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"Others who, having accepted the ministry as an institution, would be prepared to accept it as, in a certain sense, an order, refuse to recognize a clerical order, if the word does necessarily involve all the ideas which we have just exhibited. In their view the ministry rather constitutes a particular class of persons, a species of functionaries, of which Jesus Christ has determined that his church shall never be deprived; but, according to their idea, the similarity of the functions no more elevates them into an order than the rank of captain or officer constitutes an order of all the captains and officers belonging to an army, who, in fact, are nothing but soldiers occupying a more elevated position and rank. In their view, ministers are no other than the officers of the Christian army, with this primary difference, that each one may become an officer of his chief as soon as he finds soldiers disposed to accept him as such, and to march under his conduct.

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Each of these opinions has, however, several degrees and shades. The majority of the defenders of each are influenced in this respect less by a reasoning conviction than by habit or tendency of thought. These contrasted opinions do not, in fact, so much belong to two different systems as to two different classes of minds, and when circumstances have brought into view vivid manifestations of the two classes, and have placed them in the presence of each other, it has been necessary that they should explain themselves; and habit on the one hand, and tendency on the other, have issued in distinct systems, which have been obliged to give an account of their foundations, foundations which, perhaps, they have not discovered till after their full establishment.

"[Those who admit that the ministry is an order, are accustomed to look to history: the others rest upon speculation. At the Reformation there was little systematizing; vivid feelings were aroused, while method and form were neglected. Afterwards came a period of repose, and the clergy in certain places formed themselves into an order. In these times we must make our selection; Catholicism presses upon us, we must be Protestants in the most unambiguous mode. We have zealously guarded the shreds of Romanism, now we must zealously seek for other habiliments.]

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idea of universal priesthood. According to 1 Pet. ii. 9, and Rev. i. 6, Neander and his authorities only admit of the priesthood as an institution in the sense of a convenient division of labour. See Acts vi. 4, on the appointment of deacons.

"But this is to pass from one side to the other with arguments which, in the one case destroy nothing, and in the other case construct nothing. For the idea of a universal priesthood does not contradict the idea of a special priesthood; and so Harms is right in alleging on this point, Exod. xix. 6; and, on the other hand, a special priesthood need not be so appointed as to be incompatible with a universal priesthood.

"It seems to me advantageous to remark, as confirmatory of both these truths, that those who in the Bible have spoken of a universal priesthood were themselves invested with a special priestly dignity, and maintained that character in the presence of those whom they addressed. In their view the two priesthoods, or the two ministries, did not exclude one another.

"Moreover, in the new economy, it is certain that in one respect the universal ministry is the sole reality; not that it has exIcluded the other, but because, in this new economy, the other ministry no longer exists

I mean the priesthood properly so called; no one is specially a priest, but each is a priest so far as he is united to the High Priest, who is Jesus Christ. The only ministry that remains is that of the Word, and that is at once special and universal. And here then, we repeat our observation-that the inspired men who have recognized this ministry as universal, did not the less exercise it in a special manner; it did not enter into their thoughts to deny either the one or the other.

"They have also recognized the fact, that the faithful disciple is directly taught by God, and that consequently his Chief Shepherd is in heaven. They have strongly insisted on this immediate relation that has been established between every faithful man and him who is at once the Object and the Author (the Head and Consummater,) of his faith.

This is, in fact, the essence of true religion, the spirit of the true worshippers of the Father, the characteristic of a worship in which God reveals himself as Father; and accordingly we shall find, even under the elder dispensation, vivid traces of this idea. (See Jer. xxxi. 31-31.) But these same men who proclaim the immediacy of the intercourse between the faithful and God, and do not offer themselves as mediators, or as substitutes for the only Mediator, do not the less exercise the ministry of the Word, which has for its distinct object, and for its final aim, to promote this immediate intercourse. They

have not, in any respect, contradicted them selves. There is then no necessity of opposing either the universal ministry to the special ministry, or the special ministry to the universal ministry; but as they are identical in nature, as they do not differ in respect of any of the elements which belong to the constitution of either, as the one has no virtue or illumination which has been denied to the other, it is necessary that we should carefully recognize what Neander has asserted

that the special ministry only exists by virtue of the principle of the division of labour, and for the difference which we ourselves have already indicated. If we seek for the reason of the institution, for the idea which has given it birth, we do not therefore deny the real existence of the institution, nor do we take aught from the authority of its Founder.

"The truth on this question may find its proper limitations on one side, (that is to say, on the side which tends to the too absolute distinction between the clergy and the laity,) in the words which we have already quoted from 1 Pet. ii. 9, and Rev. i. 6, Ye are a royal priesthood;' and it may find its corresponding limit on the other side, (that is to say, the side which tends evidently to confound the two,) in the words of St. Paul: 'Paul, separated unto the gospel of God.' Rom. i. 1.

