been unsupported by complete evidence. The Jews, with good reason, might have demanded of him--" Master, we would see a sign from thee: what sign, therefore, dost thou do, that we may see and believe?" To those well versed in the writings of the prophets, there were other incontrovertible proofs of the Messiahship of our Lord, as there were to those who could appreciate the wisdom with which he spake. But miracles were calculated to arrest the attention of the most ignorant and thoughtless. Jesus, speaking of himself, said "I have a greater witness than that of John; for the works which the Father hath given me to finish, the same works that I do bear witness of me."

The Jews, therefore, were wholly inexcusable in not receiving Jesus as their king. He himself adduces it as a grievous addition to their condemnation, and which caused them to have "no cloke for their sin," that he had wrought among them so many wonderful works in vain; that they had been so little impressed by the miracles which they beheld him perform.

He

In adverting to the history of the Jewish people; to the exact fulfilment of the many prophecies respecting them; to their dispersion through all lands; to the miseries which in every quarter of the globe have befallen them, miseries probably unparalleled in the annals of human suffering-for theirs are the records of lamentation, and mourning, and woe; we are inclined, perhaps, to call in question the justice of the Divine Being, in allowing such afflictions to befal them; we are apt to suppose, that, had they possessed clearer evidence of the divine mission of the Saviour, their treatment of him would have been very different. The testimony of Nicodemus, however, proves such an argument to be wholly untenable. frankly acknowledged that "no man could do the miracles which Jesus did, except he were aided by a divine power." It was the fact, that these miracles had been performed, which led to his anxiety to converse with Jesus, and which induced him to address him in such language. There can be no doubt, that before such a willing tribute of respect was paid by this ruler of the Jews, he had ascertained that there was no imposture on the part of our Lord. It is unreasonable to suppose that the language employed by him was spoken in irony. We dare not, therefore, call in question the justice of the Most High, in suffering the wrath which they imprecated, to fall on the heads of that devoted people-in giving them a trembling heart, and failing of eyes, and sorrow of mind. "Light had come into the world: but men loved darkness rather than light, because their deeds

were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." And this was the condemnation of the Jews. God sent forth his Son in the fulness of time"sent forth his Son, born of a woman, born under the law, to redeem them that were under the law, that we might receive the adoption of sons." And he declared him to be that Son; but the hearts of the people were hardened through their sinfulness, that they could not understand; and their eyes were blinded, that they could not see. It is for us to recollect, that the displeasure of the Almighty is still denounced against every man who will not receive Jesus as the Saviour; who will not look unreservedly to him for pardon. It is to no purpose that the impious thought is cherished, God will not enter into judgment with me for the mere withholding my assent to a doctrinal statement. It is in vain that the declaration is set forth in all the parade of a proud philosophy, and with all the sarcasm of an unhumbled spirit-" Man is no longer to be held answerable for his belief." The solemn declaration of our Lord to Nicodemus hath lost none of its force. "He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God." While we are astonished at the obstinacy of the Jews, at their perverse rejection of their long-looked-for King, it is for us to beware, lest, following their example, we neglect the great salvation set before us in the Gospel. In that Gospel the miracles of Jesus are recorded for the establishing of our faith. They are written, says St. John, "that we may believe that Jesus is the Christ, the Son of God; and that believing, we may have life through his name."

III. But there is an important point in the conduct of Nicodemus, as recorded by the evangelist in the text, which deserves our particular notice, namely, the caution which he manifested, that his visit to our Lord should be in secret. He was unwilling that this interview should be made public. He well knew the excitement which would be produced by the knowledge of the fact, that an individual of his station had conversed with Jesus. He foresaw that the suspicions of his brethren of the council would at once be excited; and that they would regard him with jealousy, if not openly rebuke him for his weakness. It is worthy of remark, that on the other occasions when his name is introduced, this circumstance is particularly noticed. He is spoken of particularly as the person "who came to Jesus by night;" and in this caution he resembled Joseph of Arimathea, of whom it is said that he was a dis

