sufferings, and see how, although the second person in the glorious Trinity dwelt in Christ bodily, there was no relief afforded to the suffering humanity from the presence or support of the Deity. The manhood we see there left alone, in all the weakness, fears, and feelings of humanity, to suffer as man deserved to suffer. He who was holy, harmless, undefiled, and separate from sinners,' was made a curse for us,-made sin for us, yet without sin in himself. The human nature of Christ was the same as ours, but in its circumstances it was different. Human nature has appeared in our world under three different circumstances; in Adam it consisted in created innocence; in us it is derived, or perpetuated sinfulness; in Christ it was perfect holiness-holiness sustained by the Spirit given to him without measure." Pp. 12—17.

The Dew of Hermon; or the True Source of Christian Unity. By the Rev. JAMES HAMILTON, Minister of the National Scotch Church, Regent Square. London: James Nisbet and Co. 1842. Pp. 35.

In our last number we thanked Mr Hamilton for his two former tracts, to which we then called our readers' attention; and we would now still more cordially give him our warm thanks for this eloquent and truly Christian discourse. Its style is marked by Mr H.'s usual felicitous diction, and vigorous freshness of illustration; while its tone is fervid, but not beyond its theme; its spirit and sentiments deeply spiritual, yet nobly simple,—what an unbelieving world would smile at as ethereal, or a cold church frown upon as transcendental,—but which the loving soul, that keeps near the Master's side, can relish and rejoice in as precious though much-forgotten truth.

We might like some expressions altered, such as that Americanism, “ the church, the converter of the world,"—or that other, that "the world's conversion is deferred on account of the want of unity in the church." We might question the propriety of the expressions as well as the scripturalness of the views which they imply, but this is not the place for discussing the matter, or showing that the machinery by which the world is to be converted is not yet set up, the part assigned to the Christian church now being to gather out the election of grace. And it seems to be with some allusion to this that John Knox (in his well-known Liturgy), speaking of "reforming the face of the whole earth," remarks, "which never was nor yet shall be, till the righteous King and Judge appear for the restoration of all things." And it is with this glorious prospect that we are called to unite in the universal groaning of the creation, waiting for the manifestation of the sons of God, and saying, "let the heavens rejoice, and let the earth be glad before the Lord; for he cometh, for he cometh to judge the earth." 'Arise, O God, judge the earth, for thou shalt inherit all nations."

"

History of Christian Missions from the Reformation to the present time. By JAMES A. HUIE. Edinburgh: Oliver and Boyd. 1842.

It strikes us as passing strange that, of a volume devoted to the history of Christian missions, the fourth part should be occupied with the missions of antichrist. Yet so it is. A large portion of this work is filled up with the history of Popish missions,-missions whose end was the propagation of the abominations of the Man of Sin! What ground is there for the author "hoping” or "trusting," as he frequently does, that the conversions recorded were true; or supposing they were true, what does this mean but that instead of being sincere pagans these converts became sincere papists! We dislike much the way

in which the expression conversion is used in connection with the labours of the emissaries of Rome. It does strike us also as equally strange, that in speaking of the origin of the church of Scotland's missions, the name of Dr Bryce should be thrust before us as directing attention to India as a promising field of evangelistic labour! Dr Bryce!! Will the author be so good as read an article in the Presbyterian Review for October 1839, vol. xii. p. 248, and learn the nature of Dr Bryce's claims in respect to missions? and when he speaks of that Rev. Doctor directing our attention to India as a field of evangelistic labour, will he tell us what that friend of missions meant, when, in his pamphlet on native education in India, in which, with a modesty peculiarly his own, he puts in his claim as in part the originator of our mission,-he uttered this appropriate sentiment, "the Institution of the General Assembly is not erected to overthrow the religion of the natives!" P. 189. Neither do we understand the reason for his thrusting forward Dr Inglis' name in the same place. We have no wish to stir a controversy as to Dr Inglis' merit in originating the India mission scheme; but we cannot help reminding our readers that there is considerable ground for doubting the accuracy of much that has been said on this point, and that there is reason to believe that Dr Inglis' first idea of a mission to India gave civilization the precedence to Christianization; and farther, that it was Dr Andrew Thomson who transposed the above idea, and moulded into scriptural shape our noble mission.

With some such exceptions as these we have stated, and with the drawback of a style somewhat too bare, the latter three fourths of the volume are fitted to be useful as a clear and succinct narrative of missionary enterprize in different regions of the globe.

What will this Babbler say? By the Rev. W. PYм, M. A. London: James Nisbet and Co. 1842.

Brief, too brief; only extending to fifty pages, yet truly excellent, calmly written, clearly argued, and set forth in a Christian spirit, and with a practical aim. We have formerly expressed our approbation of Mr Pym's other works, and this we cordially recommend. It is, though its title is rather enigmatical and singular, an answer to the objections of many in our day to the study of unfulfilled prophecy. Let opponents give it an honest perusal: and for their benefit as well as that of our readers in general, we extract a few paragraphs. "Our first reply is, That Christians are not justified in rejecting prophetic dates as a source of present instruction.

