DEATH OF ROBERT ANDERSON, M.D., LATE OF HAMILTON, LANARKSHIRE. A TESTIMONY OF AFFECTION FROM ONE WHO KNEW AND LOVED HIM WELL. (To the Editor of the Wesleyan-Methodist Magazine.) ONE of the earliest victims of malignant cholera in Cairo, during its late awful visitation, was our able and respected young friend, Dr. Robert Anderson, who fell a martyr to science and the love of his profession. Although he had not been in Egypt twelve months, he had so won the esteem and confidence of most of the English residents, that his death was deeply felt, and more especially at a period so critical and distressing. Dr. Anderson attended the service of the church on Sunday morning, July 23d; afterwards he walked to Boulack, the port of Cairo, distant about two miles, to see cholera cases; he returned heated and exhausted, and seemed far from well. On the previous Thursday he had also gone thither, and called on us in the heat of the day to report the result of his acute observations. I then remonstrated with him on the hazard of unnecessary exposure to the sun: he replied, "I am anxious to watch the regular development of the malady." He said that he had entered into all the holes and corners of that wretched place, and had seen how the pestilence raged there in all its violence; adding, that it would be excellent practice for him. Poor fellow! we little thought how very short his experience of that practice was to be; for even then his hours were numbered, and the sands were well-nigh run. He was taken ill during the night of Sunday. Mr. Lieder called early on Monday morning, and found him sick unto death. He remained with him till all hope of life had fled; but before that solemn crisis arrived, he was able to administer to the dear, dying youth the sweet assurance of his Redeemer's love; leading him, in this hour of his utmost need, to cast himself and all his care on that Saviour who died for him. He could not speak; but he looked his thanks, and evidently prayed with silent fervour. At six P.M. he breathed his last; and was interred the following day with all possible respect. Mr. Lieder described the burial as a very solemn and melancholy spectacle. He felt, he said, an unutterable mingling of awe and sorrow, as he stood beside the grave of one so young, distinguished for moral excellence, amiable, judicious, and highly-gifted. There lay the mortal remains of him whom he had regarded as a son; who was beloved by his friends, and respected wherever he was known: a countryman, too, taken from us at such a trying juncture, and summoned from a sphere of active usefulness at his earliest noon; the "natural body" about to be "sown" in a foreign soil, far from the charities of home and kindred,-a stranger in a strange land! Our consolation is drawn from a knowledge, that our lamented friend had been carefully nurtured in the bosom of the Free Church of Scotland; that he had early loved the Lord Jesus, and walked in the fear of God. The Apostle St. Paul counsels us "concerning them which are asleep, that" we sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him." (1 Thess. iv. 13, 14.) 66 Cairo, October 7th, 1848. A. L. 1345 HORE BIBLICÆ. No. XXVII. THE NAME OF THE LORD. (To the Editor of the Wesleyan-Methodist Magazine.) "Then began men to call upon the name of the Lord."-Gen. iv. 26. THE above text, confessedly one of the most difficult in the whole book of Genesis, may receive some elucidation from the following passage in Mitford's History of Greece; a passage which has not, so far as I am aware, been hitherto applied to that purpose : "Herodotus, after giving an account of the origin of the names of the principal Grecian divinities, proceeds to tell us, that, being at Dodona, he was there assured (apparently by the Priests of the far-famed temple of Jupiter) that, anciently, the Pelasgian ancestors of the Grecian people sacrificed and prayed to gods, to whom they gave no name or distinguishing appellation; for,' he adds, they had never heard of any; but they called them gods, as the disposers and rulers of all things.' It is hence evident, that the Pelasgians can have acknowledged but one God; for when many gods are believed, distinguishing appellations will and must be given; but the unity of the Deity precludes the necessity of names." (Chap. iii., § 1.) The italics here are my own. The passage in Herodotus to which the English historian refers, will be found, book ii., chap. 52, and appears to me to merit translation entire. "The Pelasgi, as I learned at Dodona, at first performed all their sacrifices with the invocation of divinities, to no one of whom did they give a distinguishing epithet or proper name, (for they had heard of none,) but called them gods," (Seous, arrangers,) "for some such reason as this,— that they had arranged and continued to manage all affairs and all regions. Subsequently, after a long lapse of time, they learned names, which had arrived from Egypt, for the gods; (Bacchus excepted, of whom they did not hear till