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thing, to merit eternal life. I must do penance, says the superstitious man; I must do my duty, says the moral man ; I must do nothing but wait for converting grace, is the language of the presumptuous man. Vain wisdom all! Listen to the teachings of Christ, seek his Spirit, and you will be able to answer rightly this most momentous and deeply-interesting question-What must I do to be saved?

The inquiry is intensely personal. What must I do? "What shall it profit a man, to gain the whole world, and lose his own soul?" If all were saved, without exception, but one, and I should prove that one, what could compensate such an infinite and endless loss? "If," said the great Jonathan Edwards, of America, "there is but one to be saved, I will strive to be that one."

With such an inquiry upon his lips, and with patience to wait for an answer, may we not hope to rejoice in the conversion of this amiable young man? I see him coming to Christ, not walking, but running; I see him reverently addressing the Redeemer; not haughtily questioning, but meekly kneeling; and we all rejoice when we hear, with passionate emphasis, the grand inquiry bursting from his lips-What must I do to inherit eternal life? Is not this a brand plucked out of the fire?

We proceed to notice, in the second place, the instructions and directions addressed to this interesting young ruler by the blessed Redeemer.

First of all, he administers a gentle rebuke. Why callest thou me good? The Jewish teachers loved flattering titles: to be called of men Rabbi, Great Teacher, Good Teacher, Wonderful Teacher. This proud spirit fostered two great evils, a presumptuous self-conceit in the teachers, a servile spirit of adulation in the taught. Away with unmeaning compliment-away with unchristian and unmanly servility of spirit; but remember that true humility will

ever honour the truly honourable, and render to civil and to Christian office the homage that is due.

But our Lord corrects another mistake. The young ruler did not believe that Jesus was the Son of God, a Divine person. He looked upon him as a great prophet, and no more. And will you, says Christ, call a mere man good?

will you ascribe to me Divine attributes? Consider, that there is none good, perfectly good, supremely good, but the holy God. How easy it would be to show, from the words of Christ, that if he is not God, he renounces with abhorrence those flattering titles which the disciple of his mere humanity would bestow upon him.

Secondly, the Saviour reminds him of his obligations to keep the moral law.

Thou knowest the commandments, What shall I do? Do this, says Christ. Keep the commandments perfectlykeep the law as Adam would have kept it in a state of innocency — live and die without sin, and then you may be saved by the law.

The commandments selected by Christ are drawn from the second table, and they are such as teach us our duties towards our neighbours. These are chosen for the purpose of proving te him that if he has failed in his obedience to that part of the law which he has most assiduously cultivated, much more is he condemned by that higher law of love to God which he has altogether neglected. It is the evident design of the Divine Teacher to awaken his conscience; to convince him of sin; and to lead him, by the discovery of his guilt and condemnation, to desire a better righteousness than that which he had sought after hitherto. What legal preaching! some will say. What! Direct an inquirer after salvation to the law! Nay, tell him rather that Christ has died. But this is the teaching of Christ; these are the directions which Christ gave to a very hopeful inquirer

after truth. It is the gospel method. | with a bold effrontery, as if Infinite Christ comes to convince of sin; the Wisdom and Infinite Purity could not Spirit comes to convince of sin; the mark one deficiency, What lack I yet? preacher is sent to convince of sin; Are there not many young persons like wound the conscience, then apply the this young ruler, amiable, intelligent, balm of Gilead for its cure. To those accomplished, and virtuous; at once the who do not understand the law, Christ ornament and the joy of the parental is as a root out of a dry ground; a home, or the attraction and the charm Physician undesired and unwelcome. of their own domestic circle; who, with like ignorance, dream of their own goodness, and with like vanity ask, what lack we yet? Know thyself, is an ancient, an uninspired as well as an inspired sentiment. But to attain a right acquaintance with our own

Consider, thirdly, the boastful pretensions which the young ruler made to the possession of great moral excellence.

just and comprehensive views of the character of God. The same difficulty in both cases prevents us from coming to the knowledge of the truth, viz., that we are unwilling to learn the truth. But let it be considered, that the sum of our moral excellence (alas! in every case how small!) is to be determined not by the opinion of our friends and admirers, but by the judgment of God; that our deficiencies are to be revealed, not by the light of human law, but of the Divine law, and that it is the province of Infinite Wisdom to answer the question, What lack we yet?

