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in all things; take heed unto thyself, and unto the doctrine; for, in doing this, thou shalt both save thyself and them that hear thee,' 1 Tim. iv. 15, 16. This Scripture warrants every faithful minister to expect success; and where success, that is, the conversion of sinners, does not attend our ministry, it furnishes a clue to the discovery of what prevents it. Let such a minister inquire of God and his own heart, whether he do really give himself wholly to these things. Let him consider how much is implied in that word wholly: the question is not whether he give himself partly, or even a great deal to these things; but whether he do give himself wholly to them, so as to give himself to nothing else. Is the edification of his own soul, and the salvation of his hearers, the only thing he is concerned about; or, at least, is his concern about these so genuine as to swallow up, and utterly absorb his concern about all other things? Does he give himself so wholly to these things as to make every thing give way to them? Does he really and truly drown all regard for his own personal ease, prosperity, domestic comfort, and convenience, his family and friends, in the absorbing desire and concern for the salvation of his hearers? Are friends, family, fortune, health, comfort, reputation, all, laid down at the feet of Christ, and actually offered as à sacrifice upon the altar of the name of Jesus? In a word, does he in truth count not his life dear unto himself, so that he may finish his course with joy, and the ministry he has received of the Lord Jesus, to testify the gospel of the grace of God? If it be not thus with him, can it with truth be said that he gives himself wholly to these things?"

Are we sent forth by Christ without an errand? And if we have an errand, shall we not give heed to see it well discharged? Are we to preach in vain? Are we to build churches in vain? Are we to sit in the courts of Christ's church in vain? Are we no longer to see our signs,' as our fathers did?

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Shall the giving in of our account not be to us a realized event of awful solemnity, just as if we were giving it in each Sabbath when we left the pulpit? Shall the receiving of our crown not be to us a realized hope, fruitful in motives to far more abundant labours in the Lord, and more fervent longing over a dying world? Shall that be nothing now, which must so soon be all?

Ministers of the Free Church of Scotland! Are we to be but messengers of condemnation to the land? Are our churches to be but sepulchres for our people's souls? And if so, is there none go aside into secret places to weep for the slain of the daughter of our people? Is there none to go up to Olivet, as Jesus did, and bewail impenitent Jerusalem?

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CRITICAL NOTICES.

Eight Lectures on the Scriptural Truths most opposed by Puseyism. By J. E. HOWARD. London: Longmans. 1845.

We do not accord with some things in this volume. It is quite ultra in its antipuseyism; and while it contains a great deal that is excellent, it contains also some things that are unnecessary, and others that we think incorrect. But in its statements of Gospel truth, the free grace of God, justification by faith, &c. it is remarkably clear, vigorous, and sound: as for instance, in the following passage:

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"In Romans viii. you read, 'Who shall lay anything to the charge of God's elect? It is God that justifieth!' God says, I account them righteous, not because they have done anything to merit this, but because of my sovereign pleasure.' Who shall gainsay it? If the judge not only acquits the prisoner, but dismisses him with honour, what signifies the opinion of the bystander in the court? If God, the Almighty Judge, counts Abraham righteous, then the question is indeed settled. (Rom. iv. 5.) Now, to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted to him for righteousness. How strangely does this verse overturn all the thoughts of man; for if any of the children of Adam had been set to write this verse, in accordance with their own ideas, they would have given it quite in the opposite way. All the systems we have been considering, rest upon the supposition that a man must work, and then God will save him. He must work, be baptized, give alms, repent, fast, get rid of sin, and then Christ will save him. "Here then comes in the glory of Christ, as the Saviour of sinners ; He did not come to save the ninety and nine just persons, but He did come to save sinners. He came to seek and to save the lost, to die on the cross a 'cursed death, (not an honourable one.) He was made sin;' and this cursed death he died, that he might save sinners; not that he might help sinners to save themselves, not to make up'what was wanting in their works, nor to put them in a state of probation. No! He proposed to himself the joy of saving sinners; and he did the work perfectly, entirely, without any flaw, and He will have the glory. He put himself in the sinners' place, and bore what they deserved; and upon cross he exclaimed, My God! my God! why hast thou forsaken me?" What could move the Father thus to leave his Son in the hour of need? It was the Father laying our sins on his beloved Son. 'It pleased Jehovah to bruise him, and to put him to grief." He hath made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him. God imputed sin to him, that he might not impute it to us;' but might, on the contrary, cover us with the robe of righteousIt was at the cross that God dealt with sin, and once and for ever put it away out of his sight, on behalf of his beloved people. The Lord Jesus stood then as the sin-bearer, as having sin imputed, and then washing it away in his own most precious blood; and having encountered, in its most fearful aspect, the wages of sin even death, for us, he

