tual struggle against the stream.-If we are irresolute and weak, the opportunities of raising ourselves will pass by, while we are debating whether we should profit by them. Men, too, of moderate capacity, will often step before the man of genius, if the latter be not decided enough to execute the duties that may be required of him. It is not in the affairs of this life, that the mischiefs of indecision are ended. In religion, to be undecided, is to open the mind to error, until, perplexed with a variety of opinions, it despises all creeds, and flies to Atheism for relief. Always wavering, and undecided, what happiness can be expected in such a state; or what hope is there to believe that truth will succeed? Even if it did, another objec tion would probably overturn belief, and leave the mind as before, restless, irresolute, and unhappy. There is nothing more to be esteemed than a manly firmness and decision of character; but this firmness must not be confounded with obstinacy. The one is the characteristic of an intelligent mind, directed by wisdom; the other of weak and imbecile powers. Decision is the result of thought governed by reason: indecision is caused by ignorance or prejudice, when the passions prevail over the judgment. Both obstinacy and indecision are extremes, equally dangerous to the welfare or happiness of any indivi dual, and ought, therefore, to be avoided. On reason, says Dr. Young, BOTELER'S CHARITY, Biddenham, Bedfordshire, gives £5 annually out of an estate (now Lord Hampden's) for the purchase of a bull, which is killed, and the flesh thereof given away amongst the poor of the parish; the deficiency of the sum is made up out of Mrs. Boteler's charity. Some years ago (the Commissioners relate) it was proposed by the Vicar to expend the money in buying meat; "but the poor insisted on the cuscomary purchase of a bull being continued, and the usage is accordingly kept up.Report 6, of the Commissioners of Charities, p. 32. CRITICAL NOTICE. AN ANSWER TO A PRINTED PAPER, ENTITLED MANIFESTO OF THE CHRISTIAN EVIDENCE SOCIETY."-The third edition, to which is annexed a REJOINDER to a pamphlet by the same author, the REV. ROBERT TAYLOR, A. B. entitled "Syntagma of the Evidences of the Christian Religion.--By JOHN PYE SMITH, D. D. 8vo. pp. 91. Holdsworth and Ball, 1829. THE evidences which support the truth of the Christian religion are so many, and so unimpeachable, that we are not afraid of any controversy in which they may be involved. The more they are questioned, the more satisfactory they appear; we do not therefore deprecate the attacks of infidelity, because we entertain any fear for the cause we love and espouse, but simply for two reasons, first, because such attacks are too apt to mislead the unwary and ignorant, and secondly, because those men who have attacked christianity, have not been restrained from telling the most audacious falsehoods to support their cause. This has been the case, from Gibbon down to Taylor, and although each individual may have attempted on different grounds to impeach the evidences on which christianity rests, yet they have all resorted to direct or indirect falsehood, to the most paltry subterfuges, the most impudent and unblushing declarations. The dishonesty of Gibbon was fully shewn by Archdeacon Travis, Dr. Milner, and others. The sophistry and ribaldry of Paine, were excellently refuted by Bishop Watson, and the vanity, disgusting impudence, and daring falsehoods of Taylor are, in the pamphlet before us, exposed with a mildness and dignity, with a power of reasoning and an overwhelming mass of authority, which they little deserve, by Dr. Smith. It must, however, have been an irksome and tiresome task for a man like Dr. Smith, to have followed Mr. Taylor through all his devious course, to have consulted so many authors, to have shewn us as he has done, either Mr. Taylor's wilful misapprehension or misquotation of the authorities he refers to in support of his positions. But we rejoice to say that Dr. Smith has accomplished his task, and most triumphantly refuted every assertion contained in Mr. Taylor's Manifesto,' and " Syntagma." We have carefully perused both the pamphlets, and can most truly state, that Dr. Smith has let no thing escape him. Where Taylor asserts anything, that assertion has been weighed by the Dr. and refuted-where authorities have been brought forward in support of Taylor's assertions, Dr. Smith has carefully examined the authorities, and either shewn that they will not bear the construction put upon them by Taylor, or that they are unworthy of credit; in short, we think that we never read a more complete and diligent refutation of any paper, or more rejoiced at the issue of any controversy than we do at the termination of this one. We are also glad that the task of replying to Mr. Taylor's impudent falsehoods, and sophistical arguments was submitted to by Dr, Smith, because of all men in the present age, we think him one of the most capable, from his extensive learning and patient industry, to accomplish it with credit to himself, and satisfaction to the true friends of religion. That he has done so, we need scarcely add; but we must in justice state, that long after Taylor will be forgotten, this little work of Dr. Smith's will be valued for the proofs it affords of the genuineness, authenticity and integrity, of the text