here they "desired a better country, that is a heavenly;" and their constant looking forward to their departure hence quickened them to earnest desire and pursuit after that heavenly land. Another good effect which the having it fixed upon our minds how frail we are may have upon us, is, to stir us up more and more to the performance of our duty as Christians. Thus our blessed Lord said, "I must work the work of him that sent me while it is day: the night cometh when no man can work." So also did the consideration of the near approach of his death quicken the apostle St. Peter to his work, as we find him writing, "Knowing that I must shortly put off this my tabernacle, even as our Lord Jesus Christ hath shewed me." As, therefore, you would live happy hereafter, think often of your death; and, as you are warned in Ecclesiastes ix. 10, "whatsoever thy hand findeth to do, do it with thy might; for there is no work nor device nor knowledge nor wisdom in the grave, whither thou goest." But the many little mind death and eternity, and live more or less in a drowsy, careless, and secure spirit. The shipmaster said to Jonah, "What meanest thou, O thou sleeper? Arise! call upon thy God." So we, the ministers of God, placed at the helm of the ark of Christ's church on the sea of this "troublesome world," say to those who are sleeping the sleep of spiritual death, and exhort them to call upon their God-that God who hears the prayer of all who call upon him-that he may "lighten their eyes, that they sleep not the sleep of death." Attend to the message of the Lord to Hezekiah, sent by his prophet: "Set thine house in order; for thou shalt die, and not live." This warning voice is addressed to all, both saints and sinners. If any of you belong to the latter class, and are "going on still in wickedness,' what will you do? Are you content to perish? Will you set about the great concern? or is it all one with you whether you are saved, or whether you are lost to all eternity? God yet spares you, blessed be his holy name. Will you flee to the city of refuge-to the "hope set before you in the gospel"? will you truly repent, and unfeignedly believe that holy gospel," and act according to its tone and righteous precepts? If you have never seen the need of Now every sinner has need of pardon and being watchful, or of thinking of the hour of justification. Pardon is simply his forgive- death which will so try you, it may be that ness justification is the consideration of even now the sentence of death may have him as righteous on account of the full satis- gone out against you the awful sentence, faction which has been made for his sin."Cut it down: why cumbereth it the The apostle describes man in his fallen and ground?" Your days are numbered: your in his renewed and restored state, when born day may be already far spent, your glass alagain "of water and the Holy Ghost." He most run down. Surely then, surely in any says, "For we ourselves also were sometimes case, it is high time for you to "awake out foolish, disobedient, deceived, serving divers of sleep," lest you sleep on till you awake lusts and pleasures, living in malice and envy," to shame and everlasting contempt." Even hateful and hating one another; but after that the kindness and love of God our Saviour towards man appeared, not by works of righteousness which we have done, but according to his mercy he saved us-by the washing of regeneration and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour, that, being justified by his grace, we should be made heirs according to the hope of eternal life." And, in one more respect the expectation of death will, through God's grace, lead you to trust to the atonement made by Jesus Christ for us, through whom alone we can be reconciled to God. Let us live to him who died for us. 66 Some of you, my brethren, have, I earnestly trust, been living with death before you-exercising daily repentance towards God, and faith towards our Lord Jesus Christ," in humble dependence upon the continued grace of the Holy Spirit. Go on and prosper; and this you will do if you thus live the life that you now live in the flesh," under the influence of "faith in the Son of God." those of you who may have made some pro- Consider, my brethren, one and all, how great and all-important a thing it is to be ready for that great change which awaits every man-to be watching, to be prepared. No one can joyfully welcome death without he is in this happy state; but true Christianity, the religion of Christ's gospel, can and will deprive even death of its terrors— disarm that strong man armed: a stronger than he will come upon him. "Greater is he that is for us than he that is against us." Do you, then, brethren, be prepared with that, the only true preparation. Be thus prepared for a