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that now, under the influence of its present high-souled President, it is fulfilling a mission of which many colleges of older and larger growth might well be ambitious.

Dr. Alliott entered, with a very willing sympathy, into the temporal, mental, and spiritual circumstances of his students. He not unfrequently assisted from his own purse any that were poor, and strenuously exerted himself for the advantage of all. In this he was a contrast to many of the cold, distant, and ceremonious professors, whose influence students have often deplored, and languishing colleges have developed. Perhaps no tutor ever aimed so earnestly at making his students industrious. Sunrise, and even sunset, have found us listening to and transcribing his lectures-which continual verbatim transcribing, was, by the bye, a drudgery that no professor, who would live in the unclouded memory of his students, need imitate. These lectures were valued highly by a great majority of his students; some there were, of course, who infest colleges as well as churches, whose dismal Aristophanean tones were βρεκεκεκεξ, ΚΟΑΞ, ΚΟΑΞ. Such, however, were chiefly dyspeptic, indolent, or eccentric.

The value of his lectures arose from this. The eye of his mind was very keen, and the hand of his mind, especially when it held the knife of criticism, very agile. With two of the first philosophers of our time, J, D. Morell and Sir William Hamilton, he had the honor of a passage of arms, and their works, and those of a similar kind, were delicious prey to his voracious logical appetite. His Congregational lecture on Psychology and Theology bears witness to this. But this very point of his strength was the source of his defects. Logic, and that too of a somewhat formal type, was his tyrant, not his servant. And hence imagination, all spiritual analogies, and every form and phase of poetry, was as foreign to him as telegraphy probably is to the inhabitants of Timbuctoo. This was, doubtless, a deformity, and its influence was moral as well as mental. But though he had a metaphysical creed and habit, that, in many things, cramped and dwarfed him, Dr. Alliott was by no means narrow or sectarian in religious matters. As we are writing for the "Homilist" we are reminded that his was one of the first pens to commend publicly this magazine, and his subsequent gift of all its volumes to Cheshunt College library showed the continuance of his sympathy. The Biblical Liturgy, too, met with his warm approval and encouragement. We remember his saying that very early in his ministry he had the honor of being branded as a heretic, on account of some magazine which he had written. Hence, though he was believed by his denomination to be "sound" enough to be raised to the highest of their pinnacles, as Chairman of the Congregational Union, he still had a heart that would always secretly welcome, and in his bravest moods a hand that would openly help, any genuine and free struggle after truth and devotion. And so, now, as we place this last stone on the pile,-for we feel this is

neither a wreath nor monument, only an honest rugged cairn,— -we say "Peace to the Memory" of one of the most earnest, active, and withal, humble, kindly, and unselfish of lives; and we know the heart of many an old student of his will affectionately say "Amen."

Theological Notes and Queries.


[The utmost freedom of honest thought is permitted in this department. The reader must therefore use his own discriminating faculties, and the Editor must be allowed to claim freedom from responsibility.]


REPLICANT. In answer to QUERIST No. 1, p. 56. To the general question, "Is it Scriptural to baptize the offspring of ungodly parents?" we answer, Yes; if the parents bring them. To the first of the two minor questions, as to inquiry about the parents, we answer, No. The fact that the children are brought, implies on the part of the parents an outward profession of Christ, and beyond this we have no right to claim. Our Lord plainly did not stop to inquire the character or motives of the parents who brought their children to Him. His conduct on that occasion plainly teaches that He will accept into His Church, as then to His blessing, all children who come to Him. These remarks also contain the answer to the second minor query. Surely we have no right to visit the sins of parents on their children, especially, when by the hypothesis, the parents are not so abandoned as to throw overboard outward respect to Christ's ordinance.-F. H., M.A.


REPLICANT. In answer to QUERIST No. 2, p. 56. "The fact was the death of Christ for the sins of the world; the principle was that God

is at once just and merciful, and that these attributes of His character are in joint and harmonious operation. Multitudes, probably, both of the Jews and of those who lived before the Mosaic system, recognized in their sacrifices that future salvation which was to be wrought out by the promised seed; but a far greater number must be supposed to have stopped short at the rite, through want of spiritual discernment. When the prefigured fact was thus forgotten, let us consider whether the moral principle exhibited in the ceremony might not still, in some measure, be understood, and affect the character of the devout worshipper. The full vindication of God's holiness, and of the truth of His denunciations against sin, could indeed rest only on the sacrifice of the Divine Saviour; but although those who saw this great thing through the types which partially obscured whilst they represented it, could alone receive the full benefits of the institution, shall we think that those who did not enter into the spirit of prophecy were entirely excluded from the operation of its principle, and saw nothing of the Divine character manifested in it?"-Remarks on Internal Evidence, by THOMAS ERSKINE, pp. 130, 131.

THE PROBATION OF ANGELS. REPLICANT. In answer to QUERIST No. 3, p. 56. Will you kindly define what you mean by probation in this case, and direct us to some sources of information on the subject? What Scripture teaches is, that while some angels kept not their first estate, but left their own habitation, others are obedient and holy. (Jude 6, 9.)

Queries to be answered.

4. Will the Church, i.e., the mystic bride, be so complete at the coming of our Lord as to be incapable of addition ?-C. M.

5. Will the Jews ever form part of the mystic bride, or glorified Church ?-C. M.

6. Is not the glorified Church, and ever shall be, a distinct body from the saved Jew and saved Gentile ?-C. M.

7.-Is not glorification an essential characteristic of those justified by faith, and confined to suchnot a necessary essential characteristic-a difference existing between being saved from a state of condemnation, and being saved to a state of glory?-C. M.

