What is Truth? 8vo. pp. 4. London Collingridge.

THE characteristic of this tract is its display of combinations: a long array of words linked together and accomplishing nothing. The reader is invited to receive a reply to the question, What is truth? but after a perusal of the author's four pages, he leaves it like Pilate without having obtained an answer.

Bunhill Memorials. By J. A. Jones. 12mo. pp. 24. London: Paul.

We noticed in our last the first two numbers of this interesting publication. We alluded to the anomaly of terming it a record of the "blessed living dead," and of including under such an appellation men who, by the denial of the Deity of the Saviour, shut themselves out from any participation in his finished work. We received in consequence a private and very satisfactory note from our esteemed brother, in which he acknowledges the inaccuracy, resulting, as he says, from the multitude of the excellent interred in that hallowed cemetry, causing him almost to forget the evil which had intruded amongst the good. His first intention also was to record only the blessed living dead, but wishing it to be a kind of hand-book to this place of graves, he extended his design, but neglected to alter the title. This explanation is necessary: and when, as we hope to see on the fourth number, the title shall be altered, so as to be suitable to its present plan, we shall regard the work with more complacency. In this third number, proceeding alphabetically, we have those that fall under letters F and G. We have Andrew Gifford, and John Gill, and Thomas Goodwin, with interesting though brief memorials of each. We have also some obscurer names, but names of men who in their

narrower circles were useful and beloved; and we have also one or two of the tares, the darnel amongst the wheat, respecting whom, however great their talents and eminent their station, the believer turns away appalled at their terrible future, rendered more prominent by their near neighbourhood in dust to those of whom he is depicturing an eternity all bright and blissful. Really the thought makes this a solemn book, and he who meditates amongst Bunhill tombs with this guide book in his hands, and these thoughts in his mind, may think profitably and find many a sermon in the stones of its soiled and crumbling sepulchres. Hervey has given us the poetry of grave-yards, the sentimentalism of tombs, but truth, undecorated, without the drapery of fiction, in the perusal of these brief sketches, supplies by contrast the stern reality. The believing contemplatist, pondering with quiet tread on the dust of departed excellence, beholds in the vision of faith their eternal home, the glory to which he is hastening, and the assu rance of which blunts the sting of this world's tribulations, filling his bosom with a joy in which strangers cannot intermeddle, and when still contemplating, his eye rests unwillingly on the tomb of one of whom he cannot cherish these bright realities; it awakens and deepens in the breast the gratitude-inspiring inquiry, Who am I, O Lord God, that thou hast made me to differ from another? and what have I that I did not receive?

LITERARY NOTICE.

In the press, and will be published the beginning of December, in 1 vol. 12mo. cloth lettered, price six shillings, Lectures on Popery, by Rev. J. S. Sergrove, Rector of Mary Somerset, Upper Thames Street, London.

LEBANON LEAVES.

It seems to them a vain comparison, And oft they question, if the prize be sure,

And did the Grecian youth, Competitors in the Olympic games, Put forth their highest energies to win A fading coronet of olive leaves, The transient symbol of a dignity Fleeting as was the garland it obtained? How much more arduous will the Chris

tian strive,

To run worthily his certain peerless prize:
The crown unperishing, the golden throne,
The mansion built eternal to endure,
The harp of never-dying melody,
The palm-branch, always fragrant, always
fresh,

And the exhaustless happiness of heaven!
The runner or the wrestler might receive
Congratulations, making him forget,
As the green circlet wreathed his heated
brow,

The toil gone by, the struggle and the pain;

"T was evanescent fame! the coming race, The coming competition, pushed aside The earlier victor, and the gazing throng, Seeking amusement, thought no more of

him.

How different when the Christian termi

nates

His race, which ends in certain victory;
His conflict which can never know defeat:
When he receives his crown, the smile of
God,

More than commensurate, obliterates
All recollection of terrestrial toil;
Surrounding seraphs singing rapturously,
Hail their young brother with redundant
joy,

So overflowing, that it fills him too;
And saints in glory, occupied in praise,
Spare one loud note congratulatory,
Singing yet higher songs to Him who gave
Strength to ensure the victory.

"I therefore so run, not as uncertainly: so fight I, not as one that beateth the air. 1 Cor. ix. 26.

In th' Olympic games, However numerous were the candidates, But one was conqueror. Many might toil, Struggle and strive, and from their brows

distil

The dewdrops of fatigue, but all in vain, Save the proud victor who engrossed the prize.

Our's is a race without a rivalry;
All are competitors, yet all shall gain,
And every condidate be a conqueror.
Strange paradox to men of worldly minds:

heaven,

A palm-branch and a crown must termi

HYMN FOR THE LORD'S SUPPER.
HOLY Jesus, dear Redeemer,

Now unto our souls draw near;
Let us have the holy pleasure,

Of thy loving presence here: Now refresh us, O thou Jesus, With th' incomings of thy love.

Let us view Thee as our Surety,
Bearing all our load of sin;
Let us feel thy power is mighty,
Working by thy grace within :
O love divine, upon us shine,
Since we are for ever thine.

