the matchless love and compassion, and purposes of infinite benevolence of Him, of whom it is written, "He is not willing that any should perish, but that all should come to repentance." "God so Things Lew and Old. SEARCHING THE SCRIPTURES.-So im loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever-portant is the maxim "drink deep or lasting life." But though this day set not till the ends of the earth have embraced the religion of Jesus, it is ended already with him, whose death-bell is now tolling; it is over for ever for her, whom the bereaved are beginning to lament; tomorrow, to-day, it may be over for us: and the day of salvation over, Christ unsought, the day of wrath only remains, and the awful question arises," How shall we escape if we neglect so great salvation? It is too late, the warning was sounded, "Flee from the wrath to come.' A great salvation was provided; large enough to redeem the human racesimple, to save a child. Time is too short, and man too finite, to tell its mercy or its might, and yet, "Believe on the Lord Jesus Christ, and thou shalt be saved," is its substance and its sum. This salvation was offered, was neglected or dispised, and now there is no escape, but for ever and for ever the wrath of God abideth on them. But while the righteousness of Jehovah receives a majestic vindication in the doom of the despisers of Emmanuel, it is revealed in love and faithfulness to those who k now the day of their visitation, and sought and found salvation in the blood of the Lamb. Serene, deep, and holy is their peace,-joyful their yearning look towards the advent of their Lord, when grace shall be exchanged for glory, and the day of salvation end in an eternity of praise. What must the ineffable joy of that day be when to redeemed souls of the loftiest capabilities of love and compassion (for when they see Jesus they will be like him) to souls such as these, even the spectacle of the judgment, its terrible sentences falling on so many whom they knew and loved, and writing on the face of all, despair, shall be powerless to affect it! So holy will it be, so supreme the love of Jesus,-that his enemies will be theirs, and his friends theirs-then and for evermore. Reader, have you found this great salvation? J. W. M. taste not," I now begin to find what I considered the weakest parts of the Bible to be the strongest. The obscurity of Paul, upon inspection, I find to arise out of the closeness and cancatination of his reasoning; and, above all, the want of method and out-line in the new Testament, which lately struck me as a formidable objection, I now consider as corroborative of its peculiar character. The religion of Jesus is a religion of principle, suggestive by its very nature of a stainless morality. Accordingly there is not the same anxiety as to its outward form and pressure. The precepts were not methodized, for they flow as corollaries from the principle.-Anderson's letter to Dr. Chalmers. NEW TESTAMENT CALVANISM. My Christianity approaches nearer I think to Calvanism than to any of the isms in church history; but broadly as it announces the necessity of sanctification, it does not bring it forward in that free and spontaneous manner which I find in the new Testament. It does not urge my affections in the shape of a warm and impressive admonition. It is laid before me as part of a system, and I am somehow restrained from submitting my heart to the fulfilment of its influence by the severe and authoritative qualifications which are laid upon it. I feel the influence of these systems to be most unfortunate in the pulpit, I cannot get in a single precept without spending more than double the time necessary for announcing it, in satisfying my hearers of its due subordination to the leading principles of the system. Now is this ever done by Paul, or any of the Apostles? Do they feel any restraint or any hesitation in being practical? With what perfect freedom from all this parade and scrupulosity, do Christ and his Apostles make their transition from doctrine to practice and expand with the most warm and affectionate exhortation? Our divinity is not of the right kind unless it be a fair transcript of that divinity which exists in the new Testament.-Chalmers' Letter to J. Anderson. PREACH THE WORD.-"No man will preach the gospel so fully as the Scriptures preach it, unless he will submit to talk like an Antinomian in the estimation of a great body of christians; nor will any man preach it so practically as the scriptures unless he will submit to be called by as large a body an Arminian. Many think that they find a middle path, which in fact is neither one thing nor another, since it is not the incomprehensible but grand plan of the Bible. It is somewhat of human contrivance,it savours of human poverty and littleness."-"The right way of interpreting Scripture is to take it as we find it, without any attempt to force it into any particular system. Whatever may be fairly inferred from Scripture we need not fear to insist on. Many passages speak the language of what is called Calvanism, and that in almost the strongest terms. I would not have a man clip and curtail these passages to bring them down to some system. Let him go with them in their full and free sense, for otherwise if he do not absolutely pervert them, he will attenuate their energy. But let him look at as many more which speak the language of Arminianism, and let him go all the way with them also. God has been pleased thus to state and to leave the thing, and all our attempts to distort it one way or the other are puny and contemptible."