must have overshadowed the eyes of that man, however esteemed or estimable in the view of his fellow men, who can think of-much more if he write-concerning the divine prediction, without taking into connexion, as its cause and source, the sovereign purpose and grace of Jehovah.

Again, proceeding with the second branch of the discourse, the promise, and putting a literal construction on very many portions of scripture truly spiritual in their application, Mr. H. more plainly discovers the incongruous materials of which his argument is composed. We cannot undertake to examine more than one of the precious passages he has perverted; or we should take too much of the space allotted to our friends. He quotes this-I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. Yea, I will rejoice over them to do them good; and I will plant them in this land assuredly with my whole heart, and with whole soul. Jer. xxxii. 40, 41. And his remark thereon is, "This most gracious promise assuredly has not yet been fulfilled respecting our elder brethren, the Jews--for they have departed from the Lord-the everlasting covenant here promised to be made unto them, has not been entered into." An inference clearly deducible from the observation must necessarily be, that in respect of all who call themselves christians, the gracious promise above cited has been fulfilled-that they are now returned to the Lord—and that the everlasting covenant promised to be made' has been entered into.

my

But we have a more sure word, than that of the Rev. John Hatchard, to rely on, even the sure word of prophecy, whereunto we do well that we take heed; throughout which we find, that all the promises are (as one admirably expresses it) the offspring of Jehovah's purpose. The covenant of the holy and ever-blessed Trinity secures the eternal interests of the beloved church: the inspired volume declares the purposes and conditions of that covenant: and the faithful apostle was instructed fully to describe the persons and characters of each and every covenantee, to whom, in Christ,

"The voice which rolls the stars along
Speaks all the promises."

We cannot withhold the apostle's invaluable testimony, but must abridge it as much as possible. It is given in his epistle to the Galatians iii. 16. Now to Abraham and his seed were the promises made. He saith not, and to SEEDS, as of many! but as of one, and to thy SEED, which is Christ. And further on, For as many of you as have been baptized into Christ have put on Christ. neither Jew nor Greek, THERE is neither bond nor free, THERE is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. And again, Colos, iii. 11. THERE is neither Greek nor

THERE is

Jew, circumcision nor uncircumcision, barbarian, Scythian, bond nor free: but Christ is all, and in all.

Under the third branch of the subject, circumstances connected with the conversion of Mr. Alexander from Judaism to Christianity a re detailed; on which, and the appendix written by him, we have but little to remark. In the exercise of as much christian charity as we think the word of God justifies, we beg to observe, while introducing a passage from p. 28. that however grateful the thought of one long habituated to error being disposed to renounce his delusions, it by no means augurs well, either on the part of the preacher who advanced the sentiments, or the convert who has embraced them. It runs thus:

"You cannot but allow that your nation has abided many days without a king, and without a prince, and without a sacrifice, and without an image, without an ephod, and without teraphim.' (Hosea iii. 4.) your priesthood is disannulled, your land is a desolation, your glory hath departed; you look forward to the coming of the Son of man, you are indeed expecting a prince and a deliverer ;-that prince HATH appeared; that deliverer HATH completed the work of redemption for you, if you will but look unto him, if you will but renounce your vain hopes, if you will place all your dependence upon his gracious word and promises." The language of the glorious gospel,

in contradistinction from this specimen of the delusive and dangerous doctrines of the day-is, him hath God exalted with his right hand a prince and a Saviour, for TO GIVE repentance to ISRAEL, and forgiveness of sins! The terms of the exhortation-" that deliverer HATH completed the work of redemption for you, IF you will but look-IF you will but renounce-IF you will place all your dependence"-are only equalled by the absurdity of the conditions offered. In fact the mode of expression has but one parallel in the new testament, and that in the language of the tempter, all these things will I give thee, if thou wilt fall down and worship me! And just as soon could our Lord prostrate himself before satan, as either Jewish or Gentile sinners can perform the condition Mr. Hatchard expects from them.

The importance of eminent personal Holiness to the Christian Minister. A Discourse delivered at the Congregational Meeting House, Broad Street, June 1825, before the Patrons, Tutors, and Students, of Homerton College, and published at their united request. By Henry March.

THIS being of a similar character with the Sermon we have just laid down, it does not appear necessary that our thoughts should be expressed at much length. The situation in which the preacher placed himself, and the sanction given to the matter of his discourse by "the patrons, tutors, and students" present, considerably enhance its importance, and demand our scrutiny. From 1 Cor. ix. 26, 27.

Mr. M. after speaking in high terms of commendation of the apostle's noble dispositions' and elevated principles,' proceeds to consider 1. the subject, eminent personal holiness-2. its importance to the christian minister, both as it regards himself and his influence on others. But how low the estimate he has formed-how shallow the research he has made into the mine of eternal truth. He says, the spring of personal holiness is—“ a divine influence on the mind and heart;" and that the fall of man" forms the very basis of the revelation God has made to us." By the former, he sets aside the acceptance and meetness of the church in Christ,-and by the latter, he loses sight of the eternal mercy of Jehovah, which can alone form the basis of all that is revealed to man.

And in what a degrading light must the spiritual eye perceive this minister's statement of St. Paul's object of pursuit, when he speaks of the holy saint running not as uncertainly-and fighting, not as one that beateth the air, &c. Were these holy exercises in the apostle-that he might OBTAIN the reward? or were they not rather inspired by an assurance of his present interest in the promised glory? Mark the following address :

·

"My christian brethren, are ye also competitors for the crown? If so ye profess, reflect, I pray you, that “if a man strive for masteries, yet he is not crowned, except he strive lawfully." The prescribed rules of the course must be submitted to, and fulfilled, or the prize sought can never be obtained. The circumstances of peace in which the church now reposes, while they call for gratitude and diligent improvement, call also for unslumbering watchfulness and circumspection. There is no new way to heaven since the days of the apostle; still there is a race to be rau and a fight to be engaged in; and the laws both of the one and of the other remain unchanged. Fear, then, the coming short of the prize, through carnal indulgence or love of the world; for a" woe is pronounced on them who are at ease in Zion."

