like as we are, only without sin. (Heb. v. 1,2; ii. 17, 18; iv. 15, 16.)

Compassion often entered into the feelings of our blessed Lord during his earthly ministry; he moved hither and thither amongst the children of men, and every view of our fallen race, in their weakness and distress, drew forth the compassion of the sympathizing Jesus. Compassion for their bodily wants and bodily infirmities (Matt. xv. 32; xxvi. 34); compassion for the loathsome leper shut out from all intercourse with his fellow-men, and for the wreck and ruin alike of mind and body in the possessed demoniacs (Mark i. 41; v. 19; ix. 22); compassion, even to tears, for the bereavements which render home desolate (Luke vii. 13; John ii. 35, 36, 38); a compassion even deeper for spiritual destitution (Matt. ix. 36-38); and the reckless loss of disregarded privileges and means of grace (Luke xix. 41, 42). Here is an unfailing source of comfort for those who are seeking the friendship of Jesus: He is one in very truth inconceivably higher than we, but yet one who can pity our infirmities and pardon our shortcomings, having given us a precept as to the forgiveness of our brethren, which must be regarded as the measure of his own boundless compassion rather than that to which we can hope or have occasion to reach. (Matt. xviii. 21, 22.) He can stoop to our distresses, bodily or spiritual; for the picture which he has himself drawn of the good Samaritan bending in love and with ready help over the wounded traveller, is but a representation of those better offices to which he has been specially anointed by the Spirit of God, even to give to them that mourn in Zion, beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness. (Luke x. 33, 34, and Isaiah lxi. 1-3.) He can adapt himself to all their circumstances, as he did to the church in the wilderness, when "in all their afflictions he was afflicted, and the angel of his presence saved them; in his love and in his pity he redeemed them; and he bare them and carried them all the days of old." (Isaiah lxiii. 7-9.) No description or enumeration of details can exhaust our subject in this point of view. Enough has been said to show the excellency and perfection of the Lord Jesus as a compassionate friend. The reader who is in earnest, and who desires spiritual benefit to his soul, will not, however, stay here; he will add to these materials others of his own seeking and selection; and having laid the strongest possible groundwork for faith even to a soul harassed by doubts, and distressed by sore convictions of sin, he will come in all humility and confidence to Jesus, persuaded of his compassion, and desiring his friendship, in full assurance that he is one who will neither "break the bruised reed nor quench the smoking flax."

C.

Vol. 59.-No. 267.

Y

HISTORY OF THE BIBLE SOCIETY.

The History of the British and Foreign Bible Society, from its Institution in 1804 to the close of its Jubilee in 1854. Compiled at the request of the Jubilee Committee. By the Rev. GEORGE BROWNE, during Twenty-one years one of the Secretaries of the Society. In two volumes. London: Sold at the Society's House; Bagster and Suns; and other Booksellers. 1859.

In the present condition of affairs it is pleasant to turn from the din and bustle of the world,-from jarring human passions and clashing interests, to the mild triumphs of the word of God. We love to think of what that powerful weapon has accomplished in former times, when Luther, Calvin, Cranmer, Ridley, John Knox, and other christian heroes, of whom the world was not worthy, trod these outer courts. We love to think of what it is still doing in our own land, in the continent of Europe, in the United States of America, in the sunny east and in the frozen north, and especially in our sister isle, and in other places; but still more do we delight to anticipate what it will do when it shall be carried forth into all lands by men whose lips are touched with a coal from the altar, and who are filled with wisdom and understanding, with the fear and love of God, through the powerful operation of the Holy Spirit. The times are approaching; and the eyes of our descendants shall witness the majestic spectacle of multitudes bowing in concert before the throne of the Eternal, and of a nation being born in a day.

The word of God is capable of accomplishing the most stupendous results. It is the sword of the Spirit; and when directed by the Holy Ghost himself, makes all hearts yield to its influence. In these later days we have witnessed some of the mighty deeds which it has performed for the Redeemer; but these are but the beginning of its achievements. Its future success will be glorious beyond all precedent; for it will become "a savour of life unto life, or of death unto death" to every individual of the human race. The "gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come."

But we must now introduce to the reader's notice an account of the chief instrumentality by which these pure streams "of the river of the water of life" have been for half a century so widely diffused,-The History of the British and Foreign Bible Society, by the Rev. G. Browne.

Mr. Browne, as most of our readers are probably aware, was one of the secretaries of the British and Foreign Bible Society, and laboured for many years most efficiently in that capacity. Failing health obliged him to retire from these active duties into

comparative privacy; but the interval of retirement has been most profitably spent for the church of Christ, in the production of a work for which he deserves the thanks of every man who loves his bible.

Mr. Browne's history comprises a duration of fifty years; that is, from the first formation of the society in 1804, to the year of Jubilee, 1854; and therefore contains a narrative of its early struggles, of its champions and opponents, of its controversies and successes, which form altogether a record of surpassing interest. It is divided into two parts, Home and Foreign-a division suggested by the title of the society. It is not a ponderous work, nor was it desirable that it should be. Indeed, Mr. Browne has succeeded in compressing a great variety of facts into as short a space as possible consistently with a full and elegant recital. It consists of only two volumes. We intend to speak first of the Home operations.

With regard to the causes which led to the formation of the British and Foreign Bible Society, as Mr. Owen in his history has given such ample details on this subject, our author does not enter very fully into it. He says enough, however, to show that as in the world of nature the majestic river often springs from the mountain rill, so in the moral world the most mighty consequences often flow from the smallest beginnings.