8. Will not the destiny of the elect saints differ from the destiny of the saved Jews and Gentiles? The former being described in Luke xx. 34-36, and the other in Ezek. xxxvii. 25. The one possessing no procreative power or capability of increase from within; while the other does possess it, as shown in the words, "Children and children's children."-C. M.

9. Will not the original injunction given by God to Adam, "to multiply and replenish the earth," be thus accomplished, and the damage done by Satan fully repaired, bringing with it, in the glorified Church, a large accession

of compensation, so to speak, to God for the great expenditure in the gift of His Son ?-C. M.

10. Are not the blessings promised to the Jews entirely of a worldly nature-except that one included in "the seed"-viz., a numerous posterity, and possession of the land?-C. M.

11.-What is the precise meaning of the term " 'adoption," as employed by Paul in his epistles? How can "adoption " be reconciled with the "paternity of God?"

B. P.

12. Can a pawnbroker be a Christian; and if he has mental qualifications for offices in the Church, will pawnbroking really be any moral injury to him in such offices? Again: Are we warranted in going to the old dispensation, or Jewish Law, in any way in reference to the subject of pawnbroking ?--GEORGE STEVENS.

13.-" Touch me not; for I am not yet ascended to my Father."(John xx. 17.) How are we to understand these words? and can we discover any reason why the Saviour addressed Mary Magdalene thus? We do not read of such a prohibition having been given to anyone else; and in one instance (eight days after) there is an express command to touch, for the purpose of inducing and strengthening belief, and that before the ascension (ver. 27). Could there have been an ascension to the Father, and a return to earth in the interim? Matthew also tells us (xxviii. 9) of some who, on the resurrection morning, met Jesus, and "held him by the feet and worshipped him," an incident which appears to us, from comparing all the Gospels, to have occurred before the interview with Mary Magdalene; notwithstanding Mark speaks of that as His first appearance.-W. H. COLLIN.

Literary Notices.

[We hold it to be the duty of an Editor either to give an early notice of the books sent to him for remark, or to return them at once to the Publisher. It is unjust to praise worthless books; it is robbery to retain unnoticed ones.]


In every work regard the author's end,

Since none can compass more than they intend.


It seems to us that the sermons of this age are formed on three very different plans. The first plan is, to bring a number of ideas, supposed to be in the Bible, into harmonious blending with some theological system; to run thoughts, professed to be got out of the Scriptures, into the Calvinistic, Arminian, or some other mould. Those who produce sermons on this plan, and they are perhaps the majority of preachers, degrade the great Book of God by making it the organ of some poor human system of doctrine. Another plan is, to bring supposed Biblical thoughts into harmony with the popular sentiment of the so-called religious world. These sermons are run in the mould of the current religious sentiment. These are always the popular things. The people like them because they gratify their vanity by echoing the crude things of their own nature. These sermons teach nothing; do nothing but gratify the self-esteem of thoughtless religionists; crowd the church of the preacher, and bring financial help to "the cause." Few things are greater curses to the world than such sermons. The third plan is, to bring out, by diligent study and honest criticism, the thoughts of the Bible into vital contact with the common sense, deep spiritual wants, and every-day life of men, thus making" The Book" a power to existing men and women. Such sermons, though comparatively few, are, thank God! increasing, and their increase is one of the most encouraging signs of the age. The discourses of Mr. Newton, or rather, "studies,” as he wishes them called, belong to the last class. They are fifteen in number, and their subjects are fresh, various, and of vital interest. These discourses are remarkably free from all commonplaces, rhapsodies, windy declamation, vulgar fineries, sentimental moonings, and such like. They are the productions of a man who has evidently sought out the truth with his own eyes, felt it with his own

heart, and expresses it as it has shaped itself to him in his most earnestly-thinking, and profoundly-devout moods. The thoughts are life-thoughts; the spirit is chaste, catholic, reverential. The style is clear as crystal, often sparkling with the brightest rays of mind.

COUNSEL AND COMFORT SPOKEN FROM A CITY PULPIT. By the author of "Recreations of a Country Parson." London: Strahan and Co.

THE subjects of this volume are:- "Thoughts on the Pulpit: Thankfulness: The Blessed Comforter: Man Come to Himself: The Wellgrounded Hope: Nothing Without Christ: The Prospect Painful, yet Salutary Departed Trouble and Welcome Rest: Continuance the Test of Religious Profession: The Desire to be Remembered: The Redeemer's Errand to this World: Consequences: No More Pain: The Victory over the World: The Limits of Human Experience: The Personality and Agency of Evil Spirits: The Needfulness of Love to Christ." A work produced by the author of "Recreations of a Country Parson," in its ninth thousand, does not require us to characterize it, and is independent of our recommendation. A short extract from the introduction to the second discourse, on the text "Be ye thankful,” we give as a specimen of the writer's style :-"There is a picturesque tract of the Western Highlands of Scotland, in passing through which, the traveller has to ascend a long; winding path, very steep, very rough, and very lonely, leading up a wild and desolate glen. The savage and awful grandeur of the scenery, with its bare hills and rocks, is hardly equalled in this country. But if the traveller goes up that glen on foot, and it is hardly possible to go up otherwise, his appreciation of the scene around him is gradually overborne by the sense of pure physical fatigue. Not without a great strain upon limbs and heart, can that rugged way be traversed. At last you reach a ridge, whence the road descends steeply on the other side of the hill. You have ended your climbing, and you may now begin to go down again from whichever side you come. And there, at this summit, you will find a rude seat of stone, which bears the inscription, in deeply-cut letters, Rest and be thankful."


CONSIDERABLE speculation and discussion have prevailed, at different times, concerning that portion of Holy Writ called the Songs of Degrees. The author supposes them to refer to the stated journeys of the devout Jews up to the temple; and, looking at them in this light, they appear to him most "admirable manuals of instruction." "There is not," says he, "a chord to which the soul has ever vibrated that is not

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