other's spots, but at the image of Christ; remember you have all the world against you, a world of depravity within you, and a tempting devil besetting you; hence you need each other's sympathy and help, and are entitled to it by family relation.

In your social intercourse with each other, avoid idle talk and current news; surely there is enough in the preciousness of Christ-the work of the Spirit-the love of the Father-and in the covenant engagements and work of our Triune Jehovah, to furnish out topics for conversation among the saints, which shall be good to the use of edification!

Forget not the solemn relation into which you have entered with each other, nor suffer yourselves to trifle with that bond of union into which you have voluntarily entered; but consider the personal interest of every member of the church as your own, and let the prosperity of that associated body of Christians which you have joined, be the object of your constant solicitude.

Finally, we add with the respected author :

We live in a solemn and eventful period of the church's history, in which decision for God is of infinite importance; for as the doctrines of grace are increasingly offen-. sive to the great bulk of professors, and a spirit of compromise is the order of the day; while popery and infidelity are gaining ground, it is to be feared that a time of great persecution is at hand, which will make it appear "who is on the Lord's side," and render it important they should be of one heart and of one mind. Let, therefore, these two things be kept constantly in view by the household of God-viz. steadfastness in the faith and unity of spirit.

While most cordially recommending this little work, it behoves us to state, that we have extracted at greater length than usual, because no language could more fully express our own views on the subject.

Lights and Shadows of London Life. By the Author of "Random Recollections of the Lords and Commons," "The Metropolitan Pulpit," &c. &c. In two Volumes. Pp. 312. London: Saunders and Otley, Conduit Street.

We should not have offered an opinion upon such a work as that before us, but for its affording us an opportunity of mentioning a circumstance to which Mr. Grant has alluded in his concluding remarks to a very entertaining chapter upon THE JEWS. After collecting, in his usual apt method, a vast amount of interesting particulars in reference to the Jewish rites and ceremonies, the author closes his chapter and his volumes with the following—

NOTE. After the last sentence of this work had been put in type, and just at the very moment the concluding sheet was going to press, I received information of a most important fact which has not yet been brought before the public. I allude to the circumstance of a great number of Jews having just seceded from the general body, in consequence of the latter placing the rabbinical writings on the same footing as the five books of Moses, just as the Roman Catholics and Puseyites regard the traditions of the Fathers as of equal authority with the Scriptures. These seceders, at the head of whom is Sir Isaac Lyons Goldsmid, one of the most influential individuals in the Jewish community, denounce the Talmud as a mass of outrageous absurdities, and are to adhere exclusively to the authority of Moses in all religious matters. It is impossible to over estimate the importance of this event. It cannot fail to shake the Jewish system to its very centre; for the recognition of the rabbinical writings as of equal authority with the Pentateuch, has been the great source of all the superstition which exists among the body. There is a remarkable resemblance between this movement, and that made by Luther and the other Reformers in the sixteenth century, to emancipate the nations of Europe from the thraldom in which they were held by the Romish priesthood. The movement is the more im

portant, inasmuch as it is the first division which has ever taken place among the Jews, on any of the essentials of their religion. It cannot fail to produce speedy as well as most momentous results. It has already inspired the body generally with the deepest alarm; but on that point I forbear to dwell. These Jewish Dissenters have taken the place in Burton Street, formerly occupied by the Owenites, which they have converted into a synagogue, where they now worship Jehovah in accordance with their newly-acquired lights, under the designation of "The Reformed Jews." The designation they have chosen, is of itself of very significant import. Who knows but this may be the first step which Providence means to take for paving the way for the conversion of the Jews?

