respecting a new translation by members of our Universities would, if realized, be encountered by as much opposition, as a version from any private individual.

Whether Mr. Walford was judicious in selecting the present translation as the basis of his own, must be left to every man's opinion: the improvements, however, which he has made, are not inconsiderable. Yet he seems to have too closely adhered to the model before him, and to have neglected a proper reference to the cognate languages.* Some passages are incorrectly rendered: others mark not with sufficient distinctness the meaning of the original; and the notes, which are added to the translation, are wanting in copiousness, and frequently fail to illustrate the allusions of the Psalmist.

With such helps as Dathe and others have given, a more critical version might have been expected-a more elaborate discussion on the history of the Psalms. Few would examine this collection of sacred odes without annotating on the different periods to which they make reference-without inquiring into the nature of the instruments and music, by which they were accompanied without offering some conjecture on those which the Jews emphatically denominate fatherless. The amæbéan, or alternate style, which some exhibit; the strophic, antistrophic, and choral nature of others; the adaptation of some to pilgrims approaching the holy tabernacle or temple, and of others to commemorations of God's mercy open a field on which, it might be supposed, every illustrator of the Psalms would gladly enter.

But Mr. Walford has too much circumscribed himself: he has not allowed himself to expatiate on those interesting inquiries which are connected with his subject. He has aimed at giving a

*Not intending to give a full review of his first part, we will content ourselves by exemplifying our meaning in a few instances. In Ps. ii. 1, "A vain thing," hardly expresses the force of p: it means in this place, a thing which cannot be performed; at the beginning of the second verse is also not clearly understood. The root on at the last verse suggests the idea of a person trusting to another, or fleeing to another, for protection,

In Ps. v. 1, denotes distress of mind, and would more properly have been rendered by complaint :- why at ver. 9, should have been translated " very wickedness," we cannot guess: the parallelism shows, that like in Arabic, it should be interpreted barathra—gulfs— abysses. At ver. 10, every allusion is judicial; DOWN implies not destroy, but pronounce them guilty, and means, thrust them out in the multitude of their prevarications, i. e. amidst their many prevarications.

Remarks of this nature we might extend to other passages; but these we account sufficient for the purpose.

simple translation, and his motive is evidently good: the inaccuracies which we have noticed also seem to have arisen from a wish to adhere as closely as possible to the received version. This we in some measure regret, but hope, in our notice of his forthcoming numbers, to shew that he has supplied, in his notes, all from which the outline of his plan appears at present to debar him.

Practical Remarks on Infant Education: for the Use of Schools and Private Families, By the Rev. Dr. MAYO and Miss MAYO. Published for the Home and Colonial Infant-School Society. London: Seeleys. 1837.

In this little book there is much sound sense. The defects of some systems of infantine education are pointed out, and proper remedies are proposed to prevent the teacher from outstripping the understandings of those whom he instructs, and from wearying them by the monotony of his course. The hints which it contains will be generally useful to schools and private families; and the zeal which the Home and Colonial Infant School Society has displayed, is in every respect deserving of praise and encouragement.

The Letters of the Martyrs, collected and published in 1564, with a Preface by Miles Coverdale; with Introductory Remarks. By the Rev. E. BICKERSTETH, Rector of Watton, Herts. London: Shaw. 1837.

THE reprinting of these Letters is an act well directed to appease the religious turbulence of the times: they disclose many important matters of history, and give the clearest possible insight into the persecuting and insidious nature of Popery. It is observed of the direct opposition of the Papal enactments to the laws of the realm, that "the pope, by his laws, may give bishoprics and benefices spiritual, which by the laws of this realm can be given but only by the kings and other patrons of the same, except they fall into the lapse. By the pope's laws, jus partonatus shall be sued only before the ecclesiastical judge; but by the laws of this realm, it shall be sued before the temporal judge. And to be short, the laws of this realm do agree with the pope's laws, like fire and water: and yet the kings of this realm have provided for their laws by the pramunire: so that, if any man have let the execution of the laws of this realm by any authority from the see of Rome, he falleth into the præmunire. But to meet this, the popes have provided for their laws by cursing... so that the pope's power treadeth all the laws and customs of this realm under his feet." (Archbishop Cranmer's Letters.) Is it not strange that the patrons of church property and layimpropriators, who advocate the Roman-catholic cause, are

not influenced by such considerations as these? even if they be not more properly biassed by religious feelings, and a due regard to the oath against the exertion of papal authority in this empire, which they must have taken on many occasions.

The Letters of Archbishop Cranmer are weighty and argumentative, and disclose a very deep acquaintance with theology. The fable of transubstantiation is refuted by historical and critical proofs, and the practice of the early Church is shown to have been perfectly free from every thing bordering on the notion. The Letters also of Bishop Ridley, and the other martyrs have a powerful claim on our attention: they afford to us a clearer insight into the minor particulars of their separate cases, than we can collect from Fox's Martyrology alone. We think that a judicious selection of them might be advantageously circulated in the form of tracts by the Society for promoting Christian Knowledge; for cheaply as the present book has been published, its price will still keep it from many of the poorer orders, among whom its contents are likely to be most efficacious, and calculated to correct a tendency to Romanism. We leave this suggestion with Mr. Bickersteth and the Society; and doubt not that having by his edition of this book laboured to do extensive good, to strengthen the wavering, and reclaim the lapsed, he will rejoice to give further scope and greater circulation to the sound truths and wholesome correctives with which these Letters abound, as far as the power and opportunity may be offered to him.

