is thrown off, should be that which embodies the rule of a Christian's life-the ten commandments of God's moral law.

We must, however, conclude the present article, although the subject-matter calling for similar remarks is by no means exhausted. Had the work been less valuable than it is, adorned by less distinguished names, or had its own merits been less conspicuous, our duty in dealing with its faults had been more lightly done. Many who stand on the list of contributors, (Drs J. Brown, J. Eadie, W. L. Alexander, and others,) are, it is to be remembered, in no respect responsible for the articles complained of, yet will their talents and reputation ensure wider circulation for the views of their more lax associates; and we regret to add, that hardly one earnest voice has been raised by the periodical press to point out the work as unsafe. Fairly by means of extracts have we sought to lay open the principles which it insinuates, under a solemn conviction that if they are accepted and followed out, very dangerous consequences must result. We look to America, which began with importing unguardedly from Germany, and whose soil is now producing a native growth of infidel theology-we look to England, where Strauss's Life of Jesusthe deadliest assault Neology ever directed against the Christian faith-is at this moment issuing with every advantage from the press under the auspices of a London publisher; and we revert to this Cyclopædia, feeling the full force and wisdom of the maxim, obsta principiis. We have shown how valuable it is as a repository of information to the believer established in his faith, and on his guard against its laxity; but we would warn the youthful student to use it with caution; especially we would warn the Christian parent to beware how he places it in the hands of his children. Should a second edition be called for, we should sincerely rejoice to find its unquestionable excellencies freed from contact with that obnoxious matter which has called forth our remarks.

ART. VI.-A Commentary on the Book of Leviticus, Expository and Practical, with Critical Notes. By the Rev. ANDREW A. BONAR, Collace, author of the Memoirs of the Rev. Robert M. M'Cheyne, &c. London, Nisbet & Co.

THE great end for which the ministry of the Gospel has been established is to win souls to Jesus Christ, and to conform them to his image. It is not to make useful members of society, or citizens of the world-though it will do that-but it is to convert and sanctify the soul for the service of God. There is indeed a leavening power in the Gospel, whereby, wherever it prevails, the whole mass of society is improved; but still the improvement of society is not the end for which its ordinances have been established. The benefits derived by the world from the ministry of the Gospel are subordinate and indirect; and even these are best conveyed, not by direct attempts at mere outward reformation, but by gathering a people out of the world, as witnesses for God, the agents and the representatives of Jesus Christ, in whom the lineaments of his character, and the exceeding riches of his grace may be made manifest to all. It is of supreme practical importance for the ministers of the everlasting Gospel to bear this in mind, lest they fall short of their high vocation. Their business-the work to which they have been consecrated by the laying on of the hands of the presbytery, is to win souls to Jesus Christ, and to teach them to keep their 'hearts sprinkled from an evil conscience, and their bodies washed with clean water.' The faithful minister will, indeed, expect to find, in the common every-day duties of life among his people, the fruits of his labours, but they will be of value in his eyes only as they are the fruits of the Spirit, and of a kind to endure unto eternity, to the glory and praise of God. In dealing with sinners, therefore, he will aim at nothing short of their conversion; in dealing with saints, he will be content with nothing lower than their conformity to Jesus Christ. It is for others to seek the mere improvement of the character or conduct, he can be satisfied with nothing less than the conversion of the soul, and he dare take no lower aim. A regular attentive people' will not do for him, if the dead are lying still in their deadness, if theirs be the regularity of the dry bones, lying in unbroken order in the dreary stillness of the mystic vale. It is for others to exercise or form the intellect; his work is with the conscience and the heart-is with the living spirit-is with the MAN himself with the immortal man. Others may be content to dress out their dead, and to beautify their sepulchres, he can only go to his secret

places to weep before the Lord, or like the sisters of Bethany, carry his sorrows to Jesus, as the 'resurrection and the life. The conversion of sinners is not merely one end; as regards them it is the only end to which, in subordination to the promotion of God's glory, his labours are directed. In dealing with them as to their own duty, he dare demand nothing short of their absolute and immediate acceptance of Jesus Christ, as the sacrifice provided by God; and in dealing for them with God, whether in his labours or his prayers, he can seek nothing less than their conversion as the end to be attained. His aspirations and his labours must all be unto God, and for eternity. His mission is not to conform the world unto the church, but to separate the church from the world, and daily add to it of such as shall be saved.

