The Old and New Covenants. By D. RUSSELL, D.D., Dundee. Second Edition, much enlarged. Glasgow: J. Maclehose. 1843.

This is a new and much enlarged edition of a work whose excellencies have been long known to the public. Though not agreeing with the author in his interpretations of many of the Old Testament prophecies, nor subscribing to the exclusively spiritual (as it is called) application of what is yet literally to be fulfilled to Israel in the latter day, when the Redeemer shall come to Zion and turn away ungodliness from Jacob,' we can yet relish much, and recommend strongly the word of the truth of the gospel' contained in the volume. It is clearly and forcibly written, as well as sound and scriptural in its views.

Narrative of a Mission of Inquiry to the Jews from the Church of Scotland, in 1839. Third thousand. Edinburgh: Whyte & Co. 1843.

The wide and increasing circulation of this work renders our recommendation almost unnecessary. In its present cheap, portable, and elegant form, we trust that it will command a yet wider circle of readers. We merely add the preface to the last edition, on account of the sorrowful interest which attaches to it.

"It will not diminish the interest of this narrative to know, that one of those who had so large a share in all that it records is now in glory. Four days ago, while this edition was passing through the press, it pleased the Lord to call Mr M'Cheyne home to himself. At the very moment when we thought him most needed in Scotland, and when he himself was looking forward to the honour of bearing a testimony for the Crown-rights of Christ in the day of our Church's calamity, he has been taken to his reward. It was his meat to do the will of his Father, and to finish his work. He carried about with him a consciousness of sin, and rested with steady confidence in the righteousness of Immanuel. Those who knew him most loved him best; and all who knew him at all felt that the secret of the Lord was with him. During the six short years of his ministry, he was the instrument of saving more souls than many true servants of God have done during half a century. But as, in our journey to Jerusalem, he hastened before us all to get a sight of the city of the Great King, so now he has got the start of us all in seeing the New Jerusalem that is to come out of heaven from God. O that the Lord God of Elijah may cause his mantle to fall upon the many sons of the prophets who loved him as their own soul! Some of us truly feel that his removal has made the blessed hope of the coming of the Lord, and our gathering together unto Him,' sweeter than ever to our weary souls."

The Restitution of all Things. By the Rev. W. W. Pyм, M.A.
London: Nisbet & Co. 1843.

Commencing with Genesis and concluding with Revelation, the author traces the great truth which forms the title of his work through all Scripture. His object is to show the mind of the Spirit upon the point, rather than to establish any theory of his own. We do not say that we concur in every interpretation given; but certainly in the most of them we do. Our readers will find much that is fitted to illustrate the meaning of Scripture on points too much overlooked. The author enters plainly, but clearly, as one in earnest, yet not seeking his own honour, or anxious to secure a triumph of

argument, but simply to ascertain and point out the mind and meaning of the Holy Spirit regarding the times of the restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.'

The Works of William Jay. Vol. VI.-The_Christian Contemplated, in a Course of Lectures. London: Bartlett. 1843.

These Lectures form the sixth volume of this new edition of Mr Jay's works, which has been proceeding for some time. Having already spoken of it more than once, we think it unnecessary to do more than merely to announce this new volume to our readers, with the remark that, like its predecessors, it is tasteful and handsome.

Damascus, or, Conversion in relation to the Grace of God and the Agency of Man. An Essay by D. E. FORD. London: Simpkin, Marshall & Co. 1842.

There is perhaps an air of excitement about these three volumes which we do not altogether relish. There are, moreover, some statements with which we do not coincide. Yet, as in many respects the work is fitted, under the blessing of the gracious Spirit, to be useful in arousing the unconcerned, and stimulating the indolent, we would not overlook it." Take the following

extract:

"I once attended, on his dying bed, a man whose early history had given promise of better things, but whose goodness was as the morning cloud and the early dew. As I entered the room, he fixed his eyes upon me, with a fearful expression of countenance, and in the spirit and almost in the very language of the Gadarene demoniac exclaimed,- Why are you come to torment me?" I replied,—' I am not come to torment you; I am come to tell you that there is mercy, mercy yet, and mercy even for you.' He raised his arm with vehemence, and said, No mercy for me;-no mercy for me;-no mercy for me. I have sinned through all;-I have despised all;-I am dying, and I am damned!' His arm fell, and he apparently ceased to breathe. I thought him dead, but was mistaken: there still was life, there was even consciousness. Fetching a long-drawn breath, as if for some desperate effort, and covering his face with the evident intention of concealing the agony which was written there, he uttered the most awful groan I ever heard, and then expired.

"If any thing could increase the horror of that scene, it was the following circumstance. That man ascribed the ruin of his soul to a popular preacher, whom on some public occasion he heard deliver a sermon which deeply affected him, and whom, at the close of the service, he was delighted to meet at the house of a mutual friend. But great was his disappointment. The individual, who in the pulpit was a Boanerges, in the parlour played the mountebank, and in either character he seemed perfectly at home. His adventures, jokes, and anecdotes, kept the company, till past midnight, in a roar of laughter. The consequence may be easily imagined. The unhappy man who was doomed to witness that incongruous scene persuaded himself that Christianity was disbelieved by its professional advocates, and thenceforth he treated it as unworthy of his notice. He mentioned that preacher's name. It stands not now among the living." Pp. 112-114.