"There is, then, an order in no other sense than this, that there is a peculiar class of men who are indispensable in the constitution of a church,-a class which is set over each church, co-ordinate with the other parts which compose it, and forming its living centre, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.'"-p. 36-40.

We commend this interesting volume to all our brethren in the ministry, to all our Theological Students, and to intelligent, fervent | Christians, anxious to become acquainted with the scriptural claims of the ministry of reconciliation.

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| valuable to the biblical student have obtained a wide circulation.

The untranslated manuscript came into the hands of Mr. Brown some years ago; and assuredly he has exercised a wise discretion in taking upon him the labour of rendering it into English, and issuing it from the press. Of the genuineness of the document there can be no doubt, from its identity of style with the other works of Venema, and from the author's repeated reference to his "Ecclesiastical History."

We regard the first volume of these "Institutes," as a most precious addition to our biblical treasures; and earnestly hope that the translator will be encouraged, by the sale of the work, to proceed with the second volume, in which he promises a life of the author, and a critique on his theological writings.

The plan of Venema's Theology, so far as we can judge from the specimen before us, is highly perspicuous, and well calculated to guide the theological student into sound views of Biblical Christianity. His system appears to be peculiarly simple and logical; and his style of lecturing to be well deserving the serious consideration of those who preside over our theological seminaries. While there is vast scope in the author's modes of thinking, he is thoroughly sound in the faith upon all vital and essential points. Indeed, he is a very able defender of the doctrines usually denominated orthodox; and there is a brevity and terseness in his mode of stating and defending them, peculiarly convincing.

The first vol. is divided under the following heads:-" Of Theology in General-Chap. I. Of Reason-II. Of Religion-III. Of the Scriptures-IV. God-V. Attributes of God -VI. Continued-VII. Continued-VIII. The Trinity-IX. Continued-X. Divinity of Christ-XI. Divinity of Christ and of the Holy Ghost-XII. The Trinity-XIII. Con tinued-XIV. The Decrees of God-XV. Continued XVI. Predestination - XVII. Continued-XVIII. Creation-XIX. Angels

XX. Holy Angels-XXI. Fallen AngelsXXII. Man in Innocence-XXIII. Providence of God-XXIV. Continued - XXV. The Covenant of Works- XXVI. ContinuedXXVII. The Fall-XXVIII. Sin and its Consequences-XXIX. Effects of the Fall—

XXX. Continued.

There are some most profound discussions in this volume, upon subjects of acknowledged difficulty. We would call attention particularly to the author's mode of handling the atheistical and deistical controversies. Nothing can be more satisfactory. On the TrinityPredestination-the Divinity of Christ-and the Effects of the Fall-will be found some most acute observations. The style is very inviting; and the spirit of the writer is a fine

example of firmness associated with manly | share of historic power; and is marked candour.

We sincerely express our acknowledgments to Mr. Brown for this most acceptable addition to the student's library; and hope, at no distant period, to be favoured with the second volume of Venema's "Institutes of Theology."

LETTERS ON THE CHURCH OF ROME, addressed to the Rev. Emmanuel Faraut, D.D. and LL.D., Chaplain to the King of Sardinia, and Italian Missionary to England. By BAPTIST WRIOTHESLEY NOEL. Crown 8vo. pp. 602.

James Nisbet and Co.

Ir was a sad mistake, could it have been anticipated, that Mr. Noel should have entered into controversy with so flippant an adversary as the chaplain of the King of Sardinia. Certainly there was no possibility of maintaining a respectable controversy with a person of Dr. Faraut's habit of mind. In his hands Roman Catholicism cuts a miserable figure; his mode of arguing his points is so utterly childish as to put all victory quite out of the question. Dr. Wiseman and other able Catholics cannot but feel that he has damaged their cause.

In such circumstances, what could Mr. Noel do, but prosecute the Protestant argument in his own way? He had entered the lists with his challenging opponent; but as that gentleman failed to keep up even the semblance of honourable controversy, it only remained for Mr. Noel to deal with Catholicism on broad general grounds; and thus to supply another standard work against the Papal system. Perhaps truth will be better served in the long run by this issue, than it would have been had Dr. Faraut chosen to submit to the ordinary rules of a well-fought, gentlemanly battle.

We have noticed some of these letters already; and now that they are complete, we have much pleasure in recommending them as a very able exposure of Popish errors, written in an excellent spirit, and in thorough accordance with the word of God. It is really most amusing to observe the insufferable vanity of the Sardinian chaplain;-how he vaunts himself, in almost every paragraph, as if he had perfectly crushed his antagonist, when no one accustomed to look at things with a logical eye, can detect even the semblance of an argument in his impertinent but venomous puerilities.

WHAT OF THE NIGHT? A Glance at the
Past, the Present, and the Future. A Poem.
In Four Parts. By THOMAS BODEN. 8vo.
pp. 122.