On reading the Sermon further on, we feel somewhat ashamed that we have given even this short notice of it to our readers; and if hereafter Mr. March be not ashamed, that he has held such dishonourable views of the truth and servant of God, we shall have occasion to tremble for him. What follows, on the passage in the text, lest I myself should be a castaway, must close our review.

"The apostle says, " I, therefore," having the greatest prize in view, so run, and so fight, as that I may obtain it. To this end, 1 aim at it constantly, I oppose every obstacle, I lay aside every impediment; I inure myself to temperance, to self-denial, to hardihood, lest there should befall that dreadful result, that, "having preached to others," setting before them the prize, urging them to pursue it at whatever loss," I myself should be" at last rejected.

"I apprehend that the apostle by no means expresses himself thus as doubting or fearing respecting his final salvation. But he states a possible case. An apostle might perish as well as another man; a Paul as well as a Judas. And Paul would perish, as certainly as Judas, if he like Judas, were unholy. The prize is for the victor only; "if a man strive, yet he is not crowned," whatever his pretensions or claims may be, except he strive lawfully.”

The first Annual Report of the Committee of the Gospel Tract Soci ety, submitted to a General Meeting of the Subscribers at the Old London Tavern, Bishopsgate Street, on Thursday, July 7, 1825. WE beg to direct the particular attention of our readers to this first Annual Report. The Gospel Tract Society we have esteemed it our honour, both publicly and to the utmost of our private means, to aid and recommend; we therefore rejoice to find that, by the blessing of the Most High on the exertions of its numerous supporters, it has made its We with such rapid strides since established in 1823. way hope not one of our readers will be denied the pleasure of obtaining it, and that many will supply themselves with several copies of the cheaper edition, for distribution among those who may be disposed to assist the Society by raising Auxiliaries, or according to their ability, forwarding individual subscriptions. Another source of gratulation, in which very many of our friends will join, is the extent of publicity given to the proceedings at the Old London Tavern, by the daily and weekly press: their criticisms, and calumnies, tending greatly to advance the interests and further the prosperity of the Society.

Added to the bold and successful measures adopted at the anniversary meeting for the expulsion of the papists, who intruded themselves among the "friends" and "subscribers," for the purpose of exciting discord and tumult; we have yet to state one other cause for satisfaction-which predominates above all of a non-spiritual nature-and that is, that the majority of garbled statements which found their way to the periodical press, were copied, either in whole or in part, from the Roman Catholic's own vehicle of abuse against the established church-their fellow dissenters-and the truth of God!-See their own weekly paper, the "TRUTH-TELLER !!" published Saturday July 9, two days after the meeting.

The best thanks of the Committee are due to the conductors of "The British Press," for the voluntary attendance of their reporter, and for his correct abstract of the proceedings, as given in that paper on the following morning; which compared with Mr. Dowling's full account, affords a striking instance of the superiority of a TruthSPEAKER, to a soi-disant " Truth-TELLER."

GOSPEL TRACT SOCIETY.

It is with great pleasure we have to inform our readers, that an Auxiliary to the above Society was formed in July last, at Minster Street Chapel, Reading, to be called the Reading and Henly Auxiliary Gospel Tract Society. May the divine blessing accompany every exertion for the promulgation of gospel truth!

THE

Spiritual Magazine;

OR,

SAINT'S TREASURY.

"There are Three that bear record in heaven; the FATHER, the WORD, and the HOLY GHOST; and these Three are ONE." John v. 7. "Contend earnestly for the faith once delivered to the saints." Jude 3.

(For the Spiritual Magazine.)

ON THE MARTYRDOM AND DEATH OF STEPHEN. "And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit." Acts vii. 59.

IN this book, entitled, the Acts of the Apostles, we have an account of the first gospel church framed according to the immediate direction and command of Jesus Christ; and this was immediately after his ascension. The account is given in the first chapter. The number of members, both of men and women, were about one hundred and twenty. Ten days after they were embodied into a church-state, the Holy Ghost visibly descended on them, and sanctified and qualified them for a further glorifying of their Lord. All the twelve apostles were pastors of this people. It is very natural to suppose also the seventy disciples ministered also in holy things. As yet they had no deacons. The apostles seem to have exercised that office, with the assistance of the people for a season. On the day of Pentecost

there was an addition of three thousand added to this church. A short time after, another addition of five thousand, which, altogether, made at least eight thousand one hundred and twenty members.

The first persecution which broke out against this church, was very particularly exercised towards Peter and John, who had cured a man who had been lame from his birth. A very solemn providence took place in this church, the death of Ananias and Sapphira for a wilful lie, which they told, and by which they sinned immediately against the person and majesty of the Holy Ghost. They were struck dead in the very assembly of the saints; yet the church still so increased in numbers, that believers, multitudes, were added to the Lord, both of men and women. This, together with the miraculous acts wrought by Peter on sick folks, and such as were vexed with unclean spirits, brought on a second persecution. The high priest and his colleagues laid their hands on the apostles, and put them into the common prison. "But the angel of the Lord by night opened the prison doors, and brought them forth, and said, go, stand and speak in the temple all the words of this life." They accordingly did, and were afterwards brought before the senate for it, and bore a most VOL. II.-No. 18.

S