greater importance to man than those implied in the questions,-How can a man be just with God? Whether there be any way in which a sinner can return to God and be accepted? Whether there be any way of God's own appointment? What that way is? and how the path may be successfully trodden ?

Reasoning a priori from the character of God and the nature of man, it is reasonable to expect that there will be not many, but one way of return to God; not many but one foundation on which to rest our hopes. With this accord the statements of the word of God. Christ is "the way, the truth, and the life, no man cometh unto the Father but by him." "Other foundation can no man lay than that is laid, which is Christ Jesus." Taking now for granted the inspiration and truth of the scriptures, it follows that Christianity is the only true religion; that it is the only healer of the breach between God and man; the only remedy for the cure of the world-wide spread disease of man-the leprosy of sin; the only great storehouse and treasury of mercy, grace, wisdom, peace, and holiness, for the supply of all man's wants, for the restoration of the image of God to his soul. This is the ground taken by the author: "Christianity, or the religion of the Messiah, is therefore not one of several religions promulgated from heaven, but the one and only religion that ever came from God. Its claims, therefore, are paramount, universal, and permanent." Hence among the most prominent propositions to be established in this volume are the following :— "That the religion of the Son of God is the only religion that ever came from heaven; that the Messiah, Christ, is the centre of this one religion; and that the mode of its administration does not affect its essential character."

The object of the book and mode of treating the subject, cannot be better

described than in the author's own words :

"It is to present a systematic view of the system of redemption in a popular form. Beginning with the idea of revelation and passing under review, first, a general summary of this great and gracious plan, and then successively its antiquity, sovereignty, completeness, adaptation, freeness, efficacy, and design, it has been brought to a point by a brief view of what may be supposed to be the thoughts of the redeemed respecting it, as they look back upon its origin and progress from the eternal state."

These topics are all handled in a masterly style, the course of thought is clear and progressive, the ideas are well put, and the words well chosen. There is much sound, fresh, and vigorous teaching; and with much strength and beauty of language, and many passages of great power, there appears to us an entire absence of mere professional fine writing.

Greatly important is it both for the sake of the church and the world at large, that scriptural views on this subject should prevail among the followers of our Lord Jesus Christ; and that as far as possible, oneness of mind and sentiment should exist with regard to his great sacrifice. It is lamentatbly true, that in the multiplication of theories the "practical effect has been to multiplysects, without diminishing the difficulties which gave rise to them." Freedom of thought may exist without division, and union does not necessarily suppose the subjection of independent opinion; while enlarged and comprehensive views of truth are undoubtedly favourable to external, as well as spiritual, oneness amongst the disciples of Christ.

"There are, however, not a few who, whilst they readily acknowledge the importance of correct views of Christianity, rest satisfied with limited conceptions of its character. From the

contracted to the partial is but a step. Hence one of the causes of division in the Christian church. Christian men sometimes separate

into distinct communities, and become the centres of large bodies of disciples who ought to have remained in visible association with each other, and would have so remained but for this cause. Clinging to its peculiar hypothesis, or rather to its partial views of truth, each party gathers to itself all who are like-minded; while if individual charity be not more expansive than the party symbol, grave doubts are insinuated respecting the honesty if not the safety of the other. Scenes of needless disputation and profitless polemics are exhibited. In

the majority of instances, a limited rather than an enlightened faith gave being to these exhi bitions. The field of Christian vision becomes obscure and contracted to the rigid partizan.

What if Christianity should rebuke both the doctrinal and the practical-' not for what they believe, but for stopping short at limits which she has not drawn ?'"

In the argument from the antiquity of the great redemption, the harmony between the glimmerings of light under former dispensations, and the full shining of the Sun of Righteousness under the present,-or rather the oneness of the light under the different degrees of its manifestation,—as constituting an allsufficient reason for the Jew to embrace Christianity is thus shown :

"The gospel not a novelty," "for though the word gospel is of comparatively modern use yet the idea of mercy through a Redeemer is one with which believers have been acquainted in all ages.

Paul also in

his Epistle to the Galatians uses these remarkable words, And the scripture foreseeing that God would justify the heathen through faith, preached before THE GOSPEL unto Abraham, saying, ‘In thee shall all nations be blessed."

The case of this illustrious patriarch, standing as he does as a star of the first magnitude in the constellation of worthies who obtained a good report through faith, is conclusive evidence that the principal truths of the economy of mediation were so far realized by the ancient saints as to constitute their gospel; as a prospective system they rested on and enjoyed its provisions. The new economy was the filling up of the old. And the believing Jew did not abandon the faith of his fathers when he embraced Christianity, but, on the contrary, acted consistently with the essential doctrines of Moses and the prophets. When, therefore, the Christian asks the Jew to

embrace Christianity, he asks him only to be consistent with his own religion, to act in harmony with the spirit of his own sacred books. Hence Jesus said to the Jews, 'Had ye believed Moses ye would have believed me, for he wrote of me.'"

