in the desert, to bring them to the land of promise; Christ delivers his people from bondage, sustains them by his grace, and brings them to the heavenly land. Moses was a prophet, a teacher, and lawgiver; so is Christ. But the comparison, as in all types of Christ, in many parts, fails. Moses was a sinner; Christ was without sin. Moses was only a man; Christ was the incarnate God. Moses led his people to the borders only of Canaan; but Christ shall bring his people into heaven: as we sing—

"Moses beheld the promised land,
Yet never reached the place;

But Christ shall bring his followers home,
To see his Father's face."

Finally. In the removal of an entire generation in forty years, we see the fate of man. In thirty years now a whole generation is removed. How happy they to whom grace gives a good

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hope after death! O let us, like Moses, climb to mount Pisgah in our meditations and prayers, that we may have the brightness and hope of heaven to cheer us in all our pilgrimage; and, as we live in a dying world, to fortify us against the fear of death. We have fears and misgivings about the crossing of the Jordan of death, and start and tremble, and are alarmed, at the thought of it. The bright prospect of the sweet fields beyond would dissipate our fears, give courage to our hearts, and make us exclain

"Might I but climb to Pisgah's top,
And view the promised land,
My flesh itself would long to drop,
And pray for the command:

Clasped in my Heavenly Father's arms,
I would forget my breath,
And lose my life among the charms
Of so divine a death."

THE PROTESTANT REFORMATION IN ALL COUNTRIES; including sketches of the state and prospects of the Reformed Churches. A Book for critical times. By JOHN MORISON, D. D. Fisher and Co. 8vo., pp. 527.

"WE are arrived at a crisis in our history,' observes Dr. Morison, "which demands of all enlightened Protestants, that they should well understand the grounds of their separation from Rome." This testimony is true. At no period in the history of our own country, or of Europe, in the memory of any living man, was there more occasion for

true hearted Protestants to understand their principles, and to be well grounded in them, than at the present. When the Jesuits are abroad; when Rome is putting forth every kind of effort; and when there has arisen in our so called Protestant Establishment, and among the old advocates for "Protestant ascendency," a strong and powerful party, who have all the wiliness of Jesuits, and all the determination of "the man of sin," to introduce both the dogmas and the spirit of Popery, it is right for "the witnesses to the truth" to be on their guard, and to be fully prepared to meet the insidious foe, and effectually

to prevent the outworks of their citadel from being taken, as well as to make occasional and effective sallies which may drive into confusion the ranks of the foe.

One very essential means by which this important end may be secured, is by keeping the attention of Christians to the main bulwarks of pure religion, the Scriptures of truth. They, and the life-giving doctrines they contain, are the surest preservative against error of every kind, whether it originate in the fertile inventions of modern enthusiasts, or whether, like those of Rome, they had their origin in the remote past, and are become hoary by age, and venerable by courtesy. The touchstone of error is the truth of God. All that is requisite for the security of any honest and upright mind, is a competent acquaintance with the divine word. The ancient Waldensian Churches relied mainly on the Word of God for their preservation against the errors of the darkest ages. But a history of the corruptions of Antichrist, and of the murderous fury with which those bold men were assailed, who had the temerity to endeavour to correct them, and their success or failure in their efforts, cannot fail to impart firmness to our judgment,

while it communicates light to our understanding; and, on this account, the study of ecclesiastical history, and especially of the Reformation, cannot fail to be of essential service. As many have neither the time nor the means of perusing larger works, we are glad that such as the one before us are supplied for their benefit; though we should be gratified if a cheap edition, as it might be, at half the price of the present volume, were published, for more general circulation. The class of people to whom a volume like this will be most valuable, are not those who will be likely to give fourteen shillings for a copy.

man

The origin and developement of popery, its downward progress, until that " of sin was revealed, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he, as God, sitteth in the temple of God, shewing himself that he is God-whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish," is an unparalleled mystery in the history of human presumption and folly; and, were it not known to be a veritable historical fact, and clearly predicted in the inspired records, would surpass the power of human credence. Its character and course should be known; and then in vain will it ply its arts to win our confidence. It will be spurned, in all its forms, with mingled indignation and contempt. It was not by a sudden movement, but by a gradual and steady progress, that the nominal Church, from the third century downwards, receded from "the faith once delivered to the saints." At first there was no rule of faith but the words of the Holy Ghost, spoken or written by inspired men. Then came the corruptions of Church order, and the claim of authority in matters of faith; then the pretension of apostolic traditions; and then the authority of councils, dictating what men were to believe and profess. Then was introduced the evil of infant baptism-the worship of images-relics -a heap of disgusting and heathenish mummery-mock miracles-pilgrimages -the celibacy of the clergy-the supremacy of the pope-his infallibility-the use of an unknown tongue in worship-purgatory-prayers for the deadtransubstantiation-works of superero

