163 Review.-Acaster's Expository Letter on Philippians. In the same Lecture, the author makes some judicious observations on the article of Perseverance, "The great doctrine of perseverance is to be proved by persevering. He that endureth to the end, the same shall be saved. But if we cease our exertions in the ways of the Lord, because of the rich and endearing promises and declarations of his holy word, we defeat the purpose for which they were given, and shall bring upon ourselves a double condemnation." 164 his anticipated deliverance from prison. The original word awrnpia in Acts vii. 25, means a deliverance from temporary enemies, as in this passage. We have the authorities of Kypke, Parkhurst, Macknight, &c. in our favour. The reader may consult Macknight's note and paraphrase on the passage. In the same Lecture, the author justly expresses his fears that the present age, which is signalized by so much profession, does not abound in the same degree in holiness. He, accordingly, urges the baptismal_vows, as motives to holy obedience. Towards the conclusion, he holds up St. Paul's decision of character as an example worthy of imitation, In the VIIth Lecture, the first and second heads would have been discussed more advantageously in one. More scope might have been given to the fourth, in which he treats of the awful responsibility which attaches to those who oppose the progress of divine truth. The author, in his VIIIth Lecture, makes some just remarks upon ch. ii. 4. We wish he had extended them, and discussed the grace of christian benevolence more copiously, as being a distinguishing characteristic of the gospel. We quote a lesson for those who, when engaged in holy things, find more pleasure in throwing their ill-directed darts against other denominations of Christians, than against sin. "Well would it be for ourselves, well would it be for the cause and the gospel of the Redeemer, if all who assume the ministerial character were always actuated by the spirit of the apostle. Circumstanced as we are, and in a land of almost endless religious divisions, it will be in vain to expect, however we may wish it, a great and general union of all parties in one grand body. But surely much might be done towards this desirable object, if all who take the lead in every party, would renounce their sectarian spirit, cease to seek their own things, and have no other end in view in all their movements, than the glory of God, and the salvation of men. This being the case, we should hear of no more envious reflections upon others; no more of preach-creed. The author has acted judiciously ing Christ out of contention and strife; no more of exalting our own party, or of ourselves, above others; no more exclamations "Stand by, for I am holier than thou,”— which have no other tendency than to separate those who, above all things, ought to dwell together in unity and love."Lect. 4th. The note subjoined to this Lecture contains a plausible conjecture that the gospel was first introduced into this country through the instrumentality of some who had heard St. Paul preach at Rome. There is some omission in the following sentence in the fifth Lecture, "But if their malignant purposes are defeated by the over-ruling providence of the Almighty; and if the cause of the Redeemer be in any measure advanced thereby, no events that may befall the people of God, however disagreeable and painful, shall hinder their spiritual prosperity. Some such words as "it is evident that" ought to have been placed before "no events," to complete the sense. " We recommend those who profess Unitarianism, to read the IXth Lecture verbatim et iterum without any prejudice; and they will have cause to suspect their own in expounding his text by the analogy of scripture, instead of perplexing his hearers and readers with the various opinions of critics upon the words μορφή and ἁρπαγμος. In the Xth Lecture we have clearly and practically pointed out the connexion between the believer's duty, and the work of God. Had the subject been always as judiciously handled, numerous volumes of controversy, between the Arminians and Calvinists, would have dropped dead from he press. A The XIIth Lecture exhibits a fine specimen of interrogative application, in p. 160. Many preachers would render their public ministrations much more useful, if they would copy the example. The passage reminds us of many of the animated applications of the celebrated Saurin, bishop might spend a few minutes not unprofitably, before the solemn work of ordination, in reading part of page 164, and patrons might get some useful hints to regulate their privilege of presentations, by reading page 166. The reciprocal love and esteem between faithfully laborious ministers, and conscientious hearers, are touched very feelingly in 165 Review. On the Knowledge of Christ crucified, &c. the XIIIth Lecture, in which the character, indisposition, and labours of Epaphraditus are glowingly described. In the same Lecture, the sin of holding the persons or gifts of particular preachers in admiration, is faithfully pointed out. The caution which the apostle gave the Philippians against a pharisaical spirit, and an itching after novelties, in ch. iii. 1, 3, is well illustrated by our author. "He who thinks lightly of repeated instruction from the same person, knows little of himself, and of the danger in which he stands. To this may be attributed, in the present day, that fondness for change, and that continued vacillation in the conduct of many professors of religion, who, having itching ears, are ever ready to hear strange preachers and strange things. With these they are pleased. Their pleasure increases upon them for a time. Their minds get perverted from the simplicity of the gospel, and they are prepared for any false doctrine, and for any heretical opinions that may fall in their way. Warning them of their danger, as the apostle did the Philippians, is instantly attributed to wrong