"But while I write, eternity approaches. And each sentence, as you read it, brings you nearer to death and judgment. It may be, that before you close this book, some messenger will say The Master is come and calleth for thee.' What is done, therefore, should be done quickly. And this paramount duty is not only enforced by the rapid approach of eternity, but by the

gradual withdrawment of the appliances of salvation. Things which once affected you, affect you now no more. The deceitfulness of sin is hardening your heart, is blinding your eyes, and is daily rendering your ultimate escape from everlasting death yet more improbable. Every unheeded warning leaves you the further from the kingdom of God. And the awful probability is that you will never cease to procrastinate the acceptance of divine mercy till a voice from the excellent glory shall say- He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still,' Rev. xxii. 11.

"On a part of the British coast, where beetling cliffs, from three to five hundred feet in height, overhang the ocean, some individuals, during a certain season of the year, obtain a solitary livelihood by collecting the eggs of the rock-birds and gathering samphire. The way in which they pursue this hazardous calling is as follows. The man drives an iron crow-bar securely into the ground, about a yard from the edge of the precipice. To that crowbar he makes fast a rope, of which he then lays hold. He next slides gently over the cliff, and lowers himself till he reaches the ledges and crags where he expects to find the objects of his pursuit. To gain these places is sometimes a difficult task, and when they fall within the perpendicular, the only method of accomplishing it is for the adventurer to swing in the air till by dexterous management he can so balance himself as to reach the spot on which he wishes to descend. A basket, made for the purpose and strapped between the shoulders, contains the fruit of his labour; and when he has filled that basket, or has failed in the attempt, he ascends, hand over hand, to the summit. On one occasion, a man who was thus employed, in gaining a narrow ledge of rock which was overhung by the higher portion of the cliff, secured his footing, but let go the rope. He at once perceived his peril. No one could come to his rescue, or even hear his cries. The fearful alternative immediately flashed on his mind; it was being starved to death where he stood, or dashed in pieces four hundred feet below. On turning round, he saw the rope he had quitted, but it was far away. As it swung backwards and forwards, its long vibrations testified the mighty effort by which he had reached the deplorable predicament in which he stood. He looked at that rope in agony. He had gazed but a little while, when he noticed that every movement was shorter than the one preceding, so that each time it came the nearest, as it was gradually subsiding to its point of rest, it was a little further off than it had been the time before. He briefly reasoned thus. That rope is my only chance of life. In a little while, it will be for ever beyond my reach. It is nearer now than it will ever be again. I can but die. Here goes.' So saying, he sprang from the cliff as the rope was next approaching, caught it in his grasp, and went home rejoicing.

"Sinner! you tremble at this incident. Believe me, yours is greater peril! Beneath you yawns the lake that burneth with fire and brimstone.' Stand where you are, you cannot. Time will force you thence. Salvation is set before you. It is nearer now than ever it will be again. Lay hold of it. Cling to it with the firmness of a death-grasp. This is your only chance of safety. And it is not a chance alone. It is a certainty, a glorious certainty; and the only danger is, that, refusing to embrace it, you will defer escape until it becomes impossible. Then make that plunge at once. Beneath are everlasting arms.

"In one word;-quit all self-dependence, throw yourself on Christ, and even you shall find that he is able to save unto the uttermost, Heb. vii. 25.”— P. 116 to end.

A Memoir of Ebenezer Birrel, late of Stepney College, London.-By his BROTHER. Second Edition. London: Simpkin, Marshall & Co. 1843.

A brief but touching narrative of one who, in the prime and promise of opening manhood, was taken to be with the Lord. It will be read with deep interest by those of his age, and more especially by students of divinity. To the latter we would especially recommend it. We subjoin the following most interesting account of his conversion from his own pen, in a letter addressed to his brother. "March 5, 1839.

