of change in this transaction, though he sought it carefully with tears. The sale of his birthright had, as it were, turned the current of the stream to the pent-up vale, whose fair and beauteous landscape was lost in consequence beneath the accumulating waters. A small transaction in itself but mighty in its consequences.

In the case of Esau there is solemn instruction and warning to every youthful heart. For whoever like Esau chooses present gratification regardless of future good, will in the end find that the consequences are pain and remorse, and inevitable ruin.

There was no special judgments of God that visited Esau, no destroying flood as came on the antediluvian world, no storm of meteoric fire as descended on the plains of Sodom, no formal pouring out of the vials of divine wrath, but his cries and bitter tears were only the legitimate and natural result of his own conduct. It is as settled as the course of the sun in the firmament, or any great law of nature, that the votaries of sensuality and lust shall find wretchedness in life, bitterness in death, with accumulating horrors hovering beyond the dreadful valley. Vain regrets, nor cries, nor bitter tears, can never bring back to the sensualized soul the heavenly peace of innocence and virtue. Another and a strange fire is enkindled on the heart's polluted altar-a fire that sends up the tainted cloud of heaven-daring blasphemies to mock a Saviour's love for a ruined world. But "the way of the transgressor is hard," and neither paints nor patches, princely robes, nor bold and reckless airs, can allay the wretched anguish of the guilty soul. Close on the path of transgression comes the devouring scourge, which drinks up every pleasure of the heart and leaves it to desolation and sorAnd if there is a God in heaven or truth upon the earth, the votary of sensual pleasure will "mourn at the last, when his flesh and body are consumed, and cry, How have I hated instruction and my heart despised reproof, and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me." He will seek, but seek in vain, like Esau, that the penalty of his transgression may be abated, while he gives himself up to pursue the lusts of his own heart. We say he will for ever seek, for it is folly to presume that he who now stalks through the world, the living epitome of a walking and breathing hell, until he falters under the ruinous blight of his iniqui

row.

ties, and hobbles down to a grave of wretched infamy, will in the resurrection find in himself a heart to be delighted with the songs of the redeemed in paradise. No, for even here, his habits of sin grow with his growth, and strengthen with his strength, until he is bound, as it were, by the chains of sinful lust, and these shall drag him downwards through the dark ways of iniquity, to the chambers of eternal death. Neither in the eternal world will he find any place of repentance or change in God, though he may seek it carefully with tears. He may seek this repentance as did the rich man in hell, when he lifted up his eyes, being in torments, and cried for a drop of water to cool his parched tongue. He may seek it with piteous groans or blasphemous howlings, but devils will mock his wretchedness, and heaven to him would be the severest part of hell.

N. Y. E.

EXPLANATION OF MARK ii, 18-22.

"And the disciples of John and the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not? And Jesus said unto them, Can the children of the bride-chamber fast, while the bridegroom is with them? as long as they have the bridegroom with them they cannot fast. But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse. And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles."

"Candidus," in the April number of the "Independent," asks for an explanation of the words: "No man seweth a piece of new cloth, &c."-adding-"the literal meaning is intelligible, but not the application." I confine my remarks, therefore, to the application. Candidus, however, will not object if I exceed his request, by endeavouring to explain the whole passage.

"The disciples of John and of the Pharisees" ask our Lord a question, which he answers parabolically. The question is: Why Christ's disciples do not fast-as they do? The reason given for not fasting is two-fold: the first special, the second general.

The special reason for not fasting is, that Christ, "the bridegroom," is present with his disciples, "the children of the bridechamber;" as fasting is a time and token of sadness, and as Christ's presence is a cause for joy, "they cannot fast.” But this reason is special, and only applies to the time of Christ's sojourn with his disciples; for when he "shall be taken away from them," "then shall they fast in those days." Perhaps the word fast is used figuratively in this last sentence: the meaning being that they shall mourn and be sad.

