahometanism;" "Modes of Sepulture ;" and "The Early Trials and Triumphs of Christianity." The style of treating each subject is sound, lucid, and vigorous, and in admirable keeping with the intention and character of the work. The price is cheap, and the printing, paper, and getting up, all that can be desired.

The Library of Biblical Literature. Nos. I. and II. London: Freeman. To some extent similar to the above in general purpose, but widely different in specific character. Whilst aiming to impart information on kindred subjects, its range of topics will be more strictly Biblical. The aim of this serial appears also not simply to impart instruction to those who seek it, but by the attractions of style and novelty of treatment, to allure many to the study of Biblical subjects to whom they would otherwise have been an irksome task. The range of topics it contemplates are geographical, historical, biographical, archæological, scientific and literary matters in relation to the Bible. The numbers before us, containing the "Story of Ancient Nineveh" and "Israel and the Pyramids," are amongst the most charmingly written sketches we have ever read; picturesque, vivid, and lifelike, it would be degrading them to say they have simply the enthralling power of well-written fiction, since they possess the more stirring influence of startling and wonderful realities. It is impossible, notwithstanding the familiarity of the subjects, to lay down these numbers before finishing their perusal; and impossible to finish their perusal without looking forward with anxiety for the next issue. Each monthly number is illustrated with engravings, diagrams, and sketch-maps-altogether forming one of the most desirable serials for some time offered to the Christian public. There is ample field for both this and the " Religious Information for the People," and we wish both success, most cordially.

White's Natural History of Selbourne. Edited, with Notes, by Sir W. JARDINE, F.R.S.E., F.L.S., &c. London: Cooke, Strand.

THIS book has become a British classic. It needs no recommendation from any one, having long since established its own claims to public attention. The cheapness of this edition, the excellence of its engravings, and of its typography, deserve that it should be largely patronised by those whose pockets will not allow them to purchase the more expensive forms in which this deservedly popular work has so long been issued from the press.

Why are we Dissenters? By EUSTACE R. CONDER, M.A. London: Snow.

THIS small work is well adapted for putting into the hands of Parliamentary Churchmen, who are apt to fly into outrageous tempers when ardent Nonconformists come down heavily and unceremoniously upon State-Churchism. As if they were a mass of wounds all over, it is hard to strike sticklers for a Government religion anywhere without hurting a sore place. Thorne's tracts were truly thorns in their sides. The truth and the manly homeliness of these invaluable missiles against political priestcraft made thin-skinned upholders of compulsory religion wince all over. Mr. Conder tells the same truths, but in a more courtly style; and may, therefore, effect an entrance, denied to others, in their endeavour to make a common-sense and scriptural appeal to men of the fire-and-faggot system in behalf of the rights of conscience.

History of the Protestant Church in Hungary, from the beginning of the Reformation to 1850; with Reference also to Translyvania. Translated by the Rev. J. CRAIG, D.D. With an Introduction by J. MERLE D'AUBIGNE, D.D. London: Nisbet and Co.

THE land of Kossuth must have powerful attractions for every Briton. Who does not wish Hungary free from the tyranny of despots ?

The author of this "History" has not given his name. A sufficient guarantee, however, is given for his trustworthiness by D'Aubigné, who says of him that he is

a man possessed of enlightened piety, sound judgment, integrity, faithfulness, and Christian wisdom. He has obtained his information from the most authentic sources. Government edicts, convent protocols, visitation reports, and official correspondence, have all been consulted with scrupulous attention, as is proved by the numerous quotations he cites." As the Greek philosopher deemed his audience

