not afflict willingly, nor grieve the children of men; and His own voice rebukes the presumptuous thought, when He says, "I am God, and not man." (Lam. iii. 33; Hos. xi. 9.) The grand word last quoted suggests, also, that neither must we be pressed with objections which turn on what is confessedly imperfect in human judicature. But sources of delusion are not all on one side. That fine phrase, "the fatherhood of God,"-first used, it seems, by Edward Irving, in allusion to the orphan's hope and resource, has of late become current. But, as applied by some, it involves the fallacy of equivocation. Let their argument be drawn out in regular form, and it will need no great skill in dialectics to see that "Father" is used in two senses; having the most general import in one of the propositions, and a very special one in another. Because God is, according to the former view, the Father of mankind, beholding all with a Maker's pitying eye, and "not willing that any should perish," it does not follow that He is, according to the latter, reconciled to all, or that He accepts all. That He is "good to all," that "His tender mercies are over all His works," is a joyful sound, which earth and heaven unite to publish. But love itself-holy love-calls for the vindication of law; because law is for the happiness of the universe.

A caveat may be added, not without reason, against certain smart things which are now and then said, -fascinating, either by a show of originality, or by a certain Attic conciseness of expression. It seems beautiful, for example, to talk of magnifying Christ rather than His work. But if this goes to derogate from His work, His great work of propitiation, finished on the Cross; that work which drew its priceless merit from the Divine, as well as from the human,-from all the majesty of the Sufferer, as well as

from the meekness, the innocence, and the practice of all virtues ;-if the meaning is, that any lovely example, any overflow of general philanthropy, any self-denial which "might be said to make the life" of Jesus "a perfect sacrifice," can set forth the evil of sin as impressively as the agonies which bought the sinner's pardon ;-if the tendency is to ignore the relation of the atonement to God, and to regard it as efficacious just because it reveals the Divine character;-if so, or if the plausible hint of magnifying Christ above His work gravitates toward any central theory which embraces such opinions, then it behoves us to mark well what lurks under so fair a surface.

As many as have read the pages of Mr. Godwin and Mr. Hinton will now see our mind on the points in debate. For others, it would serve no good end to wade through minor details. Far be it from us to make a man an offender for a word; especially, a man who gives proof that he is both able and earnest, both thoughtful and devout. Far be it, also, to withhold our thanks from anyone who helps us, or tries to help us, to define our views, and to purify our theological dialect. But it is lamentable to encounter phrases which make it doubtful whether an author abides by the truth, the old truth, or not;-that truth, to wit, which is propounded both by St. Matthew and by St. Paul; in the Gospels, and in the Psalms; in Leviticus, and in the Epistle to the Hebrews; in the prophecies, and in the answering narratives. Every mode of inspired teaching has its own advantages, especially for the time and the condition to which it was adjusted. The text in John xvi. 12, 13, points to fuller disclosures of the truth than the incarnate Saviour gave to His disciples; but all the rays blend, and brighten to noonday effulgence.

Zeal in arguing for the right is apt, however, to run into extravagance. To us it seems quite erroneous to say, as the reviewer of Mr. Godwin does, that the penalty affixed to sin never prevents future wrongdoing; that the denunciations of Scripture are "no more" than "an instrument of equitable probation for mankind." It is one thing to say that the penalty is due, and must be inflicted, even were it apart from all disciplinary ends; it is another thing to say that such ends are not also gained, by the methods of infinite wisdom, while the most venerable claims of government are met.-And there is another point. It is one thing to hold, (as all well-instructed minds must do,) that God's glory is the great end of all His works; another thing to deny "that the well-being of creatures can ever constitute an adequate motive for Divine action." Holy Scripture does not set us an example of this transcendental mode of speaking. True, indeed, that all streams of blessing which come to the creatures flow back, and are lost in the boundless Sea,-"that Sea which neither ebbs nor flows." "Of Him, and through Him, and to Him, are all things: to whom be glory for ever." Yet He deigns to hear the young ravens which cry, to number the very hairs of our head, to display "His love" and "His pity" in forms yet more touching and amazing; all this being done as truly for "the well-being of creatures" as for the manifestation of His own reverend attributes.

Here we pause. Enough, perhaps, to have traced the main lines of a controversy which threatens to disturb some of our neighbours. Other turns of this discussion may require the sentinel to repeat his note of warning. Meanwhile, let us say, (not in the temper of boasting, but of gratitude,) we see no cause to move the old landmarks, or to revise the articles of our belief.

