oblige us all to speak of the States of Modern Europe, in contrast with the Roman Empire. The volume itself was at the same time opened at page 221, and the more full develope ment of this idea, which is given there, was read. “I see what you mean," was the reply; but still the good Churchman would not say Amen. This taught the Author that his theme will meet with objections where he would wish it most to be received at once. Believing, as he most firmly does, however, that intelligent Christians generally, whether Churchmen or Dissenters, will come at last to the conclusion which he has himself arrived at, after an education which prepossessed him in favour of more stringent views of the constitution of the visible church, he "casts his bread upon the waters," happy with the thought of bearing such a testimony at such a moment; and though deeply sensible of the many imperfections of his work, and shrinking altogether from the criticism of the mere dogmatist, yet trusting confidently in the communion and sympathy of the pious, and of all who duly feel that the kingdom of God is not meat and drink, but righteousness, and peace, and joy, in the Holy Ghost. As a work to which he owes much (though he of course also differs from it much), the Author begs to refer to the "Introduction à l'Histoire Universelle," of M. MICHELET— a tract in which the finest generalities of historic truth are treated with such poetic feeling as to leave the impression on the reader, when he has perused it, that he has awoke from a beautiful dream. He begs also to notice a work entitled Religious Dissensions, their Cause and Cure, a prize essay, by PHARCELLUS CHURCH, author of the Philosophy of Benevolence, New York, 1838," a volume full of thought. It will be found, on perusal, that the resemblance between the work now in the reader's hands, and that most cogent one on a branch of the same subject, lately published by Dr NOLAN, lies in the title only. 66 LONDON, November 1839. |