congregation, and especially to the consciences of the guilty?

Who shall be greatest? Is that hankering, and scheming, and undue striving after prominence and power, to which our nature is so prone, and which is the parent of so much that is ignoble and mischievous in the individual character, in the family, in the Church, and in every other sphere of social life and action, so great an evil to our minds as it was in our Divine

Master's judgment? Is it, when we would teach and enforce humility, treated with the same specialty and solemnity that it was in His discourses? It will not be said that the conscience of His disciples needs less to be instructed in relation to it now than it did when He set the little child in the midst of them, or when He washed their feet?

Zeal for the truth is urged, and with especial earnestness in this time of controversy. May there not be much zeal for truth, as it is believed to be, where there has been little thought, and solicitude, and labour spent in ascertaining what the truth really is? Is much said of the exercise of conscience in the formation and expression of religious beliefs, without which the zeal that may be kindled will have little or no moral worth in it?

No intelligent Christian will speak of preaching Christ as though it were something different from much instruction like this in the separate elements and forms of Christian virtue and duty.

Christ is not fully preached where anything that enters essentially into His doctrine and example are not fully taught. They who hear a great deal and delight to hear of what Christ has wrought for them, and who are familiar with exhortations in general terms to a holy life, but who hear little of the particular forms which the evil takes in their own tempers, and passions, and speeches, and habits,-very little of the particular aspect of the general duty in which they are apt to neglect it,-have good reason for complaining and lamenting that Christ is not more fully, and that is truly, preached to them.

It may be further asked, whether, in the public instruction of the ministry, the direction usually given for the use of the

great and recognised means of spiritual improvement is as distinct and ample as the necessities of those who hear require?

They are rightly directed (to give some examples of what we mean) to "look to Christ," to "depend upon Christ," to "abide in Christ," as the primary condition of Christian progress. Now it cannot be doubted (or, if any one doubt, he may satisfy himself of it by a little personal inquiry) that in the minds of many who hear this language there is but a dim and vague sense of its meaning. They cannot exactly tell what the relation is which they are required by it to maintain towards Christ. It is as certain that others think that what it signifies is, that they should simply trust to Christ for the sanctification and perfection of their character. Does it not appear as though the teaching which they have received upon this most vital question must have been wanting in explicitness ? When they were told to "look to Christ," to " depend on Him," to "abide in Him," could it have been at the same time clearly taught them that this means not only confidence in the power and purpose of Christ, but also the practical surrender of themselves in their habitual life to the influence of His doctrine, and life, and spirit?

Among the means of spiritual improvement, a prominent place is given to the perusal and study of the Scriptures. Where the Book of God is neglected we do not expect the life of God to thrive in the soul. It must be, therefore, with much concern that we hear it so often expressed in these days, at one time as a fear, at another as a conviction, that the Holy Book is less read than it was by the devout in the past generation. We are quite certain that it is not read and studied as much as is necessary for the vigour and growth of the spiritual life. This cannot be because enough is not said in our pulpits in praise of the Bible, or that the perusal of it and the enquiry into its meaning are not frequently enough urged. Can it be in some measure owing to insufficient guidance in the true way of dealing with it? Does the minister generally enquire into and elucidate the meaning of the Bible in a way at once to

stimulate and direct the subsequent and habitual enquiries of his hearers ? Are the examples of exposition given in our pulpits sufficiently numerous and of a kind to quicken their desire to know, and guide their search into, its meaning? Is the prevailing method of public instruction calculated to multiply Bible readers and Bible students in our churches ?

For the increase of the spiritual life in those to whom it has been imparted, and the greater conformity of their character to the Divine example, they are directed ever to pray for the Spirit, on whose presence and power that life in the soul and progress in the character depend. Those who are thus directed are often sensible that they pray in vain for that Spirit, while they have a very imperfect apprehension of any other reason for their not receiving what they ask for than that it does not please God to give it. But when it does not please God to give His Spirit it must be because the conditions on which He has promised to bestow it, in answer to their prayer, are not fulfilled. Those conditions may be known, otherwise there could be no responsibility in relation to them. How is it that those whose prayer for the Spirit is not answered, often do not know what the conditions are which they have not fulfilled? Were they instructed in them? Was it made clear to them as it might have been, and as it required to be, when they were directed to pray, what was to be their sense of need, and the strength of their desire, and the relation of their will to God's will, and of their practice to God's precept? Or, if they were instructed in the conditions of efficacious prayer, were they also taught the hindrances and helps of a general kind, and those special in their case, to the fulfilment of those conditions ?