mansion in your Father's house, where there is "fulness of joy," "and at whose right hand there are pleasures for evermore." Then and there you will "know even as also you are known;" and, with all the hosts of heaven, that "innumerable company," "whom no man can number," of saints and angels and the spirits of just men made perfect, you will ever in perfect happiness praise and bless the holy and glorious Trinity in unity, Father, Son, and Holy Ghost. Believe it, my brethren, this is a great matter, the great matter, the all in all. Union with Christ in this world by firm, practical faith, will give you safety for the next world, and happiness in it; and the proof that you bave that union will be seen by all around you in the gracious and holy lives that you will lead, in your deadness to the world while living in it, and engaging in its business; and you will at the same time feel its blessed effects within your own bosoms, in that "peace of God which passeth all understanding," and which the world "can neither give nor take away." and have on a sudden plunged into the unfathomable gulf, from which there is no return. Be not, then, "careful and troubled about many things: one thing is needful." A sad instance of worldly-mindedness is given in the story of the rich man, concerning whom it is written, "The ground of a certain rich man brought forth plentifully; and he thought within himself, saying, What shall I do; because I have no room where to bestow my fruits? and he said, This will I do, I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?" Endeavour to live much in a little time. Our divine Lord lived but a short life (about thirty-three years); but he did much work in a few years. It is said of Augustine that, when his friends comforted him on his death-bed, and told him they hoped he should recover, he answered, " If Ï shall not die at all, well; but if ever, why not now?" We should never think our souls in a right state so long as we are unwilling to think of death. The only way also to remove the sting from death is by being prepared for it. If prepared for it, by true faith in the Saviour, we shall be able to look upon it without any other alarm than that which is natural to all men by the instinct which God has given to them. In the expectation of death, then, do you be broken in heart on account of your sins, true believers in Christ, trusting not in your own righteousness, but in his; and you may, by having the grace thus given you by the Holy Spirit, look forward with a hope full of immortality. The unrepentant, impenitent sinner is as one buried in a deep sleep-his soul dwells in darkness: no light comes to it: he loves to continue in that state, that he may sleep the sounder: he shuts out every ray of light, which, if he allowed it to enter, might awaken him. The "Sun of righteousness" shines not on him: he" refuses to hear the voice of the charmer, charm he never so wisely" he is dreaming, and knows not how emptily his mind is employed. How foolish does a dream seem when one awakes from it! How will it seem to the spiritual sleeper when he comes to himself, and the light of eternity breaks in upon him, and brings him to his senses? Do you, then, brethren, expect death every hour; for every hour it may come, every hour it is approaching. In the morning, when you rise, think, This may be my last day; and in the evening, when you lie down to rest, say to yourselves in like Daily Bible Illustrations; evening series: Isaiah manner, This and the Prophets." By John Kitto, D.D., &c. Edinbe the last night that I may burgh: Oliphant and Sons may 1852. We need not reexist in this world. "Ye know not when peat the terms of commendation in which we have your Lord doth come; at even or at mid-spoken of those that have preceded of these admirable night, or at the cock-crowing, or in the morn- volumes; we would rather point out some of the mating." "What I say unto you," said Jesus, ters of especial interest treated of in that now before "I say unto all, Watch," "lest coming sud- fulfilment of prophecy. We have here most pertinent illustrations of the Of course much relates to denly he find you sleeping." How many who Persia and Assyria: several papers are devoted to have looked forward to future years of worldly matters connected with Cyrus; and Dr. Kitto has life and happiness have been suddenly cut off! made good use of the late discoveries at Nineveh. Then Confident in their health and strength, they Person of Jesus Christ;" a very striking one on have put off all thought of death and eternity, "China in Scripture ;" also one on "Edom." But in NOTICE OF BOOKS. WE have received— us. there is a well written article on Isaiah liii. 2 on "The deed we might repeat the titles of almost every separate paper: we will only quote a paragraph