gation-priestly absolution-the massthe adoration of the virgin-the invocation of saints-and the sale of indul gences. The whole of these hateful errors, and the persecution and abomination arising out of them, could not have been palmed even on an unthinking world at once; they required time to attain to the full dimensions of their enormity. They had arrived at this bad eminence at the time of the Reformation, and the public mind, by a series of events, was prepared to struggle for its emancipation. The vices of its pontiffs and clergy; their unbounded ambition; their avariciousness, securing to themselves immense revenues from every country; and holding the consciences of men, and the crowns of princes in their power; their superhuman pretensions; could not be endured by the enslaved nations for ever.

There had been, from the early period of its corruption, communities who were untainted with its errors and vices; the Waldenses, and others; and there had appeared amongst her own sons, in different countries, those who had borne testimony to her sins, and who were severely persecuted for their holy boldness: but, at the commencement of the sixteenth century, she "sat as a queen" among the nations, and said in her heart, "I shall never be moved," and little expected the fearful trial reserved for her in the Divine judgments. The revival of learning, the invention of printing, the various scientific discoveries, and the separation of the nations of Europe into distinct governments, gave new life to mankind, and prepared them for the struggle to throw off the papal power; and hence, when the luxuries of the Pope, and the building of the Church of Saint Peter, required that the papal treasury should be replenished, and Leo X. issued a bull sanctioning the public sale of indulgencies, and commissioned his emisaries into all lands, to dispose of them, promising the forgiveness of all sins, any desired to commit, for money; and the spirit of Luther, who had previously become acquainted with the Bible, was roused, to oppose and denounce such blasphemy, there was soon a response in the public mind, the good work was begun, and, though he entered on his work as a friend to the Church, he was led on by the love of truth, by the

force of circumstances, and by the help of God, until he became the champion of the Bible, and of evangelical religion. The fire was kindled, and neither the power of the emperor, nor the bulls of the Pope, nor the anathemas of the council of Trent, were sufficient to extinguish it. The favor that Luther obtained from the people, and from princes, protected him from the outrage of his enemies; so that he not only stood against the Pope, but prevailed, and died in peace!

In a work like that before us, it is natural to expect that considerable attention would be given to the life and actions of Luther; but there are also other persons, scarcely of meaner note, whose names and deeds are brought before us. A brief sketch of its contents is all that we can give. It is divided into twenty-five chapters: the first describes the state of Europe at the time of the Reformation; the second shows the lights which shone during the long night of papal darkness; the five following are devoted to the rise and progress of the Reformation in Germany; from the ninth to the seventeenth, we have Switzerland, Geneva, France, Sweden, Denmark, Italy, Spain, the Netherlands, Hungary, Transylvania, and Poland; the eighteenth and nineteenth are given to England; the three following to Scotland; the next to Ireland; the twenty-fourth, details, in an interesting manner, the religious, intellectual, and political results of the Reformation; and the last contains a glance at the present state and prospects of the reformed Churches.

The wide range of events embraced in the author's plan will be sufficient to convince the reader that a vast amount of interesting facts must be presented in a very condensed form. We have no right to complain of condensation in a work of this kind, though, while perusing several of its chapters, we felt disappointed at their unexpected brevity, and the unavoidable deficiency arising from that source. We could have wished for a longer account of Switzerland, France, and other continental countries; and we felt that a disproportionate number of pages was given to Scotland. We wished, also, that it had entered into the plan of Dr. Morison to inquire a little into the causes why the Reformation had been so retarded in its progress, and to point out

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the evils of state alliance. Dr. Morison is a valiant Pædobaptist; but that is no reason why he should malign the " Anabaptists of Poland;" no, nor of " Munster," as though they were evil because they were Anabaptists." He must know, that, as to the latter, they come to us as represented only by their foes, and that the principles laid down by the peasants of Westphalia, were such, according to Voltaire, (no friend by the way,) "as a Lycurgus would have signed." Either the practices referred to in Poland, which "justified the interference of the civil magistrate," should have been proved, or the authority cited, or they should not have been hinted at. We have it on authority quite as good as Dr. M.'s, that “these Anabaptists resembled the ancient Donatists; their lives are blameless, their simplicity, innocence, fidelity, and industry, are admirable."* We have no wish to defend error, or to palliate sin, though it may be found in a Baptist; but we must deprecate the attempt to fasten a stigma on men, because they do not choose to substitute a human ceremony, and a corruption fraught with innumerable evils, for an ordinance of Christ. It savours too much of the spirit and practice of Antichrist.