Fourthly. The lamentable close of the history of this hopeful inquirer.

The young ruler proves an apt scholar. Admonished by the Saviour, he addresses him the second time most re-hearts, is as arduous a task as to acquire spectfully, but without using any doubt ful compliment. Master, O Teacher! all these have I observed from my youth. We admire his candour, but must investigate his assumptions. He said what he thought; but his thought was a gross error. It is probable, indeed, that in his outward conduct he was as free from blame as the great apostle who boldly asserts, and that, too, under the teachings of inspiration, that before his conversion he was, "touching the righteousness which is in the law, blameless," Philip. iii. 6. It is true that it had been his constant aim to keep the moral law. It is true, that no man could charge him with any visible breach of its precepts. He felt secure in his own righteousness; but neither his candour, nor his consciousness of possessing a singular measure of moral excellence, can save him from the charge of gross ignorance, and pre-expresses. It is as if the Lord had said, sumptuous self-righteousness. The ignorance of the young ruler is proved by the blindness of his understanding, which could not discern a single flaw in his own moral conduct, nor detect. a secret sin in his own heart. His selfrighteousness is proved by the spirit of presumption which could induce a fallen Observe, a very simple text is applied creature to stand erect in the presence to reveal to him his own heart. It is of such a Teacher as Christ, and which usual, not only for the chemist and the impelled him to lay claim to the inno-philosopher, but for the merchant and cency of a sinless virtue, and to ask the mechanic, to apply a test to discover

The young ruler asks, with evident self-satisfaction, What lack I yet? The Redeemer replies, "One thing thou lackest." The answer is adapted to the question, but it implies more than it

I might point out many deficiencies, but let this suffice:-One thing I mark as a distinguishing fault; judge by this whether thou art perfect. It is written in the law, Thou shalt not covet; then go and sell all that thou hast, and come take up the cross.

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the nature, or to determine the excellency of the bodies subjected to their inspection. The farmer weighs his wheat; if it is light weight, it is of little worth. The merchant examines his sample; if the goods do not correspond, he sends them away. The chemist, with his crucible, experiments by fire. The gold is tried in the fire, to discover its genuineness; and the self-righteous, the hypocrite, and the sinner, are tried by a higher and purer law than their own vain imagination, to expose the emptiness of their pretensions, and the deficiencies of their seeming virtue!

The love of money is the root of all evil; but how few suspect the existence of the sin in their own hearts! How little have reason and religion combined done hitherto to cure this "vile fever of the mind," and to eradicate it from the human heart! Who will believe that the love of money is covetousness, and that covetousness is idolatry? The possession of great wealth was the ruin of this young man; and how many, in like manner, are ruined, by their determination to be rich, or their blind attachment to their great possessions! Lord, open our eyes, to see the evil of this state of mind!

"From vanity turn off my eyes;
Let no corrupt design
Nor covetous desires arise

Within this soul of mine." We hasten to the conclusion of the story; and oh! what a lamentable conclusion! "Then Jesus, beholding him, loved him."

It was natural to do so. Such intelligence, amiableness, earnestness, combined, as they probably were, with an engaging appearance and courteous manners, could not but affect such a heart. The Son of man possessed human nature in its most perfect form; his sympathies were with men. He wept over sin, he loved goodness. Even natural and moral excellence (although imperfect) engaged the benevolent affections of his kindly heart; but they could not command his entire approbation, or cordial complacency. And where is the generous or Christian mind that does not experience the attractiveness of such a character? Honour to the brave! the world cries; honour, we say, be to the amiable, intelligent, moral, and religiously-disposed young man, who is the stay of a parent's age, the ornament of social life, and a glory in any land. But such virtues may become temptations. If there should be young persons of such a character amongst our readers, we intreat them to ponder the history of this young man. See him going away from Christ, sorrowful. Slowly, thoughtfully, he retires. A sacrifice is required; he cannot make it. For perishing riches, he may receive in exchange a heart to love God with a more enlightened judgment; but he rejects the durable riches of righteousness, and perishes in his sin. Oh, shun the fatal rock! Build your virtues upon Christ, and you will be right and righteous for ever. Creaton. J. F. M.

