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and we much doubt whether any considerable body of Christians would zealously embark in the cause of Missions under such gloomy prospects.

In defence of the position that the blessings of the Gospel were not designed for the whole human race, it is argued that the Jewish dispensation was partial, and that there is an analogy in this respect between them. We deny the analogy; we bring Scripture to witness that whereas it was characteristic of the Judaic economy that it was confined to the seed of Abraham, so it is equally characteristic of Christianity that it was meant for the whole world; but be the doctrine true or otherwise, what we say is, that if true it proves our position; for the Jewish religion was not intended to be a Missionary religion; and we do not think there would be much Missionary zeal among Christians if they credited the analogy.

It is an awful truth, that in any case the servant who knows his Lord's will shall be beaten with more stripes than he who knew it not; and all offers of grace are attended with the fearful aggravation of sorer punishment to those who slight them; but there is the widest possible difference between establishing missions upon the hope that the kingdom of Christ will, according to divine promises, be enlarged by such instruments, and the contrary hypothesis that they are chiefly to aggravate condemnation; so that we subject to be beaten with many stripes those who would have been beaten with no stripes at all if they had never heard of Christ; but would have been at the least as happy as man in the paradise of primæval innocence. We are not combating the hypothesis, but only shewing its bearing upon Missions: otherwise we might ask who are those who are to be beaten with few stripes? If the heathen are to be admitted to heaven as subjects, and believers as kings: and the rejectors of the faith to be condemned to many stripes: the other class spoken of in the parable is blotted out in the enumeration.

There is a most unjust assumption which runs throughout Mr. Goode's letter, and similar statements; namely, that those who advocate Missionary Societies, Scriptural education, church-building, and other objects of religious duty and benevolence, with bright expectations of the extensive blessings which, through the outpouring of divine grace, may result from them, are making “human instrumentality" the efficient agent in the work; whereas every faithful servant of Christ attributes the blessed effect as much to divine power as if it were produced by a visible personal manifestation of the Redeemer in glory; nay, accounts even the conversion of one sinner quite as essentially "miraculous "as all that is alleged to take place at the pre-millennial advent. Mr.Goode mistakes when he says that our correspondent "repudiated miraculous agency in the matter;" whereas he only repudiated a particular scheme of prophetical interpretation. The pre-millennarians procure many converts by telling ill-informed people that they make it God's work, whereas the ordinary sort of Christians make it man's. This is not true; it is directly untrue. To bless a mission is just as much God's work, as to convert a nation, or the world, in any manner which to human judgment seems more extraordinary. It is therefore extremely inequitable and unbrotherly, when the argument is respecting means, time, or circumstances, to insinuate that it is respecting agency; that is, whether God or man is to achieve the triumph. And here again we repeat that the system under consideration does practically (to use Mr. Goode's own words) tend to "damp the energies" of some "in this holy cause;" not on the ground of "selfishness," but of hopelessness; nay, of presumptuously using means to effect what God has predetermined shall not be effected. We will never believe that when our Lord said, "Go ye into all the world, and preach the Gospel to every creature,” it was with the reticence that they were to go on a fruitless errand.

If, as Mr. Goode informs us, any advocates, whether of Missionary Societies, Bible Societies, or any other efforts to promote the glory of God and the salvation of men, speak with vain confidence of their own plans or institutions as being "God's destined instruments to convert the world," they are to be blamed for mixing up their own fallible opinion as to special means, with the Divine promises as to results. The promoters of all efforts of Christian love are doubtless apt to speak with large hopes of their particular scheme; and the very circumstance that they espouse it, proves their conviction that it is a design which God will graciously own and bless. It is right however that they should speak soberly; viewing themselves as "workers together with God," if haply he will bless their labours; but willing to work how, when, and where he may direct; and to commit the result to his infinite wisdom. Mr. Goode says to the friends of Missionary Societies, "Do not expect too much." This, taken to the letter, is good advice; for to expect "too much" is to expect vainly, rashly, and unwarrantably. Yet Mr. Simeon's advice to the ministers of Christ and the friends of religious institutions was good too, and, we must think, more encouraging. He used to say to the effect of" Pray much; labour much; give much; expect much." We can never expect "too much," when we expect what God has promised; if therefore the friends of Missionary Societies believe, as they do, that the heathen (the text does not say the millennial heathen; and in truth there will be no heathen in the Millennium) are given to Christ as his heritage; they cannot expect too much; for God can and will do abundantly above all that we ask or think. In speaking of the precise means which he may see fit to employ to bring about his purposes of grace, it becomes his servants to cherish great humility; and yet, the preached Gospel is an instrument of conversion which he has so graciously promised to bless, that we know not that, under his Almighty influence, we can expect too much from it. We believe that the faith and hopes of the church are far too cold; we are not straitened in our God, but in ourselves; too often ministers preach, and societies labour, and Christians pray, as if they did not expect much; and they have not, because they ask not. Mr. Goode tells us that when he preached on behalf of the Jews, he said, "It shall yet be their peculiar glory to achieve the universal triumphs of the Gospel over all the nations of the earth." This glowing statement must have been very encouraging to the members of the excellent Society which he was addressing; but we fear they would have thought his discourse rather chilling, if its tenour had only been, as in the case of the Gentiles, to damp instead of raising their expectations.

