correct, which we do not think is the case, that he should have given such prominence all through his exposition to the opinion that the resurrection bodies of the saints shall be the same material bodies they have now; composed of the same solid tissues of bone and muscle, and flesh and skin; supported in the same way by eating and drinking, digesting and assimilating; and passing through the same processes of waste and repair. No one can find fault with the author for entertaining himself with such speculations as to a material and physical heaven, but we regret that he attaches such importance to them, as to have so far overlaid with them the grand inspired teachings of this chapter. We do not think that the tendency of these days is to be too much captivated with a spiritual and etherial heaven. We rather fear the tendency is just the other way, and that the age is too material.

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Were we to go into detail, we could point out various things which we take to be faulty in statement and in argument. When Mr. Cochrane says, p. 28, that "the whole and entire amount of hellagonies which the sins of all His people merited were literally by Christ endured," he surely does not take into account the boundless worth and value which the Divinity of Christ's person imparted to His sufferings, and which rendered His endurance an adequate satisfaction for human sin, without the need of its literally amounting to all the eternal agonies of hell. But that is nothing so exceptionable as what we find on p. 137, where he expounds the words, even so in Christ shall all be made alive," to mean, that the Redeemer holds "towards the entire human species a relation which is the exact counterpart of our first father Adam." No doubt in an after part of the volume he shows that he holds the orthodox belief, that the death which is by Adam and the life which is by Christ extend only to the "all" whom they respectively represented, but that only leaves the less excuse for his giving utterance to a statement in itself so false and erroneous. We utterly dissent, too, from his interpretation of the words "natural" and "spiritual" in the affirmation, "it is sown a natural body, it is raised a spiritual body." Of course, we can easily see how the ordinary view that "natural" means adapted to the animal life, and that "spiritual" means adapted to the rational and immortal principle of our nature and to the higher life of heaven, will not square with his favourite view, that the resurrection body shall be really an animal body, consisting of flesh and blood, and needing to be sustained by food, and drink, and rest. He therefore argues at length to prove that "natural" means a body which is under the control of the propensities of the flesh, or the carnal and depraved nature, and that "spiritual" refers to a body which is animated and controlled by the Holy Spirit. But any one who turns up the Greek Testament will see that the word rendered "natural" is not the word which is everywhere employed to denote the flesh, or the carnal and depraved nature. It is a word which simply means, "pertaining to the animal life or soul." And what the passage evidently teaches is, that the resurrection body of the saint shall be free from all animal grossness, wants, appetites, and liableness to decay, and shall be

adapted in all respects to the spiritual and immortal nature that shall animate it.

But while frankly saying all this, we do not wish it to be supposed that there is nothing in the book to commend. The author is clearly a man of evangelical views, and of considerable powers of thought and expression. He has studied the chapter carefully, and has given a new translation and paraphrase of it, with critical notes, in an appendix. Some of his discourses are very good; and had he been less concerned to prove the materiality of the future abode and the bodies of the glorified, and aimed more at bringing out simply and in juster proportion the mind of the Spirit, they would all have been better.

The

Heavenly Love and Earthly Echoes. By a Glasgow Merchant, Author of Reasons of Hope," "The Christian's Triumph," "I must keep this Feast," &c. Edinburgh: Edmonston & Douglas. 1870.

WE have read this little volume with unmingled satisfaction. This "Glasgow Merchant" is evidently one who maintains a profitable commerce with a higher mart than those of earth, and he here brings forth out of his treasures things new and old. Sound and evangelical in doctrine, rich in Scriptural allusion and apt quotation, wise and sometimes thoughtful in sentiment, abounding in appropriate anecdotes gathered from a wide range of reading, unaffected and graceful in style, the chief charm of his compositions, nevertheless, is the warmth and geniality of Christian feeling which pervades them. He plainly writes out of the abundance of a full and feeling heart; he speaks that he may be refreshed; and there is a sweet and sunny cheerfulness in his religion which makes it very attractive, and says more plainly than words could do, "Come with me, and I will do you good." Perhaps one reason of this cheerfulness is, that he is a zealous Christian worker; there are throughout the book not a few striking records of the dying experience of young persons who appear to have been spiritually benefited by his instructions and efforts; one can easily see that he "sows beside all waters," and that he knows something of the blessing pronounced on such, in the happy, healthy influence it has reflexly on himself as well as in the fruit it has yielded, through the Divine blessing, to others.

