The apostle Paul understood this principle, and practised it most perfectly. He adapted his discourses most adroitly to the condition and wants of his auditory. When he reasoned before Felix, it was upon righteousness, temperance, and judgment to come; topics which his distinguished hearer could appreciate and understand. He based his addresses to the Jews on the sentiments of their own Scriptures. At Athens he endeavoured to awaken the conscience by appealing to the few simple truths which his hearers there could not deny; and in his epistles to the Christian Church, he went at once into all the sublime and mysterious truths which are revealed by the full light of the Christian dispensation. He studied human nature, and adapted what he had to say to the moral condition and wants of those whom he addressed; always making it his great object to awaken the slumbering conscience by the highest truths which his audience were prepared to understand. ceptions of the mind. Such a course, besides fixing error, is an insurmountable barrier to progress. We notice and speculate upon human conduct just so far as the ground is covered by our theological or metaphysical opinions, and beyond that we do not go. Books, and the opinions of great men on human nature, may perhaps be guides, but they never should be trammels and barriers. The field of observation is open before all; and Christianity, while it gives us the noblest work to do, gives us also the loftiest science to study. It puts, too, all the means and opportunities for observation fully before us, and says in spirit, "You have a world of mind around you, open to your influence and accessible to your observation. Make it your great study to understand it, and your great work to bring it home to God.' ELIJAH. ELIJAH bursts on the history of Israel. In their efforts to promote the cause of religion, Christians often act as if they imagined that the great object was to bring-In that apostate age, there were seven truth before the mind, whereas the real difficulty is to gain influence for what is already there. The work which we have to do is to touch the heart, not to pour cold light upon the mind. Now to awaken warm feeling in the heart, is unquestionably the province of the Spirit of God. We cannot effect it alone, but we may adapt our efforts to this design; and, at all events, we may so manage them, as not to thwart or oppose it. The reverse is often the fact. Many and many a time is religious truth presented to the mind in such a way, and accompanied by such attending circumstances, as to destroy its effect; but our space prevents us from pointing the various ways by which this is done. What we wish is, to put the Christian his guard, that he may watch his plans and methods, and see that he does not defeat his own designs. The proper guides, in such a study of the human heart, are the Bible and observations, not theoretical books. Perhaps a very large proportion of those who make human character a study at all, go first to theoretical writers for general views, and then just look into the conduct of men for the mere purpose of finding illustrations or proofs of them. They never go into the field as independent observers, ready to notice whatever they may see, and to leave it to tell its own plain story. Certain facts, which accord with their adopted theories, stand out in bold and prominent relief, while others are overlooked or forgotten; or, if they are too conspicuous to be completely disregarded, they are warped and twisted to suit the false con thousand, whom God had reserved for himself, in Israel, who had not bowed the knee to Baal; but whilst, to Elijah himself, these were unknown by any decided appearance in the public cause, their names have been lost-not one of them has come down to us. So much is lasting honour, in the Bible, connected with this cause, that even the little fame of Obadiah stands connected with one secret daring in the cause of God; he took an hundred of the Lord's prophets, hid them by fifty in a cave, gave them bread and a cup of cold water. Above all the men of his time, Elijah, like a blazing meteor, holds his way. He is God's man; entwined in the dearest interests of the Church of God, Elijah lives but for that cause. At any time, and in any place, do you ask the Tishbite, What is the reason of his appearance? his answer is, I have been very jealous for the Lord God of hosts, for the children of Israel have forsaken his covenant;' and the answer shows the man. Whether Elijah breaks in on the peace of Ahab, or hides himself by the brook Cherith; whether he stands on Carmel, commanding fire from heaven, and pouring confusion on the priests of Baal, or on the top of the mountain waits the approach of the cloud as a man's hand, and listens to the sound of abundance of rain; whether he girds up his loins, and runs before the chariot of the king of Israel, or denounces terrible judgments on covetous Ahab and accursed Jezebel-he appears a public man for the God that answereth by fire, for the purity