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The Pentateuch and the Gospels : A State

ment of our Lord's Testimony to the Mosaic Authorship, Historic Truth, and Divine Authority of the Pentateuch. By the Rev. J. L. Porter, A.M., Professor of Biblical Criticism, Belfast.

London: T. Nelson and Sons. The title of this volume fully explains its object. Do the New Testament writers adopt the Pentateuch as an authentic history? Does our Lord, as repre sented by the Evangelists, or does He not ascribe the Pentateuch to Moses as author ?

Does He, does He not, quote and refer to its words as of Divine authority ? These are the questions to which Mr. Porter calls his readers' attention. If they must be answered in the affirmative, as he thinks they must, then a regard to truth and logical consistency will compel us to abide by the statements of the New Testament respecting the Old, or else to cast away the New Testament altogether as unworthy of credit. This may appear to some too bold and dangerous an issue to which to bring the controversy respecting the books of Moses. But it is the true and only issue which can be intelli. gently accepted. Mr. Porter's discussion of the subject is thorough and satisfactory.

ship and Systematic Beneficence.” Most readers will be surprised to find how much there is in the Bible on the use and abuse of money, and how many Bible characters are associated with the subject of money, especially as the victims of its love. Mr. Binney's sketches of these characters (of which we give a specimen on another page) are admirable, and can. not be read, or at least, ought not, with. out profit. Books are sometimes said to be worth their weight in gold. This book, we hope, is destined to bring to the ser. vice of God its own weight in gold many times over, and, what is still better, we trust it will lead to solemn heartsearch. ings on the part of both ministers and people. It bears the well-known impress of its Author's mind from beginning to end, and is appropriately dedicated “to Samuel Morley, Esq., in testimony of a long friendship, and as a small token of respect for one who practically illustrates its principles.” Daily Prayer and Praise. Daily Promise

and Precept. Daily Bible Questions.

London: Knight and Son. These are three tiny square books for the pocket or toilette table-all useful in

their way.

Melbourne House. By the Author of "The

Wide, Wide World,” &c. London :

Nisbet & Co. “Daisy is too perfect,” says one child. “But she is very natural,” says another. “ The story is too exciting,” says one. “Not at all,” says another, “except when you have to leave it.” But with their little critical differences they all devour it. The religious and enlightened tone and spirit of the Author are well known, and will be found in this as in all her writings.

Sunsets in Provence, and other Tales of

Martyr Times. London : Nelson and

Sons. We read some of these martyr tales in the Family Treasury” at the seaside last summer, and were greatly delighted with them. They are told with consider. able pathos and with much simplicity, and cannot fail both to interest and to benefit. The volume is, moreover, beautifully got up Money: A Popular Exposition in Rough

Notes, with Remarks on Stewardship and
Systematic Beneficence. By T. BINNEY.

London: Jackson, Walford, and Hodder. We have not discovered the “roughness" of these notes. Had the state of Mr. Binney's health permitted him to re-write his notes, and cast his sermons into the mould of essays or chapters, as he in. tended, we should no doubt have had more elaboration, and, perhaps, more systematic completeness, but we might not have had a more readable or useful book. The volume consists of fourteen sermons, six of them under the general head, “Money may be a bad thing;” six under the head, “Money may be put to a very good use;" and two on “Steward.

The Brook in the Way: original Hymns

and Poems. By Anna SHIPTON. London:

Morgan and Chase. This is a beautiful little book, and contains many pieces which cannot be read with. out a satisfaction higher and purer than that which mere poetry imparts.

We have transferred one of them to our pages, which will give a better idea of the general character of the book, than any description.

The Sunday School Teachers' Commentary

on the New Testament. By E. R. CONDER.

London : Elliot Stock. We can at present only name this impor. tapt work, and hope to find another oppor. tunity of considering its merits.


From November 1 to December 10, 1864.

T. W. Davids, Dr. Halley, with others, Nov. 8. - Pownall Road, Dalston ; were severally engaged in the solemnities Preacher, Rev. G. Smith, D.D.

of the day. Nov. 13.-Pole Elm, near Worcester;

Nov. 16.-W. J. Burman, of Cheshunt Preacher, Rev. J. Bartlett.

