from a member of the Society of Friends; yet, on this point also, we are happy to produce the following satisfactory positions. Speaking of the Apostles of our Lord, Mr. Gurney says,

"The supernatural effusion of the Spirit was required for their writing, still more, if possible, than for their preaching; and the declarations of the New Testament, that it was actually directed to the latter object, afford a sufficient evidence (when the purpose of the gift is considered) that it was extended also to the former.

"It was evidently on this ground that Paul and Peter commenced their Epistles, by declaring their apostleship-a declara

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tion which the former was accustomed to strengthen by very emphatic additions:"Called to be an Apostle, separated unto the Gospel of God: Rom. i. 1. An Apostle of Jesus Christ, by the will of God: 2 Cor. i. 1. Not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead: Gal. i. 1. The obvious intention of the Apostle in making use of these expressions was to magnify his office; and to evince that the doctrine which he was about to promulgate, rested not upon his own authority, but upon that of the Divine Master whom he served. Accordingly we find him, in other parts of his Epistles, declaring not merely that his preaching was in demonstration of the Spirit and power;' but that his writings also were of Divine origin. If any man, said he, think himself to be a prophet or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.' p. 93.

"Religious instruction is, indeed, communicated through a variety of channels besides the Scriptures; such as the more modern writings of pious Christians, and especially the ministry of the Gospel. But the good effect produced by these means, affords additional strength to the argument now stated; because they are found by experience to be efficacious for the purposes of conversion and edification, only inasmuch as they present to the mind the truths already revealed to us in the Bible. It is no inconclusive evidence of the Divine origin of the Scriptures, that in them we find both the foundation and the boundaries of all secondary means of religious improvement." p. 108.

In one passage the author appears to us to detract from the fulness of inspiration, which he is disposed to attribute to the Scriptures, through a misapprehension of a few expressions in the seventh chapter of the First Epistle to the Corinthians. Thus he asserts of St. Paul, that

"In part of his reply to certain practical questions addressed to him by his pressly declaring, that he delivers not the disciples at Corinth, we find him excommandments of the Lord, but the conclusions of his own judgment: 1 Cor. vii. On this subject it need only be remarked, that the care which the Apostle has displayed in marking those particulars of his answer in which it was not the Lord who confirmation of other more positive evispake, but himself, affords a powerful dences that, in the rest of his religious communications, it was not he that spake, but the Lord.'"' pp. 100, 101.

And his inference from these passages is, that

"Inspiration was bestowed on the writers of Scripture in various measures according to circumstances-yet in such a manner that the whole contents of the Bible (exclusive of a few passages in his writings, expressly excepted by the Apostle Paul) are to be regarded as of Divine authority." pp. 109, 110.

But the passage, referred to in 1 Cor. vii. 6, may be translated, "I mean this, as a concession to you, not as a commandment,”—and the distinction, observed by the Apostle in that chapter, is between commandments, previously delivered by our Lord himself in the Gospel, and commandments now delivered, or concessions granted, by the writer on the credit of his own apostolical authority; while, in the concluding verse, he must be understood to say according to the idiom of the best Greek writers, "I am well known to have the Spirit of God." This we conceive to be a strong assertion of his own plenary inspiration; and, with respect to any difference in the degree of his inspiration at different times, or for different purposes, we deem it sufficient to say, that, whenever the Apostles wrote or spoke to the churches, there was always a superintendence exercised over them from above, so as to preserve them from misleading those whom they addressed, in any instance, besides communicating to them some preternatural revelations of the will of God. The question, whether the familiar passages in the Epistles, or the common directions about cloaks

and parchments, were inspired, becomes thus insignificant.

We have one or two other remarks to make on these Essays, before we proceed to the next series. And, first, we must offer a few observations upon the introductory speculations, which lie at the very threshold of the work. Mr. Gurney opens his book by a train of reasoning upon

"the antecedent probability, that, during the course of his government over the world, God would bestow upon mankind, a clear outward revelation respecting their nature, responsibility, and future prospects; and respecting that part of his own will and designs with which they are particularly connected or rather that he would renew that original revelation which we may suppose to have taken place when man was first created." p. 1.

And this he considers

"a point which will be disputed by no person of reflection, who takes a just view of the attributes of God, on the one hand, and of the spiritual wants of man, on the other." p. 1.