ciple; but "secretly, for fear of the Jews." Now this caution, while it affords a striking contrast to his avowal of discipleship after the crucifixion, and furnishes a strong evidence that his mind was far from being alive to the necessity of his boldly avowing his conviction. that Jesus was a divine person, or, at least, was under the immediate guidance of God,―is deserving of our attention, though certainly not of our imitation. Nay, it is not improbably recorded by the evangelist, and so particularly alluded to by him, as a reproof and a lesson to the Christian to beware of being deterred from boldly avowing his allegiance to his heavenly Master. How many are there, who occupy high places in society, who dare not declare their real feelings with respect to the imperative obligations of religion, from the very same motives which induced Nicodemus to visit our Lord by night? Truly, it is hard for them that have riches, for them that are raised to the dignities of the world, to enter into the kingdom of God. "Blessed is he whosoever shall not be offended in me," was the declaration of that Master himself. There is not unfrequently, indeed, an anxious desire in some minds to make a loud profession of religion; an anxiety to let the world at large witness their zeal for the Lord of Hosts; a zeal which is no indication whatever of the influence of true religion on the soul, but which generally springs from a restless disposition; from a feverish, unprofitable excitement, if not from the hope of choking some besetting sin. Though we would by no means approve of this loud crying of "Lord! Lord!" when there is, perhaps, but little anxiety to do the will of our Father which is in heaven-this substitution of warmth of expression for the ardour of heartfelt devotion,-we must recollect, that there is too frequently, and even with persons, the sincerity of whose religious profession it would be uncharitable to question, an unwillingness to make that bold avowal of discipleship to the Saviour which the Saviour himself so imperatively demands: -we have all ground for self-condemnation and deep humiliation before God on this very account, that we have not dared to come boldly forward and declare ourselves to be on his side, when, by so doing, we might excite the sneer of the unbeliever, or even the rebuke of the nominal professor. It is not difficult to maintain a religious character among those who are under religious influence; to let our speech be seasoned with salt when our words give no offence; to act consistently, when by so doing we shall gain the esteem and the approbation of those around us. The difficulty is, to do so in our daily intercourse with the world, under circumstances and in society

66

where religion is viewed with the most thoughtless unconcern, if not with the most culpable levity; and where seriousness of character cannot fail to excite reproach. We are willing to hold intercourse with the Saviour, but it must be by night; in the retirement of our closet, where no human eye beholds us; or in the bosom of our families, where no invidious remark will be made. We are anxious to sit at the feet of Jesus as disciples, and to learn of him; for we are convinced that in him are hid all the treasures of wisdom and knowledge," and we trust that in his meritorious sacrifice we shall have an abiding interest; but then we do not wish the world to know all this; we are sometimes even contented to listen to the profane remark and to the unhallowed jest, and to witness the most entire recklessness to all religious obligations and duties, without even attempting to espouse the cause of our blessed Lord. And does not this argue that there is something radically wrong in our religious state? Does it not prove that we are not influenced as we ought to be by the love of the Saviour-that he does not possess that entire sovereignty over the heart which he ought? Most unquestionably it does: and it is our imperative duty to take heed lest, through fear of the world's ridicule, we should be induced gradually to lose sight of that holy singularity of conduct by which the true Christian should be distinguished from the worldling and mere nominal professor.

He who would enlist under the banners of the Lord Jesus, and continue his faithful servant unto his life's end-who would have his conversation "such as becometh the Gospel of Christ"-must count the cost of this devotedness to his Master's cause. He must not expect to escape censure and ridicule, or the imputation of being swayed by improper motives. His path will often be beset, not merely by the avowed patrons of error, but by such as hold "the truth in unrighteousness;" who have never experienced the renovating power of divine truth; who, "thinking it strange that he runs not with them to the same excess of riot, will speak evil of him." But surely if we feel, as we ought to feel, the deep debt of gratitude which we owe to our gracious Redeemer; if we reflect on the mighty wonders he hath wrought on our behalf; that to him alone we are indebted for the blessed hope of pardon and peace and life eternal; that it is by him alone we have access to the Father; we shall not hesitate firmly to espouse his cause, and fearlessly to declare ourselves to be his disciples. We shall not shrink from a bold avowal of the truth; and not only, when on our knees in prayer, shall we acknowledge his authority, but in the ordinary busi

Reviews and Notices.

A Sermon, occasioned by the Appeal of the Lord Bishop of London for the Building of Additional Churches in the Metropolis. By William Dodsworth, M.A., Minister of Margaret Chapel, St. Marylebone. London, Burns. 1836.

Ir appears to be an undoubted fact, that there are few districts of the United Kingdom where there is a greater deficiency of the means of grace than in the metropolis and its vicinity. The statement just issued by the Lord Bishop of London exhibits* the fearful truth that there are now upwards of one million of persons in London for whose accommodation there is no provision in the Church. We confess, that until we read his lordship's appeal, we had no adequate conception of the lamentable deficiency in the means of religious instruction within the pale of the Establishment; and we conceive it is the duty of the clergy at large to imitate the example of Mr. Dodsworth, and to lay before their congregations the importance, nay, the absolute necessity of providing an immediate remedy for the evil; so that the benefits of spiritual instruction and pastoral care may be extended to those hundreds and thousands of practical heathens who are to be found at this day in the streets and alleys of our metropolis, ignorant of the simplest truths of the Gospel, and "perishing for lack of knowledge."