of his worship amongst his people, and for the true honour and welfare of the house of Israel. Elijah is everywhere known for his devotedness, and his mighty exertions in this cause; so well known, that if one asks, Where are the chariots of Israel? Elijah is pointed to; if one calls aloud for the horsemen thereof, to put to flight the armies of the aliens, or to throw a barrier around Israel, and Israel's glory-the Church of God turns, and looks to Elijah. So, my brethren, Elijah in public and holy activity walked with God. But the times and the spirit of Moses were fled from the house of Jacob. The children of Israel had forsaken the covenant, thrown down the altars, slain the prophets of God; Elijah alone was left, and they sought to take his life also. Unheeded, and rejected, and scorned, at length the chariot of fire appears, and the horses of fire; and whilst this fiery appearance bespeaks the anger of the Lord with that cold, and selfish, and listless generation, the man of whom they were unworthy is snatched from them, and set down in safety and in glory. In Elijah's day, there might be men in Israel as really partakers of salvation as Elijah, who, in the retirements of secret religion, lived as spotless, and enjoyed not a little of Elijah's communion with God, and who, too, might have been translated, that they should not see death. It is not, however, the interest, which as an individual Elijah had in salvation, nor the watchful anxiety with which he waited, for himself, to enjoy that salvation, that mark the distinction between him and his fellow-saints, and for which he, rather than they, was translated. In reading his life, you feel perpetually the impression, that, whilst they shrunk back, he stood forward; you feel, that Elijah's vast pre-eminence sprung from his vast intrepidity, and ceaseless occupation in the public cause; and so, too, you feel, that his wonderful translation at last, connected with the very same public appearance, is the mark of divine approbation, the decided testimony from heaven to them and to us, that the man who takes the field for God, that is he, this is the man, whom God, whom the King eternal, immortal, and invisible, delighteth to honour. J. WHAT DO YE MORE THAN OTHERS' FOR THE GOOD OF YOUR FELLOW-MEN?* 'WHAT do ye more than others' in promoting the welfare of your fellow *From The Christian's Moral Maxim.' By the Rev. A. CURRIE, Abercorn. Edinburgh: John Greig & Son. 6 men? True Christianity has nothing in it of an exclusively selfish, any more than of a sectarian spirit. So far from that, it is essentially of a comprehensive nature, and clasps all men in its embrace. So it is also with all true Christians. While they first give themselves to the Lord, and attend to their own interests, they do not sit down in a spirit of self-complacency, as if nothing else were required at their hands; nor do they say with Cain,' What, am I my brother's keeper?' On the contrary, while they are not officious, or 'busybodies in other men's matters' of a bodily or worldly kind, in a spiritual sense they 'look not only on their own things, but also on the things of others.' For example, like Andrew, who, when he found Christ, went in seach of his own brother Peter, and brought him to Jesus,' all who have seen and felt the need and worth of Christ as a Saviour, and the value and preciousness of their own souls, act similarly towards those who are connected with them by the ties of relationship. Or like Andrew and Peter, who went in quest of Nathanael, and brought him to Jesus,' all true believers unite in Christian efforts for the good of their fellow-creatures; and in spirit, if not in words, say what Moses said to Hobab, Come thou with us, and we will do you good, for the Lord hath spoken good concerning Israel.' And as we are all creatures of the same Creator, and children of the same common ancestor, if not inhabitants of the same country, or citizens of the same nation; but especially, as we all stand in need of the same Saviour, ought not all who are already Christ's not to rest satisfied in having come to him themselves, but, in dependence upon the grace of God, strive to bring others with them, so that the same rich and unspeakable blessings may be theirs? At the same time, are not all such most powerfully constrained to do still greater good, if possible, to those whom they have reason to regard as believers in the same Saviour, partakers of the same privileges, heirs of the same promises, and prospective inhabitants of the same heavenly kingdom? Agreeably with this, is it not the exhortation of Scripture to all who bear Christ's name, 'as we have therefore opportunity let us do good unto all men, especially unto them who are of the household of faith?' The greater also our opportunities of doing good to others may be, the greater good is not only expected but required of us. Above all, as the soul is infinitely superior to the body, this good ought to comprehend not only bodily and temporal, but spiritual and eternal good-the one