express our sense of the merit that belongs equally to every part of these admirable discourses; of the style of which we shall only remark, that it accords with the known reputation of the author, as a refined English scholar, and maintains throughout a fervent glow of Christian eloquence. As we wish these discourses to be extensively read, we shall best attract notice to them by stating their subjects, which are as follow:

1. The standard of ministerial responsibility determined by the cost of the Church.

2. The duty and practice of the probationer for the ministry.

3. The pastor taking heed to his practice in the oversight of the flock.

4. The difficulty of taking heed to all the flock, and the means by which it may be mitigated.

The fourth of these sermons deserves especially to be read at this moment, as it recommends the objects of the Pastoral-Aid Society, first laying down the principles on which the necessity of such a society is founded, which are the wide extent of " the flock," the consequent insufficiency of the parochial system to attain practically all that in theory it contemplates, the responsibility of pastoral "overseers," "the value of experience" before entering on official labours, and the necessity for practical ministers. The society, which has sprung from a sense of these necessities, "proposes to employ, always under pastoral supervision and with episcopal sanction, probationers for the ministry, who have completed their academic course, but are not of age to be legally invested with ministerial responsibilities." We shall only add, of this latter discourse, that, while it sets out at length the merits of the society which it was immediately designed to serve, it stamps with full sincerity the love of souls professed in the preceding sermons: not that we wanted any such proof of the author's sincerity; of this his labours in his own parish, and the energy with which he preaches, both there and at St. Sepulchre's, (at the latter to a stated evening congregation of three thousand souls,) are sufficient evidences.

It is to such men the Church would point, if called upon to select those whom she considers her most efficient ministers; these are true specimens of what she is in herself: all others, (we trust the reproach is fast and for ever passing away,) the immoral, the worldly, the careless, she cannot disinherit, but she disowns.

If the rising pastors of the Church shall realise the standard set up in these discourses, and if such pastors as Mr. Dale are placed in the foremost rank of the Christian priesthood, our Zion will retain her beauty and her strength.

A short and connected Course of Readings from the Old Testament, designed to present a general View of its principal Matter, as illustrated by Christianity. By the Rev. Herbert N. Beaver, M.A. London, Hatchards.

A VERY useful work, the object of which, as the author tells us, is to assist those who have little time for reading, in the attainment of that general knowledge of the principal matter of the Old Testament, which is so necessary both for understanding the writings of the New, and for obtaining any tolerably just idea of that plain evidence of the truth of Christianity, which is afforded us in the present visible fulfilment of ancient prophecy. Generally speaking, we are not in favour of selections from the sacred writings; but we think that Mr. Beaver has well performed his part. only regret that so much of the sacred text has been printed, which necessarily increases the price of the volume. A reference to the Bible would have been sufficient in most cases, and would have enabled more persons to benefit by Mr. Beaver's remarks.

We

The Cabinet.

DIFFICULTIES OF A FAITHFUL PREACHER.-It is not by any means invariably the pastor's fault that his services are not valued, his exhortations attended to, and his advice received. He is often called upon to sow the seed in an ungenial soil, and to combat the worst passions and prejudices of the human heart. It is his lot to be exposed to the annoying interference of busy-bodies, ready to give advice, and offended if it be not followed; to the scandal of tattlers, always eager to spread abroad statements to his disadvantage; to the rancorous opposition of the enemies of the truth, who rejoice to find out, and too often to invent, some plausible tale to throw discredit on his character, and to weaken his ministry. The faithful preacher of the doctrines of the cross will have many trials peculiarly his own. He will have to endeavour to root out erroneous opinions; to combat long-cherished notions; to break in upon the spiritual slumber of those "that are at ease in Zion;" to undermine the sandy foundation of the self-righteous; to tell the fancied whole that they need a physician; to warn the sensualist and the profligate that they shall not inherit the kingdom of God. From this no very pleasing task he must not shrink, if he would be enabled conscientiously to ap peal to his flock; "I am free from the blood of all men; for I have not shunned to declare unto you the whole counsel of God."-From the Preaching of the Cross, by the Rev. T. Bissland.

DEVICES OF SATAN.-One of the greatest imposi tions of Satan on the mind, is that of quieting a man in the pursuit, or possession, of what is lawful. So that it is not murder, or adultery, or theft, which he is committing, all is well! Because a man's bed is his own, he may idle away in it his inestimable time! Because his business is lawful, man may intoxicate his mind with the pursuit of it.-Cecil.

