without works has no existence, is dead. Was not our father Abraham's faith demonstrated by works, when he had offered Isaac his son upon the altar, well knowing that God's promise was made with respect to Isaac? Thou seest how his faith produced works, and by his works was the existence of his faith shown. And this fact proves the correctness of what is written in the Scriptures concerning Abraham before Isaac was born,-viz: he believed what God promised, and so was reputed righteous, and he was called God's friend. You see in this, that the reality of a man's faith is seen by his works, and not by his profession of faith only. In like manner was not Rahab's faith manifested by her works? What evidence of faith would her conduct have afforded when the two messengers went into Jericho to spy it out, had she left them in the streets and allowed them to fall into the hands of their pursuers? In that case could any one have known that she had faith? But as she carefully and with great personal labour and risk, secreted them, and secured their ultimate safety by letting them out another way, after the city gates were shut, she justified her profession of faith in Jehovah, whose messengers she believed these men to be. Now then, the conclusion of our argument is simply this:-As a body without breath is dead, that is, has no vital existence, so faith without works is equally void of vitality, is dead also. Such appears to be the gist of the apostle's reasoning. The gos pel of Christ presents but one object of faith to the mind, and which one object alone saves. Had it a variety of objects, there would be a corresponding variety of faiths, though that operation of the mind called "the act of faith, even then would not present a different phase. It does not appear that the apostle had any concern with the modern dogma about different kinds of faith,-dead faith, living or evangelical faith, appropriating faith, faith of devils, &c. &c. These nice distinctions are the results of a kind of religious knowledge not known in the Scriptures. Well did James know that it was not faith, but faith's object that saved,-that it was not belief, but the blood of Christ that saved. The consciousness of being saved or justified by this blood, which faith or knowledge of the fact imparts to the mind, produces its effects, as the necessary sequence of its existence. What the apostle is here combating is, men putting the mere profession of having faith, for the reality of having it, and his conclusion is that, where its proper effects are not seen it has no existence. The difficulty of understanding this portion of Scripture, has been greatly increased by supposing that "the devils" in ver. 19, were infernal spirits. But there is no necessity for such a supposition. It is quite evident from John viii. 44, that Jesus called the Jews "devils," or at least," children of the devils" and from Matt. xxiii. 15, that the Jewish rulers, the Scribes and Pharisees were those who were so denominated, for their proselytes were made by them, two fold MORE THE CHILDREN OF HELL THAN THEMSELVES." Again, "the rulers of the darkness of this world," were those "princes," who, ignorant of the wisdom of God which had been kept hidden during the previous ages, but which the apostles made fully known, had "crucified the Lord of glory "-(see Eph. iv. 12, compared with 1 Cor. ii. 6-8); the Princes, or Rulers of the very people James addressed in his Epistle, and for "whom was reserved the blackness of darkness for ever." (Jude 13.) Their belief in God made them "tremble," because they knew that their time was short.-Rom. xvi. 20; Rev. xii. 12. MACROBIUS. Advocate. THE LAST DAYS. To the Editor of the Christian that Philalethes has no more to say on the subject. In that case, let Stephanas step into the shoes of Philalethes, and take up the only point of controversy that exists between us, and he will find me quite as ready to meet any argument he can produce, as if he were Philalethes himself. But I do not expect he will do this. He will not run the risk of obtaining what, the tone of his communication would lead those who know no better to suppose, would be a sure and easily won victory, and I have no doubt he knows well the reason why! It suits the temper of his communication much better to occupy the seat of judgment,. Let me suggest one consideration to him. It is very desirable in a judge before pronouncing a decision, that he should have fully comprehended the point at issue. and understood perfectly all the evidence of the case. This Stephanas has not done. Why he has not done so may perhaps appear in the sequel. DEAR SIR :-The month was so far advanced before the Advocate reached me, that I have not at present time to give the article by Stephanas all the attention its tone and prominent place in the Advocate requires. It appears that the few communications that have appeared in your pages on the subject of" the last days," between Philalethes and myself, have not been well pleasing to Stephanas. Neither the one nor the other has quite come up to the measure of excellence