4. True thankfulness implies in it a surrender of the person's self and all that he has, and all that he is, to God. So deep a sense has he of God's goodness, that his language is, with holy David, "What shall I render to the Lord," &c., nor can he but freely devote himself to him that has dealt thus graciously with him. As a consequence of this,

5. It is his great study to observe the law of his God, and labour after a conformity to it. The very nature of gratitude disposes a person to please as far as he can (justly) his benefactor; and how far from being thankful would he be esteemed, who on the receipt of a favour from his majesty, and professing much joy and gratitude, should immediately go on in the daily neglect of his authority, and breach of his law. The truly thankful soul with delight ponders the law of his God; his Bible does not rest by him, but he reads, that he may know and obey. His great desire is to be conformed thereto. Oh, how he delights in religion.

6. A hatred of every sin is implied in being truly thankful. With Joseph, he says, "How can I, &c., how can I sin against so kind and so gracious a God?" His sinful thoughts as well as actions are his grief and burden to him; as you know a truly grateful person cannot bear to do what his kind friend hates; and he who can allowedly go on in any one sin, has not a grain of true gratitude to God for any mercy.

Inferences.

1st. Inference. Since it is so that God will always deliver, his people, hence learn their safety, and how blessed they are who have him their God, as also, the great privilege it is to be even amongst the people of God, to partake of common blessings with them.

2. If the great end God has in view in this, as all his actions, be that his name be glorified, how ought we also in all our actions to aim at the same noble end.

3. If God thus appears for his people, under what deep obligations to gratitude are they when he thus appears for them; and is it not highly reasonable they should return thanks to him? And has not God thus remarkably appeared for us? May we not say with the Psalmist, "Thou hast," &c. Cast back your eyes, my brethren, a few years. How gloomy, how distressing the scene. Our army routed, and the enemy triumphing. See our frontiers moist with human gore, and the barbarous savage reeking from Christian blood. See desolation overspread our borders. Hear the dying groans of your murdered brethren, and yet more lamentable pensive sighs of the poor captives led in exile to a foreign land, some for the most inhuman deaths, others for slavery, and yet still harder lot, joined in marriage to some bloody murderer. See fire, and blood, and ruin, and calamities unspeakable, threatening on all hands; our popish enemies rejoicing, and hoping soon to compel us to bow at the altar, or die at the stake; our attempts against them rendered fruitless, and the clouds still to gather! But blessed be God, he has now turned away our captivity. He has changed our mourning into gladness. It is reasonable for us to praise his name, to give thanks for his mighty acts, and to send down to the generation following the record of his loving kindness and tender

mercy.

Review and Criticism.

THE GOSPEL ACCORDING TO MARK. Explained by JOSEPH ADDISON ALEXANDER. New York: Charles Scribner, 124 Grand Street. pp. 444.

THE Introduction to this new and valuable work, contains an interesting discussion concerning the relation of the four Gospels to each other, which we regard as worthy of particular notice. In opposition to the theory that they were mere collections of materials for forming a complete history, the one abbreviating or supplementing the other, or furnishing new matter not found elsewhere, according to the information possessed by each, Dr. Alexander maintains that "they are themselves complete authoritative histories, which may be usefully compared and harmonized, but which were designed to be separately read until the end of time." In answer to the inquiry, "What was the specific purpose meant to be accomplished by recording the Life of Christ in four books rather than in one? our author says, "The four Gospels were intended to present the life and character of Christ in four harmonious, but distinguishable aspects, each adapted to produce its own impression independent of the others; yet all reciprocally necessary to secure the aggregate effect intended to be wrought by this part of the sacred history."

This discussion is especially appropriate, as introductory to an exposition of the Gospel according to Mark, because this Gospel in particular, has been considered by some critics as an abridgment of Matthew; which opinion is refuted by our author, in a brief, yet satisfactory manner. "Its remarkable resemblance," says he, "to the latter [Matthew], both in form and substance, early led to the mistake, still unfortunately current, of regarding Mark as an abridgment or epitome of Matthew. This error, although sanctioned by the great name of Augustine, is completely refuted by the fact, that Mark not only rearranges much of the material which he has in common with Matthew, but in many instances adds graphic and minute details not found in Matthew; so that while his incidents are fewer, they are often far more fully and minutely stated, which is wholly at variance with the very idea of abridgment, except upon the arbitrary and unnatural assumption that the writer, blending two almost inconsistent processes in one act, at the same time contracted and embellished his original."