How far this closing remark may apply to the actual position of the Jews, we know not; but our own opinion is, from the general aspect of affairs, coupled with the testimony of Scripture, and the opinions of many good and gracious men of the last two or three centuries, that things in the religious world (so called) are fast coming to a crisis. The rapid increase of Popery, alias Puseyism, in the Church of England, the amount of concession to it, under the garb of a miscalled charity, out of it; the increase of infidelity on the one hand, and the spread of a mere form of godliness on the other; the commotion of countries; the sound of wars, and rumours of wars; the extension of science; the extensive spread of the letter of Scripture in a cheap form (combined, alas! with a merely natural acquaintance with its contents, irrespective of the sacred enlightenings of its Divine Author); these things, we say, in their combined aspect, tend to bring us to the conclusion, that a very important crisis is at hand. That things will become still darker we have no doubt; but their duration will be brief. The sooner the cloud gathers, the sooner will it break, and the sooner will the rays of the glorious Sun of Righteousness burst forth in all their refulgent and refreshing power. In the anticipation of that glorious day, we say,

"All hail!

DEATH OF THE REV. DR. ANDREWS.

ON Tuesday morning, 19th ult., at three o'clock, departed this life, aged fifty-five, the Rev. Edward Andrews, LL.D, of Walworth. He retired to bed at eleven o'clock in perfect health, and with an unusual flow of spirits; at two o'clock he was attacked with a spasmodic affection, arising, it is supposed, from the sudden change of a warm to a cold atmosphere, he having on that evening delivered a lecture in York Street Sunday-school to a large body of Teetotallers, over whose meeting he had presided as chairman. Dr. Andrews was the stated minister of Beresford Chapel, Walworth, for twenty-two years; legal difficulties had recently deprived him of that chapel, but his attached and devoted congregation have commenced building him a new one in the immediate neighbourhood, called Sutherland Chapel, capable of holding from 1000 to 1100 persons, when completed; 1000l. has already been subscribed towards its erection. Dr. Andrews has left behind to mourn his loss, a widow and ten children. His last words were spoken to Mrs. Andrews when, in the most emphatic way, he exclaimed, "What a blessed thing it is to know the Lord!"

"ENDEAVOURING TO KEEP THE UNITY OF THE SPIRIT IN THE BOND OF PEACE." "JESUS CHRIST, THE SAME YESTERDAY, TO-DAY, AND FOR EVER. WHOM TO KNOW IS LIFE ETERNAL."

VOL. I.]

DECEMBER, 1841.

[No. 12.

THE BELIEVER WALKING IN DARKNESS IN GREAT DOUBT ABOUT HIS WAY-YET HIS STEPS ORDERED BY THE LORD, AND THE LORD DELIGHTING IN HIM.

THE STEPS OF A GOOD MAN ARE ORDERED BY THE LORD, AND HE DELIGHTETH IN HIS WAY.-Ps. XXXVII. 23.

"THAT does not belong to me," says the reader.

Why?"

"Because I am not a good man."

"What proof have you that you are not a good man?"

Because I am the subject of so much wretchedness and misery." "Then what is your opinion of a good man-what sort of a character is he?"

"One that acquiesces in the will of God; cheerfully falls in with his dispensations; whose name and whose word are uppermost upon his lips; who is found diligent in the use of the means; always at a place of worship; foremost in every benevolent purpose; and apparently at all times peaceful and happy in the Lord."

a

"That is your opinion of a good man, is it? Well, now then favour us with your description of a bad man. We do not mean an openly profane man-an infidel-a liar-or a cheat; a pleasure-takerswearer or a drunkard; but the man that just escapes the description mentioned in the text-the good man; one that approaches far enough to be outside the promise-to be not far from the kingdom: in a word, it is yourself we wish you to describe."

No. XII. Vol. I.-New Series.

3 A

"You could not, Mr. Editor, have given me a more puzzling task; but if you have ever met with a man that is all confusion, darkness, and dismay; full of terrors--dismal forebodings-gloomy apprehensions; entertaining hard thoughts of God, thinking he is dealing very harshly with him, poring over his misery; regretting this step, and wishing he had taken that; charging himself with this folly, and reproaching himself for that; no heart to attend the means, the Bible a sealed book, or publishing his condemnation; no softness of heartno melting at the name of Jesus-an envying of his people-but at times such a jealousy of their privileges as makes him tremble: if you have ever met with such a character as that you have seen my counterpart.'