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Haste; for thou bear'st the dead;

A moving house of graves!
Yet o'er each silent, sightless head
Thy surface thrills, beneath the tread
Of youth's gay dance; and hope hath
spread

Flowers o'er thy gloomy caves.

Launch'd in Creation's morn,

Through Time's majestic portals; Now bear'st thou, sear'd and voyageworn,

Man's earliest dead, and latest born,
The love and hate, the fame and scorn,
All hopes and aims of mortals!
Unanchor'd and unmoor'd,

On thee is risk'd our all!
Rude surges rock the festive board;
Wash o'er the miser's coffer'd hoard;
Yet still each pilgrim's niche is stor❜d

With idols, great and small.

Haste! ruin round thee raves;

Time's ancient arches shake!

Decay creeps forth from mould'ring

caves;

And dark mutation's whelming waves
Shall burst thy spheres,-disclose thy

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REVIEW OF NEW PUBLICATIONS.

REVIEW OF THE REV. DR, WOLFF'S JOURNAL.
(Continued from page 703.)

WE finished the rough part of our
duty in our last Number: leav-
ing only the more pleasant task
of condensing, as we promised,
with little of note or comment, a
series of interesting extracts, con-
taining, first, passages of theolo-
gical remark or argument; and,
secondly, passages relating to men
and manners,

We ought however to prefix a selection of passages bearing upon the personal character of the writer; for few men throw themselves more into their book than Dr. Wolff; and often with the vigour of a giant, yet the simplicity of a child.

It would be superfluous to dilate upon Dr. Wolff's Christian honesty

and stedfastness of purpose, in declaring his mind and pursuing his objects without fearing frowns or courting smiles. His journals abound with such incidental exemplifications as the following; which he gives without seeming to think there is any thing unusual in them.

"Shortly after the battle of Navarino, Sir Edward Codrington arrived at Malta, with the greater part of the British, French, and Russian fleets. A grand ball was announced, in commemoration of the battle; and we received a card for it, in common with rest of the inhabitants; but I answered, to the officer in whose name it was sent, that neither Lady Georgiana nor I approved of balls in general, and especially of one on the present occasion, after so many human lives had been sacrificed, and which had caused the tears of orphans and widows to flow; I added that it would have been far more Christian-like to thank the Lord in public worship for having saved the fleets of the Allied Powers, and therefore we declined the invitation. I heard afterwards that this letter was read in the ball-room."

"Omar Effendi, the Chief of the Mosque of Omar, sent for some eyewater; he offered to accompany me to the Pasha. It is far better to go the straight way to work, for if one attends to the advice of the poor timid Christians of Jerusalem, travellers would lose all their privileges as Europeans, and would soon be looked upon as Rayahs, i. e., tributary subjects; and for this reason I wore always a white turban when I went out. As often as one goes out, one is reminded of Jeremiah's mournful complaint: 'How does the city sit solitary,'" &c.

"There are several thousands of Jews at Salonica, followers of Shabatay Zebee; they profess outwardly the Muhammedan religion, but in secret carry on the Jewish worship with veneration for Shabatay Zebee. They believed me at first to be one of their sect. I fixed a public call in Hebrew on the wall of Salonica, calling on them to believe in the Lord Jesus Christ. About three thousand Jews crowded around it. The Jews were so enraged that they offered 12,000 piastres, about 6007., for my head. The Pasha, however, requested me not to do so again."

Yet with all Joseph Wolff's

firmness of purpose, he shews himself to be a man of a tender spirit, a warm friend, and an affectionate relative. We might quote many such illustrations as the following:

"The baptism of my own brother, which took place a few days ago, (Aug. 1838,) by my own hands, has so much occupied my thoughts, and still fills my mind so much, that I scarcely know how to begin my letter, in which I must draw your mind to times gone by. Is it not remarkable that the same brother who cursed me twenty-eight years ago, when I saw him the last time, and when I manifested to him my thoughts about Christ; is it not remarkable, that that man should come to London, and be baptised by his own brother whom he cursed? Is there not even now, at this present hour, a remnant according to the election of grace?'