Jackson and Walford.

THIS Poem is distinguished by no mean

throughout by the purity of religious sentiment, and a pleasing vein of poetic feeling. If we cannot attribute genius, in any very remarkable degree, to the author of this volume, we can speak of him as a man of clear perceptions, sound observation, refined feelings, and earnest devotion. The work will do good wherever it is read, and can inflict no evil upon any humble inquirer after truth. We can conscientiously recommend it to the notice of our readers, especially the young.

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MR. DARLING'S Metropolitan Library has long maintained a high and increasing cha racter, both for its extent and selectness. At vast cost, and with commendable pains, it has reached its present celebrity; and, both for classical and general purposes, it is the best collection of its kind in the metropolis. The Cyclopædia Bibliographica "is founded chiefly," not exclusively, "on the books contained" in this Library. We could have wished that the plan had been a little more extensive; but, from the specimen before us, in the First Part, we have reason to believe that the editor will not limit himself to Mr. Darling's Library, except when he believes that its provisions are ample for the objects of theological and general literature.

Should the work be carried on and completed in the spirit and with the ability displayed in the opening number, it will be a most valuable book to authors and students generally. The plan is excellent. It is not so much a critique upon authors and their works, as an analytical view of the chief topics upon which particular authors have written; by which the student may see, at a glance, how far any subject in which he is interested has been treated by the writers here alphabetically introduced to his notice.

We cannot but wish the amplest success to this undertaking. It is quite a desideratum in our literature. The editor cannot bestow too much pains in securing the greatest accuracy, in every department of his labour. We find that Dr. William Lindsay Alexander, of Edinburgh, is introduced as only M.A., when he is D.D., F.S.A.S. This is but a trifle; but such trifles ought not to be overlooked in a work of this description.

We have more than ordinary satisfaction in recommending this work to our brethren in the ministry, and to all intelligent private Christians. It affords much useful informa

tion about books, and will beguile many a tedious hour.

SIX LECTURES ON CHRISTIAN EVIDENCES: addressed to Students attending the United College of St. Salvator's and St. Leonard's, St. Andrew's. By JOHN COOK, D.D., Minister of St. Leonard's, St. Andrew's. Crown 8vo, pp. 120.

Paton and Ritchie.

THE modern phases of scepticism are but slenderly referred to in these Lectures; and yet as we have examined the admirable and well-digested compendium, we have felt that no form of unbelief could stand against the current of evidence here supplied for the truth of Christianity. After all, perhaps, we need give ourselves but little trouble with the recent German imports, as they must all yield to the old-fashioned weapons by which the infidels of the last age were driven out of the field.

As we have perused these Lectures upon the transmission of the sacred books, miracles, prophecy,-internal evidence,the propagation and the effects of Christianity, the reception which the gospel has met with, and the dispositions necessary to its right reception, we have felt that the German spiritualism is light as a feather when put in the balance against the preponderating weight of evidence in the opposite scale.

If we make ourselves well acquainted with the old defences of the Christian citadel, we shall feel that we have nothing to fear for our own faith, and certainly nothing to apprehend for the truth of Christianity itself. He who would turn sceptic, in spite of the argument from miracles, from prophecy, from the adaptations of Christianity to the character of God and the condition of man, would remain a sceptic if he saw with his own eyes one raised from the dead.

Dr. Cook's volume on Evidences is admirably fitted for general usefulness. Written with great perspicuity, it embodies the main outline of a great argument; and abounds in striking quotations from the best authors.

THE JOURNAL OF SACRED LITERATure. New Series. Edited by JOHN KITTO, D.D., F.S.A. No. V., October, 1852.

R. B. Blackader.

THIS is an unusually good number of the Journal of Sacred Literature. Many of the articles are of standard value, particularly the first, entitled, "Romanism in France," which contains much interesting information, and has a great deal of powerful argumentation on the side of Protestantism.

The second paper, denominated "Hades and Heaven," is not much to our mind. It is very highly speculative, though curious; and the writer leaves us too much in the dark as to his own views of the topics discussed; though we fear that, in combating the heathen limbus of some, he advocates the theory of unconsciousness between death and the second coming of Christ, not, as we think, a less formidable evil. The article on "The Harmony of the Gospels" is very valuable; as are many of the minor contributions.

INSANITY; its Causes, Prevention, and Cure; including Apoplexy, Epilepsy, and Congestion of the Brain. By JOSEPH WILLIAMS, M.D. Second Edition.

London: John Churchill. 1852.

