the same harps, aud sing altogether the same anthem to the praise and the glory of the same Lord.

A Sermon preached at Newland Chapel, High Wycombe. By William Tant. 12mo. pp. 34. London, Palmer and Son.

The author entitles this sermon "A Protest against Worldly Religion; wherein the carnality and hypocrisy of the generality of Missionary meetings are faithfully exposed." His phraseology certainly gives our own opinion of these matters; however much Missionary Societies may be doing in the way of civilizing and moralizing dark and barbarous countries, and thus acting the part of pioneers to the gospel, we think but lightly of the spirit which actuates most of its managers at home. Of those who supply the funds, we believe many do so from a sincere love to souls, and that they actually credit the highly coloured narratives which are monthly administered as stimulants, and which on the platform are retailed in other phrase for the same purpose. But we were sorry when we thought that a gospel minister had devoted a sermon to the exposure of a well-known fact, and thought in our minds, this is not preaching Christ. In the perusal of the sermon, however, we were pleasingly disappointed; Mr. Tant enters upon his subject as one experimentally acquainted with his message, and handles it as a good workman. We recommend the sermon to our readers, as entirely approving of most of the contents.

A Treatise upon Growth in Grace, as begun and carried on. By Samuel Eyles Pierce, second edition, 18mo. pp. 232.

What Think ye of Christ? By the same, a Tract, 12mo. pp. 4.

Palmer and Son.

The writings of this esteemed author are now too well known and too highly appreciated to need either introduction or recommendation from us. This, which was one of his earliest, is likewise one of his most excellent productions. We have often read the work before, and always with pleasure, and we trust profit, and in our renewed perusal now find fresh cause to bless God for the measure of grace and knowledge which he implanted into this his highly favoured servant. We should have been glad, did our space allow, to have given the heads of the twelve chapters of which it consists, or to have extracted the eleventh chapter, which is certainly the gem of the work, entire. We must content ourselves, however, with most warmly recommending it our readers, assuring them, that by the divine blessing, they will find in it a rich spiritual repast, and one which shall not only last many days, but which they may also recur to again and again as we have done, and derive constantly renewed refreshment and renewed delight.

The tract is likewise admirably adapted for the purpose for

which it is designed, to distribute amongst those who have been awakened in some measure to see their own sinfulness and need of a Saviour, unfolding as it does the suitability and preciousness of Jesus the Lord.

APHORISMS OF THE LATE REV. W. ROMAINE.

The new testament is in perfect harmony with the old; they both preach one gospel, one Saviour, and one faith.

The scriptures constantly uses and accommodates natural things to explain spiritual, suiting its instructions to man's present embodied state, in which he cannot see the things of grace but through the glass of nature.

The temple was a type of Christ's body, and every part of its furniture was a type and figure of what was to be in the humanity of the incarnate God. At the entrance of the holy place stood the laver filled with water, with which the priests were to wash when they went in and came out of the temple. This was to set forth the infinitely purifying virtue which was in Christ, and with which he was to cleanse sinners. Next to the laver stood the altar of burnt-offering, on which the blood of the sacrifice was offered. Hereby was represented the all-meritorious blood of the Lamb of God, which alone taketh away the guilt of sin. On one side of the holy place stood the candlestick, with its seven lamps always burning, to represent that divine light which came into the world, that he that followeth it shall not walk in darkness, but should have the light of life. On the other side, stood the table of shew-bread, (presence bread, or bread of faces ;) a figure of that bread of God which came down from heaven; and of which if any man eat, he shall live for ever. At the upper end of the holy place, next the veil, stood the altar of incense, to represent the sweet-smelling savour of Christ's sacrifice, through faith in which the transgressors of the law are reconciled to God.

