the manifestation of "the glory of the Lord" which followed, properly became "a blessing" to the people. Hence the joy that ensued, 2 Chron. v. 13-14. "It came to pass as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord; and when they lifted up their voice with the trumpets, and cymbals, and instruments of music, and praised the Lord, saying, For he is good, for his mercy endureth for ever, that then the house was filled with a cloud, even the house of the Lord; so that the priests could not stand to minister, by reason of the cloud, for the glory of the Lord filled the house." On that day was this song sung, (1 Chron. xvi. 7 to 36), ver. 12, "Remember his marvellous works that he hath done, his wonders and the judgments of his mouth; (ver. 14) He is the Lord our God, his judgments are in all the earth; (ver. 31 and 33) Let the heavens be glad, and let the earth rejoice, and let men say among the nations The Lord reigneth. Then shall the trees of the wood sing out at the presence of the Lord, because he cometh to judge the earth." The representative of all the congregation of Israel, after having presented their offering, was permitted to return to bless them. The whole of this subject has a complete counterpart in the one offering of Jesus, which, for the sake of distinctness, we will put in the order of succession. 1st. The ceremonial death of the high priest once every year, was typical of the one death of Jesus, the great high priest of the Melchizedec order, as stated by the Apostle. "Every high priest is ordained to offer gifts and sacrifices, wherefore, of necessity, shall this priest (Jesus) have somewhat also to offer. For if he were on earth, he would not be a priest, seeing there are priests that offer gifts according to the law, which serve unto the example and shadow of heavenly things;" and, "every priest (of the order of Aaron) was found standing daily ministering and offering oftentimes the same sacrifice, which could never take away sins. But this priest (Jesus) after he had offered one sacrifice for sin, for ever sat down on the right hand of God." And so "Christ is not entered into the holy places made with hands, the figures of the true: but into heaven itself, now to appear in the presence of God for us; nor yet that he should offer himself often, as the high priest, who entereth into the holy place every year, with the blood of others, for then must he often have suffered since the foundation of the (Jewish) age, (which would have been incompatible with a complete and finished sacrifice, as his was) but now once in the consummation of the ages, hath he appeared to put away sin by the sacrifice of himself. And as it was appointed unto the priests once to die (ceremonially), and after that the judgment (the verdict of acquittal from the charge of sin), so Christ was once offered to bear the sins of many." 2nd. The judgment of God, as on the priest, so on the people they represented. They are now all constituted priests, having all partaken in the judgment of acquittal. It is finished (said Jesus), and bowed his head, and gave up the ghost,-he died once; and after his resurrection from the dead, he ascended up to the right hand of God to present his own blood within the veil, the holy place not made with hands: while there the people wait without, hence to them that look for him shall he appear the second time without sin unto their deliverance. They are free through him, who having written all their names on the palms of his hands (Isaiah xl. 16), presented his own blood as their sacrifice before God. The sacrifices of the Aaronic priest and people were declared to be ac cepted, not by the priest going into the holy place made with hands, for it was there only the sacrifice was offered, but by his being allowed to return again after having offered the blood of the sacrifice on the altar before God, to pronounce their (judgment) acquittal in the name of the Lord, the people all the while waiting without. Had the priest not returned from the holy place, would the waiting people have known that their offering was accepted? If so, by what means? In like manner it may be asked, if our high priest has not returned to bless his people waiting for him, what evidence is there that the sacrifice he presented for them has been accepted? It is not enough that he rose from the dead (that declares him "to be the Son of God with power") for it was necessary that that priest, who was also the sacrifice slain without the camp, should himself carry the blood of the sacrifice in within the camp, and with it enter into the holy place, not made with hands, and present it before God. Has God accepted it? If so, has the Great High Priest of the Melchizedec order returned to bless his people, in pronouncing their (judgment) acquittal? If he has not, are his people still unblessed with the knowledge that their sacrifice has been acceptable to God, they are therefore not blessed with their acquittal, or freedom from their sins, as old Israel was, when their high priest (under law), returned with the joyful news of full ceremonial acquittal, the type of the actual acquittal to come afterwards? And in that case, how can it be said "so Christ was once offered to bear the sins of many," if the evidence is incomplete that he has so borne the blood of their sacrifice into the divine presence in the holy place? Might not that have been a fact at the time the Apostle wrote, when the ambassadors directly commissioned to declare "this is the day of salvation-of deliverance," Isaiah xlix. 8; 2 Cor. vi. 2, (while the people waited at the time of incense), continued still to fulfil their mission in propria persona, and during which time, the blood of the atonement was being presented before God, that after the cessation or completion of their ministry of reconciliation (Matt. xxix. 14; Rom. x. 18; Col. i. 6-23), it may have ceased to be a fact, by the events of the day of vengeance (Luke xxi. 22), which were the completion