thing needful. This good ought likewise to be done not only by members of the same family, such as by fathers and mothers toward their children, but by members of the same household, such as by masters and mistresses towards their servants, whose claims are the next strongest; not only also by members of the same Church towards one another, but by members of the same community, whatever be their rank or sphere in life; and not only by members of the same nation towards one another, but by all members of the human race, whatever be the colour of their skin, or the country of their birth; and not in the least towards the houseless and homeless, the helpless and almost hopeless among the young in our large towns and cities. In this spirit, did not our blessed Saviour act when he tabernacled upon earth? For are we not told that he went about doing good,'-good not only to the bodies but to the souls of men; good not only to the lost sheep of the house of Israel, but also to sinners of the Gentiles; good to the poor Syrophenician woman from the coasts of Canaan whose daughter he cured, as well as to the rich nobleman of Capernaum whose son he restored to health; good to those who hated and persecuted him, as well as to those who professed to love and follow him. And now, more especially that there is no respect of persons or nations with God, in this spirit all who are Christ's are called upon to act, both by Scripture precept and Scripture pattern. If, however, they do not act in this spirit, but recompense not good for evil, but evil for evil, so that, as they say, they may be even' with those who do evil to them, what difference will there be between them and others, or what valid claim will they have to be regarded his? Besides, is it not just because professing believers act so little in this spirit in private and public, that the line of distinction between them and those who make no profession of religion is in this, and other things, so impreceptible in our day; and consequently, that families are not what they ought to be, and that the world continues so much a 'world lying in wickedness?' How indispensable, therefore, is it that all who wear the badge of Christ's disciples should consider how they are acting in the different relations of life, so that Christ may not have it to say of them in this sense, 'what do ye more than others?' And when may this be said to be more indispensable than when visited with any kind of family or domestic affliction, but more especially before and after renewing their covenant engagements at his Table? Let none, then, who are Christ's forget what spiritual as well as temporal duties they owe to one another, and to their fellow-creatures; on the contrary, in both these respects, Let us each for other care, Each his brother's burden bear, To the world the pattern give, Show how true believers live.' EDITOR'S LIBRARY. EXPOSITION OF THE BOOK OF DANIEL. By the Rev. WILLIAM RAMSAY, Crieff. Edinburgh: Thomas Grant. London: Houlston & Stoneman. IN all ages of the world there has been a tendency, on the part of one class of writers on prophecy, to magnify into undue importance the events which were transpiring in their own day, considering them as the exact fulfilment of certain predictions; while another class could see nothing taking place in the world which seemed to them to have any traceable connection with what the apostle was taught to term 'the things that shall be hereafter.' Nor is this so strange as it may at first sight appear. From the symbolical and highly figurative language in which the predictions are clothed, it is evident that He who dwelleth in light that is inaccessible' intended that man, for many successive generations after the predictions were uttered, should see only through a glass darkly, and that though the events were detailed with minuteness and precision, they should not be understood till their actual fulfilment was at hand. The region of the future is so emphatically God's alone, that what of its mystery he has been pleased to reveal was defined only so far as to influence our conduct in preparing for it, and not for the purpose of gratifying human curiosity. Hence the mass of unsatisfactory and conflicting commentaries that have from time to time appeared-some of them, no doubt, possessed of plausibility, and supported in one or two instances by actual fact, but the greater number only rendering the subject more perplexing, and darkening, rather than enlightening the minds of their readers. The age in which our lot has been cast is certainly remarkable for rapid change and progressive improvement. In this respect no former age equalled it; and, as was to be expected, these events have brought forth a host of prophetic exposi tors, all of whom-however much they may differ in detail-agree in supposing that we are now on the very eve of the fulfilment of those momentous events of which holy men of old spake as they were moved by the Holy Ghost.' Interesting, therefore, as the subject of prophecy has been to