fuller as the writer approaches his own times, for instance, Lamech's polygamy, and murders, and the king Melchisedec, are so shortly mentioned, that there is controversy about all these subjects even to the present day, while all the history of Abraham and Isaac, and the dying speech of Jacob, are told at full length. Again, the exact account of the genealogy, &c. of the Edomites is fully given, and as we know that Moses lived forty years among them, this is exactly the information we should expect in the ordinary way. They who maintain the contrary opinion, must show that tradition is useless-that in the time of Moses there were none who knew the particulars of the history of the deluge, the tower of Babel, &c. &c. That Moses pointed out the manner in which these traditions were preserved without any object-that Moses while in Midiau, heard nothing of the origin of the Midianites -and that the authority of the oracles recorded in Genesis is notlring. If the oracles did not exist in the family of Abraham, of what use would it be so carefully to point out their exact accomplishment; for instance, the possession of Canaan, the punish ment of the Canaanites, the acquisition of Sichem by the tribe of Joseph, &c. &c.

In c. xix. Allix answers the objections as to the age of the world, drawn from the Egyptian, and in e. 20. from the Chinese History; these it would be useless to give at any length. It has already been frequently shown, that what looks at all like truth in the Egyptian bistory, accords with the Mosaic chronology; and the Chinese history is too absurd, and too like the insane part of the Egyptian to require parficular confutation. Both may, and probably do contain a few facts in a world of fable. We pass on to c. xxì., in which Allix considers the last objection that can be raised to the book of Genesis, viz. that though Moses may be the author, that does

not prove the history to be true, as Moses may have forced the people to believe his history by the fear of death. But this opinion confutes itself, for 1st, it supposes the truth of the miracles by which Moses became the head of the Israelites. 2nd, It supposes the truth of some points in which Moses could not deceive other nations by his authority, such as the preservation of the ark, and the building of the tower of Babel, the confusion of tongues, the destruction of Sodom, &c. &c. 3rd. It supposes that Moses must have given a true account of the origin of the Israelites, for the contrary hypothesis is absurd. 4th. It supposes his account of the origin of the divisions and pretensions kept up among the twelve tribes to be true, but these rest on the truth of the oracles recorded by him, and therefore the truth of these oracles is established. 5th. It is contrary to common sense to suppose that Moses could expect, with any power whatever to make a system of lies believed even by his own subjects. Again, it is absurd to suppose that a whole nation would have persevered long in a profession forced on them by tyranny; and equally absurd, knowing all we do of the Jews, to suppose them so patient, particularly too when after the death of Moses and Joshua, they were subject to the Canaanites, and freed from the terror of that law of Moses which denounced death against any that contested his laws. If they had thought his system an imposture, would they not gladly have seized that opportunity of getting rid of it? The law, it may be well to observe, was not made to force belief, but to prevent the corruption of the people, and its mingling with other nations.

In c. xxii. from the matters proved before, Allix concludes that Genesis was written by Moses; and that this being granted, it was impossible for him to forge his history; that he had sufficient traditions to

dained minister must not be permitted to suppose that inactivity and carelessness are suited to the

post which he occupies. The clergy of all ages should perceive and deplore the unexampled obstacles to their success. And it is on this very account that we commend Mr. Sumner for the judicious selection of his subject: The Encouragements of the Christian Minister" are always an interesting subject: but never did they more require to be felt and enjoyed than at the present hour. They that have put their hands to the plough are not permitted to look back. When they look around, much that is alarming will certainly be seen; and though it ought only to increase their humility and diligence, yet the mind would quickly sink under such accumulated burdens, if it were not supported by the elastic power of hope. To that principle, therefore, and to the views and consolations which it unfolds, we shall endeavour, with Mr. Sumner's assistance, to direct the thoughts of our reader.

From Ecclesiastes xi. 6. “In the morning sow thy seed, and in the evening withhold not thy hand; for thou knowest not whether shall prosper either this or that, or whether they both shall be alike good," our attention is called to four distinct subjects of encouragement.