large enough while Plato was content to listen to his discourse, so our readers will be persuaded that the testimony of this illustrious writer will suffice to secure their confidence in the author, though unknown, of this history. The author has rather given a series of facts, than written a history of a people. The facts, however, are of deep interest, forming another chapter condemnatory of the Papacy, and adding another count in the indictment against the House of Hapsburg, for its perfidy and tyranny. For three hundred years have the Hungarian Protestants maintained their integrity and position against all the arts and cruelty of imperial and papal treachery and power. Our readers will, perhaps, be struck with the fact, that the author speaks of the "greater fairness shown by the Turks" towards these Christians, than was shown by so-called Christian governments; that the "Turks favoured the Protestants ;" and that "the labours of the Protestants were, to a considerable extent, protected by the Turks." Excepting from Leopold II., and Francis Joseph, Hungary has received little justice from its imperial rulers; and it has only preserved its religious purity by the overruling providence of Him who preserved unconsumed the burning bush which drew the attention of Moses.

We cordially commend the volume to our readers, who will find, without our aid, in the volume many parallels between the conduct of papal hierarchs and their tools in Hungary, and the acts of the Wesleyan Conference. Despotism is essentially the same, at Rome and at Richmond, in the hands of the House of Hapsburg and in those of a Wesleyan clique, against Protestant Hungarians and against Wesleyan Reformers. It hates truth. It dreads freedom. It is at ease only among slaves.

The Pilgrim Fathers; or, The Founders of New England in the Reign of James the First. By W. H. BARTLETT. London: Hall, Virtue, and Co.

WE look out annually for Mr. Bartlett's new volume with eager anticipation, well assured that we shall be amply gratified by the production of his genius. His present volume as much delights us as his "Pictures from Sicily," his "Walks about Jerusalem and its Environs," his "Forty Days in the Desert," his "Overland Route," his "Nile Boat," or his "Footsteps of our Lord and His Apostles." We think him very happy in his selection of subjects, and not less so in the one now before us. If ever there was a

band of men who deserve to be held in everlasting remembrance, "The Band of Exiles," who, with Brewster and Bradford, left Boston, in Lincolnshire, for Holland, and, subsequently, in the Mayflower braving the dangers of the Atlantic,

"Moor'd their bark

On the wild New England shore." Blessed be the memory of men who quitted Britain because a King and a State Church denied them liberty of conscience, and who, as soon as they landed on foreign shores,

"Shook the depths of the desert's gloom
With their hymns of lofty cheer.
Amidst the storm they sang,

And the stars heard, and the sea!
And the sounding aisles of the dim woods rang
To the anthem of the free!"

Mr. Bartlett, by this selection of a subject for his inimitable pencil, deserves the thanks of all Nonconformists, as the celebrity of his former volumes will ensure for this one admission into circles where every work favourable to the principles and conduct of Puritans is illiberally placed in the State Church Index Expurgatorius. Our author's pencil would in this respect accomplish what perhaps no Nonconformist's memorials would effect. And can any State-churchman read the narrative of of men who, because

"They sought a faith's pure shrine," sacrificed every home comfort, and not feel how unjust and anti-Christian it is to coerce conscience, or make religion a mere affair of state policy? Must they not, if they have any candour, any love of Christ, any sympathy with the "noble army of martyrs" of every age

"Call it holy ground,

The soil where first they trod,

And left unstain'd what there they found-
Freedom to worship God?"

It is almost needless to say that Mr. Bartlett's engravings-fifty-nine in number -will maintain the reputation that he has already acquired in this department of the fine arts, and that the letter-press will furnish our readers with an epitome of one of the most interesting episodes in Church history, and in the struggles of highminded men on behalf of liberty.

BOOKS RECEIVED.

