them, and trod them down with ease; and all which fell that day of Benjamin were twenty and five thousand men that drew the sword. Fasting, then, is calculated to further our prayers.

"IV. Fasting assists us to walk in the Spirit, as well as live in it. If we live in the Spirit, let us also walk in the Spirit. If we have spiritual life, let us not be satisfied with merely having it, but let us also walk in it. To keep up perpetual communion with God, to maintain constant dependence on Christ, to exercise daily self-denial, to live in a prayerful disposition, to abide in the serious recollection of God's presence, to manifest in our life and conversation the mind and temper of the meek and lowly Jesus-in other words, to walk in the Spirit, is what we cannot do unless we crucify the flesh, for there are connected with the flesh a lightness of mind, a satisfaction in created things, and a complacency in self, that induce a state of mind such as enables the soul to do tolerably well without God. A believer ought not to be content, or find enough to satisfy his soul in the assurance that he belongs to Christ; he should seek to live on God, and walk with him as a present God, and his present portion, peace, and happiness, he should walk in the Spirit as well as live in it. In endeavouring to do this, however, he will find that scarcely any thing presents so great an obstacle to it as the lightness of mind, satisfaction in created things, and complacency in self just spoken of: and he will find, too, that unless this fleshly mind be continually watched against and mortified, even what spiritual things remain in him will soon be ready to die. If we live after the flesh, we shall die; but if we through the Spirit do mortify the deeds of the body, we shall live.' Fasting, by subduing the flesh, tends to damp that lightness of mind, to throw a shade over our satisfaction in the creature, and to take down the tone of our self-complacency; it leads us back out of the inward bustle of the flesh, and helps us to a serious and solemn mind, whereby the soul is brought to realize more fully the vanity and insufficiency of all created things, and the nothingness of self, and so to feel more sensibly its want of God as a present God, to satisfy its present need. This begets a hungering and thirsting after God; for the soul having less to satisfy it in created things, finds itself, so to speak, in a dry and thirsty land where no water is,' and hence is led sometimes to pant after God 'as the hart panteth after the water-brooks.' Thus, fasting assists us to walk in the Spirit." Pp. 11-15.

Missions; an Essay, designed to evince, according to the Scriptures, the Present Bearings and Probable Results of Missionary Enterprise. By the Rev. WILLIAM MUDGE, B.A. London: J. Nisbet & Co. 1842. Pp. 79.

There is more important truth brought before us in this small volume than in many works of much larger size, and far more boastful pretensions. Much has been written on missions of late years, but all, or almost all, who have written, have taken for granted the commonly received theory on missions, viz., that the world is gradually to be converted to Christ under the same agency as is at present abroad, without any marked stoppage, or upbreak, or infliction of overwhelming judgment, such as never has been in the time that is past, neither shall be in the time to come. This work contains another and as we conceive, more scriptural hypothesis, if we may call that hypothesis which is nothing but the simple exposition of the word of God. Let us hear the author's own statement.

"Let not the reader be startled in the onset of our discussion, if we avow our total disbelief in the commonly received notion of a gradual yet sure and irresistible diffusion of Christianity, irrespective of all judgment upon the Gentile apostacy, until the whole habitable earth be brought under the gentle

yoke and the gracious servitude of Jesus Christ. The facts of history combined with prophecy, tell plainly against the assumption. Every dispensation of providence since the fall, has terminated in judgment supervening mercy. A preacher of righteousness, through a period of one hundred and twenty years, warned the world of its wickedness, and besought men to be reconciled to God; the flood notwithstanding came and took all away but eight persons. The termination of the Jewish state, as recorded by Ezekiel, was singularly similar. See chaps. xi. and xii. 22-28. Individuals were marked in the prophet's vision for preservation,-destruction befel the rest. A great revival of religion also took place immediately before the dispersion of the Jews by the Roman arms, and the desolation of their city and temple. And, speaking most assuredly of the closing days of the present gospel dispensation, St Peter declares there shall come scoffers, asking in the proud arrogancy of an infidel unhumbled spirit, Where is the promise of his coming? 2 Epis. iii. 3. The mystery of iniquity which began its working in the apostles' days, goes onward still, and must proceed until its full development, 2 Thess. ii. 7. The whole world's wondering after the mystic beast, is again awakened, and multitudes there be who cannot resist the beguilements and the sorceries of the Babylonish harlot, Rev. xvii. 8. We have no warrant whatsoever to assume that God will depart from his usual course of procedure with guilty nations. Nations can only be judged in their collective capacity; their punishment, therefore, in their aggregate form, must take place on earth, and until "the vengeance written" shall have been accomplished, how can we look for the triumphant prevalence of righteousness and truth?" Pp. 14-16.