The lucid and able remarks of Dr. Alexander on this point, and on the others before alluded to, impart to the Introduction special importance and value. We commend this discussion to the careful perusal of the biblical student, as a useful preliminary to the study of the succeeding commentary.

A general description of the commentary is contained in the title-page: "The Gospel according to Mark explained." To explain this Gospel, has been the design of Dr. Alexander, in this volume; and he has carried out his purpose with admirable success. The explanation is brief, but clear and full. It is critical, yet can be easily understood by common readers. It examines and refutes erroneous views, yet seldom has a polemical aspect. It is learned, logical, and profound; yet simple,

modest, and unpretending. It contains a skilful application of the rules of biblical exegesis; yet is invariably pious and evangelical. It expounds the most difficult texts, and discusses the most intricate questions; yet does not attempt to decide what the Scriptures leave unsettled, and gives no license to fancy, where sound, judicious criticism fails to yield a satisfactory interpretation.

One characteristic has struck us with special force, viz., the inherent power of Divine truth as developed by the simple explanation of God's word. Dr. Alexander's explanation is designed not only to expound each word and phrase, but to show the connection of one verse with another, to give the scope and train of thought; all which is done in the same brief manner as in his verbal expositions; yet with such force and power as to make a strong impression on the understanding, conscience, and heart of the reader. We once heard him deliver to a congregation (as far as our recollection serves us), the substance of his exposition of the latter half of the 9th chapter. It was instructive and edifying throughout, and the closing part, where the scope of the whole was presented, produced a thrilling effect upon the audience. We have never met with a stronger illustration of the value of expository preaching. We commend this example to our candidates for the ministry. If they become skilful expounders of God's word, they will possess an important qualification for becoming able and impressive preachers. "The word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and the joints and marrow, and is a discerner of the thoughts and intents of the heart."

THE LIFE AND LABOURS OF THE REV. DANIEL BAKER, D.D., Pastor and Evangelist. Prepared by his Son, Rev. WILLIAM M. BAKER, Pastor of the Presbyterian Church, Austin, Texas. Philadelphia: 1858. William S. & Alfred Martien. Royal 12mo. PP. 573.

DR. BAKER was one of the remarkable men of his age. He was the instrument, in the hands of God, of the conversion of a large number of souls. His influence, as a preacher, consisted in three things,-unction, directness, and earnestness. There was no dull scholasticism about him; his soul was on fire all the time; he spoke as in the presence of God, urged the simple truth of the Gospel upon the immediate decision of his hearers, and plead with an earnestness even unto tears.

Dr. Baker was not a great man, in any intellectual sense. But he was nevertheless a great preacher, a very great one. Vast results attended his ministry almost everywhere. He was not a spurious Evangelist, going about in his own strength, making displays of carnal wisdom, and catching unsteady converts with the guile of new measures. He was a man of singleness of aim, Scriptural in his opinions and methods, a man of prayer and of power, wielding Divine truth in the name and for the purposes of the King of kings.

Dr. Baker's theological education, so far from being thorough, was even defective. He went from the college into the field. His theological studies were nominal, antecedent to his licensure. Tradition says that his

principal reason for not entering the Theological Seminary was, that he expected to labour among the poor and the destitute in missionary regions. In such a field, he actually commenced his ministry. But it was a singular Providence that brought Dr. Baker in contact with educated and intelligent audiences almost the whole of his long life. Never did a man apparently more need the thorough discipline and equipment of ministerial qualification. Yet God, as if to show how human weakness can be perfected in Divine strength, made the labours of his servant efficacious in the most remarkable manner. This does not prove that other men, who follow the same course, may presume upon receiving similar blessings. No one had a keener sense of his deficiencies, or felt a deeper regret for not having more availed himself of early advantages, than Dr. Baker.

The memoirs of this precious servant of God will be read with great interest by the Church. The principal part is autobiographical, woven into a continuous narrative by the care of a dutiful son. An excellent likeness adorns the work, which is issued in very handsome style by the Messrs. Martien. The full records of the labours of Dr. Baker's industrious and useful life will only be known in a better world.

This volume, with all its excellences, has not satisfied on two points, viz., the wisdom of autobiography, and the advantage of editorship by a member of the family.

The following extract gives an account of the beginning of Dr. Baker's ministry.