from that last named, expressing our hope that our readers will rocure the volume for themselves. "Singularly beautiful even in ruin, and with the freshness of youth still upon her brow, the utter desolation in which the daughter of Edom' lies, shut up amid the silence of her mountains, is most impressive, and even affecting. But all this was foreseen and foretold with great distinctness by the prophets; and these fearful denunciations, and their most exact fulfilment, furnish an invulnerable argument for the inspiration of the scriptures; while the present state of the rich and beautiful region in which Edom dwelt is a most awful monument of the Lord's displeasure against idolatry and wickedness. Yet 'Think ye not they were sinners above all others, because they suffered these things? I tell you, nay; but except ye repent ye shall all likewise perish."" "Notes, explanatory and practical, on the New Testament." By rev. Albert Barnes; edited by I. Cobbin, M.A., and E. Henderson, D.D. London: Knight and Son. 1852. It would be an arduous task to give a minute critical notice of such a work as this, were it now for the first time introduced to the public. But Mr. Barnes is a well-known writer: his productions have long been in the hands of very many readers, and his position as a theological writer has been already by most persons assigned. We will, however, honestly confess, that we were ourselves very little acquainted with him, and it was with feelings of curiosity as much as any other sentiment that we turned over the leaves of this magnificent edition. It is at once evident to the most cursory reader that Mr. Barnes is an American, some cast of thought or mode of expression continually meeting us and presenting the fact to our notice. It is also evident that he is not an episcopalian; for, though he does not introduce the subject of church government out of its place, he speaks with sufficient plainness on those passages which furnish an opportunity. Of course we altogether dissent from his reasonings on this topic. And there are other views occasionally developed in which we cannot coincide. But what commentary is there against which no objection can be taken? It is the inspired word alone which stands in unapproachable majesty, every sentence pure from the mouth of God; the human comment necessarily must have a touch of human imperfection. And, having said what common honesty required us to say, we gladly add that there appears to us to be comprised in these volumes a large mass of most valuable matter. What we mainly want in such a work is to have the sense of the sacred text as fully as possible elucidated, and then the simplest and most obvious inferences may be drawn. Now this we think a great excellence of Mr. Barnes. He copiously and carefully expounds every passage he does not dwell upon the easier and omit or slur over the more difficult portions: he fairly grapples with the obscurities. We may not think that he has always proposed the true solution, but what he does propose is sensible and worth consideration. And in this respect we scarcely know a work which fully occupies the ground of the one before us. In controverted passages we have the opinions of various writers produced, and then the author's own judgment, with the reasons why he does or does not agree with those that have gone before him. A good example is furnished in the remarks on 1 Cor. xv. 29. We find also without any long dissertation the argument well and clearly put to establish a fundamental doctrine. Thus, in a few lines on Matthew xxv. 46, there are a string of convincing reasons why the punishment of the lost must be believed to be endless. Mr. Barnes seems better acquainted with the more modern than with the ancient commentators: indeed we do not imagine his knowledgeof ecclesiastical antiquity to be great, and we observe some historical mistakes, as on 2 Thess. ii. 3, 4; but he is without doubt a man of considerable reading. And his labours appear to have been appreciated: upwards of 200,000 volumes of these "Notes" have been published in the United States, "which shows that there was a demand for some such work; and," as he goes on modestly to observe in his preliminary advertisement, "whatever may be the merit of these notes themselves, that fact may be regarded as one indication that my countrymen are disposed to inquire into the meaning of the sacred oracles." We are bound to add that the present edition is highly creditable to the publishers. It is in two handsome quarto volumes, well and clearly printed, and enriched with maps and woodcuts. They deserve to receive public support. "The Emphatic New Testament: the four Gospels." By John Taylor. London: Taylor and Co. 1852. Every endeavour to illustrate the sacred oracles is praiseworthy; and