There is something in this that surely deserves to be thought upon. Every reader should solemnly ponder it. Another extract we give, by way of bringing out still farther the author's views.

"It ought surely to be borne in mind by all who advocate the cause of missions, that the Bible recognises a three-fold division of the surface of our globe; first, The land of Judea, properly so called, and which the holy prophets so emphatically denominate the valley of vision, from the utterance of their own prophetic inspirations therein; and Immanuel's land, inasmuch as it was the scene of Messiah's human birth, and will form the special site of his future government and renown, and therefore also called by him particularly, my land,'-a land that should not be bought or sold for ever, because it was given, according to the Divine beneficence, to Abraham and to Abraham's seed after him, and destined yet again to become, in their possession, the glory of all lands. Secondly, The earth of prophecy, or that portion of the earth's surface which constituted the platform of the fourth or Roman monarchy, the known world in the times of the Cæsars; and, thirdly, all those regions beyond the boundaries of the Roman empire, known as the isles of the Gentiles, or unknown and unfrequented parts.

"We are fully persuaded that were this obvious distinction in the geographical dispositions of the earth observed, its utility, particularly in all prophetic study, would be immense. And yet how generally is it overlooked; and overlooked by those even who affect to guide the public mind in the interpretation of the Scriptures and in the dispensation of religious alms! If the reader will study Isaiah, Jeremiah, and Ezekiel, with reference especially (though, of course, we mean not exclusively,) to Judea; Daniel and St John with respect to the ancient empire of Rome, whether in its pagan or its Christian condition; and the Psalms and some of the minor prophets with reference to other portions of the globe, we believe the truth of our position will be clearly demonstrated. When the prophet says, 'in that day shall this song be sung in the land of Judah,' let not the land of England be placed for that of Judah, Isa. xxvi. ].

"Then, also, the great chronological periods of the Bible should surely, in

their order and in their befitting measure, be observed. Upon these deeply interesting topics, however, we feel not competent to speak; only, when definite days or years are specially enumerated, as in Dan. xii. and Rev. xiii., and these again are presented in their grand totality, as marked in their termination by some masterful and striking event, where is our liberty to interfere with the decrees and appointments of Heaven; and to say in effect, we will convert the world to Christianity; only supply us means, and we will eject the devil from the visible creation, and plant millennial blessedness in the earth, and that in spite of all worldly impediments, or even of Scripture assertions to the contrary? Can this be wise judgment or prudent conduct? Must not the destined cycles of the earth's duration be accomplished ere the end can come? We read of the fulness of times,' and of the dispensation peculiar to the fulfilled times of prophecy; must not these times be completed ere the dispensation can commence? Eph. i. 10. The paradisaical, the antediluvian, the patriarchal, the wilderness, the temple, the Christian, and the millennial state of the church, will all follow each other in beautiful gradation and succession, ere all be gathered up and presented in fulness of time and of beauty in the everlasting kingdom of our Lord. All things are thus to be 'gathered together in One, even in Him,' and Deity in humanity, perfected and glorified, will form the single centre of attraction and the sole source of blissful radiation to all creatures, whether unfallen or redeemed, for ever and ever. The times, indeed, are hastening to their close; and shortly may the last particle thereof fill up their appointed measure; but this circumstance should tend to make us more observant of their signs, and more careful to be correct in all our comments upon them, Jer. vi. 16, Dan. ix. 2. Pity that the indications of a lowering or of a radiant sky should be more observed and better understood than the signs of the times, Matt. xvi. 3.