-Cecil. RELIGIOUS EXPERIENCE. Religious experience. There is fanaticism annexed to this term! This is a mere bugbear, and I count it strange that that very evidence which is held in such exclusive respect in every other department of enquiry, should be so despised and laughed at when applied to the progress of a human being in that greatest of all transitions, from a state of estrangement to a state of intimacy with God, from the terror of His condemnation to an effect and sense of his favour and friendship and reconciled presence, from the influence of earthly and debasing affections to the influence of those new and heavenly principles which the Spirit of God establishes in the heart of every beliver. This is what our Saviour calls _66 passed from death unto life." "But the process is not universal. The Spirit taketh its own way with each individual, and you know it only by its fruits. I cannot say that I ever felt a state of mind corresponding to JOHN BUNYAN'S Slough of Despond." Chem that Sleep. MISS, FANNY YOUNG. FANNY YOUNG was born at Bearfield, in the parish of Bradford, Wilts, in the year 1830. During her childhood she was distinguished for an amiable spirit, and a strong desire to learn. She was first a scholar in the Wesleyan Sunday School; but her father, being a regular attendant at the Independent chapel, Fanny was transferred from the former, plicity, orderly conduct, and steady to the latter school, where, by her simteacher. advancement, she was beloved by her The Independent chapel being at some distance from Bearfield, she would, now and then, enter the Countess of Huntingdon's chapel, not far from her father's house. The Rev. W. Aldridge the church and congregation worshipping was, at that time, taking the oversight of ister, Fanny was taught to see and feel there; and under that truly godly minher state as a sinner. She was then very young; but not too young to be brought on her knees before God to seek his mercy. A discovery of her ruined condition in the fall alarmed her, and her actual sins, made her tears to flow. But this tender lamb was not left destitute of hope. The Holy Spirit directed her to Jesus, the loving Saviour, and good Shepherd of the sheep, whose name and work, soon became very precious to her soul. Although we have no evidence when the day of salvation dawned on her spirit, when she could particularly rejoice in God her Saviour, yet, after the spiritual sorrow alluded to above, her confidence in the favor of God soon became very great, and it was often expressed in language truly eloquent. She now regarded the Sabbath, the Bible, and her hymn book, with more than usual interest; prayer and praise were her delight; and the society of the people of God was courted on all occasions. Thus she pursued the even tenor of her way for some years, comparatively unknown even to the inhabitants of Bearfield, except to her immediate relatives, and those who feared God; these knew her, and loved her too: for there appeared in her spirit and deportment, a seriousness which betokened a spiritual mind, and deadness to the world. Soon after the writer of these lines was appointed by The the trustees of her Ladyship's Connexion | to minister in holy things in the chapel at Bearfield, he came into almost immediate acquaintance with Fanny. She would often appear in the chapel and vestry, where prayer was offered, and her youthful appearance, and serious deportment, often gave him great pleasure. He thought her a child of God: called by divine grace, and precious. school at that time wanted re-organizing. An elderly christian friend, on a visit to this place from Portsmouth, exerted himself much for the attainment of this object, and did what he could to put it upon a better basis. The help thus timely afforded, greatly encouraged the minister. Fanny soon came forward with others, as a teacher; and from that time, until she was laid aside by the affliction, which ended in death, she was instant in season and out of season, in her godly work She was very fitted for her office. There was happily blended in her person, seriousness, intelligence, dignity, and humility; so that whilst the scholars feared, they could not help loving her. She was chosen superintendent, and in that capacity she would have her eye, not only on the children, but on the teachers as well. If she found any of them swerving from duty, she would make a call at their house, and enquire of their parents about them. So she would with regard to the children. All were equally thought of, prayed for, sought after, and affectionately admonished by this self-denying follower of the Lord Jesus. She was not satisfied with the usual routine of Sabbath-school teaching. She would select the most thoughtful of the senior girls, and meet them in the chapel for half an hour before school in the afternoon. There she would most solemnly talk to them about their precious souls, and the love of the Saviour, until tears might often be witnessed in the eyes of the children. Thus strengthened she would come into the school with her charge, and re-commence her duties. She was anxious that the poor girls should be able to write, as well as read; she therefore once a week for some time, devoted an hour for that purpose: but even that opportunity was not suffered to pass without religious instruction