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him, precisely as Christ had said. Yet even the commission of so extraordinary a crime, in exact coincidence with the warning given, had no effect upon his mind; and, till he repented, does not appear to have once struck him as surprising.— Lastly, he had time. For instance, after his second denial, about the space of an hour elapsed before his next temptation.-Yet all these advantages were insufficient to save the Apostle from falling. Previous warning, the assurance of help, accompanying admonitions, awakening example, the sad experience of consequences, the accomplishment of prediction, time allowed for consideration and self-recovery, all proved vain! The power of Christ, alone, was adequate to deliver the Apostle in this his great and terrible extremity. Satan is strong, but Christ is stronger. "The Lord turned, and looked upon Peter:" that look was accompanied and made effectual by the inward operation of the grace of Christ: and then at length the Apostle was awakened to a sense of his guilt. He now heard the crowing of the cock, though, before, it was lost upon him. He now "remembered the word of the Lord," which before he had forgotten. He now "thought thereon," though before he paid no attention to it. He now "went out," though before he lingered about the scene of his temptation.

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He now "wept bitterly," though before he had shewn himself without feeling, either for his Lord or for himself. His repentance, whatever might be the character of the emotions which attended or succeeded it, was in itself no pleasurable, but an acutely painful, feeling: a sure proof that it was the work of Christ. St. Luke does not tell us that he wept sweetly, but that he wept bitterly. Had he experienced none but agreeable emotions, his repentance might have been merely that of a spiritual voluptuary, the continued work of Satan. But God had granted him repentance unto life. The power of Christ was now put forth on his behalf; the deadening spell of Satan was broken: he went out, and wept bitterly.

He is seized as

Never did the glorious power of Christ appear more conspicuous, than at the season of his greatest humiliation, when he suffered the death of the cross. a culprit, and heals a wounded man by a touch. He is held a prisoner, and restores his fallen servant by a look. He is lifted up upon the cross, and

saves a fellow-sufferer from eternal death. He dies, and a centurion owns him for the Son of God. He needs the rites of burial, and a disciple goes in boldly to Pilate, and begs his body. He displays his wounds, and a doubting Apostle exclaims, "My Lord and my God!"

WE WALK BY FAITH.
WE walk by faith, and not by sight;
And if we ever go astray,
Do Thou, O Lord! conduct us right,
And lead us in our onward way.

Onward from earth to heaven we go ;
And, gently guided, Lord, by Thee,
The path which is begun below
Conducts to immortality.

And though it were a transient gloom,
Though darkness on our steps attend-
E'en though it lead us through the tomb,"
Its course is bliss, and heaven its end.

B.

REVIEW OF BOOKS.

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A Defence of Religious Liberty, in a Series of Letters, with Notes and Illustrations, from a Lover of Truth. By the Author of "Letters on Prejudice and Sermons on Christian Responsibility." Cadell. Pp. iv. & 156. LORD BACON, in his Essay on "Seeming Wise," speaks of " who are so close reserved that they will not shew their wares but by a dark light, and seem always to keep back somewhat." To expose these hidden things of dishonesty, to detect their errors, to drag them to the open day, and thus bring them in contact with that light which maketh manifest, is the bounden duty of every lover of truth, and has been well executed by the author of the work before us.

The title, indeed, at the first glance, excited our apprehensions.

We feared lest some sectarian sentiments should be found in the Defence of Religious Liberty—a term but too often used in reference to opinions and practices in direct opposition, not only to the Articles and Formularies of our Church, but likewise at utter variance with the meekness of that "wisdom which is from above, and which is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy." While, however, our fears on this head were speedily removed by the perusal of the work itself, we would still recommend, in a future edition, the adoption of a somewhat different title, implying "The universal right and duty of reading the sacred Scriptures."

Our narrow limits will not allow us to give a general view of the line of argument here followed; we can. only admit a few extracts on particular points, and refer our readers to the able statements of the work itself for a refutation of the bold

and unwarrantable assertions of some of the Roman-Catholic hierarchy in their opposition to the general circulation of the word of God among the numerous members of that community in our sister country.

