become our own destroyers. As one part of the prophetic roll has been fulfilled, so we may rest assured the other part will be fufilled. To this conclusion we are bound by the angelic testimony to the fact, and also to the manner of the fact. Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.' Acts i. 11. His ascent to heaven was bodily and visible; his coming from heaven must, then, be bodily and visible also. Again, we are taught, that he ascended from the Mount of Olives; and we also read that he will descend to the Mount of Olives. Zech. xiv. 4. The place on which his feet last stood, before his ascent, will be the place on which he will take his first stand after his descent.

“2. This bodily and visible coming of the Son of Man is prior to the establishment of his kingdom in the earth. This is clear from the prophecy before us. It contains an unbroken series of calamities, which were to fill up the interval between our Lord's death and his coming in the clouds with power and great glory. While the days of vengeance continued, the Jews were to be captive, Jerusalem trodden down by the Gentiles, and distress and perplexity were to be among the nations of the earth. And then shall they see the Son of Man. Here we see no interval, in which the kingdom of Christ can be established in the earth, between the time of his leaving it and that of his return to it. The tribulation of the Jews commenced with the siege of their city, and continues until that of the Gentiles takes place; the tribulation of the Gentiles commences, as that of the Jews draws to a close, and continues until the Lord Jesus shall come in the clouds. The testimony of Scripture is express on this subject. Matthew says, ' Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of Man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory.' This testimony is in accordance with the tenor of prophecy, which always places our Lord's coming before the establishment of his kingdom. Does the Spirit of prophecy expressly foretell the rebuilding of Jerusalem? It also declares that, When the Lord shall build up Zion, he shall appear in his glory,' Psalm cii. 16. Does the same authority foretell the union of Assyria and Egypt with Israel in religious worship? It also declares that prior to this union, The Lord shall come upon a swift cloud. Isaiah xix. 1. Does it foretell the universal kingdom of the Son of Man? It also shows that before he receives it, he comes with the clouds of heaven. Dan. vii. 13. Does it expressly state, And the Lord shall be king in the earth? It previously states, with equal point, And the Lord my God shall come, and all the saints with thee' (Him). Zech. xiv. 5. After his ascension to heaven, only one coming of the Lord is found to be the subject of prophecy; that coming is a bodily and visible one, and takes place before the establishment of his kingdom in the earth." Pp. 33-35.

The Typology of Scripture; or, the Doctrine of Types Investigated in its Principles, &c. By the Rev. P. FAIRBAIRN. Edinburgh: T. Clark. 1845.

This is too important a volume to be discussed in a critical notice, and we must postpone its full consideration for a month or two. It is worthy of a studious perusal; and though we do not profess to accord entirely with the author in everything, we yet recommend the work very cordially to our readers, promising to return to it, if the Lord will, as soon as possible.

The Parable of the Leaven: A New Interpretation, intended to show its important bearing on the Present Times. By Rev. ALFRED JENOUR, Rector of Pilton. London: Hatchards, Piccadilly.

Clear and sensible,-entering very fully into the meaning of the parable, yet not overstraining its figures. The new interpretation is, to say the least of it, a very plausible one. The substance of it is contained in the following

extract:

"We have here five emblems employed, all and each of which may or may not have a specific meaning-these emblems are:

1st, Leaven.

2d, Meal.

3d, A woman.

4th, An act, (that of hiding the leaven.)

5th, A definite quantity, (three measures.)

Now, the question is, which of these emblems have a specific meaning, and, what is that meaning? It will be my object to shew that they have all a specific meaning, and that an important one. For although I quite admit the truth of a remark often made, that we must not overstrain the emblems and parables of Scripture, yet I cannot allow that this rule is violated when the application of each emblem in a parable is natural and obvious. With regard, then, to the two first of these emblems, the meaning of them is so apparent, that it must strike every one. Leaven is corrupt doctrine; rather, it is the true doctrine corrupted. Meal is the unadulterated truth of the gospel in its original purity. That these two emblems have a specific meaning will not be disputed, and who will deny that such is their natural meaning?

"As to the third, what reader of the Bible can require to be told that a woman is constantly put to represent a Church-sometimes the whole visible Church, sometimes a part of it-sometimes the true Church, sometimes an apostate Church? Let us assume that one or other of these is its meaning here. Then comes the act, the hiding of the leaven. If this has a specific meaning and application, as I believe it has, it must be this, that the false doctrine by which the truth is corrupted, is introduced covertly and secretly, and that, intentionally, by the party who is the agent of its introduction.

Lastly, we have a definite quantity of the meal, three measures, the meaning of which emblem will be, supposing it to have any particular application, that the religion, the whole of which is corrupted by the introduction of the leaven of falsehood, consists of three parts.