ON LONG SERMONS.

THE remarks of Gaius, in your September number, "On early attendance at the house of God," are weighty and well made; and those who desire all things to be done decently and in order will pray for their success.

There are,

offend by late entrance into the assembly of the saints, ministers are not to be commended for so lengthening the service as to render their departure equally late.

Where health and the power of conhowever, cases in which, if hearers tinuous attention are possessed, the

duration of public worship may, if conducted as it ought to be, be protracted without inconvenience; but where youth and non-studious habits-where exhaustion and debility are found, a lengthened service is a great evil. The writer of this sentence expresses his own painful experience. He has often, much against his wishes, delayed to go to the house of God, that the service might not be more than he could bear; and often refrained from hearing the preacher he preferred, because he is habitually too long. Mothers and servants too are often compelled to shorten their absence from home as they can.

There was a time when the writer considered two hours, or two hours and a quarter, a reasonable time for one service: he now sees and deplores his error, and believes that ordinary worship ought rarely to exceed an hour and half, or an hour and three quarters. He believes there are few ministers who have a right to claim attention for a longer time; and that the few whose speaking rarely tires, ought to remember the circumstances of the people as well as the talent of the pastor. All must try to increase in quality what

they lessen in quantity; and they may be certain brevity will be forgiven them. If the sermon were within some forty-five minutes, there would be as much time or more for reading, prayer, and praise. This, if the fire burns, will be long enough, under God's blessing, to warm the heart; and if the heat does not radiate, it is more than enough for persons to inhale the smoke in a chilling atmosphere.

From observation also the writer has concluded, that most preachers who tax their strength by the hour, are more injured by the last fifteen or twenty minutes of continuous, loud speaking, than by all the rest of their exertions. This is a serious fact to the delicate, and to those who have three times to appear in the pulpit on the Lord's-day.

These remarks are not intended to weaken those of Gaius, or to apply to extraordinary occasions: but whether services be short or long, may they be full of Christ-full of the Holy Ghost and of fire; and emulate in real success, either the condensed sermons of Whitefield, or the ramified, but rich and powerful discourses of the Erskines. J. K. F.

Poetry.

PARTING WITH THE YEAR 1852.
FAREWELL! Farewell! thou closing year!
Thy knell will quickly sound!
Thy final peal, when millions hear,
Will send its lessons round!

Farewell! Farewell! thou closing year!
We meet thee at thy end,
With feelings none of gloom or fear,
But leave thee as a friend!
Farewell! Farewell! thou closing year!
Thy passage has been quick,-
Progressing like the wind we hear,
Or the swift-sailing ship!

Farewell! Farewell! thou closing year!
Thy blessings have been great!
Enriching all, both far and near,
Descending soon and late!
Farewell! Farewell! thou closing year!
Thy changes, not a few,

Have visited some to mem'ry dear,
Whose love was strong and true!
Farewell! Farewell! thou closing year!
We dare not let thee go,

Till, breathing in our Saviour's ear,
A blessing to bestow !

Farewell! Farewell! thou closing year!
And when thy race is run,
May we, with love and holy fear,
Enter on one begun!

Farewell! Farewell! thou closing year!
And, as the years are past,

May we, with every friend most dear,
Anticipate the last!

Farewell! Farewell! thou closing year!
We'll finish all with prayer,-
That each may now his altar rear,
For Heaven's paternal care!

T. W.

Review of Religious Publications.