Some observations which occur in a note in the first page, merit attention.

The resistance to the circulation of Scripture in every shape, and to its use at any period of life, (unless for a chosen few, whose submission may be depended on,) has become so violent and universal, that charity itself can hardly assign any motive but a latent scepticism in some of these reverend gentlemen, respecting the doctrines which their church so strenuously upholds. He that teacheth truth, as well light, and refers to the law and to the testimony for his proof. To say that any church, or any doctrine of a church, cannot stand with a free circulation of Scripture, is in other words to say, that

as he that doeth truth, cometh to the

either the Scripture or the doctrine must

be false.

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He, the Protestant, dares not close the book of life against his brethren! He dares Him who referred to those Scriptures for. not do this, in defiance of the challenge of evidence of himself, and who used those Scriptures as his weapon of defence in his reply to every suggestion of the enemy, as own awful hour of temptation, beginning his if to point out to his followers the armoury from whence their weapons of defence were to be drawn, with the memorable words, "it is written!" Surely the Son of God himself, in whom dwelt all the treasures of wisdom and knowledge, needed not to resort in the hour of trial to the written record of his Father's will,' save for the purpose of pointing to that record as the light and the guide of all his people!

The abominable spirit still indulged by the Popish Church is clearly manifested in the following extract from her modern catechism..

"It is not to be denied, that heretics and schismatics, because they have revolted from the Church, (for they no more belong to the Church, than deserters do to the army they have abandoned;) it is, not, however, to be denied, that they are,

in the power of the Church, as persons who may be called by her to judgment, punished, and doomed by anathema to damnation!!" (Note to p. 25.)

Well may the writer of these letters compare with the preceding horrible declaration the words of the "Count him (the offender) Apostle, not as an enemy, but admonish him as a brother."

In reference to the pretended su premacy of St. Peter, some striking observations occur, for which we must refer to the work itself. The quotation, however, from Paulinus of Nola, is too beautiful to be omitted.

"Christ is the rock which contains the fountain of living water, which we find happily near us when we are pressed with thirst in the midst of the world. It is this which refreshes us, and prevents us from being consumed by the burning of our corrupt nature. This is the rock upon which is built that house which shall never fall. This is the rock, which having been opened in one of its sides, poured forth from thence water and blood, to make us taste of two salutary fountains, the water of grace, and the blood of the sacrament, which is at once the source, and the price, of our salvation." (Paulinus of Nola.)

There is a ludicrous but very appropriate remark on this question of supremacy in a note at the foot of the 36th page.

The appearance of Christ to Peter first, after his resurrection, is urged as another mark of our Lord's preference of this apostle above his brethren: but let it be observed, that before Christ shewed himself to Peter, he appeared to Mary Magdalene; who must therefore come in for a share

of any primacy drawn from this argument.

In the 81st page, the 9th canon of the 4th Lateran Council is opposed to the famous Papal Bull

which issued from the Vatican about four centuries afterwards, and to which latter document, as well as to a similar one of more recent date, such frequent appeals have been

made.

"Because, in many parts within the same city and diocese, people are mixed of divers languages, having under one faith divers rites and fashions, we strictly command that the bishops of the said cities or dioceses provide fit and able men,

who, according to the diversity of their rites and languages, may celebrate Divine services, and administer the sacraments of the Church, instructing them both by word and example."-9th Canon of the 4th Lateran Council, A. D. 1215.

Compare with the above decree the following Bull of Pope Alexander 7th, published A. D. 1650:

"Whereas, sons of perdition, endeavouring the destruction of souls, have translated the Roman Missal into the French tongue," (this translation, be it observed, was not made by laymen or heretics, but executed under the direction of several French bishops,) "and so attempted to throw down and trample upon the majesty of the holy rites comprehended in Latin words, as we abominate and detest the novelty, which will deform the beauty of the Church, and produce disobedience, temerity, boldness, sedition, and schism, so we condemn, reprobate, and forbid the said and all other such translations; and interdict the reading and keeping of them to all and singular the faithful, of whatever sex, degree, order, condition, dignity, honour, or pre-eminence, under pain of excommunication: and we command that all copies of such translations be immediately burnt."

