read the books of the Old Testament with any degree of attention, without being struck with the force and fulness with which the moral character of God is there set before us. "The substance of what is taught in both parts of the sacred volume upon this head, may be comprised in the following propositions: God is holy; that is, he loves and wills whatever is true, good, and right, and for ever abhors all that is false, unjust, or vile. (Lev. xix. 2; Psalm xi. 7; xxii. 3; Isaiah vi. 3; James i. 13; 1 Peter i. 15-17; 1 John iii. 3, &c.) God is just; that is, in all his intercourse with his intelligent creatures, he maintains an inflexible regard to the claims of that law under which he has placed them, and in which he has embodied a revelation of his own intrinsic perception of what is true, good, and right. (Deut. xxxii. 4; Job xxxiv. 10; Psalm ix. 5; cxlv. 17; Isaiah v. 16; Rom. vii. 12; 1 Peter ii. 23; Rev. xvi. 5, &c.) God is faithful and true; that is, he never changes his rule of moral procedure towards his creatures, nor departs from the declarations he has made respecting the consequences of particular courses of conduct which they may pursue. (Isaiah xl. 8; Psalm xxxiii. 4; Mal. iii. 6; Rom. iii. 3, 4; iv. 20, 21; 2 Cor. i. 18; 1 Thess. v. 24; 2 Tim. ii. 13; James i. 17.) God is good; that is, he loves all his creatures, provides for their happiness, pities them in their degeneracy, and is propense to the exercise of mercy and grace towards them. (Psalın civ. 10-31; Exod. xxxiv. 6; Psalm ciii.; cxlv. 9; Jer. xxxi. 20; Joel ii. 13; Matt. v. 45; Rom. ii. 4; v. 8, 9; 1 John iv. 8, &c.) "The knowledge of these attributes of the divine character, (which are properly termed moral, to distinguish them from those which are simply ontological, or physical, such as eternal self-existence, infinitude, omniscience, omnipotence, &c.,) is of the last importance to mankind. It is with respect to them alone, that man, as an intelligent and moral being, sustains any religious relation to God. Hence it is almost exclusively in their bearing upon the condition and prospects of man, that these divine attributes are brought before our notice in the Bible; and it is only as God's character in this respect is understood, that we can entertain any hopes of comprehending upon what conditions a religion can exist for man towards him." (Page 115.) Yes; and therefore it is that the mere study of what is called nature, is insufficient for the purposes of theology, even if it could teach what some have supposed; and hence, too, we fear, the evident dislike of many persons to the study of a scriptural theology, who even boast of their attachment to a natural theology. Along with the knowledge of God, the knowledge of a future state is necessary. On this subject, Mr. Alexander reviews the language which occurs in various parts of the sacred history with much clearness and force. He thus states the general conclusion: "An attentive and impartial consideration of the evidence thus adduced, will, I am persuaded, induce the conviction, that knowledge of a remarkably clear and impressive character, respecting a future state of existence, and the events conse quent upon death, was possessed by the Öld-Testament saints. What ought to strengthen this conviction is, that these evidences are gathered, not from books professing formally to set forth a system of religious truth, but from narratives and poetical compositions, expressive of the feelings, hopes, and convictions of persons who may be fairly taken as characteristic specimens of the religious men of their day. From such sources we are to expect general intimations, rather than formal and dogmatical statements of truth; nor is it too much to affirm, that, in point of evidence, the former occupy, in such compositions, the same place which, in an argumentative or doctrinal treatise, is sustained by the latter. "It was not, then, to a mere temporal and transitory system of rewards and pu nishments as consequent upon human conduct, that the attention of mankind was directed by those divine revelations which were enjoyed under the ancient dispensations. On the contrary, there does not seem to have been a time when they were not instructed to look beyond the present to a future and permanent state of existence, the character of which was to depend upon their conduct whilst on earth. But for this, their minds could not have acquiesced in those views of the divine Being, as a just and equal Governor, which they were taught to en tertain. They had numerous instances then, as we have now, of the prosperity of the wicked, and the sufferings of the righteous; and but for their expectation of a state beyond this, where it should be made manifest that the righteous is mere excellent than his neighbour, this fact would not only have vexed their feelings, but perplexed and confounded their moral perceptions. On this head we have the express testimony of one of themselves. Distressed by what he saw of the prosperity of the wicked and the sufferings of the righteous, his reflections upon the subject became too painful for him, until,' says he, I went into the sanctuary of God; then understood