(ver. 16), on which undoubtedly the church of Christ was built. "For other foundation," says the apostle Paul, "can no man lay, than that is laid, which is Jesus Christ" (1 Cor. iii. 11). On this foundation St. Paul built the church of Corinth, and other churches founded by him; and, doubtless, if Peter founded the church at Rome, he built it on the same foundation. He certainly did not build it on himself. AS TO PETER'S SUPREMACY. We no where in the New Testament read of any supremacy possessed by him over the other apostles; nor do we read of his assuming any superiority over them. That he possessed no supremacy over the other apostles seems evident from the following circum WARNING TO MASTERS AND SERVANTS THE following particulars relating to a poor She stated that she had lived eleven years in her first place, and that she then went into the family of lady E. K., who being a woman of exemplary piety herself, laboured for the good of her servants also, and endeavoured to bring them to a knowledge of religious truth. The frequency of family worship, and the strictness with which attendance on these occasions, as well as on public worship was enforced, was at first irksome to Amelia Roberts, unaccustomed as she had been to any observances of this nature previously; but the private instructions of her mistress, who would at times sit and read to her while working at her needle, were at length blessed so far that she became sensible of the value of her soul, and not merely reconciled to the habits of the family, but thankful to be permitted to partake of the privileges thus afforded her. At the end of eight years, the death of lady E. K. obliged her to seek a new service. At that time she said she enjoyed nothing so much as reading her bible, and attending the worship of God; and she was so sensible of the advantage and blessing of having resided in a religious family, that she felt it would be better "to live in one of that description for thirty shillings a year, than with worldly people for thirty pounds." : But Unfortunately, however, she did not succeed in obtaining such a situation, but engaged herself to a lady who was in the habit of drinking intemperately; she therefore quitted her in a year, resolving that she would not live in an ungodly family. She then entered the service of Mr. A., knowing his mother to be a serious character, and presuming that the son would be the same. in this she was mistaken. In his house no religious standard was raised, around which the household could rally the opportunities afforded the servants to attend public worship were few, and the importance of it was never urged upon them. During the three years of her residence under Mr. A.'s roof, she heard a chapter in the bible read but once, and that was one Sunday evening after the death of his mother. From being unable to attend a place of worship regularly, she became by degrees indifferent and careless about it: she soon ceased to read her bible, and, thus falling by little and little, she first neglected the forms of religion, and then grossly departed from its precepts. Still the impressions received from lady E. K.'s instructions were not entirely effaced. At sight of an excellent clergyman who frequently, ; and passed the house her heart at times smote her; she has exclaimed, "I would gladly black your shoes, if I did but live in your house." From this time the history of Amelia Roberts affords a melancholy proof of the sad consequences She formed an of ceasing "to watch and pray." Nothing is known of her parentage or early life. The facts stated were communicated by her to two of the ladies of the Newgate Association, who visited her in what is called the condemned cell. This is a small and dreary apartment, where the prisoners are confined apart from the other women, during the short period between the con-attachment, or, to use her own expression, "befirmation of the sentence of death by the Privy came acquainted" with a worthless, low Irishman, Council and its execution. a common labourer. This came to the knowledge of her mistress, who, disapproving the connexion, spoke to her on the subject, and reproved her for it. Instead of doing good, however, the admonition excited much displeasure in the mind of this unhappy woman. She knew Mrs. A. to be a worldly-minded person; and she believed she was reproved not with a view to promote her own welfare, but because she suited that lady as a servant, and that she desired to retain her in her family. *From "Visits to Female Prisoners, at Home and Abroad;" edited at the request of the committee of the British Ladies' Society for Promoting the Reformation of Female Prisoners, by Matilda Wrench. London: Wertheim and Co. 1852. Every attempt for the reformation of those unhappy persons, who having fallen into vice crowd our prisons, deserves particular support. The accounts contained in the volume be. fore us are in the highest degree instructive. They lay open many a sad history, and many a remarkable instance of God's pardoning mercy. We wish it to be extensively read.