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that no power of man is able to resist its movement.”—P. 132. Truly and beautifully spoken! Expressively descriptive of that critical period when the tide had begun to swell over Europe ! And not less exact and suitable as a description of the mighty, the glorious, the God.impelled movement in our own church, which is rising resistlessly like the ocean-ride, bearing onward over the opposing bulwarks of a century's moderatism and infidelity.

Puseyism Unmasked. Sketches for the Times, &c. By the author of “God is

Love," “ Baptism, a Tract for the Times.” London : James Nisbet and

Co. 1841. Dr Pusey Answered, in a letter addressed to his Grace the Lord Archbishop of

Canterbury. By the Rev. W. ATWELL, A.M. Dublin: William Curry. 1842.

We cannot here enter into the full consideration of these pamphlets; neither can we afford room for the extracts necessary to give our readers a right idea of their object and contents. We must rest satisfied with commending them both to their serious attention and study. Their aim, their tone, their substance, are excellent. This controversy will soon force itself upon our readers if they have not yet considered it. The Puseyism of the Church of England and the Erastianism of the Church of Scotland are gathering strength, and bearing forward to the ejection of evangelical religion from their churches. No Christian can be uninterested in these mighty movements of the great atheistic, antichristian power of the last times. “Whoso readeth let him understand; he that bath ears to hear, let him hear.”

History of the French Revolution, with special reference to the fulfilment of

Prophecy; with a Treatise on the approaching full of the Mahommedun and Papal power, and the cleansing the Jewish sanctuary. By the Rev. FREDERICK FYSA, M.A. London : Nisbet and Co., 1842. Both morally and politically, there is much to interest in this volume. As a history of one of the most terrific periods of the world's annals, it is full of instruction ; but especially as tracing the hand of God in his righteous retributions upon the workers of iniquity and the persecutors of his saints, it is worthy of our attention and study. In some of the author's applications of prophecy, we may not be prepared altogether to concur; with some of his conclusions in regard to prophetical chronology, we may be disposed to differ: yet we are not insensible, on these accounts, to the excellencies of his volume. It deserves the consideration of our readers, and ought especially to be read and weighed by the politicians of our day of all classes, to some of whose pernicious principles it might furnish a suitable antidote. We quote the conclusion of its preface :-"Now the word of propbecy distinctly announces the ape proach of a more terrible revolution, or, in symbolic language, a more tremena, dous moral and political earthquake, than that which burst forth under the First Vial. 'And the Seventh Angel poured out his Vial into the air ; and there came a great voice out of the temple of heaven from the throne, saying, It is done ; and there were voices, and thunders, and lightnings ! and i here was A GREAT EARTHQUAKE, SUCH AS WAS NOT SINCE MEN WERE UPON THE BARTA, SO MIGHTY AN EARTHQUAKE AND SO GREAT. AND THE GREAT CITY WAS DIVIDED INTO THREE PARTS, AND THE CITIES OF THE NATIONS FELL: and Great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. AND EVERY ISLAND FLED AWAY, AND THE MOUNTAINS WERE NOT FOUND."

" If words have any meaning, this implies a revolution even more terrible and extensive than the French Revolution. The change effected by it in the moral and political world will be as great as the change in the physical world would be were every island and mountain' blotted from its surface.

* Respecting this future revolution, we have only two observations to make. One is, that the time when it shall take place is rapidly approaching. It may take place in 1843 or 1844; certainly not much later. The Ottoman empire, the mystical. Euphrates,' is now drying up; and, in the language of Lamartine, “Turkey is perishing for want of Turks.' When it is com: pletely dried up, the Seventh Vial will be poured out.

“Our next observation is, that this future Revolution will be a judgment on the papal nations of Europe. It will be a judgment on the Church of Rome, the mystical • Babylon of the Apocalypse. It is manifest that France, being a papal nation, must bear her share in this fearful catastrophe. Let protestant England beware of symbolizing with popery, lest she also be made to participate in this last and severest of the divine judgments,"

Letters Addressed by the Rev. H. I Prince, to his Christian Brethren, at

St Duvid's College, Lampeter. Second Edition. Llandovery: Rees. 1841.

