uttered there-kept hope alive in man, and strengthened his instinctive longing after immortality. In Solomon's time the gates of light and life were half unclosed; and we hear him say, " Then shall the dust return to the earth as it was, and the spirit shall return unto God who gave it.” He who wrote thus was no materialist. He not only includes in his reference, but expressly and emphatically asserts, the distinction between dust and spirit, the body and the soul, the insensate heap of earth and the "particle of breath Divine;" and the distinction between their separate homes and destinies. And, as if still further to shame the doctrine of the Sadducee, he says, in verse 14, "For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." But life and immortality are more fully brought to light by the Gospel. Christ by His assumption of our nature hath made our very dust divine. And because it is His will and purpose that our nature should be restored to its primeval condition; because the body, as well as the soul, has been redeemed by the sufferings and death of the incarnate Son of God; and because our bodies are even now His temples, consecrated to His service, and filled by His presence ;-therefore, "this corruptible must put on incorruption, and this mortal must put on immortality." For, although our dwelling is for a time on earth, "our citizenship (modírevμa) is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ; who shall re-fashion our humiliated body, that it may become of a like form with His glorious body, according to that mighty working by which He is able even to subdue all things unto Himself." Helmsley. JOHN WESLEY THOMAS. LAST DAYS OF KING SOLOMON.* (To the Editor of the Wesleyan-Methodist Magazine.) MY DEAR SIR,-In reading the article in the Magazine for this month, entitled "Hora Biblice," page 912, I was reminded of a Christian Hottentot, in South Africa, who, on being questioned with a view to ascertain his knowledge of Scripture, and his ability to reason and judge on the things he read, was asked, whether the character of David or that of Solomon appeared to him the more excellent? He answered, “I think David's was." "Why do you think so?" After a pause, he said, 66 Because, though both of them fell into sin, David repented; but there is no evidence that Solomon ever did." *The awful question here raised is one which will, doubtless, continue to divide opinions. While none may presume to speak oracularly on the case of the fallen King, let all take to heart the warning it conveys. "If any man draw back,” (we may even admit pro hac vice the unwarranted interpolation of Beza,-since he who draws back must have made some real progress,)" If any man draw back, My soul," says God, "shall have no pleasure in him."-EDITORS. Now, Mr. Editor, I take leave to say that I prefer the common-sense view of this unsophisticated Hottentot, on the case of Solomon, to that given by the writer of the article before me. Your correspondent states his opinion that the Book of Ecclesiastes was penned by Solomon after his apostasy; and then proceeds to infer, "that, in the absence of any direct historical testimony, we have here a pleasing proof of his recovery from that fall." Charity may hope this; and one holding the dogma of unconditional perseverance would so argue. But I venture to express an opinion, that "direct historical testimony" is against your correspondent's conclusion. See 1 Kings xi. 1—10,-where the awful fact is reiterated, that Solomon's heart was turned away from God, and went after other gods. Further, that he built high places "for all his strange wives, which burnt incense and sacrificed unto their gods." Moreover, this apostasy from the true God was in direct opposition to the solemn counsels of his sainted father, who also warned him that, if he forsook the Lord, He would cast him off for ever. (1 Chron. xxviii. 9.) It is also mentioned, as an aggravation of his sin, that "his heart was turned from the Lord God of Israel, which had appeared to him twice." And, again, it is stated that this departure in heart and in life from God was "when Solomon was old." No man can pronounce absolutely on Solomon's eternal state; the day of judgment alone will reveal it to us. But the moral of the sacred record seems plain; and the absence of his name from the list including that of David and others who through faith "obtained a good report," (Heb. xi.,) is a reiteration of the Divine Spirit's warning, by the mouth of David, that if men forsake the Lord, He will cast them off for ever. Since writing the above, I have looked into Dr. Adam Clarke's Commentary on 1 Kings xi. At the end of the chapter he gives a sketch of King Solomon's character, and in part II., section 9, writes thus : "This dismal account has a more dismal close still; for, in the same place in which we are informed of his apostasy, we are informed of his death; without the slightest intimation that he ever repented and turned to God. It is true that what is wanting in fact, is supplied by conjecture; for, it is firmly believed that he did repent, and wrote the Book of Ecclesiastes after his conversion, which is a decided proof of his repentance.' I am sorry I cannot strengthen this opinion; of which I find not the shadow of a proof. 