last fifteen years, with reference to the study of theoThe subject of the following memoir, kindly communicated by a personal friend of the deceased, was unquestionably materially instrumental in effecting the wished-for change in the department more immediately consigned to him; and the brief notice that is here given of the lamented Dr. Nicoll will doubtless interest many of our readers, although he was more known as a scholar than a divine, and had devoted more attention to the literature of the Bible, if we may so speak, than to the weightier matters of the pastoral office, or of the strictly theological chair. distressed vender, until she carries off the "Let us The love of money, under a very specious form, sometimes creeps into even our best religious societies, inducing their managers to put the tempting idol in the place of God, where their funds are concerned. secure ample means, and God will bless our labours," is the, perhaps unconscious, error of those, who ought rather to say, "Let us seek God's blessing, and the means will be given." For this we have distinct warrant in Scripture; and it is lamentable to observe how little is looked for in simple faith, how much laboured for with confidence in fleshly wisdom and might, where we should expect the very reverse of this rule. If we could but get our minds fully impressed with the conviction, that the love of money is the root of all evil, we should detect and baffle the enemy at many points where he now carries on successful assaults, which we shall only discover by their consequences, when, perhaps, it is too late. Biography. THE REV. ALEXANDER NICOLL, D.C.L. allusion was made to the great improvement which Alexander Nicoll was born of poor but industrious parents at Monymusk, in the county of Aberdeen, in the year 1793; and having received such an elementary education as is generally afforded in the usually well-conducted parish-schools of Scotland, one of the greatest boons conferred on that portion of the island, he was in due time removed to Marischal College, in Aberdeen. The universities of Scotland are so constituted, that a student with a very small income may derive the important benefits which they afford. While at Marischal College, Nicoll attracted the notice of the various professors, whose lectures he sedulously attended. He was evidently a boy of no ordinary capacity; and the late Right Rev. John Skinner, who presided over the diocese of Aberdeen, and who died primus of the Scottish Episcopal Church in 1816, was Mr. Nicoll, as yet a mere boy, commenced residence at Baliol, a college fast rising in estimation under the mastership of Dr. Parsons, afterwards Bishop of Peterborough. He was placed under the tuition of Mr., now Dr. Jenkyns, the present master; and, if we He mistake not, enjoyed the friendship and counsel of his fellow-exhibitioner, Sir W. Hamilton, now professor of logic in the University of Edinburgh. He took his degree of B.A. in 1811; and, on his examination, was ranked in the second class of classical honours. continued to reside in Oxford, and, after taking his degree of M.A. in 1814, was appointed one of the under-librarians of the Bodleian. No situation could have been more congenial to Mr. Nicoll's views. It enabled him to continue his residence in the University, to indulge his taste for the acquisition of languages, and it put within his reach many of those stores, of oriental literature especially, which are to be found in this noble library. His time was now wholly devoted to his studies. He scarcely allowed himself leisure for necessary exercise and recreation. A person of retiring habits, he withdrew almost wholly from society; and his evenings, and often greater part of the night, were spent in severe study. The consequence of this was, a rapid acquirement of many of the European languages, and especially an intimate acquaintance with oriental literature. In 1815 he published a small catalogue of oriental MSS. By this he was well qualified for improving, and, in some instances, drawing up afresh, the catalogue which had been printed at the University Press, under the editorship of John Uri, in 1788. Of this new work, under the title of the first volume of the second part, an edition was printed at the University Press in 1821. Mr. Nicoll took holy orders in 1817, having been ordained on the title of the curacy of St. Martin's, in the city of Oxford, which he retained until the Christmas of 1821, when the wish to oblige a friend induced him to relinquish it in that friend's favour, even at a time when the salary was an object to him, and he had no other clerical duty or emolument. But this was only one of many similar proofs of his readiness, at his own loss, to benefit others. In June 1822, on the preferment of Dr. Lawrence to the archbishopric of Cashel, Mr. Nicoll was appointed by his majesty's government to the vacant chair of Hebrew, and to the canonry of Christ Church annexed to it. Such an appointment was of course eagerly sought for by men of family connexion, and