title-page of this work states it to be, "A philosophical exposition of the Divine institution of reward and punishment, which obtains in the physical, intellectual, and moral constitution of man." The work also contains an introductory essay, expository of the author's views, and a series of ethical observations, written during perusal of Mr Martineau's sermons on the Christian life. To one of these observations we have already referred The author holds the view he propounds in high estimation, conceiving that were the questions of necessity, free agency, and intuition investigated through its medium, as likewise capital punishment, the mode of developement of the passions, and hence the causes and means of prevention of many moral evils now prevalent in our social system,—1 am convinced that new and original views would be generated, affording a solution of these perplexing problems.'

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In exposition of his principle, the author states, that "the very smallest degree or developement, the very slightest increase of the capabilities, or faculties constituting BEING, must necessarily be the thing most worthy our highest aspirations, and the greatest conceivable reward that could be bestowed for just action, or obedience to the divine laws, as imprinted in our nature.” In like manner, "the very slightest cessation or developement of progression, the smallest possible decrease of those capabilities or faculties constituting BEING, must necessarily be the thing demanding our most serious and earnest deprecation, and the greatest conceivable punishment, or hell, that Deity could inflict, or the soul of man endure, for unjust action, or disobedience to the divine laws, as imprinted in our nature." But "BEING" itself the author has nowhere clearly defined, nor does the quotation from Emerson, that "BEING is the vast affirmative, excluding negation, self-balanced, and swallowing up all relations, parts and times within itself. Nature, truth, virtue, are the influx from thence. Vice is the absence or departure of the same,”—at all render the subject or the term more significant and plain.

So far, however, as we can penetrate the mysticism and the metaphysics, the author appears to aim at the exaltation of the intellectual and moral nature of man, and to deem the spirit of love the true alchemist of humanity. But, surely, all this, and much more than this, is plainly written down in the pure, and perfect, and divinely inspired, and divinely attested morality of Christ, and emblazoned in living characters of glory in the spotless example

of the Son of God.

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Lord, to whom else should we go,

thou hast the words of eternal life.'

A Treatise on Grammatical Punctuation, by John Wilson. Manchester; John Wilson.

THIS "Treatise on Grammatical Punctuation" is "designed for letter-writers, authors, printers, and correctors of the press, and for the use of academies and schools." It is an amplification, the results of experience, of a smaller work, published by the same author, eighteen years ago. Many, perhaps, may be disposed, at first sight, to question the necessity and utility of such a publication, after the multifarious directions given by grammarians, or enunciated in works expressly devoted to this subject. Let the sceptical bestow on Mr Wilson's pages careful perusal, and they will be satisfied that its merits are great and varied, and that information of a most useful and important character is happily brought together, and presented in a condensed form to the reader of this little volume.

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"Punctuation," as defined by Mr Wilson, "is the art of dividing a written or printed composition into sentences and parts of sentences, by the use of points, for the purpose of combining such words as are united in construction, and of separating those which are distinct." The importance of an accurate knowledge of this art, and of practical, faithful observance of its rules, is essential " to the efficacy of written language," as well as to render the expressions employed in written language a genuine transcript of the emotions and sentiments" intended to be conveyed to the hearts and minds of the reader. Disregarded or misemployed, a totally different meaning from that designed may be attached to the words which are used, and errors of great magnitude may thus find circulation and proof through carelessness or ignorance. Welcome, therefore, should be every attempt to enforce on the public mind the value of this art, and Mr Wilson's work will contribute efficiently to this purpose.

The Nineteenth Report of the British and Foreign Unitarian Association, 1844.

FREQUENTLY have the claims of this valuable institution been advocated in our magazine. Its importance to the upholding and dissemination of cardinal principles of Christian truth, freedom, and righteousness, do not, in our minds, admit of question by any who hold those principles in

practical veneration. Duty to God and man equally call for its support. If benevolence be the characteristic law of New Testament morality, no individual can really feel the blessedness of Christian truth, and be indifferent to its reception by other minds. No one who is practically conscious of the moral dignity and heavenly destination of man, and who knows, from actual converse with his kind, the fearful evils of which ignorance of every description, but more especially ignorance of true religion, is the prolific parent, can fail of putting forth effort for its removal. Then why has not the British and Foreign Unitarian Association met with more adequate assistance ?