perhaps there is no man that has honestly set himself to such a task who has not been rewarded by the bringing to light of something yet unnoticed, so rich and ¡unexhausted is the mine of scripture. Mr. Taylor has taken much pains to show by his observations on Greek emphasis, and by rules deduced therefrom, the words which must be regarded as of special importance and signification. And we readily acknowledge that in many cases he has succeeded in bringing out more prominently the meaning of a passage, than would have been evident to the mere English reader. But we are of opinion that he has carried his system too far, and he has made his volume quite unsightly by the strange mixture of capitals, small capitals, black-letter, &c. which are used in every verse to denote the different shades of emphasis. Mr. Taylor says very truly in his preface that "trivial words in scripture are sometimes fraught with unexpected meanings." But when he goes on to say, "When our Lord taught the Jews that from the single word am in the Old Testament, I am the God of Abraham &c. (Matt. xxii. 32) the doctrine of the immortality of the soul, &c." we can only marvel how far the love of a favourite theory can carry a man. Is it possible that Mr. Taylor does not know that there is nothing in the original corresponding to the English word "am ?" If he is ignorant of the Hebrew text he might have learned this from his ordinary English bible. "Extracts from the Reports of her Majesty's Inspectors of Schools." London: Longman and Co. A very useful compilation, embracing a variety of topics, and containing information on most points of school management. Both teachers and members of school committees will find the volume serviceable. There are some sensible remarks in the preface; but we think the tabular statement there introduced little to be depended on. That there is a frightful amount of real ignorance in the land no one can deny; but when we are told that of a given number of persons more than half do not know who the queen is, or what the months are, and that almost half are unacquainted with the Saviour's name, we must simply say we do not credit the statement. We are sure that those who make it do not intend to deceive, but we have had personal experience of the very different results which may be brought out from the same individual by those who know how to question and those who do not. "Passages in the Life of Gilbert Arnold; or the Tale of the Four Sermons." By Sullivan Earle. London: Bentley. 1852. We should like to know whether the story here narrated is fact. It is told in a most interesting way. It is the account of one who was the child of many prayers, which prayers seemed for long unanswered, for he plunged into every degrad ing vice. But at last the wanderer returned to the parent he had grieved, and gave proof that the supplications made for him were heard. He had linked another with him in his career of shame that other too returned with him; and the heavy affliction by which they were disciplined, and the humble heart with which they sought mercy and obtained it, are affectingly detailed. "The Course of Faith, or the practical Believer delineated." By J. Angell James. London: Hamilton and Co. 1852. Mr. James is a popular dissenting preacher. His works, we understand, have had a large circulation; and this will probably be acceptable to those who are acquainted with what he has previously written. There seems to be much scriptural truth in it. Champney is already advantageously known by some useful indices, and we are glad to recommend his present work. The Cabinet. JOHN'S BAPTISM.-But John's baptism was not, like the sign and seal of the Christian covenant, a means of grace. It introduced the no new relations with God; it penitent into laid hold upon no promises; it conferred no privileges. It was to the recipient a mere overt act of penitence; a solemn acknowledgment that the defilement of sin was felt, and a significant expression of It was a symbol, not earnest desire for a new nature. a sacrament. It was the last of all the types; the "Poems illustrative of Grace-Creation-Suffer-expiring voice of a shadowy system which was hastening." By the rev. R. S. Brooke, B.A. Dublin: again baptized in the name of Jesus, when they eming away. Consequently, the disciples of John were McGlashan. 1852. There are some pleasing pieces braced the gospel. (See Acts xix. 1, 2).—Rsv. J. B. in this volume; and we shall hereafter enable our Marsden, M.A. readers to judge for themselves by an extract or two from it. The profits, we may add, of the publication are to be given to the Connemara Missions. "The Supremacy of St. Peter, and his Successors the Roman Pontiffs." By rev. J. S. McCorry, M.AP. Edinburgh Marsh and Beattie; London: Dolman. 