and we congratulate the writer on the amiable spirit which dictated the hope he has expressed. After giving an outline of the Book of Psalms, he concludes his "general observations”

"While it will be the author's aim to trace the conflicts of temptation, the depths of sorrow, the agonies of penitence, and the raptures of spiritual joy, which are here so strikingly depicted, by "the Son of Jesse," as "the sweet singer of Israel;" it will also be his unceasing, his ever-present desire, he trusts, to lead the attention of his readers to HIM who is "fairer than the children of men," who so often, during his abode on earth, referred to this inspired book, who uttered its language on the cross, and who died with one of its most touching expressions on his lips. "To HIM gave all the prophets witness;" and he who has read "the Book of Psalms" without being conducted to Bethlehem, to the judgment hall of Pilate, to the garden of Gethsemane, to the scene of the crucifixion, to the Mount of Olives, and to the throne of heaven, has had his spiritual vision obscured by ignorance or blinded by prejudice.

66

May"the Holy Spirit of promise,"-" the Spirit of wisdom and revelation," condescend to impart a measure of his own mind in the study of this most invaluable portion of Sacred Scripture."

We now present a sketch, and it can be but a slight one, of the general principles maintained in the notice of the several Psalms composing the first part of this commentary. The first Psalm, the greater part of which some have boldly affirmed relates exclusively to Christ, is contemplated principally in reference to the distinctions between the righteous and the wicked. But while we are presented with a true and forcible illustration of the two characters, with a description of their distinguishing marks, we read with feelings of delight the candid acknowledgment:-" Though I dare not avow it as my opinion, that this Psalm is prophetic in its character, yet I "cannot pass from this striking and beautiful verse, (ver. 1) without reminding you of ONE, who' was holy, harmless, undefiled, and 66 separate from sinners.' Of him only could it be said, that he did "no sin, neither was guile found in his mouth.'"

66

65

The second Psalm is given, says Mr. M. by the mouth of David to the church." Nor is it less obvious that it partakes distinctly "of a prophetic character. In some limited sense, indeed, it may "refer to the settlement of David in the throne of Judah and Israel; "but its principal design is to celebrate the glories of Messiah,—to "predict the triumphs of his reign, and to fortel the impending "doom of his enemies. That such is its character, is proved by an "induction of facts, the evidence of which it would be difficult either "to resist or pervert." On verses 1, 2, 3, the following observations

occur.

"While it is clear that the whole of this address belongs to Messiah, it is equally clear that the prophecy is uttered by David in his kingly character, and that it embodies the sentiments, feelings, and expressions adapted to his circumstances, in ascending the throne of Israel, amidst scenes of opposition and conflict, and about to extend his conquests to the surrounding nations of the gentiles. It pleased the divine Spirit, by means of the kingly elevation, and the kingly feelings of David, to enable him thereby to personate Messiah, and to speak forth the language suited to his mediatorial character and regal dominion.

"Why do the heathen rage?" The word rendered heathen, literally signifies nations, and seems here, as in two or three other portions of scripture, to denote the Jews, who, contemplated in their tribes, were divided into twelve distinct though dependant nations. That by the heathen, or nations, are meant the Jews, seems probable from the act which Messiah here attributes to them; viz. that of "rage." How affectingly true the charge that is here preferred! Did they not gnash upon Christ with their teeth? Did they not endeavour to do violence to his sacred person, by casting him over a steep place? Did they not, often and again, take up stones to stone the holy Son of God? Did they not with a loud yell of infernal malice vociferate under the sanction of the high priest-" Away with him, away with him; crucify him?" "Why do the heathen rage? that is, tumultuously assemble themselves together, as if for purposes of outrage and revenge." "Why?" Is there any just cause to be assigned? any wise purpose to be accomplished? "Why, Judas, dost thou betray me? Why, ye priests and rulers of the nation, do ye condemn me? Why, ye infatuated multitude, do ye come forth, with swords and staves, as against a thief or a robber? Why are your hearts so full of malice against him and his cause who is your only Messiah and King?

"And the people imagine a vain thing." That is, the people of the gentiles-the people of the nations. Why did they think to crush the religion of the despised Nazarene? How vain thus to unite with the unbelieving Jews! thus to vent their puny spite against Him whom all worlds obey! It was in vain that Herod and Pontius Pilate, and the Roman soldiers, performed their several parts in the sufferings and crucifixion of Christ. It was in vain that heathen tribunals oppressed the disciples of the cross, and blasphemed that sacred name by which they were called. It was in vain that philosophy, and "science, falsely so called," and worldly policy, united their malignant efforts to blot out the religion of Jesus from the records of time: -all was in vain."