The glory of God in the salvation of sinners is the end of our ministry; and if we would run, not as uncertainly, and fight, not as one that beateth the air, we must keep it ever before us, not in a vague and general way, but as the precise and definite, and recognised object to which all our prayers and labours are ever to be directed. As spiritual men we are, in the discharge of our ministry, to labour exclusively for spiritual objects. Our commission is not as general philanthropists or reformers of manners, or intellectual educationists, but as ambassadors of Christ, with a specific message for the attainment of a specific end. Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God.' No faithful minister, indeed, will be indifferent to the conversion of sinners, and the edification of the body of Christ; but the thing is, to have this continually before the mind-to be ever aiming at it-to do nothing in the work of the ministry but what tends to it, and bears directly on it-to have it definitely before us in our secret prayers-in our visiting-in our studies and preparations for the pulpit-above all, in the act of preaching. What is the spiritual effect of this? what its bearing on the state of the people before God? what its relation to eternity? Such an habitual contemplation of the one great end of our ministry, as all of God and unto God, will modify, to an indefinite extent, the spirit, in which we shall carry on the work, and the instrumentality we shall seek to employ. In seeking to do the work of God, we shall feel ourselves shut up to God himself. For we can secure no fruits of the Spirit save as the Spirit is with us. Just as the private christian never feels his own inability and absolute dependence on the Holy Spirit so much as when most intent on spiritual exercises; so the minister will never feel himself so utterly helpless -so dependent on the sovereign grace of God and the personal presence of the converting Spirit, as when his whole soul is groaning

for the conversion and sanctification of his people. Could he content himself with the mere reformation of their manners and habits, or with the improvement of their general character, he might gird himself to the task very much in his own strength, with a mere vague and general reference to God for his blessing. But, from beginning to end, in its origin, its progress, and its consummation, the work set before him is all of God, and none but God can do it; it is spiritual, and absolutely nothing is accomplished, save as the Spirit is present in his living power and personal agency. And, as the work to be accomplished, and the living agency, are entirely of God, so is the external instrumentality. Man's own instruments may accomplish man's own objects; but in accomplishing God's objects, he must use God's instruments. Intellect may grapple with intellect; imagination may fascinate imagination; and sentiment may awaken sentiment; but if we would pierce the heart and reach the inner soul, we must lay aside our 'excellency of speech and of wisdom,' and declare, in simplicity, the testimony of God,' as much as possible in God's own words. In this warfare we must cast aside the weapons drawn from the armouries of man and take the sword of the Spirit, which is the word of God.' For the word of God,' even the written word, when used by the Spirit, is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.' The power of intellect is not the power of God unto salvation, even when exercised upon the truths of Scripture. At least, what is called 'intellectual preaching is by no means found most conducive to the great end of the ministry. After all, however, 'intellectual preaching' is something quite distinct from power of intellect. It implies a different, but by no means a higher order of thought than simple spiritual preaching, and they who practise it manifest a different kind, but by no means a greater amount of intellect. Robert Trail, in the days of old, and Robert M'Cheyne in our own, were not 'intellectual preachers,' yet there was no lack of high intellect in their preaching. But it was intellect, exercised in the mysteries of God, and trained in God's own school, baptized with the Holy Ghost, and armed with the sword of the Spirit which is the word of God. In preaching, as in all other duties, our work is purely ministerial; not to bring out our own thoughts and feelings, but, with the truthful simplicity of messengers, to bring out the thoughts and feelings of God. There is a great difference between giving our own thoughts upon the word of God, and simply opening up the word of God, with application to our own circumstances as the Spirit gives us light. In the

one way God is set aside that man may speak, in the other, man becomes the mere meseenger of God. Which is the most honouring to God, which is the most likely to secure his blessing, and tell with most saving efficacy upon man? We complain of the difference of success in our own days, and the days of the apostles; but is there not as great a difference between our preaching and theirs, as there is between our success and theirs? Let any one examine for himself the sermons of the apostles, as recorded in the book of Acts. How full they are of simple statements of gospel facts, how direct and pointed, how full of Scripture, not of Scripture truth alone, but of the very words of Scripture. They were not intellectual preachers, nor imaginative, nor sentimental, but they were very searching-those that heard were pricked to the heart. Very solemn-men were overawed before them, and great fear fell on all the multitude. Very direct-men could not evade them, even Felix trembled. Very easily understood in their glad tidings-men were filled with immediate joy, there was joy and peace in believing; and full of Scripture, so that, based on a solid ground of truth, men's joy, and peace, and faith, abode stedfast. In the very words of God there is amazing point to prick to the heart, and authoritative weight and power to overawe the conscience and control the will, and deep full-hearted tenderness to melt the soul. 'Is not my word like as a fire, saith the Lord, and like a hammer that breaketh the rock in pieces? My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass.' 'The entrance of thy words giveth light, it giveth understanding unto the simple.' If we would return to the success of apostolic times, we must return to the Scriptural fulness and simplicity of apostolic teaching. We must have less of man and more of God. 'My speech,' said he who was the most learned and intellectual, as he was the most successful of all the apostles, my speech and my preaching was not with the enticing words of man's wisdom, but in demonstration of the Spirit and in power, that your faith should not stand in the wisdom of man, but in the power of God;' 'which things also,' he adds, we speak not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth.' 'Expound much,' said Mr M'Cheyne, it is through the truth that souls are to be sanctified; not through essays upon the truth." Preach the word,' says the Holy Ghost. 'Preach it as the word,' says one, whose ministry he greatly blessed. 'I would, he adds, humbly suggest for the consideration of all ministers, whether we should not preach more in the manner of God's word. Is not the word the sword of the Spirit? Should not our great

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