"It was the opinion of the late Mr Cecil, whose praise is in all churches of the saints, that three signal persecutions would befal the true followers of Christ, each one succeeding the other in extent and bitterness of suffering. These would be, first, a pagan; secondly, a popish; and, thirdly, an infidel persecution. How accordant with testimony and with fact, is this opinion, the fulness of time will show. Already the horrors of a pagan warfare against the very name of Christ have been witnessed. Popery, too, has slain its millions of unoffending Christians, insomuch that the Holy Ghost could designate the apostate Church of Rome by no more gentle figure than that of a harlot drunken with the blood of martyred saints; and how all human sentiment and human character are tending to an infidel degeneracy, we ourselves are witnesses. The final struggles of the Popish, alias infidel antichrist, although, perhaps, but brief, will be tremendous. Rev. xiii. Christendom, or the earth of prophecy, will form the theatre of the conflict, we believe; though the closing battle of the nations must take place elsewhere. Joel iii. 12, Zech. xiv. 2, 3." Pp. 50-53.

The work is worthy of the most serious study. We only wish it had been larger and fuller.

Joy and Peace in Believing, or, Hints for obtaining the Blessing. By Mrs R. L. HOPPER. Second edition. London: J. Nisbet & Co.

Fruits of Joy and Peace in Believing. Letter the Second. Second edition. London: J. Nisbet & Co.

These are two of the most precious little treatises we have for a long time perused. We cordially commend them to all our readers, more especially the former, which is truly admirable. Let us give a few brief extracts:

What, then, is the only effectual way of obtaining comfort? It is, be

assured, to acquire by the teaching of God's Holy Spirit, an ever-increasing, experimental knowledge of the Lord Jesus Christ. For what does St Peter say? Grace and peace be multiplied to you, through the knowledge of God, and of Jesus our Lord.' Nay, I am almost certain, that all our sorrow, our doubts, and fears, arise from defective, cloudy views of our Lord Jesus Christ. Could we see him as he is, so able, so willing to save to the uttermost, so full of love to the most wretched, the most unworthy, so long-suffering to the most provoking,-every other feeling would be swallowed up in admiration of his goodness, and we should be constrained to trust in him, to love him, and devotedly to obey him. It appears to me, that the whole of religion consists in obtaining a true knowledge of the Lord Jesus Christ. John xvii. 3. A true knowledge of the Lord Jesus Christ would make sin appear unutterably edious and most loathsome; consequently, it would effectually humble the sinner; while, at the same time, it would so convince him of the yearning compassion,-the melting pity,-the overflowing love of the Saviour,-that, instead of feeling paralysed by guilt, and sinking into despondency, he would be compelled to arise and devote himself to that adorable Being who so loved him. Let us then, my beloved friend, be more simple in our prayers, more simple in our object. Let our supplications, our reading, our meditations, -all have this one end in view-a clearer, deeper knowledge of the Lord Jesus Christ. Let us fix the eye of our mind so steadily upon him, that we may see but little else; and while our souls are thus waiting, watching, longing for the revelation of his glory, we shall assuredly see the cloud that now conceals him from our view begin to break away,-till at length it shall be wholly dissipated, and the light of the world, the Sun of Righteousness,' shall fully shine into our souls, and fill them with joy and unutterable peace.

"When the spirit is gloomy, we are apt to fix our gaze intently on the dark cavern within, and perpetually to pore over its darkness and misery; but light comes from above, not from within, and, consequently, this only increases the soul's distress." Pp. 2-4.