of all the things that were written? Now if all the things that were written have been fulfilled, as declared by Jesus (see above in Luke xxi. 22), what other things have we to look for? The day of deliverance, and the day of vengeance, ever being contemporaneous in the Scriptures, have past-the one causing the waiting people "to shout for joy" at their deliverance, the other causing that "weeping and wailing, and gnashing of teeth" promised as the inheritance of the workers of iniquity, who wait not for him. Are not these things clearly set down by John in his visions, the destruction of the ungodly, Rev. xiii. 20 to 24, as well as the deliverance of those for whom the precious blood was shed, Rev. xix. 1 to 9? And are we not thus shewn how it was true, that "as it was appointed unto the priests once to die, and after that the judgment, so also was Christ once offered to bear the sins of many; and how and for what purpose it was that, unto them that looked for him he should appear the second time without sin (or sin offering) unto their deliverance. B. C. REFLECTIONS ON THE DEPARTED YEAR. TIME with rapid flight speeds its course. Its progress is incessant and uninterrupted, hurrying us unceasingly along the road of life, or wafting us insensibly down the stream towards eternity. Thus has 1849 passed away, with all its joys and sorrows; and who, on looking retrospectively, does not feel constrained to bear witness to the truth of the Apostle's statement, when he assures us that "TIME IS SHORT." As season after season, and year after year pass in swift succession, it becomes us, as Christians, to double our diligence, carefully seize the moments as they pass,-and improve them for the glory of God. We cannot reflect upon the Departed Year without calling to remembrance the many painful changes that have taken place in the connexions and circumstances of multitudes. We have beheld the pestilence that wasteth at noonday, plodding its dark way over the length and breadth of our land, spreading horror and desolation around its path; and shrouding in dense gloom, dwellings that were formerly the happy retreats of gaiety and health. Thousands have grappled with, and been levelled by the dreaded messenger. Old and young, rich and poor, intelligent and ignorant, have owned his sway. There were those in the evening of life, who lived in tabernacles that might be termed frail, weak, and yielding, suddenly called from life's busy stage. Others, in the enjoyment of health and ardour, unworn by sickness-unclouded by anxiety-the roses blooming upon their cheeks-but while we looked, they faded and died. The tongue of the eloquent orator has been reduced to utter silence, and the cause he loved and befriended left to be supported by others. We have mourned over the humble, fearless Christian, who flourished in the courts of God's house, and elicited from his brethren expressions of the highest commendation, called to put off his pilgrim garb. Anxiously would we have retained him here a little longer, but since the Master has said "Come up hither," we bow with humble hearts, and exclaim, "Thy will be done." While meditating upon these momentous occurrences, we cannot fail to be affected, they inspire within us thoughts of a solemn nature. O that we may learn the lessons they teach;-do they not remind us how frail we are, -How transient is every object of earthly solicitude,-How uncertain our continuance here; and do they not forcibly urge upon us the necessity of complying with the Apostolic injunction,-"See that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil." But while reviewing the Departed Year, let us not forget the numerous unmerited favours we have been the recipients of. Many of us have stood aside, the unharmed spectators of others' woe; and where is the Christian who cannot in any circumstances, sing of mercy as well as judgment? Our deliverance from a fatal malady is a cause of prominent thankfulness; but if we carefully survey the past year, we shall doubtless still find deeper and wider ground upon which to render unto the Lord thanksgiving and praise. The dangers we have escaped, the difficulties we have surmounted,-and the ample provision made for all our wants, sufficiently attest the expansive love and benevolence of Him, "Whose goodness bade us be, and still prolongs our days." Truly, the blessings bestowed upon us are so frequentso unlimited, that we often receive them without observation, and without even uttering for them the low voice of praise, of which we are capable; nor is it until those blessings are withheld, we duly appreciate them. Let our thoughts then, on entering upon a new year, be employed in the consideration and acknowledgment of mercies received; and, O may the consideration of them not only lead us to humble ourselves in devout thankfulness before God, but exercise a quickening and impelling influence on our every virtuous faculty. And surely, the unparalleled forbearance manifested towards us amidst all our shortcomings, during the past year, ought to incite within us new and holy desires,- prompt us to consecrate our energies anew to our Redeemer's service,-to offer ourselves upon his altar, living sacrifices, holy and acceptable;-our sole object being his glory,-our aim the good of our fellow-men, and our rule for direction, the unerring precepts of his word : so that when the hour of gracious deliverance from the trials and calamities of earth shall arrive, we may be able to say with the Apostle of old,—“I have fought a good fight, I have finished my course, I have kept the faith." And, "when rolling years have ceased to move," may we, through Jesus' merits, join with the vast and varied multitudes that encircle the eternal throne, and enjoy with them, delights which are pure and peaceful; and what enhances their value is-they are permanent-they shall never end. Keighley. ISABELLA. THOUGHTS ON THE FLIGHT OF YEARS. The years! the years! how brief their stay! Another and another flies; We mark their airy, trackless way, Like meteors in the skies. And, fain to learn their pedigree, Of so renown'd a race. "Whence come ye, wanderers? Whither tend? They fly, as rapidly they flew, When from their great Creator's hand, No faltering steps they indicate, Induc'd by age, or weariness; Nor, for a moment, do abate Their heaven-prescribed pace. "Since then, ye will not pause to tell "What heaven designs us not to know, "We have a glorious crown to win,- "O, that we might but run like you, W. G. Say, is there aught which can convey "Tis a courser's straining steed: 'Tis a shuttle in its speed; 'Tis an eagle in its way, Darting down upon its prey; 'Tis a whirlwind rushing there; ON TIME. 