I their end.' By his going into the sanctuary of God, Asaph, I apprehend, here means his viewing the subject in connexion with the character of God as revealed to his true worshippers. By the consideration of this, he was led to see that all was consistent with truth and justice; and to believe that, by the end of the whole, the glory of God would be vindicated, and the arrangements of his providence approved. It is not easy to see how he could have arrived at such a conclusion, had he been ignorant of that great event which is to close the history of our world, 'Assert eternal Providence, And justify the ways of God to men.' (Page 163.) And for man, considered as a sinner, the knowledge that there is a way of salvation, and what that way is, so far as may be necessary to direct and encourage desire, search, and practice, is likewise necessary. And as this is revealed in Scripture, so is there a remarkable identity of thought in the numerous statements which are there made;-made, too, under such a variety of circumstances, that no ordinary power of thought is required for comprehending them in one scheme, and which would have completely embarrassed the merely human agent who should have endeavoured to introduce his own compositions, so as duly to connect them with what had gone before, and what might come after. Mr. Alexander examines with much precision the subject of the Messianic prophecies, as well as the theory of accommodation taught by some German neologists; that is, that in process of time, the highly-wrought figures of oriental poetry in which the authors of the ancient Hebrew literature had indulged, had become so fixed in the national mind, as to undergo a species of gradual con densation into personality; and that Christ and his Apostles availed themselves of this circumstance, and sought to reform the people by constructing a new religion on the foundation of this popular misapprehension. On these subjects the Lectures contain many very useful statements,-useful to the student, as well as to the general reader. But, as we have not room to enter into them fully, we must content ourselves with one or two passing remarks. Mr. Alexander considers largely the grand theme of Messianic prophecy, and particularly notices, with explanatory observations, the Messianic Psalms, and the chief passages in the writings of the Prophets, relating to "Him that was to come." As giving what was designed to be, in some measure, a popular view of a subject at once deep and extensive, Mr. Alexander will make even the general reader better acquainted with Scripture than he was before, and the cautious and thoughtful student will find paths opened for research which he may usefully follow. Mr. Alexander likewise examines the connexion subsisting between the Old and New Testament, by means of those types which the first contains, and which find their intended object, and thus their proper explanation, in the latter. The subject, however, is both so extensive, and in all its parts so connected, that quotation, with justice to the author, is scarcely possible. Detached fragments of reasoning are seldom good specimens of the entire argument. The lecturer's own summary of his work may be read with advantage, even as standing alone. "Assuming the divine authority of the Old and New Testament, I have endeavoured to show, "First. That both belong to the same national literature; and that on the com position of the latter, a great influence has been exerted by the familiarity of its human authors with the former. "Second. That both teach the unity of the divine existence; but, at the same time, intimate the mysterious fact of a plurality in that unity: the New Testa ment more fully and dogmatically; the Old, generally by hints and intimations, and, in one or two instances, by more express and explicit statement. "Third. That both present the same view of the moral character of God, as holy, just, and good; and of the relation in which man stands to Him as one who has broken his law, insulted his government, and merited his displeasure. "Fourth. That the penalty denounced against sin in both, and which both assure us man has incurred, and deserves to receive, is, eternal death,-exclusion, during the whole course of his being, from the love and favour of God. "Fifth. That both, representing God as full of love, announce the glorious fact, that he has found a way for the display of that love in the salvation of sinners, whereby so great an act of mercy has been rendered consistent with the claims of his government and law. "Sixth. That both announce the great truth, that, by the incarnation of the Son of God, and his substitution on Our behalf, this way of salvation has been opened up the Old Testament, by promises, predictions, and types; the New Testament, by the history of our Lord, and the statement of his doctrines, in which all these promises have been fulfilled, and all these types substantiated. "Upon the whole, the aim of the lecturer has been, to show that the religion of Jesus Christ, the only religion which, as our own experience amply testifies, can meet the case, and relieve the miseries of man, has been, from