We cannot refrain from saying a word or two here, upon a point which has frequently occasioned some perplexity and pain to minds deeply imbued with a love of holiness, and with ardent attachment to the appointed means of grace: a point, indeed, which merits much more deliberate investigation than our present limits will allow; but of such immense importance, as it regards both practice and principle, that having once approached the subject, we shall not suffer the first fit opportunity for calling the attention of our readers to it, to pass without renewing the discussion. We shall now only offer such observations as may induce those whom it may concern, to take the matter into consideration. The question to which we allude is suggested by the brief account of the Sacrament of the Lord's Supper being administered to Struensee, as it would appear, without even any express desire for it on his part, on the day before. his death. Now, if we are to consider the mode of treatment pursued in his conversion and preparation for death, as a practical example for the minister of Christ in the performance of his pastoral duties; may it not reasonably be asked: how far is such a participation in the symbols of the body and blood of Christ, for the first time at the close of life, to be deemed available to the spiritual benefit of the recipient? For, unless some very important benefit be expected, it is scarcely justifiable to risk the injurious impressions which may be made on the survivors, with regard to the efficacy of the Sacrament, if they be led to look upon it as a mere viaticum, to be received with equal benefit by all, let their former conduct have been what it may. In the case of Struensee, it was probably recommended as an additional testimony of the change which had taken place in his religious principles. In the cases which are continually occurring to the parochial minister, in which he is called upon to administer the Sacrament to those who have not before received it, for various insufficient reasons, but have not led notoriously immoral lives, or neglected any other ordinances, it may be administered to them on this ground: viz. that although the dying sufferer may have still an imperfect conviction of the true nature of the Sacrament, and may not be in the state of those who are able so rightly to receive it that they "are one with Christ and Christ with them"-yet, as an act of obedience to his will, "in remembrance of his death and passion," it may, through the divine mercy, turn to their profit, and help them forward in the way that leadeth to everlasting life. How far the general practice of administering the Sacrament to condemned criminals is to be defended on this principle, or whether it be not likely to encourage a belief in the effect of Sacraments much at variance H

VOL. I. NO. I,

with the sense of the Church of England, and to give great pain to those who highly esteem the privilege of spiritually eating the Body and Blood of Christ, and of thus seeking the inward grace by which their souls are strengthened and refreshedhow far these questions are regarded in their proper light, we shall take an early occasion to consider. In the meanwhile, we do not hesitate to say that some caution is required in accepting this part of Munter's plan as authority for the treatment of death-bed penitents in general; although their sincerity be less questionable than that of Struensee.

The chief subject of conversation, the day before his death, was redemption by Christ; on which occasion it is remarked by Munter, "he said many striking and edifying things." He then spoke of his love towards God and his Redeemer, which entirely reconciled him to his death, and to the awful and ignominious circumstances attending it, as things which God found necessary for his good. "Yes," added he, "thanks be to God, I am as satisfied as a man can be who sees his greatest happiness before him. I therefore humbly adore the mercy of God and the power of religion." P. 177. When he hinted at the possibility that he might not have fulfilled all the conditions necessary to salvation-that he might not be such as God would have him be; Munter answered, "Since he was conscious that he believed in Christ and that he loved God, he had no reason to doubt of his being pardoned before God." P. 178.

The whole of the last conference is highly interesting and affecting: it closes the earthly career of the unfortunate Struensee, and manifests, most strikingly, the effect of religion in calming the most powerful emotions. The only particular which demands especial notice, is an observation of Struensee when arrived at the place of execution.

"It is true I returned late to God, but I know that he who is from eternity, cares not for the length or shortness of time in which men have endeavoured to please him. Our Saviour says, without determining any thing relative to this matter, 'He that cometh to me I will in no wise cast out.' I will therefore not make myself uneasy that I have kept myself so long from God and virtue." P. 188.

To which Dr. Munter makes no answer. Is this, we must ask, a sentiment to be safely indulged? Is the application of our Saviour's promise strictly correct? It is true the convert had done all that lay in his power to shew the sincerity of his repentance; but to what was it owing that he had so narrow a field for the exercise of his religious principles? It seems to have been wholly overlooked by him, that it was by his own fault his conversion was delayed, till he was shut out from

his former scenes of life, where the only unequivocal signs of a new principle of action could be displayed. His neglect of warnings in sickness and danger, almost unto death, alluded to in his father's letter, and mentioned by himself, appears to have excited no remorse. He uses, on all occasions, the same ground of comfort as would seem most applicable to an unenlightened heathen, brought into the vineyard at the eleventh hour. However necessary the power of God to touch the heart of the sinner, that grace cannot be expected without the use of means; and those means were wilfully and determinately rejected by Struensee, who chose to remain in unbelief that he might pursue his sinful course. When, at last, he gave heed to the word of salvation, was he justified in the comfortable assurance that he had done all that he could? If so, where, we may ask again, is the advantage of the comparatively righteous over the sinner, provided he repents at last?