"The ascertained and urgent want of the holy scriptures in Wales, and the inability to procure an adequate supply, doubtless in the first case gave rise to the idea of a new society. As early as the year 1787, complaints had arisen of the great dearth of the Welsh scriptures in the Principality, and some efforts were made to obtain supplies from the Society for Promoting Christian Knowledge, the only society that was at that time able to furnish them." (p. 4.)

Mr. Browne gives an account of the visit paid to London in December, 1802, by the Rev. Thomas Charles, of Bala, to see whether more effectual means could not be devised for remedying the evil complained of; of the deliberations which were the result; of the suggestion made by the Rev. Joseph Hughes, that if a Bible Society were formed at all, not only should the demands of Wales, and the necessities of our own country at large, be thought of, but the requirements of the whole world; of the representation which accompanied this suggestion, that Christians of all denominations should be invited to co-operate in this work.

Here were the two fundamental principles of the great institution just shooting into existence. Then we hear of the flame spreading from heart to heart; of communications passing and re-passing between persons of distinguished piety and philanthropy; of advice given; of hints furnished; of plans suggested; of

meetings convened; of addresses made until the scheme was ripe.

It was not, however, until the 7th of March, 1804, that the society was duly constituted. On that day, a "respectable company," amounting to about three hundred persons, of different religious denominations, met together at the London Tavern, and rules and principles for the society were agreed upon.

We will not follow the author in his account of the addresses and remarks which were made at this and subsequent meetings, although they show that the speakers were animated by a fervent and self-denying zeal. The reader can consult the work for himself. We cannot forbear observing, however, that the honoured names which are here brought in review before us lend a double charm to the narrative. The mention of Charles Grant, Lord Teignmouth, W. Wilberforce, T. Babington, Josiah Pratt, Zachary Macaulay, and others, will always shed a bright and attractive light around any work with which they have been connected.

It soon appeared that the philanthropists who originated the society had chosen for themselves no flowery path. They were perhaps themselves aware, ere they began their labours, that an institution whose watchword was "Comprehension without compromise" would rather invite hostility than conciliate men's affections.

But whether expected or not, the hostility was soon manifested.

We read of attacks upon the principles; attacks upon the tendencies; attacks upon the character and constitution of the society; attacks upon the society because it gave too much; attacks upon the society because it gave too little; attacks upon it because it issued erroneous versions; attacks upon it because its work was too comprehensive; attacks upon it because its interests were at variance with the interests of the Christian Knowledge Society; attacks upon it, because it was conceived that its prosperity could not go hand-in-hand with the well-being of the established church.

These various acts of hostility occurred in the first twenty years of the society's existence; but were so ably warded off by the wisdom and circumspection with which its operations were conducted, or so fully rebutted by William Dealtry, Robert Hall, Charles Simeon, Lord Teignmouth, Mr. Vansittart, J. W. Cunningham, and others, champions raised up for the occasion, that most of them have died out, and have never again been resuscitated.

One of the charges against the society,—namely, that it neglected to give the prayer-book with the bible,-was brought by Dr. Marsh, who endeavoured to support his argument by what his friends considered the most acute and vigorous reasoning. The

consequence would be, he said, a false interpretation of the scriptures. It fell to the lot of Mr. Robert Hall to reply to this accusation; and his answer is so conclusive, that we cannot withstand the pleasure of transcribing a few lines. We only wish that his words might be well pondered over by those who have no sympathy with free bible circulation:

"For my part," says Mr. Hall, "I am at an utter loss to conceive of a revelation from heaven that must not be trusted alone; of a rule of life and manners, which in the same breath is declared to be perfect, and yet so obscure and incompetent that its tendency to mislead shall be greater than its tendency to conduct in the right path; of a fountain of truth (and the only original fountain, as our opponents themselves allow) more calculated, when left to its silent operation, to send forth bitter water than sweet. If these must appear to a candid and impartial mind untenable and contradictory propositions, then must the chief objections of our opponents fall to the ground, and their prognostics of danger from the operations of the Bible Society be pronounced chimerical and unfounded. Whoever weighs the arguments of our opponents must be convinced that they all turn upon the following supposition,-that the scriptures are so ambiguous and obscure, that when left to themselves, they are more likely to generate error than truth, to foment division than to produce unanimity and agreement. If this implies no reflection on the excellence of the bible and the wisdom of its Divine Author, what, I will ask, can imply such a reflection? And if this be not admitted, how is it possible for a moment to entertain a scruple respecting the propriety of giving them the most extensive circulation?.... According to the views of our opponents, we are either to admit the principle of implicit faith to the utmost extent, which is open and avowed popery; or we are first to interpret the scriptures by the commentary, and then judge of the commentary by the scriptures. Let it once be admitted that the sacred volume is the only standard of truth, and the only infallible directory in practice, and it will necessarily follow that all other modes of instruction must be tried by it; and consequently that every other idea of giving it a corrective or a companion-call it which you please-must be futile and absurd." (pp. 49, 50.)

The society had no sooner passed through these troubled waters than it found itself involved in dangers of greater magnitude. The controversies respecting the Apocrypha-the society's versiontests and prayer, then arose, and shook it to its foundations. The chapters which Mr. Browne devotes to these subjects cannot be read without much instruction and pleasure.

As the Apocryphal controversy has for many years found its level, we shall say but little regarding it. Let the reader, however, mark this weighty announcement, No edition of the English scriptures, adopted and issued by the Bible Society, has ever contained the Apocrypha.

Before the discussion arose, it is probable that the question whether the Apocrypha ought or ought not to be bound up with