bondage of their formality,) not seeing that here is a spiritual interpretation which liberates the spirit from the letter. Verily, it was "expedient" that this disciple, like his Master, should "go away." Yet in his lifetime, as the touching biographical sketch in this Second Series shows, this pure, disinterested, brave, consecrated man was pursued and tortured by misrepresentation, by abuse, by calumny, by charges of heresy, trimming, accommodation, and so his sensitive soul was hurried out of its frail house; and the laboring people, that he had drawn from infidelity to Christ, came and wept, in the early morning, before their day's work began, on his grave! And then the men of authority, and ease, and wealth, "sound in the faith," and of comfortable digestion, began, little by little, timidly, to pronounce his eulogy. Thus the everlasting appeal goes on, from shadows to reality, from names to things, from the unworthy present to the fairer future, from Christendom to Christ, from the Church to the Comforter, from the suspicion, jealousy, and hate of men to the serenity, and patience, and infinite love of God. "Be not amazed at life! 't is still In times and ways they least expect." In issuing the Third Series of these posthumous discourses, we hope the publishers will include an engraving-which we have seen in an English edition of the volume - of a marble bust of Mr. Robertson, presenting a fine classical outline of the head, and something of the lofty expression of the face. Church and Congregation: a Plea for their Unity. By Rev. C. A. BARTOL. Ticknor and Fields. It is right that "their unity" should be pleaded for, and labored for, and hoped for. It is not right, nor wise, nor otherwise than absurd, that the unity should be pronounced, pretended, where it does not exist. To stand on the facts is the first duty of earnest men. To utter the facts is the first duty of all speech. Practically, actually, "the Church" is composed of those who heartily and supremely honor and love Christ as the Son of God and Saviour of the world, whose ruling desire is to follow him, whose ruling aim is to resemble him. Practically, really, "the Congregation" is composed of those in addition to these who from any other motive, as from custom, curiosity, fondness for public discourse, a vague, natural sentiment of veneration, love of social scenes, a passion for music, attachment to the preacher, a politic regard to public opinion, a wish to expose fine raiment, or whatever else, gather into public places, meeting-houses, on the Sabbath. This is the simple distinction. It is real. It is indestructible, save by bringing all the latter class to believe and feel with the first; i. e., in the common phrase, converting them to Christ. The Lord's Supper is for the first class. They will desire it, revere it, and partake of it in sincerity; for the law of their life is sympathy with him whom the feast commemorates, and into whose "communion" it leads the soul by its symbols. The Lord's Supper is not for the second class. They will not desire it, nor appreciate it, nor share in it sincerely, because the law of their life is not sympathy with the life of Christ. Nothing is plainer. The "Church" who commune, and the "Congregation" who do not commune, are divided, not by an ordinance, or the door of a building, or an aisle in a sanctuary, but by a moral principle. Men may eloquently expostulate against the ceremony that recognizes the separation of these companies at the close of a service of worship; but the expostulation belongs with those who create the separation by an unrighteous heart. They are apart in purpose, in consciousness, in affection, in the deepest life, in faith. They are apart by the frank acknowledgment of both the parties. Of course, all Christians wish it were otherwise, and made otherwise in the only possible way, the way of spiritual sincerity, and the laws of human nature. But you will never make it so by saying it is so. You will not make worldly, profane, sensual, unbelieving people-of whom there certainly are some disciples and friends of Jesus Christ by telling them they are. You will not change character by starting up some morning, and crying out, Go to! you are all serving God, and not one of you serving Mammon! No argument, no sermon, no rhetoric, no charity, no amiability, no book, no invitation, no absence of a benediction, nothing in all the world can abrogate spiritual laws like this. What dreary confusion, what a denial of common sense and reason, what a trifling with language, and thought, and feeling, to try! Why, it carries back the whole ordinance to the very region of illusions, among magical charms and ecclesiastic superstitions, from which it is just emerging. It gives a transforming efficacy to the emblems, irrespective of the heart that approaches them. It sends us back from truth to Rome. It would - - it is not be strange, then, if some such sad thing should be heard, whispered it has actually happened, as that a member of the "Congregation" should be heard profanely swearing in the street on Monday, that he was forcibly reckoned in with the "Church," against his will, on Sunday. Besides, there is a value — provided for in the divine constitution of human nature in such a special act as the confession of Christ before men. Scripture and experience teach it. When a soul passes from indifference to faith, from sin to a holy aim, from carelessness to consecration, from death to life, it longs to mark the change, and take a new stand, -to range itself openly, for help and for testimony, on the Leader's side, and in the appropriate organization of its central, commanding idea. Wherever reason and faith have been united in controlling religious affairs, this demand has been felt; and there it has appeared, that the observance of the sacrament has gained rather than lost, by bearing a distinctive and peculiar sanction. This is in analogy with men's action in other great interests. This, we conceive, should be the teaching. Each particular branch of the Church, in a liberal system, must determine its own mode of