long after;) and after a time they made inquiry regarding these names at Dodona. This oracle has the reputation of being the oldest among the Hellenes, and was at that time the only one. When, therefore, the Pelasgi inquired at Dodona, "if they should adopt the names which had come from the foreigners,' the oracle commanded to employ them.' Consequently, from this period they employed those names of the gods in their sacrifices; and the Hellenes received them from the Pelasgi." It may seem a difficulty in the way of Mitford's conclusion, that Herodotus speaks of "gods" in the plural number. But when it is remembered, that in the Hebrew language, one of the most common appellations of the Deity has the plural form, this will prove an additional argument for the trustworthiness, not only of the conclusion, but of the narrative on which it is founded. Adopting, therefore, the view thus suggested, it would seem that, in the time of Enos, the growing direction of worship to sensible objects rendered it necessary for those who still worshipped the one living and true God to vary the mode in which they had hitherto addressed him. What this had been, we know not; but from this period they called upon "the NAME of the Lord." While others bowed down before some created and sensible object, the sons of God called upon his NAME only; and thus confessed him to be one who, himself unseen and unfelt, saw and heard those who acknowledged him before men. No image, no symbol was necessary for the worship of an omnipresent Spirit; and if they uttered aloud the name of Him they adored, one great reason was, to testify to those around that such was his nature. That the text has been previously explained by reference to the growth of idolatry, I am fully aware; but, in such cases, a new translation has generally been proposed. For this I see no necessity. The authorized version, giving the correct sense of the original, while it does not indeed expressly assert the prevalence of polytheism, does imply it in the most unequivocal manner. I cannot quit this subject without calling attention to the affecting picture presented in the narrative of Herodotus. The Pelasgi possessed a measure of correct information on spiritual subjects,-"did not like to retain God in their knowledge,”—and, to justify their breaking the last feeble tie which bound them to him, had recourse to an authority pretending to be divine. In all this they are but a type of what took place among other nations, of whose backsliding no record has been preserved. But, with or without human record, the word of God has been fulfilled. "The Lord is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you." (2 Chron. xv. 2.) Wesleyan Collegiate Institution, Taunton, October 24th, 1848. H. R. O. SELECT LIST OF BOOKS RECENTLY PUBLISHED, WITH CHARACTERISTIC NOTICES. [The Insertion of any article in this List is not to be considered as pledging us to the approbation of its contents, unless it be accompanied by some express notice of our favourable opinion. Nor is the omission of any such notice to be regarded as indicating a contrary opinion; as our limits, and other reasons, impose on us the necessity of selection and brevity.] Memoirs of Mrs. Elizabeth Harvard, late of the Wesleyan_Mission to Ceylon and India: with Extracts from her Diary and Correspondence. By the Rev. W. M. Harvard, A. M. Third Edition. 18mo., pp. 130. Sold by John Mason. Besides the excellent character which is here, though with much brevity, yet with real fulness, portrayed, there are the interesting notices connected with Mrs. Harvard's personal history, of the voyage to India of the first Wesleyan Missionaries, in company with Dr. Coke, whose death, and committal to the great deep, till "the sea shall give up her dead," are affectingly narrated. Nor is the volume less valuable for the memorial which it furnishes of the commencement of the Wesleyan Mission to India. We are glad to see this new issue. To the young, and especially those of them who are engaged in Missionary operations, it is calculated to be very useful. The Seed of the Righteous. A Memoir of the late Mrs. Elizabeth Long, of Clap ham-Park, with interesting Notices of her pious Ancestry, Descendants of the Proto-(English) Martyr, John Rogers. 