thoughts were, nor thy ways my ways; for as hell is deeper than the earth, so are thy ways deeper than my ways, and thy thoughts than my thoughts."

company,

enter as far as we

THE CITIES OF REFUGE".

gos

Or the law concerning the cities of refuge, we have to remark that, as soon as the Israelites were settled in the land of Canaan, and established in So it is and will be in the consideration of the possession of it, cities were appointed for places heaven. We may study all that scripture of refuge to such as accidentally and undesignopens to us on the subject; we may muse edly killed his neighbour; that the manslayer upon the blessed might flee thither, and escape the wrath of the may with their occupations; we may strive avenger of blood (Numb. xxxv.; Josh. xx). This to realize their joys, sing their songs of glory, refuge from the deserved wrath of God, through legal institution was an evident type of the sinner's and, in some slight degree, rise with their faith in Christ; to whom he flies for refuge, to rapturous songs, yet what are these, each lay hold upon the hope set before him in the and all, in contemplation to the actual enjoy- pel (Heb. vi. 18). An early intimation of the ment of heaven? One sound of the golden cities of refuge is given us in Exod. xxi. 13: “I,” harps shall awaken loftier aspirations; one saith our merciful and faithful God, "will appoint burst of the celestial voices on the ravished the cities of refuge (Numb. xxv. 11). We obthee a place whither he shall flee," namely, to ear shall beget more burning zeal; one serve that they were of God's appointing; that glance of the Eternal on his throne shall have it was he, the Judge and Lawgiver of the Ismore effect in transforming us into his like- raelites, who instituted and ordained these anness; and one note of our own, in concert cient cities of protection. Both Moses and Joshua, with the angelic choir, shall bring more real in whom the supreme civil power was lodged, enjoyment to our hearts, than all the contem- accordingly appointed them under his inspiration plations of these things in this cold, deadening Christ, as our New Testament refuge, our shelter (Numb. xxxv. 6, 9-11; Josh. xx. 1, 2). world. Yes; easily can we fancy that one and strong tower from the enemy, our Saviour, of the first ejaculations of the glorified spirit and rock of refuge to his people (Ps. Ixi. 2, 3; shall be: Thy thoughts are not our Isa. xxxii. 2, iv. 6, xxv. 4; Matt. xvi. 18), is thoughts, neither are thy ways our ways; for appointed and foreordained of God (comp. Heb. as the heavens are higher than the earth, iii. 2; 1 Pet. i. 23; Rom. iii. 25; 2 Tim. i. 9, nay, as thou art thyself higher than the hea-10). And his inspired and ancient prophets predicted that the divine Person of the Son would bevens, so are thy ways higher than our ways, and thy thoughts than our thoughts."

My beloved brethren, are not these subjects of deep and glorious study? True, we cannot by searching find out God, nor our selves, perhaps, to perfection; but, within proper bounds, we shall be all the better by these our contemplations. Our thoughts and words fall far short of reaching the subject thereof; but God will not disdain our feeble endeavours. Though our songs are, in compare with the hymnings of the seraph, as the lispings of babes, yet he will not therefore despise them, if they are set in the right key by his Spirit in the heart. Our meditations on these great mysteries-man's fall, present state and future destiny, God's greatness, goodness, and grace-are necessarily superficial; yet, if we seek into them in a humble spirit, God himself will reveal them still more and more unto us.

So

come incarnate (Isa. ix. 6), and exhibit himself under these characters (comp. Isa. iv. 6, xxxii. 2; Ps. lxi. 2, 3: Luke i. 70; 1 Pet. i. 10). But, in order that God's ministers might be properly supported, and his people have equal access to their instructions, he commanded forty-eight tribes of Israel to the priests and Levites (Josh. cities, with their suburbs, to be given by the xxi. 2, 3, 41, 42; Numb. xxxv. 1-8; Deut. xviii. 1). In like manner, the Lord Jesus, the head of the Christian church, "hath ordained that they which preach the gospel should live of the gospel," and be supported for their services in that sacred function (1 Cor. ix. 14). These cities, from among which the six for refuge were appointed, were given to the Levites; partly to vitical priests typified) that sinners find refuge signify that it was only in Christ (whom the Leand safety from the destroyer (Numb. xxxv. 1-8). From these cities of the Levites, three cities of refuge, on the east side of Jordan, were the first that were separated by the command of God, for the man-slayer to flee to (Deut. iv. 41-43). Three other cities from among them were afterwards appointed for the like purpose, on the west of Jordan, and were set apart as soon as the Israelites were settled in that part of the country (Deut. xix. 2,7; Numb. xxxv. 6, 14). These "six cities," it is said, "shall ye have for refuge" (Numb. xxxv. 13). All which is an instructive typical representation of the salvation of the gospel, and of Christ