1. The Book of Ecclesiastes, though it speaks much of the vanity of the creatures, yet speaks little or nothing of the vanity or sin of idolatry. 2. It is not the language of a man who was recovering from a state of the most awful backsliding. Is there any direct confession of sin in it? Is there anything in it like the penitential confessions of his father? or like the lamentations of Jeremiah? Is there anywhere to be heard in it the sighing of a broken heart, or strong crying and tears to deprecate the justice, and implore the mercy, of a deeply offended God? Does it anywhere exhibit the language of a penitent, or expressions suitable to the state and circumstances of this supposed penitent King of Israel?..... Finally, there seems every evidence that he died in his sins. His crimes were greatly aggravated; he forsook the Lord who had appeared to him twice; his wives turned away his heart in his old age. There is not a single testimony in the Old or New Testament that intimates he died in a safe state. That awful denunciation of Divine justice stands point-blank in the way of all contrary suppositions,-If thou forsake the Lord, He will cast thee off for ever.' He did forsake the Lord, and he forsook Him in his very last days; and there is no evidence that he ever again clave to Him." I am, dear Sir, Yours very truly, Retford, October 5th, 1858. SAMUEL BROADBENT. SELECT LITERARY 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.] Christ in Gethsemane; an Exposition of Psalm xvi. By James Frame. Ward and Co.-A treatise of fair ability, excellent aim, and good theological tone. The author holds the exclusive reference of this psalm (and, we presume, of others which fall within the same class) to the Redeemer of mankind: concurring in the judgment of Moses Stuart, that "there is, most evidently, but one person throughout;" that "it either relates to David only, or to the Messiah only."*. Whether this postulate may not be with advantage modified, is a question of deep interest. The grand Messianic reference is beyond dispute; but, in our view, the cause of consistent interpretation gains by acknowledging and tracing the historical type also. These sections of holy Scripture we take to contain prophecy, rather than to constitute it. No imagery, of this or any other kind, can depict the perfect Saviour: hence confessions of personal sin in Messianic psalms, -since there were blemishes in the lives of men who were, undeniably, figures of the greater Man to come. Such a remark, in its principle, applies to every possible type. The flower of flocks and herds, though offered in hecatombs, must fail to represent fully the true Victim. Each and every emblem has much (so to speak) to be abstracted, or shut out of view. The question, in fact, relates to type at all.-Leaving this matter to be thought out by studious readers, we commend Mr. Frame's volume to their favour. His translation of the psalm relieves the opening verses of a certain obscurity, which readers of our authorized version encounter : "Preserve me, O Thou mighty One; For to Thee have I fled for refuge. Thou, O my soul, hast said unto Jehovah, Bibl. Repos., vol. i., p. 74. History of Wesleyan Methodism. Vol. II. Middle Age. By George Smith, LL.D., F.A.S., Member of the Royal Asiatic Society, &c., &c. 8vo., pp. 699.-Dr. Smith surprises us with the rapidity of his authorship. His ample volumes appear in swift succession; yet they rarely betray signs of undue haste. On the contrary, they present, throughout, undeniable proof of extensive research, as well as of patient thought; and the facts which they embody are related with candour and truthfulness. The writer has evidently studied his subject for many years; has an entire sympathy with it; is deeply impressed with its importance, thoroughly conversant with the story of its progress, and anxious that its tenets and genius should be more generally understood and appreciated. He writes not like a man who wishes to produce a taking and popular narrative, that will secure an ample pecuniary remuneration for the author; but like a man who has to record something which he feels to be of everlasting value to mankind, and which he desires to place before them with all possible earnestness and candour. He regards Wesleyan Methodism as one form of New-Testament Christianity, as an instrument of moral reformation, and as therefore entitled to the attention not only of professedly religious people, but of statesmen and philanthropists, indeed of all who are interested in the moral welfare of their race, and especially of those who are concerned for the salvation of a lost but redeemed world. To many of Dr. Smith's readers, we think his second volume will possess more of novelty than the first, most of the leading facts of which had been previously related by the biographers of the Wesleys; while the facts which are detailed in