The Leisure Hour, February.
Althan's Teachers' Assistant.
Case of the Manchester Educationists, Pt. II.
Life and Labours of Hodgson Casson.

whose stipends was 424,695l., yielding an average of 811. per annum to each curate. From a sum of 14,000l. per annum, constituting Queen Anne's Bounty, the stipends of the incumbents of the smaller livings are being gradually increased; and the Ecclesiastical Commissioners apply to the same object a portion of the surplus proceeds of episcopal and capitular estates. The following remarkable facts are then given relative to the recent progress of the Episcopal Church:

The progress of the Church of England has, in recent times, been very rapid; and conspicuously so within the twenty years just terminated. Latterly, a sentiment appears to have been strongly prevalent that the relief of spiritual destitution must not be exclusively devolved upon the state; that Christians in their individual, no less than in their organised, capacity, have duties to discharge in ministering to the land's religious wants. Accordingly, a spirit of benevolence has been increasingly diffused; and private liberality is now displaying its fruits in daily rising churches, almost as abundant as in ancient times-distinguished also advantageously from earlier charity by being, it may fairly be assumed, the offspring of a more enlightened zeal, proceeding from a wider circle of contributors. The following statistics will exhibit this more clearly.

In 1831, the number of churches and chapels of the Church of England amounted to 11,825. The number in 1851, as returned to the Census Office, was 13,854, exclusive of 223 described as being "not separate buildings," or as "used also for secular purposes;" thus showing an increase, in the course of twenty years, of more than two thousand churches. Probably, the increase is still larger really, as it can hardly be expected that the last returns were altogether perfect. The greater portion of this increase is attributable to the selfextending power of the Church-the state not having, in the twenty years, contributed in aid of private benefactions more than 511,3857. towards the erection of 386 churches. If we assume the average cost of each new edifice to be about 3,000l., the total sum expended in this interval (exclusive of considerable sums devoted to the restoration of old churches) will be 6,087,000. The chief addition has occurred, as was to be expected and desired, in thickly-peopled districts, where the rapid increase of inhabitants has rendered such additional accommodation most essential. Thus, in Cheshire, Lancashire, Middlesex, Surrey, and the West Riding of Yorkshire, the increase of churches has been so much greater than the increase of the population, that the proportion between the accommodation and the number of inhabitants is now considerably more favourable than in 1831.

The proportion of churches to the population in these counties is as follows:

Che- Lanca Middle- Surrey. York shire. shire. sex. (W.) 1831, 2,355. 4,578. 5,522. 3,059. 3,428. 1851, 1,858. 3,899. 4,658. 2,743. 2,384.

The proportion of churches to the population for the whole of England and Wales, however, shows a decrease,-being in 1831 one church to every 1,175 inhabitants; while in 1851, it was one church to every 1,296. Of the 14,077 existing churches, 9,667 were built before 1801; and it is

Nor has the spirit of activity been satisfied with this astonishing addition to the number of religious edifices. Organised associations for religious objects-almost wholly the productions of the present age -have gained surprising magnitude and influence. A list of twenty-one societies connected exclusively with the Church of England (omitting the "Society for the Propagation of the Gospel in Foreign Parts," and the "Society for Promoting Christian Knowledge," established prior to 1800) is given with their incomes, from which it appears that, independently of local effort— of the many District and Parochial Societies for household visitation and for other methods of diffusing moral and religious influence-the Church of England, by its separate centralised exertions, raises above 400,000l. per annum for religious objects, out of which 250,000l. is applied to foreign missionary operations.

In the 13,051 returns which furnished information as to sittings, accommodation is stated for 4,922,412 persons. Making an estimate for 1,026 churches, for which no particulars respecting sittings were supplied, it seems that the total accommodation in 14,077 churches was for 5,317,915 persons. The number of attendants on the Census-Sunday (after an estimated addition on account of 939 churches, from which no returns of the attendants were received) was as follows: Morning, 2,531,244; Afternoon, 1,890,764; Evening, 860,543.

UNENDOWED CHURCHES. A brief introduction traces the gradual formation of distinct ecclesiastical commu

nities since the reformation, owing to differences which may be included in the three following divisions: 1. Diversities respecting the Essential Doctrines of the Gospel. 2. Diversities respecting the rites and ceremonies enjoined by the Scripture. And 3. Diversities respecting the Scriptural organisation of the Church. Mainly to a variance of opinion upon one or other of these heads is ascribed the origin of nearly all the many sects, considerable and minute, which now prevail in England.