A Prince in Israel: or, Sketches of the Life of John Ridgway, Esq. By the Rev. J. Stacey, Author of "The Christian Sacraments," "The Church and the Age," &c. Hamilton, Adams, and Co.-Let not an ambitious title disparage a good book. Mr. Ridgway, whether much or little known beyond his own Denomination and the Staffordshire Potteries, was conspicuous in those two spheres; wielding in the latter a great influence, in the former a paramount one. He has found an able, thoughtful, and discerning biographer; the best, probably, that could have been chosen from his circle. Though giving but glimpses of the inner life, Mr. Stacey's chapters are edifying and beautiful. The subject was a man of shrewd sense; a successful manufacturer and merchant; liberal in supporting institutions of religion and charity; fond of office, ready in debate, fertile of expedients; a willing arbiter among contending parties; not unused to private meditation, but more at home in public action; often seen on his way to Committees, and the like, carrying a large bundle of papers neatly tied with red tape; while in attendance there, almost always writing when he was not talking;-in short, to quote from the volume, "eminently political and administrative." In youth, he seems to have been a very Brutus for liberty; in following years, as he became prosperous, an advocate of freedom and of order too, fully convinced that both are essential to a well-constituted state.

It could not be that the biographer should pass over the first great agitation in the Methodist body; and it could hardly be, perhaps, that his references to that strife, which saddened the last years of the eighteenth century, should be other than onesided. But Mr. Stacey writes in kindly temper, and with no desire to rekindle controversy. It appears

that Mr. Ridgway was inflamed with a strong party-sentiment at the ripe age of eleven; when he was permitted to listen to many a "tale of hardship from Superintendent preacher or trustees,"-not seldom "sidling," while under the spell, "between the knees of Kilham, of Thom, of Grundell, or of good Mr. Smith, his father's partner in business." Little people are sure to find their "bosom beat and burn" when they hear such recital; and there was no risk, in this case, of having the natural indignation cooled by any word of answer. But, be this as it may, we are thankful that the interesting child was not hereby set against all religion, and made an infidel for life. His opinions, early formed, strengthened with his growing strength. He became ruling elder," as we read ;-a ruler of the New Connexion, if we rightly scan the evidence given by this consecutive narrative. It is frankly admitted, that "the history of the Connexion would be very much the history of his life;" that circumstances conspired with his steadfast devotion to give him, "as a ruling elder,' a position and influence which no one else has ever acquired in the same community, and which no one else is ever likely to acquire again." (Pages 93, 97.) The office of "ruling elder" being noted by Mr. Stacey as "the capital distinction" of that body, it behoves us to add a word or two.

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At this distance of time, we may all take a cool review of matters which at first spread a sultry heat through the atmosphere of debate. Some of the demands made by the New party, being just and right, have been long since conceded in the Old. But this "capital distinction" remains, and is likely to remain until a scriptural warrant can be shown for it. The title of "ruling elder" is taken from a solitary text, (1 Tim. v. 17,)—but on the assump

tion that the "elders" of the first clause are not pastors. To us it seems very plain, on the contrary, that "elder," as an official term, is limited in the New Testament to men who are "separated unto the Gospel of God." Elder, or presbyter, (except when used in the radical meaning of "old" or "older man,”) is interchangeable with bishop, oversecr, or pastor. The one text which speaks of "the elders that rule well" may be fairly expounded in harmony with all the rest; and to make it the basis of a new theory of church-government seems like the attempt to build a pyramid upon its point. Further: We have not so read the Gospels, Acts, and Epistles, as to conclude that the church at large is to be self-governing, in any sense implying equality between the shepherds and the sheep. Much has been said (very little, however, by Mr. Stacey) about a share in legislative power, and so on. But let the hints following be taken into

account:

1. Christ's word being the acknowledged code, there is very little scope for law-making.

2. When any minor rules, economical or otherwise, issue from that assembly in which our churches at large are represented by their pastors, a check is provided in favour of the people.

3. A main reason for the nonadmission of laymen to the Conference is, that the personal character and conduct of ministers, and of preachers on trial, are there searchingly reviewed. Alter the constitution of that court, and the guards of discipline are weakened. The presence of any persons who do not submit to the ordeal would tend, in the nature of things, to lower the standard of examination. Mr. Stacey knows whether this tendency has, or has not, been proved in the New Connexion.

There are among the Wesleyan

Methodists many eminent laymen, who exercise a large influence; quite as large as the best and wisest among them ever desired. But no single individual is czar. If anyone could command such pre-eminence, it would be a calamity to himself, and to others. Nor is there, as we are persuaded, a single member of our communion who is not in a position to undertake every duty which the New Testament enjoins upon him. Let it be shown that the case is otherwise, and we will not say one word more. So much we are bound to say, in friendly reply to a friendly appeal for the introduction among us of ruling lay-elders. These are gentlemen of whom we see no footprint in the field of early ecclesiastical history, and-what is far more decisive-no trace in the pages of St. Luke and St. Paul.