great interest was made to obtain it. But the minister of the day was too conscientious. The preferment was as merited as it was unsought for, and is one of many which reflects the highest honour on the memory of Lord Liverpool. Perhaps Mr. Nicoll was the only individual in the University who deemed himself unfit for such an office; and the writer of this memoir can positively affirm, that so little did Mr. Nicoll suppose that he was the least likely to obtain the office, that he has heard him, from his own lips, express his utter amazement when the appointment was made known to him. The day the letter arrived, Mr. Nicoll was engaged to dine in company with the writer of this memoir, with some friends who had arrived in Oxford to be present at the commemoration; and the character of the note of apology which was sent, (for Mr. Nicoll was necessarily prevented keeping his engagement,) fully testified the true humility of the new professor. He now proceeded to the degree of Doctor of Civil Law. His sphere of usefulness was greatly increased. He had never been able to realise any money. Though he lived in the very quietest manner possible, in lodgings, never mixing in the society of his college, he had still great expenses to meet. His uniform kindness, it is not without good reason supposed, had induced him to supply the wants of others more liberally than he could afford. His removal to Christ Church was an important era in the life of such a man; but there was little, or rather no change in his humility of character and deportment. No sooner was he regularly settled in his professorship, than he adopted measures for enabling Hebrew to be studied with greater facility in the University, which have been carried on by his successor. Dr. Nicoll continued as unwearied in his attendance at the Bodleian as before his advancement. It seemed to be his native element; and he had nearly accomplished another portion of his work, when, after an illness that at first did not excite great alarm, he died in Sept. 1828, universally regretted, not merely by his personal friends, but by the learned of different countries, who expected to derive most important advantages from his unwearied labours. Of Dr. Nicoll's character, humility and kindness were two prominent traits. There was not a graduate member of the University that had not a good word to say of him, or some amiable anecdote to tell. He was, in fact, both before and after his elevation to the professorship, universally esteemed by his parishioners, as well as by his University friends. To foreigners visiting the University he was an invaluable friend. His extensive acquaintance with modern languages eminently qualified him for the office of interpreter ; and the poor of all countries that happened to be passing through Oxford, generally found not only the benefit of his interpretation, but of his purse. Dr. Nicoll was twice married; first to a foreign lady, who survived the marriage only a few days. Secondly, to a daughter of the Rev. Mr. Parsons, formerly vice-principal of St. Alban's Hall, who survived him. A posthumous volume of sermons, preached by him before the University, was published in 1830. We cannot close this memoir without adverting to the pleasing fact, that in the Universities, as well as in the Established Church, humbleness of birth is no barrier whatever to the advancement of real merit; and we hardly know at which most to be astonished, the ignorance of those who are unacquainted with the fact, or the shameful want of principle of those who misrepresent it; and who, with innumerable instances to the contrary before their eyes, are ready to affirm, that there is no provision for merit in the Church or in the Universities which is not accompanied with powerful interest, or high family connexion. PRIMITIVE CHRISTIANITY.* Reading the Holy Scriptures.-The primitive Christians had the greatest esteem for the sacred Scriptures, and read them constantly, that they might be able to instruct their children and servants in the ways of life, and in the knowledge and fear of God; leaving them this as the best inheritance. Singing of Psalms.-Instead of profane and idle songs, the odes of Satan (as St. Chrysostom calls them), they taught their children " psalms and hymns and spiritual songs." From "The Life of Bishop Wilson," by Rev. Hugh Stowell. Public Prayers.—These were attended to with great reverence, as in the house and presence of God, as observed by angels; they heard the sacred Scriptures with gravity and attention. Even the greatest persons thought themselves obliged to this decency and humility, out of respect to the King of kings. Heavenly-mindedness. Their conversation was in heaven. "Nobody," says Justin Martyr, "will charge us with being greedy of riches or pleasures; and, indeed, he that can be content with the necessaries of life, need not be much beholden to the world for what he shall want, or be anxious for what will not make him one jot the happier." They valued the riches and honours which God had given them, chiefly that they had something which they could willingly renounce when called for; and valued them as nothing when compared with the love of God. They had no other concern in this world but to do their duty, and to get out of it as soon as they could, that they might enjoy a much better life. Soberness in Apparel.