From "Christ the True and Faithful Witness of the Everlasting Covenant." By H. Bourne, esq. London: Seeleys, and Nisbet. 1846. We regret that this book has lain too long upon our table unnoticed. It contains much valuable matter. We shall probably extract from it again.-ED.

in

as the antitype and all-sufficient refuge, provided without being in any way retarded in his flight. for the safety of sinners who flee to him by faith In allusion to this, the gospel ministers are imfor shelter and for deliverance from sin and wrath. mediately and at once to show to guilty, selfOn the event of the Israelites proving obedient to convicted sinners the way to Christ, and direct the Lord their God, he promised to enlarge their them in their flight by faith to him for refuge boundaries, and to add three cities more as places (Acts xvi. 30, 31; ii. 37, 38). They are plainly of refuge (Deut. xix. 8, 9; and comp. Deut. iv. and faithfully to preach Christ to them, that, 40, vi. 25; Isa. i. 19); so that there would have under the divine influence, they may hear a disbeen nine in all, if these three had ever been tinct sound (1 Cor. xiv. 7; Rom. x. 17; Neh. added; but that time never came. It is said that viii. 8), and discern the right and " narrow way the Jews expect the addition of these three cities which leadeth unto life,' "the "highway,' in the days of the Messiah. But the Messiah is which the "wayfaring men, though fools," shall already come; and, as those cities were typical of not err (Isa. xxxv. 8). The cities of refuge were him, they have had their accomplishment in him upon high hills, and in situations where the -the antitype-he being the refuge and the unhappy man-slayer might see them afar off, be sanctuary of his people (comp. Ps. ix. 9, xlvi. 1, directed in his right course, and filled with in7, lxii. 7, 8; Heb. vi. 18). The cities of refuge creasing hope as he approached towards them (Josh. were a common blessing to every Israelite, whose xx. 7). And are not Christ and his apostles and unhappy lot it might be to need their protection ministers the light of the world, who direct sin(Numb. xxxv. 10, et seq.) Thither the unfor- ners into the way of salvation? Are they not "a tunate man-slayer was to flee for his life, lest the city that is set on an hill that cannot be hid," blood-avenger, while his heart was hot, should whose doctrine and gospel-light must be seen and pursue him, overtake him, and slay him (Deut. discerned by every one who is flying for refuge iv. 42, xix. 6). This was designed to typify the to lay hold upon the hope set before him (John relief which the gospel reveals to poor penitent viii. 12; Matt. v. 14; Heb. vi. 18)? The method sinners, for their protection from the curse of the of salvation by Christ is thus progressively unlaw and the wrath of God, which is mercifully folded to his view; and upon Mount Zion, and in provided for them in our Lord Jesus, to whom Jerusalem-the city of the living God-there believers flee for refuge (Heb. vi. 18); yea, to shall be deliverance (Obad. 17; Joel ii. 32; Heb. whom they flee, under an invincible conviction xii. 22); "for our God is known in her palaces for that he is their only refuge (Ps. cxxxix. 7, et a refuge" (Ps. xlviii. 