The First Pious Youth; a Sermon to Students and Young Men. By WILLIAM SYMINGTON, D.D. Preached at the request of the University Missionary Association, and published at their desire. Edinburgh: Charles Zeigler. 1843.

The name of Dr Symington is to theological readers a sufficient passport for this sermon. The author of "Messiah the Prince," and the "Atonement" is well worthy of a bearing on any subject. His present work fully sustains the high character acquired by all his other performances. It is sound, clear, practical, stirring. It is pervaded throughout by much eloquent writing, and vigorous thought. We would present our readers with some specimens of it, but conceive that it should be in the hands of every Christian, and especially of every youth. Most cordially do we recommend it to universal perusal.

Israel Restored; or the Spiritual Claims of the Jews upon the Christian Church: Lectures delivered during Lent, 1841, at the Episcopal Chapel, West Street, London, by Twelve Clergymen of the Church of England. London: James Nisbet and Co., 21 Bernard Street. 1841.

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This series of lectures might well have claimed our attention long ere this date. They are well fitted to arouse the Gentile churches to concern for the lost sheep of the house of Israel. The daughter of Zion," says one of the lecturers, p. 77, "is not dead; the damsel only sleepeth. For two thousand years the animation has been suspended, and the breath of life might seem to be quite extinct. But her Redeemer is mighty to save, and soon, very soon, he will bid her arise. Meanwhile, when her state seems most hopeless, we are assured that the world's salvation depends upon her recovery; for, 'What shall the receiving of them be but life from the dead.' It is the light of Israel's returning glory which is to pierce through the dark cloud of unbelief in her latter days, with a quickening and gladdening power. The Gentiles shall come to her light, and their kings to the brightness of her rising.' How deep, then, should be our interest, how earnest our prayers, for that conversion of Israel which shall be as life from the dead to the unbelieving world." This volume is one that will aid the reader in the general study of prophecy. Some of the lectures are of very high merit; all of them are interesting. The second lecture, by Mr Birks, is one of the most important. He commences thus: "It is a solemn and instructive emblem by which the apostle St Peter describes the word of prophecy, as a 'light that shineth in a dark place.' The present world, we are thus taught, is like a troubled and trackless ocean. It is a place which sin has filled with confusion, and buried in gloom." P. 41. He then remarks on the neglect of Old Testament prophecy. "Its source, in more spiritual Christians, is the selfishness which clings even to the regenerate soul, and which struggles mightily against the power of divine grace. In the unbeliever, his selfishness reigns and triumphs; but where the work of faith is begun, the enemy puts on a spiritual garb, and tutors the soul to be selfish even in the things of God. Personal safety is then placed higher than the glory of the Saviour. The question becomes, how low a stage of grace will secure from danger? not how largely may Christ be honoured and served?-how little truth is sufficient and essential? not, bow much may we hope to receive, and how much is the God of grace willing to bestow." P. 66. His definition of the literal sense of prophecy deserves to be marked. "First, The literal sense is that in which we adhere to the common usage of terms, and the natural scope of the passage, as inferred from the context alone. Secondly, It is when we attach to a pro

phecy that same sense which we should naturally assign to it if it were a history of past events, and not a prediction of the future." P. 49. A truly spiritual interpretation is every way consistent with the literal sense. The literal and the spiritual are not properly contrasted terms: they may both co-exist. Whatever interpretation it be that calls forth into liveliest exercise, most strikingly illustrates the glory of the divine attributes, displaying most fully the balanced harmony of righteousness and peace,-magnifies the truth and preciousness of the word,-uproots selfishness from the heart, and enthrones on its ruins the love of Christ to his brethren,-that surely is an interpretation deeply spiritual. In regard to Symbolical Prophecies. "We have first of all, by a literal interpretation, to realize the scenes and objects of the vision, and those scenes themselves then furnish a kind of natural language which leads simply to a true sense of the prophecy. A literal interpretation is not excluded by the presence of symbols; it is rather implied as the basis and ground-work of their solid exposition. The record must be strictly and literally interpreted, before the vision can be explained in its full and symbolical meaning.” P. 55. The sixth lecture, by Mr Goode, on the Better Covenant, considered as the national covenant of Israel in the latter day, abounds in important views of doctrinal truth. He shows that the basis and foundationstone of the whole edifice of covenant blessings to Israel "is the most free, perfect, and everlasting forgiveness and oblivion of all their offences," and that then follows all spiritual blessednesses, "especially these three, divine renewal, divine relationship, and divine illumination." P. 209. "And when once mercy's tide sets in to that people, O with what a swelling, overflowing flood, will it speedily obliterate all traces of foregoing judgments! swallow up and bury in the depths of everlasting oblivion all their former shame and bygone iniquities, and fill every bosom of the ransomed thousands of Israel with wonder, and joy, and praise. 'Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of fury," &c. P. 210. "These shall be the days when the Spirit shall be poured upon them from on high,' Isa. xxxii. 15, the Spirit of holiness, in a manner to which there has hitherto been no parallel, and of which the Pentecostal shower was but an earnest." P. 220. In the eighth lecture, Mr Bickersteth takes the opportunity of thus raising his testimony against soul-destroying Puseyism. "Popery is the scriptural Antichrist, and the man of sin, the whore of Babylon, the great enemy of Christ and his church. To give sanction to the corruptions of Popery, and to endeavour to lower the plain testimony of our Articles against those corruptions, is to be unfaithful to the Church to which we belong, and fearfully unfaithful to Christ, the Lord of glory." P. 321. Many imagine that Millenarians expect the Jews to be converted just by the sight they shall get of the Saviour at his coming. In reference to this, in Lecture 9th, Mr Dallas remarks that their conversion, even when they see the Saviour, shall only be in consequence of the "pouring out of the Spirit of grace and supplications. Under that influence they shall mourn when they look on him whom they have pierced; for, my brethren, be assured of this, sight did not make the first disciples receive Christ, and sight will not make the Jews receive Christ. If there be an infidel in this place, and if the Lord were to manifest himself in his glory, as he did on Mount Tabor to the chosen witnesses, the sight would not turn his heart. To do that, it needs the Spirit of grace and supplication." P. 353. We had marked many other passages for quotation; but these specimens may assure the reader that the perusal of the whole volume would well repay him. The writers seem to be truly men of God, who love the souls of their fellow-sinners, and are seeking the glory of the Chief Shepherd.