the second volume were never before consecutively arranged in a readable form. The volume dates its commencement from the year 1791, when the Founder of Methodism died; and brings down the history of the Connexion to the year 1816. During this period the nations of Europe were convulsed to their centre, and political changes were everywhere introduced. Dynasties which had stood for ages were overthrown, great battles were fought both by land and by sea, torrents of blood were shed, and a new character was given to the thinkings and habits of immense bodies of people.. Amidst these great events the constitution of Methodism was formed and consolidated, and arrangements were made for extending the operations of the system to the widest possible extent, both at home and abroad. Seldom has such a weight of responsibility rested upon a body of men as that which devolved upon the Methodist Conference at the time of Mr. Wesley's death. Large sums of money had been expended in the erection of numerous chapels ; several foreign Missions were in successful operation; upwards of seventy thousand people were joined together in religious fellowship in the United Kingdom; and three or four times that number were stated attendants upon the Methodist ministry. While Mr. Wesley lived, such was his practical wisdom, and such his manifest integrity of purpose, that he was a centre of union to these people, all of whom cheerfully deferred to his judgment and authority; but whether they would remain thus united, now that he was no more, no one could foresee. When the Preachers assembled in Conference, and saw his chair empty, they wept on account of their loss, they prayed for Divine guidance, they asked God's blessing upon their labours and people, and they solemnly pledged themselves to a faithful adherence to the principles and plan of the venerable man who had presided over their counsels from the beginning. Yet it was obvious that some changes in the economy of Methodism were unavoidable, especially with respect to the administration of the sacraments, public religious service in church-hours, and the management of the different funds. But how far those changes should extend, and in what manner they should be introduced, were questions on which opinions were greatly divided. In these circumstances, the Preachers determined to do nothing rashly, but to watch the course of events, paying a just deference to the judgment, and even to the prejudices, of all the parties concerned; applying themselves in the meanwhile to their proper work, the advancement of true religion in the Societies and congregations, unmoved by the clamours of theorizers and of forward men, who deemed themselves competent at once and for ever to settle the most difficult questions affecting the spiritual interests of vast masses of Christian people. Among the Preachers there was one man of this class, who made himself very conspicuous, and by dint of pertinacity caused great annoyance to his brethren : we mean, Alexander Kilham, a comparatively young man, who had been only two years in full ministerial union with the Conference when Mr. Wesley died, He had received no regular education, but had a fluent pen, a fund of confidence, and regarded democracy as the perfection of human wisdom. He attempted by means of the press to unsettle the minds of the Societies, and completely to remodel the system of discipline which Mr. Wesley had been so careful to form and maintain. He had no respect for age, for office, or for the judgment of men who differed from him; and because the senior Ministers of the body, who had been trained by Mr. Wesley, wished still to follow the course which he had marked out, this hopeful revolutionist assailed their character in anonymous pamphlets with a recklessness that nothing could justify. Like many other sticklers for liberty, he was in spirit essentially intolerant: he would allow no man to differ from him with impunity; but treated with sarcasm and contempt the names of aged men, who had borne the burden and heat of the day, as Ministers remarkable alike for sanctity and usefulness before he was born. After a season of forbearance, he was put upon his trial on charges of slander and defamation, and convicted on the clearest evidence; and, as he gave no signs of repentance, he was severed from a connexion of which he had proved himself unworthy. Dr. Smith has devoted an entire chapter to the misdoings of this unhappy man, and has placed his case in a clear and just light. The circumstances under which the "Plan of Pacification" and the "Regulations of 1797" were adopted, and the benefits which thence ensued, Dr. Smith has stated with great accuracy; referring all along to authentic documents as his vouchers; neither extenuating faults, nor setting down aught in malice. Yet he appears to be most at home in describing religious revivals, many of which, most interesting in their character, come under his observation. Within twenty years of Mr. Wesley's death, indeed, the cause which he had the honour to originate made such progress, both |