"As Lady Georgiana was not well, and the heat of Larnica insupportable, the Bishop of Larnica kindly offered us the use of his apartments in his Convent of Santa Barbara, as the air was better there. Accordingly we set out on the 16th for that place; Lady Georgiana rode on a mule, after the fashion of the country, and so did I; the rest all rode donkies; our beloved baby was carried by the Arab maidservant on a cushion. We slept at a village, where, being much detained, we did not arrive till twelve o'clock. Our dear little Harriet being quite good all the time, and the road being very rough, I myself carried the dear little girl in my arms for near two hours. Sweet little angel, little did we think that we should lose her so soon; but she is gone to the Friend of children. Sweet little angel!

"On the 5th of August, 1828, we made arrangements for setting out on our journey to Damietta. But here I must hasten on, for the visitation of the Lord was very heavy on us at that time, and it would be too painful to me, to give a full description of it. Our dear little baby, our sweet Harriet, was taken ill of the Cyprus fever, and died at Limassol on the 28th of August. I read the funeral service over my own child, and on my return to the house, was seized with so violent an attack of fever, that all around considered me in imminent danger."

"In Abyssinia, Hyloo looked at the golden locket containing the hair of my wife and child. He asked me what' it was. I explained it to him. Hylos.

Do you kiss it sometimes?' Myself. Sometimes.'

"On the 26th of June, 1836, I arrived at Adwah, the capital of Tigré, where I met with Gobat, who had been already ill in bed fourteen months, and of course in the greatest distress, his wife, with a little child, and in the family way, and none to comfort them! I therefore offered myself to postpone my journey to Gondar, and from thence into the interior of Africa, until I had conveyed Gobat and his family safely back as far as Jiddah; and also promised Gobat, that if he should die on the way, I would go with Mrs. Gobat and his child as far as Switzerland. Tears stood in the eyes of Gobat when I gave him that promise."

The reader might not have supposed that a spirit of conciliation, and forbearing consideration for the opinions and prejudices of other men, were among Dr. Wolff's marked virtues; and yet we meet with many such passages as the following.

"A Missionary should be able to give a religious turn even to common topics of conversation; thus Christ, when sitting with the woman of Samaria at the well, turned the conversation from the water he asked to drink, to that water which springeth to everlasting life: he ought also to be free from all moroseness or stiffness of character, and most especially he ought never to laugh or sneer at the superstitious observations he will hear from the foreign nations to whom he goes to preach; the consequences of such uncourteous conduct of Missionaries are awful, for the minds of those who are really in darkness are estranged from the truth by such unamiable conduct in a preacher of the truth."

"One thing a Jew converted to Christianity might avoid, i. e. to exasperate his countrymen by exposing and ridiculing their Talmudical absurdities: for no good can come of itwe do not find any one instance of the Apostles doing so."

"I travelled nearly three months in Ireland, and advocated the cause of Christ, and also conversed with the Roman Catholics: but I had not yet learnt that the gospel might be preached, without insulting the prejudices of

men.

I exasperated the minds of the Roman Catholics against me, by calling the Pope Antichrist, Dr. Doyle a Goliath, and so on; by which I lost a great deal of time, and I closed to

myself the door for a more effectual setting forth of the real light of the gospel."

We called at Amsterdam on the Rev. Mr. Mackintosh, the clergyman of the Scotch Presbyterian Church in that place, who was an excellent man, ever ready to assist the servants of Christ; and I think a Missionary ought always to act so as not to come into collision with the curate of the parish, or the stationary clergyman; if not, both the clergyman and the missionary will lay a stumbling-block in the way of the conversion of those who are without."

"The Chief Rabbi at Amsterdam, declined receiving me, but I wrote to him to ask his advice as to where I could place my mother in case that she were to come to visit me at Amsterdam, as I did not wish to force her to eat with me against her will, as she still lives in connection with the synagogue. I added, that though I wish her to become a Christian, it is against the spirit of Christianity to force any one to make a profession, without real conviction he sent me word by his servant that Mr. Rudelsheim, a Jewish hotel-keeper, would receive her.”

Judiciousness also may not be generally regarded as one of Dr. Wolff's characteristics; and yet there is such practical good sense in many of his remarks, as shews that his remarkable tact in dealing with men of so many names and nations was not mere chance. We annex two illustrations.

"When I lecture before a learned body, I always endeavour to shew that Missionary enterprise is also useful to literature and science; for who can better inquire into the sentiments and state of a people than a Missionary who converses with all kinds of people, and who has an opportunity of studying the Bible in the countries from whence it was promulgated."

"I visited, during my stay at Malta, the Roman Catholic University at Valetta, and heard some of the lectures there. Certainly every Missionary who is sent to countries where he meets with Roman Catholic Missionaries, ought to make himself acquainted with the body of divinity as taught by the Romanists themselves: for it is of no use to expose superstition without knowing the dogma of a religion the errors of which one intends to expose. The theology of Fullo and Hubert, Doctors of the Sorbonne, Bellarmine,

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