Popular Objections to the Premillenial Advent, and to the Study of the Prophetic Scriptures considered. By GEORGE OGILVIE, ESQ., of Cove. Published under the auspices of the Edinburgh Association for promoting the Study of Prophecy. Edinburgh: John Johnstone. 1842.

Whoever reads this work will feel as he peruses it that the author handles all his topics with candour, honesty, and a desire to arrive at the truth. Some of his solutions of difficulties are not what we would reckon the most satisfactory; but in general he has fairly and firmly put aside a host of prejudices that are wont to be arrayed against those who hold the doctrine of the premillenial advent. We do not agree with him in p. 71, when he says that on the literal interpretation, "being suspended all the difference between Millenarians and Anti-Millenarians, the contest would be carried on even if both parties abandoned this ground." His reference to Bishop Heber's preposterous views regarding the angel Gabriel, in the note to p. 108, and the idea that the Scripture hints that Hades is in the centre of the earth, p. 110, it would have been well to omit. But, in general, the author keeps close to the interpretation of the word without indulging in theory. He gives full prominence to all the peculiar features of the system, but, of course, very briefly. He thus speaks of Christ's personal presence on earth,-" It is in that nature glorified that he shall return to this world, accompanied by the glorified saints, who shall then have their vile bodies changed like unto his glorious body; and who, having constant access to his immediate presence-probably in the cloud of his glory-shall go to and fro, as the great dispensers of rule and happiness to the children of men then dwelling on earth."* P. 104. For it must be kept in mind that Millenarians make a most important distinction between the risen saints, who are children of the resurrection, and the ordinary inhabitants of earth who are still living as we do now. "The former are the kings and rulers reigning in Christ, the latter are the subjects of his kingdom, the former shall, in relation to the latter, assume the offices now administered by angels, and probably much more." P. 18. We may give one other extract, in which the author states the light in which the views he advocates put the subject of missions. They do not believe that the present Gentile churches shall be honoured by God, as the instruments of converting the world generally, or of evangelizing the heathen nations en masse; but they believe that God will graciously employ them for his declared purpose of taking out of them a people for His name, and for keeping alive a seed upon the earth, to the praise of His grace.” They do not believe that the Gentiles shall be the means of converting to Christianity the Jews and Israelites nationally; but they believe that the means now employed, or which may hereafter be employed by them, will, by the grace of God, from time to time, be blessed by the gathering of many individual Jews, during this dispensation, into the fold of Christ." P. 9.

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• There is something of profane familiarity in the idea expressed by some men of wild and irreverent fancies on this point. But there is none of this whatsoever in the solemn view of those who believe that Christ will pitch bis tabernacle on earth, [how they cannot tell] a glorious pavilion, fit for the majesty of Him who dwells therein. The curtains of it shall be his own glory, and his Father's glory, and the glory of the holy angels; out of this he shines from Zion over his own ransomed earth, like the sun in his strength, attended by ten thousand of his saints. Men in the flesh see this glory, as Israel at their tent doors saw the pillar.

The Triumphs of Truth; or, Fucts displaying the value and power of the Word of God. By ROBERT RAMSDEN, Esq. Third Edition. London: Nisbet & Co. 1841.

Though the eulogiums which this volume contains upon the British and Foreign Bible Society are too unqualified for us, yet its matter is truly excellent. It abounds in heart-stirring, heart-refreshing facts relating to the scriptures. Its design is most praiseworthy, and the spirit and manner in which it is carried into execution are eminently Christian and pious. The facts are interesting, well-selected, and suitable to the object of the volume.

Useful Hints to Teachers; published under the direction of the Committee of the Home and Colonial Infant School Society. London: Nisbet & Co. 1843.

Within the compass of these seventy pages, there is comprised a mass of "useful hints to teachers' which might fill a large volume. These hints are chiefly for infant school teachers, yet all may learn something; and we are sure that few teachers will read this little work without gathering some hints for their own guidance, whatever the routine of their school may be. It is an excellent manual for infant school teachers.