The holy of holies was the figure of heaven, and what was done in it once a year by the high priest was to represent what our great high priest does in heaven for us, and for our salvation. The high priest was a type of Christ, our great intercessor. His going in once a year into the holy of holies was the figure of Christ's appearing once in the end of the world, and opening a new and living way for us into the holiest. His carrying blood to sprinkle upon the mercy-seat, and incense to fume before the cherubims of glory, was to represent Christ pleading the merits of his blood at the throne of grace, which was an odour of a sweet smell, a sacrifice well-pleasing and acceptable to the Holy Trinity. The high priest coming out of the holiest to bless the people, was the figure of Christ coming to bless his people with an everlasting blessing: Come, ye blessed of my Father, inherit the kingdom prepared for you, from the foundation of the world."

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It was plainly the scope and design of the ceremonial law to preach remission of sins through the shedding of blood. When an Israelite had offended, and his conscience accused him of sin, he was required to bring his sacrifice to the priest, and to lay his hands upon its head, and to confess his sin over it; after this, its life was to be taken away, and its blood shed instead of the sinner's life. Did its blood take away sin? No; it was not possible the blood of bulls and goats should do that. The sacrifice was only a memorial to bring the Messiah to mind.

While faith lives, it loves. Love is the very breath of faith; and while love breathes in the believer, it disposes him to do all the good he can to the bodies and souls of his neighbours, for his is heart love; he cannot see any one sick, poor, in prison, naked or wounded, but love hastens to his relief.

Whatever the believer wants for his acceptance at the bar of justice, it is perfectly to be had, and freely, in the fulness of the Lord Jesus Christ.

This is our happiness; to have all in Christ, a beggar in myself, but rich with unsearchable riches in Him.

Let nothing keep you from Jesus; whatever you need, whatever you feel wrong, may it bring you to a Saviour's fulness. O that all things may help forward your acquaintance with him! I except nothing, neither sin nor sorrow, I would carry all as one great lump of sin, and receive all good from him as the only storehouse of good for wretched sinners.

A PRAYER FOR PRESENT CALAMITIES.

THUS saith the great, th' Almighty

God,

Who rules all nations with his rod,
"Return," O Israel, to thy Lord,
And listen to his gracious word;
Take with you words, and humbly

say,

Like sheep we all have gone astray.

Receive us graciously, O Lord,
Remove from us thy vengeful sword;
O freely love and take away,
All our vile iniquity;
Make known to us thy pard'ning
love,

And guide us safe to realms above."
SHEMUEL.

Written by Thomas Whittle, at the Opening of the New Chapel, Foot's Cray, Kent, March 24, 1836.

THE

Spiritual Magazine;

OR,

SAINTS' TREASURY.

66

There are Three that bear record in heaven; the FATHER, the WORD, and the HOLY GHOST; and these Three are One."

1 John v. 7.

Earnestly contend for the faith which was once delivered unto the saints."-Jude 3.

APRIL, 1837.

OUR LORD'S CONSUMMATION CRY.

A SERMON BY THE LATE REV. SAMUEL EYLES PIERCE.

"It is finished."-John xix. 30.

IT hath been, and still is generally considered to be a truth, that the words of dying persons, especially such as "die in the Lord," are interesting and important. Hence it is that the household, and family of faith, are disposed to record the dying testimony of saints, who died in the lively exercise of faith on Jesus, as worthy of their remembrance: it being an immutable truth, that "precious in the sight of the Lord is the death of his saints," through the death of Christ, who died for them," the just for the unjust, to bring us unto God. Thus it is written, blessed are the dead which die in the Lord." To which the Holy Ghost sets his seal. 'Yea, saith the Spirit, that they may rest from their labours, and their works do follow them." As they are truly blessed in the very article of death, so their testimony for Jesus in their dying moments, yields to surviving saints a sweet and heavenly perfume. If their spiritual sayings, pronounced with their dying lips, are fragrant, what must we think of the words of Jesus, the Head and King of all his saints, uttered by him just before he expired on the cross! What support must be contained in them for our faith! What a fragrancy, odour, and perfume! These words, "It is finished:" for matter, they are of vast importance; for truth, of infinite value. They include and express our Lord's triumph over sin, the world, Satan, death, and hell. They are a never-failing cordial against the fears of death; and in union with, and in the exercise of faith on Jesus the Conqueror," we also may triumph over death," and him that had the power of death, that is, the devil."