Work is prescribed as one of the most effectual means of personal improvement. It is maintained, and truly, to be indis. pensable to the health and growth of the soul. The noblest examples of the Christian life are found among the earnest workers. It is not true, however, as the language sometimes used upon the subject would imply, that if abundant work is

committed to the Christian convert's hands, his spiritual safety and progress are all but insured. Christian activity

and labour will not suffice for this. The active and laborious Christian is sometimes seen to decline in the life and power of the Spirit. His character does not always become more pleasant and edifying to behold as his work advances. He does not, the more he gives and labours, always become more meek, and humble, and tractable, and self-forgetful, and spiritual. The religious work may be done in an irreligious spirit. With that stirring summons to work, which so often, but not too often, falls upon the ears of our congregations, and that assurance that without work no progress can be made towards the higher state of the Christian life, is it made sufficiently intelligible and impressive, how the work must be done, with what aim, in what spirit, and in what association with inward and spiritual exercises, if that great end is to be served by it? Do the busy Christian workers hear quite enough of the inner life, and of the conditions on which their outward activity can minister to the advancement of the Divine work in their own nature? It is oftener said now than it used to be, that a man's daily occupations in the outward world, instead of being of necessity adverse to his spiritual improvement, is among the divine appointments for the promotion of it. Many a Christian, when he hears this, and thinks of his association and experiences in his worldly calling, is perplexed to know how it may become in any sense a means of grace to him. Is he taught the mode, as well as assured of the fact ? Does he find that the moral questions and difficulties which beset and perplex him in his daily pursuits are appreciated and fairly dealt with by his religious teacher? Does he learn from him, on the Sunday, with definiteness enough for his guidance, how he is to make the cares, and toils, and temptations, and pleasures, and perils of his occupation through the week subservient to his spiritual progress?

They to whom our ministry is addressed are told that God, by His providence in the events of every day's observation and

experience, is seeking their instruction and improvement as truly as in the events recorded in Scripture; and that His Spirit as certainly dwells in them for their enlightenment and guidance, as He did in those whom He influenced for the higher end of inspiration. If they need the help of that ministry to direct them to the meaning and right use of God's messages to them in the events of the Scripture record, they must need it not less for the understanding and true use of His communications to them in the events of their

daily life. If they require the Christian teacher to interpret the voice of the Spirit in the Divine Word, they must need it also to understand and profit by that same Spirit's voice in their inward experiences. Does He study much their need in this respect? Are his directions for their progress in the Divine life and image through the lessons and influences of God's daily providence without, and God's Spirit continually within them, as full and specific as they might and need be?

NEW

Commentary on the Gospel by St. John. By E. W. HENGSTENBERG, D.D. Translated from the German. Vol. I. Edinburgh: T. and T. Clark.

BOOKS.

WE question whether Clark's Foreign Theological library contains a volume of greater value than this. The learning and the evangelical spirit of the author have been long known. But there is a clearness and condensation in this book very rare indeed in the best German writers, while it possesses a richness and ripeness of thought which could be attained only by a long, devout, and sympathetic study of that Book of books, the Gospel by St. John. We differ intoto from some of Dr. Hengstenberg's expositions;-for example, his exposition of being "born of water and the Spirit," than which anything more unsatisfactory we have not read for a long time; although, we should add, his exposition of our Lord's interview with Nicodemus, as a whole, is by far the best it has been our privilege to read. We trust the author will be spared to complete his work. It is one which, we feel assured, the Church of Christ "will not willingly let die." Commentary on the Pentateuch. By C. F. KEIL, D.D., and F. DELITSCH, D.D. Vol. II.

THIS volume, like Hengstenberg's, is one of Clark's Foreign Theological library. And if the Authors live to complete what they contemplate-a commentary on the whole Old Testament in the same style, they will have accomplished a great work indeed. "The Old Testament," they believe," is the basis of the New." Church of Christ is built upon the foundation of the Apostles and Prophets." was reserved for the Deism, Naturalism, and Rationalism which became so pre

VOL. I.-NEW SERIES.

"The

"It

"en

valent in the closing quarter of the eighteenth century to be the first to undermine the belief in the inspiration of the first Covenant, and more and more to choke up this well of saving truth." And the present work is designed to be a contribution towards a just appreciation and correct understanding of the Old Testament Scriptures. The Authors deavour to furnish not only a grammatical and historical exposition of the facts and truths of revelation, but a biblical com. mentary also; and thus, to present to all careful readers of the Bible, especially to divinity students and ministers of the Gospel, an exegetical hand-book, from which they may obtain some help towards a full understanding of the Old Testament economy of salvation." We have examined many parts of the volume before us, and it seems to us thoroughly to realize the aim of the Authors. It is a book which must be of great service to all who really study the Word of God, and one which gives us the assurance that there will never be wanting learning and piety sufficient to repel all assaults on those Scriptures in which Christ himself said that we have eternal life.