motives, or perverted from the real intention, and is thus made by them the cause of their dissent. They are never prepared for any thing. And every bold pretender, that stands forward with any thing new, may easily calculate upon many disciples from among them." p. 201. Should a cold-hearted formalist take up "For modes of faith let angry bigots fight; 166 Those who maintain sentiments of this description, will generally be found to have no saving faith; and very little, if any, regard to that holiness of heart and character which the gospel enjoins. Their religion, if what they pretend to may be so called, is nearly, if not totally, a state of indifference." p. 253,254. We should have been glad, if the author had attacked the false conclusions which the Church of Rome draws from ch. iv. 2. "I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord." The respectable author has given a good exposè of the peculiar sentiments and dispositions which the gospel inspires, in his XXIIIrd Lecture. Indeed we would recommend the whole Lecture to be printed separately in a small tract, by some of the Tract Societies, and circulated; to which, we are sure, there would be no objections from Mr. Acaster. The XXIVth may be read with much advantage by some congregations, which treat their ministers with supreme niggardliness. And to those professors who have always some excuse to keep their hands from their pockets, when called upon to` aid in the support of our numerous and exclusively christian charities, we recommend an impartial reading of the XXVth, from p. 369. We would willingly have given more extracts from this useful volume, had our limitations allowed. We can honestly affirm that the principles maintained in it are strictly in unison with those taught in our Liturgy, Articles, and Homilies.Whenever we shall have access to the ears of patrons, we intend whispering, "Fill your churches with these lecturing men, and there will not be many cobwebbed pews in them." REVIEW. On the Knowledge of Christ We have had several occasions to notice 1 167 Review.On the Knowledge of Christ crucified, &c. renowned for his piety, legal knowledge, and inflexible integrity in every department of life. On the bench, and at the bar, his authority is still held in veneration, and it is only when vital Christianity shall cease to be esteemed in the church of Christ, that his theological writings will sink into disrepute. Prefixed to these selections from sir Matthew Hale, is an introductory essay by the rev. David Young, which we have perused with much attention, interest, and satisfaction. In this essay, he has taken a comprehensive survey of man, in his individual, social, relative, and moral capacity, and drawn from the whole some important conclusions, that are deeply interesting to the human race. In reference to the systems of general education, now in full operation among the various orders of society, he expatiates in no niggardly terms on the advantages that may be expected to result from the diffusion of knowledge. Amidst all its expected benefits, he, however, contends that science cannot teach Christianity, and that in proportion as the duties, advantages, and awful sanctions of religion are omitted in any system of education, it must prove ultimately defective. He is not satisfied that religious knowledge should merely occupy a subordinate rank in education; its Author, its authority, its momentous concerns, the character of the human soul, its moral condition, and the tremendous consequences involved through eternity, demand for it a decided pre-eminence. In making an application of these general principles, of which we have barely sketched the outline, the New London University cannot be concealed from our view; but the force and bearing of his reasonings on this institution, we shall place before the reader in his own words. After having stated, that Christianity alone can rescue man from the abyss of guilt and wretchedness; pardon, purify, and bless him for ever with heavenly felicity; that all its entreaties are made to bear, and all its radiance concentrated, on this one momentous point; that tremendous must be the peril of holding it secondary to any sublunary acquisition; that it is a capital delinquency, which poisons the root of every virtue, and bespeaks a power of infatuation for which nothing can compensate, he thus proceeds: "All this is bad enough, and the spiritual injury which it silently inflicts on all classes of society is deeply to be deplored. But when we see it emerging from obscurity, and appearing conspicuous on the high places of the earth; when we look at plans of education, matured or in pro 168 gress, which are likely to concentrate the national intellect, and form the national taste, and engross the daily leisure of the peasant or artisan, on principles of virtual exclusion to every thing spe. cifically christian; when we see this grievous and deadly deficiency attaching to schemes of benevolence which are otherwise pure and splendid, receiving the sanction of public recognition, countenanced or winked at by the mightiest of scholars and most illustrious of statesmen, and thus put in condition for traversing the land from the one end to the other, we do feel alarmed in no ordinary degree, at the effects which are likely to follow it; and could we influence the cousultations in which the whole originates, we would entreat its projectors to pause and deliberate, lest they stir the elements of a latent impiety, instead of dispensing a national blessing. We dread not the light of science, nor any light of any kind, which emanates from God to man. On the contrary, we hail it as a precious acquisition, provided it be mingled and seasoned with that which is revealed, as the true light which lighteth every man that cometh into the world; but in a state of separation from this better light, and unattempered by its restoring influence, we are constrained to dread it, by all the concern we have