The work of Dr. Morison would be rendered increasingly useful and interesting, if a more extended view was given of the present state of religion in the reformed Churches. As it is, we commend it cordially to our readers, assuring them, that they will find in it that which will amply repay an attentive perusal.

THE PULPIT CYCLOPÆDIA; and Christian Ministers' Companion. By the Author of Sketches and Skeletons of Sermons, &c. Vol. III. Houlston and Stoneman.

IF we gave a favourable notice of the previous volumes, we are equally bound to do so as to

Vol. III. It is not a whit behind its predecesoriginal sketches; or in the value of the

sors, either in the quality of its seventy-three

selected essays.

Mr. Burns has our hearty thanks for the care and skill displayed in the selection of thirty essays on the essential characteristics of an efficient ministry. The wide range of important topics, all bearing on the same point, selected from all quarters, is extremely interesting, and cannot be read without benefit. We wish every young minister would read and study them.

* Sylvestrii Ozecanovii, as quoted in Robinson's Ecclesiastical Researches, p. 566.

ON SANCTIFICATION.

Reply to a Query.

In looking over the queries in the December number of your interesting miscellany, I find your correspondent, S. T., asking, "What am I to understand by the sanctification of spirit, soul, and body, as mentioned by the apostle, in 1 Thess. v. 23." If the following remarks will elucidate the subject, and satisfy the mind of S. T., they are at your service. Your correspondent will see, that the great apostle of the Gentiles is praying for those whom he was instrumental in bringing to a knowledge of the truth, and in whom the word of God had produced such a gracious change. came to them not in word only, but also in power, and in the Holy Ghost, and in much assurance. This divine agent would produce those effects for which the apostle prays, on spirit, soul, and body. Sanctification.

It

This generally includes cleansing, and setting apart for God's service, and being his property; in the last of which senses, the term is used throughout the Mosaic dispensation. Hence the tabernacle, temple, priests, altars, sacrifices, vessels, Sabbaths, fasts, &c., were said to be sanctified, that is, separated to the service of God; and many of these, in order to such separation, were purified or cleansed.

This corresponds with moral sanctification, in which may be observed a sanctification by the blood of Christ. "For if the blood of bulls, and of goats, and the ashes of a heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your conscience from dead works to serve the living God ?" If S. T. will look at 1 Pet. i. 18, 19, he will see that we are not redeemed with corruptible things, but with the precious blood of Christ. The apostle tells us why Jesus suffered without the gate, that he might sanctify the people with his own blood; this is a cleansing from guilt.

Sanctification by the Spirit. The apostle addresses believers in Christ as sanctified by the Spirit and belief of the truth, to unfeigned love of the brethren; from sin and its defiling nature. This work of divine grace in the soul, is sometimes ascribed to God the Father, and implies a separation unto himself, consequent upon, and necessarily including sanctification by faith, belief of the truth.*

But your correspondent is looking at the degree or extent of this work of grace. Spirit. This term almost invariably associ

*Acts xxvi. 18; 1 Pet. i. 2; 2 Thess. ii. 12; Jude 1; 1 Pet. i. 5.

They

ates the idea of an active, living principle. "It is the Spirit which giveth life." are spirit and life." I would understand by it, the temper, dispositions, and passions, which govern man. Humble spirit, a contrite spirit, spirit of meekness. That by spirit is meant an active principle, seems more evident by its being subject to rule, and oft ought to be ruled. "He that hath no rule over his spirit is like a city that is broken down, and without walls." "He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city."+

Soul. That rational, intellectual faculty, and in this connection may signify its rational powers only-understanding, judgment, conscience, thinking powers, by which man is distinguished from the lower creation. Some think this distinction of the constituent parts of man is countenanced by Moses' account of the creation, Gen. i. 26, 27, Eccl. iii. 18, "Man became a living soul."

Body: "wholly." In all the powers of body and mind. "I beseech you, therefore, by the mercies of God that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." Yield yourselves unto God. This is the will of God, even your sanctification. The doctrines and precepts of the Gospel will teach us how to possess his vessel, i. e., his body, in sanctification and honor.

This will apply to every member of the Christian community. The apostle is writing to a whole Church, not an epistle to an individual only, as Timothy, Titus, &c.

Such a sanctification appears to be as a ground for what the apostle prays, "that they may be preserved blameless, unto the coming of our Lord Jesus Christ." This supposes their unblamable character at present. (Jude 24.) "Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy." "There is, therefore, now no condemnation to them that are in Christ Jesus, who walk not after the flesh."