of Scripture, and on various subjects of biblical criticism. The student will find it to contain a comprehensive, but clear view, of the evidences which support the received text, and the humble christian will find its perusal beneficial, as tending more deeply to impress on his mind the truth of that religion, which is a solace in adversity, a comfort in prosperity, and which offers to the view such high and exalted visions of glories yet to come. We regret that our limits will not allow us largely to extract from the work before us; but we cannot conclude without giving two quotations. The first relates to the genuineness of the Revelation. In the mean time, a learned and excellent printer at Basle, Jerome Frobenius, determined to confer upon the world the benefit of a complete printed Greek Testament. He engaged the celebrated Erasmus to conduct it through the press; and it was published in 1516. But, though these distinguished men had in comparably more learning and industry than the Spanish editors, they could not command the resources of kings and cardinals. They had only, so far as can now be ascertained, four or five Greek manuscripts, no single one of which contained the whole of the New Testament: but, in general, what was wanting in one copy was supplied by another. Yet from none of them could the last five verses in the last chapter of the book of Revelation be furnished. No man can wonder at leaves and large portions being torn away and destroyed from ancient manuscripts: the wonder is, that so many and so much have been preserved, through the barbarous and ignorant middle ages. In this difficulty, Erasmus translated the five verses into Greek, from the ancient Latin Vulgate, which was abundantly enough known to the learned, and had been often printed before that time. Afterwards, when the Alcala edition became accessible, and more complete manuscripts of the Revelation were brought to light, it was found that though Erasmus had not hit the very words of the original throughout, (it would have been a miracle if he had done so,) but he had faithfully expressed the sense and meaning of every sentence and every word. charge of an immoral tendency brought The next extract relates to Taylor's against the scriptures. "This man pretends also to reject the Scriptures from what he calls "Evidence internal, in the immoral, wicked, and vicious tendency of many passages therein remaining, and by the insertion of others whose only drift is to enhance the power of kings and priests. See Rom. iii. 7; 2 John 10; Heb. xii. 29, xiii. 17; Rom. xiii.; 1 Pet. ii. 13; Luke xiv. 26; &c. &c. Innumerable texts therein contained, betraying a comparatively modern character, referring to circumstances which did not exist till later ages, and quoting other scriptures which had previously formed the faith of the first Christian churches, but which, without any assignable reason or alleged authority, have since been rejected.—See 2 John 9; 1 Tim. iii. 3; James v. 14; Matt. xviii. 17; 1 Cor. xv. 7, 32; 1 Pet. iv. 6.' "Here is indeed the highest pitch of daring! Here is the first-born of calumny! Christianity condemned for having a wicked tendency! A man whose paper demonstrates that he defies all truth and justice, affecting to be offended with the scriptures as favouring immorality!-But, my intelligent countrymen, you are not to be thus cheated and insulted. Open your eyes: read, examine, judge for yourselves. Study the passages to which he refers, in their respective connection, and in their relation to the other parts of the New Testament; and you will own that they form no exception to the SPOTLESS PURITY, the HOLY BEAUTY, which animates the whole of those divine compositions. That there are difficulties in the bible, every Christian well knows and readily acknowledges: but they are no more and no greater than must reasonably be expected in works of such antiquity, and referring to customs, opinions. and idioms of language so widely different from those of modern times and European countries. Analogous difficulties occur, according to their respective subjects, in all very ancient writings, Latin or Greek, Arabic, Persian, or Sanscrit. The rational method of resolving them is by acquiring the information necessary to go to the bottom of each instance; and those who cannot do so, possess, in an enlightened Protestant country, the inestimable advantage of consulting learned and judicious commentators. With respect to the passages enumerated by this writer, a man must have little understanding indeed, whose careful examination cannot dissipate whatever of difficulty is pretended. For example; Romans iii. 7, is the language of an objector, whom the apostle is supposing as arguing against the christian doctrine, and whom he proceeds to refute. 