College, at Long Ashton, Bristol; the Nov. 13.-Openshaw, near Manchester; various parts of the service were taken by Preachers, Rev. J. Parker, D.D., and Rev. Revs. I. Glendenning, H. I. Roper, E. J. R. A. Bertram.

Hartland, and J. Morris, and others. Nov. 23.-Nayland, Suffolk; Preachers, Nov. 17.-W. Alnwick, late Home MisRev. J. Stoughton and Rev. J. Fleming.

sionary at Broad Windsor, at Horsley-onNov. 28.-Mereside, Hunts; Preacher, Tyne; the several parts of the service Rev. W. Robinson.

were conducted by the Revs. G. Stewart,

H. T. Robjohns, B.A., A. Jack, and A. CHAPELS RE-OPENED.

Nov. 10.-Stourbridge; Preacher, Rev.

W. F. Callaway.
Nov. 16. Greville Place, Kilburn;

Nov. 7.-Joseph Bliss, of Tottington; at Preacher, Rev. G. Smith, D.D.

Brampton, Cumberland.

Nov. 9.-J. D. Riley, of The Quinta Nov. 22. - New Court, Carey-street; Preacher, Rev. S. Martin.

Chirk : at Newport, Isle of Wight.

Nov. 15.-- A. A. Ramsey, of Gloucester; CHAPELS-FOUNDATIONS LAID. at Adelphi Chapel, Hackney-road. Dec. 3.-Royton, near Oldham, by Henry

Nov. 22.-W. Currie, of Belfast ; at

Newton Abbott. Lee, Esq., Salford.

Nov. 22.--J. Shillito, of Dewsbury; at CHAPEL DEBTS CLEARED.

Norwood Chapel, Liverpool. Nov. 8.-Hertford.

Nov. 22.-J. Dixon, of Wednesbury; at

Nov. 26.-Lichfield.
Dec. 6.-Caistor.

Nov. 27. –T. B. Knight, of North

Petherton; at Penryn, Cornwall.

Dec. 6.-G. Hogben, of Camden Town; Nov. 6.—Abersychan, near Pontypool.

at Wigston Magna. Nov. 6. Luton, Bedfordshire.


J. Poole, at Bishop's Hull.
F. Smith, of Airedale College; Hindley,

D. Waters, Great Bridge, Tipton. Lancashire.

J. Tayler, Anvil Street, Bristol. J. E. Jones, of New College ; Park

Watson Smith, Longsight, Manchester. Chapel, Manchester.

R. H. Smith, Hanley, Stafford.
J, R. J. Binns, of Airedale College ;

West Burton, York.
A. Č. Todd, of Rotherham College ;

W. Major ull, from Totnes, to Abbey Tattenhall, Cheshire.

Chapel, Romsey.

J. Elrick, M.A., from Clare to Monks. ORDINATIONS.

wearmouth. Nov. 2.-A. Wilson, B.A., of Spring. W. A. Smith, from Corsham to Dover. hill, at Hanover Chapel, Stockport; Pro. M. J. Evans, B.A., from Dundee to fessors Barker and Newth, Dr. George

Stratford-on-Avon. Smith, and others, took part in the P. Ward, from Andover to Dover. service.

J. Andrews, from Kingswood to Salem Nov. 8.-T. Beard, of Cheshunt College, Chapel, Bradford, as Assistant Minister. at Vicar-lane, Coventry; the Revs. E. H. Delf, G. B. Johnson, Dr. Spence, and

ASSOCIATION MEETINGS. others, engaged in the service.

Nov. 3.—North Bucks Association, at Nov. 8.-D. B. Morris, of Glasgow Uni. Stoney Stratford. versity, at Lower Rotherhithe ; the Revs. Nov. 15.-Lincolnshire Association, at R. W. Betts, J. Pulling, J. Guthrie, M.A., Lincoln. and G. Rogers, took the leading parts of Nov. 15. - Sussex Association, at the service.

Brighton. Nov. 10.-F. Sweet, of New College, at Dec. 6.–Surrey Congregational Union, Romford, Essex; the Revs. S. Newth, M.A., at Claylands Chapel.


FROM "THE BROOK IN THE WAY," BY ANNA SHIPTON. HARK! at your door a stranger knocketh, Leisure and room for friends and children, Will you not rise and let him in ?