admission, and affix its own conditions. The simpler the better, so that the New Testament definition of the disciple is retained, and some distinction between the Christian and the not-Christian is honestly preserved. And lest, after all, some real disciple should fail to be recognized by the outward test, the table should be left open to all who choose, on their own responsibility, to approach. Those who spread the table would then say, "This table is the Lord's, not ours; it is for his people, — his Church; if you would belong to this branch of his Church, you will come in by our way; but here stand the memorials of the Saviour's sacrifice and love; take them freely, if you will, and answer for it to no man, but to God." In other words, while we would not turn away any soul that comes, we would not ask any to come, nor expect any to come, except such as have entered on the new life, chosen to "take up the cross and be disciples,” — heeding Christ's own words, "Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God." This we hold to be the true method, liberal enough, strict enough, for any earnest heart. If we understand the author, it is not the view of the book before us. The book is valuable for what it conveys indirectly, rather than directly; for its benign and reverent spirit, its deep sincerity, its candor, its beautiful thoughts and poetic language. In its doctrine and philosophy, its reading of Scripture, of history and human nature, its practical insight, and its exposition of the Christian economy, it seems to us quite wrong. A Biographical Sketch of Sir Henry Havelock, K. C. B. By REV. W. BROCK. Robert Carter. Gould and Lincoln. Memoir of Captain M. M. Hammond, of the Rifle Brigade. Robert Carter. Gould and Lincoln. - Memorials of Captain Hedley Vicars, of the Ninety-Seventh Regiment. Robert Carter. Gould and Lincoln.— Independent as Christianity is of human support, its reception and practical power are greatly due to the instances of its strong effects in strong men. In the three volumes just mentioned, we see our religion, in its most positive, definite, and fervent type, associated with those manly traits which men of the world have agreed to respect and admire, courage, enterprise, spirit, generosity, intellectual penetration, knowledge of life. In these three Christian soldiers there is a very impressive, very engaging, very convincing argument for the reality of faith, as a living power in the hearts and affairs of men standing at the farthest possible remove from professional saints. They are an effectual protest against the not uncommon notion, that in devout characters there must be a touch of sentimentalism or effeminacy. In these fearless believers the dauntless bravery of the old martyrs comes back. As boys, as students, as friends, as subjects, as patriots, as officers, they seem to have left no drop of masculine experience untasted, no vigorous discipline of human energy unshared. Yet they were witnesses for Christ, ministers of mercy, heralds of the cross, friends and defenders of missionaries, no less than if they had been ordained to the Apostolic office, leaders of their comrades in devotion, no less than in battle. It would be an agreeable task to trace out the differences, contrasts, and analogies in the three lives, and to draw from them particular lessons. But we have only space to record the wish, that the examples of a piety so muscular, beautiful, and zealous may be widely presented to young Of course there is the sad drawback, that these Christian disciples were engaged in a business which seems to us as it did not to them very unchristian. But we do not think the books would inspire a love of fighting, while we do think they would inspire an interest in Christianity. And it is certainly a consolation to see that men. the horrid carnage and sufferings on the fields of India and the Crimea have been softened and hallowed by the beauty of such holiness, mercy, trust, and love, as did certainly appear in Havelock, Hammond, and Vicars. Life Thoughts: Gathered from the Extemporaneous Discourses of HENRY WARD BEECHER. By one of his Congregation. Phillips, Sampson, & Co.- Passages taken down in this way are likely to have more of this author's peculiar quality in them than any deliberately prepared discourses. And as his quality is relished by the American people beyond that of most men, the book is sure to go out on a wide errand of delight. The sentences are not left in the rough shape of a literally extempore utterance, but have been subjected to the speaker's revision, taking proportion, completeness, and symmetry. They thus not only proceeded originally from one of the most affluent, vigoro is, and independent minds of the time, — always warmed, too, by a generous and impulsive heart, but they come with the added advantage of a subsequent reflection. The imagery is often beautiful, almost always striking and vivid; the sentiments are genial and quickening; the religious position indicated is broad; the appeals to experience are direct and practical. The work is peculiarly suited to such readers as have not inclination or opportunity for the consecutive treatment of great subjects. Sermons and Addresses on Special Occasions. By Rev. JOHN HARRIS, D. D. Second Series. Gould and Lincoln. Several previous works of this indefatigable preacher and voluminous author have been noticed in our pages, with a recognition of their great merits. They are all among the abler productions of the religious mind of modern England. Their republication here is an enterprise of unquestioned value. As the former series of sermons related to the character of God and the work of Christ, the present volume is especially concerned with man, his nature, experience, and sanctification. There are four discourses of much power, which will have a particular interest for ministers. The Christ of History. By JOHN YOUNG, M. A. Carter and Brothers. Sold by Gould and Lincoln. To a large circle of thoughtful and select readers in this country, this beautiful and original argument for the Divinity of Christ is already well known. With |