12mo., pp. iv, 328. Hamiltons. A valuable memorial of a pious and intelligent lady, who died in December, 1827. It is a useful contribution to the stock of religious biography, particularly in respect to the exhibition of a beautifully meek and quiet spirit, and the delineation of the character by which it was developed. Lectures, illustrating the Contrast between Christianity and various other Systems. By W. B. Sprague, D.D., New-York. 12mo., pp. vi, 309. Stiff Covers. W. Collins. The plan of the work is this: In the first four Lectures Christianity is contrasted with Atheism, Paganism, Deism, and Mohammedanism. Protestant Christianity is then contrasted with Romanism; Evangelical Christianity with Unitarianism; Practical Christianity with Antinomianism; and Experimental Christianity with Formalism, Sentimentalism, and Fanaticism. The arguments are good, and well put; and the selection of the aspects of the several cases examined is excellent. All is settled by honest exhibition and cogent reasoning. We would not be hypercritical; but we cannot help saying that our approval would have been more entire, if there had been less of that sort of romanticism (so to call it) in the writing, to which we have thought some of the transatlantic religious writers are somewhat prone. We had rather have the bold English roughness of Andrew Fuller. The worst of it is, that when a good writer furnishes an example of this kind, it is sure to be followed by those who are immeasurably below him, and fancy they are great when they are pretty. The Pulpit Orators of France and Switzerland: Sketches of their Character, and Specimens of their Eloquence. By the Rev. Robert Turnbull. 12mo., pp. ix, 320. Stiff Covers. W. Collins. This is another of "Collins's cheap series of valuable and popular works," and well deserves the terms by which the series is described. It ought to be popular; and it is, for the class to which it belongs, valuable. The "Pulpit The Orators to whom the volume refers, are Bossuet, Flechier, Bourdaloue, Fenelon, Massillon, Saurin, Vinet, Monod, Grandpierre, Lacordaire, Merle D'Aubigné, and Gaussen. Sketches of their history, the peculiar character of their talent, &c., are given, and a specimen of the "eloquence" of each is appended, of sufficient length to enable the reader to form a judgment of his own on the subject. On the whole, the selection of the specimens is judicious, and the "Sketches" afford the desired information in a pleasing style, though with something of that tendency which we have noticed in the preceding article. The reason of this will in both instances be the same. This is a reprint from an American publication. author himself, perhaps, accounts for it, in this sentence, which occurs in his "Preface," when speaking of the character of French "Pulpit Eloquence: ' "Their style of preaching differs, of course, from ours: still, it makes a nearer approach to ours than to that of England." We hope English sermons will always be English. The style of the Preacher, when he is, as he ought ever to be, natural, not artificial, will be the product of mental development; and national styles will differ as national minds differ. Let the mind be properly cultivated, and the heart inflamed with holy love for God and souls, and then let the speaker be natural, and he will be sure to be eloquent; and his eloquence will be, in its generic character, that of his age and country; in its specific character, that of the individual person. Essays on Human Happiness. By Dr. Henry Duhring. 18mo., pp. vi, 87. Longmans.-The remarks contained in these Essays are generally correct and good, and will most likely be read with pleasure by the author's personal friends; but we confess we see no particular reason for their publication in reference to a wider circulation. The Gathering of Israel; or, the Patriarchal Blessing, as contained in the 49th chapter of Genesis: being the Revelation of God concerning the Twelve Tribes of Israel, and their Ultimate Restoration. Illustrated by the Autho rity of Biblical References. By Aaron Pick, Author of the "Biblical Student's Concordance," &c. 18mo., pp. iv, 116. Nisbets. We can only refer the reader to what we have said in our last "notice." The same remarks might be used here. A View of the Evidences of Christianity. In three Parts. By William Paley, D.D., Archdeacon of Carlisle. A new Edition, with Introduction, Notes, and Supplement, by the Rev. T. R. Birks, M.A. 12mo., pp. viii, 443. Religious Tract Society.-Paley's Evi dences are well known, and extensively read by various classes of society. We have simply to look at the extra work of the Reverend editor in the shape of notes, which form the appendix. We have examined them carefully, and the conclusion at which we have arrived compels us to speak highly of the head and heart of the author. The notes are blended with sound discrimination, and much critical acumen, worthy of the work to which they are happily appended. The History of Auricular Confession, Religiously, Morally, and Politically considered, among Ancient and Modern Nations. By Count C. P. De Lasteyrie. Translated under the Author's especial Sanction, by Charles Cocks, B. L., Translator of Michelet's "Priests, Women, and Families," &c. Two Volumes. 