LOVE OF THE WORLD.-Here is a more particular word for merchants, tradesmen, and all such as are much engaged in the affairs of this world: That they would take diligent heed that the world do not insinuate and wind itself into their hearts. O! I beseech you, keep your hearts far from the walls of this pest-house, this love-polluting world. Let not your hearts smell of the smoke of this lower house, but of heaven. Beware that your love do not make its nest in this world. Let this idol-world be nothing to you, but God be all in all. Take heed that the multiplicity of worldly affairs choke not the sense of God remember, your best riches consist in the poverty of your desires. Make use of prosperity to prepare you for affliction. Know, the dearest things must be parted with when God calls for them; and, therefore, keep your hearts loose to them. Bring your natural desires into a narrow compass, but let your hearts be enlarged towards God. Amuse not your hearts, as children, at the glistering outside of things, but fear a snare in every comfort. Feed much on spiritual delights, and that will kill carnal pleasures. Let your hearts be as the mother-pearl, which, they say, receives no water but what comes from heaven. Let your hearts be open towards heaven, but shut against the world. Let not this idol enter into God's temple.-Sermon by Gale, 1674.

LEAVEN. Matt. xiii. 33.-Those principles which operate powerfully on the mind, and produce an effect upon the general state of society, are frequently in Scripture compared to leaven. Thus, our blessed Lord exhorts his disciples to "beware of the leaven of the Pharisees, which is hypocrisy ;" leaven affording an appropriate illustration of that insidious vice, which, working secretly in the heart, contaminates the very springs of action, while it influences the external demeanour and St. Paul speaks of the unleavened bread of sincerity and truth. As the leaven, by a silent and gradual process, pervades the whole mass into which

it is introduced; so the principles of holiness, infused into the heart, gradually rectify the judgment, the affections, and the conduct. On earth, indeed, the work of sanctification must be imperfect; it can be completed only in heaven.-Mary Jane Mackenzie.

CREATION. The whole material creation, from the blade of grass to the cedar of Lebanon; the whole range of animal life, from the lowest insect that crawls the earth to the highest of all the works of the visible creation-man, the original lord thereof; the invisible world, with all its thrones, dominions, and powers, all originated in one cause, all are sustained by one means, all are appointed unto one end. That cause was Christ, the Word of God, by whom all things were made; that means is Christ, through whom all things consist; Christ Jesus that end, for whom all things were created. - Dublin Christian Herald.

NATURAL THEOLOGY.-The theology of nature sheds powerful light on the being of a God; and, even from its unaided demonstrations, we can reach a considerable degree of probability, both for his moral and natural attributes. But when it undertakes the question between God and man, this is what it finds to be impracticable. It is here where the main helplessness of nature lies. It is baffled in all its attempts to decipher the state and the prospects of man, viewed in the relation of an offending subject to an offended Sovereign. In a word, its chief obscurity, and which it is wholly unable to disperse, is that which rests on the hopes and the destiny of our species. There is in it enough of manifestation to awaken the fears of guilt, but not enough again to appease them. It emits, and audibly emits, a note of terror; but in vain do we listen for one authentic word of comfort from any of its oracles. It is able to see the danger, but not the deliverance. It can excite the forebodings of the han spirit, but cannot quell them-knowing just enough to stir the perplexity, but not enough to set the perplexity at rest. It can state the difficulty, but cannot unriddle the difficulty-having just as much knowledge as to enunciate the problem, but not so much as might lead to the solution of the problem. There must be a measure of light, we do allow; but, like the lurid gleam of a volcano, it is not a light which guides, but which bewilders and terrifies. It prompts the question, but cannot frame or furnish the reply. Natural theology may see as much as shall draw forth the anxious interrogation, "What shall I do to be saved?" The answer to this comes from a higher theology.-Dr. Chalmers.

SELF-DECEPTION. To be able to talk warmly about the covenant of grace, while sin is secretly loved or practised, is one of Satan's grand delusions. -Jowett.