2 John 10, forbids the aiding and encouraging of corrupt and wicked teachers, but it does not forbid any acts of humanity or civility towards them as our fellow-creatures. Το persecution, in every form and degree, the whole spirit of the gospel is entirely opposed. Heb. xii. 29, is figurative language, borrowed from the sublime diction of the Old Testament, and expressing in the most impressive manner the rectitude and justice of the Unchangeable Deity. With regard to the word hate, in Luke xiv. 26, every schoolboy who has but a tincture of the knowledge of ancient forms of language, is aware that it denotes no malevolent disposition, but only that holy heroism of virtue which enables a man to relinquish his dearest interests and enjoyments upon earth, and even his own life, if he cannot retain themwithout infringing upon the obligations of truth and conscience. It was finely illustrated in the conduct of the Bavarian martyr, who, when urged to save his life by recanting his principles, and the endearments of his family were pressed upon his feelings, exclaimed, "My wife and children? My dear wife and children! I love them more than all Bavaria; but, for the sake of Christ I know them not.' ་ "Of the other passages, which are falsely said to betray a comparatively modern character,' the greater part present no difficulty to an intelligent and reflecting reader: of the rest a rational solution may be found by referring to any good commentators, such as Whitby, Doddridge, Scott, D'Oyley and Mant, Clarke, Williams's Cottage Bible, and others, who have employed their knowledge of antiquity for the elucidation of the diffculties which cannot but occasionally occur in these, as in other ancient writings. If there were no such passages, one great argument in favour of the genuineness of the Scriptures would be wanting: namely, their unaffected comporting with the facts, usages, and idioms of the place and period to which they refer; particularly such facts, usages, and other circumstances as do not lie upon the surface of history, but require considerable learning and research to find them out. We cannot conclude, without earnestly recommending this pamphlet to our readers. The Christian Instruction Society has performed an essential service to the cause of God, by publishing it so cheap as to place it within the reach of all. THE SEA. O deep unfathomable sea! Boundless, mysterious, undefined sensations Thy gently heaving bosom swells to meet Oh, smiling placid sea! Within thy breast my grave shall be ! CRUDEN. The learned Cruden author of the Concordance to the Bible, professed his determination not to marry, because by obeying the precept "increase and multiply," he believed, that he would make himself a party to the propagation of sin. Acting upon this principle, he eventually paid his addresses to an old maid, who rejected him. PUBLISHED BY COWIE AND STRANGE, PATERNOSTER ROW, Haretjte and Savill, Printers, 107, St. Martin's Lane, Charing Cross. THE A RELIGIOUS AND LITERARY JOURNAL. "AS EVERY MAN HATH RECEIVED THE GIFT, SO MINISTER THE SAME ONE TO ANOTHER." No. 10.] THURSDAY, APRIL 2, 1829. A SERMON IN AID OF THE IRISH SOCIETY OF LONDON, [PRICE 3d. FOR PROMOTING THE EDUCATION OF THE NATIVE IRISH, THROUGH THE MEDIUM OF THEIR OWN LANGUAGE, AT ST. JAMES'S CHURCH, CLERKENWELL, MARCH 19, 1829. BY THE REV. ROBERT DALY, A.M. RECTOR OF POWERSCOURT, AND PREBENDARY OF STAGONIL. might dwell among them;" all these things are most deeply interesting to the sinner, to the man who needs a SAVIOUR. It is, in this most interesting position, as the ascending Saviour, that I desire to call upon you this day to view the LORD. And," without controversy, great is the mystery of godliness: GoD was manifested in the flesh, justified in the SPIRIT, seen of angels, preached unto the gentiles, believed on in the world, RECEIVED UP INTO GLORY!" "GOD hath raised him up from the dead, and set him at his own right hand in the heavenly places, far above all principalities and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is come; and hath put all things under his feet, and gave him to be head over all things to the church, which is his body, the fulness of him that filleth all in all." "Thou hast ascended on high, thou hast led captivity captive; thou hast received gifts for men ; yea, for the rebellious also, that the LORD GOD might dwell among them." Psalm lxviii. 18. EVERY thing connected with the SAVIOUR Ought surely to be interesting to the sinner. Every purpose and counsel of GOD concerning him, who was "foreordained before the foundation of the world, but was manifested in these last times for us:"-every declaration which GOD has made for the comfort of men, from the time that it was said, The seed of the woman should bruise the head of the serpent, till the angel appeared to the highly favoured virgin, telling her that she should "conceive, and bring forth a son, and call his name JESUS,' and, till the angel again appeared to the shepherds on the plains of Bethlehem, and said, "Behold, I bring you good tidings of great joy, which shall be to all people; for unto you is born this day in the city of David, a Saviour, which is CHRIST, the LORD:" all this is highly interesting to every child of man. And no less interesting is every step taken by the Saviour, from the mysterious cradle of Bethlehem, to the more mysterious cross of Calvary; and, still more interesting, if possible, the period when he burst the barriers of the tomb, when he, who, "was dead," proclaimed himself" alive again," and "alive for evermore.' Every doctrine which he taught, every counsel which he gave, every pattern which he exhihited, every promise which he uttered, all he did, and all he said; till, having finished the work given him to do, he was taken up into heaven, and a cloud received him out of the sight of his disciples," and he "ascended on high, leading captivity captive, and receiving gifts for men, yea, even for