The varieties of faith, among professing Christians, in the doctrine of the coming kingdom of the Lord, and other kindred truths, are somewhat remark able. The majority reject altogether the notion of that advent being near. A growing number, blessed be God, receive it as true; but of those who do this, how few place any confidence in those specific dates which are found in the word, and which are intimately connected with the doctrine. Various reasons are given for this practice, and amongst them the following is a favourite: That it is not for us to know the times and the seasons, which the Father has kept in his own power.' In this sentiment we cordially agree; but we cannot overlook the fact, that, when the Father has revealed to us times and seasons, they are no longer kept in his own power. Hence they form a part of divine revelation, and, doing this, they partake of the universal character of all holy writ. Now what is that? All scripture is given by inspiration of God, and is profitable.' Here we find a strong argument in favour of our assertion, and opposed to the practice we condemn. If only it can be proved that the numbers, of which we speak, for a part of divine revelation, surely it is somewhat presumptuous in us, for whose learning God has given them, to cross

out this part of our lesson, and to say we do not need it. Can we, upon reflection, suppose that God has revealed more than we require? If so, then his wisdom is impugned, and a known principle of divine dealing is questioned, and he has done one thing at least without sufficient cause. And what becomes of the high perfections of his great name? But if this cannot be, then the converse is true, and God had a befitting reason for revealing them, and the command of the Lord, Search the Scripture,' is applicable alike to all that is called scripture."-Pp. 2, 3.

"If the mind be very deeply interested in any coming event, it cannot fail of thinking, occasionally at least, when that event may occur. In the transactions of daily life it is so. If the return of a friend, who has proved a friend to us, be promised, the first question, which is commonly put, is to that effect When will he come? If any event be spoken of, as about to happen, by which good or evil will be brought to us, our anxiety is sure to be raised as to the time of its occurring. How then, can it be otherwise, in the case before us? The Bridegroom of the Church, the friend of sinners, has promised that he will come again: the consequences of that coming involve good or evil to the generation which shall witness his appearing; for the present course of this world will be stopped, and a general winding up of the existing state of things shall then take place. Under such circumstances surely it is natural to ask, When shall these things be? It argues, more or less, heedlessness or unbelief, if such an enquiry be not made; and the unavoidable conclusion must be, that we are little interested in them. So at least we shall judge in the corresponding cases which we have supposed. The important question to a conscientious enquirer then becomes, Am I warranted by the Scripture in making this enquiry? And, if he search the Scriptures with that object, doubtless he will find a reply."-Pp. 37, 38.

The Works of William Jay; collected and revised by himself. Vol. III. London: Bartlett. 1842.

We have already noticed volumes two and three of Mr Jay's works; and we have only therefore to introduce the third volume to our readers. Though complaining of the dedication to this, as we did of those to the other volumes, we still rejoice in recommending the author's works, and especially this beautiful edition of them, to all our readers. They will find here much precious treasure; many things, both "new and old," to please, to profit, to comfort, to instruct, to edify. And while in substance this new portion is excellent, our readers will find it a handsome, well-printed, well-filled volume.

The Charlinch Revival; or, an account of the remarkable work of grace which has lately taken place at Charlinch in Somersetshire. By the Rev. H. J. PRINCE, late curate of Charlinch. London: J. Nisbet and Co. 1842.

Reader! We put this little work into your hands, with this only commendation, that it is one of the most solemn and interesting which we have read since the narrative of Kilsyth. We urge your perusal of it, that, if still unawakened and unconverted, you may, through it, be aroused from your sleep of death, and if already a child of God, may be stimulated to increased activity and holiness.

Christian Minister! Read this and learn what God has done in answer to the prayers and labours of one faithful servant, and what he therefore can do for you and your parish also. Rest not till He has made your wilderness to blossom as the rose. Here you will find much to encourage and cheer, as well as much to quicken you.

Sabbath School Teacher! Read this, and learn what to pray for and expect in your Sabbath school. Ponder the affecting scenes this narrative sets before you, and seek "great and mighty things" for your beloved flock.

We have inserted the main portion of the narrative among the Religious Intelligence and we have only room here for a few miscellaneous extracts. The first may be called a sketch, or summary of the work.

"The total number of those who have been fully received as converted, is 102. Of these, we have had reason to doubt the soundness of the conversion in but three cases! two, however, have been put out of fellowship with us, and three have died rejoicing in the Lord; the rest are walking in the fear of the Lord, and in the comfort of the Holy Ghost; a few of them not very spiritually-minded, most of them with their affections really set on things above, many of them bringing forth much fruit, and all, according to the measure of grace in each, showing forth the virtues of Him who hath called them out of darkness into his marvellous light.