Blamelessness of spirit, how much it comprehends! Freedom from revenge, pride, envy, malice, carnality, and all the works of the flesh which war against the soul. These are put off; but this not sufficient,-the new man must be put on, which after God is created, in righteousness and true holiness. The fruits of the Spirit must be possessed, which are the opposites of the flesh. fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, humility, contentment, fidelity, purity, heavenly affection.

+ Prov. xxv. 28; xvi. 32.

The

Of Soul. Its understanding, unperverted by self-will, unclouded by sin. Its views, clear and just; pursuits, noble and good; con. science void of offence, both toward God and man; approving things that are excellent, delighting in the law of God, after the inward man.

Blamelessness of Body. Temperance, modesty, industry, purity, every member devoted to the will of God-doing the will of God from the heart.

"Lord I am thine, entirely thine,
Purchas'd and sav'd by blood Divine,
With full consent, thine I would be,
And own thy sovereign right in me."
ANON.

THE RESTORATION OF THE JEWS. To the Editor of the General Baptist Repository. I must acknowledge, dear Sir, that the letter of "A Son of Abraham," in your number for April, has affected me with a good deal of grief; grief, not for my own sake, because nothing advanced either by him or by others against the restoration of the twelve tribes of Jacob to their own land, has produced on my mind any doubt of that interesting future event; but because many of your readers, seeing the hope of Israel given up by one of that nation, will be probably persuaded to think that hope nothing but a delusion, and consequently to discard a doctrine which is as essential as a key is to a lock, to the understanding, or making any intelligent use of, many very large portions of the precious book of God, "the Scriptures which cannot be broken."

"A Son of Abraham" sees no important end to be answered by their restoration. But you know, Mr. Editor, this is to beg the question. I see very important ends to be answered by their restoration; but I did not see the use till I saw the truth of the doctrine.

Your correspondent says, that "from Christ and his apostles we learn nothing of the Jews being restored from their long captivity." Then surely it must be because we will not learn. I hope all your readers will not resolutely be thus unlearned. Let them read their Bibles again.

He further says, the principal argument for their recovery is the grant of the land to Abraham. This is an argument, though by no means the chief: it is an argument, to deny which, is to make havoc of some parts of the New Testament, and many of the Old; an argument which is not answered, but trifled with, and made ridiculous, by saying, as "A Son of Abraham" says, that, on his principles, "Christians have a right to the Holy Land;" an opinion which originated the crusades; and many other follies are generated by a system of interpre

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tation which is called the spiritualizing mode of explaining the Scriptures.

As "A Son of Abraham" is a lover of "sound principles of interpretation," I expect he will agree with me, that the literal meaning of any passage is the true meaning, provided it makes a clear and consistent sense, and is not contradictory to the analogy of faith, and to the general tenor of the Scripture. It is useless to go to the uncertainty of a figurative meaning, when the literal is important and simple. It is also dangerous, because we may so easily be thus adding to His words, or taking from them. I know this is done under colour of spiritualizing; but it does not deserve the name, unless it is more true, unless it tend to make us see God's own meaning. The apostles, when our Saviour told them of his sufferings, death, and resurrection, were wishful to find out what he could possibly mean. They tried to think of some meaning more spiritual; but their efforts arose from the carnality of their heart. The literal meaning was far more spiritual than any they could have affixed. What would have become of us, Mr. Editor, if the prophecies of the Divine Redeemer's being born of a virgin, of the seed of the woman, at Bethlehem, of the family of Abraham, and of David, had not been literally accomplished, if he had not been literally"despised," "cut off," "pierced," "lifted up," his bones remaining "unbroken," "his soul poured out to death," his body buried, yet "seeing no corruption?" if he had not been literally raised from the dead? Ah, Sir, we owe all our spirituality, all our happiness, and all our hopes, to the literal fulfilment of God's blessed word.

I acknowledge some parts are figurative; but common sense will discern them; and in many, perhaps nearly all cases, we have the literal interpretation appended, as in the case of Daniel's four beasts, &c.

Now, Sir, to return to your correspondent's assertion, that we have nothing from Christ or his apostles about the restoration of the Israelites, I must request your readers to place their Bible before them, and read Matt. xxiv. and Rom. xi. Matt. xxiv., from the commencement to verse 28, contains a prophecy by our Lord, of events which may be understood to have transpired within forty years after he spoke. I allow, that that part of the prophecy was accomplished in the destruction of Jerusalem, and in the subsequent dispersion of Israel; but this dispersion, which is still being endured, is a continuation of "the tribulation of those days, and an essential part of it." Let the reader turn to Luke xxi.-xxiv., for a more detailed account of the words of the Lord in this selfsame prophecy; and he will see my assertion verified. 66 They shall fall by the edge of the sword, and shall be led away captive into