These are Letters of no common interest and value. Their spirituality, their fervoar, and their simplicity, accompanied with considerable power and vigour, form their recommendation. Without, however, dilating on their merits, we prefer making a few extracts, which, though called at random, will convey a sufficient idea of the nature of their contents.

"Our tongues are not our own; therefore they should never move sare in the service of God, to pray to, or praise Him, to speak of Him, to magnify His mercy, esto? His name, invite sinners to His grace, and edify our brethreri; never be used to praise ourselves, even through a back door, nor to speak of ourselves, lest we lead others to praise us. Too much talking, even on religious subjects, dissipates the mind, and takes one away from a quiet spirit and patient waiting upon God. The talk of the lips tendeth to penury." P. 8.

"Be not discouraged or dismayed, then, beloved, by the hardness of the way; lift up the bands that hang down, and strengthen the feeble knees: if your emptying time is painful, your filling time will be the more abundant. Only be faithful: do not on any account neglect prayer, even when you cannot pray. Let nothing short of a knowledge of Christ, and Him crucified, satisfy you. Wait patiently and in expectation of the same, and suffer yourselves to be mortified by self-denial, retirement, and crucifixion of a God-hating flesh. Beware of turning out of the narrow way, because it is a rough and up-bill way. Pray that God may bedge up your way with thorns, so that when you are disposed to turn aside, ye may become conscious of your wandering by being well scratched." P. 13.

"Our discouragement arises out of our expecting too much from ourselves, and not enough from God; and whilst in this state, it is agreeable to His wisdom to let us painfully experience the difficulties, in order that we may more folly forsake ourselves, and so fall into Him who is both our strength and our sest; in fact, when we expect even but a little from ourselves, it is too much,' as we really have nothing." P. 19.

" The cause of your being better able to believe that I sympathize with you than that Jesus does, is this,- I am an object of sense; Christ is an object of farth; wherefore, though any proofs I may have given you of my love aro weak, and as nothing in comparison with those which Christ has given you of His, yet because you see my sympathy and not His, you find it more easy to believe the former than the latter. But, dearest brother, I did not die for you; I did not bear your griefs and carry your sorrows; I did not make my soul an offering for your sins. Jesus did this for you, and in doing it, gare you such an evidence of His affection as nothing but unbelief can possibly refuse to think sufficient. It is this,—even Christ upon the cross--not someibing in ourselves, which is the proper object for our faith to fix upon, and it is this upon which faith does fix for a proof of God's love towards the soul. Strange that we are ever looking for the evidence of God's love in any place rather than the right one! God commendeth,-maketh manisest,-giveth us a token of His love, in that, whilst we were sinners, Christ died for us.” Pp. 27, 28.

You ask me if I know any means whereby you may become a thousand times more devoted to God and his service, a thousand times more estranged from creature happiness,—and to tell you what they are. I do know, dear brother, and will tell you. I know of many means, and they are all wrapt up in one, and that one is faith ;—this work containeth all the works of God. P. 30.

"1. To see that it is accepted not in itself, but in the Beloved. Wben we have that view of our own vileness which makes our heart appear fit rather for a den of thieves, than for a temple for a pure and holy God to dwell in; then there is but one thing which can possibly enable the soul to retain unshaken its confidence in God as a loving, pardoning, and pitying God,—and that one thing is faith. Faith helps the soul to see that God regards it not as it is in itself, but as it is in Christ; so that when the soul feels wicked as a Devil, God sees it righteous as an Angel, righteous not in itself, but in the righteousness of Christ; and when the soul feels itself so filthy, polluted, and impure as even to defile the very earth it dwells on, God sees it faultless and without a spot,-complete, not in itself, but in Christ." P. 36.