FRAMES AND FEELINGS.-While some err about frames and feelings, placing an undue confidence in them, and over-rating them above and beyond divine truths, others lightly esteem and undervalue them, saying, "We don't mind our frames and feelings: we are not to live upon them." True; we are not, be they ever so warm, lively, and comfortable. But, blessed be our Lord, we are not left to live without them. Warm, lively, comfortable frames, which spring from faith in the word of God's free grace to us in Christ, should be highly prized, and most earnestly coveted.... O, see to it then, that you honour God's word, by the steady belief of your heart; and his faithfulness, by the firm reliance of your soul: so will you stedfastly cleave to Christ; and, let your frames and feelings be what they may, still you will see and confess Christ to be all in all to you.-W. Mason.

THE TEMPTED SAVIOUR. As oft, with worn and weary feet,

We tread earth's rugged valley o'er, The thought how comforting and sweet, Christ trod this very path before!

Our wants and weaknesses he knows, From life's first dawning to its close. If sickness, feebleness, or pain,

Or sorrow, in our paths appear,
The recollection will remain,
More deeply did he suffer here;
His life how truly sad and brief,
Filled up with sorrow and with grief.
If Satan tempt our hearts to stray,
And whisper evil things within ;
So did he, in the desert way,

Assail our Lord with thoughts of sin;
When worn, and in a feeble hour,
The tempter came with all his power.

CHINESE SUPERSTITIONS.-Self-torture, under almost all superstitious religions, is supposed to confer on the sufferer a peculiar merit. Though not carried to the same extravagant height in China as in India, it is still extensively practised, and is made subservient to the interests of spiritual begging. Nieuhof heard of a reputed saint, who continually wore iron chains, till the flesh became a receptacle for worms, which he saw with pleasure deriving nourishment from his per

son.

The same traveller observed a man, who, muttering to himself, violently struck his head against a stone; and two others who furiously beat their heads against each other. These last operations were considered as establishing a decided claim for alms. Le Comte met with a young aspirant, who had shut himself up, and was carried about in a sort of sedanchair, the interior of which was set round with nails, so that he could not move on the one side or the other without being wounded. He persuaded the people that these spikes, in proportion to the tortures which they inflicted, acquired a supernatural virtue, rendering them well worth the moderate price of sixpence. The Frenchman, having some of them tendered to him, endeavoured, in a discourse of some length, to expose the wild delusion under which the youth laboured, exhorting him to renounce it. The other replied, with true Chinese equanimity, that he felt exceedingly obliged for so much good advice, but would be still more indebted to him if he would purchase a dozen of his nails, the spiritual value of which he continued to extol in the most extravagant terms.-The priests of Fo, and particularly the ministers of the idol-temples, appear also to claim the power of bestowing temporal good and evil, and particularly of curing diseases,-pretensions which, of course, prove often fallacious. A man, whose favourite daughter was ill, had paid large sums at a neighbouring temple, and obtained, in return, promises of a speedy recovery, which were so far from being realised, that the disease continued to make progress till it came to a fatal termination. The father, in despair, being determined upon revenge, raised an action at law against the god, arguing that having received much money under promise of effecting the cure, he had either pretended to a power which he did not possess, or, having that power, had not exerted it; in either case the fraud was manifest. As the judge, however, delayed proceedings until he should receive instructions from court, many remonstrances were made to the plaintiff upon the danger of prosecuting his suit against this supernatural defendant; but grief had made him reckless. A subpoena was therefore issued against the god, and the charges being fully proved, he was banished the kingdom, and his temple demolished. — Edinburgh Cabinet Library.

TRADITIONS OF THE ZOOLUs.-It is agreed among the Zoolus that their forefathers believed in the existence of an over-ruling spirit, whom they called Villenangi (literally, the first appearer), and who soon after created another heavenly being of great power, called Koolukoolwani, who once visited this earth, in order to publish the news (as they express it), as also to separate the sexes and colours among mankind. During the period he was below, two messages were sent to him from Villenangi;,

the first conveyed by a chameleon, announcing that men were not to die; the second, by a lizard, with a contrary decision. The lizard, having outran the slow-paced chameleon, arrived first, and delivered his message before the latter made his appearance. To this want of promptness, they attribute our present condition as mortal beings, heaping all the odium of death upon the sluggish chameleons. There are still many legends respecting Villenangi; but none of which my informant could remember, excepting that he enjoined that lamentations should be made over the dead. It is said, that many years ago, though not in the memory of the oldest person now living, sacrifices of cattle were offered to Villenangi. The generality of the people are ignorant even of this scanty tradition; but since their recent intercourse with Europeans, the vague idea of a Supreme Being has again become general. At present their reigning king absorbs all their praises; and he is, in fact, their only idol. In the foregoing account there is evidently an indistinct and confused idea of the incarnation of our blessed Lord, and of the entrance of sin into the world,Satan employing the body of a reptile to practise his first deceit upon mankind.-Narra tive of a Journey to the Zoolu Country, in South Africa, by Capt. Allen F. Gardner, R.N.