The Targums of Onkelos and Jonathan ben Uzziel on the Pentateuch; with the Fragments of the Jerusalem Targum: from the Chaldee. By J. W. Etheridge, M.A. Translator of the New Testament from the Peschito Syriac. Genesis and Exodus. Longmans.-Targum, that is, interpretation; a paraphrase of the sacred Hebrew text, in the everyday speech of the later Jews,-the Syro-Chaldaic, or Western Aramaic. These works are assigned, by some of the most learned Jews, to the halfcentury before Christ. They are of great value; and Onkelos, especially, throws light on a number of Hebrew words and phrases about which our Gentile lexicographers are not at one. Jonathan adds a good deal that is very fanciful, but not devoid of interest, as showing the freedom of Oriental thought, and, more particularly, certain habits of the Jewish mind. To few, even among students, are the originals familiar: hence the greater is the debt to Dr. Etheridge. His volume comes at the right time; and, in

earnestly commending it, we cannot do better than quote a couple of paragraphs from the opening pages :"Among the relics of ancient Jewish literature, the Aramaic paraphrases on the Books of the Old Testament have a peculiar value; and yet, though long esteemed by the most learned divines, both Israelite and Christian, they have never been made accessible to the English reader, by a translation into our own language. This defect it is attempted to remedy, at least so far as relates to the writings of Moses, in the work now submitted. The translation, made directly from the Chaldee, is strictly ad literam, and preserves the idiomatic characteristics of the original. The Targum of Onkelos possesses an intrinsic philological and critical worth, from its close adherence to the Hebrew text, and as being a voucher for the condition of that text as extant in the first century; while the more diffuse paraphrase of the Jonathan or Palestinian Targum, variegated with the picturesque traditions of the Jews, will give it an attraction to the general reader. The present volume, exhibiting Genesis and Exodus, will in due time be followed by another, completing the remaining books of the Pentateuch."-"The perusal of these Targums will have one good result, if it lead to a renewed examination and study of the Pentateuch : a record sacred in every sense; ever and for evermore the subject of reverential affection to the believer, as being the foundation of all literature, the origines of all authentic history, the shrine of the primeval revelation, the register of the eternal covenant of grace, and the panorama of those sacrosanct emblems which shadow out the redeeming work accomplished in the fulness of time by Him of whom Moses in the law, and the prophets, did write.'"

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Christian Faith and Practice. By James W. Alexander, D.D., NewYork. Second Thousand. burgh Elliot. London: Hamilton and Co.-Twenty noble sermons; fresh in thought, beautiful in clothing, rich in evangelical lessons. But the author differs from St. Paul on one great point; namely, the hope of "perfecting holiness in the fear of God." And in dealing with St. John's precious words, "There is no fear in love," &c., he offers a feeble comment to the effect, that the more of love you have, the less of fear. This will hardly satisfy many in his own communion, who are pressing toward the mark for the prize of their high calling.

Recollections of the Conversation Parties of the Rev. Charles Simeon, M.A., Cambridge. With introductory Notices, by Abner William Brown, M.A., Vicar of Gretton, and Hon. Canon of Peterborough. Hamilton, Adams, and Co.-The memory of the late Senior Fellow of King's is blessed. Few men ever occupied a sphere so well adapted as his for usefulness. His great work was to promote religion among the rising clergy; and this he knew how to estimate, as we gather from one of his lively sayings,-" Convert a minister! O, it is legion!" Mr. Simeon was earnest, precise, somewhat eccentric, often sagacious, al

ways busy, and always aiming right; he was both Calvinist and Arminian, both High-Church and Low-Church. Such are the lineaments of a mind which contributed to mould scores of inquiring collegians. Mr. Brown, an admiring diaciple, gives us a volume the very opposite of dull and unreadable. In his pages, as in all collections of the ana class, there is material of very various merit. Many of the remarks here preserved are excellent ; some are hasty; some betray ignorance of the matters which they are intended to hit off; and the conversational oracle speaks ever and anon, like other oracles, in a style which indicates a party bias.

MISCELLANEOUS.-The Rector of Upton-Warren, Worcestershire, expounds the Revelation of St. John on a novel theory; namely, that “the first six seals depict the history of the six ages between the creation and the second destruction of Jerusalem; the seventh seal marks off the sabbatical, millennial, or celestial age." -To the School and University Editions of Euclid, by Mr. Robert Potts, M.A., of Trinity, Cambridge, (already most favourably known to many of our readers,) the medal has been awarded at the International Exhibition: a just tribute to the care and ability which those works display.

THE NEW-ZEALAND CHIEFS TO THE QUEEN.-The following Address has been forwarded by Governor Sir George Grey to the Duke of Newcastle for transmission to Her Majesty :

O Victoria, our Mother!-We greet you! You, who are all that now remains to recall to our recollection Albert, the Prince-Consort, who can never again be gazed upon by the people.

We, your Maori children, are now

sighing in sorrow together with you, even with a sorrow like to yours. All we can now do is to weep together with you, O our good mother, who hast nourished us, your ignorant children of this island, even to this day!

We have just heard the crash of the huge-headed forest-tree which has untimely fallen, ere it had attained its full growth of greatness.

O, good lady, pray look with favour on