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observations on the genius and idiom of the Hebrew tongue, which those who wish to study it critically, or who are already so engaged, will know how to prize. The argument, for example, drawn in favour of verbal inspiration, at p. 24, appears to us both original and forcible, and such as no other language, ancient or modern, would afford.

As to the question, whether the restoration of the Jews is to precede or to follow their conversion? there is greater room for differing with our author, as he indeed admits, although himself supporting the former. This he does, in our opinion, somewhat lamely, and is the most objectionable part of the work. Upon this discussion we have not space to enter. It is just possible, however, that both of these events may happen so very closely upon each other, that they may be considered identical, as the two sides of one

great rational change for which Providence, as it humbly appears to us, is slowly, but surely and contemporaneously preparing the way.

It is but due to Mr. Chamberlain to say, that his "Notes" (as he modestly entitles his work) were written long before the present crisis in the East, and are all the more interesting upon that account, as the result of an independent and unbiased judgment.

In fine, if it does nothing more than to stimulate men to a deeper interest in the future of Israel,-that future which is destined to be the grand morul, as its past has been the standing MIRACLE of all human history, this work will neither have been written, nor will it be perused in vain; and we cordially recommend it, and the subject of which it treats, to the consideration of the diligent and devout student of Holy Scripture.

NOTICE TO CORRESPONDENTS.

A LONG and rather sharp letter, signed "Justice," has been sent to us for publication, rebuking us for a brief allusion, in our February number, to the "Edinburgh Ladies' Emancipation Society," and defending the conduct of that association with reference to the American Board of Missions. We beg respectfully to decline publishing this document, because we have no intention of making our pages a vehicle for long letters and replies upon a subject in which so few take any interest, and in which, we hope and firmly believe, nine-tenths of the people of this country can have but one opinion. For the satisfaction, however, or information of our respected correspondent, we beg briefly to state,

1. That we were invited by the circulars of the society, and not by other parties, as he seems to think, to pay particular attention to this movement against the Mission Board.

2. We were ignorant of the existence of the society, and of its success, whatever that has been; or if we ever heard of the society before, our memory has failed us. So far, we confess, that our 46 'philanthropic information has been

limited."

3. We beg to assure our excellent friend, "Justice," that we believe the darning of stockings, &c., quite "consistent" with seeking to emancipate three million slaves, and sincerely regret having so far forgot our own dignity and politeness for a moment, as to have even hinted at the possibility of the members of such a philanthropic society neglecting their home duties. We doubted only how far they compre. hended their public ones.

4. As to the question in dispute between us

and "Justice "- or between the Association which he has volunteered to defend, and the American missions, the more we think of it, the more we are shocked at the attempt thus made by professing Christians to injure the subscrip. tions now raising in Scotland in aid of these missions in Turkey, which God has so signally blessed, on the ground that the Board in the United States does not reject the money of slaveholders! It is quite possible that the Ladies' Association may not have power to obtain the manumission of a single slave; but it is quite allowable in them to meet, if they think fit to do so, as often as they please, to take down the sederunt, and keep regular minutes, raise subscriptions to defray expenses, have annual meetings, make motions, and write letters upon negro slavery in America. All this will do no harm to others, and may be gratifying to themselves. But when these same ladies begin to plot, and write circulars, and use their local influence, whatever it be, to injure a noble mission, then they do become a real, and not a mere nominal power, which, if successful in arresting one pound on its way to assist evangelizing Turkey, becomes a power, in our opinion, directed against good, and on the side of evil; and if so, then "Justice," with mercy and truth, compel us to oppose it as we have done, and shal do, with our whole heart! We need hardly add, that we are not actuated by any personal motives in all this, for, as far as we are aware of, we have not the honour of knowing by sight even, a single member of the society, and only know the name of the secretary by seeing it printed in connexion with the circular

Sermon.

By the REV. DAVID BROWN, Minister of St. Bernard's Church, Edinburgh.

Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me."—Rɛv. iii. 20.