"A strong scriptural hope melts the soul far more effectually into godly sorrow for sin, than any doubts or fears. Is God my reconciled Father in Christ?' Has he freely, fully forgiven me all the past, and washed my soul from every stain in the blood of his Son? Does the Saviour love me? and has he been interceding for me every day and every hour, and drawing me to himself by the gentle, but powerful leadings of his divine Spirit? Will he finally subdue all sin in my soul, and present me without spot' before the throne of God? and have I a place already prepared for me in the bowers of bliss above? and when I am prepared for it, will the Saviour take me to himself? Oh! wondrous, most wondrous love! Let a person after such reflections, think of that period of his life most stamped with dark ingratitude and sin; and what will be the result? The greatest astonishment will possess him at the surpassing goodness of God, and the most earnest desires will be felt in the soul to dedicate the remainder of his life, his thoughts, his words, and actions to that Saviour, whose compassionate eye followed him in all his wanderings, and whose gracious and all-powerful band extricated him from so many snares. Would this be the effect of an hour passed in communion with doubts and fears? Oh! no; they weaken, they chill the soul, but they do not fill it with the love of God." Pp. 131, 132. "We feel that we must not give way to vain and worldly imaginations, to over-anxiety of mind, or to any thing in short, which might cloud the mind chill the feelings, and indispose the soul for devotion. And not contented with this, we try to stir up the spirit of supplication within us, by those considerations which are best calculated to lead us with earnestness to the mercyseat. Now, do we act thus with regard to the first duty, with regard to hope? Do we watch with the same anxiety and diligence against every de

sponding, doubting thought? do we, with the same quickness, repel every dark view that Satan may present to us? And these pictures will be powerful and frequent, for the fallen spirit has nothing to do with the rich blessing of hope, and, consequently, his attacks upon it will be peculiarly bitter. Do we also industriously try to cherish and strengthen hope by all those meditations which are likely to increase it and give it brightness?—or do we suffer our unbelieving, ungrateful, desponding hearts, and our great adversary, to suggest what they like to us on this subject? Do we listen, without interruption, to all their arguments, follow out all their reasonings, and even think it a duty, to hold parley with doubts and fears, till the last benign and cheering ray of hope is almost obscured? And after such an exercise of mind as this, do we find ourselves brought nearer to God? do we find ourselves stronger in resisting sin? do we find the love of earth diminished, and the love of heaven increased? I think not." Pp. 138-140.

Anti-Popery; or Popery Unreasonable, Unscriptural, and Novel. By JOHN ROGERS. Third Edition. Revised and Improved. London: Simpkin Marshall, & Co., 1842.

This is the third edition of a work which, by the force of its own intrinsic excellence, has obtained both a wide circulation, and no inconsiderable name. We formerly commended it to our readers, and we have found no reason for retracting our praise. On the contrary, we feel ourselves at liberty to speak of it in terms of approbation more unqualified than when we noticed the previous edition. The author has greatly improved the book, by improving his style, with which we, in common with several other friendly critics, had occasion to find some fault. "The new or third edition," says Mr Rogers in his brief preface," contains many improvements, the result of a severe and complete revision, whereby the work is freed from whatever might be deemed exceptionable in sentiment or style, by any class of Protestants who value the great evangelical doctrines of the Reformation." This new edition is given to the public at the very low price of 2s. 6d., a very considerable reduction from the first, which, as the preface informs us, was 7s. 6d. We most heartily wish the author all success both in this and in his promised work upon another subject, and we are sure that the remarks which in no unfriendly spirit we made upon his style, will eventually be of service to him, leading him to avoid peculiarities which would hinder the circulation of his book.

Memorials of Two Sisters, with Biographical Sketches. London: Seeley.

Though possessing little in the way of striking incident or eventful narrative, this little volume is one of the most admirable and precious of its kind that has for many years fallen into our hands. We shall enter into no laboured or lengthened eulogy,-though half inclined to do so, we merely hand it to our readers with no ordinary warmth of recommendation. We add a few extracts, chiefly from the " diary," selecting them mainly for the rich truths of the gospel which they set forth.

"Are we not to believe in Christ, though we have grievously sinned? And does not the word of God warrant our immediate application to the all-cleansing blood of Jesus, as soon as we have transgressed, whatever the transgression may be? For we are commanded by God to believe, therefore, if we disobey him one instance, why should this lead us to disobey him in another, and thus add sin to sin, lest we should be presumptuous? By believing in Christ we keep the law of God, since he has perfectly ful