and prayer. Many a time has the writer listened to her conversation with the young people about God and Christ, heaven and hell, life and death, and not only has he been pleased, but greatly profited. She was a pattern to all in her deportment during divine service. In God's house her soul appeared absorbed in his worship: it afforded pleasure to witness her devout demeanor. For some time past, her health was evidently declining, but her peace flowed as a gentle stream. Whilst many, in similar circumstances, would have nursed themselves, she was found at her post, evidently working for eternity. But nature at last gave way, and she was obliged to remain at home, confined to her bed. Of more than ordinary piety, she secured many friends during her protracted affliction. In her they witnessed how a christian could suffer for she manifested entire submission to the will of her heavenly Father, either for life or death. She said to the writer, in one of his visits, that if it was left to her own choice, she would rather die than live, because she was assured she should be received into the society of the blessed, through the mediation of our adorable Redeemer. On her dying-bed she held out her hand to her beloved sister, and whispered "Farewell!" expressed her thanks to the many friends who came to condole with and pray for her, and with the faith and hope of a christian waited until her change came, which took place on Monday, December 17th, 1855, when her spirit entered into the joy of her Lord. She was much impressed with the 23rd Psalm: where it is said, "yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me." "The 584th hymn, too, in Rippon's selection, she delighted much to dwell upon :-particularly the first and two last verses : "On Jordan's stormy banks I stand, To Canaan's fair and happy land, When shall I reach that happy place Filled with delight, my raptured soul " On December 24th last, Fanny was carried by the teachers of the school to "the house appointed for all living." The Vicar of the parish of Bradford, the Rev. W. H. Jones, committed her remains | hear a sermon read, even on those special to the dust, in hope of a joyful resurrec- occasions, which does not lose more in tion. On the following Sabbath, in the interest and force than is gained in safety afternoon, the writer preached her fune- and correctness. Few men read well, ral sermon, to a densely crowded con- because few read naturally, and the gregation, from Mark xiv. 8.- "She hath energy and freedom-the nature-which done what she could." May God dispose comes forth in spontaneous utterances, is some one to fill her position in the school, all wanting in the cribbed and cramped as she filled it, and glory redound to the process of literally reading a manuscript. Redeemer's blessed name. Is it noble and dignified in a legate of the skies to be bound to his paper for the utterance of his own thoughts and feelings " JOSEPH RAWLING. Review of Books. LETTERS TO THE Independent CHURCHES It is a fact that the practice of reading sermons is fast increasing among dissentin the Established Church. It is a mating congregations, while it is decreasing ter which demands prayerful attention. THE ANALOGY OF RELIGION to the Constitution and Course of Nature; also fifteen Sermons by Joseph Butler, D.C.L., Bishop of Durham; with a Life of the Author, a copious Analysis, Notes, and Indexes, by Joseph Angus, D.D. Religious Tract Society. These letters will be read and pondered by thousands throughout the country. The subjects chosen are very important to all churches and all christians; and they are handled in rather a more subdued tone than generally characterizes the productions of the indefatigable doctor. They however manifest his vigorous to be a very difficult book to read and The celebrated "Analogy" is confessed style, clearness of thought, and vivacity understand. We can accouut for it on of expression. The first letter is on the several grounds. The subject could importance of prayer; the second on the scarcely be treated popularly; the opinidistinctive principles of congregationalons which called forth the work have ism; the third on the importance of an union among all the churches, and the have been forgotten; and the style of the passed into the shade, and their writers guilt and danger of remaining in a state learned bishop is often so dark and his of isolation; the fourth on the influence of endowments upon religion; the fifth air of mystery around what would othersentences so complicated as to throw an on education; the sixth on the spiritual-wise have appeared perfectly simple. ity of the church; and the seventh on the ministry. In the last letter, speaking of the practice of reading sermons, he quotes the opinions of the Congregational Magazine and of the London Quarterly Review. "There is an evil," says the Reviewer, "rising up among ministers, even the younger of them, which ought to be frowned out of countenance, if it cannot be dealt with by authority; we refer to the growing practice of reading sermons. There are special occasions when it may be right that a minister should avail himself of his manuscript; occasions which require great care and exactness in the very phraseology employed, or which are of such difficulty and responsibility that few men could so thoroughly command their feelings as to express the very thing they mean. But while we quarrel not with men who, at such times, secure themselves