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new dispensation, as less connected with the circumstantials of place and form."
Finally, Mr. Fairbairn calls attention to the importance for a right interpretation of the vision, of keeping carefully in view the circumstances in which it was given, and looking at it, not as from a New, but as from an Old Testament standing-point. Thus we shall find that the prophet speaks chiefly of gospel times, but as one looking through the veil, and uttering the language of legal times. Our author having now reached the close of his able defence of the view which he takes of Ezekiel's vision of the temple, he presents a summary of that view, in the language of the late accomplished Hävernick, with whom he substantially agrees, in his interpretation of the prophet's vision.
"1. In the gospel times, there is to be on the part of Jehovah a solemn occupation anew of his sanctuary, in which the entire fulness of the Divine glory shall dwell and manifest itself. At the last, there is to rise a new temple, diverse from the old, to be made every way suitable to that grand and lofty intention, and worthy of it; in particular, of vast compass for the new community, and with a holiness stretching over the entire extent of the temple, so that in this respect there should no longer be any distinction between the different parts. Throughout, every thing is subjected to the most exact and particular appointments; individual parts, and especially such as had formerly remained indeterminate, obtain now an immediate divine sanction; so that every idea of any kind of arbitrariness must be altogether excluded from this temple. Accordingly, this sanctuary is the thoroughly sufficient, perfect manifestation of God for the salvation of his people, (chap. xl.-xliii. 12.)
2. From this sanctuary, as from the new centre of all religious life, there gushes forth an unbounded fulness of blessings upon the people, who in consequence attain to a new condition. There come also into being a new glorious worship, a truly acceptable priesthood and theocratical ruler, and equity and righteousness reign among the entire community, who being purified from all stains, rise indeed to possess the life that is in God, (chap. xliii. 13, xlvii. 12.)
3. To the people who have become renewed by such blessings, the Lord gives the land of promise; Canaan is a second time divided among them, where in perfect harmony and blessed fellowship, they serve the living God, who abides and manifests himself among them," (chap. xlvii. 13, xlviii.)*
*Hävernick Comm. p. 623.
Having thus endeavored to present to the view of our readers our author's mode of expounding the first and last visions of the prophet, we think these portions of his work may be regarded as fair specimens of the whole. And such a beginning and close may well indicate, how rich a field of scriptural exposition intervenes. To that field the devoted student of the Bible will resort, not in vain, for instruction, admonition, pious incitement, consolation, and a rekindled hope for the coming glories of our Redeemer's kingdom.
Regarding the author's design, we have no fault to find with the execution of his work. In another edition he may somewhat modify his design, so as to allow him to follow Ezekiel more thoroughly in all his utterances, and thus be led to complete, what he has so elegantly in part accomplished; an entire new translation of the prophet. As it is, we regard the work, as emphatically the exposition of Ezekiel, and feel a lively gratitude to Mr. Fairbairn for conferring upon the church so precious a boon. And we know of no work that has recently issued from the English press, which we would more strongly recommend some of our enterprising publishers to reissue in this country. They would certainly lay those of our countrymen who love to search the scriptures, under lasting obligations by so doing.
A CURSORY VIEW OF THE EVIL TENDENCIES OF FASHIONABLE AMUSEMENTS.
By Rev. C. B. PARSONS, D. D., Louisville, Ky.