-ED. No longer restrained, either by a sense of duty to God, or by any dread of the consequences to herself, she indignantly rejected this interference, and resolved to revenge herself. ages, cleft for me;" and, on receiving a hymn- Till this time, the only acts of dishonesty of which she had been guilty were of a kind so commonly practised among servants, that she considered herself to have been strictly honest. But, should this publication ever be placed in the hands of a servant, we would affectionately but most decidedly tell her that to give away food to a poor person, or soap to a washerwoman, without permission, is unlawful: it is a breach of God's commandment, "Thou shalt not steal.' Nor can she calculate the amount of danger which she incurs by these and similar practices. The ladies who visit Newgate are often told of the trifling nature of the offences with which prisoners are charged. Embezzlement of property valued only at sixpence has been ostensibly the cause of many a committal; but it is most probable that the dis-worthless in her own eyes, and her whole decovery of a system of purloining and pilfering has been the inducement to the employer to visit so heavily so trifling an injury. To return to Amelia Roberts. At the time of her committing the robbery for which she suffered death, the family were from home. The man to whom she was attached had been ill and discharged from an hospital quite destitute; and she was anxious to relieve his wants. The footman, a man of bad character, offered to assist her; and, under these temptations, she robbed the house of plate and jewels to the amount of five hundred pounds. Her lover was ignorant of the theft till they reached Bristol together; from thence they fled to Monmouth, where they were apprehended and lodged in the gaol. Conscience was there aroused from its long slumber. She met with a little book which recalled to her memory the instructions she had received from lady E. K.; and the feelings thus excited were, through the overruling power and grace of God, confirmed and strengthened, when after being tried and convicted, together with her lover, at the Old Bailey, she was placed in Newgate, and became an object of special care to the ladies who visit that prison. The report of the secretary of state, ordering her for execution on the 2nd of January, 1827, came down several days before; and she was then separated frem her fellow-prisoners and placed in the condemned cell. At first her attention was chiefly occupied in endeavouring, in conjunction with the prosecutor, her late master, to save the life of her associate; in which they succeeded, upon the ground of his not having been accessory to the robbery till after it was committed. It was on being visited by two ladies on the 26th of December, that she related to them most of the foregoing narrative; but, although she spoke of religion and was perfectly calm, they considered her too confident, too whole in her own eyes; and one of them spoke to her very closely upon the exceeding sinfulness of sin, the necessity for deep, heartfelt repentance, and of Christ as the only Mediator. She eventually became humble and contrite, placing her whole trust upon Christ Jesus her Lord," who came to seek and to save that which was lost." She asked for Toplady's beautiful hymn, beginning "Rock of pendence placed on him who can and will save to the uttermost those who put their trust in him. On him her faith was fixed, and she found support in this time of extremity. She spoke much of her past life, saying that masters and mistresses little knew the importance of bringing religion before their households. She attributed her fall and her present dreadful situation entirely to living in families where there was no decided religious profession and practice. "And O," she exclaimed, raising herself up and clasping her hands, "warn servants, and tell them to think of me and my history. Tell them to be very careful when they live in a religious family, how anything tempts them to leave it and enter one that is not so; and warn them against what they call acquaintances: these two causes have brought me where I now am, to the awful state in which you now see me." SLANDER*. ARROGATING, as it does, the divine prerogative expressed in the prohibition "Judge not, that ye be not judged," its practice implying a constant rule of "doing unto your neighbours as ye would act of injustice, violating as it does the golden that they should do to you," methinks language can scarcely be too strong in condemnation of the odious vice. And yet it is an epidemic always appearing in every locality; and its phases present so vague and Proteus-like a form that it is most difficult of treatmentt. Self-preservation dictates preached at Hallow church, on Sunday, April 4, 1852;" by * From "Magor-Missabib.