The author here follows the postulatum of many celebrated writers on the evidences of Christianity so well and concisely summed up by Doddridge under the three heads of a Revelation, possibleprobable-certain; but the argument implies no mean degree of proficiency in his reader, in the knowledge both of God and of human nature, before he can be qualified to judge of such an antecedent probability: and in that case what is the real value of the argument? For he who uses it must previously be convinced of the truth of that of which it professes to determine the probability, inasmuch as correct notions of God and man are never formed, except by those who repose their faith on the Scriptures. And further, what natural warrant is there for the antecedent probability of a revelation, such as that which the Gospel offers? Let our author state his own argument. He puts it thus:

"Let any person of common sense, and competent knowledge, take a broad, general, view of this question, and decide upon it according to facts. Let him re

flect on the moral and religious state of

the ancient heathen nations. Let him examine the records of their absurd idolatry, and of their gross, yet allowed, vices. Let him mark the steady coutinuance of this extreme degradation, in the midst of an astonishing progress, among some of them, in arts, literature, and science. Let him trace in the writings of the wisest of their philosophers themselves, a palpable ignorance of many important sentiments-chiefly respecting the Deity-which modern infidels have borrowed from Christianity, and fear not to avow as their own. Let him then turn his attention to the heathenism of our own days, and bestow a few moments' thought on the excessive folly, the disgusting lasciviousness, and the insatiable thirst for blood, which are its principal features; and he will no longer deny the practical necessity, and therefore the strong antecedent probability, of a Divine revelation. And yet, on a fair examination of the analogy of the known course of God's providence, he would be ready to allow that this antecedent probability by no means demanded such a sudden and irresistible effulgence of light, as should preclude the exercise of inquiry and faith, or at once evangelize our whole species; but, rather, the simple introduction, into the world, of divinely au thorised knowledge, which, although it might be partial in its commencement, and slow in its progress, should nevertheless operate in a sure, steady, and uniform manner-just like the little leaven which

which a woman took and hid in three measures of meal, until the whole was leavened.

"Such precisely are the pretensions of Christianity." pp. 1, 2.

Now we presume, that the probability, that God would reveal to his responsible creatures, the duties which he requires from them, and the destination which he assigns to them, results from our conceptions of that responsibility, and of his justice. So far, then, we agree with our respected author. But our apprehension of this probability is not satisfied by the idea of this being done at some indefinite time during the course of his government over the world; for, if done at all, we may naturally think that he would do it when the human race was first created. This, according to our notions, is a probability of the highest sort; and the fact corresponded to the supposition. But that, having then revealed his will concern.

ing us, he should be pleased to renew that original revelation, is at least a probability of an inferior sort; and, if admitted at all, may be admitted concerning any indefinite number of revelations, and is entirely at variance with the actual dealings of the Creator, in regard to the heathen during the whole course of the Mosaic dispensation. See

Rom. i. 28. It is also at variance with what appears to have been his mode of acting towards the angels, that offended, Jude 6. In truth, the actual proceedings of God, when discovered to us, either by an investigation of nature, or by his written word, may, and perhaps do, contradict many of our notions of antecedent probability. Nor need we be surprised at this: for our faculties are adequate to the determination of our own duties; but not to the comprehension of the high purposes and principles which govern the actions of the Deity. Mr. Gurney, however, according to a common and natural fallacy, has taken the facts as he finds them in the history of the species, and is easily led to infer from his own knowledge of the Divine dispensations, that what is actually equitable, gracious, and holy, was also antecedently probable. We do not say that it was not so; but only that we are not sufficiently certain of it to make it the foundation of an argument. We are too ignorant to argue antecedently what does or does not become the Almighty.

The completion of our author's argument upon this intricate question, is as follows:

"Since God is omnipotent, since he is, also, holy and benevolent, (lessons which we plainly learn from natural religion,) we may, in the first place, rest assured, that he is able to reveal his truth to mankind; and, secondly, we may reasonably believe that he would actually do so, if, on a careful examination of the condition of man,

we discover that such a revelation was

necessary, in order to our being wise, virtuous, and happy.” p. 1.