When "the Unitarian Society for the promotion of Christian Knowledge, by the distribution of books," and, in after years, “the Unitarian Fund," were founded, they were the only institutions of the kind existing in Great Britain, and, consequently, attracted to their support all who acknowledged their importance, and could contribute the requisite subscriptions. But the formation of these institutions originated others in almost every district of the kingdom; and these, necessarily exciting greater local interest, drew to themselves the support which, in other circumstances, probably would have flowed towards the parent societies. Instead of two institutions claiming assistance, twenty claimants sprung up, book and tract societies, and missionary associations. In the same spirit, Fellowship Funds were projected, rendering each congregation, to some extent, a missionary society. Encroachments on the civil rights of Unitarians led to the formation of the Civil Right Fund; requiring separate subscription and support, as well as directing attention to a different purpose. When the three London institutions were merged in the British and Foreign Unitarian Association, the subscriptions formerly paid to each severally were not continued and thrown into its single treasury. The foreign objects engrafted on the plan of the "Unitarian Fund," through various causes, were suffered to excite greater interest than operations on the ignorance, and bigotry, and error which beset our doors; this preference gave offence to many, and their co-operation was withdrawn. The diffusion of information regarding the melancholy condition, ignorance, wretchedness, physical and moral, prevalent among the humbler classes, induced plans for the alleviation and removal of these dreadful wrongs; in prosecution of those plans, the funds were alienated, as some thought, from the main purposes for which they were given : and although those plans might in themselves be right, separate societies, it was considered,

should have been instituted for their furtherance. This difference of opinion relaxed the efforts, and the subsequent adoption of Domestic Mission societies diminished the means of the Association. The lack of popular plans for calling public attention to the principles of Christian Unitarianism; the absence of all Unitarian missionary labours directly emanating from the Association; the increase of the irrational feeling of distrust in and repugnance to missionary labours, because results anticipated did not immediately appear; the want of impelling motive to subscribe, because present excitement was not forthcoming, and sowing the seed of divine truth in the spirit of faith, and waiting, with patience and careful tending, its germination, were wanting also; the high rate of subscription required, in order to constitute membership; the expensive machinery, by many deemed unnecessary for the conduct of so comparatively limited an institution, all these causes have exercised their separate and combined influence in crippling the means, and obstructing the efficiency of the British and Foreign Unitarian Association.

Some of these sources of distrust and weakness have been removed, and those which remain may be remedied. The Association must throw itself on the people, must popularize all its plans and modes of action. Appeals must be made continuously, in all parts of the kingdom, by an authorized agent or general secretary, explaining the objects of the association, and soliciting co-operation in its plans of usefulness. Tracts more adapted to the masses of the people must be added to the catalogue of the valuable works already existing, addressed to, and designed probably by their authors, for higher conditions of mental cultivation; and these tracts, printed by thousands, must be issued at prices almost nominal. Lectures in explanation and defence of the faith, hope, and charity of the Gospel, must be delivered in every place in which lecture-rooms or audiences can be obtained. Subscriptions to the Association should be fixed at half-a-crown and upwards annually, and by every available means the brethren should be stirred up to individual and combined exertion. The missionary spirit should be cultivated by all, and missionary labourers should itinerate village, and town, and county, and kingdom, preaching the unsearchable riches of Christ, dispelling prejudice, exposing misrepresentation, removing error, disseminating truth, enforcing godliness.

Notwithstanding these and kindred efforts, indifferentists might unfortunately here and there be found; prophesies of disappointment and failure would still per

chance be uttered; some would stand aloof; actuated by one motive or other, dread of the bugbear sectarianism, as if sectarianism had not been an agency for highest good, as well as the perversion of its true spirit, a means of occasional evil; indolence, which fears to excite opposition lest it may be called to work; and love of case, fashion, quiet, indulgence of its own opinions, regardless of the world's improvement or ignorance, weal or woe. But doubtless hundreds, thousands, would in all sincerity obey the call of duty, were it only clearly sounded in their ears; and thousands more are anxiously waiting for instruction in pure, and holy, and lifegiving truth, that they may with joy embrace and welcome its blessed tidings of freedom, peace, salvation.

Despite of past shortcomings and failures, we indulge the confident persuasion that the great mass of our denomination only require clearly to see the right, instantly and resolutely to perform it. The Unitarian Churches now happily have rest from the threats and dangers of open and avowed persecution. Let them employ this deliverance from impending evil in thankofferings to the God of mercy; by the adoption of enlightened and energetic measures to disabuse the public mind of its bondage to theological error; and in making their fellow-countrymen free with the liberty, and sanctified by the truth in Christ Jesus.

The nineteenth report shows a considerable amount of good effected even by the limited resources at the disposal of the Committee. The pecuniary grants have been judicious, embracing nineteen cases in various parts of the United Kingdom, besides that to the interesting and promising society at Montreal; and donations of books to twelve individuals and societies for distribution. The income for the year 1843, including balance from 1842 of £94:13:2, was £1140:4:9; the expenditure £875:3:9, leaving a balance in hand of £265:1:0. There probably would have been no balance in favour of the Association to report, had the applications deserving assistance been complied with ; till the Dissenters Chapels Act became the law of the land, chapels built previously to 1813, and needing help for repairs could not safely be aided. Now, however," there will be free vent for funds which will be freely given." The treasury of the Association will need all the gifts that can be cast into it; and all, we hope, will show their appreciation of the merits of the Association, by assisting the labours of its indefatigable Committee and officers.