12mo., pp. xix, 260; vi, 282. Richard Bentley.One object we have in view in these notices is to give some information to those who may see advertisements of books, and wish to know something of their charac ter before they order them. To many persons, who are interested in the Ro manist controversy, the title of the work before us would, perhaps, excite a wish to possess it, if to that title the contents be properly answerable. We have, therefore, taken care to read it, that we may speak concerning it from actual knowledge. From this and other publications, (especially those of Messrs. Michelet and Quinet,) it appears to us that the liberal party in France, who see Popery as it is, and not under the influence of political prejudice, as is sometimes the case in England, have taken the alarm at its undeniable encroachments, which they know to be altogether hostile to all liberty, both religious and civil. They seem resolved to call public attention to a subject which has so powerfully excited their own fears; and by various works they are endeavouring to show, that, however Popery may seem opposed to established governments where those governments are Protestant, or unfavourable to Roman supremacy, yet, even in this case, the design is, not to antagonize tyranny in itself, but to set up their own crushing domination in its place. Especially they are labouring to establish the fact, that where the confessional exists in its full influence, the Priest becomes the ruler of the community more thoroughly, and far more injuriously both to order and morals, than the civil governor, however great his power may be. The author of these volumes, a member of the National Assembly, and simply Citizen Lasteyrie,—for men are no longer Counted in France, has entered largely into the question; and so far as he writes against auricular confession, we think he is eminently successful. In a masterly manner he has shown that it was unknown in the early church, and was only introduced when true penitence was transmuted into external penance, and the moral operations of a changed state of mind disregarded for the infliction of corporeal pains and penalties at the will of a Priest. Then, as the Priest had to apportion the precise quantity of suffering or penalty to the precise quantity of guilt, it became necessary that he should be made perfectly acquainted with all the circumstances of every action of life, that he might determine what was, or was not, sinful, and what was the exact quantity of sin. Hence arose the novel science of the casuistry of the confessional. The two chief points which the author argues, are, first, the demoralizing tendency of this science in those who are compelled to study it; and, second, the demoralizing tendency of it as reduced to actual practice. His great difficulty lies in the fearful immorality of certain portions of the science, and of certain proceedings which have actually resulted. He is often obliged to leave his readers to suppose what the ordinary purity of civilized countries forbids him to men. tion in plain terms. Some of the results of the confessional, as proved by the documents of judicial proceedings, he adduces, leaving it to be inferred what the real extent of those results must be, if, in Romanist countries, such disclosures have been compelled by law. The disclosures themselves are horrible; and the upholders of such a system of tyranny and immorality can never acquire power in a land, without exposing it to ruin. Talk of the slaveholders of the Southern American States! What are they to soul-slaveholders? Whoever gives them power, assists in establishing the most enthralling and debasing despotism that the world ever knew. Of course, books of controversy, especially of such controversy, are not for family, or general, reading, but for the hard-reading, closethinking theological student. As to the opinions of the author of the essay on religious subjects, it is evident that he is one of the infidel philosophers of the day, who would lay more stress on ancient moralists than on Prophets and Apostles, except so far as he can regard them in the light of ancient moralists. And though he does not quote from Scripture as we should do, he yet shows, as matter of fact, that ancient moralists, the Scriptures, and the earlier Fathers, are all opposed to the principles which are involved in auricular confession, and external penance. We can scarcely wonder, when we look on Popery as it is, when unchecked by a surrounding Protestantism, that it should occasion the existence of so much infidelity. If Protestants are not judicially blinded for placing political party interests far above the claims of Christian truth and purity, they will say,—say, from their very love of liberty,-" No peace with Rome!" The Pearl of Days; or, the Advantages of the Sabbath to the WorkingClasses. By a Labourer's Daughter. With a Sketch of the Author's Life. Tenth Thousand. 12mo., pp. xiv, 90. Embossed cambric, and gilt edges. Partridge and Oakey.-A prize was some time ago offered for an Essay on the subject mentioned in the above title, to be written by a labouring man. Nine hundred and fifty compositions, it seems, were sent in; among them the present essay. But it was by a woman, a female servant, and therefore did not correspond to the terms of the offer. But the adjudicators decided that, from its intrinsic excellence, steps should be taken for its separate publication. Subscribers were |