first to last, the sole religion of Divine revelation, and unfolds the only plan which God has ever announced to man, as that by which he saves the guilty." (Page 467.) There is one more point in which the harmony of the Old and New Testaments is found and exhibited. We do not say Mr. Alexander's lectures are deficient for not making it the subject of distinct argument and separate remark; for it seems to have been his plan to consider the question of their agreement chiefly in reference to religion viewed as an object of contemplation and study, and not in reference to it as a principle of human character. But in nothing is the harmony of the two Testaments more decidedly apparent than in the identity of the religion, thus personally considered, which was both required and possessed. When the way into the holiest by the blood of Jesus was made manifest, the objects of religious feeling assumed a more definite character, as being more distinctly revealed. But the objects were the same. Under the Old Testament, the penitent sinner applied to God as most merciful; under the New, the penitent sinner applies to God as revealing his mercy in Christ; but both refer, never to human merit, always to the divine compassion. And they seek the same blessings. When David prayed, "Hide thy face from my sins, and blot out all mine iniquities create in me a clean heart, and mind adverted to the same subjects renew a right spirit within me," his as are included in the terms of the Saviour's commission to Paul,— "That they may receive forgiveness of sins, and inheritance among them which are sanctified." The pious Christian in these latter days can fully enter into the language in which David expresses his various feelings. Religion, thus viewed subjectively, has been always one and the same, and always, even in the days of ceremony and type, primarily inward and spiritual. 66 This is a subject which would deserve to have a whole set of lectures devoted to it. We know no one that will better reward the labour of diligent and exact investigation. It would soon be found that what has of late years been derisively termed 'Methodism,"-the religion of pardon, and peace with God, and the devotion of grateful love,-the religion which takes full possession of man's internal consciousness, and enters the hidden depths of his be ing, to sanctify the whole,—the religion of sacred experience,―has been in all ages the religion of the people of God; and that Popery, and all modern plans of Church and sacramental salvation, are revivals of the old heresy so indignantly rebuked by the inspired Prophet,-"Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these." It is the old and destructive formalism, bearing the same relation to religion, considered personally, as Socinian Select List. ism does to religion, considered doctrinally. The one denies the outward work of Christ on the cross; the other, the inward work of the SELECT LIST OF BOOKS RECENTLY PUBLISHED, With Characteristic Notices. [The insertion of any article in this List is not to be considered as pledging us to the approbation of its contents, unless it be accompanied by some express notice of our favourable opinion. Nor is the omission of any such notice to be regarded as indicating a contrary opinion; as our limits, and other reasons, impose on us the necessity of selection and brevity.] E. Provincial Letters from the CountyPalatine of Durham: exhibiting the Nature and Tendency of the Principles put forth by the Writers of the Tracts for the Times, and their various Allies and Associates. By George Stanley Faber, B. D. 12mo. pp. xii, 260. Painter. Mr. Faber has not unfitly adopted the title of the work by which the celebrated Pascal assailed the men who seem, in our day, to be rising into favour through the Jesuitism of some modern theologians, and the ignorance, as to religious matters, of educated public men, who look with a sort of goodtempered, self-satisfied pity, upon Methodistical evangelists, and reserve their respects for the gentlemen Jesuits, who have, at all events, the merit of belonging to a true, if in some respects an erring, Church! These ten letters were first published in the "Churchman ;" and their author now sends them forth in this form as "deeming the principles and publications of the Tract-school at once essentially false and eminently mischievous." Some of the writers, whom Mr. Faber opposes, are shown to have very Jesuitical notions on the subject of literary integrity. But what of that? They will still go on, repeating their bold assertions, as if they had never been contradicted; and urging their claims, as though they had never been shown to be utterly groundless. It must be recollected, however, that the members of the party have been properly exposed, not only by those whom they regard, by reason of their schism, as below their notice, but The by Churchmen like Mr. Faber. justification which they call an heretical invention of Luther, he has demonstrated to be the doctrine of the Bible, and to have been taught by the primitive church. Plain and honest villagers should be told the truth, that these men, who endeavour to puzzle their