-Fear round about: a Sermon, the rev. H. J. Stevenson, M.A., hon. canon of Worcester, examining chaplain to the bishop of Worcester, and vicar of Grimley cum Hallow. London: Hatchard and Rivington. 1852. in this practice; for, besides the common dispositions in † From especial causes, our age doth particularly abound clining thereunto, there are conceits newly coined and greedily entertained by many, which seem purposely levelled at the disparagement of piety, charity, and justice; substituting interest in the room of conscience; authorizing and com mending for good and wise all ways serving to private advan tage. There are implacable dissensions, fierce animosities, niceness, and delicacy of judgment; so that ordinary conver and bitter zeals sprung up: there is an extreme curiosity, sation is full with it, and no demeanour can be secure from it" (Isaac Barrow's Works). the putting down of slander by every available means; for the reputation is too noble a sacrifice to be offered up at the shrine of vain-glory, malignity, envy, ill-nature, or covetousness: it is a good far more dear and precious than to be prostituted for idle sport and diversion (Prov. xxi. 1; Eccles. vii. 1). cannot bear the brightness of any light whatever, whose brow is contracted by jealousy, and whose spleen is excited by malice and hatred? Can you be surprised at the jaundiced hue and pallid countenance? Can you wonder that the almond-tree*、 blossoms on his brow at the vernal season of the year? The injury committed against the slandered The words of the pure, on the contrary, are individual, particularly if he hold a post of dig-"pleasant words" (Prov. xv. 26); and the words nity and honour, and one in which a favourable of a wise man are gracious" (Eccles. x. 12). opinion is necessary to the due discharge of the Benevolence and candour mark his conduct, and duties of his office, is so serious that ruin may be truth and sincerity+ grace his character. "In the consequence to himself and to his family. For, simplicity and in godly sincerity" his conversation if through envy or malice he should fall, he falls is conducted; and he aims to realize the only perlike Sampson, and draws with him the ruin of fect character ever described by Jesus on earth, the house; leaving to the hard-hearted maligner "an Israelite indeed, in whom is no guile" (John or back biter the melancholy reflection that he it i. 47). Charity sheds a lustre upon his path, and was who first scattered around the ashes of the the clear sunshine of transparent simplicity is daily tomb. And, should the detractor himself be guilty reflected in his "circumspect walk." If in authoof the same or similar crimes which he attempts rity his lot is cast, "he will not know a wicked to fasten upon the victim of his malice, he may person" (Ps. ci. 4). Like St. Austin, in the well be addressed in the language which St. Paul fourth centuryt, he will admit no slanderer to his penned to the Roman converts: "Therefore thou society, and will preserve an ominous silence when art inexcusable, O man, whosoever thou art that the tale of detraction is mooted in his presence. judgest; for wherein thou judgest another thou Copying St. Chrysostom for his model, he will condemnest thyself; for thou that judgest doest himself indulge in no acrimonious invective§, but the same things. And thinkest thou this, O man, will labour to have St. Paul's description of that judgest them which do such things, and doest charity "graven on the fleshly tables of his the same, that thou shalt escape the judgment of heart" (1 Cor. xiii.); knowing that one half of God?" (Rom. ii. 1-3). religion consists in its daily exercise, and that The folly of slander is frequently insisted on in" the end of the commandment is charity, out of a the sacred volume. It involves injustice, uncharitableness, meanness, and impiety. It brings upon the slanderer many great inconveniences, troubles, and mischiefs; "for a fool's mouth is his destruction, and his lips are the snare of his Soul" (Prov. xviii. 