The Scripture Testimony to the Holy Spirit. By JAMES MORGAN, D.D., Belfast. Edinburgh: T. and T. Clark.

WHEN Dr. Morgan entered on his ministry in Belfast thirty-seven years ago, the principal religious question of the day was, he tells us, the Deity of Christ. In the midst of the excitement which this great question produced in Ireland at that time, Dr. Morgan preached a series of discourses on the Scripture testimony to our blessed Lord, "somewhat on the plan of Dr. Pye Smith's well-known work on the same BB

subject." These discourses were not published. But in the volume before us, Dr. Morgan has pursued a similar inquiry into the Scripture testimony to the Holy Spirit. The subject is divided into four parts: The Testimony to the Holy Spirit in the Old Testament-The Testimony of the Gospels to the Holy SpiritThe Testimony to the Holy Spirit in the Acts of the Apostles-and lastly, The Testimony of the Epistles and Book of Revelation. On the subjects thus

embraced, Dr. Morgan preached to his congregation, and now publishes upwards of fifty discourses. Addressed to a congregation these are necessarily popular. They are entirely devoid of the learning and learned discussions which distinguish or rather constitute Dr. Pye Smith's work on the Messiah, and make their appeal not to unbelievers and doubters, but to believers. And the best service they will render is to show how largely the doctrine of the Spirit enters into the teaching of Revelation, and how much of unity it gives to that teaching.

Sermons: Second Series. By R. WINTER HAMILTON, LL.D., D.D. London: Hamilton, Adams, and Co.

WE are right glad that the favour with which the reprint of the first series of Dr. Hamilton's sermon has been received by the public has been such as to induce his representatives to issue the greater portion of the second series in the same form, and to promise a third volume which will contain the remainder of the second series, and some other sermons and papers not hitherto printed. The young preacher who should make Dr. Hamilton his model and attempt to preach as he preached, would soon make a fool of himself. But the young preacher who can read his sermons without receiving, we might almost say lifelong, impressions of the greatness and glory of Christ's gospel, has scarcely the heart in him that will make him a great preacher after any model. We can recall now, with deep thankfulness to God, the feelings of a jubilant glorying in Christ, with which the reading of some of these sermons filled us thirty years ago.

Christ and Man; or, God's answer to our Chief Questions. By WILLIAM BATHGATE. London: Jackson, Walford, and Hodder. 1865.

THERE is upon this book the impress of a very fresh and thoughtful mind. We are

not certain that we like the title, or that it adequately sets forth the object of the Author, which is to show the way in which the grandest and noblest enquiries

of the human soul are answered, so far as present necessity demands, by God's revelation of Himself in His Word, and through His Son. As Mr. Bathgate tells us in the first sentence of his preface,"This volume is an attempt to show that our Lord Jesus Christ, in His person, His attributes, and His offices, is God's present answer to man's chief questions, whether of the individual soul, or of any one of the small or great circles of human society." The preface itself indicates that Mr. Bathgate looks at his theme with the eye of a thinker and a poet. Although the after-pages are here and there a little too Carlylic in their style for some readers, there is always a piquancy and force which is very refreshing to thoughtful minds. Sometimes we have fancied that a slight compression would have been an improvement, but the book is marked by intensity of thought and expression, rather than redundancy or diffuseness.

An Editor Off the Line; or, Wayside Musings and Reminiscences. By EDWARD MIALL. London: Arthur Miall.

THIS work is not unworthy to take a foremost place among the many books of its order which the world has lately received. Differing in many respects from "Caxtonia," "Dreamthorpe," and the innumerable "Recreations," grave and gay, of A. K. H. B., it is inferior to none of them, and in some respects, to our taste, superior to most. The public knows little of Mr. Miall, but as the prince of "Liberationists," and as the stern, uncompromising "Nonconformist;" and, perhaps, will be surprised to find that one who is regarded as the impersonation of "antagonisms," can not only enjoy a joke, but can open his heart to the softest and most genial influences of nature and society. Mr. Miall did well to allow himself to be "tempted to fill up odd intervals of leisure with an engage ment which would take his thoughts clean away from controversy, ecclesiastical or political, and set them at liberty to follow their own bent." By so doing, he no doubt contributed to his own mental health, and has done good service to the public. We should add that among all the quiet and pleasant thoughts suggested by his rambles, and by the incidents of every-day life, Mr. Miall never forgets the higher purposes of man's being, and is often carried by the ruling passion of his spiritual nature to a goal which he did not seem to have in his eye when he took his pen in hand. While his essays possess literary merits which entitle them