which this censor requires. Well, if Macrobius be so "petty" "mundane," "carnal," "contracted," and "buman"; and Philalethes so "comprehensive," spiritual," "divine," and "elevated," as he says they are respectively in the sentiments they have advocated, was not the latter quite able to meet the arguments, or rather Scripture proofs of the former, without the interference of Stephanas? An onlooker might be led to this conclusion; and he might also think that even Philalethes, though he is so much commended, has not got more than justice by the interference of a neutral with a controversy that was still on the tapis. Unless, indeed, I am to understand Stephanus says, "Macrobius strenuously endeavours to shew that this ("the Christians") hope is all a delusion, a mockery, and a snare." To this grave accusation, I have simply to say, that it is utterly and entirely untrue; and if Stephanas only knew half as much of the views of Macrobius as he pretends to do, he would have known that it was positively false! A few extracts are made by Stephanas from previous articles, by Macrobius, and one from a pamphlet entitled, "All Prophecy Fulfilled." This done," the Creed' of Macrobius is drawn out into five articles, on the assumption that these extracts contain sufficient evidence on the point, though his deductions are not very much distinguished by accuracy or sound judgment, but having just as much truth in them as present to the mind an imperfect, one-sided, and barely passable caricature of his alledged "creed." Then, as if convinced that his five articles were not quite free from objection, five questions are propounded, and that too in such a way that it is difficult, if not impossible to avoid perceiving the air of condescending compassion for the "mundane weaknesses of Macrobius, which swells with self satisfying complacency the arbitrating mind of Stephanas! But perhaps after all he only wants information to enable him to take the place of Philalethes, though his prudent caution has prevented him from saying so. Well, then, let me not be misunderstood. My creed is the Bible, and the Bible only. It contains all my religion. It is a small matter comparatively what view Stephanas or any body else takes of the opinions I hold,--that and that alone, is their source. Now the points at issue between Stephanas and myself may be many or few for ought I know to the contrary, but such as they are, I am willing, with your permission, Mr. Editor, to bring them to the test in the Christian Advocate in the following shape that is, after Philalethes has abandoned the subject, viz.-I am willing to take the five points, in the order suggested by Stephanas if he prefers it, and determine the question what THE WORD OF GOD teaches with respect to them. Not what Stephanas, Philalethes, Macrobius, or any other human being teaches, but simply what the Scriptures teach. And to save the pages of the Advocate as much as possible, they already having been occupied with that subject, I invite him to begin with the first point, "The Last Days," what are they? to what do they refer? This point disposed of we shall take the next in order, and so on to the end. It may be as well here just to remark that I am quite conscious my thoughts are too mundane and carnal, and human, and earnestly do I desire that these attributes of my Adam-nature may be destroyed, (though I do not expect that will be until I throw off my mortal coil,) and my thoughts and affections made entirely spiritual, as I am confident they will be, and that too, in virtue of a work already finished. But in the meantime if Stephanas is willing to go on with these subjects it is very desirable and really becoming, if we were mutually to abstain from exciting each other's carnal feelings; for I suppose he is not free from them, the investigations may result in a clearer perception of the Divine glory as revealed in the word of truth. The offensive adjectives, such as "scoffers," and the others already employed by him may do very well to irritate and annoy, but they are very bad arguments, and worse Scripture quotations; besides they can generally be used by both parties, though the disputants were no larger than children just out of long clothes,-when it were really much better both sides should forget them, and endeavour The improvement of Sacred Music in our Churches is an object of the greatest importance, and one to which the attention of religious bodies of every denomination has been very properly directed in the present day. The practice of singing in parts is attended with the best results, producing a harmony at once pleasing to the ear, and tending to increase the devotional feelings of the worshippers. One of the greatest obstacles with which the Scotch Baptist Churches have had to contend in keeping pace with the improvements in this delightful exercise, is the difficulty of getting a proper selection of Tunes for practice suited to the different measures of the Psalms and Hymns used in their congregations. The various tunes, in place of being collected into a single Book, being