7). It involves inward regret and outward disquiet: shameful disgrace usually attends its commission; for calumny seldom escapes detection, and retaliation follows. And, should slander escape detection and punishment in this world, it will assuredly be disclosed, irreversibly condemned, and inevitably rewarded with shame and everlasting contempt, when "the secrets of all hearts" shall be unfolded. Though, spider-like, it may weave its poisonous web, and, vulture-like, pounce upon its prey, yet ultimate defeat will be its portion, and eternal misery its doom (Ps. lii. 4-5). "Without" the heavenly city "are dogs;" and how constantly do we find the truth of Elijah's observation most signally verified on earth, in the removal by death or otherwise of these "troublers of Israel," whose delight has been to throw firebrands into the midst of friends, to set a locality in a flame, to shoot their arrows and dart their missiles, and say, "Am I not in sport?" Of one after another, though erst "in great power and flourishing like a green baytree," it has been said, "I went by, and lo, he was gone: I sought him, but his place could no where be found.” And the reflection forced upon the mind has been, "Keep innocency, and take heed unto the thing that is right; for that shall bring a man peace at the last" (Ps. xxxvii. 36-38). And, if it be true that [the mind exercises an overwhelming influence over the body, can that person enjoy a solid peace (Isa. Ivii. 20), so essential to true happiness, in whose bosom rankle such malignant passions, whose distempered eye pure heart, and of a good conscience, and of faith unfeigned" (1 Tim. i. 5). And, should his lot be cast in the humbler walks of life, the display of similar graces will impart an air of calm serenity to the character, and cast a halo of peaceful comfort upon the cottage of the virtuous poor, as well as upon the palaces of the rich and great. And now, beloved, a desire to "speak the truth in love," and to subserve the interests of "truth and justice, religion and piety," has induced me this morning, at the expense of much personal feeling, to depart from my customary course of ministerial instruction, and to grapple with an acknowledged evil. May this humble effort be blessed by the God of peace and love; and, brethren, putting away lying, speak every man truth with his neighbour; for we are members one of another. Let all bitterness and wrath and anger and clamour and evil-speaking be put away from you, with all malice; and be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you" (Ephes. iv. 25, 31, 32). "Like to an almond-tree, Whose tender locks do tremble every one At every little breath that under heaven is blown." SPENCER'S "FAIRY QUEEN." t'Anλorns, freedom from sinister designs. "Quisquis amat dictis absentem rodere amicum Hanc mensam indignam noverit esse sibi." ST. AUGUSTINE'S RULE. "Nec unquam alicui maledicere solebat." CHRYSOSTOM. "It is well known that spiteful and envenomed tongues. have shot out arrows, even bitter words, to wound his (bishop Lloyd's) reputation and blacken his goodness. This he knew; but he returned not railing for railing: as they showed themselves to be actuated by the spirit of the accuser of the giving. But, though he be gone hence, he shall be had in brethren,' so he approved himself a servant of Christ in forhonourable remembrance when the impotent malice and even NOTICE OF BOOKS. Among the volumes which have reached us are"The Millennial Kingdom, being Lectures delivered during Lent, 1852, at St. George's, Bloomsbury." By Twelve Clergymen. London: Shaw. 1852. We believe that on more than one occasion lectures have been preached in Bloomsbury church on the subject of unfulfilled prophecy. In the present volume there is reference made to previous discourses. Those before us, as the productions of different men, are of varied interest. Some evince considerable talent: others are but common-place. But a strain of earnest piety pervades them; and we doubt not that for the most part they were heard with attention, we trust we may add with profit. We are free to confess that we are not persuaded that the views of prophecy which these gentlemen advocate are just: we would not, however, venture to denounce them as erroneous; for we feel that, in reference to God's yet undeveloped dealings, we puny short-sighted men cannot be too humbly cautious. And we will take the opportunity of saying that we wish the advocates of Christ's pre-millennial advent would be less dogmatic. They frequently use, we think, a tone of assumption, as if they must needs be right, which it were better to lay aside. They are sensible of no difficulties, they allow weight to no objections. Now we deprecate all this. It is neither becoming nor advantageous to them. They may depend upon it that their cause will not be injured by greater diffidence and self-distrust. "The Fraternal Memorial; a Memoir of the rev. William Fernie, late pastor of the church assembling in Zion chapel, Frome, Somerset." By the rev. John Fernie, Farnham, Surrey. London: Hamilton and Co. 1852. This volume is creditable to the fraternal feelings of the author; and it is interesting as giving us an insight into the proceedings of non-conformists. Mr. Fernie was the son of a dissenting minister, and was originally trained to business. When he was about 20, however, he began to be a preacher; and various