"I was very angry when I learnt this, (the proposal of his name as a teacher,) but the hand of God was in it. On the same Sunday evening, I went to York Road Chapel, to hear the Rev. Samuel Martin. Mortified to think that I should soon have to give up a considerable portion of my leisure time on the Sunday, and miserable in the reflection that I should have to keep up a show of religion in my heart, and to teach the children to observe what I was living in open violation of myself, I entered that chapel with a heart burning with greater enmity to God than I had ever experienced. The preacher's text was- They all, with one consent, began to make excuse.' As he proceeded, my bitter feelings were gradually softened down, and I left that sanctuary very different from what I had entered it-serious and thoughtful. There was no particular part of the discourse with which I was impressed; but the whole set me on a train of thought respecting my present condition and future prospects. On the one hand, I loved my sins, and the ways of the world; and, when I reflected upon them, it appeared impossible that I could give them up. On the other hand, I felt, deeply felt, I was unhappy. I knew, I saw, that God's people were happy, and that I might be converted, if I proceeded in the right way. These, and such as these, were my thoughts, until I was brought in some measure to see what a sinner I was in the sight of God. I remembered how I had resisted his Holy Spirit, when he had formerly spoken to me; that he was speaking to me again, and that now it might be for the last time; so I asked myself Why should I wish to be excused?' All the way along Blackfriars'-road a conflict between opposite principles went on in my mind, and as I stepped upon the bridge, I was led, by the grace of God, to determine to cease from sin; to open that volume which had never been opened with a sincere desire for knowledge; and, imploring God's blessing, to seek the way of salvation with full purpose of heart. From that moment I perceived that God was strengthening me; for, from that time, I had no difficulty in doing what before appeared to me so difficult, giving up my outward sins. In this state of mind I got home, and immediately retired to my room, and, God directing me, the book I took up was one which you had given me, but which I had laid aside, not expecting to have any use for it, James' Anxious Enquirer,' which I began to read in the manner he recommends, with earnest prayer to God that it might be blessed to my soul. I read the first three chapters that night, together with some of the first chapters of Matthew, and rose up in the morning still determined to be the Lord's, and feeling happy in my determination; at the same time, I was sorry and downcast that I did not feel enough the enormity of my sins, nor had shed tears, (as formerly I had done while under impressions) nor been much agitated; but, on the contrary, calm and composed. When night came, [ again retired to my room, still very unhappy, for these reasons. The next chapter in the Anxious Enquirer' was on repentance; and how can I describe the feelings with which I read: 'You are not to suppose that you do not repent, because you have never been the subject of overwhelming horror and excessive grief. Persons in the first stages of religious impression are sometimes

cast down and discouraged, because they do not feel those agonizing and terrifying convictions that some whom they have heard or read of have experienced. Others, again, are greatly troubled, because they do not, and cannot shed tears, and utter groans, under a sense of sin, as some do. If they could either be wrought up to horror, or melted into weeping, they should then take some comfort, and have some hope that their convictions were genuine.' P. 50. I returned thanks to God that that chapter had ever been written. Feeling much easier, I went on to read the next chapter, on faith. I read there- You are never safe, reader, until you have faith!' Anxiously I enquired-What is faith? I read again- Faith, in general, means a belief in whatever God has testified in his word; but faith in Christ means, the belief of what the Scripture saith of HIM-of his person, offices, and work. You are to believe that he is the Son of God-God manifest in the flesh, God-man-Mediator; for how can a mere creature be your Saviour? In faith you commit your soul to the Lord Jesus. What! into the hands of a mere creature? The divinity of Christ is thus not merely an article of faith, but enters also into the foundation of hope. You are required to believe in the doctrine of the atonement, that Christ satisfied divine justice for human guilt, having been made a propitiation for our signs, and that now his sacrifice and righteousness are the only ground or foundation on which a sinner can be accepted and acquitted before God. You are to believe that all, however previously guilty and unworthy, are welcome to God for salvation, without any exception, or any difficulty whatever.' Pp. 57, 58. Well,' I said to myself, I believe that Jesus Christ was the Son of God, that he came down from heaven to this earth, and that he died upon the cross, that sinners might be saved ;' but, notwithstanding this, I seemed waiting in expectation of somethingsome visible and perceptible change-something indicative of the Spirit of God coming upon me; but I felt nothing-I was the same as before. Iturned to Matthew, and read there, in the ninth chapter, of the woman who had the issue of blood, and whose faith had made her whole; and I read other instances of the efficacy of faith; but they did not seem to me to apply to my case. They had exercised faith, certainly; but then, they saw Christ with their eyes, and felt that they had been healed. Now I felt nothing of this sort: I could see nothing by which I might know I was cured. With these perplexing thoughts, I returned again to the Anxious Enquirer,' and read: Faith is not a belief in your own personal religion; this is the assurance of hope; but it is a belief that God loves sinners, and that Christ died for sinners, and for you among the rest. It is not a belief that you are a real Christian; but that Christ is willing to give you all the blessings included in that term. It is the belief of something out of yourself. The object of faith is the work of Christ for you, not the work of the Spirit in you.

It is, to rest upon the word and work of Christ for salvation; to depend upon his atonement and righteousness, and upon nothing else, for acceptance with God; and really to expect salvation because he has promised it.' Pp. 5860. I then perceived that I had doubted the power of Christ, and the willingness of God. I fell down on my knees before him, and rose a believer that my sins were pardoned through the blood of the Lamb.”—Pp. 17—23.

Cyclopædia of Biblical Literature. By JOHN KITTO, Editor of the Pictorial Bible. Assisted by various able Scholars and Divines. Parts 1, 2, and 3. Adam and Charles Black, Edinburgh.

For breadth of plan,-compass of learning-industry of research,-this work promises to take no inferior rank in biblical literature. Its design is excellent, its editor well-qualified for his task; his co-operators able and