1. PRESBYTERIAN.

The fundamental principles of this system are the existence in the church of but one order of ministers, all equal (spoken of in Scripture under various appellations held to be synonymous, as bishops," "presbyters," and "elders"), and the power of these ministers-assembled, with a certain proportion of the laity, in local and in general synods-to decide all questions of church government and discipline arising in particular congregations. In Scotland Presbyterianism is the prevailing religion of the people, and in England it was formerly extensively diffused. From 1570, when Cartwright first began to write against Episcopacy, Presbyterian sentiments continually spread throughout the land, until, at the time of the civil wars, the great majority of the English people of religious habits were attached to these opinions, and the system came to be established as the legal form of worship and of discipline in England. This success, however, was of short duration. The supremacy of the Independents in the army, in the time of the Commonwealth, prevented the enforcement of the system universally or stringently; and when the restoration of King Charles the Second was effected, the entire episcopal régime was re-established in its full integrity-the Presbyterians not being able to obtain, as a compromise, even that modified synodical episcopacy, as designed by Archbishop Usher, to which they expressed themselves not indisposed to yield. The Act of Uniformity was passed, and 2,000 ministers were forced to quit the communion of the Church of England.

Thus deprived of all ability to organise their system in connection with the civil power, and seemingly not entertaining the idea that it was possible (if even legally permissible) to organise without the State's assistance, Presbyterianism in a few years almost disappeared as a distinct religious system. All the churches which were subsequently formed by those who hold the Presbyterian opinions were established in a close accordance with the Congregational or Independent model. About a century

ago, instead of the Calvinistic tenets held so firmly by the Puritans, the Presbyterians began to cherish, most of them Arminian, many of them Unitarian, sentiments. Those who adhered to the standards of the Westminster Assembly are now either merged in Congregational churches, or connected with the Scottish Presbyterians. The rest, possessing neither presbytery, synod, nor assembly, and departing widely from the doctrine of the Westminster Confession, can be scarcely now denominated "Presbyterians" at all-their only point of concord with that body being the simple manner, common to nearly all Dissenters, of conducting public worship.

2. INDEPENDENTS OR CONGREGATIONALISTS.

The particular views of the Independent denomination on church government are stated with great clearness and accuracy, but they are too familiar to the bulk of our readers to need recapitulation here. To express the total freedom of the body from exterior control, the term "Independ ency," is used-to convey the idea that every member of the church participates in its administration, "Congregationalism,” a more modern appellation, has come into Vogue.

Their ecclesiastical sentiments are

thus summed up:

The theory which Independents cherish of the scriptural model of a Christian church induces them, of course, to look with disapproval on all State Establishments of religion. Hostile, as already intimated, to the slightest interference from external bodies-even where, as in the Presbyterian communities, the partly popular assembly may be not unfairly taken to reflect with faithfulness the best ideas and abilities of all the individual churches-Independents are inevitably still more hostile to the interference of a secular and miscellaneous body like the national parliament, to whose decision, they assert, all questions of dispute in national establishments must actually or virtually be referred. And not alone upon the ground of interference with self-government do Independents disapprove of national churches: even if the State were to allow the fullest freedom, and confine its operations to the mere provision of the necessary funds for public worship, there would still remain insuperable conscientious seruples springing from their notions of the impropriety of all endowments for religious purposes. Religion, they contend, should be committed, for its maintenance and propagation, to the natural affection of its votaries. Religious zeal, they say, will furnish ample means for originating and sustaining all the institutions, ministers, and missionaries, necessary for the promulgation of religious truth. Where no such zeal is manifested in a church, its absence is regarded as a certain sign that there the truth is either not at all, or not in all its purity, professed. They argue, therefore, that the operation of these voluntary motives would supply the best security, not only that the true religion would receive an adequate support, but also, that erroneous doctrines would obtain but limited success; whereas the State, possessing no peculiar fitness, even for discriminating truth from error, still less for appreciating nicely all the various forms of truth, is liable to the double