scattered over five or six different Collections, some of them out of Print, making it a tedious and troublesome task to select them. This objection it is intended to remedy by publishing by Subscription a small Edition of a Supplement to "Smith's Sacred Music," comprising about seventy additional Tunes in different measures, which it is expected would give a different variety. It is estimated that if only thirty OF SACRED MUSIC. individuals would subscribe a sum of nearly seven shillings each, this object would be attained, and for this each subscriber would get several Copies of the Supplement. If a greater number, the price would be proportionably lessened. A list of the proposed additional tunes may be seen at 251, High Street, and at Mr. Renton's, N. Bank Street; and the Interim Committee will be happy to receive your name as a Subscriber for one or more shares, together with any suggestions you may think proper to make respecting this proposal. 227, High Street, ROBERT IRVINE. December, 1851. [The Circular, of which the above is a copy, was sent to us, but without any intimation that it was to be published. But, as the subject to which it refers concerns all the Scotch Baptist Churches, or those congregations who use the Scotch Baptist Collection of Hymns; we considered it advisable to give it a wider circulation in the pages of the Christian Advocate. This appeared to us particularly desirable, as suggestions for the improvement of the proposed publication are invited. Without attempting to be officious, we will, with the utmost freedom, offer our suggestions at once. We have examined the list of Tunes proposed to be inserted. Our opinion is, that, as a first draught, it is very well; but if the Book is to be of any real use to the Scotch Baptist Churches generally, the list must not only be considerably enlarged, but must also undergo a rigid revision. Some of the Melodies are very good, while others are really below mediocrity. And some, again, are very good tunes, but not adapted to any Hymn in the Scotch Baptist Collection. Not only so, one half of the Peculiar Metres in the above Hymn-Book are unprovided for, either in this list, or in Smith's Tune Book, to which the proposed publication is intended to be a kind of Supplement. If the parties engaged in this publication are desirous of benefitting the Scotch Baptist Churches generally, let them wait a few weeks and receive the suggestions of others: but if the thing be merely a local matter, and intended only for the convenience of the Church in Edinburgh, it alter the case, and no one has a right to interfere. Before wo close these remarks, we would just observe, that we have in our possession a dozen or two of M.S. Tunes composed by different parties, and which we have no hesitation in saying, would do credit to any publication, from which we could select Melodies suited to every Peculiar Metre in the Hymn-Book. Copies of these shall be sent to the promoters of the new publication, if they wish it. We are exceedingly glad that some attention is awakened to this subject, it shews some symptoms of life, in that body which many have looked upon as an inert mass. We hope also, when a good selection of Tunes is provided, the Hymn-Book will pass through an ordeal, for assuredly it needs it. Ed. C. A.] Keviews and Criticism. The present State of France viewed in connection with the Second Advent of Christ. A Sermon preached at St. John's Church, Hull, On Sunday Morning, December 7th, 1851, (being the Second Sunday in Advent.) By the Rev. H. W. Kemp, B. A., Incumbent. Published by Request. Hull:- Printed by J. Pulleyn, 20, Silver Street, 1851. PP. 14. THE title of this Sermon attracted our attention, and in consequence we were induced to give it a perusal. We have no cause to complain of a great waste of time, for it took scarcely ten minutes to go through the whole. The sermon is by no means a despicable production, for although very little is said, that little is said tolerably well; and in our opinion quite unexceptionable. We should fancy that the sermon would pass off with the preacher's hearers with considerable eclat. It possesses most of the characteristics of a popular discourse. To have heard it delivered, or to read it in print, would require no labour of thinking, there is no digging below the surface,-no attempt at exposition of Scripture, nor any elucidating of the subject indicated in the title. So far as this is concerned, the reader is just as wise when he has finished as when he began ; and as this is just the sort of thing that the bulk of religious professors like, we are not much surprised at the sermon being published by “request;" although we heard once of a worthy gentleman who walked up and down Paternoster Row, to find where Mr. Request lived, but could not find any such person. We do not make these remarks to depreciate this short sermon, far from it, for in fact the discourse contains some passages of a practical character which may be read with profit. We shall select one or two. The text is Luke xxi. 25. "There shall be signs in the Sun, |