Heavenly Love and Earthly Echoes, the title of the book, describes the first and longest of the papers which compose it. It illustrates the love of God in Christ as exhibited under the relationships of Father, Mother, Brother, Bridegroom, and Husband. Then it makes us hear the earthly echoes which respond to that love in the heart of the believer, under the relationships of children, of younger brothers and sisters, of the bride, of the wife. In the next paper, "The Culbin Sands," we have an interesting account of the complete disappearance of the once extensive and fertile barony of Culbin, on the shores of the Moray Frith, under the rapid encroachment of the sands drifted over it by the wind, which is made the basis of very profitable reflection on the value of Christ as a Refuge and Portion. The "Kisses of His mouth" is a delightful tractate, profusely illustrated by incidents

from Christian experience, on the utterances of Christ's love, as displaying their marvellous power in conversion, and in the seasons of adversity, of conflict, and of death. From a series of "Conversations concerning prayer and some phases of Christian experience," we quote the following narrative. It may be helpful to some soul

struggling in the coils of the Tempter :

"The case referred to was that of an intimate friend of mine, a gentleman who was for many years before his death a zealous Sabbath school teacher, and an elder in a Presbyterian Church. As with myself, his entrance on the Christian life was pleasant, and not till years had passed had he to travel through dense clouds of darkness and conflict. Before his fellowmen his walk was on the whole consistent; and being of rather an ardent, impulsive nature, he was too apt to yield to worldly influences. "He had thus often to confess on his knees his shortcomings and transgressions. Against the plagues of his own heart he at such times appealed to his Father in heaven. He spread them out, and wept over them, at the throne of grace, and entreated pardon for past offences, and help for the time to come. Frequently, however, he became unwatchful, and then he was so far overcome of evil; but his immediate return to God prevented any continued loss of faith and hope.

"For a period of years these ups and downs marked the life of my friend. On the whole he was gaining in the battle against his besetting sins. At times, however, he wondered whether he should ever conquer entirely; but he had little fear as to ultimate victory, so long as he kept his eye firmly fixed on Jesus. Whenever he tried to walk in his own strength, he was taught by bitter experience that in himself there was no stability.

"At length, having one day neglected in a particular matter his duty to God, he fell under deeper convictions of guilt than he had ever experienced before. His sins of heart and life, from childhood upward, were set in order before his eyes. His shameful disobedience and ingratitude, his transgressions against light and against love, were pressed home. His apparently small success in bringing sinners to Christ was charged to his worldly conformity and want of purity in heart. Outward circumstances tended to deepen the distress, and it increased day by day. Then came serious questionings. Can you be a Christian at all? If so, why these frequent lapses into worldly courses during so many years? Surely your profession of religion has been all a sham?'

:

"The conflict deepened. One night my friend was alone in his house. He sat meditating on his condition. It seemed as if some being were whispering into his ear, the suggestions were so plainly put before his mind. They were to this effect:You a Sabbath school teacher! You an elder of the Church! You trying to bring others to Christ! You are only dishonouring the Saviour and the Church by your profession! You have a corrupt, unchanged heart! Look at your past life, as God sees it, and say if you have not been deceiving everybody, and yourself as well! Give up, hypocrite! Resign your offices in the Church and Sabbath school! Make no more false professions! Get out from among the followers of Christ, and dishonour God no longer!'

"My friend was exceedingly distressed. He tried to pray, but found no relief. He wept and endeavoured to make supplication, but no ray of light pierced the gloom. His conscience, too, echoed every accusation, and he was indeed self-condemned. Yet he struggled to get hold of Christ, and cling to Him. To return to the world was to perish. To remain in sadness and darkness was to fall into despair. He could go only to the one Helper; and yet the Lord seemed as if He had shut up the bowels of His compassion.

"Some hours passed away amid attempts to pray; but they were fruitless, so far as attaining comfort was concerned. The accusations were pouring unceasingly into my friend's soul, and it seemed as if he were given over to death. It was long past the usual time for retiring, and, as a duty, he at length went to bed, but not to sleep. The voice spoke louder than before, 'Give up, hypocrite! Pollute God's house no more by your presence! You never came honestly to Christ for yourself! Dishonour Him no more by pretending to invite others to Him!'

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My poor friend was almost at his wit's end. He was bedewing his pillow with tears, and still striving to cry for pardon and deliverance from his righteously offended God. He realised God's holiness more than ever before, and felt himself more awfully vile than language could describe; yet he was not willing to give up all hope or cease trying to benefit others. More intensely than ever the words rung in the ears of his heart, Wretched, hypocritical worldling, defile the Christian assembly no longer! Abandon all your professions! Mock God no more, for you are certainly on the highroad to perdition !'

"Somehow my friend got power to reply to the accuser. The words he employed were to this effect:-Alas! it is all too true, that I am so very wicked, and have sinned so grievously. The blood of Christ can, however, cleanse even me, and I will try to seek the pardon and the purity I need from Jesus. But if I am to perish, I will perish entreating sinners to flee to the Saviour. I will not give up trying to help others on to heaven, even if I must go to hell myself.'

"That was the turning-point of my friend's deliverance. It seemed as if some spiritual foe, that had been close beside him all that afternoon and night, then took his departure; and from that hour my friend attained greater strength against his besetting sins. He was enabled to walk more humbly and closely with God, and was much more blessed than before in benefiting the souls committed to his care.

"I should think your friend's experience was rather extraordinary,' said Mr. Milligan.

"I daresay it was rather uncommon,' was Mr. Bruce's answer. 'But many Christians have similar conflicts, though perhaps not so definite or protracted. I am certain, however, of this, that in the fight against sin, every honest follower of Jesus has occasionally a severe struggle, which is all the more bitter and prolonged, if the evil suggestion has found the slightest welcome."