If, however, by natural religion, be meant the sentiments concerning that mysterious and unknown

Being with whom we have to do, which are impressed on the natural conscience; it appears to us, that the only lessons which it teaches concerning God, are, that he will punish every transgression of known duty, and reward those who act conformably to his will. These convictions indeed imply his holiness and benevolence; but it is not clear that those attributes would prompt him to reveal his truth to mankind as often as, through their negligence or ingratitude, such a revelation should be found necessary to their becoming wise, virtuous, or happy. In fact, if the necessity of a Divine revelation mean the necessity of it to our being wise, virtuous, and happy, inasmuch as that necessity arises from our own actual folly, vice, and misery, it does not establish a very strong antecedent probability of such a revelation. On the contrary, the Bible seems on some occasions to represent the condescension of God to his fallen creatures, and his consequent interposition for their benefit-nay, even his willingness to receive them back into favour-as antecedently improbable. (Jer. iii. 1.) It is indeed this very antecedent improbability which heightens our estimate of the mercy of God in revealing himself to us. On the other hand, when the claim of probability is asserted, not only for some revelation, but for the exact sort and measure of revelation which has been given, some suspicion is excited of the soundness of an argument which implies, or seems to imply, that human wisdom was competent to anticipate the acts of the Divine wisdom, and which, therefore, by direct consequence, diminishes that necessity for a Divine revelation for which it contends.

There is a slight inaccuracy in the beginning of the third essay, where Mr. Gurney says, that

"Of those future events which are connected with the established order of nature-such as the rising and setting of the sun on the morrow; the growth of a plant from the seed sown in the earth; the

death of mortal creatures now living analogical reasoning enables us to form a correct apprehension.” p. 42.

Now, it is perhaps scarcely right to say, that analogical reasoning enables us to form a perfectly correct apprehension of such future events as are here mentioned. We are led by observation to expect, that what has happened in a regular order will happen in the same order again; and this is a sort of analogical reasoning. But it does not render our apprehension of the truth perfectly correct, inasmuch as it leads us to presume that this orderly succession can never be interrupted or cease; which is contrary to what has happened in the times of Noah, Joshua, and Ahaz, and to what we expect to happen at the end of the world. This analogy has been pressed by infidels to prove the incredibility of all alleged miracles. It may be well therefore to have noticed the above distinction; though, for all practical purposes, Mr. Gurney's remark is sufficiently

accurate.

In the next page Mr. Gurney has made rather too broad a statement concerning Mohammedanism, where he says

"It does not even pretend to establish its authority, either by miracles or by prophecy. Mohammed could direct his hearers to no existing prophecies of which he was the subject." p. 43.

Now Mohammed professed, that his own mission was foretold in the promise of the Comforter; and the success of his imposture is represented by his followers as miraculous.

In the interpretation of disputed texts we do not wish to be rigorous: and therefore we say nothing about our author's commentary upon the twenty-fourth chapter of St. Matthew. But when he corrects the received translation of the sixteenth Psalm, and observes

"The words in Psalm xvi. 10, rendered Thou shalt not leave my soul in hell,'

may with more propriety be rendered Thou shalt not leave my life, or person, in the grave,'" (p. 56)

we deem it right to say, that we consider the common translation as

the more accurate of the two. We know of no unequivocal proof, that either the Hebrew or the Greek

word, here used, ever means the grave distinctly; and it is probable from many intimations of Scripture, that they are both rather corrélative terms to the grave, and signify the place or repository of the disem bodied spirit, as the grave is the repository of the lifeless body. The phrase, moreover, leaving a person's life in the grave, is singularly in correct for an amended and expla natory version. The English word hell, is employed in translating both άδης and γεεννα. It is only when used for the latter, that it signifies the place of punishment.

In the fourth essay, Mr. Gurney argues, that to the objection,

"That even nominal Christianity is at present spread over a very limited portion of the globe, the reply is obvious-that this fact is to be attributed, not to any want of suitableness in the Christian system to those who receive it, but to extrinsic causes which have hitherto prévented or opposed its diffusion.” P. 77.

Among the chief of these causes must we not enumerate the defec tive zeal of Christians in propagating the Gospel according to the direction of their Master? He commanded; and he promised his blessing. But no one can say, that the command has been adequately obeyed. We need look no further, therefore, for the causes of the defective extension of Christianity.