New Marriage Act. Three Sermons on Marriage, with reference to its Divine Appointment. By the Rev. WILLIAM J. E. BENNETT, M.A. Minister of Portman Chapel, and Curate of All Souls, St. Mary-le-bone. London: Cleaver. 1837.

THESE Sermons were preached with a view to obviate the baneful effects of the Marriage and Registration Acts; and although they were then particularly applicable, still are they now equally so, as being full of argument, sound reasoning, and pathos. They contain an able exposition of the marriage ceremony. Our readers would do well to procure a few copies for distribution. Most cordially do we recommend them, as coming from a gentleman for whom we have the highest respect and esteem, as a minister of the Gospel. We cannot resist extracting the following beautiful passages :

"When we look round about us, when we behold scarcely any country, at any period of time, whether heathen, or Jewish, or Christian (for the very heathens made their marriage ceremony a religious ceremony, as far as their ideas of religion went),-when we visit foreign lands and strange people, and find that even the most ignorant and the most barbarous have some notion of the solemnity of

the marriage rite, and invoke the blessing of their tutelary gods,-shall we, of civilized England, of christian England, now for the first time forget this?-now for the first time throw aside these notions?—be the first, in the self-sufficiency of our own false opinions, to banish, in this most important change of life, all thoughts of God and of religion? When we take unto ourselves the wife of our bosom, shall we supplicate no blessing of the Lord? When she, who is to be for ever the companion of our journey through life, the partner of our joys and our sorrows, our weakness and our strength, our riches and our poverty, is made ours, shall we be content to stand before man as the only witness, and thrust aside God? Shall we go before a magistrate, or a registrar, and despise the minister of the Lord Jesus Christ? Shall we send forth no aspirations to the throne of grace, that what is commenced in this world may have its reference and conclusion in the next? ⚫ God forbid.'

"And if in ourselves, if in our own persons, these things have passed away, yet we have all some sort of interest in regard to others. My brethren, you have sisters, you have daughters, you have some of those beloved ones whom God has given you for your domestic happiness here; and would you permit them to leave that parental roof where you have witnessed their early promise, and they have loved you, and you have loved them, with all the sweet endearments of domestic love? Would you permit them to go forth under new auspices, to search uncertain lands through which to journey,-new companions, new protectors, new ways of life, without one prayer offered to Almighty God, to sanctify, to protect, to guard? Would you dismiss them to the wide world, whose temptations and dangers you know so well, without one directing word to that fountain of all mercy and grace, the Holy Spirit, the Sanctifier?-would you, as though you were making a worldly traffic in cattle, or in houses, or in lands, give them to the possession of another, without one thought of the Great and Holy One, who gave them in his infinite mercy to you?

"All I can say is, emphatically and shortly, God forbid.'"

These sermons must have left a lasting impression upon all who heard them: we can answer for the effect they had upon ourselves, when we witnessed the full energy and vigour of the preacher. We know not what our spiritual lords were about, to allow the new Marriage and Registration Acts to pass into laws. Where was London? Where was Exeter?

Four Sermons, preached before the University of Cambridge, during the month of February, 1837; to which are added, Two Sermons, preached at the Evening Lecture in Great St. Mary's Church. By the Rev. HENRY MELVILL, B.D. late Fellow and Tutor of St. Peter's College. Published by Request. Cambridge: Deightons. 1837.

It is our intention in the next, or some future Number, to devote an article to Pulpit Eloquence, wherein we shall notice

this eloquent and impressive preacher. It is utterly impossible to do Mr. Melvill justice in the space to which we are now confined.

The Church of England Preacher. London: W. Harding. 1837.

THIS periodical is calculated to be eminently useful. And we are quite confident that the sole object the publisher has in view, is to do good, as it is utterly impossible for the work to answer in a pecuniary point of view at so small a sum ;-three sermons, including wrapper, stitching-up, &c. for two-pence! We must, however, enter our protest against the title. A Church of England Preacher should only contain sermons by ministers of the Establishment. If those of dissenters are admitted, however excellent they may be, it is an assumption to give it so proud and exalted a title. What would our readers think of us, were we to advocate dissent under our title! We can blame no man for propagating his opinions, when after due examination he deems them to be correct; but we must condemn him if he does so under false colours, for the purpose only of distributing them. We trust Mr. Harding will take the hint as kindly as it is offered. Either let him exclude the sermons of dissenters altogether, or give his work a more comprehensive title. The General Preacher, or the Church and Chapel Preacher, either would answer his purpose.

Voyages up the Mediterranean and in the Indian Seas, with Memoirs, compiled from the Logs and Letters of a Midshipman. Embellished with Engravings from Original Drawings. By J. H. HERAUD. London: Fraser. 1837.

THE editor in his advertisement informs us, that his object in offering this work to the public was to perpetuate the benefit of his hero's example-to make it a manual for the conduct of a sailor, who would rise in the noble profession of his choice. Unlike similar works of the kind, it is without fiction. The events that are recorded actually took place. To those parents who are bringing up their children to the navy, we can confidently recommend these Memoirs; they are exceedingly interesting, and much praise is due to the editor. Indeed, it is a work that deserves a general circulation. The engravings are admirably executed.

Temples Ancient and Modern, or Notes on Church Architecture. By WM. BARDWELL, Architect. London: Fraser. 1837. THIS is a delightful, and moreover a learned work, intended to excite in us a taste for ecclesiastical architecture; it is welltimed at the present period, when the necessity for new churches has become so painfully apparent.