consistent with his general dealing with men under the present dispensation? God has provided a Saviour for all men. He has commanded the gospel to be preached to the whole human race. He has commanded all men every where to receive the gospel. And yet he has abolished the only command by which an opportunity can be permanently secured to all men, to become acquainted with the truths of the gospel, and be made wise unto salvation! Is this worthy of God? A human parent would not withhold from his children, explicit instruction on any point that he deemed essential to their welfare. He would not leave them to conjecture, but would tell them plainly what was for their good. Is God less wise or less good than man? The Rev. Doctor evidently feels some difficulty in reconciling his views with the teaching of the Church of England. For after speaking of the privilege and blessing of Sabbath observance, as if conscious of the dilemma in which his principles placed him, he proceeds to ask, “And shall those who look back through long years upon their frequent failures to improve the blessing, see no reason for the confession which bewails their past neglect of it, and the prayer which asks help to honour it (_i.e. the blessing_) hereafter?” Now we confess that we cannot help feeling, as we think most must feel, that this attempt to escape from the appearance of inconsistency in using the prayer alluded to, is most unsatisfactory. The prayer to which allusion is here made, is offered by the whole congregation immediately on the reading of the fourth commandment by the Minister. Its language is, “Lord have mercy upon us, and incline our hearts to keep this law.” And the meaning and intent of the prayer are thus expressed in the rubric at the head of the commandments in the Communion Service: “The Priest shall rehearse the ten commandments; and the people shall, after every commandment, ask God mercy for their transgression thereof for the time past, and grace to keep the same for the time to come.” This, then, is the meaning of the prayer; and in this there is necessarily implied a recognition of the moral obligation of the commandment, with regret for its violation, as well as a prayer for pardon, and for help to keep it in future. But is this the meaning which Dr. Vaughan attaches to the language of this prayer? No, with his views, it must be something of this sort: “Have mercy upon us for not improving this blessing in time past, and incline our hearts to honour this blessing in future.” Surely if the fourth commandment be no longer in force, to use this prayer is to confess guilt where no law has been transgressed, to ask pardon where no offence has been committed, and to seek aid to amend what is not legally wrong.