We pass now to a review of the second series of Essays in this volume, which relates to the principal doctrines of revelation. The statement given in them, of the discoveries which are made to us in Scripture concerning God, is full, exact, and satisfactory. We might select, as an adequate specimen, his account of the offices of the Three Persons in the ever-blessed Trinity; or, for the sake of contrast, a part of his account of the deadly adversary of God and man; or the author's practical exposition of the condition of man subsequent to the Fall; but we pass on to his ac

count of Christ in his pre-existent, his mortal, and his glorified state. The following just and pertinent remarks will give some idea of the vigour with which the subject is pursued.

"The whole of the information communicated in Scripture respecting the person and character of the Son of God, in his pre-existence, points to his Deity, and to Deity alone. In connexion with those other stages in our Lord's history which are subsequent to the event of his incarnation, the Scriptures frequently promulgate the doctrine of his humanity as well

as that of his Deity; and some persons have proceeded so far in error, as to consider the statements which have respect to Jesus as a man, to be subversive of those which have respect to him as God. But as far as relates to Christ pre-existent, there is no room for any mistake of the kind; because the testimonies of Scripture on the subject of his Deity in connexion with his pre-existence, are not only plain and decided, but simple and unmixed." p. 257.

"Among the numerous prophecies of Scripture, which declare the coming, and depict the character and offices, of our Lord Jesus Christ, there are few which do not make some mention of his reign in glory. The very name by which he was known among the ancient Jews, was indeed immediately connected with his regality. The Messiah-the anointed One -who was to sit for ever on the throne

of David, proclaiming restoration to Israel, and dispensing judgment and righteousness to the world at large, was the object of their fondest expectations; and these expectations were founded on the declarations of holy men of old, who 'spake as they were moved by the Holy Ghost.'' pp. 316, 317.

399

"The last enemy which shall be destroyed is death; and death will be destroyed when all men shall be raised or changed, and shall thus become incorruptible and immortal. When this mighty event has taken place, and when the retributive purposes of the Almighty are effected, there will be an end-a full conclusion and accomplishment-of that economical dispensation which is committed in trust to the Messiah; and he, who, throughout the various stages of his mediatorial agency, was always subject to the Father who put all things under him,' will confirm and make manifest that subjection in the sight of the universe, when he delivers up his kingdom to Him from whom he received it." p. 375.

The whole subject of the person and offices of Christ is discussed by the author with great minuteness, as well as a cautious freedom of investigation, and a candid examinaCHRIST. OBSERV. No. 297.

tion of texts and interpretations. On the work of redemption also his disquisitions are characterized by the same openness and ability, and the same readiness to do entire justice to the subject. There in a single sentence he has very perspicuously and forcibly expressed a sentiment, which our readers may remember our delivering in a review of Mr. Davison's Inquiry into the Origin and Intent of Sacrifice, as

our own.

"The uniform sense of mankind, that, in order to deprecate Divine wrath, sin must be not only repented of, but expiated, may indeed be traced to the light of reason, and to the operation of conscience; but that, in order to this expiation, the harmless animal was to be slaughtered, and his blood poured over the altar of the offended Deity-that this was to be the mode in which the wrath of the gods was to be deprecated, and the punishment of the transgressor averted,-appears to be a notion so absolutely unaccountable on merely natural principles, that, amidst all the corruptions under which it has been entertained by idolatrous mankind, its universality and sameness may well be considered to indicate an original revelation on the subject." pp. 392, 393.

The author is thus led to examine

the sacrifices of the Mosaical Law; and after going through their several varieties with much accuracy and discrimination, he lays down this invaluable maxim at the close of his inquiry ;

"We ought, in our perusal of Scripture, always to remember that the Gospel is not to be explained by the Law, but the Law by the Gospel." p. 423.

And he concludes from the whole, "That the sacrificial terms employed in the enunciation of that doctrine," the doctrine of atonement, "are not to be regarded as merely figurative expressions, borrowed from the Mosaic ritual; but as applicable to their subject in a much larger and more proper sense, than any of which they are capable, when descriptive only of the sacrifices ordained by the Law; for be tween those sacrifices, and that of our Redeemer, there subsists, at the same time, a close analogy of circumstance, and an immeasurable difference of proportion.

"Finally, that the humiliation and sacrifice of the Lord Jesus, although required by the Divine holiness and justice, is not to be regarded as that which rendered God placable; but as a means for saving mankind, ordained by the Father himself, and voluntarily submitted to by the Son, 4 A