The contrast between the ancient fathers and the modern Romish divines, on the subject of reading the Scriptures, is drawn up in a very masterly way. Could any one believe, that in the nineteenth century, and in the British isles, any man professing the name of Christ, could dare to make such an assertion as the following one by J.K.L. (Bishop Doyle). "The Scriptures alone have never saved any one: they are incapable of giving salvation: it is not their object, it is not the end for which they were written !!!"

'But we must conclude our notice of these truly admirable and ably written letters. They discover extensive reading in ecclesiastical history, combined with a clear head and a pious heart. It is scarcely possible to rise from their perusal without gratitude for our privileges as Protestants, and a fervent desire for the illumination and conversion of our fellow-subjects in Ireland from the darkness and delusion of Popery.

We have only room for one more

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When I first took up the pen to address my Roman-Catholic countrymen, it was merely with a purpose of offering (in a single letter) a few remarks upon the nature of the arguments urged by some Roman-Catholic clergymen against the admission of the Bible into schools for the Irish peasantry. I did not then anticipate the events which have since made it necessary for the advocates of the Bible to take up the question upon a broader ground, and involved unavoidably some topics of controversy which the Church of Rome is obviously very averse to bring under public examination. If these events have awakened inquiry into the scriptural evidence of doctrines long received with a blind acquiescence, that Church has no right to charge Protestants with a result which her own aggressions have occasion

ed.

She has precipitately thrown down the gage by her intrusion into Protestant meetings; she has been listened to with patience, she has been answered with power; her railings have been heard without retort, her objections have been refuted without acrimony.-Business has been postponed, convenience has been sacrificed, personal safety has almost been hazarded, to afford her every possible facility of discussion; and she now stands pledged to defend by fair argument her

claim to the submission of the Christian world.

The Chinese Miscellany; consisting of original Extracts from Chinese Authors, in the Native Character; with with Translations and Philological Remarks. By Robert Morrison, D.D. F.R.S. &c. Kingsbury. 4to. 10s. 6d. Pp. 52.

"An Essay on the Nature and Structure of the Chinese Language; with Suggestions on its more extensive Study. By Thomas Myers. Kingsbury. 1825. Pp. 32. THE first grand impediment to the extension of the Gospel of Christ results from that confusion of tongues which, commencing originally at NOV. 1825.

Babel, has been perpetuated and increased to the present day. The "gift of tongues" at the day of Pentecost afforded a temporary remedy, and contributed most essentially to the propagation of Christianity. But when it pleased God that the extraordinary gifts of the Holy Spirit should no longer be vouchsafed, the evangelists of each succeeding age have been compelled to employ a large part of the prime and flower of their days in acquiring an imperfect knowledge of the, perhaps barbarous, language in which they desire to proclaim the glad tidings of salvation.

They indeed who enter into the force of the Apostle's reasoning,— "If the trumpet give an uncertain sound, who shall prepare himself to the battle? So likewise ye, except

ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for shall ye speak unto the air," will at once feel the importance of cultivating the accurate knowledge of those languages which are generally spoken in large and populous regions, and will especially rejoice when the way is opened to those territories from which they have long been excluded, and where the obstacles to an entrance have been generally considered as insuperable.

It is therefore with great pleasure that we are now called upon to notice two distinct publications on the Chinese language; the one affording an opening, and the other exciting by cogent arguments to a diligent pursuit.