"I. First, then, I will speak of the ENCOURAGEMENT which the Minister derives from the instruction of the young. This is perhaps the most delightful of all bis labours. He has, indeed, ignorance to contend with; but it is easier to encounter ignorance than that worse knowledge of the counsels of the ungodly, which commonly belongs to more advanced years. He has evil to overcome; but it is the evil of nature, not yet rendered obstinate by habit of vicious propensities, not yet strengthened by indulgence, till the attempt to eradicate them is nothing less than the plucking out a right eye, or the cutting off a right hand. There is no

greater satisfaction than to see the listless mind awakening into attention—the vacant look of ignorance gradually quickened by intelligence-and the rude and self-willed

being which lately appeared to admit of no restraint, to acknowledge no obliga

tion, now feeling itself the creature of

God, and obtaining its spiritual rights, as

an accountable member of Christ and inheritor of the kingdom of heaven.' And this is not a mere transient gleam of promise, which gratifies the eye for a time, but vanishes when attentively surveyed; the longer it is dwelt upon, the more is the pleasure increased by reflection. For ciplined, thus instructed, how much of consider, in the case of the child thus disgloom is taken from our apprehensions, how much of hope introduced into the prospect of the future. We cannot see a child, more especially we cannot see the children of the poor, without a sad anticipation of evil. We know that they will be exposed to much temptation: thrown, perhaps, at a very early age, almost upon the wide world; taken from the superintending eye of parents, and engaged in service which leaves them too much at the mercy of those among whom they live, both as to morals and religion; possessing little opportunity of intercourse with their Minister, and often in a great measure debarred, at a season when they are most wanted, from the public and private admonitions of the Church.

We know also

that, at the best, in the course of their after-life, they must suffer the pressure of poverty, and be encumbered with cares which can receive little alleviation from external sources; must be placed in situations and circumstances which are difficult

enough in themselves, and still more pe

rilous when viewed in connexion with the awful eternity which is to follow. God forbid that we should permit the young to enter upon this sea of dangers, unprovided with the only compass which can direct them through it! Let them go into the world with a previous knowledge what it is, corrupt and evil-what their business is, to overcome it*: let them be aware that it will prove a scene of trial: that they have an adversary ever seeking to devour their souls; but that He who is for them is greater than he that is against themt, and, if they trust in him, will enable them to renounce the devil and all his works,' and to subdue the sinful lusts of the flesh.' Thus we give a new colour to the whole prospect: we may look forward to the years which lie before them with a brighter anticipation; we provide them something on which they

* Rev. iii. 21; xxi. 7.

+ See 1 John iv. 4.

may lean in the rough journey of life; we show them to whom they may be grateful in prosperity, to whom they may have recourse in affliction; and even in sin we leave them not without hope, inasmuch as they have been taught to know that if any man sin, we have an Advocate with the Father. All reason, all experience, ad Scripture concur in this, IN THE MORNING Sow thy seed; often has it sprung up, and brought forth the fruits of grace, when it had seemed to outward eyes to have been choked with tares.

"Let me entreat you, my brethren, to secure to yourselves the gratification and the reward of this labour. That it is labour, no one will deny; or that difficulties impede, from the obstinacy, carelessness, and ignorance of those with whom we have to do: but this, like other difficulties, yields to exertion. The benefits of early education, of course I speak of Christian education, are daily more and more acknowledged both by the poor themselves and by those above them. Parents like to see the effects of the Gospel in their children; masters in their servants. Both, therefore, may be prevailed on to contribute towards the necessary expence, and to submit to that degree of immediate sacrifice which the time employed in education requires: and it is impossible not to wish that more daily schools on the improved plan, or such modifications of it as may be found practicable, should be introduced into the villages of our diocese. Such a system indeed is likely to come supported by the strength of the Legislature; and we have just reason to be thankful for a Legislature which makes the morals of the people its object. But the zeal of the Clergy will effect more than any laws; and although, when the heart is fix. ed, it is good to have the hand strengthened by the law, legislation alone will avail little, unless the hearts of the Clergy are ardent in the cause. They only can give its full value to instruction; for it is not the power of reading, it is the praetical enforcement of the Bible which we want-the application to the heart; the oral instruction which Philip gave to the Ethiopian, and without which he could not understand what he read*, and without which the poor too often read the Scripture as a history, and know little of it as unfolding the only means of salvation, or conveying glad tidings to themselves.

*Acts viii, 30.

Christ himself provided, by the regular o der of Ministers which has been establish ed in his Church, that the benefit of suc individual instruction should never է wanting; and by frequent catechising, b confirmation, with the preparation tha precedes it, by a continued inspection an superintendence, not only during residenc at school, but, if possible, during that pe riod which succeeds, and is commonly th turning point of life, the intentious of th Church may be fulfilled, and the yout grow up with something more than th title of Christian. Could we but rightl feel what depends on this, even the we fare of an immortal soul, we should be in deed watchful, in season and out of season at appointed times and at times not ap pointed, that the young of our flock migh not be exposed to the storms of the worl till they were prepared to encounter them by looking up to Christ as their ruler an their guide. Such indeed is his mercy that there is still a haven, a port of refing for those who turn to him, even havin once made shipwreck of their faith. Bu it is not for us to trust in the poor hope that in the wreck of the vessel they may find a plank to escape on, or be directed by grace to seize upon it: our objec should be, that in the first entrance o life they should make the Gospel their ar of safety, and never quit it throughout the voyage. And happy is that Minister, who if he hear that one of his flock has proved disobedient to his vows, and shaken off the allegiance which he owed to his Redeemer. can say, This is in spite of warning: I have delivered my soul*. May you, my brethren, enjoy a still happier reflection: and possess the gratitude of those whom you have trained up in the way they should go, and who acknowledge you as the instruments through whom they have learnt to know their Redeemer, and to receive him as their Lord."-P. 5.