against mishaps, we must say that we seldom Several writers have therefore presented copious analyses and outlines of the great work, and Dr. Angus is the last who has attempted to elucidate Butler's writings. We need scarcely say that he has admirably succeeded, and those notes are exceedingly valuable in which he gives the history of the opinions Butler is refuting, and points out the influence which the learned divine has exerted on succeeding writers. We commend this edition of Butler to those who wish for the latest notices of his writings. GOD AND HIS WORKS; or the Existence of God in harmony with human consciousness. By the Rev. T. Roberts. London: Partridge & Co. The competition for the splendid prizes offered for the two best treatises on the being and attributes of God has directed the attention of men of various attain ments to the subject of the divine nature. It is well that it is so. In the space of forty years great changes take place in science and philosophy; and fresh light is thrown on the vexed questions of Natural Theology. The work before us is the production of a mind severely logical and profoundly mathematical. Axioms and postulates, syllogisms and methodical reasonings are his favourite forms of expression; and every section evinces the desire to clench his argument with demonstration and scientific validity. His mind, we should imagine, would very much resemble that of the gentleman who saw circles in everything, and could not eat his dinner unless he cut up his meat into triangles and his potatoes into squares. Mr. Roberts has gained some notoriety by a lengthened controversy on Atheism, which he carried on in the columns of the Christian Times; and, from what we have seen, evidently with considerable success. In his preface to this work he tells us he has written for the one-sided advocates of reason,' and he appeals to them, especially to "The reasoner and its friends." His work is likely to be very useful to them, if they will read it. The style is such as they admire; his method of treating his subjects doubtless would attach them; and his cautious mode of proceeding, step by step, on the ground they admit reason, cannot offend the advocates of the "plenitude of intellect." We cannot say we agree with all his philosophic principles; some of psychological phenomenon appear to be capable of greater simplification; but without discussing these points we will briefly place before our readers an outline of the work, that they may see the extent of surface over which our author travels. It is divided into three parts: the existence of Godthe being of God-and the attributes of God. Under the first part, the existence of God, he shows that an inquiry into the existence of God is impossible, because the fact of his existence must be implied in the art of reasoning; and that the true path of inquiry is, What relation does nature sustain to God? He investigates the position man sustains to God, and to external nature; shows the various forms in which scepticism may appear, and defines them as irrational speculations, illogical habits, and a sceptical disposition. In the second part, the being of God-he inquires into the source, the rudimentary and progressive character of our knowledge of God, and the characteristics of the divine being. And he applies the same investigation respecting man's knowledge of nature-viewing nature as elemental, functional, sensational, and rational. He unfolds the relation God sustains to nature, as a preserver, sustainer, and guide. In the third part, the attributes of God-he divides them into two classes, the derivative perfections, including mental attributes, such as power, skill, intelligence, fore-knowledge; and moral attributes, such as goodness, justice, and truth. In the second class, the attributes of perfection, he places the prospective perfections, and the essential perfections; and he concludes the whole with a brief summary, and a cogent application of the argument. Such is a brief outline; and it is filled up with a number of particulars to unfold and illustrate the points. As a specimen of the style of the work, we quote from the testimony of human consciousness to the existence of God. "Our appeal to this source meets with a threefold response, viz: Our personal consciousness, that of our contemporaries, and that of our predecessors. A glance at the past history of personal consciousness shows that from our earliest recollections we have thought and spake, felt and acted, from an inner and changeless sense of our relation to God. Observing our fellow men we perceive they speak and act as if they experienced precisely a similar sense of relationship to Him. We have not, indeed, proposed the inquiry, Do you stand in any relation to God? Simply because it were absurd in us, and insulting to them, to do so. Lastly we examine the general literature of every land, from the earliest to the present time, and from amidst the confused jargon of philosophies and babel tongues, as well as from the true and good, this deepest and loudest utterance of the human spirit is echoed in affirmative of the fall of man's relation to God." To those who are prepared to exercise patient and persevering thought, we commend this volume on the divine nature. NEW TRUSTEES. To THE EDITOR OF THE HARBINGER. MR. EDITOR,-I understand application has been made to two gentlemen to become Trustees of the Connexion in the room of Sir J. D. P- and Mr. True |