THE PENTATEUCH AND ITS ASSAILANTS: a
Refutation of the Objections of Modern Scep-
ticism to the Pentateuch. By WILLIAM T.
HAMILTON, D.D., Pastor of the Government
Street Church, Mobile. Svo., pp. 416.
T. and T. Clark, Edinburgh; and Ward and Co.,
London.

of the German school, and those who sympathize with them, in their modes of dealing with the Pentateuch, and other parts of Divine truth. He shows himself well acquainted with the modern methods of assailing Christianity, which, if less gross, are more insidious and dangerous than those resorted to in the WE cordially welcome another champion last century. We now begin to understand of Revealed Religion into the field of honour- the tactics of the enemy, and this is more able conflict with the foes of Biblical truth. than half the battle; and such works as Dr. The revival of infidel and semi-infidel opin- Hamilton's will do much to place the wea ions, during the last twenty years, has, as pons of defence within the reach of the reliin former periods of our history, called forthgious masses. After an Introduction "pre, a numerous host of well-disciplined troops, senting a view of the German Neologies! fully prepared to do battle with the Philis- Method of Interpretation," we have Tacele tines of the day. There is a conservative Lectures, on the following interesting topics: element springing up in our religious litera--I. The Character of Moses as a Scholar ture, which yields us great hope for the future. And although a sifting time is at hand, and many are being turned aside from the good old paths, by German myths and speculations, we have no settled apprehensions for the interests of revealed religion in Great Britain or in America. Only let our theological seminaries be watched over with a leepless fidelity, and we have nothing to fear. Let tutors of colleges and pastors of churches stand out with a bold and determined front against all efforts, from whatever quarter they may come, to diminish reverence for the Inspired Records, to explain away their mysterious facts,-to supersede their Divine authority, to confound the express revelations of the eternal God with the ordinary laws and operations of the human mind, and to vitiate and impair the doctrines of grace, upon which the entire efficacy of the remedial scheme depends. With men who deny the inspiration of the Holy Scriptures, and talk of man's intuitions as the only revelation God has given to him, we must have no fellowship. To symbolize with such, were to become recreant to the authority of Christ, and to contribute our influence to hasten onward that latitudinarian crisis which would create a dire collapse of the spiritual life.

Dr. Hamilton's work is a valuable contribution in the right direction. With immense stores of information and sound learning, he combines a large share of theological power, and acute discrimination. We are not aware of any objections which have been raised against the Pentateuch as a whole, or any part of it, which are not here very satisfactorily met and refuted. He even demurs, and we think with good reason, to the injudicious concessions which have been made to sceptics by many orthodox divines.

His Introduction will be a very powerful and telling exposure of the folly and temerity

and a Statesman. II. Necessity of Revelation. III. The Bible is a Revelation from God. IV, The Pentateuch the Work of Moses, Genuine and Authentic. V. Genesis the Work of Moses, and Inspired. VI. Creation in Six Days. VII. Populousness of the Earth in the Days of Cain, and the Longevity of the Ancient Patriarchs. VIII. Antediluvian Giants. IX. The Deluge Universal. X. Same Subject continued. XI. Death among the Works of God.-Its Origin and Extent. XII, Man One Family.

From this outline of subject it will be seen that the author's plan is very comprehensive, and that he has so arranged it as to compel him to grapple with nearly all the infidelity of Germany, (for what better name can we give it?) in reference to the five books of Moses. And very ably does he grapple with them; in most cases triumphantly showing how futile and ill-sustained are the objections raised by them. The Lectures of Dr. Hamilton well fulfil his own acknowledged purpose in giving them to the public. The work before us, he says, "is designed as a vindication of that part of the records of our faith, known as the books of Moses, from the objections and misrepresentations that have been advanced and diligently propagated within the last half-century. These objections are drawn from various sources; from science-from critical research-and from oriental archives. That every objection here noticed is answered satisfactorily, the author dares not flatter himself but that each objection has been carefully weighed and impartially examined, with the best means of judgment accessible to him, he does affirm."

Dr. Hamilton well understands the form which scepticism has assumed in the present age. "The grounds of assault," he observes, "are now changed, and critical ingenuity questions the genuineness of the sacred books,

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