“But you say, no doubt, that you cannot tell what faith is, and that you would gladly avail yourself of that method, it you did but know how. Let me tell you, then, what faith is. It is no violent effort of the mind, such that one may say, now I have done it; no strong feeling, such that one may say, uow I have got it; no certain state of mind or attainment, such that one may say, now I am in it. None of these is faith, thongh some of them axually, but not universally, accompany or follow it. They may and too often do exist with out it, and they form the ground of a false peace in most professors : nay, our understandings are so darkened, and our stubborn hearts are so bent on making lies their refuge, that we perseveringly continue to seek for such things, in order (though we suspect it not,) that we may stay thereon, and will sometimes wait for years, in hopes of finding something of the kind hereafter, if we are witbout it now.

“ • Thus saith the Lord, the Holy one of Israel, in returning and rest shall ye be saved, in quietness and confidence shall be your strength.” Herein is set forth God's method of conferring peace and salvation upon a soul, eren in turning to Him, and resting; that is, in turning to God, and doing nothing, it shall be saved. What a strange way of being saved! Who would ever hase thought of such a way but God himself ? and indeed, when God bas thought of it for us, it is a way so very unlike what we should have thonght of, that we find it very difficult to believe it can be the right way. In quietness and confidence shall be your strength. The contidence here alluded to is couldence or trust in Jehovah. Observe, low confidence is associated with quietness: real contidence in God is always connected with quietness in self, and this union constitutes salvation by faith; a cessation from our own works, not only our outward, but our inward works;--for wbilst the soul works even in an inward way, there cannot be true quietness and rest. But how difficult does the soul find it, even after it has ceased from all dependance upon its outward works, to cease from its inward works as well! How subtlely does it endeavour either to be or to do something, to obtain some improved condition, some state, feeling, or attainment which it has proposed to itself as being desirable!

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and when beaten out of one, how quickly does it seek another! How unwilling to think, that it ought to have peace and salvation without being any thing else than what it is, or getting any thing else than what it has. How tardy to believe that in resting, in literally doing nothing, it can be saved, aud that a quietness and contidence arising out of this would give it strength. And ye would not, but ye said no.” Is not this the language of the soul? It does not like this way: it will use its own way--' we will flee upon horses.' - When the soul is bent upon doing, God will let it do. Therefore shall ye fee.' We will take the best way, the way our wisdom most approres. We will ride upon the swift.' God, however, can soon overtake, and turn out the soal from its false refuges. Therefore shall they that pursue you be swift.' Thus is the soul taught in an experimental manner, that its very best ways of obtaining peace and salvation, as, for instance, its inward works, its sincerity, contrition, holy desires, godly purposes, &c., are vain. Even 'a horse is a vain thing for safety, neither shall he deliver any by his great strength.' Though strengthened in these, and many other evidences, yet will a single accusation of the conscience quite destroy its contidence, and put to thight its peace, until at length it is obliged to let go all, and the soul is left in iis own sight like a bare pole upon a hill. • One thousand shall tlee at the rebuke of one, at the rebuke of five shall ye flee, till ye be left as a beacon upon the top of a mountain, and as an ensign on a hill."Pp. 49–51.

" Now, as God bestows peace and salvation only in the way of grace, and as one who is working cannot at heart be looking for it in the way of grace, but rather of debt, therefore does the Lord in condescending kindness wait that He may be gracious. Having noticed why God waits, you will now observe how long He waits,—even until the soul be left as a beacon on the top of a mountain, and as an ensign on a hill. The awakened soul desires to be come a tree of righteousness; it desires and endeavours to bring forth fruit, unconscious at first how much it is seeking fruit, in order that it may depeod upon it. So long as it can see some evidences, it has confidence in God, and by the cultivation and increase of these, it seeks to establish and confirm its confidence; but when the Lord would teach the soul to receive peace and salvation as of grace, He gradually takes away its evidences; and though, as one is taken, the soul struggles to obtain another, yet doth the Lord, by carrying on His work more deeply, strip the soul of all its graces, till at length the soul, so far from being a tree with fruits of righteousi

usbess upon it, is, in its own eyes, no better thaù a bare pole, a withered, empty, hollow trunk, stripped not only of its fruit, but of its foliage too: it is left as a beacon upon the top of a mountain, and as an ensign on a hill. As the fruit falls off, and the foliage withers, the peace and contidence which were built upon them decay together with them, and the soul, being at length constrained to let go all, is now brought into a condition to receive peace and salvation as a gift of grace: in other words, in turning to God and resting it is saved, in quietness and confidence it finds its strenyth. Thus the Lord waits that He may be gracious, until the soul ceases from working, and when it does really cease from working, then, and not till then, it finds peace in believing.” Pp. 52, 53.