THERE is nothing more worthy of serious observation, in connection with the revelation which God has made to man, than the gradual manner in which that revelation has been made. All along, indeed, it has the same great essential characteristics: but we have only to compare the later books of the New Testament with the earlier books of the Old, in order to see how much more clear and bright the way of life is revealed in the one case than in the other; how truly the one stands to the other, as the noontide splendour of the natural day does to the morning twilight. But even as in the natural day, so in this-the development of spiritual light was gradually made. Glimmering at first faintly on the horizon, it rose and spread through successive ages, slowly but surely obtaining a greater distinctness, and shedding upon the souls of men a warmer and a richer blessing. At no period, indeed, even when most narrow and most faint, was there any ambiguity in the divine deliverance. However little might be told, that little was told plainly; and whatever might be the means of communication, whether it was a dream, a vision, a voice, a sacrifice, or a prophecy, the pious mind could find no difficulty in rightly interpreting its intention. All along, the burden of revelation was the divine mercy working out the restoration of man to the favour of God. Of this fact man was put into the fullest and distinctest possession immediately after his fall; and therefore, it is not in the fact itself that we are to look for the measure of that progressive enlightenment with which the world was favoured. It was with regard to the means by which the restoration of man was to be obtained that the revelation of God was gradually made. And let not this be disparaged as of little mo

ment. What a significance does not the fact obtain from the peculiar means by which it was to be realized! Conceive, if you can, the New Testament blotted out. Try to suppose that you had no light to guide you save that which spra ng from the old Dispensation. Endeavour to realize the state you would be in, if, by some extraordinary process, the memory of all that you have read of Christ in the New Testament were to be wiped away, and you will not fail then to see that the knowledge of the means whereby God designed to restore man to himself, while it is infinitely valuable in itself, does at the same time shed upon the fact of our deliverance a flood of inconceivable splendour; and then also may you arrive at some idea of the difference between the revelation of Old Testament days, and that revelation which it has been given to us to enjoy.

But it is not in the revelation itself alone, of the means whereby God designed to restore us to himself, that we recognize a gradual progress through successive ages. We see the same progress no less in the divine solicitude that we should return to God. Just as the revelation waxes broader and clearer, so a deeper tenderness is thrown into the divine deliverances. Denunciations of sin still continue sternly to be made; but there can be no doubt, that as we approach the age of the Messiah, we feel a milder influence in the Book of Inspiration. The thunders of Sinai are less distinctly heard the farther we remove from it, and the scattered fertility of the better country meets us in our journey forward. The advancing sun brings with it not only a greater light, but also a greater warmth. God forbid, indeed, that we should assert that the Old Testament is without manifold examples of the

divine solicitude for the salvation of sin- | rendering the task in impatience at the ners; but it would be both to deny what long delay, or turning away in anger at is the truth, and at the same time to be ungrateful for our advantages, were we to say that, along with the more intimate view of God which the New Testament has given us, there has not come also the breathing of a solicitude far more deep and far more tender; and that the New Testament is not more different from the Old in the extent of its revelation than it is in the depth of its earnestness on behalf of sinful men.

Now, I do not know of any text more illustrative of these remarks upon the New Testament side, than that which we have chosen. The statement it contains is eminently characteristic, at once of the full revelation, and of the deep, close, earnest solicitude of New Testament times. In both of its great parts the text is essentially one of the new dispensation, to be interpreted according to its light, and to be understood only by a reference to the doctrine which it teaches. For, upon the one hand, the representation of the Saviour as standing and knocking for admittance into the sinner's soul can never be understood, except by what the New Testament tells us of the Messiah; and, on the other hand, the representation of the Saviour as supping with him who has given Him an entrance, and he with the Saviour, can only be understood under that feeling of intimacy with the Divine Being which the New Testament inspires; and thus in this text we see these two corresponding parts of the New Testament revelation-even of a greater light along with a greater warmth, of a larger communication along with a more earnest solicitude.