the rebellious also, that the LORD GOD VOL. 1. These animating portions of scripture, together with that which I have selected for a text, put before us the fact of an ascended Saviour, and present us with many interesting particulars. And, 1st. I would say, that in the person of the ascended CHRIST, we see MAN ascended into heaven. HE who was "made flesh," and dwelt as a man with men upon earth, is now glorifiedwith the Father, "with the glory which he had with him before the world was." The eye of faith sees in himman victorious; rescued from ignominy, freed from corruption, raised, and seated in heavenly places; "As in Adam all die, so in CHRIST, the second Adam, shall all be made alive," and also ascend into heaThe shout has been heard in the heaven of heavens, Lift up your heads, ven. L O ye gates, and be ye lift up, ye everlasting doors; and, as man, the king of glory shall come in!" Let us, therefore, consider our interest in him as the first fruits. CHRIST does nothing in which he himself alone is concerned; he, who is the second Adam is the second federal head of his people; as the second Adam, he obeys the law, fulfils all righteousness, dies, pays our enormous debt; and, as our head, he rises, enters heaven as our forerunner, as the first fruits of those, who by faith are one with him, and he with them. The man then who is joined by living faith to CHRIST, and joined to that body of which CHRIST is the head, sees in CHRIST his own justification, and his own glorification. The same right hand that opened the gates of heaven, and lift up the everlasting doors to admit the ascending Saviour, will assuredly do the same for him. Thus shall it also be with all, who renounce their own righteousness who disclaim all that they themselves have done, or can do; who "count all but loss, that they may win CHRIST, and be found in him, not having their own righteousness, which is of the law, but that which is through the faith of CHRIST." It is because JESUS liveth; because JESUS, the man CHRIST JESUS is ascended into heaven, that they have the assurance they shall live also, shall sit with HIM who is their head, in the heavenly place. We ought then, brethren, to ask ourselves, do we thus look on the Saviour of sinners? and do we thus, with individual interest, cast our eyes on him who "was dead and is alive again," and has ascended to the mansions of glory? Do we look at him with comfort as our representative and head? And if we could have the devotion of the patriarchs, the inspiration of the prophets, and the zeal of the apostles, would we renounce all this personal excellence that we might be identified with HIм who now sitteth at the right hand of GOD? 2nd. But we may look at the ascended SAVIOUR in another point of view. He not only ascended as our HEAD, so that all believers may look at him and be comforted; but, as I have already said, "GOD set him at his right hand in the heavenly places, and hath put all things under his feet, that he might be the HEAD over all things TO THE CHURCH, which is his body:" or, as it is stated in the text, he "ascended up on high, and received gifts FOR MEN." Whilst then the individual believer sees in the ascended SAVIOUR the pledge and pattern of his own justification and his own glory; THE CHURCH Sees in the ascended SAVIOUR the rich and unfailing source of all her blessings, the type of her glory, the immutable pledge of her final triumphs. "THE LORD shall send the rod of his strength out of Zion: he shall rule in the midst of his enemies." "Unto us a child is born, a son is given, and the government shall be upon his shoulder; and of the increase of his government and peace there shall be no end, to order it, and to establish it with judgment and with justice, from henceforth, even for ever." What comfort should it not afford the church to remember that HE, who is "bone of her bone, and flesh of her flesh," is "gone into heaven, and is on the right hand of GoD; angels and authorities and powers being made subject to him." He says to her, "All power is given unto me, in heaven and in earth : and, lo, I am with you alway, even unto the end of the world." How beautifully was all this typified in JOSEPH! He was "taken from prison and from judgment," and was set over the kingdom of Egypt. Pharaoh said to him, "Thou shalt be over my house, and according unto thy word shall all my people be ruled only in the throne will I be greater than thou. See, I have set thee over all the land of Egypt." And let us ask, why was all this? why was he so despised and rejected of his brethren? why was he thus set up on high? Let us hear his own development. Was it for the sake of Egypt, or for the sake of Israel? Let him speak and answer :-" "I am Joseph your brother. And God did send me before you to preserve life; and to preserve you a posterity in the earth, and to save your lives by a great deliverance. "And so saith CHRIST JESUS to his human members upon earth:-" I am your brother: I have entered into heaven as your forerunner; I have given my life to preserve you from death, and to save your souls with a great deliverance. I live for ever to give you things out of the FATHER's treasury, according to your need, and according to the riches of his glory." Similar to this was the language of CHRIST to his disciples :-" It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send |