Mr. Dodsworth very powerfully sets forth the imperative obligation under which, as professing Christians, we lie, to provide for the instruction of the ignorant at home. He rejoices, as every true Christian must rejoice, at the missionary spirit which is diffused throughout the land. But he states what is, alas! too true, that

"There is one portion of this world's inhabitants which has hitherto been almost excluded from this widely extended sphere of Christian benevolence, which has been overlooked and forgotten in our endeavours to spread the light of the Gospel. And what portion of the habitable world is this? Is it some distant land, too remote to share an interest in our regard? Is it some inaccessible region, which with difficulty can be penetrated? No, my brethren, you have doubtless anticipated my meaning; this

region is our own country; and these immortal beings, left destitute of the light of life, are our own brethren, those who, we may say, are perishing before our eyes, and within a walk of our own dwellings. Strange indeed it must seem, that these are the persons, of all others, who are overlooked in the great enterprise of Christian benevolence; that while the Hindoo and Chinese, the African and the savage Indian, the New Zealander and the New Hollander, are all objects of our compassion, we should pass over with unconcern those who are scarcely less degraded, and far more really miserable, because far more responsible, located around our own dwellings! We could scarcely admire a man's benevolence, while we should marvel at his eccentricity, if, being the father of a numerous family, he should employ himself in concerting plans for the benefit of others, while he utterly neglected the care of his own offspring. The inconsistency which I have noticed, if not so palpable, will be found not less real, when carefully and impartially considered."-Pp. 6, 7.

Mr. Dodsworth argues, that in taking into calculation the provision for the spiritual instruction of the people, we are not to include the efforts made by dissenting bodies. On this point there might be perhaps a little difference of opinion even among Churchmen. But we think his argument is fair, and we cordially agree to his statements. There are, no doubt, many congregations among the dissenters where the Gospel is preached; but there does not appear to be any warrant for its continuing to be so. The late trials connected with Lady Hewley's charities fully exemplify Congregations, once orthodox in their belief, have become avowedly Socinian. In his calculation a Churchman is to sit down, and to endeavour to arrive at the actual state of church-accommodation in a given district. But let us listen to Mr. Dodsworth's state

this.

ments:

"The necessity for some great effort will at once be apparent, when I state, on the authority of the Report of the Church Commissioners, that, at the present time, after all that has been done in late years, there is in the metropolis and its suburbs, omitting all notice of those parishes which contain less than 7,000 inhabitants, a population of not less than 1,380,000, with church-room for only 140,000, or little more than onetenth of the whole. If we adopt the very moderate scale which requires church-room for one-third of the population, the result will be, that there are above 900,000 immortal souls, within a few miles of the spot on which we are now assembled, left destitute of the means of grace. It is true that in this calculation no allowance is made for the provision in the meetinghouses of religious bodies not in connexion with the Church; and certainly, however much it may be opposed to the temper of the times, I would maintain that we as Churchmen, in considering the spiritual wants of the people, have no right to take this irregular provision into our reckoning. I do not mean to disparage the efforts of those bodies, much less to cast any reflection upon their good intentions. If the love of Christ constrains us,' we must rejoice that Christ is preached, though we cannot approve of the means. It must be admitted, with grief and humiliation, wherever the blame may lie, that the Church is not in a position in which she can justly complain of the interference of those who have separated themselves. We regret, in

deed, the separation itself; we mourn over the rending ↑ of the body of Christ, and lament that the zeal which expends itself in these irregular efforts is not employed in strengthening by union the good cause that it weakens by division: but seeing that the Church does not, practically speaking, occupy so much as one third of her allotted field of labour, are we in a position to complain that others have entered upon the cultivation of that ground which otherwise must lie waste? God forbid! Even though some, as in the apostle's days, were to preach Christ of envy and strife, as well as others of good will, What then? Notwithstanding every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.' Still, however, I would maintain, that in considering the spiritual wants of the people, we have no right to take into account the efforts of separatists, for two reasons: first, because we cannot know what is taught in those bodies-there are shades of doctrine from the nearest approach to orthodoxy, down to the lowest grade of Socinianism-it is quite impossible for us to draw any line between truth and error amongst them; and the immortal interests of men are too precious to be risked on such a scheme: and, secondly, because, if we admit that dissent is wrong, which, as sound Churchmen, we must, then it is not justifiable to expose any of our fellow-creatures to the necessity of doing wrong, with the cnly alternative of doing more wrong by the entire neglect of religion. It is not justifiable to hold the language to any-You must worship as a separatist, or not at all."