Whatever is superfluous, in the practices of life, and not necessary to the strength and vigor of the physical, or the expansion of the moral and intellectual, of human nature, may be said, in some degree, to be not only useless, but pernicious. That which is not a benefit is ordinarily very apt to prove an injury; nay, we may go farther than this, and say there is but a shadowy difference betwixt negative good and positive evil; that is, so far as the subject of this essay is concerned. It is therefore not only both lawful and right, but we must consider it also as morally obligatory upon all good men and true, to throw such light upon the pathway of truth and error, along which lies the journey of life, as they may have power to reflect, so that the evil may be seen and avoided, and the good known and embraced. That this is more binding upon the Christian philanthropist than the moral philosopher, we are not prepared to assert; for both the one and the other know that "sin abounds," and whatever is of sin is as demoralizing in its nature as it is in its personality offensive in the sight of God. Every unnatural or uncalled for indulgence, whether of mind or body, is a violation as well of the plain and simple laws of humanity as of the stricter rules of moral propriety, and is a hazard which exposes to a lasting injury. Poison the fountain, and the stream runs fatal to all who dwell upon its banks and make use of its waters. The fountain of nature in this sense is the heart and mind, within which live and breathe, and around which cluster and stand, in original and uncontaminated purity, all the affections of the human being. The array is heavenly, and the picture
sublime. Peace and health, and strength and beauty, are all there, and purity is the reigning principle. But cast a poison into that fountain, and how soon the scene is changed. Now madness, and guilt, and fury reign, and the "ten thousand ills that flesh is heir to" prepare themselves to usurp the possession. Open the door for one evil, and a hundred will come in company. This truth is so universally taught from experience and observation, and is so obvious to every reflecting mind, that there needs no argument to sustain it. And yet there are not as many who practice upon what they know as the attractive loveliness of wise and virtuous principles would seem to suggest.
It is said, and has been so often repeated, that it has almost grown to be an axiom, that the constitution of human nature. requires relaxation from toil, and that seasons of amusement are necessary to a continuance of health and strength. That the mind needs to be fed as well as the body, in order that the recuperative energies of the whole system may be brought into healthful exercise in its restoration to vigor again, when prostrated by labor, is not denied. All this is well; it is very well, because it is true. But there is no need, on that account, that the food should be mixed with poison; that satan should have a hand in its preparation, or that it should be sought for in the cook shops of evil. This would be literally to "give a serpent instead of a fish," and "a stone in place of bread." And yet thousands do it every day. In this respect the pleadings in favor of what are termed popular or fashionable amusements, to which many resort, and some Christians too, "heaven save the mark!" are specious, false and unnecessary. God, of his munificent grace, has so abundantly supplied a healthful and pure aliment from the laboratories of truth and goodness; so excellent and sufficient to meet the demand and satisfy the most delicate and fastidious sensibility, that there is no need to call upon the devil for assistance; or that he should be employed as a helper of heaven in administering the good providence of God. Besides how great is the absurdity in supposing that strength
of any sort can be realized from a source whose very foundation is laid in essential weakness; for sin is weakness, and sin destroys. Expect "ice creams," fresh and cool, from the halls of Pluto; look for virtuous propriety in Cyprian palaces; and hearken for holy music from "Fiddler's Green;" but look not for the moral, intellectual, or physical resuscitation of wasted nature amidst scenes calculated to destroy, but not to save. It may be said with much truth, that such as turn aside from the good things of God, and suffer themselves to be seduced to the saloons and halls of amusement and folly, under the specious idea of a necessary relaxation for the recovery of their energy, through such an instrumentality; whether attracted thither by Jenny Lind, the Scotch Giant, or the African minstrels, act about as reasonably as they would were they to seek for a healthy atmosphere in the pest house of disease; for moral precepts in a gambling hell or loose bagnis; or life among the dead. And yet they do it. And in some instances even the ministry of the sanctuary have been drawn into the vortex. From Jenny Lind to Sontag, these worshippers of Baal have fawningly followed; hypocritically prostituting their profession and their garb, bowing down before the shrine of the syren, and "crucifying afresh," upon the very altar of Belial, the Lord of life and glory. Are these things necessary? Rather, are they not almost as wicked as poisoning the mind with the falsehoods of" Uncle Tom's Cabin," or associating with the Rev. Brother and reformer in his midnight "giggle" at the soiree of the negro serenaders? Both the Christian and the moralist stand involved, and in their practices of patronage extended to such things, whose tendencies are evil, and only evil, they deliberately cast from them the true food of heaven, and like the Prodigal of the Scriptures, seek to fill themselves with the "husks" of the swine. "Wherefore do ye spend money for
that which is not bread."
It may be written, as an axiom, that the tendency of any thing which has the tendency, though but momentarily, to suspend the virtuous emotions of the heart, and the free ac