SUPERSTITION. The superstition of the fishermen and women of Boulogne almost exceeds credibility. One idea is, that in 668, a boat, without a soul on board, was blown into the harbour, with a statue, in cedar-wood, of the Virgin Mary, carved by St. Luke the Evangelist; and that the bark, with its precious cargo, came from Jerusalem! This was called "the Boulognese Virgin," and was placed in the cathedral as a highly sacred object. During the revolution, the paltry idol, at the feet of which kings and princes had worshipped, was thrown out, and committed to the flames.-Rae Wilson.

SPIRIT-DRINKING.-It is difficult (says Sir John Ross, in the account of his second voyage) to persuade men, even though they should not be habitual drinkers of spirits, that the use of these liquors is debilitating, instead of the reverse. The immediate stimulus gives a temporary courage, and its effect is mistaken for an infusion of new strength. But the slightest attention will shew how exactly the result is the reverse. It is sufficient to give men, under hard and steady labour, a usual draught of the grog, or a dram, to perceive that, often in a few minutes, they become languid, and, as they generally term it, faint; losing their strength in reality, while they attribute that to the continuance of the fatiguing exertions. He who will make the corresponding experi ments on two equal boats' crews rowing in a heavy sea, will soon be convinced that the water-drinkers will far outdo the others: while no better testimony to this is required than the experience of the men who work in the iron foundries. That is the hardest work which falls to a man to do: and so well do the labourers in this department know that they cannot perform it if they drink even beer, that their sole beverage during all the time of this hot and heavy labour is water. If London draymen and coal-heavers are of a different opinion, every one knows the result; as the self-indulgence which leads to this luxuriant and profligate practice is not less known.

LONDON-Published by JAMES BURNS, 17 Portman Street, Portman Square; W. EDWARDS, 12 Ave-Maria Lane, St. Paul's; and to be procured, by order, of all Booksellers in Town and Country.

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THE RELATION AND VALUE OF EVERY MEMBER IN THE CHRISTIAN BODY.

the

Is this subject were more attentively considered, Christians might be corrected of some of their errors, both with regard to themselves and the judgment they form of others. Christians are "members in particular" (1 Cor. xii. 27); but, notwithstanding this, there are excellent persons who expect to see Christians resembling each other, doing the same deeds, and thinking same thoughts. But we are here told that Christians are "members in particular;" from which we understand that each believer belongs to a particular description, which, taken collectively, may correspond to some member of the body: thus, for instance, active working Christians who do a great deal, and make a great deal, may be very properly called the hand; they may be considered to answer to the character of that member. Those Christians whose voices are heard may be reckoned to be the tongue; their sound is gone forth. But let us direct our particular attention to the eye, and we may perhaps get a few hints with regard to a precious class of Christians a class of Christians beautiful and valuable : let us consider what are the peculiar characteristics of the eye; and first, let us remark, that its expression has nothing to do with sound. Its expression is perceivable only to the eye. It seems to me that there is a class of Christians known only by their shining. Consequently, though Christ knows his own, all the members do not know each other. Though the mind may be known by the movements of the lips, yet it will be known more infallibly by

VOL. I.-NO. IX.

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the expressions of the eye. Thus the very soul of Christian feeling is to be seen in some Christians, who are not much in the way of doing or speaking. Christians know little with regard to themselves or others: God understands it all; "He that made the eye, shall he not see?" But how little do Christians know, and what mistakes they make!