We

WE have here a second and enlarged edition of the essay on Insanity, to which the Lord Chancellor's prize in Ireland was awarded by the President and Fellows of King and Queen's College of Physicians The first edition was published about four years ago, and at the time was highly commended by the entire medical press. think it right to notice this circumstance in introducing to our readers a work which, some might think, we were rather stepping out of our province in venturing to praise. We have perused it, however, with so much satisfaction, and have derived from it so much valuable information, and been so gratified with the Christian tone which pervades it, that we have great pleasure in recommending it to the notice of all who feel interested in the subject on which it treats. It is a work which will abundantly repay perusal. Our brethren in the ministry will find in it information which they might have frequent opportunity of turning to valuable account.

SABBATH LESSONS FOR A YEAR. Adapted to the Classes of Sunday-schools,-to Domestic Instruction,-and to Bible-classes for Youths and for Adults. Nos. I. and II. By SAMUEL MARTIN, Minister of Westminster Chapel, Westminster. 18mo.

Ward and Co.

THE plan of these Lessons is peculiarly excellent. They will effectually aid the instructor, without rendering him entirely dependent upon the mind of another man. We have seen nothing, as a help, that we so The lessons will be emimuch approve. nently suggestive even to minds of ordinary strength and information. We hope they will come into general use.

Home Chronicle.

BANQUET TO THE DISSENTING MINISTERS OF LONDON, IN THE MANSION HOUSE. ON Wednesday, the 13th October, the Right Hon. the Lord Mayor gave a splendid entertainment, in the Egyptian Hall, to the Evangelical Dissenting Ministers of London, and to a select circle of Laymen, of the Nonconforming bodies, including nine Members of Parliament,-Messrs. Kershaw, Pellatt, Milligan, Pilkington, Ball, Peto, Challis, Barnes, and Chambers. Nearly 200 sat down to dinner; and after the usual loyal recognitions of the Queen and the Royal Family, many interesting addresses were delivered, by ministers and laymen, upon topics wisely selected for the occasion. Such a gathering, in such a place, affords a pleasing proof of the happy progress of public opinion in the age in which we live; and will connect the name of Alderman Hunter with a movement in all respects creditable to him, as a member of the Congregational body. Mr. Musgrove took the initiatory in this direction last year; and now the way is open to Dissenting Lord Mayors, to receive their own pastors to their official board, as well as the clergy of the City of London.

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We have seen the four beautiful volumes, and can speak of their style of execution as all that can be desired. They are, perhaps, the greatest triumph of cheap literature that has yet seen the light. The failure of this landable undertaking is now, we are happy to say, a thing impossible. The churches have shown a determination to avail themselves of the advantageous offer made to them; and we have no doubt that when the first four volumes have been seen, the demand for the new edition will be greatly increased. We expect to hear that fifty thousand copies at least will be required to meet the wishes of the public. The work will now, we hope, find its way into every nonconforming circle, and into many other circles beside.

THOUGHTS ON OUR PSALMODY, IN REPLY TO "Q."

(To the Editor of the Evangelical Magazine.) DEAR SIR,-Your correspondent "Q." in

this month's magazine, has drawn attention to "Our Psalmody," upon which I beg to make a few observations, with a view to a more full, general, and correct understanding of the subject.

By Psalmody, I understand singing, in general, of sacred song; what we commonly mean by sacred music, singing in private, social, or public worship.

Your correspondent appears to me to have created the difficulty which he so deeply feels, by limiting the hallowed exercise of congregational singing to "an act of Divine wor ship," or directly addressing the Divine Being."

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If this be the exclusive object of congregational singing, his remarks deserve grave consideration. But is this correct? Does it not comprehend something more than a direct act of praise to God?

New Testament guidance in this matter is found in general principles, not with any exactness of command as to mode, or times, or any peculiarity, · - principles, however, which leave us at no loss to understand what should be done. There is a common sense in sober-mindedness and in spiritual-mindedness which will not fail to ascertain what is the mind of Christ, in things which it is easy to make matters "of doubtful disputation."

I like to be certain, as far as I can, of New Testament authority for all that we do, and would therefore first refer to the sacred page upon the matter before us.

The following appear to be all that the New Testament furnishes upon the subject, so far as it relates to the Church on earth:

Matt. xxvi. 30, and Mark xiv. 16, "When they had sung an hymn, they went out into the Mount of Olives."

Acts xvi. 25, "Paul and Silas prayed and sang praises unto God, and the prisoners heard them."

Col. iii. 16, "In psalms, and hymns, and spiritual songs, singing and making melody in your hearts to the Lord."

"In psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord."*

We will assume that praise by singing, and with or without instrumental music, was,

* I have given the subject the advantage of this passage, on the supposition that correct pointing would justify it. But a corresponding passage, Eph. v. 19, does not seem to be susceptible of such correction, and the passages are so nearly alike that perhaps they must each bear the same interpretation. If that interpretation be not as I have given the text in Colossians, then these passages will both go to strengthen my argument, that singing is not always direct praise to God. In these passages it would seem to be recommended for

edification of one another.

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