The whole work exhibits an awful warning of the deceitfulness of sin, and of its power to darken the understanding, and indurate the heart. If, in consequence of its presenting only a brief outline of argument, it can hardly be said to answer the cavils of infidelity, it yet decidedly proves that arguments there are sufficiently weighty to overcome the most decided scepticism, and to remove every shadow of doubt and difficulty, which reason can admit as evidence against revelation.

The Private Memoirs and Confessions of a Justified Sinner; written by Himself. With a Detail of curious traditionary Facts, and other Evidence, by the Editor. 8vo. 390pp. 10s. 6d. Longman. 1824.

Ir is not often, we should hope, that it will occur to us to announce a publication in which no good qualities are to be discovered, or in which the bad notoriously preponderate. It can very rarely happen that works written with any religious view should be entirely destitute of interest or usefulness to recommend them. When such, however, do fall in our way, although it will ever be much more accordant with our wishes to find occasion for expressing satisfaction, we shall speak the truth plainly-we shall perform our duty to the public nec temere nec timide.

On the work before us, which has unfortunately presented

itself at this early stage of our labours, we cannot honestly be silent. It is as little susceptible of praise, and as much open to blame, as any book of the sort we ever met with; and yet in justice we are bound to say something for the intention of the author, whoever he may be. Having little curiosity on this latter point, which, however, is generally supposed to be determined, we shall give our opinion of the book in as few words as possible, without troubling ourselves to justify it by extracts which could only disgust our readers.

Neither the title, the subject, the frame-work, the filling up, the style, the language, nor the tendency, possesses, so far as we can see, one single attribute of a good and useful book. The title is false, illusory, and considering the story, almost blasphemous; the subject not only disagreeable but impossible; the framework disjointed and ill contrived; the filling up a heap of undigested matter; the style sometimes vulgar, and often profane; the language, at least the English, by no means correct; and the tendency in many parts decidedly immoral, and in more anti-religious.

Yet, strange as it may seem, the design of the work was probably good. The object has been much the same with that of the well-known "Fur Predestinatus," printed in 1651: but that very different methods have been employed to attain this end in the Confessions of a Justified Sinner," of 1824, is much to be lamented. The former logically and unanswerably, we think, developes the natural, not to say necessary consequences of pursuing a system of doctrine, of which the founder himself dared not contemplate the legitimate results. The latter exhibits the wild ravings of a madman, and ascribes effects to the power of fanaticism, which never can be fairly attributed to any thing but the visible and irresistible agency of a familiar demon, such as that, which, according to the German fashion, is introduced into the fiction.

Instead, therefore, of holding out a caution to the Calvinist, and a warning to every denomination of professing Christians, it gives an inconceivable advantage to the party aggrieved by its exaggerated representations, and shocks the best feelings of all who think that some respect is due to the very name of religion even if it be perverted to unworthy purposes.

An Historical Catalogue of the Scottish Bishops, down to the Year 1688. By the RIGHT REV. ROBERT KEITH. Also an Account of all the Religious Houses that were in Scotland at the Time of the Reformation. By JOHN SPOTTISWOODE, ESQ. A new Edition, corrected and continued to the present Time, with a Life of the Author. By the REV. M. RUSSEL, LL.D. 8vo. 576pp. 17. 18. Rivingtons. 1824.

THIS is one of those interesting works of which Pinkerton has given a list, and which, he says, ought to be in the library of every Scottish antiquary. It is an outline of the history of Christianity in Scotland, so far at least as that history can be identified with the ecclesiastical establishment of the country, and with the succession of its principal office-bearers. The lives of the several Bishops constitute a sort of landmark, to guide the researches of the historian, amidst the obscurity of ancient times; and also to establish the date and order of many very important events, the connexion of which could not otherwise be determined. Strictly speaking, however, this Catalogue cannot be viewed so much in the light of a history, as in that of a collection of valuable historical documents; all well authenticated by distinct references to original papers, and faithfully recorded in plain perspicuous language. It has, accordingly, long held the place of an authority among ecclesiastical antiquaries; and no writer, however prejudiced or swayed by party feeling, has ever impeached the veracity of Keith, or called in question the accuracy of his statements.

In a country, of which the ancient annals are so extremely meagre and confused as are those of Scotland, a book such as that now before us, possesses no common value. Various lists of Bishops are, no doubt, to be found in the works of Boece and Fordun, as well as in the volumes of more modern authors; but those lists present very great discrepancies, in the number of prelates who filled the several sees, in their names, order of succession, date of consecration, and even in the civil occurrences which distinguished their respective episcopates. To ascertain these facts, therefore, Bishop Keith inspected the registers of the different religious houses in all the dioceses; the grants of land, tythes, or privileges made to bishopricks or monastic establishments, throughout the country; the chartularies of the numerous Abbeys and Priories which were spread over the kingdom; a variety of deeds under the privy seal, and even the records of private transactions between the dignified clergy and the owners of land in their neighbourhood; and, in