3): Ho, every one that askseq.; John vi. 68); being as unable to undo what eth the way to Zion, "turn you to the stronghold, they have done, as the man-slayer was to restore ye prisoners of hope" (Zech. ix. 12; Jer l. 5). his neighbour to life. But it moreover intimates The man-slayer might have many contrivances that Christ was to pursue to vengeance that ma- suggested to him, in order to escape the danger to lignant adversary, who was a murderer from the which he was exposed; yet these things would beginning" (John viii. 44). Every facility for but divert him from the right way; and, the longer the security of the refugee, and for his access and he retained such thoughts, the more his life would safe abode in the place of refuge, was to be given be endangered. And, as the remembrance of the him (Josh. xx. 4-6); thereby intimating that city of refuge, and pressing towards it, were his God's spiritual Israel should dwell safely under only path of safety, so the revelation or discovery the protection of the antitype (Jer. xxiii. 6, of Christ in the promise is that alone which dixxxii. 40), and that they have, and shall have, rects convinced sinners in their proper course. in Christ and heaven a hiding-place, and sure This is "the hope set before them" in the gospel : refuge for their everlasting security (Col. iii. 3; they are called to turn into this strong tower withRev. xxi. 3). The way to the places of refuge out a moment's delay; to press towards this mark was to be made direct, and convenient for the with all speed; that, as prisoners who are in flight of the refugee: "Thou shalt prepare thee a gloomy bondage to sin and Satan, they may be way" to those cities, smooth and plain, without brought "out of the horrible pit," be freed from any obstruction, that he may speed his way thi- the condemnatory sentence of the law (Rom. viii. ther with all haste, so as to escape the avenger of 1), and find deliverance through the blood of the blood, and save his own life (Deut. iv. 42, xix. everlasting covenant (Zech. ix. 11, 12): "These 3, 4; Numb. xxxv. 12). "And thou shalt di- six cities shall be a refuge both for the children of vide the boundaries of thy land" (Deut. xix. 3), Israel, and for the stranger, and for the sojourner that the cities of refuge may be at convenient dis- among them; that every one that killeth any pertances; so that, wherever the misfortune should son unawares may flee thither" (Numb. xxxv. 15). happen, the man-slayer might not have far to go Hence we learn that they served not for the Heto some one of them (Numb. xxxv. 14; Josh. xx. brews only, and such as were proselytes, but for 7, 8). And is not the antitype-refuge a Saviour all strangers, also, that should dwell in their counnigh at hand? (Matt. xviii. 20; Ps. xlvi. 1). try, that whosoever casually slew a man might Are not he and his righteousness represented as flee thither (Josh. xx. 9). In like manner, all brought near to our very ears and eyes and mouth believing Gentiles, as well as Jews, have equal and heart in the gospel, when we hear, read, or access to Christ, the sinner's refuge (Rom. iii. receive it, as preached by his authorized ministers? 29); for whosoever he be that, under a sense of (Rom. x. 6-12). The Jewish writers inform us his guilt and danger, shall betake himself to this that where two ways met there were direction-appointed refuge, and trust in him for salvation, posts placed, on which was engraved in large letters, "refuge, refuge;" that the refugee, to whom every moment was precious, might read it plainly whilst running with all his speed, and