parishioners by their tracts, and to teach for religion what the early Church of England rejected with abhorrence, dare not grapple with Church writers like Mr. Faber, who have administered castigations that would have driven persons of ordinary modesty into retirement for the end of their days. Such spectacles are fearful, as well as melancholy. But, in the midst of these turmoils, let Christian people keep their minds fixed on the subject of justification, as described by Mr. Faber, in his able work upon it. Let them especially view it, not merely as a doctrine, but as a blessing. They who know what it is to be freely justified by faith, can never be hurt by Tractarians, Their disciples will be found amongst those who want religion without conversion. one A Memorial of the Grace of our Lord Jesus Christ, as exhibited in the Life and Death of Miss Mary M'Owan; who exchanged a State of Suffering for immortal Glory, Tuesday, April 26th, 1842, aged sixteen Years and 18mo. Stiff Month. By her Father. Covers. pp. 71. Sold by John Mason, Mr. -We feel greatly indebted to M'Owan (Peter) for this brief, but affecting and instructive, biographical sketch. For young people it will be a very use ful present, And the aged will find it a bright illustration of the real nature, and blessed power, of religion. Riley's Pocket-Book for 1843, adapted for the use of Wesleyan Methodists. Sold by John Mason,-As this is, we “ believe, the third or fourth issue of Riley's Pocket-Book," it is not necessary for us now to do more than thus to announce it, and recommend it to the notice of all who are accustomed to purchase such articles. Damascus : or, Conversion in relation to the Grace of God and the Agency of Man. An Essay, by David E. Ford, Author of "Decapolis," &c. 18mo. pp. 119. Simpkins.-Impressive as well as instructive; mingling, with doctrinal exposition, practical exhortation. The Music of the Church, in Four Parts: containing a General History of Music: including an Account of Hebrew Music, an Investigation into the Fitness of Instruments, Harmony, &c., and Notices, biographical and critical, of the most popular hymnic Authors. By Thomas Hirst. 12mo. pp. xi, 357. Whittakers: Simpkins.-They who have no professional obligation to study music, yet wish to know something of its general history and character, and especially the best mode of adapting it for being properly employed in public worship, will find here much that they require; and it would be well if a larger quantity of information were possessed on the subject. We often hear complaints about fallings off in this part of divine service. Many of them would be remedied by a truly good taste; but this can never be formed where its object is not understood. Mr. Hirst has compiled a volume, in which the general reader will find a large quantity of both useful and pleasing statement. Dora Melder, a Tale of Alsace : by Meta Sander. A Translation. Edited by the Rev. C. B. Taylor, Author of "May you like it," &c. 12mo. pp. 278. Longmans. The narratives (for there are two others) in this volume are designed to illustrate the progress and power of Christian feeling, as resting on Christian truth. Christianity in the East. By the Rev. W. Buyers, Missionary of the London Society at Benares, &c. 24mo. pp. 62. John Snow.-A brief but useful address on the subject referred to by the title. RELIGIOUS INTELLIGENCE. ON account of the insertion of Mr. Freeman's Journal in the Missionary Notices for the present month, and its great interest and value, we have resolved to give the whole of it at once. To enable us do this, however, we have been obliged to omit some important articles which were actually in type, and to postpone them, and some others which were ready for printing, to our next Number. We cannot regret doing this, nor, we think, will any of the readers of the Journal in question. Printed in a close type, and an unpretending form, it contains matter that would have filled a volume, while few books of travels approach it, in point either of pathos or information. That such a great door and effectual into such a field of Missionary labour should have been opened, is indeed a powerful reason for devout thanksgivings; and calls on the friends of Africa, especially, for earnest prayer, and an energetic supply of the means which shall enable the Committee to avail themselves of the favourable opportunity without loss of time.-EDIT. OPENING OF THE NORTHERN BRANCH OF THE WESLEYAN THEOLOGICAL INSTITUTION AT DIDSBURY. (To the Editor of the Wesleyan-Methodist Magazine.) FEW, if any, of your readers will need to be informed, that the first object contemplated at the commencement of the Centenary subscription was, the provision of new and enlarged premises for the purposes of the Wesleyan Theological Institution; or that, from the same period, the wish was entertained and expressed by many, that a branch of that Institution should be permanently located in the neighbourhood of Manchester. The General Centenary Committee of 1839 entertained the project favourably, and set apart a portion of the funds at their disposal to accomplish it; and, in accordance with their recommendation, |