"The kings of the earth set themselves, and the rulers took counsel together against the Lord, and against his Anointed." This is literally true, both in relation to our Lord's sufferings and death, and to the facts which have almost uniformly attended the spread of christianity throughout the world. The powers and potentates of the earth have, with few exceptions indeed, entered into an unrighteous league against the kingdom of Messiah, and the saints of the Most High. You may trace the Church's history in the blood of her martyrs, and that blood cries for vengeance to fall on the long departed heads of the Jewish nation, and on the princes of the Gentiles. Both Pagan and nominally Christian powers have, in their turn, lifted up the rod of oppression, and their mutual language has been, "Let us break their bands asunder, and cast away their cords from us.”

"This is the language of determined but impotent defiance; it is the native unrestrained utterance of the depraved heart of man; it is the embodying, in one significant sentence, the great and standing objection of the carnal mind against the religion of the Lord Jesus. It is a religion of authority, as well as of love; its great object, indeed, is to set up the authority of Christ in the human heart; to discountenance sin, in all its forms; to purify the spirit in which it reigns; and to make men holy by those very exhibitions which most emphatically teach them their sinfulness.

"Against this peculiar and essential feature of the religion of Jesus, the corrupt nature of man has ever been disposed to rebel. The wholesome restraints of a system which demands purity of heart, and undeviating integrity of character, are pronounced to be unnecessary impositions upon human liberty, and the language of the unregenerate heart is, "Let us break their bands asunder, and cast away their cords from us." The words of Bishop Horne on this text are striking, and worthy of being emblazoned in letters of gold. "Doctrines," says the eloquent Prelate, " will be readily believed, if they involve in them no precepts; and the church may be tole→ ated by the world, if she will only give up her discipline."

We express our approval of this comment by quoting it in full,~ having particular reference to the native, unrestrained utterance of the depraved heart of man,' the great and standing objection of the carnal mind,' and 'the language of the unregenerate heart,' &c. But we think it needful to remind Mr. M. that in reply to the momentous interrogation, "Why do the heathen rage, and the people imagine a vain thing?" had one more clause in the prayer of the disciples (Acts iv. 26-28.) been noticed in the introduction to the Psalm, he would have found the grand leading argument for the confirmation of all he subsequently wrote. "The kings of the earth stood up, the rulers were gathered together against the Lord, and against his Christ,-both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done." The words of the apostle Peter, in his pentecostal sermon, as they immediately precede a passage from the 16th Psalm, and are to the same purpose, -may also be stated-" Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken and by wicked hands have crucified and slain." Thus, on surveying the welladjusted series of truths in the author's notes, we admire their symmetry and order,-but the beauty and stability of the arch are spoiled-the keystone being wanting.

We do not lose sight of the repeated acknowledgment of the covenant-relationship subsisting between Christ and his church. Neither are we so foolish as to intimate, or even suspect, that our commentator disregards what a great divine has termed, the eternal and unfrustrable purpose' of Jehovah in the exhibition of his sovereignty. Our regret is, that what we have found occasion sincerely to admire, is not a declaration of "all the counsel of God" on the subject. And our objections stand on a similar footing with respect to the anointing of Christ, as alluded to in the notes farther on in this Psalm, which the want of space compels us to leave unnoticed. The following, on verse 2. Psalm v. demands our high commendation.

"We have here the spirit of prayer rising to an intensity of excitement, and refusing any longer to be confined within the secret chambers of the heart. As there are moments in which the soul of a child of God has no other language in which to express itself, save the deep mournings of an unutterable contrition; so there are periods when the mind is roused from its pensive musings, and when it throws itself forth in all the energy of a distinctly and emphatically-expressed devotion; when the emancipated spirit, as it were, shakes off every restraint which either felt unworthiness or a sense of the divine Majesty might inspire, and when it gives full vent to its most secret sorrows in words of impassioned prayer.

"Such appears to have been the character of David's supplications, at the time when this Psalm was composed. From a state of unuttered and almost consuming devotion, he proceeds to the act of vocal and imploring prayer; making his appeal to Jehovah as his King and his God, and beautifully recognizing him as the exclusive object of his worship.

<< Though raised to a throne, yet did he not forget his subjection to “ the King of kings, and Lord of lords;" nor did he cease to remember, that

there was one above, to whom he owed the entire obedience of his heart and life. To that gracious Sovereign also, he could look as to his God in cove nant; and, believing him to be the author of his salvation, he could resolve that every future prayer of his life should ascend into his gracious and willing

ear.

"Can we read such a passage as this, and not be reminded of a greater than David? How intense and agonizing was the appeal of Jesus to his divine Father, on more occasions than one! When "exceeding sorrowful, even unto death," did he not lift up the voice of imploring earnestness" to his Father and our Father, to his God and to our God?" Did not " strong crying and tears," mark the secret anguish of his heart, and shew forth the evil of sin, whose inflictions fell so tremendously upon the innocent Surety? Ah, thou adored Saviour, what prayers were thine in importunity and effect! exceeding the bounds of all human language, and bearing on their wings the blessings of eternal life to countless millions of the human race!"

The note on verse 3. Psalm vi. is not less deserving admiration than the former.