The Chinese Miscellany" proceeds from the pen of that ardent and indefatigable missionary, Dr. Morrison, and contains specimens of native composition in the Chinese character, accompanied with a literal translation into English; a free translation into English; and the mode of pronunciation expressed in Roman letters. By this triple aid the genius, construction, and sound of the language, as well as the sen

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timents of the authors, are perspicuously presented to the English reader. The work also contains all the Chinese symbols and characters in common use, with full explanations as to their pronunciation, and meaning, It comprises a summary of Chinese literature, and is interspersed with many valuable remarks. The difficulties in the way of acquiring the Chinese language appear, from the work before us, to be far less than has been generally supposed. Instead of the student being under the necessity of mastering eighty thousand different characters, as some have apprehended, it is stated, that an acquaintance with about two thousand is sufficient for ordinary purposes.

"In the penal code of China," says Dr. Morrison, which embraces a great variety of subjects, and extends to upwards of twenty Chinese volumes, there are under two thousand different characters. Sir George T. Staunton, whilst going through his translation of the Ta tsing Leu Lee,' made an index of the different characters

employed in the original, and found the numbers not greater than I have mentioned; and a person who can read the penal code possesses a very considerable knowledge of Chinese. Two thousand characters, when compared with the eighty thousand which have been talked of, seem easy of acquisition. The ancient books of poetry and morality require, however, a larger stock of words; yet two thousand are sufficient to form such a ground-work as would make the superstructure not difficult; and ideas can be conveyed in the modern style, without an acquaintance with the ancient books. It is possible for an European, or any other man, to convey his ideas, on almost any subject, with about two thousand characters or symbols to the people of China: and this stock of simple and modern words, or characters, will enable him to read the commentaries on ancient poets, historians, and philosophers, in the Chinese language, and thereby form a key to the whole of their

literature."-P. 4.

The pamphlet of Mr. Myers confirms the views given by Dr. Morrison by referring to various other authors, as Drs. Milne, Marshman, Mr. Barrow, &c. It next points out various considerations which may excite to a diligent study of the

language, and then points out the means of pursuing that study.

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Supposing, however, the reader inclined to commence the study of this language, it will still be objected, there are great obstacles in the way. The want of books, and of the means of instruction, will be first pleaded. But both these are now happily obviated; for Dr. Morrison has established a public Chinese library in the city of London, containing about 1000 works of various authors, consisting of more than 10,000 volumes. At this library, the learned Doctor, or some of his senior students, attend every day, who will be most happy to do all in their power to communicate a knowledge of this language to those who are anxious to acquire it. But again it may be also added, “the difficulties, of learning it are so great, that I have neither time nor patience to surdifficulty, however, is not more prevalent mount them. This idea of its extreme than incorrect. "The acquisition of the Chinese language has often been represented as impracticable; and sometimes, on the other hand, it has been said to be very easy. It is of importance that the student should take the middle path, where indeed the truth lies. To know something of Chinese is a very easy thing, to know as much of it as will answer many useful and important purposes is not extremely difficult; but to be master of the language, a point to which the writer has yet to look forward, he considers as extremely difficult. It is a difficulty which,' in the words of Sir W. Jones, when speaking of the Persian lanbe insensibly surmounted by the habit of guage, like all others in the world, will industry and perseverance, without which The student, therefore, should not underno great design can ever be accomplished.' take Chinese with the idea that it is a very discouraged from attempting it under an easy thing to acquire; nor should he be impression, that the difficulty of acquiring it is next to insurmountable."

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To afford the reader, however, an opportunity of judging by comparison, it may be said that its acquisition is more difficult than that of either Latin or Persian; but in the opinion of the writer, less so than that of Greek or Arabic. Let but the scholar summon up resolution to begin; get the two volumes of the second part of Dr. Morrison's Dictionary, and a copy of his Chinese translation of the New Testa

ment; let him study, with a little assist

ance, two or three hours a day for a short time, and he need not despair of being soon able to read any one of the four Gospels in Chinese off hand, with a little previous preparation. The singular peculiarity of its being destitute of any visible marks, by which the pronunciation can be

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