On Fasting. By the Rev. H. J. PRINCE. London: Nisbet.

A very excellent tract upon a too much neglected subject. It is time when the Lord's hand is upon us, that we should be brought to consider this solemn duty. God is surely calling us to fasting, and to weeping, and supplication. Why are we so long in responding to his call? Why do not ministers fast for the desolation of their parishes? Why do not parents fast for their unconverted families? Why does not the whole church fast for the desolation of Zion?-Take one paragraph on the advantages of this duty.

"I. Fasting is calculated to assist our communion with God. All communion with God is by the spirit: but, the flesh being opposed to the spirit, it offers a great impediment to our spiritual communion with God. That hardness, deadness, indifference, and even disinclination to draw near to God, which form often so painful a part of the believer's experience, and make him feel so unfit for communion with his God, are to be referred to the flesh: so is that levity of mind which makes the soul so insensible to the majesty and holiness of God, and that stoutness of heart which keeps it so unmoved by his mercy and his love. God is greatly to be feared in the assembly of the saints, and to be had in reverence of them that are about him; and the Spirit would lead us into that view of God as a great and glorious being, that would cause us to serve him acceptably with reverence and godly fear; but the flesh prevents it, and keeps the soul in a kind of hardness, insensibility, and, as it were, outsideness with respect to God, which makes it very difficult to hold communion with him. Now, fasting, by taking down the tone of the flesh, removes, in a measure, the impediment thus offered to the spirit, and so assists our spiritual communion with God.

Agreeably to this, we observe that in all ages the saints have usually had the clearest discoveries of God's glory and Christ's love, when the body has been brought down, and the flesh broken. Thus it was with Moses when he was fasting in the mount forty days and forty nights; it was then that he had that glorious manifestation of God recorded in Exodus, ch. xxxiv.; when,

his soul being drawn out with exceeding desire to behold the beauty of the Lord, be besought him, saying, 'I beseech thee, show me thy glory;' ' and the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord; and the Lord passed by before him, and proclaimed, the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth.' So it happened with Daniel also: it was when he had set his face unto the Lord God with prayer and supplications, with fasting, that he had that blessed assurance from God, by the angel Gabriel, that he was greatly beloved: so also when he had that glorious vision near the river Hiddekel, when he was again twice assured that he was a man greatly beloved, it was after the body had been brought down and the flesh mortified by abstinence and self-denial for three full weeks.

"II. Fasting is calculated to assist our prayers. One reason why our prayers are so cold, heartless, and ineffectual is because they are prayed so much in the flesh, and so little in the spirit: for want of a serious recollection and reverential sense of the presence of God, we often talk to God instead of praying to him; and even when we do pray to him, our prayers too often come from the surface of our hearts instead of the centre of them; hence our prayers are wordy rather than weighty, and scarcely serious when they ought to be deeply solemn. How little do we really feel our sins, even when we do confess them; and how often do we come to God with expressions from our lips to which we have no corresponding emotions in our hearts. It is the flesh, in a great measure, that deadens our desires after God, damps the fervour of our prayers, and keeps us dealing with God in the cold and barren region of the understanding, instead of the inner chamber of the heart. Now, fasting, by subduing the flesh, tends to lead us to a more serious, calm, and inward frame of mind, in which the soul is better able to realize the presence of God, and more likely to be drawn out in fervent longings after Christ, and earnest desires after greater measures of his grace.

"III. Fasting also furthers our prayers, so as to make them more effectual. Though God is more willing to bestow his blessings than we are to ask them, yet he will be inquired of for them, and earnestly and diligently too; and when we do not seek them with a degree of earnestness in some measure corresponding with their value and our need of them, he will keep them back until we do: but, owing to the deceitfulness of the flesh, we sometimes pray to God with but half the heart, instead of the whole, and thus the prayer is neither fervent nor effectual. Now, the flesh being subdued by fasting, the Spirit draws out the other half of the heart also unto God in prayer, and so the prayer becomes not effectual and fervent only, but, through Christ, availing too. Something of this kind occurred in the children of Israel when engaged in battle with the Benjamites. Before they went to battle, they arose and went up to the house of God, and enquired of God concerning it. Notwithstanding this, however, the Benjamites overcame them, and destroyed down to the ground of the Israelites that day twenty and two thousand men. Then the children of Israel went up, and not only asked counsel of the Lord, but also wept before the Lord until even; after which they went to the battle once more. Yet they were not more successful this time; for Benjamin came forth the second day, and destroyed to the ground of the children of Israel again eighteen thousand men. The people now became more in earnest, and took the matter more to heart; they went up to the house of God, and not only prayed and wept, but they also sat there before the Lord, and fasted that day until even, and offered burnt offerings and peace-offerings before the Lord. There was no half-heartedness in their application to God now, but they set their whole soul to seek him; so the Lord was entreated of them; and the Lord said, Go up, for to-morrow I will deliver them into thine hand.' So they went up, and enclosed the Benjamites, and chased VOL. XVI. NO. 1.

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