A little consideration of the Church, as "members in particular," is sufficient to throw light upon some of these mistakes, and to make their unreasonableness the more apparent. The hand says to the eye, You do nothing for God. The tongue says to the hand, You never speak. One Christian laments to another, "I wish I could see you more active in the heavenly service:" the member he addresses is grieved, and humbly laments it also; and neither is aware that the member thus addressed is not fitted for business or noise; that God framed him to speak with a silent eloquence. There are some believers who charge themselves with great remissness, thinking that God has never got any service at their hands; that they have done nothing, that they have said nothing. They once made efforts to do somewhat in his service; they tried to say something; but on all their services there seemed to be written "contempt." These Christians are surprised to find that they are known, that they are talked of: with surprise, they say to themselves, "How can this be, when I have done nothing, and said nothing?" Such may conclude that they belong to a silently expressive feature: they must conclude so, for they find that they have long uttered a language when they know that they have not

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opened their lips; they have excited admiration, and they knew it not; for the eye does not feel that it shines the eye is reckoned more beautiful when its brightness is partly hid by a deep eyelid, and long dark lashes, exactly like humility making Christians to be a shaded light. There is another thing we may remark with regard to the eye: its expression is perceived around, whilst it is unknown to that body to which it belongs: the most enlightened Christian only perceives its lustre. The hand may be elevated to find the eye; but it has no sense by which it can perceive its brightness.

O how surprising is the ignorance with which believers judge each other! Thus it is that they endeavour to move each other to active usefulness. When they see a member motionless, they are afraid; nevertheless, though it is not agitated, the spirit of life is in it. Surely the limbs are not always in motion are they not sometimes quiet? Christ keeps the will; and whenever they are wanted, they will be seen to move.

It seems almost a needless interference in believers when they would endeavour to move each other: such movements are sure to be awkward and clumsy. If any person really be a member of Christ, Christ will move him to work in his appropriate sphere and this is better than any forced or artificial movement. Thus the members judge each other ignorantly; and what blunders do they make! The ear thinks that the eye is deaf, and the eye knows that the ear is blind; the hands lay blame on all the members together, as having nothing to shew for it.

How poorly do some persons judge, who are in pain for the credit of Christ, when they see any member quiet: they would see perpetual motion, whereas the slightest movement is sufficient to shew that there is life. Surely, then, it must be a mistake to suppose that a Christian does not do his duty, unless his voice is heard in the world. Some believers may aptly be described as the tongue; but surely it is a mistake, when they think that all expression belongs to them. Believers are as a body seen in the world; it is not all heard-some of it is only seen, and some is invisible to men. The very heart of it cannot be seen at all; but it is known to God only. There are some Christians who avoid a glare of light; but they themselves shine brightly. They shine with a sweet light; but they are weak, and would be liable to much injury, did not God bestow on them especial care (Deut. xxxii. 10; Psal. xvii. 8; Zech. ii. 8); for these are of a finer construction than others. It is reserved for these to express the most refined

Christian sentiments; thus it is with the eye: but there are some who are wholly unknown; such are the heart; the very heart's blood dwells with these. But they are little known; and as for themselves, scarcely do they know that they are Christians. They love God deeply; but as to themselves, they are in the dark: they are all love, but no light; they do not preach, or do, or see; on them the light has never shined. Their very sincerity is so deeply seated that they cannot see it: they are at once the darkest and most excellent of Christians: they excel not in knowledge, or in services, but in love: and upon that love the light has never shined; and they go on in the dark, till God, who knows the heart, reveals to these hidden ones their state. Sometimes believers discover these hidden ones by a sort of pulsation; but the heart replies with a sigh, "Alas! I fear that I belong not to the body: what is there that should give thee reason to hope this? I do nothing, I know nothing." But God can make his light to shine in darkness; and, at length, when it pleases him, he shines on these, and they see their sincerity; and they see what they are, and where they are; and their righteousness is made clear as the noon-day.

There are some Christians who are very ingenuous and undisguised: such is the eye it would be particularly difficult to the eye to disguise its expression; it is grieved to find sometimes that it has told all; and there is no escape from this but by complete retirement: let it be safe under the lid of concealment and seclusion, and it can tell nothing. The light shining on a Christian does not make him discerning: the light may shine on the hand, giving to it increased warmth and circulation; but this will not give to it the faculty of extended vision: warmed by the spirit of life, it is ready for exertion, "zealous of good works."

But the light shining on it, and the spirit of life in it, even to the tips of the fingers, will not make it see, will not make it discerning, will not give it wide and capacious views, will not make it like those members, which, placed above, are enabled to take a survey of the rest, and to understand their movements better than they are understood by the very members themselves. Discerning Christians, like the eye, may look kindly on the world in general, as it were through the mists of charity; but, like it, they cannot be blind to the failings of that body to which they belong, to which they are connected, and of which they form a part. The expression of the eye will be true to the soul: these Christians loving Christ, this will be always expressed in their conduct; but they will