the people of God in all ages, at the present time it possesses a charm greater than it ever did before. The eyes of the Christian world are gazing with expectation on the coming days, and every shadow as it passes is examined with in terest. Among the many prophetical expositions which the times have produced, is an Exposition of the Book of Daniel,' by Mr Ramsay, who is not a new writer in this well-beaten field. Some years ago he published a volume of Lectures on the Revelation, which contained many striking and original views, and was characterized by much earnestness and vigour. The Exposition of Daniel was a necessary accompaniment to the former volume, inasmuch as the two prophecies are very much alike. The one is in many respects an amplification of the other, and we cannot consider a writer to have fully finished his work till he has gone over both. This last publication, therefore, puts us in possession of Mr Ramsay's full views of latter day-prophecy, and enables us and the world to judge of him in this respect in whole, and not in part. There is one striking feature of Mr Ramsay's mind brought out in his writings, viz., his intense Voluntaryism, and hatred of ecclesiastical Establishments. So strong is this feeling, that he never neglects an opportunity of giving vent to it, and even in his anxiety to do so, discovers these Establishments to be lurking beneath many symbols which were never before supposed to cover them. For instance, he makes out the two-horned beast, mentioned in the thirteenth chapter of Revelation, to be the Episcopalian and Presbyterian Establishments. If this be the case, it follows that Protestantism is the beast, for it is from this source that these Establishments have sprung. We believe this two-horned beast must be sought for in the political world, and is really one of the European kingdoms. A late writer tells us it is Austria, but, be this as it may, the idea of our author is indicative of his staunch adherence to Voluntary principle. Similar exhibitions of the same feeling are to be met with in his 'Exposition.' Take the following extract from his remarks on the setting up of the image on the plain of Dura. This passage affords legitimate scope for the display of his cherished principle, and he does not let it slip. We have the greater pleasure in giving it, that we think the sentiments are just and true : The music sounded, and the people instantly fell down and worshipped the image which the king had set up. The worship of idols was the common practice of these people; but at this time, it was in obe dience to the king's commandment, and under the fear of the penalty. 'Now it may be of importance to consider the principle involved in this-viz., compulsion in matters of religion, or the attempt of civil power to compel the conscience in acts of worship. This, although one of the most striking specimens of the development of this principle, was not peculiar to Nebuchadnezzar or to his government. It is not even peculiar to the maintenance of heathen idolatry, nor to the worship of God in any particular form. But it is a principle inherent in every kind of worship, and every kind of religion, true or false, that is established and maintained by civil power. It matters little whether that religion bear the name of Paganism or of Christianity, of Popery or of Protestanism; if it is established by civil power and upheld by civil pains and penalties, it has the same principle involved in it that is displayed by the proclamation of Nebuchadnezzar on the plain of Dura. A very slight attention to the few following features in the character of this worship, commanded by the king of Babylon, will suffice to convince us of the truth of these statements. 1. It was worship set up and enforced by civil power. It was to be performed at the command of the monarch of Babylon. The same is true regarding every form of worship established by civil governments. They have the sanction of civil authority. 2. The time and manner of this worship was commanded by the king of Babylon-so is it with every establishment of religion. Days are commanded to be observed, and the form of worship receives the sanction of earthly governments. 3. It was attended with great outward pomp and splendour, which is generally a characteristic of all forms of worship, established by civil law, and thus they are surrounded with every enticement to the external senses. 