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rose again, justified from all things, having cast off, as into the depths of the sea, the mighty burden which should reappear again no more before God. Christ is risen! hence the Christian dates his song of triumph. We know now that which the Jew could never know, that by one offering he hath made perfect for ever his people; and that God says, 'their sins and iniquities I will remember no more.'

"Then, as regards the application of this work, we see no sinner could have any part in it, or he would have part in the peculiar glory of Christ. No! He shall build the temple of the Lord, and He shall bear the glory! So we perceive the reason for that word, 'to Him that worketh not; for if we see that his precious blood is a perfect full propitiation, we leave off working, because the beloved Son of God has done the work for us. Thus Luther declared, that he would not so much as pick up one straw to add to his justification. However small the work, it would be putting that by the side of the infinite work by which Christ glorified the Father. What fearful dishonour to Christ, to suppose that anything that any one can do is for a moment to be put beside his finished work! Of course, in another sense, the believer works, (see Eph. ii. 10,) and goes forth in happy liberty to serve the Lord Christ. Thus justification is to him that worketh not, but believeth on Him that justifieth the ungodly; and if God did not justify the ungodly, where would you find any one who could be justified?" Pp. 17-20.

Jamaica Enslaved and Free. Monthly Series. Religious Tract Society.

The Solar System. Monthly Series. Religious Tract Society.
The Doctrinal Puritans. Select Devotional Works of Bishop Hall.
Religious Tract Society.

The Doctrinal Puritans
Society.

Charnock's Christ Crucified. Religious Tract

These are four of the London Religious Tract Society's cheap volumes; and we think that, beyond question, they are the cheapest which have yet appeared, saving the cheap publications of our own Church. They are thoroughly religious works, and this stamps a double value upon them. They are likely to have an extensive circulation, and they deserve it. The churches of Christ are called now to act with energy and boldness. There must be no apathy, no slumber. Antichrist is awake; infidelity is awake; every form of Satanic wickedness is shooting up apace. Surely, then, it is time for Christians to "quit themselves like

men."

The "Two Witnesses" of the Apocalypse traced in History. By the Rev. Alexander BeITH, Stirling. Edinburgh: W. P. Kennedy. 1846.

The following is a brief outline of Mr Beith's views regarding the two Witnesses: Scotland is the locality;-their prophesyings were begun about 583, when the Culdees were first fully organized; their testimony was more or less effectually maintained by the Culdees, the Lollards of Kyle, the Reformers, the Evangelical party, as opposed to the Moderates in the Establishment, the Secession, &c. down to the present century;

then came the finishing of their testimony-for Christ's prophetical office in the Apocrypha controversy-for the priestly office in the Rowe controversy and for his kingly office in the controversies on Establishments, Non-intrusion, &c., embracing his supremacy in his church, and over the nations. “The wild beast” is, of course, the Roman empire, and its British horn "makes war against them and overcomes them ;—this war was carried on from the first decision against the Church to the Disruption, when the witnesses were politically slain;—the great city in which their dead bodies lie is London, and the period of their slain condition is now near its close.

We shall not follow Mr B. in his suppositions regarding the resurrection and ascension of the witnesses, nor in his remarks regarding prophetical dates, as we could not, in a small space, do justice to them. Suffice it to say, that whilst we have a well-condensed view of the various testimonies which have been uplifted in our land for the truth as it is in Jesus, (and for this alone the work well repays a perusal,) we cannot agree with the author in his interpretation of this important prophecy. No one will be disposed to suspect us of lowering unduly the importance of our testimony as a Church. We have sought to magnify and elevate that testimony, but we cannot approve of doing this by giving it a place in the fulfilment of prophecy so exclusively prominent.