"Now, if the above explanation of the several emblems be admitted, the meaning and application of the parable becomes at once apparent. Our Lord here foretells the entire corruption of Christianity through the instrumentality of the Church itself, or rather of some particular Church, which should silently, secretly, and gradually corrupt the whole truth of the gospel, and thereby destroy its saving efficacy. And can any one acquainted with ecclesiastical history be at a loss to know how to apply this prophecy, and where to find the Church which has thus acted the part of an unfaithful steward, and by mixing the inventions and commandments of men with the pure truth of the gospel, has corrupted the word of God, and made it of no effect? Who is there but will at once turn his eyes towards Rome, and, as he contemplates that system of corrupt Christianity which, under the name of the Holy Roman Church, she has formed, and still upholds as the only true system of Christian doctrine, be struck with silent amazement at the exact fulfilment of our Lord's words, and at the divine prescience displayed by him when he uttered this parable; and within the compass of a single verse compressed the history of the visible Church for many centuries?" Pp. 6-8.

Words of Truth for the Saints of God. Second Series. London: 1845.

Having formerly noticed the first volume of this little work, we cannot resist noticing the second. It is full of refreshment and strength. The words are words of truth and peace.

·

"Men love something. Trace the course of Judas. What was it that led him astray? He loved money,-not an uncommon evil. In this he was the world's prudent man-'men will praise thee when thou doest well to thyself.' But observe the progress of corrupt nature; a little circumstance in John xii. 3-6, may help us to see the connection. The lust there, Satan suggests a way to gratify it. Well, he goes on, and what is his next step? Satan puts it into his heart to betray his Master. Judas, it may be, thinking that the blessed One would have been delivered in some way, as at other times, and thus he get his money, and yet save his character, consents. Man will excuse himself by any folly. Sin has its progress, with a defiled conscience. Hypocrisy now enters; he sits with Jesus at the table-(goes on with religiousness), even after he had sold him. Mark, too, it was after the sop' that Satan entered, never nearer to Christ in form. Now he is hardened, against even the relentings of nature; he goes out and betrays the Son of Man with a kiss. Here, then, is the progress of corrupt nature towards this fearful consummation-first, lust; secondly, a means of gratifying it in his office of bearer of the bag; all this goes on along with religiousness, in the very company of Christ, from day to day; thirdly, he is led to the ultimate character of his crime, at a time and in circumstances of most blessing to a true disciple; fourthly, the heart is hardened, so that the betrayal takes place even with a kiss, the token of affection. Sinning and religiousness go on together. Again, we say, and here we have an illustration of it, that where the power of godliness is not, nearness to godly things is only the more dangerous.

Divine goodness had come into the world, and displayed itself with every witness, what had man shown himself to be? A hater of Divine goodness, in deliberate judgment. The full evil of the world, and, in the accomplishment of righteousness for us, the full grace of God, both came out at the cross. All the pains God had taken to reclaim man, as culture to a good-for-nothing tree, only resulted in his bearing more bad fruit, until the deliberate evil of his nature in hatred to God was shown in the death of Christ. This was the climax of his sin. But here also was shown God's perfect love. Man's hatred to God, come in goodness, is one side of the cross, and the other, God in his highest act of love towards man in vileness.

"God's own holiness has now come completely out. Since the death and resurrection of the Lord Jesus Christ, it is no longer a question of coming up step by step to God. If man stand before God at all, he must stand in contact with the full light of His holiness. How did that light burst forth? In the absolute putting away of the sin of every believer, and that by the worst act of man's sin. The very sin that was detected by the light, that would have hindered the soul's approach, was put away through the blow that brought Jesus to the death, and now the sinner stands in the absolute and full enjoyment of God's love. Such is His goodness! Trusting to the perfect work of Christ, the more the searching eye of God rests on me, the more, as it were, does He discover the perfect value of the blood of Christ. The clearer the light, the more is it to show that not a spot or stain is on me. What does He see? the efficacy of the blood of His own provided Lamb-that which hath put away my sin. The same light that detects the sin, manifests it being utterly, and for ever, put away; yea, has burst forth and shone in the putting it

away.

"Man's nature has been proved to be incorrigibly bad,-it has hated and

crucified Christ, God cannot own it, He seeks nothing from it. He has satisfied Himself in the cross about our evil; and now he says, 'Be partakers of my good.' Here again is a safeguard for the saints at the present hour. Those who, through the teaching of the Spirit of God, have learned this great and blessed truth, and through grace walk in fellowship with God, will be preserved from all attempts at creature holiness. They say, We want nothing before God, but only to glorify him in our bodies. They are as Christ before God, and they know it. Nothing else is wanted; nay, God would repudiate anything else. It would be to call in question the sufficiency of Christ. Faith rests where God rests. What we have to do, is to glorify him by our life down here. But our walk down here is, nevertheless, not our standing before God in righteousness, though it be a testimony in man's sight to it.

"Reader, have you rested where God rests? What does God think about Christ? Does your soul say, that is sufficient? God rests in him as having made peace through the blood of the cross. Is that peace consciously yours?" Pp. 275-277, and 281–284.