"Such was the amazing force of internal anguish, and of external pain, — of the burden of sin, and the tossings of an afflicted body,-of the ranklings of guilt, and the apprehension of divine displeasure, that the soul of David was in a kind of agony. When guilty recollections of the past, are associated with nervous languor and acute animal pain, how mournful is the sufferer's lot! especially in cases where days of outward ease and spiritual prosperity, are remembered only to heighten and aggravate the present sad reverse.

"It appears from the broken but emphatic exclamation that follows, that David's hope of deliverance was both faint and distant. He seems like an individual choaked with grief, and feels himself incapable of completing the sentence he had begun. "But thou, O Lord, how long?" As if he had said, “But thou, O Lord, from whom only deliverance cometh, how long wilt thou continue to hide thy face, to afflict my spirit, to chastise my body, to deny me the refreshing tokens of thy love, to shut thine ears against my complaints, to leave me, the victim of grief, and the subject of torturing disease ? How long, O Lord, shall this be the case ? Shall not a day of mercy and deliverance, at last, dawn? Wilt thou not again look upon my pain, and forgive all my sins? Hast thou afflicted, and wilt thou not heal "

"Though this is the language of despondency and fear, it at the same time breathes a spirit of still lingering filial confidence. David had not ceased to hope; he had not relinquished the exercise of prayer ; though cast down, he was not in despair; his dependance was still centered in Jehovah; importunity grows with his necessity; and he is never more truly eloquent in prayer, than when he finds himself incapable of giving utterance to the deeply-felt sorrows of his heart.

Is it not to be feared, that there is comparatively little of this holy wrestling with God in the age in which we live? Are not the greater part of us satisfied with the round of duty! Where, alas! are those mighty meltings of the heart which took place in days of old, when our forefathers were deprived of liberty, and sought shelter" in the mountains, and dens, and caves of the earth ?". It may be said, indeed, that this is the age of action; but how worthless and unacceptable will that action be which is not fostered and urged on by "the spirit of grace and supplication?"

We might go on to select choice passages from each Psalm in succession, but we must desist, having already proceeded to a great length. The notes we had made while perusing this "First Part" of the work, appear to direct our attention particularly to the viith. viiith. and xiiith.

So far as Mr. Morison has proceeded with his "Exposition," we consider he has accomplished his purpose, the main object of which

66

is, "to induce his fellow christians, by the blessing of the divine Spirit, to set a higher value on the religion of the heart and of the "closet." We have only to refer our readers to the various quotations in proof. May the great Head of the church sanctify the attempt to exalt his personal honours, and to promote the spiritual interests of his kingdom! So that hereafter the apostolic address may be found applicable to the worthy author: "Thou seest, brother, how many thousands there are which believe,-being informed and taught of THEE!”

Apology for the Modern Theology of Protestant Germany: or a Review of the Work entitled "the State of the Protestant Religion in Germany, in a Series of Discourses preached before the University of Cambridge, by the Rev. Hugh James Rose, M. A. of Trinity College; and Vicar of Horsham, Sussex." By Dr. Carl Gottlieb Bretschneider, Chief Counsellor of the Consistory and Superintendent General at Gotha. Translated from the German by the Rev. William Alleyn Evanson, M. A. Lecturer of St. Luke's, Old Street, London. Palmer.

6

IT appears that the "Discourses on the state of the Protestant Religion in Germany, by the Rev. H. J. Rose," have raised the high dudgeon of Dr. Bretschneider and his compeers of the Rationalists,' or self-styled" evangelic-theologian" school. The Doctor having replied thereto, in his own language, the Rev. W. A. Evanson has favoured the religious public with a faithful translation and a condensed view of the interesting controversy, for which we offer our şincere thanks.

:

Mr. Rose, whose better feelings were greatly excited by the melancholy prospect before him, while prosecuting the subject, with praiseworthy plainness of speech affirms that since the days of Semler there has existed in Germany, a school of theologians, in which is discoverable "a daringness of disbelief, a wantonness of blasphemy, which in a professed unbeliever we should expect and understand." "A dreadful pest which threatens the destruction of all that is dear, sacred, and holy." The erudite' Doctor blusters and raves at his antagonist, following him over the ground most judiciously chosen, and at the conclusion comes just to this fearful acknowledgment:that both himself and his coadjutors, under the influence of the wisdom of this world, boldly reject the essential truths of divine revelation! It will not be expected of us to enter into the detail: the translator's preface and appendix render the measure needless, and deserve from our readers, what we most cordially award-unqualified praise. But it is our business to prove the correctness of the assertion we have made.

We first refer to Dr. Bretschneider, who thus appeals to Mr. Rose:

"We challenge him to produce a single passage from the Old or New "Testament wherein the words Trinity, Person in the Godhead, satisfac"tion, predestination, reprobation, original sin, &c. occur; or any "wherein it is said, "the Son is the second person in the Godhead, the