Symbols here of bread and wine,
Emblems are of holy love;
Blessed Spirit all divine,

Send refreshings from above:
Faithful Lover, now discover
That we are for ever thine.

A. C. W.

AND

44

THE GOSPEL PULPIT.

A SERMON,

Lord enable me rightly to divide his truth, giving a portion to seven and also to eight, not suffering me to darken counsel by words without

66

ing, Oct. 8, 1848,

BY MR. ROBERT KNIGHT.

Hope deferred maketh the heart sick : but when the desire cometh it is a tree of life."

-Prov. xiii. 12.

THE Holy Spirit has made known unto us that there are two hopes, or two kinds of hope in the world respecting salvation; one is called a good hope, which is as an anchor is to a vessel out at sea, when tossed by the waves and winds: all the while the anchor holds fast, she is not greatly moved : so with the good hope, the soul of such is not greatly moved by all tossings and sore distresses, because the anchor has entered and taken a strong hold into that within the veil, which I will by God's help prove to you, what that is within the veil.

The other hope is called the hope of the hypocrite (Job viii. 13), which shall perish, being founded upon something short of that rock on which God has declared he will build his church (Matt. xvi. 8). May the December, 1848.]

simply, under his own most blessed teaching, saying to the righteous that it shall be well with him, and to the wicked that it shall be ill with him. I would not flatter any man in these solemn things for ten thousand worlds; what a situation to stand in; I come before you professing that I am an ambassador sent by Jehovah himself, and if that is not the case, I stand in the most awful place that a man can, because I come and say the Lord has commanded me to speak his truth: but if I am not his servant, I come with a lie to

you but I have the blessedness to know by experience that I am his servant, and my soul's desire is for his glory, and the salvation of sinners in his own way.

I shall first speak of that hope which is in opposition to the one referred to in my text.

Secondly, Of the hope deferred, which maketh the heart sick.

Thirdly, The desire which cometh.
Fourthly, It is a tree of life.
First, Every man by nature has a

X X

The

hope that all will be well. most profligate will say, I hope I shall go to heaven, though there is no meetness for it, no desire for God's pardoning mercy to be felt in their souls, no desire to feel the precious blood sprinkled upon their consciences, which speaks better things than the blood of Abel, no desire to depart from sin, through feeling it in thought, word and deed. You that are present know what company you love. Do you love to sit with your worldly companions, upon whose heart the devil sits as upon his own throne, and leads you whither he will, until the Lord says, "Thus far shalt thou go and no further." He rules your heart and your eye, and will in the end lead you to eternal death and hell, if God prevent not in his mercy. You see you can have no ground of hope; how or what reason have you to expect God's mercy, when you desire it not? You despise the gift of his dear Son, by whose blood and that alone you can be saved. Unless that precious blood was shed for thy lost and ruined soul, thou art condemned to all eternity. Perhaps you will say, I go to chapel or to church, I believe in election and predestination, the righteousness of Jesus Christ, and that his precious blood cleanses from all sin; you may assent to all these things; Balaam preached election, and went to hell; others have talked and professed to believe in them, and have perished. The Holy Ghost has said, "Ye must be born again," and until that is the case, you neither hear the voice nor have ever known the holiness of Jehovah. His voice alarms, and his holiness is seen as a just and righteous God. Perhaps you are building upon a part of your own works, and look to Christ as a co-worker: that is a thing of nought, and when you come to die, your enemy will then triumph over you. By your enemy I mean the devil; he is a

sworn enemy against God and the whole family of mankind. He turns preacher and deceives thousands at the present day he tells you by going to a place of worship and reading your Bibles, that you must be the people; he is a liar : you may attend a place of worship, read your Bible, and have a form of prayer, and still be a false worshipper, a mocker in prayer, or, more plain, you have never prayed unto God. And you will say, Why? my answer is, Because thou art dead in trespasses and sins, and dying in such a state, thou art lost to all eternity. Nothing can ever save thy soul, but being brought by the Holy Ghost to believe in God's mercy in his dear Son. "He that believeth shall be saved, and he that believeth not shall be damned." Look to yourselves, and consider how you stand. "The axe is laid unto the root of the tree, every tree therefore that bringeth not forth good fruit, is hewn down and cast into the fire of hell." Thus much for your hope, or the hope of the hypocrite, which shall perish. It is true through refinement men are kept back from many outward sins, for the sake of keeping up their respectability. Only take away that barrier, you would then see what the natural man is capable of doing without the restraining power of God, who does it for his own glory and his church's benefit. You are by nature proud: let the speaker come and touch thy garment of righteousness, you will kick against him, and say in thy heart, I hate the man and what he preaches. like you will say, I hate that man. Why? Because he has told you the truth, and the enmity of thy wicked heart rebels against it. "He that hateth reproof shall die" therefore you see that with all thy religion, it is at the best in opposition to God's truth and plan of salvation. His salvation is all of grace, but your hope is built on your works, and must

Ahab