"Indeed! but a question or two about this good man of whom you were speaking just now. You say he acquiesces in the will of God? What are his circumstances? Tolerably easy?"

"I know nothing to the contrary."

"You are not aware of any dispensation with which he has not reason cheerfully to fall in; nothing very perverse, very contrary, very annoying to a fleshly mind?"

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Nothing that I am conscious of."

"The name and word of God were uppermost upon his lips,' in his closet-in secret-where no eye seeth but the eye of God, as well as in company; eh?"

"That I know nothing about."

"Found diligent in the use of the means; does he say anything about it, when you meet him? Does there appear more disposition to talk of the means, than about the God of the means? Is there nothing in his conversation that savours of a free-will power; and, when you happen to drop a hint about your sad and destitute condition, is there nothing said respecting what you ought to do, and what you ought not to do? Does not your case seem to excite his surprise? Is he not a little restless, and does he not betray some indication of a wish to cut the matter short; and, when he meets you again, is there much of a disposition apparent on his part, to hold intercourse with you?"

"Now you remind me of these things, I cannot say but I have observed them."

"Always at a place of worship, is he? Does he sit in the front seat in the gallery, or in rather a conspicuous place, below-stairs? A long time upon his knees when he enters ? Is his voice rather loud in the rehearsal of the church-service-very distinct—and is his sentence hardly finished when the others have done? Did the frequent upglancing of his eye, in various parts of the sermon, seem to bespeak a defect in some part of the ceiling? Was there an occasional nodding of the head, and a particular smile of approbation, and a half-glance at the neighbouring pews, when the minister was stating what ought to be done?"

"Certainly I have observed this."

"Was it in a list of subscribers you were made acquainted with his practice of assisting in every benevolent purpose; or did we hear you

say he had an objection to afford aid in private cases, lest they should prove to be an imposition?

"This, I believe, is his invariable rule."

"You say he is always happy in the Lord? Are we to understand by that, that he is always in the enjoyment of peace and satisfaction; that he is favoured with continual sunshine; that no clouds o'erspread his sky; no darkness beclouds his mind; nor any fear or disquietude ever takes possession of his heart?"

"I see no indications of it. He always has a smile upon his countenance; and if ever I begin to mention my fears, or talk of my misgivings, or speak of the hardness of my heart

"He seems, either not to understand you, or tells you, you ought to believe-you ought to trust in God; that the fault is not in God, but in yourself; that he would have you always peaceful and happy; Are we not about right?"

eh?

"And do you think the psalmist was right when he said, 'they that have no changes fear not God?' Do you think his remarks in this and in the seventy-third psalm, were correct? Read them, and mark the characters therein described. See if you have not mistaken the description of what constitutes the good man spoken of in the text? Suppose, then, that we now turn the tables, and investigate the character of the bad man-yourself, we mean. You say, you are all darkness, confusion, and dismay; full of terrors, dismal forebodings, and gloomy apprehensions?'"

"Yes, that I am."

"How long have you been in this sad state? Did you always feel SO ?"

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"No, I used to be comfortable enough, and as happy as my neighbours; but for the last few months, I have been in such a miserable and unhappy state, that I know not what to do with myself." "And yet you do not envy your former condition?"

"I cannot say that I do. A sort of fear takes possession of the mind in the contemplation of it."

"You mean to say that there was a danger attached to your former condition, that, painful as are your present feelings, you do not apprehend now belongs to it?"

"I think you are correct.”

"Well, and as your former state was a dangerous one, and your present state an unhappy one; what sort of a condition has been the intervening? Have you never had any happiness?"

"Oh, yes! at least I thought so."

"You thought so; then you are fearful now that your happiness was founded upon wrong principles?"

"I am."

'Well, we must be brief, and come at once to the point. Under some peculiar visitation-some sermon, book, conversation, or special providence, you suddenly found that there was a sinner-a vile, black, hell-deserving sinner in the world, and that was yourself; all your asto