The gifts of God's longsuffering grace ; A New Year's guest! and keep him waiting But for the Son who died to save them An entrance at your house to win!

For Thee, Lord Christ, there is no place.

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EVERY sentence in the Bible has, I suppose, its distinct individual meaning. The words were intended to express a certain thought, and that only ; and it is the work and object of the expositor to discover that thought. But in many cases a passage may be religiously impressive, useful, or consolatory, in two or three acceptations. Still it may be well to fix, if possible, its actual or primary meaning, since in that sense only can it properly be called the Word of God. This I will endeavour to do with the words, “ Man does not live by bread alone" (Deut. viii. 3); in the first of the following observations, in all of which we apply them illustratively to different aspects of humanity.

I. The first sense in which we accept and apply these words of Moses is in relation to bread literally, and to the natural life. This, we think, was the sense in which they were used by him. Looking at them in the light of the context, and at the context in connexion with them, the import of the whole passage would seem to come out pretty clear. It will help us, however, to see this, if we observe that the word word, in the closing member of the text, is put in by the translators, and may, therefore, be left out or have some other term put in its place. It was chosen, I dare say, as seeming to agree with, and was, no doubt, suggested by, the closing phrase, "proceeding out of the mouth of God.” But “God speaks, and it is done ; He commands, and the thing is.“Let there be light, and there is light.” God's words are acts ; what proceeds "out of His mouth " may thus not only be a word, but a work. In this sense we have the phrase in other passages, and in this sense the Jewish commentators and modern critics interpret it here. The former saying that the import of the text is this, “ Man does not live by bread alone, but by all things created by the word of the Lord is the life of man,” or man live."

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This general idea of something done rather than something spoken,-a thing rather than a word,—or a thing as the result of the word—that, I think, is the proper idea intended to be conveyed. The precise and exact idea, however, might, perhaps, be best exhibited in this way :-“Man does not live by bread only, but by everything or anything which God may at any time command or give for that purpose, can man live,”—“or man may live.” The whole context falls in with this view. “ Hear, O Israel, thou shalt remember all the ways which the Lord thy God led thee these forty years in the wilderness, to humble thee and to prove thee, to know what was in thine heart, whether thou wouldest keep His commandments or no. And He humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know, that he might make thee know that man doth not live by bread only," but by whatever God may appoint for the purpose. It is true, bread is the proper and natural nutriment for man, it is the staff of life, it is fitted for the end it is to serve, it can be eaten-assimilated, and turned into blood and muscle and bone, and everything else that belongs to the body, but God is not tied to that, He is not confined to this material instrumentality ;—if He pleases, if there should be a necessity for it, he can support men's lives by something else besides bread, by some new agent altogether,—by water, or air, or perfume, by nothing at all, if need be, or by something which the dew, after falling on the earth, shall leave behind it,—a small white thing, --slight, unsubstantial, new, which shall prompt the inquiry, "What is this?”—by such a thing as that may man live, if God wills it

one man, two men, ten men, 600,000 men, besides women and children, may thus live, if God commands it to be so, and the word proceeds out of His mouth. They may thus live for a day, a week, a month, a year, forty years, on nothing else---on manna and water, - manna from the air, and the stream from the rock; and they may be healthy, and strong, and robust, and look as fat and flourishing as the young Hebrews who had faith in this very truth, and put it to the test before the heathen, whether they should not do as well on bare pulse and a little water as on the king's dainties, and flesh-meat, and flagons of wine.

This, then, is the real meaning of the text. It is to be taken as thus literally applying to ordinary bread and to the life of the body. With respect to these, the Hebrews were to be taught to trust,—the great lesson of life, the lesson of faith, was to be learnt;—God brought the people out of Egypt; they carried their bread with them, --what they had,—they took their dough and their kneading-troughs, and their mills, and whatever was necessary to turn corn into bread, for they had no idea of being able to live without that. But they were led into circumstances in which it could not be got; there was no bread to be had ; without it they must die, as they thought; but it was God's design to teach them that they need not die ; that He had resources at His command to meet the emergency; that He could “keep them alive in famine,” without bread altogether, -on nothing at all, if He so willed, but certainly on something else in the place of bread, as they should see.

And so, at the time of peril, when on the brink of despair, the manna came, and day

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