'Tis a rainbow in a shower; Review and Criticism. Two Sermons preached in Beverley Minster, on Thursday, the fifteenth of November, 1849; being the day appointed for a National Thanksgiving to Almighty God, for the removal of the Cholera. By the Rev. J. B. BIRTWHISTLE, M.A., Incumbent. Published by request. Beverley: John Kemp, Market-Place. 1849. pp. 26. THESE two Sermons were put into our hands by a friend, accompanied with an intimation that we should notice them. There is nothing in the Sermons themselves to claim any particular attention; they are very plain,-very short, and very common-place; just what we might expect from a clergyman of the National establishment, at such a time, in such a place, and under such circumstances. The Author belongs to what is generally termed the evangelical school; but what is the exact import of this term in modern parlance, we are unable to say. No doubt the term was originally intended to designate a class of persons, whether in the establishment or out of it, who taught, or were supposed to teach, the doctrine of the Apostles and evangelists. But, how far the term is applicable to many so designated, we cannot pretend to determine. We have, however, very strong doubts that numbers who would be thought the teachers and friends of evangelical doctrine, or the doctrine of the New Testament, would, when fairly tried, be found not among its friends, but amongst its bitterest enemies. Perhaps there is no one subject upon which there exists in the public mind so many fatal errors as upon that to which we have now adverted. Numbers imagine that because a religious teacher sets up a somewhat higher standard of morality and piety than some of his brethren, and is rather more profuse in using such terms as Grace, Faith, Justification, Sanctification, &c. &c. and very fluently ascribes the salvation of men to Jesus Christ, that he must needs be very evangelical, and most assuredly preaching the Gospel. But this is one of the ways in which the Arch-deceiver blinds the eyes of men, even by transforming his own messengers into angels of light. (2 Cor. xi. 15.) And as the subject is now before us, we must beg the reader's patience if we digress a little, and seem to be forgetting the two Sermons. But we assure him that this will only be in appearance, not in reality. As there are many religious teachers who call themselves evangelical, and who would feel indignant at being supposed to preach anything but the pure gospel; nevertheless, as there is much deception upon this subject, we cannot lose the opportunity of throwing out a few hints. In order to be understood, we must beg to premise, that the situation and duties of a parish clergyman, and those of a Christian Elder or Bishop, in the New Testament sense of the term, are essentially different from each other; yea, as opposite as light and darkness. Among the most prominent duties of the former are,-to christen babies,-church women,-absolve the living,-and bury the dead. The work of the latter is described in the following scriptures, to which the reader may refer.-Acts xx. 28; 1 Pet. v. 1–3; Tit. i. 9. The radical difference between the character and work of the one and the other, must necessarily tend to a different strain of teaching or preaching altogether. The clergyman must look upon the whole of his parish as constituting his flock, to whom he stands in a pastoral relation; and they are accordingly all addressed as Christians in some sense or other, and looked upon as believers of the gospel. Some of them, it is true, may be very ignorant, careless, and profane; but still they are viewed as within the pale of the church, and the exhortations and admonitions which the Apostles addressed to believers, are necessarily, by the parish clergyman, addressed to a mixed multitude, who have scarcely the form of godliness, much less the power; and hence the line of demarkation between the church and the world is thrown down, and the two-edged sword of the Spirit blunted and turned aside. Accordingly, in the first of these discourses we have such expressions as the following," the privilege of being born and cradled within the pale and hallowed enclosures of a Christian Church;" and much more to the same effect, all founded upon national Christianity. There must be something radically false and delusive in the system which induces such expressions. Moreover, as other portions of the flock may be reckoned more serious and devout, and more diligent in religious exercises; almost by a necessary transition, the teaching of the parish clergyman is turned into the channel of directing his hearers, not so much to Christ and his work, as to faith and its actings. For as the whole mass are within the pale of the church, and consequently believers in some way or other; so any improvement which may be desired, even in the worst, cannot be expected to arise from a persuasion of the truth, or the faith of the gospel, but in a routine of religious exercises; or, in other words, striving with all their might in the silly attempt to produce grapes from thorns, and figs from thistles. And thus a refined system of self-righteousness is established under the form of evangelicalism. These remarks will apply not only to clergymen of the Establishment, but Ꭰ |