-A vain garb is a certain indication of a vain mind. A Christian ought to appear to be such in every thing, in his dress, &c. The primitive Christians were far from condemning that distinction in apparel, which is suited to different ranks and employments. Excess and singularity were the two things which they avoided, conforming themselves to the decent manner of the times and places in which they lived. Vanity, costliness, and finery, they guarded against, as much as was consistent with the former rules. Emulation in dress they abhorred. "Must not we live like ourselves?" "Yes; but be sure it be like Christians, who have renounced the pride of life, lest they should be a snare, and inflame the breasts of others with unlawful passions. A painted face cannot, in any sense, be called the image of God." Temperance and Abstemiousness. To be temperate in all things was the rule of Christians in those days, especially in meats and drinks. They abhorred excess in every thing. Religion and sobriety were what regulated their meals. They always prayed to God before they ventured to use his creatures. Patience under their sufferings.-They neither fretted nor fainted. Their behaviour was such as became the mild spirit of the Gospel, praying for their persecutors that they might obtain mercy, and bearing their sufferings with a composed spirit. Their Morals.-Do as you would be done by, their great rule; to hurt nohody, and to give every man his due; to speak the truth; to keep their word; to act sincerely: they abhorred a lie, and all mental reservation. "I speak truly," was to them as firm as an oath. They were tender of men's reputations; never took advantage of the weakness, ignorance, or wants of any man whatever; and rendered no man evil for evil. THE DISCOURAGEMENTS AND CONSOLA- BY THE REV. SAMUEL MADDOCK, M.A. "Therefore, seeing we have received this ministry, as • Preached at Winchester, at the visitation of the Ven. Archdeacon Hoare. | gregation is of no ordinary kind. I see before me an assembly of the ministers of God,-of men entrusted with the care of immortal souls; whose office involves the most arduous duties, as well as the deepest responsibilities. No man was more sensible of the weakness of mere human effort for such an undertaking than St. Paul; therefore we find him, in his addresses to the Churches, making such frequent allusions, at one time to the difficulties, and at another to the consolations of the pastoral office. So fully did he feel that the discouragements attending the exercise of the duties of our sacred function were of no common magnitude, that the more he was led to consider their nature, and to contrast them with human frailty, the more was he constrained to exclaim, "who is sufficient for these things?" From the words of my text I shall take occasion First, to notice some of the grounds of discouragements calculated to make us faint under our work. Secondly, to name a few considerations which, by God's blessing, may afford consolation and support. But before I enter on these points, I would pause for a moment; and, recollecting our entire dependence upon the Divine aid, I would entreat your prayers for the gracious influences of the Holy Spirit upon the present ministration. I feel, my reverend brethren, the difficulty of the present duty; and seeing, as I now do, those before me, who are not only my seniors in the work of the ministry, but who have themselves long and deeply reflected upon the responsibilities of the sacred calling; to such it becomes me to say, that the remarks I may be led to make are intended more in a way of remembrance than to offer any thing new, or with which they have not long ago been made acquainted. The grounds of ministerial discouragement may be said to arise from a twofold source; from the weakness and infirmity with which we ourselves are encompassed, and from the natural state of those among whom we are called to minister. I. In pursuing the proposed division of the subject, I would first notice the natural state of our hearers. The apostle says, "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him neither can he know them, because they are spiritually discerned." Human reason may discover much that is beautiful in the structure of the universe; and may discern, in the harmony and fitness of all its parts, the hand of a great Contriver. It may see an excellency in virtue, and deduce from thence a speculative morality; but powerful as we allow it to be in its own province, in the things of the Spirit of God it is declared to be weakness and folly. The testimony both of Scripture and experience is this, that men are naturally not only indisposed, but altogether unable of themselves