One fertile source of controversy on matters relating to the great redemption, as well as other subjects, doubtless, is the want of care in drawing distinctions between things that differ; and the consequent employment of terms without due regard to their meaning. Great care seems to us to be taken in this volume, to guard against both these errors. One illustration, out of many, may be presented.

"The word 'atonement' denotes simply the used in relation to the great doctrine of the fact of reconciliation. But as it is generally Gospel, it signifies the death of Christ, by

means of which reconciliation is effected. In

this sense it is used here; and the distinction between it and redemption may be thus stated -atonement respects the authority of government; redemption respects the ruined state of the subject: atonement is offered to God; redemption is the blessing conferred upon the be lieving man. The design of the atonement is to satisfy the law; the object of redemption

is to liberate the penitent sinner from its curse.

Atonement is expiation, but redemption is our deliverance from the penalty and power of sin. By atonement the lawgiver shews himself at once just and merciful; redemption is the actual reception by man of the mercy thus honorably offered. ... An atonement was effected at once when Christ offered his great sacrifice upon the cross; but redemption is the application of the benefits of his death to in

dividual believers to the end of time."

The freshness and vigour of the writing of many parts of this volume would tempt us to larger extracts. But we may appropriately close this notice with one from an earlier part of the book, chap. iii., § 10, on the bearing of these views on modern theology; speaking sentiments in which we cordially sympathize, the universal and practical recognition of which, in a spirit of earnest prayer for, and of humble dependance

"How inexpressibly important is it that the theology of the modern pulpit should divest itself of the badges of denominationalism. Less of 'the tradition of the elders,' and more of the 'word of God;' less of the founders of theological schools, and more of the author and finisher of faith; less of sectarian enterprise, and more of the zeal inspired by the common salvation; less of allegiance to symbols, and more of the doctrine which began at Jerusalem, would speedily tend to enlarge the boundaries of the church and to convince the world that 'God is in the midst of her.' . . The time is at hand for change great and extensive... How important is it that at such a time as this

the ministers of Christ should teach men to

observe all things whatsoever he has commanded; should declare the whole counsel of God; should speak with the certainty of conviction, the fidelity of witnesses, the dignity of ambassadors, the earnestness of all-absorbing zeal, and the largeheartedness of evangelical love; and should rise, to the height of their 'great argument,' untrammelled by human creed, free in the liberty which the reigning MASTER has given them, with Christianity in their hearts, and understanding, in all its divine entirety, its sovereignty, completeness, fulness, freeness; and the bible in their hands, the sole appeal book, the test, the living oracle. How important that the pulpit should become what the ample resources of Christianity, if allowed to pour its light unmodified by party symbol, expressed or understood, would speedily make it the light, guide, attraction, and honor of the

age."

by Mr. Hollis to large and attentive congregations, assembled for that purpose on week evenings, at Islington chapel. The interest excited was unflagging to the last. Seldom was any comment made, but the readings were left to produce their legitimate impression. Subjects suggested by these readings were, however, taken up, and discussed on the evenings of the Lord's day. These discourses awakened much interest and inquiry; "and with the hope of rendering them more extensively tributary to the furtherance of the work of our age, 'the second reformation of the church,' I have yielded to the request," says our author, "to reduce them to the form in which they are hereby most respectfully presented to the public, and dedicated to Mr. Noel." The tone and tendency of this well-timed and well-executed "good work," may be accurately ascertained by the following extract from the preface:

"The Reformation, therefore, that we seek is one thorough-going; one of earnest and believing deference to the holy oracles; a Reformation, the motto of which shall be, See that thou make all things according to the pattern that was showed thee in the Mount,'-not the Mount Sinai but the Mount Zion;-a Reformation that shall so far harmonize with an advancing people as to assert the claims of Christianity by its manly intellect, and self-supporting energy, and obvious disinterestedness; a progressive

the times."

The Second Reformation; or the Earth
helping the Woman.
By Rev. B. S.
HOLLIS, Minister of Islington Chapel.
London: Partridge and Oakey,

Mr. Hollis is a man of peace; one of "the quiet in the land," who has "carefully abstained from political strife." In this instance he is "valiant for the truth;" and his appeals, from his known character, have all the greater power. Thus he rebukes indolent time-servers, who come not to the help of the Lord in

VOL. XIII.-FOURTH SERIES.