The author next furnishes some "Divine Recipes for promoting spiritual health and happiness." We had intended to quote part of the exposition of one of them, and may afterwards transfer it to our pages. Meanwhile we can commend them to such as have spiritual life, as supplying tonics sure, with the Divine blessing, to reinvigorate the soul when languishing and sickly. On the other papers we have not space to remark, but very cordially recommend the volume to our readers, as one much fitted to commend religion to the young, to cheer and help the tempted and desponding, and indeed to have a wholesome influence on the minds and hearts of all.

The Council at Rome for War with the Lamb: The Plan of Battle and our Prepara tion to meet it. By Rev. A. Moody Stuart. London: J. Nisbet & Co. 1869. THIS is a discourse founded on the words, "They overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death." Rev. xii. 11. It is by no means an ordinary sermon. It is the production of a man who, more than many, has understanding of the times, to know what Israel ought to do. Free from harshness and extravagance, calm and solemn and large-hearted in sentiment, it is at the same time faithful and arousing. On the known principles of human nature, he reasons to prove, that the decreeing of the assumption of the Virgin and of the personal infallibility of the Pope, is likely greatly to advance the idolatry and the priesthood which are the main pillars of Rome. He says, "As the worship of Mary in heaven is advanced by her augmented honours, so the Church's adherence and attachment to the Pope will be greatly enhanced by this access of honour, and still more of power." And again he says:

"If in the depths of the unseen there be no spirit moving the people to welcome the fresh usurpation over them that is contemplated in the Council, to rejoice in it as a gain and honour to themselves, then Papal infallibility is found at fault in the very act of grasping its new power. But if there is such a spirit working, and stirring many hearts to meet him, as thus satisfying their yearning for an unbounded passive obedience to a supreme spiritual power on earth, then those children of this world are wise in their generation when they assemble to promulgate the bold and blasphemous decree. For the love of entire subjection to a visible spiritual power is a deep passion in the hearts of men, and perhaps capable of being called into reater vigour and fuller action than the world has ever yet witnessed."

While so many of the Church's watchmen are proving themselves "dumb dogs that cannot bark," and others are lulling men asleep with cries of "Peace when there is no peace," it is gratifying to find a man like Mr. Stuart sounding forth no uncertain alarm as to the growing danger from the progress of Popery in our own country. He clearly indicates his conviction that Popery is likely to gain the ascendancy in Britain; that when it does so it shall persecute, as it always has done; and that it shall probably be overthrown, as it always has been, only through suffering on the part of the followers of the Lamb, even unto martyrdom. We quote the following paragraph for its truth and suggestiveness, though we hope not a few of our readers will get this pamphlet for themselves :—

"The prevalence of Popery in this country, although not regarded as the probable, was conceived of as a possible fruit of our concessions, by those who advocated them; and it was argued that such a prospect should not be held as a barrier, even if we were to give the Roman Catholics the highest places of honour and influence in the country. 'Give them,' it was said, 'the ear of royalty itself, and give us the Bible, and with it alone we will overthrow the wide-spread error.' But such a victory is one which the mere Word of God has never yet obtained, and we have no assurance that it ever will. Rome's first step on attaining power will be to suppress the Bible; but grant it free, yet in the great periods of the Church's history, the Bible alone has never achieved the triumph of the gospel against a hostile priesthood and an adverse State. It has always been the word of the testimony, sealed by the blood of witnesses, that has overcome in such a conflict. When the gospel first spread in Jerusalem and Judea, against the power of the priesthood of Levi, it was not without the blood of Stephen and James, and 'great havoc of the Church.' It triumphed again over the heathen priesthood and through the Roman empire, but it was with the sacrifice of the lives of a noble army of martyrs. The third triumph at the Reformation, over the priesthood of Rome, upheld by kingly power, was still by a conflict unto death. In each case the victory was by the blood of the Lamb, and by the Word of God, along with the blood of the martyrs of Jesus. My text, as written out in the history of the past, has never yet suffered the omission of its final clause; and we have no warrant to conclude that this clause will be blotted out in the record of the future victory-'They overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death."

The Experience of Restored Captives: being an Exposition of Psalm cxxvi. By Robert S. Candlish, D.D., minister of Free St. George's, Edinburgh. Delivered at the opening of the new church on 24th October, 1869. Edinburgh: John Maclaren, Princes Street.

DR. CANDLISH's exposition of this psalm is ingenious and striking. He views the three parts into which the psalm naturally divides itself, as each containing what was felt to be a ground of despondency by the restored captives, and as each expressing at the same time the exercise of their reviving faith. They were cast down because their deliverance from Babylon had not accomplished for them all which, at first, they expected it to do; but they are comforted by the faith of the reality and glory of that deliverance, as having drawn from the very heathen the confession, "The Lord hath done great things for them." They were discouraged because of the hostile assaults and manifold troubles they encountered in rebuilding Jerusalem; but they encourage themselves to believe and pray that He who had turned their captivity, would turn it "as the streams in the south," by fresh acts of deliverance, again and again. They found it a hard and sorrowful task to restore fruitfulness to the long barren and wasted soil; but