“ You will say, however, that I have yet to describe what faith is. — Faith, then, is simply this, the soul's confidiug or trusting in Jesus Christ. Suppose, for instance, that you, having long laboured in vain to help yourselt, having striven for some particular state or condition, having dreaded a mistaken confidence, and having been perplexed by doubts, doctrines, temptations, experiences, and other difficulties, should in despair of tiording what you wanit, or of becoming any better, come in your present state, just as you are, whatever that stute may be, and commit your soul entirely and unreservedly

, to the care of Jesus Christ, to guide you in this world, and to save you in the next, believing that He is both willing and able to do this--that would be faith, and

the effect of it would be pence. You will notice then, that the object of faith is something without you: now this object, Jesus Christ, is the same now that He ever will be; then why not begin at once to commit your soul to His care? Is there not a feeling that you must wait until you can see some reason why you should trust Him thus implicitly? If you could see that you had any faith, you would trust Him then, but would not that be making the faith in you the ground of confidence in Christ? This would not be believing in Christ, but believing in fuith, for what the soul confides in, that it is which it believes in. If you come, bowever, without seeing any faith in you, or any thing else, as an unyo'lly sinner; and neither seeiny nor feeling any thing but hardness, deadness, and sin, cast your soul both for time and for eternity on the free grace of God in Christ, you then believe, and you have no other ground of contidence than the covenant faithfulness of God; and what other can you want? This is the rock of ages. Having thus committed your soul, it may be in weakness, but in sincerity, to the care of Christ for time and eternity, you have the faithfulness of a never failing God to fall back upon in every trial, temptation, or working of corruption. This never failing faithfulness of God would prove a strong consolation, an anchor to your soul, both sure and stedfast, when tossed on the billows of raging corruption, or driven before the winds of Satan's fierce assaults. Ships that do not ride in troubled seas, require not unchors. This faithfulness of God in Christ is the · Nail that is fixed in a sure place, and hereon you may hang the burthen of your soul's salvation : it shall never fall.

" Perhaps you will ask, if I thus commit my soul to Christ without any evidence, how do I know that I may not be deceived? You would be deceived if it depended in any degree upon your own wisdom or watchfulness to prevent it, and your only security from deception is the faithfulness of Christ : do you want a better? Is it possible that Christ should suffer that soul to deceive itself, or to be deceived by Satan, which commits itself to His keeping ? Oh! how should we blush at such a dreadful unbelief. Would an earthly friend deceive you, or suffer you to be deceived ? Nay, would not even a dishonest man almost be compelled to faithfulness by such a confidence, and shall not Jesus? What! is He less worthy to be trusted than a miserable man? Oh unbelief! Oh deep, Oh deadly, Oh destroying unbelief!!!" Pp. 55–57.

The Works of William Juy, collecled and revised by himself. Vols. I. and II.

Bath: C. A. Bartlett. 1842.

These are the two first volumes of a new and beautiful edition of Mr Jay's Works now publishing. The contents of these bave been long before the public, and have been appreciated according to their merits. They are most pleasant and profitable reading, full of precious thought, pointed remarks, and true Christian feeling. At the same time we confess that we think the original dedication might have been altered for the better—"To the Right Honourable Lord and Lady Barham, this work, without any of that adulation which would lead them to despise the author, and the author to despise himself;" &c. There is a tinge of egotism here, and also in the new preface. And when the author takes to himself the merit of refraining from "opening the seals and blowing the trumpets," we cannot but condemn a boast which is more in unison with the sceptical remarks of other days, as to Calvin's wisdom in pot ex. pounding the Apocalypse, than with the inspired benediction upon those that read and hear the words of the prophecy.' But the works themselves are very valuable.

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