savingly to re-. ceive the truths of the Gospel. An insuperable barrier, also, so far as mere human effort is concerned, is presented, by the pride of fallen nature, to men's acquiescence in the humiliating representation of their native guilt and misery, as set forth in the word of God. From these and other causes, the avenues of approach are too often found closed against the entrance of divine truth, and the success of a diligent faithful ministry limited within comparatively very narrow bounds. To this state of our hearers it is owing that, in too many instances, the only effect arising from the ministry of the word, is a general acknowledgment of sin, so vague and uninfluential, that it leaves the heart practically unawakened, unhumbled, and unchanged. Till, indeed, the enmity of the carnal mind is slain, and the sinner, in the scriptural sense of the expression, is born, not of the will of the flesh, nor of the will of man, but of God (John, i. 13), no evidential saving fruit of ministerial success can possibly be recognised. The work assigned to us is not merely to prune the luxuriance, or to tame the wildness of nature; but, instrumentally, to implant a new principle. Our calling, my reverend brethren, is not to repair, but to rebuild, from the very lowest foundation, the moral edifice. With such a work before us, we might well be discouraged, our hands hang down, and our knees become feeble, did the performance of the duties of our vocation depend upon human ability; but, for our comfort and encouragement, we have a message from God, even as Zerubbabel of old; "not by might, nor by power, but by my Spirit, saith the Lord" (Zechar. iv. 6). Truly no other power than that of God the Spirit can in any case rend the veil of natural blindness, and impart to the sinner that spiritual discernment which is necessary to the saving reception of the truth of the Gospel. Before I speak of the discouragements arising from the weakness and manifold infirmities with which we ourselves are encompassed, I may here allude to another source of great difficulty in our work; for truly "we wrestle not against flesh and blood alone, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." The nature of our high and heavenly calling, so far from securing us from the temptations of Satan, is found to expose us, above others, to the fiery darts of the wicked one. The advice of the son of Sirach especially applies to ministers, "My son, if thou come to serve the Lord, prepare thyself for temptation." We, therefore, must not be surprised, though called at times to feel as if some strange thing had happened unto us; for, as ambassadors for Christ, we may expect the prince of darkness to direct his agents more especially to assail us, knowing, as he does, that our office is "to turn men from darkness to light, and from the power of Satan to that of God; that they might receive forgiveness of sins, and inheritance among them that are sanctified by faith that is in Christ Jesus." And must we not admit, that the great enemy of souls finds too powerful an auxiliary in that native weakness and infirmity which we have all so much to deplore? The difficulty of the present part of my subject is lessened by the consideration, that, in addressing you, my reverend brethren, I speak to men of like passions with myself; to men who are no strangers to the difficulty of maintaining that strict regard to personal holiness so essentially needful to an efficient ministry, and of preserving that entireness of consecration to the service of the sanctuary to which we are so solemnly pledged. We are called, by the sanctity of our office, to a more than ordinary degree of circumspection and self-denial; that we may approve ourselves in all things as the servants of God, "giving no offence in any thing, that the ministry be not blamed." It has been well said by a valuable writer on the important subject of the Christian ministry, "If we go one step into the world, our flock will take the sanction to go two; the third will be still more easy, and the atmosphere more enticing; till at last it proves as a bird hasteth to the snare, and knoweth not it is for life." Let us, then, keep from the brink of utmost permission, even in many things, which, though lawful, may not be expedient; otherwise we may expect to see many of the flock committed to our trust falling headlong down the precipice of danger. Let us rather remember the words of the apostle, "If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend." (1 Cor. viii. 13.) It is no easy achievement for ministers, in their private and daily walk, to maintain that spirit and conduct which tend to strengthen, and not to weaken, the impressions of their more public ministrations; yet, difficult as it is, nothing is of more paramount importance than for persons charged with the cure of souls, to endeavour, in the Divine strength, that the whole cast of their character may be such as shall be best adapted to give weight and solidity to every exercise of their ministerial