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The second reason for not fasting is general. It may be expressed thus: The religion of John and of the Pharisees consists to a great degree in meats and drinks, washings and fastings. The religion of Christ (with the exception of the 'one baptism”) is free from these things. The former is ritual, the latter spiritual. The object of John's disciples and of the Pharisees is to comply with a prescribed ceremonial: the object of Christ's disciples is to receive and obey truth, leaving all that is external to grow out of this as its "fruit." For Christ to enjoin fasting, therefore, upon his disciples, would be out of keeping with his object. His aim is at the heart, and through the heart to affect the outward man. To prescribe fasting would be aiming at the outward man, through that to affect the heart; and thus christianity would lose its characteristic mode of development. Moreover, to add christianity to a ritual religion of fast and so forth, would not improve that ritual religion, because of the want of harmony between the two; it would, in fact, spoil it as a ritual religion by exhibiting its imperfection. Thus this second reason divides itself into two parts: first, that a ritual religion would not be improved but injured by adding to it a spiritual religion, viz. christianity; and secondly, that christianity would want its distinctive mode of development, and lose its characteristic excellency by being connected with a ritual religion. The parabolic language of Christ expresses both these views-the one after the other in two forms of illustration. To add christianity to the ritual religion of John and of the Pharisees would be "sewing a new piece of cloth on an old garment." The new piece would take away from the old (there being no possible method of joining the two properly together) and the "rent" (or imperfection in the old ritual religion) would be "made worse."

To add christianity to the ritual religion of John and of the Pharisees, so as to make the former contain, and become the outward expression of the latter, would be like putting "new wine into old bottles." The new wine would burst the old bottles (christianity being too spiritual, free, and expansive to be contained in a ritual religion); the wine would be "spilled" (or christianity be spoiled), and the bottles be "marred" (or the ritual religion be shown to be imperfect and useless.)

Therefore Christ did not enjoin fasting upon his disciples, it partaking too much of the ritual character for his spiritual and free religion.

Let me in conclusion put the matter in another form, which is often very useful in matters of this nature. Suppose = to stand for "represents," and "added to.”

Geneva and Oxford, a Discourse delivered at the opening meeting of the Theological School of Geneva, October the 3rd, 1842. By J. H. Merle D'Aubigne, president, author of "the History of the Great Reformation," &c. with an Introduction by the Rev. E. Bickersteth, M.A., rector of Watton, Herts. Third Edition. London: W. H. Dalton. pp. 66.

This is an admirable production of an advocate of spiritual religion, in opposition to the champions of the religion of forms and ceremonies. It is from the pen of Merle D'Aubigné, the

author of "the History of the Great Reformation," a work which has well established his fame, and which is unquestionably one of the most valuable productions of modern times. In the little book before us, we have in a most condensed form, all the great principles, clearly elucidated and eloquently defended, which are violated by the supporters of Puseyism. The excellent extract which we have given in another part of our pages will more than justify the commendations we have expressed.

A brief Memorial of John Paul Fisher. London: Jackson and Walford. pp. 32.

This interesting memoir is from the pen of a pious and amiable lady who has long been laid aside by affliction from active service in the cause of her Redeemer. May this benevolent effort be crowned with the Divine blessing. May many a youthful reader be induced by this pleasing example of early piety to consecrate the morning of his days to the Saviour.

The Church Member's Monitor. By the Rev. Charles Moase. London: Dinnis. pp. 62.

We apologize for not having given an earlier notice of this work. It is an invaluable little manual for the young nonconformist. The following subjects are embraced in its contents. 1. What a christian church is. 2. Objects of church fellowship. 3. Design of the pastoral office. 4. Relation of the church to Christ, with the privileges and duties of that relationship. 5. When a christian church may be said to be prosperous. 6. Signs of declension in the church. 7. Importance of revival. 8. Methods and means of usefulness. The following testimonial from one of the most distinguished ornaments of our body will, in the estimation of the mass of our readers, render any further recommendation needless. Dr. J. P. Smith says: "I have read the "Monitor" with much attention, and am impressed with a sense of its excellence and valuable tendency. I feel myself under deep obligation to you for this contribution to the greatest of all objects. I have ordered one hundred copies, and trust they will be the means of most important blessings to my own beloved flock, among whom I shall distribute them."