In reference to this point it may be said that the grace of God has passed through this place like a wave of the sea. When a wave is about to break upon the beach, the sea first swells, then rises gradually until at length the waters seem to stand up like a wall; the wave is now at its greatest height, and in its glory; presently it breaks, and rolls its waters on along the shore, making no slight commotion among the pebbles on the beach, and wetting them abundantly. Ere long, however, the wave begins to retire, and as it does so, draws back with it into the ocean many of the pebbles it had wetted, whilst those it leaves behind gradually grow dry again. Just so has it been here: there has been a swell in the waters of divine compassion, and from out of the ocean of God's mercy has rolled a wave of grace which has burst upon the beach at Charlinch: its first breaking was on December the 19th, when the power of the Spirit was at its height; having broke, it then rolled on, causing a great rustling among the souls that lay like pebbles on the shore, and wetting them abundantly with its waters. It was through the schoolroom especially, that this wave passed, and so powerful was the impression produced by it that perhaps there were not half-a. dozen children came to the school-and they came from the surrounding neighbourhood-who were not more or less affected by it, the awakening was so general. At length, however, the wave began gradually to retire, and, as it did so, it produced a sepa ration between the souls it had wetted with its waters; many it carried back with it into the ocean of God's mercy, whilst it left the rest upon the land of unbelief, where the sunshine of prosperity, and the atmosphere of earthlymindedness soon dissipated what serious concern they had, and they became as dry and as devoid of piety as they had been before the waters of this gracious wave passed over them. Whilst the wave was rolling onward to the beach many were wetted by its waters and sprinkled by its spray, who, notwithstanding, were not drawn back into the ocean by it. Before it began to retire it was difficult to judge who among the many that were affected by it were savingly awakened; the feelings of nearly all were more or less moved, and their consciences alarmed, under the extraordinary power put forth by the Spirit: but as the wave receded, a separation was produced among the souls awakened, and, as the waters continued to retire, the distance between those superficially, and those savingly awakened, gradually grew greater, the former passing into a state of indifference and worldly-mindedness, whilst the latter became more concerned about themselves, and more anxious after Christ, and were eventually borne by the receding waters into the unfathomable abyss of God's everlasting love."-Pp. 32–34.

In the latter part of the work there are excellent "concluding remarks," which ministers especially ought to ponder. The author begins these by stating, that one object which he had in view in publishing his narrative was, "to

stir up the hearts of the Lord's people, and especially of his ministers, to expect great things from God." He then shows that one reason why even godly ministers see so little fruit of their toil is, " because they expect so little;" and hence he remarks "they are contented with so little." "It is not their weakness, it is not their unworthiness that hinders Him: it is their unbelief: it is this that dams up the current of God's grace, blights the buddings of His mercy, withers the sinews of His outstretched arm, and impedes the mighty operation of His Holy Spirit. He cannot do many mighty works among them because of their unbelief! O that men—and especially that ministers-would cast away their evil heart of unbelief, and, limiting no more the Holy One of Israel, would give God credit for the liberal soul, the noble heart, and open hand He really has! O, that, hearkening to His command, and expecting from so great a God great things, they would pray for them, believing that they have them; then would they prove Him therewith whether He would not open on them the windows of heaven, and pour them out a blessing on their ministry so great that they should scarcely have room enough to receive it. Whilst it is generally admitted that this blessing can be effected only by the out-pouring of the Holy Ghost, it is not so generally discerned that notwithstanding so much is said in these days-and properly said, too-about praying for the Spirit, there is in reality very little looking to the Spirit for the performance of the work even by those that are praying for Him. The dependence is really upon means, and duties, and multiplied religious machinery; and even godly ministers are in truth looking more to these things for the effecting of the work than to the Holy Ghost himself; which is one reason why so little work is done. No one denies for an instant that means are to be used, and diligently too; but the prevailing error of the Lord's people in this day seems to be that they are multiplying means, and looking to them instead of to the Holy Ghost; though from the natural deceitfulness of the heart they do not perceive it."-Pp. 66, 67. He then adverts to the causes why the Holy Ghost is not poured out in any measure corresponding to the prayers that have been offered up for him. (1.) "Many, if not most of those who are praying that He may come, would scarcely recognize or acknowledge Him if he should come.' (2.) "Few would be able to bear Him if he should come." (3.) "He would find few vessels fitted to receive him." These three causes we simply state without illustrating them by extracts, which would occupy too much space. He then shows the necessity of not merely counting the cost, but of "not shrinking from paying it" when it is demanded. He then adverts to the opposition likely to arise, and the danger which a minister is in at such a time, of listening to the suggestions of worldly prudence and carnal policy. He then adds the following admirable remarks on "the means" employed:

"The writer may be allowed to notice briefly some of the means that have been found most effectual in obtaining the desired end. In front of all must be placed prayer, that mighty power which moves the hand that moves the world. Much prayer, yea, very much prayer, O how much prayer is called for in a work of this kind. Truly the minister should live in an element of prayer. Prayer should be the great business of every day, and take precedence of every other duty. As general statements lose much of their power and application, the writer would here observe, merely for the sake of being more explicit, that, at the very least, four hours a-day should be passed in private prayer; six hours is not very much: he has in his mind at this moment a dear brother who passes ten hours daily in prayer; and God is bearing witness to it in his ministry. It may appear to the minister that he has so many, and such important duties to attend to besides prayer, that it would not be possible, or even desirable, to neglect these in order to give so much time to the other. If, however, he will take the testimony of those that have had experience in this matter, he may be assured that prayer is so more than paramountly im