The Scottish Sabbath School Teachers' Magazine. Edinburgh: J. Gall & Son.

We have formerly called attention to this very valuable periodical, and we cordially do so again. It is really what it professes, and what it ought to be. We remember to have taken in, for some years, the London Teachers' Magazine, but we gave it up. It was not thoroughly a spiritual work. It contained long dissertations, long tales continued from number to number, with a good deal of miscellaneous reading. Much of all this was good enough in its way. But for the purpose of rousing, or searching, or instructing the teacher, it was by no means fitted. It spoke with no trumpet-voice to the ear of the careless. It was not the intensely earnest and solemn thing which we think such a journal should be. The present comes far more up to our standard. Let it keep the elevated tone which it has assumed. Let earnestness, solemnity, spirituality pervade it thoroughly, and who can tell how much God may bless it in this age of formality and cold routine.

The Moral Influence, Dangers, and Duties connected with Great Cities. By JOHN TODD. Halifax: 1845.

There is nothing very striking about this book, yet it is very seasonable, and not unfitted to be useful. Oh, what "worlds of iniquity" are our great cities; and shall Christians do nothing for them?

The Orthodox Doctrine regarding the Atonement Vindicated. By CHARLES HODGE, D.D. Edinburgh: J. Johnstone, 1846.

Dr Hodge has given us a brief, but clear statement of the truth. His volume is a far more readable one than Dr Owen's upon the same sub

ject, and likely to be more useful to all classes of readers. Its cheapness will bring it within the reach of the poorest.

We observed some time ago an article in the New York Evangelist, in which Dr Hodge, Dr Ďod, and all of the "old school," are caricatured and maligned. We know not whether the article in question speaks the mind of the Editors. We trust it does not. It is not very

creditable to the writer; but as it is rather a curiosity, and may be interesting to our readers, we subjoin the contrast which is drawn between the New and the Old School, omitting the remarks which precede and follow.

Old Schoolism.

1. "Men are condemned for the sin of Adam."

2. "Men have a natural or physical incapacity to obey God."

3. "Christ made atonement or propitiation for none but the elect."

4. "The Gospel invites none but the elect to come to Christ."

5. "None but the elect are under obligation to believe in Christ."

6. "The elect are not bound to believe in Christ till he shows them that he will save them."

7. "No man will be condemned at last for unbelief, because the elect will all believe."

8. "Faith consists in believing that Christ died for me."

9. "Those for whom Christ did not die, cannot believe that he died for them, unless they can believe what is not true; therefore they cannot be condemned for unbelief."

10. "Faith is neither an exercise of the will nor understanding, but a Divine principle."

11. "The Christian begins to love Christ when he finds Christ will save him, and that is the true motive of his love."

12. 66 Saving faith is before, and of course without love to God, or holiness, unless holiness be different from love."

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New Schoolism.

1. "Men are condemned for their own transgressions."

2. "Men have no inability to obey God but what arises from want of inclination, or will."

3. "Christ made atonement or propitiation for all mankind."

4. "The Gospel invites all mankind to come to Christ."

5. "All who hear the Gospel are under obligation to believe in Christ."

6. "Every sinner who hears the Gospel is bound to believe as much at one time as another."

7. "All who hear the Gospel and do not believe, will be condemned for their unbelief."

8. "Faith consists in receiving and resting on Christ alone for salvation, as he is offered in the Gospel."

9. "As Christ died for all men, any sinner who hears the Gospel can receive and rest on him alone for salvation; therefore any unbeliever will be condemned."

10. "Faith is an exercise both of the will and understanding, and a Divine principle is a phrase without an idea."

11. "The Christian begins to love Christ before he knows he will save him, and loves him for other and higher reasons."

12. "Saving faith is love in its very nature, and is a holy exercise, because love is holiness."

13. "A shameful and barefaced confession, as unworthy of a philosopher as a Christian."

The study of the above singular caricature may perhaps not be unprofitable to our readers, as letting them see a little of the temper and veracity of the New School. It will not lessen their esteem for Dr Hodge, or their approbation of his work.

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