function. We must all admit, that if ever obligation of virtue, of morality, of purity, of correctness, in all holy conversation and godliness, and of separation from the world, attach with peculiar force to any persons, it is to the priests of the sanctuary, upon whom devolves the sacred office of bearing the ark of the Lord! If they fall, they fall not alone; for a sensation is thereby produced, as when it is seen that a standard-bearer fainteth in the camp of Israel. St. Paul felt the force of these considerations, when, in writing to Timothy, he said, "Be thou an example to believers, in word, in conversation, in charity, in spirit, in faith, in purity. Take heed unto thyself, and unto the doctrine; continue in them; for in so doing thou shalt save thyself and them that hear thee." (1 Tim. iv. 12, 16.) Divine law in all its strictness and spirituality, it is not in order thereby to hold out the least hope to sinners of righteousness by the law, but rather to lead them unto Christ, as "the end of the law for righteousness to every one that believeth," even to bring them to the blood of sprinkling, that they may be justified by faith. Thus also when we dwell on Gospel obedience, we are forbidden by the Christian verity to speak of it as clothed with meritorious virtue, and can only urge it as the necessary and genuine fruit of faith in Christ Jesus, as springing from love to him, performed in his strength, and accepted through his merit alone. As, indeed, we would desire to make full proof of our ministry, as we would wish to be the means of saving ourselves and them that hear us; so must Jesus Christ and him crucified be all in all, the Alpha and the Omega, the beginning and end of our preaching; his righteousness the all in all in justi sanctification; and his immediate presence the all in all in glorification. Before I proceed to the second part of my subject, I would make a few remarks on the important subject of taking heed to our doctrine. Experience testifies that much know-fication; his grace and Spirit the all in all in ledge of the revealed word, and fervent prayer for the Holy Spirit's aid, are indispensably necessary, that our doctrine may be scriptural, and according to truth. The trumpet should give no uncertain or contradictory sound in any matter relating to man's salvation by Jesus Christ, and through faith in him alone. It becomes us, my reverend brethren, to be especially careful to preach not ourselves, but Christ Jesus the Lord; to set forth man's woful fall, which rendered the intervention necessary of so divine a Person as the Son of God; to proclaim his meritorious death, and spotless obedience, as the only ground of a sinner's hope; pointing to the complete atonement made by the one, and to the everlasting righteousness brought in by the other. We must inculcate the necessity of the Holy Spirit's continued influence to give effect to the word. The Redeemer is to be held forth by us, not merely as a lawgiver to be obeyed, but as one who, having fulfilled the law for us, and atoned for our transgression, is to be the object of our faith, for pardon, peace, and eternal life. Further, we know where it is said, "that justification by faith only in the merit of our Lord Jesus Christ, and not for our works or deservings, is a most wholesome doctrine and very full of comfort" (see Article xi.); a doctrine which should never be lost sight of in our pulpit preparations; for, however circumstances may and do require our entering upon a variety of other subjects, both doctrinal and practical, Jesus Christ and him crucified, as the only object of the sinner's faith, ought ever to be the grand centre of them all. For instance, necessary as it is to urge the II. I now proceed, secondly, to name a few considerations calculated to afford support and consolation to such as have been duly called to minister in holy things. Reference has been made to the extent of our difficulties, and to the power of our adversaries; still, we have no need to be discouraged, for more are they that be with us, than all they that be against us; for the great Head of the Church has not left us comfortless: far otherwise having assured us that ministerial success does not depend upon any mere human agency, but upon his own promised blessing, and that he himself will never fail to give testimony to the word of his grace. Much of ministerial labour may, and, through a variety of causes specified by Christ, will be in vain-but not all. No: for if not now, every humble faithful labourer in God's vineyard will hereafter meet with many a handful of corn where he least expected it, even "upon the tops of the mountains." Truly no power of earth or hell will ever be found able ultimately to defeat one of the least purposes of Jehovah, whose word must prosper; for thus saith the Lord, "As the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my word be, that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it."(Isaiah, lv. 10, 11). Our duty, my reverend brethren, is to cast the bread of |