"At the fall meeting of the Presbytery of Winchester, which held its sessions in Leesburg, I was licensed to preach the Gospel; but I must confess I was by no means prepared. Mr. Hill had strangely neglected my theological studies, and, so far as I can now recollect, had put no book in my hand save Butler's Analogy. I, however, made great use of the Shorter Catechism; I was told it was an admirable summary,' and I studied that and my Bible. The Presbytery debated the matter two days whether I should be licensed or not. Mr. G. opposed it with all his might. Mr. Williamson and a few others advocated it, and endeavoured to show that my case was a peculiar one, and provided for by the constitution. Much was said about my labours and success in Winchester and other places; and whilst Mr. G. affirmed that I was born to trouble the church,' my friend, Mr. Williamson, was pleased to say that the Lord had licensed me.' My other parts of trial having been sustained, I was required to deliver my popular discourse from the pulpit. The text as signed me was Eph. 2:8. I went into the pulpit; there was a great crowd; I was dashed, and began my sermon without announcing my text! In a few moments I thought of it, and became a little more embarrassed; but in a short time, recovering my self-possession, I managed to introduce my text, and then went on without any more difficulty to the end. I spoke with great earnestness; tears were shed; and I have since heard of one man, and he a rich man, who was awakened under the discourse. The Sabbath after I was licensed I spent in a town not far from Leesburg -the name I cannot now recollect. I had a very great crowd, and I hope that some good impressions were made. I then hurried on to Alexandria, District of Columbia, whither I had been invited by Mrs. S., one of the ewels of Dr. Muir's church. On reaching Alexandria, Dr. Muir very ourteously invited me to preach for him, which I did on Friday night,

Saturday night, and three times on the Sabbath. Awakening influences went abroad in a most remarkable manner. An inquiry or prayer-meeting was held in Dr. Muir's parlour, on Monday afternoon, for young ladies. The room was crowded to excess; there was much weeping; some six or eight persons, I think, had obtained a hope, and perhaps at least twenty more were inquiring what they must do to be saved. I was astonished, and marvelled that my few sermons should be so remarkably blessed. On Monday night I attended the monthly concert meeting, held in the Methodist Church; after the services closed, I suppose one hundred persons came up, without invitation, and lingered around the altar. În a familiar and affectionate manner I continued my remarks for perhaps some thirty minutes, urging them all, with full purpose of heart, to serve the Lord. Many, many tears were shed. The next morning I left for Prince Edward, where my wife had gone. Dr. Muir and many others were exceedingly urgent that I should remain and preach a few days longer; but my arrangements were made, and I must go. Shortly after reaching Prince Edward, I received many affectionate letters; one from Dr. Muir.' As an exhibition of Dr. Baker's style of preaching, we copy the following from the Memoirs:

"Being colloquial, and thus entirely at his ease in the pulpit, there was little danger of becoming embarrassed by any untoward circumstance. Only on one occasion in his life was he thrown out. In the midst of a certain discourse, a lady of immense size entered the church, and advanced down the aisle. He paused, endeavoured to resume the thread of his sermon, requested a certain hymn to be sung, then rose again from the seat he had taken, and went on as if nothing had happened. He never hesitated, in the midst of a sermon, to rebuke any disorder. If any outcry, the result of religious emotion, was made, he would pause, and say in a solemn manner, The Lord is in his holy temple, let all the earth keep silence before him;' a course which never failed to still even the most excited. He could bear a babe crying in the congregation, but misconduct on the part of one old enough to know better, he would never permit. On one occasion, after once or twice rebuking a rude boy, he said, at last, Little boy, go home, and tell your mother you deserve a good whipping; and, as the boy went out with his singular message, the speaker continued his discourse. When preaching in a certain college, which had been under infidel influence, the students in the gallery purposely disturbed him by audible conversation. Pausing, and addressing himself to them, he said, with the utmost solemnity, 'Young men, at the bar of God, in judgment, you will answer for your conduct this day.' He then resumed his discourse, without further interruption. On another occasion, in the midst of his sermon, he spoke of the infidel. A gentleman in the congregation suddenly spoke out, And pray, sir, what is an infidel?' Without a moment's hesitation, the speaker replied, 'I will tell you, sir, first, what an infidel is, and secondly, what is the doom of the infidel, unless he repent, and accept Christ'-and abandoning the previous sermon altogether, he preached upon this impromptu subject most effectively. At the close of the discourse, the gentleman came forward, explained that he had spoken out impulsively and unintentionally, and thanked him heartily for the extempore sermon which had resulted. "His style may be described in one word-it was colloquial. Although avoiding everything unbecoming so sacred a place, he used anecdote and