66

however aggravated his sins have been, will "in no wise be cast out" (John vi. 37). Thus did the ancient elders receive the man-slayer: they took him into the city of refuge; admitted him under

including “all Turks, infidels, and heretics," who betake themselves to him (Heb. vii. 25; John vi. 37; 1 Tim. i. 15, 16). Moreover, if the manslayer under the law, that fled to the city of his refuge, had solid comfort under an assurance of his temporal safety (Numb. xxxv. 25), how much more strong and abundant consolation have the heirs of promise, under the gospel, of their eternal safety and salvation in Christ, having fled by faith to him for refuge, to lay hold upon the hope set before them, and which our faithful and unchangeable God hath confirmed by his immutable word and oath? (Heb. vi. 17, 18). Finally, this institution evidently represents the method of our salvation by Christ, and typifies his glorious person and priestly services, on the behalf of his church. It demonstrates him to be the believer's hiding-place (Isa. xxxii. 2; Ps. xxxii. 7; cxix. 114; Cant. ii. 14; Ps. xxvii. 5; Col. iii. 3); the sinner's only refuge; the Saviour, and the sanctuary of "the remnant of the true Israelites;" and is confirmatory of his being the divine Mediator and Witness of the gracious covenant.

The Cabinet.

their protection and government; gave him a place there, and a dwelling among them (Josh. xx. 4). It is added: "The slayer shall abide in the city of his refuge unto the death of the high priest" (Numb. xxxv. 25; Josh. xx. 6). And shall not he, who through faith hath fled for refuge to the antitype High Priest, abide in him until his endless life be concluded? (Heb. vii. 16, 24, 25). "But, if the slayer shall at any time come without the border of his city of refuge, whither he has fled, and the avenger of blood find him there, and kill him, he shall not be guilty of blood," according to the law of the cities of refuge (Numb. xxxv. 27). Press forward, then, O my soul, toward thy city of refuge; pursue thy course toward Christ and heaven; and fix thine eye upon the mark which thou hast in view; and never, never, while Jesus thy High Priest lives, dare to be found without (Phil. iii. 9, 12, 14); "And ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest" (Numb. xxxv. 32). His liberty, we find, could not be purchased with money, or his person redeemed with "silver and gold." He was to remain in the city, under the protection of the High Priest, and until his death; thereby showing the absolute and indispensable necessity of Christ's death to expiate sin, and to redeem-Spiritual pride and self-confidence lay the believer the sinner (1 Pet. i. 18, et seq.) Then, after the death of the high priest, the slayer, being fully absolved, "shall return to his own city, and unto his own house, and unto the city from whence he fled" (Josh. xx. 6); yea, he shall be at liberty to return to his own inheritance, and into "the land of his possession" (Numb. xxxv. 28, and verses 2, 8; Josh. xxi. 3). All which shows that the death of Christ (the true High Priest, whom the others did evidently and eminently represent and typify), is that "whereby alone we obtain remission of our sins" (Heb. ix. 14, 22; Rom. v. 9), and enter "into the glorious liberty of the sons of God" (Rom. viii. 21; Gal. v. 1), and shall be finally received into that better and heavenly country, of which this pleasant land was but the pledge and shadow (Heb. xi. 16). Again: the cities of refuge were but a dim and faint representation of the glorious antitype, for he exceeds the type as much as the substance does its shadow (Heb. x. 1). The former were but places of temporary refuge, where the man-slayer was to dwell for a season (Josh. xx. 4, 6). In the antityperefuge we have eternal life, the hope of which we both have and retain, as an anchor of the soul secure and stedfast, and as entering into the place within the celestial veil, where we, as members of his mystical body, shall dwell with our Forerunner for ever, he having for us entered within the veil (Heb. vi. 18-20). The former were eonfined to the land of Canaan (Numb. xxv. 10, 14; Deut. xix. 2). The antitype-refuge, and all spiritual blessings in him (Ephes. i. 3), are unrestricted in regard to any place or nation (comp. John iv. 21; 1 Tim. ii. 8; Matt. xxviii. 19; Mark xvi. 15). The former was instituted for the protection, not of the murderer, but of the manslayer only, and for petty offences (Numb. xxxv. 15-25; Josh. xx. 4, 5). The latter for murderers, adulterers, blasphemers, persecutors, and sinners of every description, whether Jews or Gentiles,

TRIFLING WITH ERROR, A DEVICE OF SATAN. specially open to all the devices of Satan connected with heresy and error. I do not mean to say that other Christians are never misled by these things; but unquestionably the young, the ardent, the spiritually-proud, self-confident Christian is infinitely more exposed to them; and such characters will, I believe, be found, upon examination, to have formed, in all ages of the church, and especially in the newlyrevived errors now afloat among us, nine-tenths of those who have swelled their ranks. There is something so gratifying to our fallen nature in being more learned than those around us, in receiving truths which they cannot comprehend, in partaking of discoveries which are not revealed to them, that many, very many, even of God's own people, especially when their besetting sins are of the nature just alluded to, are for a time misled by errors, which in after years they look back upon with shame, and grief, and penitence. To guard you against this device, I would particularly caution you not to trifle with error. Remember that, when God's word declares that there shall be "certain who shall privily bring in damnable heresies," it distinctly establishes this solemn truth-that error can damn as well as vice. It is not for us to say what errors are thus dangerous; but neither is it for us to conceal a truth so little believed, so seldom acted upon, and yet so certain and so appalling. Do not trifle with error; by which I mean, do not willingly read, or hear, or place yourself in contact with error. Pray to be shall injure your singleness of eye, and singleness of "kept by the power of God" from every thing which heart, and simplicity of view of divine truth. These are peculiarly trying times for such characters as those to which I am now referring. If you know yourselves, your own peculiar temptations, your own besetting sins, you will be most watchful against this device of