circumstances induced him to leave the draper's shop, in order to become exclusively a minister. He was placed for a short time under private tuition, and then admitted into Highbury college. But all the while, though a mere boy, with little reading or theological knowledge, we find him continually employed as a preacher, and despatched on all practicable occasions by the authorities of Highbury, as the "supply" for various congregations. How deeply thankful ought we to feel to God that such a monstrous system cannot be practised in our church! There is much that is pleasing, we are bound to say, recorded of Mr. Fernie's character and labours; and the account of his death is very touching. "Israel Hartmann, as Youth, Husband, and Orphan Schoolmaster; a Biography, from his Diary and Letters. Translated from the German by Mrs. Thompson." London: Wertheim and Co. 1852. Israel Hartmann was born in the earlier part of the last century at Plieningen, in Swabia. While yet young he appears to have devoted himself to God, and by his own choice was employed as a schoolmaster. He was subsequently placed at the head of the Orphanhouse at Ludwigsburg, where he laboured with the most zealous energy, which seems to have been attended with a blessing. He died in peace at the age of 81. The whole history well deserves perusal. The extracts from Hartmann's diary breathe a spirit of genuine piety. The trials he had to encounter were severe; but he had a source of unfailing consolation under them, and found the Lord a very present help in time the names of his calumniators shall be buried in oblivion" (Funeral Sermon by Dr. Walter Jones on the death of Bishop Lloyd, Founder of the Bishop's School in Worcester. of trouble. We have pleasure in recommending the book to our readers. "A Manual of Universal History, on the Basis of Ethnology, &c. The Primeval Period." By J. B. We cannot Wright. Bath: Binns and Goodwin, say much in favour of this volume. The style is too ambitious; nor are the statements accurate. Thus it is said that a "solitary stain" rests upon David's character "in the matter of Uriah the Hittite," and that his "repentance" was "speedy." Had Mr. Wright read his bible carefully, he would not have made such exceedingly loose statements. We have of the work in a religious point of view. God seems also to complain of the very unsatisfactory character almost forgotten in it. Then we are told that "Saul the son of Kish was chosen to be the first monarch of Israel, chiefly, as it would appear, on account of his great stature and noble appearance." What! was not Saul selected by the Lord himself? and does He regard mere outward appearance? We are bound to protest against such a tone as this, running through such a book. Celestial Sphere." By Berenice Gazewell. Bath: "Every-day Astronomy, or practical Lessons on the Binns and Goodwin. From that last noticed we turn to the present volume with much gratification. The authoress views the starry heavens in a devotional temper. "The works of God," she says, "are all indeed most wonderful; and, whether we consider them in the productions of the beautiful world which he has assigned us for our dwelling-place, or whether we carry our thoughts to the boundless expanse of the of his hands', the more will our hearts be lifted up in celestial regions, the more we know of the operation humble adoration of that great and glorious Being between whose works and whose word there exists the of the heavens are well and clearly explained: there most exact and beautiful harmony." The phænomena are some useful plates; and altogether the book is an attractive one. "Notes and Reflections on the Epistle to the Hebrews." Ay Arthur Pridham. Bath: Binns and Goodwin. 1852. We noticed, some time back, a work The present is of much the same character as that. of the same author, on the "Epistle to the Romans. The writer is a man of piety: his observations are sensible and of a devotional cast; but his style is not good, his critical remarks possess but little weight, and almost the only author he refers to is one any reference to whom might well have been spared-the German from the perusal of the volume. De Wette. But many, we feel sure, will find profit "The Substance of Two Lectures on Mormonism." By the rev. J. H. Gray, M.A., curate of Sutton Bonnington. London: Nisbet and Co. 1852. Two sensible lectures, which we should recommend for distribution in parishes where this unhappy sect is found. The Cabinet. led him to glory. A Christian that abounds most AFFLICTIONS.-Christ's sufferings and afflictions with afflictions here, his portion of glory shall be greatest hereafter. They that sow in tears shall reap in joy. Hard weather and a cold winter are good for your corn: they will bring a plentiful harvest.Brownrig. 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