The following facts and plans are abstracted from the Bishop of London's "Proposals," and are added in an Appendix to the sermon before us; only, as is well observed, "it must be borne in mind (what one is apt to forget in these tabular statements), that each unit represents a human soul; that we are not even speaking of the religious destitution of one ge. neration, but of what has been, and what must (but for timely aid) be, and must increase-the continually repeated cycle of the spiritual starvation of so many thousand distinct, undying, human souls."

Spiritual Destitution of London.

and most fervently pray, that the plan of the Bishop of London may be carried into effect. In the dioceses of Chester, Lichfield, and Durham, we believe that diocesan societies have been formed, in aid of the erection of new churches. We trust that Mr. Dodsworth's ex

ample will be followed by very many of his brethren. All may not appeal so forcibly and eloquently; but all may shew a willing mind to further the good work.*

Notices of the Lives and Death-beds of Abner and David
Brown, two infant brothers, who were laid in one grave
on the 18th of January, 1834; with Suggestions on the
Christian Nurture of Children. Nisbet, 1835.
WE consider this a valuable little book. It contains a

highly interesting account, by their parent, of the two sons of a country clergyman. And though we are ready to make allowance for the natural bias of a father's mind, we gladly acknowledge that these children were indeed the lambs of the Redeemer's flock: we joyfully ascribe praise to God for them. "O Lord, our Lord, how excellent is thy name in all the earth! Out of the mouth of babes and sucklings hast thou ordained strength."

This volume will be very useful to parents, as pointing out the plan of education pursued with these boys, which, upon the whole, we cordially approve. It is too much the practice of the present day, both in instruction and in discipline, to appeal to the reason of children. Undoubtedly the reasoning powers of their mind ought carefully to be cultivated; but if they are required to believe nothing they cannot comprehend, and to do nothing they do not see the need of, there will grow upon them the worst habits of scepticism and insubordination. An effect very dangerous has, we conceive, been already produced in this way; and we fear it will be yet more evident and pernicious in the next generation. We particularly recommend Mr. Brown's suggestions on this subject. He appears to have perfectly succeeded in commanding the obedience, without diminishing the affection, of his child

ren.

We must conclude our notice with a quotation on the importance of religious education:

"There was a wide foundation of simply scriptural principles laid of old, on which the superstructure of

our laws, institutions, and manners, has arisen; so that 'Christianity is twisted in with the very constitution of our government.'† And because religion was thus practically brought into every thing national, our country long continued advancing towards high prosperity and unequalled civilisation. But now, when our national religion has been freed from the popish errors and imperfections with which our forefathers had to struggle in ages long gone by, and our Gospel light is so much brighter and more generally diffused than it ever before was, we are, as a nation, recklessly departing from that sound wisdom in which our ancestors acted. The spirit of infidelity, which, watching to throw aside Scripture, says that education for secular purposes need not be religious; and the spirit of popery, which, lurking and occasionally seen in all the religious communities of the day, makes the Scripture itself a means of error, by teaching only favourite parts of it, and calling this religious education,-are striking at the root of our country's prosperity, by abstracting or contaminating her religion. And they are doing so to a degree little suspected among us.”—P. 34.

Since the above was written, we have learned that notices of sums, amounting to upwards of £24,000, have been received by the Bishop of London in furtherance of this important object. + Matthew Henry.

The Divine Commission of the Christian Ministry, and the Principle of Church Establishments; three Sermons, preached at the Episcopal Jews' Chapel. By the Rev. A. M'Caul, M.A. Wertheim, 1834.

IN the first of these sermons the author proves from Scripture, that, as the Jewish priesthood held a divine commission, so the Christian ministry is also divinely appointed; and with greater glory, inasmuch as it is not a ministration of death, but a ministry of the Spirit; as it is intended not to be done away, but to remain ; as it is not adapted to one small nation, but shall pervade the world, Christianity becoming the established law of the whole earth, Christ the universal king and priest. In the second, he argues, on historical evidence, that in the Patriarchal, Mosaic, and Christian dispensations, the Lord both commissioned teachers, and also provided them with a maintenance. In the third, his object is to shew that Christian legislators are bound to furnish the people with Christian instruction, in accordance with the principles set forth in the preceding

sermon.