1852. Our readers may remember the notice of a work in No. 881, p. 287, by a gentleman who believed that St. Peter was delivered by the angel from the Mamertine prison in Rome, and that Clement, the associate of the apostles, wrote his epistle after the persecution of Diocletian. Mr. McCorry is the man. We need hardly say that we expected some amusement when we opened his present volume. We only wonder that his superiors allow him to put forth what must damage their cause. It would pass our limits to write a minute refutation of what is here asserted. We will only say that the author has clearly not read any of the writers to whom he refers, but takes all his quotations at second-hand; that he seems really to believe the long-exploded story of Constantine's having been baptized by Sylvester of Rome, in the teeth of Eusebius; and that he treats us now and then to a little bit of disobedience to the law of the land, solemnly designating Dr. Wiseman "the cardinal archbishop of Westminster." SECESSION FROM THE CHURCH.-Leaving & church is either committing or confessing sin. If the church is in the wrong, what right had you ever to join it? If the church is in the right, by what anthority do you leave it? (1 Cor. i. 10).—Rev. J. Phillips. "The Works of John Whitgift, D.D., Archbishop of Canterbury;" the first portion. Edited for the Parker Society, by the rev. John Ayre, M.A. Cambridge. 1851. The very useful Parker Society is PUBLIC EXPOSITIONS OF THE CHURCH SER drawing its labours towards a close. The works of abp. VICES.-Popular expositions of our services may be Whitgift here put forth are of the highest importance suggested, not with a view to extol them immodeas defending our church from the attacks of the non-rately, much less to provoke wrath against those who conformists. No clergyman should be content to be dissent from us, but mildly to answer unjust imputawithout them. tions upon our liturgy; and chiefly to show the meaning, the reasons, the uses of each part, that the congregation may, as the apostle expresses it, "pray with the understanding." The unmeaning cry-"The temple of the Lord are we"-excites the ridicule of enemies, without bringing conviction to our friends; but illustrations of the spiritual character, ordinances, and worship of the establishment, furnish a sound warrant for enforcing a steady adherence to her communion. Such a course of liturgical exposition would produce a style of religion clothed in the beautiful costume of the church-an exquisite pattern of scriptural simplicity, holiness, and consistency. It may be doubted whether the obligation to instruct our people in and through our church ordinances is sufficiently considered. Yet how much might be effected for their settled unity by expounding their admirable adaptation for their respective ends, by marking the identity of their language with the bible, thus framing churchmen and Christians by the same process in the same mould! A more full recognition of our fas's, festivals, and commemorative seasons, would be an edifying means of grace. For this or some collateral purpose the weekly lecture might be made available. Such a ministry would disqualify our people for dissent, and make the attempt to force it upon them an act of unsuccessful violence. Whereas a course of instruction, equally appropriate to the meeting as to the fective. Our fold, having no church-barrier, is exchurch-though not necessarily unsound-is yet deposed to the inroads of all kinds of separatists. Our sheep, having no private mark, are easily withdrawn from "the footsteps of the flock."-Rev. Charles Bridges*. We have also received "A Letter to the Lord Bishop of Ripon on some Objections taken to the Author's Sermon lately published under the title of 'Ritual Worship."" By the rev. C. Dodgson, M.A. Leeds: Harrison. 1852. "The Constitution and History of the English Church; a Catechism for the use of Parochial Schools." London: Rivingtons. This wants revising. The power of the pope in this country "began" before the reign of the Conqueror; and the Reformation, properly so called, was not in the thirteenth, or fourteenth century either. "A Textual Commentary on the Book of Psalins." By H. N. Champney. London: Bagster and Sons. 1852. This is a little book, but it contains a great deal. There are a large mass, upwards of 10,000, parallel passages produced to the Psalms. And they seem to be really parallel. We have too often had to complain of the common bible references that they are merely verbal, and consequently of little service. Mr. "On the Christian Ministry," part 5, chap. vi., section 2, p. 463. London: Published for the Proprietors, by JOHN HUGHES, 12, Ave-Maria Lane, St. Paul's; and to be procured, by order, of all Booksellers in Town and Country. PRINTED BY ROGERSON AND TUXFORD, 246, STRAND, LONDON, |