4. It was enforced by civil pains and penalties. If not performed as commanded, the person declining was to be cast into the midst of a burning fiery furnace. Is not this the case with every religion established by civil authority? These pains and penalties may assume various forms, according to circumstances, but they are all based on the same principle. They are sometimes enforced in the shape of civil disabilities, denuding men of their civil rights and privileges; sometimes in the form of fines and confiscation of property, and sometimes in imprisonment and death. requires no illustration to those who have given the slightest attention to their history. The illustration of this is written over the face of Europe for hundreds of years past, in letters of blood. Some indeed may be disposed to call the truth of This same family, such as by fathers and mothers toward their children, but by members of the same household, such as by masters and mistresses towards their servants, whose claims are the next strongest; not only also by members of the same Church towards one another, but by members of the same community, whatever be their rank or sphere in life; and not only by members of the same nation towards one another, but by all members of the human race, whatever be the colour of their skin, or the country of their birth; and not in the least towards the houseless and homeless, the helpless and almost hopeless among the young in our large towns and cities. In this spirit, did not our blessed Saviour act when he tabernacled upon earth? 'Let us each for other care, EDITOR'S LIBRARY. EXPOSITION OF THE BOOK OF DANIEL. By the Rev. Grant. London: Houlston & Stoneman. IN all ages of the world there has been a tendency, on the part of one class of writers on prophecy, to magnify into undue importance the events which were transpiring in their own day, considering For are we not told that he went them as the exact fulfilment of certain about doing good,'-good not only to the predictions; while another class could see bodies but to the souls of men; good not nothing taking place in the world which only to the lost sheep of the house of Israel, seemed to them to have any traceable conbut also to sinners of the Gentiles; good nection with what the apostle was taught to the poor Syrophenician woman from to term 'the things that shall be herethe coasts of Canaan whose daughter he after.' Nor is this so strange as it may cured, as well as to the rich nobleman of at first sight appear. From the symbolical Capernaum whose son he restored to and highly figurative language in which health; good to those who hated and per- the predictions are clothed, it is evident secuted him, as well as to those who pro- that He who dwelleth in light that is infessed to love and follow him. And now, accessible' intended that man, for many more especially that there is no respect of successive generations after the predicpersons or nations with God, in this spirit tions were uttered, should see only through all who are Christ's are called upon to act, a glass darkly, and that though the events both by Scripture precept and Scripture were detailed with minuteness and prepattern. If, however, they do not act in cision, they should not be understood till this spirit, but recompense not good for their actual fulfilment was at hand. The evil, but evil for evil, so that, as they say, region of the future is so emphatically they may be even with those who do evil God's alone, that what of its mystery he to them, what difference will there be be- has been pleased to reveal was defined tween them and others, or what valid only so far as to influence our conduct in claim will they have to be regarded his? preparing for it, and not for the purpose Besides, is it not just because professing of gratifying human curiosity. Hence the believers act so little in this spirit in mass of unsatisfactory and conflicting comprivate and public, that the line of distinc-mentaries that have from time to time tion between them and those who make no profession of religion is in this, and other things, so impreceptible in our day; and consequently, that families are not what they ought to be, and that the world continues so much a 'world lying in wickedness?' How indispensable, therefore, is it that all who wear the badge of Christ's disciples should consider how they are acting in the different relations of life, so that Christ may not have it to say of them in this sense, what do ye more than others? And when may this be said to be more indispensable than when visited with any kind of family or domestic affliction, but more especially before and after renewing their covenant engagements at his Table? Let none, then, who are Christ's forget what spiritual as well as temporal duties they owe to one another, and to their fellow-creatures; on the contrary, in both these respects, appeared-some of them, no doubt, possessed of plausibility, and supported in one or two instances by actual fact, but the greater number only rendering the subject more perplexing, and darkening, rather than enlightening the minds of their readers. The age in which our lot has been cast is certainly remarkable for rapid change and progressive improvement. In this respect no former age equalled it; and, as was to be expected, these events have brought forth a host of prophetic exposi tors, all of whom-however much they may differ in detail-agree in supposing that we are now on the very eve of the fulfilment of those momentous events of which holy men of old spake as they were moved by the Holy ing, therefore, as the has been to the at the present Interest ophecy |