What image of anxious love could surpass that under which Christ is here represented, as seeking for admission into the sinner's soul? To stand at a shut door knocking for an entrance, when your only wish is to benefit the inmate who continues obdurately deaf to every application, can you conceive of any solicitude more earnest or more anxious than this? To stand without, night and day, in storm and sunshine, in cold and heat, knocking without ceasing, not sur

the senseless obstinacy of the inmate; surely this among men would be the token of unparalleled disinterestedness, mercy, and long-suffering; and yet this is the picture which the text gives us of Christ's dealing with the sinner. And the image will be heightened if we remember the essential dignity of Christ; for then we must suppose that He who thus stands and knocks with such unwearied patience, is of royal birth and station, while he at whose door He stands is the meanest and most degraded of His subjects. Oh, what is there in all the range of human imagery that could give us a picture of such earnest, devoted solicitude as this! And then look to the other case. An entrance has been obtained, and the monarch has gone into the miserable cabin of His poor degraded subject, and at the same table they partake together of the same fare. O, what is there in all the range of human imagery that could give us ought so close, so loving, so intimate in its fellowship as this! and yet this is the picture which the New Testament gives us of that communion which every saint is permitted to hold with his Redeemer.

Such is the illustration which the text furnishes of the New Testament, at once of the revelation which it gives, and of the mild, tender, loving spirit which it breathes. But in order that the salutary impression which the text on the very first blush produces, may be deepened in our minds, let us briefly consider it in these three things which it brings under our notice; first,-In what it tells us of the natural condition of every man before conversion; second,-In what it tells us of Christ seeking to obtain the salvation of the sinner; and third,-In what it tells us of the fellowship that is maintained between the regenerate soul and its Redeemer.

I. Consider, first, what is the natural state from which the Gospel delivers us, as it is represented in this text. It is represented as a house from which a kind benefactor is excluded. The door is closed; the inmate has shut himself up with such

possessions as he has. He keeps the entrance securely fastened, lest any one should intrude and rob him of his treasures. He is alone; he knows no higher enjoyment than what he finds within the compass of his peculiar dwelling; and the range of his thoughts and of his desires having been long confined, he has no dream of any mode of existence wider or nobler than that which he spends in his dark, narrow, miserable abode.

How true a picture is this of the natural state of every man! That enjoyment of a certain kind is quite possible in the unconverted state, the Scriptures do not deny; but what they assert is, that it is an enjoyment quite unworthy of a rational and immortal being. That there may be amiabilities of character in the unconverted state, the Scriptures do not deny; but what they assert is, that they are amiabilities which arise only out of, and spend themselves entirely within this terrestrial scene, and they represent to us how unworthy this is of a rational and immortal nature. That man may obtain a knowledge of many things, that he may make considerable advances in civilization, and surround himself with many comforts, all without God's regenerating grace, the Scriptures do not deny; but what they seek to impress upon us is, that all this is of little avail, so long as the rational and immortal soul is uncared for.

And while the Scriptures do in many ways set before us the evils of our natural state, the great broad fact on which they are especially solicitous to fasten down our consideration is, that it is a state without God. It is from this that all the various evils of our natural state proceed; and not until we receive this as a faithful representation of ourselves, can we effect the least entrance among the blessings of the Gospel. Without God in the world-such is the state of all men by nature; and no amount of knowledge in other things, no intellectual skill, however great, can ever obtain for as the reversal of this sad description. All that we have ever read of heathen nations is just so much accumulated testimony for the truth, that man by nature

is without God, and that no natural skill and no natural knowledge can ever alter his situation in this respect. The ancient world had reached a high degree of civilization, yet in their multiplied and degraded superstitions we read how sadly true the description, "without God in the world," was of them; and if amongst a few a purer idea of the Divine Being was attained, it never went beyond an abstract conception, and continued with them to the last an idle, unprofitable, and uninformed speculation. It is the existence, side by side, of a large intelligence in other things, and of the most degraded ignorance of this, which makes the proof of human depravity so affecting. And let me say, that the researches that are now being made amongst the buried ruins of those ancient cities the abodes of a far-past civilization,-bringing to light, as they do, the high state of art and refinement which then existed, do but deepen this affecting proof, when we know that a civilization so lofty and so extensive could flourish side by side with the most polluted and debasing superstition.