GLORIFYING CHRIST.-So far as the work of Christ concerned man's redemption, it was for ever completed and done by himself; and nothing needs, or can be added to it. But, in what concerns the glory of God now-the evangelizing of the world, and the

the tempter, and will keep at a distance from every | the glory of thy majesty"?-Rides in the Pyrenees, thing which will tend to favour or to foster it. Re- by Selina Banbury. member that, by the law of God, as delivered to Moses, the Nazarite who was forbidden to drink wine was also forbidden to eat grapes. There was clearly no fear lest the grapes should intoxicate; but there was fear lest the taste of the harmless fruit might beget in him the love and desire for the forbid-welfare of the church of Christ, and of each member den and dangerous spirit. Do not, therefore, willingly trust yourself upon the remotest confines of error: if you would avoid the danger, do not be misled by the specious device of the tempter, that you must read the productions of those who differ that you may judge for yourself. No; thank God that you are not called to pass through this ordeal to enable you to judge for yourself. If we know what truth is, we know what error is, without studying rror; just as, by knowing what harmony is, we know what is discord, without having our ears set on edge to learn it. Thank God that you have his word and his Spirit, and that they are all-sufficient to teach you to discern error, without wading through its mischievous and destructive volumes.-Rev. H. Blunt's Posthumous Sermons.

THE COMMUNION OF SAINTS.-I was now alone, and nature was solitary around me. Here, then, I drew out my pocket English prayer-book; and here, with nature for my pulpit and preacher, I was obliged to be my own minister, and performed myself that beautiful and truly dignified service, which, long and much as I have admired it, never seemed to me so grand and so expressive as when repeated thus in the solitude of the Pyrenees. It is true that former associations and kindred affections would draw back the thoughts and heart to happy England, and its happy churches; and other voices seemed to repeat the splendid words of the invitation, "O come, let us worship and fall down, and kneel before the Lord our Maker ;" and the very feeling that I could not "enter his courts with thanksgiving, and his gates with praise," rendered them more dear; while the idea that at that hour all those who were dearest to me on earth, and those who were dear to me in heaven, were engaged in ascriptions of praise to the God of our salvation, while I was separated from all personal communion with the first, disunited from both, and occupying, as it were, a midway position between them-this gave me a fuller conception of what is meant by the" communion of saints" than I ever before experienced. While feeling the delightful truth that the whole family in heaven and earth are one in Christ Jesus, a solemn enthusiasm filled my mind: the tears that earthly thoughts and affections brought to my eyes passed away; and, gazing round me, I said to myself those very words: "It is true, I cannot now enter those courts with thanksgiving, and those gates with praise, in which my friends and brethren after the flesh are now met together in company with such as keep holiday; but can there be a nobler vestibule than this around me, to those blessed courts wherein cherubim and seraphim continually do cry, Holy, holy, holy, Lord God of Sabaoth: heaven and earth are full of

of it-he hath left us an example that we should follow his steps; that we, even we, should do the work of the Lord. For his pleasure we are: for his pleasure we were created. To this end came we into the world, that we should glorify him. It is for us to go about doing good, each in the sphere in which we may be placed. It is for us to work his work while it is day, before the night of death cometh unto us; when, whoever may be left to do the work, our opportunity of working for him will be ended and gone. It is for us to glorify him upon earth, to finish the work which he hath given us to do; but, O, which of us, when we die, shall be able, which of us shall dare, to say of that work" It is finished" ?—Rev. Abner W. Brown, Visitation Sermon, 1846.

Portry.

THE CHRISTIAN'S ANCHOR*.
"The Lord reigneth."-Ps. xcvii. 1.:
"Here's my salvation, my eternal hope,
Amidst the wreck of worlds, and dying nature:
I am the Lord's, and he for ever mine."

GONE is summer's gladness,
Autumn on her bier:
An increasing sadness
Overcomes the year.
Nature's annual glories
One by one recede,
Teaching allegories
He who runs may read.
Ere another summer's

Beauty bless us shall,
Who can tell what rumours
May the mind appal?
But a God Almighty,

From his seat above,
Views with tender pity

Those who trust his love.
Trust it, Christian, ever:
In his might be strong:
Mercy's changeless river

Bears thy bark along.
He, who, when we wander'd
Widely from his fold,
For us life surrender'd,

No good can withhold.
Here my hopes are centred:
Let what may befall,
Jesus heaven hath enter'd,

And presides o'er all.

WATTS.

From "The Lake, and other Poems." London: Seeleys. 1846. We are much pleased with this little volume, and cordially recommend it to our readers. We shall quote from it again.-ED.