The second encouragement is derived from the occasional conviction and conversion of those who have long been standing idle without, and are not called until the sixth, the ninth, or the eleventh hour. And the value of such an encouragement, and the means of making it our own are enforced with great earnestness and truth.

See Ezek. xxxiii.

On the third topic Mr. Sumner shall gain speak for himself.

* III. I proceed, in the third place, to pak of an ENCOURAGEMENT of a dif. frest sort, of a temporal rather than a spiritual nature, but too important to be passed over;-that which is derived to the Minister from the share, the essential slare which he takes in upholding the frame of civil society in his country. And this be effects, not by the strength of hulaw or terror of punishment, but by de gentler influence which his character and office spread around him. The poorer classes, the vast majority in every dismiet, cannot but reverence a state of things which secures to them a protector all their concerns, an adviser in their best interests; one who, while their etertal welfare is his first and greatest care, attentive to hear, and ready to assist Weir temporal wants, and to smooth the difficulties of their lot. Is any one afficted with sickness or with sorrow? Are any sinking into undeserved indipeace? Is any one oppressed?—There is one to whom the lowest, and the meanest, and the weakest may have recourse; one perior to themselves in station and acquirement, but whom his office teaches to condescend to men of low estate: and whom a motive which nothing can affect weaken, whom the love of Christ contraineth to visit and to comfort, and to defend the least of these his brethren. Take away the Christian Minister, and who shall remain to supply his place? I an fåt from undervaluing the exertions of those in whom the bond of Christian charity stands in the stead of professional duty, and who, in larger towns especially, Bite with us in labours of love; but the Co-operation and direction of the Minister is necessary to render such assistance profitable, even where it can be obtained; and, in our villages and hamlets, where shall those be found who have at once the inclination, and the ability, and the leisare, to advise the ignorant, to succour the defenceless, and to relieve the indigent? Take away the Minister of the Gospel, and who will remain to stand between the employer and his labourer, between the magistrate and the offender? Who will be the almoner of the rich man's bounty? Who will direct the poor man's industry into the most useful channels? Raised, by education and character, to a level with the rich and great, yet led by daty and by charity to reckon no individual beneath him to whom he can be useful, no office nnworthy of him by

which he can do good, the Minister forms the compecting link between the different ranks and degrees of sociey, the corner stone of our political and social fabric. The magistrate may bear the sword, and it is not in vain; the laws may threaten, may command, may forbid, may punish; bat, as long as love is more attractive than authority, as long as moral influence prevails more with intellectual beings than physical force, so long will our Church Establishment prove a stronger cement of social union than laws or penalties, and so long will its Ministers be the firmest bulwarks of the State, by diffusing that comfort and content which prevents men from being given to change, and by promoting that knowledge which sees outward circumstances in their due light, and not as the one thing needful. Let me not seem to magnify unreasonably the clerical office: should I appear to do so, the object which I have in view must be my excuse; which is to point out, my reverend brethren, the encouragement which we have to be zealous in our honourable calling, to be fervent in spirit, not slothful in business, serving the Lord. I cannot, indeed, venture to set forth any motives for action except those of duty and responsibility; that every man's work shall be made manifest; and every man receive his own reward according to his own labour. But surely, if any secondary object could be admitted in a work of which God is the beginning and heaven the end, it might be found from reflecting that whilst we comply with our ordination vows, and do that which it is our duty to do, we are at the same time assisting to support the best fabric of civil government which divine Providence has ever enabled man to rear; and that while we obey the precept which we enjoin, and do good unto all men, especially to them that are of the household of faith, we are indirectly strengthening the purest Establishment which has ever represented Christianity to the world." P. 15.

Of the fourth head we do not feel warranted to speak quite so decidedly as of the parts which precede it. In the first place, we question the propriety, or at least the accuracy, of making it a distinct and separate portion of the discourse. The subject of it is, "that confirmation of his own faith which the minister daily deIrives from all that he sees and ob