In whatever

"There is but one rule," says Mr. M'Caul, "for the governor and the governed; and if it be the duty of the individual Christian, in all his individual business and transactions, to consult the glory of God, it is equally his duty in fulfilling the public duties of the station to which God has called him. Now, that it is the duty of the private Christian to make known the unsearchable riches of Christ within the sphere of his own influence, can be doubted by none. relation of life he may stand, whether as father or master, he has not only a right, but he is in duty bound, to provide for the Christian instruction of his children and his household. God has committed them to his care, and at his hand their souls will be required. The father who neglects to instil into the minds of his children the true principles of right and wrong-and these principles are to be found no where but in the Gospelis justly regarded as the cause of all the follies and the crimes which they in after-life commit: he is now as justly condemned and abhorred by the common sense of mankind, as he will one day be punished by the sentence of a righteous Judge. The master of a house who omits to assemble his household to instruct them, amidst the toils of time and servitude, in the road that leads to eternity and happiness, must justly be considered as a betrayer of a sacred trust, reposed in him by his God. And shall the king, the governor, the legislator, go unpunished, who cares nothing for the eternal happiness or misery of the thousands and tens of thousands that move within the range of his influence? Or does the responsibility diminish according as the sphere of influence increases?-Shall he to whom God gives most, and whose means and resources for advancing the Gospel of Christ are greatest, be the only exempted person? The word of God says, that to whom much is given, of him will much be required.--Abrahain, who, it is to be remembered, was prince, governor, legislator, as well as father of his family, was so diligent in the discharge of this duty, as to obtain an express testimony from God himself.-It may be said that Abraham acted on a divine command, whereas the New Testament no where commands the kings and princes in the Gospel dispensation to make a similar use of their power and influence. But it might with equal propriety be said, that the New Testament no where commands kings and princes to abstain from adultery, murder, and injustice. The New Testament lays down

general principles, which are applicable to all who call themselves Christians, and tells us expressly that whatsoever things were written in the Old Testament were written for our instruction."-Pp. 32-35.

Mr. M'Caul reasons out his different positions most ably and clearly; indeed, we scarcely know any where so much sound Scriptural truth on the subject in so small a compass. We never saw the case better put.

Every class of persons can comprehend it. We need, therefore, hardly add, that clergymen and other friends of the Established Church will do well to circulate these sermons in their respective parishes and neighbourhoods.

The Cabinet.

I had rather be the poorest believer than the greatest king on earth. How small a commotion, small in its beginning, may prove the overturning of the greatest kingdom! But the believer is heir to a kingdom that cannot be shaken. The mightiest and most victorious prince, who hath not only lost nothing, but hath been gaining new conquests all his days, is stopped by a small distemper, in the middle of his course; he returns to his dust, and then his vast designs fall to nothing. In that very day his thoughts perish. But the believer, in that very day, is sent to the possession of his crown: that is his coronation-day; all his thoughts are accomplished. How can you affright him? Bring him word that his estate is ruined. Yet my inheritance is safe, says he. "Your wife, or child, or dear friend, is dead." Yet my Father lives. "You yourself must die." Well, then, I go home to my Father, and to my inheritance. For the public troubles of the Church, doubtless, it is both a pious and a generous temper to be more deeply affected for these than for all our private ones; and to be alive to the common calamities of any people, but especially of God's own people, hath been the character of men near unto him. Observe the pathetical strains of the prophets' bewailing, when they foretell the desolation even of foreign kingdoms, much more when foretelling that of the Lord's chosen people they are still mindful of Sion, and mournful for her distresses. So the Psalmist: "If I forget thee, O Jerusalem, let my right hand forget her cunning." (Ps. cxxxvii. 5.) Pious spirits are always public spirited. Yet, even in this, with much compassion, there is a calm in the believer's mind. How these agree, none can tell but they who feel it. He finds, amidst all hard news, yet still, a fixed heart, trusting, satisfied in this, that deliverance shall come in due time (Ps. cii. 13), and that in those judgments that are inflicted, man shall be humbled, and God exalted (Isaiah, ii. 11; v. 16); and that in all tumults and subversions of states, still his throne is fixed, and with that the believer's heart likewise. So Ps. xxix. 10: "The Lord sitteth upon the flood; yea, the Lord sitteth king for ever."... In all commotions the kingdom of Christ shall be spreading and growing, and the close of all shall be full victory on his side: and that is sufficient for the believer.-Archbishop Leighton.

PRIDE. Of all sins, pride is the most offensive to God; probably because it was the original sin of the devil, and led the way to all other sins; and because our Maker knows best the weakness and dependent nature of his creatures. Of all kinds of pride, he hates the spiritual most; probably because he most perfectly discerns our want of real worth, our wickedness, and our hypocrisy.-Skelton.

MODERATION. The "moderation" of the spiritually-minded man, instead of attracting general admiration, is likely to occasion his gliding through life more than ordinarily unnoticed. For in proportion as he walks more entirely "in the Spirit," will he be despised and unesteemed by the world; and in