Nor is it only amongst the heathen that the description "without God in the world," holds true of human nature. Even in Christian lands, the being of God may be no better than an idle speculation; and let me say, that besides the general evidence, there is a special token of depravity exhibited, where the Gospel has been published, and is yet refused. In this case, it is not God only that is represented as outside the soul, but Christ also. Man was unable to find out God by searching; and so God brought himself nigh in the person of Jesus Christ. And yet, in how many instances, through the perverse opposition of the creature, does the Creator's mercy remain without fruits! But it may help still further to deepen the salutary sense of our natural sinfulness, if we will remember that there is no one, even amongst those who ultimately receive Christ, who has any desire of himself for Christ; or would ever, from his own inclination, throw open his soul to receive Him. Every where Christ comes to a soul closed

against Him, and it is only to the earnest solicitations of His Spirit that an entrance is permitted.

It will be well for us to remember this truth, so plainly taught in the text. When we speak of depravity as represented by the heathen, we may be apt to feel as if this were hardly our concern. When we speak of it as represented by those who continually resist the Gospel, we may hardly see in this any right picture of ourselves; but when we remember that every soul is naturally `closed against Christ, that it never would open to Him of its own accord, and that the earnest solicitations of His Spirit must be brought to bear, in every case, before an entrance can be obtained, we cannot but feel that this is strictly applicable to us, and that it becomes those of whom this is true, to carry through all their fellowship with Christ a humble and a thankful spirit.

II. But, in the second place, consider 'the solicitude of Christ for the salvation of the sinner, as it is represented in this text. He says: "Behold, I stand at the door, and knock;" or, as it would be better translated,‘Behold, I have stood,' as marking the unwearied patience of Christ. Now, observe distinctly the representation that is here made of real Christianity. There cannot be a doubt that what the text sets forth is the manner in which religion is produced, and kept, and fostered in the soul. It tells us how men begin and continue to be religious, according to the method of the New Testament. And how is that? It is not by a conformity to any rules, or an obedience to any laws or precepts, however numerous and excellent. It is by the admission of Christ into the soul. It is not denied that there are precepts in the New Testament; but we must not mistake the intention of the New Testament precepts. Their intention is not to create spiritual life, but to give to spiritual life a wise direction after it has been created. What gives spiritual life is the entrance of Christ into the soul. Until then, the soul is desolate and dead. It is like a dark, polluted, and uncomfort*able house, where everything is wrongly

seen and wrongly felt; and it is this state of things which renders it impossible for the soul to raise itself by an attention to any precepts, however excellent. A state of things entirely new must be fashioned out, light must be admitted into the house, it must be swept and garnished, the unwholesome food must be taken away, and the table spread with true, heavenly, nourishing fare; and in order to this, an entrance must be given to Him who alone can effect these things, and who now stands without knocking at the door. And thus we find the text consistent with every New Testament representation, that Christianity is bound up in Christ,-that He is the author and the finisher of our faith-the way, and the truth, and the life. To admit Him into the soul is to begin to be religious; and progress in religion is just the cultivation of His fellowship. To know Him is to have religious knowledge; to love Him is to have religious affection; to obey Him is to perform religious duty; in short, to live in fellowship with Him is to live religiously.

It is also worthy to be observed, that the representation here made marks the continued exercise, in all ages, of the offices which Christ assumed when He became our Redeemer. It is most inportant that we should fix our attention, with especial interest, upon His great sacrifice on the cross, because it is from that point that all His various influences radiate; and it is the redemption there accomplished which stamps with a warrant all His other offices. Without the shedding of blood there can be no remission; and His intercessions as our great High Priest within the veil, His prophetic teachings, and His kingly rule, would have been without any efficacy, just because they would have had no warrant and no meaning if the Saviour had not died.

But we must not so confine ourselves to the scene of Calvary, as to feel that He has ceased from all His interest, and from all His ministrations on behalf of the human race. He is still the Head of the Church, He is still King in His own kingdom, He is still the interceding

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