Salus Electorum, Sanguis Jesu: or, The Death of Death in the Death of Christ. A Treatise of the Redemption and Reconciliation that is in the Blood of Christ, with the Merit thereof, and Satisfaction wrought thereby. In Four Parts. To which is added, A Vindication from the Exceptions and Objections of Mr Richard Baxter. By JOHN OWEN, D.D. Edinburgh: R. Ogle. 1845.

tract.

This work is one which is entitled to a long review, and not a mere notice, like the present. Nevertheless, we must be content with a brief notice and exIt is a most valuable treatise, and its republication is most seasonable. We almost wish, however, that the preface had been omitted. It is not upon the subject, and is scarcely worthy of Owen, being full of classical quotations, which he flings like showers of stones at his adversaries, in rather a jesting way. But it is with the body of the book that we are mainly concerned; and as to this, we may safely say, that whatever may be the differences of opinion as to some Scripture criticisms, and one or two subordinate points, all who love and prize the doctrine of a Saviour's substitution and suretiship in the room of his church, will find here refreshment and consolation. The following passage is so rich and eloquent, that we cannot refrain from quoting it.

"That doctrine cannot be true nor agreeable to the gospel which strikes at the root of gospel faith, and plucks away the foundation of all that strong consolation, which God is so abundantly willing we should receive; but such is that of denying the satisfaction made by Christ, his answering the justice, and undergoing the wrath of his Father; it makes the poor soul to be like Noah's dove in its distress, not knowing where to rest the sole of her foot. When a soul is turned out of its self-righteousness, and begins to look abroad and view heaven and earth for a resting-place, and perceives an ocean, a flood, an inundation of wrath to cover all the world,-the wrath of God revealing itself from heaven against all ungodliness, so that it can obtain no rest nor abiding; heaven it cannot reach by its own flight, and to hell it is unwilling to fall: if now the Lord Jesus Christ do not appear as an ark in the midst of the waters (upon whom the floods have fallen, and yet is got above them all) for a refuge, alas! what shall it do? When the flood fell there were many mountains, glorious in the eye, far higher than the ark; but yet those mountains were all drowned, whilst the ark still kept on the top of the waters. Many appearing hills and mountains of self-righteousness, and general mercy, at the first view, seem to the soul much higher than Jesus Christ but when the flood of wrath once comes and spreads itself, all those moun

tains are quickly covered; only the ark, the Lord Jesus Christ, though the flood fall on him also, yet he gets above it quite, and gives safety to them that rest upon him.

Let me now ask any of those poor souls who ever have been wandering and tossed with the fear of the wrath to come, whether ever they found a resting-place until they came to this: God spared not his only Son, but gave him up to death for us all; that he made him to be sin for us; that he put all the sins of all the elect into that cup which he was to drink of; that the wrath and flood which they feared did fall upon Jesus Christ (though now as the ark he be above it), so that if they could get into him they should be safe; the storm hath been his, and the safety shall be theirs. As all the waters which would have fallen on them that were in the ark, fell upon the ark, they being dry and safe, so all the wrath that should have fallen upon them fell upon Christ, which alone causeth their souls to dwell in safety? Hath not, Í say, this been your bottom? your foundation? your resting-place? If not (for the substance of it) I fear you have but rotten bottoms. Now, what would you say, if a man should come and pull this ark from under you, and give you an old rotten post to swim upon in the flood of wrath? It is too late to tell you, no wrath is due unto you: the word of truth, and your own consciences, have given you other information; you know, "the wages of sin is death," in whomsoever it be; he must die on whomsoever it is found. So that truly the soul may well say, Bereave me of the satisfaction of Christ, and I am bereaved; if he satisfieth not justice, I must; if he underwent not wrath, I must to eternity. O rob me not of my only pearl! Thus, a denying the satisfaction of Christ destroys the foundation of faith and comfort.”—Pp. 184-186.

The Kingdom of Heaven among Children; or, Twenty-five Narratives of a Religious Awakening in a School in Pomerania. From the German, by CHARLOTTE CLARKE. London: B. Wertheim. 1844.

A book for the young especially, but worthy of the perusal of all,—very suitable for both the teachers and scholars of a Sabbath school. It contains authentic and interesting narratives of the Holy Spirit's work among the young in foreign lands.

Letters selected from the Correspondence of Helen Plumptre. London: James Nisbet & Co. 1845.

Judging of Miss Plumptre from this volume of letters, we should say at once that she must have been no ordinary woman, either for intellect or piety. The vigour of mind, the warmth of heart,-the glow of living piety, -the fervour of devoted zeal, that shine out in every page, are truly refreshing. This volume is one which we are persuaded the church of Christ will welcome, and by which many a believing soul will have his love quickened, and his faith confirmed. In it Christ is "all and in all."

Anna, the Leech Vender; a Narrative of Filial Love. By O. GLAUBRECHT. From the German, by Mrs CLARKE. London: B. Wertheim. 1845.

A pleasing, profitable, and well-told story, illustrating German life, as well as Christian doctrine.