ever felt for the eternal well-being of our human kindred, "We are told the error is not new; but this is no solacement. It has been in the world for ages, and has done mischief for ages, but not half so much as it threatens to do now; for it has received a stimulus, and is sheltered by a patronage, and threatens an extent of dissemination, which never has been equalled since Britons were restored to the liberty of thought. But comparisons tianity is before us, in all its immaculate purity, of this kind are foreign to the argument. Chris. unfolding the broad credentials of its heavenly origin; and the question is, what are we to make of it? Is it good for any thing, or is it good for nothing? Is it the best gift of God to man, or is it only secondary? Has it come to save us, or has it not? If it is the best gift, if its fidings are pregnant with life and salvation to the man who is ready to perish; to form his mind to any thing which contains not its vital admixture, is morally to ruin man, and contravene the express mandate of its own Almighty Author, Seek ye first the kingdom of God, and his righteousness, and all other things shall be added unto you.' P. XXVIII. In a strain strongly resembling the preceding paragraph, Mr. Young continues through nearly all the remaining portion of his essay, levelling the whole force of his artillery against such institutions as communicate knowledge, and cultivate the human intellect, without inculcating the fear of God, and the awful sanctions of his revealed will. Hence, he observes: "It is a maxim among us, that knowledge is power; but man is morally depraved, and if a species of knowledge be thrown into his mind, which incorporates with his depravity, instead of neutralizing it, his power of sinning is thereby increased. This one defect in the system of a general education, would leave us exposed to all the evils which they (the enemies of education) have so clamorously specified, together with evils yet more awful than they have had the sense to discern; for a nation of educated irreligion, is, perhaps, the nearest approximation, which our nature admits, to a nation of devils in human shape."-p. xxxix. From these extracts, the nature and character of this essay may be justly estimated, and from them the reader may also easily gather the light in which the author holds those systems of general education 169 Review. An Examination of Scripture Difficulties, &c. 170 from which the religion of Christ is studiously excluded. Of the pious and learned Sir Matthew Hale, the following passage will fully convey Mr. Young's undisguised opinion:— "Sir Matthew Hale was not an ecclesiastic, but a lawyer, involved in the business of life more than most of business-men, a master of human learning, and capable of relishing its exalted delights; cautious to a proverb in forming opinions, singularly correct in his practical judgments, and placed by Providence amidst strong inducements to disown the business of religion, or, at least, to hold it secondary to the more immediate cravings of ambition. Such, beyond all dispute, was sir Matthew Hale, in the view of those who know his history-his mind was any thing but the soil where freak or fanaticism was likely to spring up; but taking his book, as an index of his heart, (and we know that he practised what he wrote,) it tells us that he rose from earth to heaven, in the warmest aspirings of his ambition, boldly adopting the Christian motto, without the blazonry of ostentation-God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.'"-p. XLV. In this delineation of sir Matthew Hale's character we most heartily concur, and trusting to its salutary influence on the reader's mind, dismiss this volume without any additional observations. REVIEW.-An Examination of Scripture MR. CARPENTER is an indefatigable writer, It ought to be known that, in his examination of scripture difficulties, Mr. Carpenter does not come before the world in the character of an original writer. His preface avows that he has collected his materials from various authors, and throughout the work he uniformly acknowledges to whom he has laid himself under obligations. In a volume thus constituted, much new matter is not to be expected, and for this reason, the subjects elucidated furnish satisfactory reasons. Nearly all the difficulties now presented to our notice, have been long noticed by divines and commentators, who have exercised both their talents and learning in obviating their pressure, and throwing light on their obscurities. Of the luminous rays thus scattered through their voluminous pages, Mr. Carpenter has availed himself, and concentrated their united force in the volume now under inspection. In his preliminary remarks, the author has given an outline of the plan he pursues, arranging the materials of his volume with an eye to the following general propositions. I. The character of the sacred writings. II. The sources and character of scripture difficulties. III. Methods of removing scripture difficulties. IV. The conduct of infidels relative to scripture difficulties. Having elucidated these propositions, he enters on his work, beginning with Genesis, and ending with the Apocalypse. In proceeding thus through the sacred canon, he gives the chapters in regular succession, as they occur in each book, if they contain any difficulty of importance, omitting altogether such as seem to require no illustration. ages Of the various doctrines which have for no notice, his object rather being to rescue divided the Christian world, he takes revelation from the charges of absurdity, with which some parts have been reproached by infidels, than to reconcile contending parties among Christians; and to prove, that as a whole it is worthy of the divine Being, from whose Spirit it is presumed to have emanated. In this department he has acquitted himself in a manner highly creditable to the cause he has undertaken to defend, having removed many obstacles, which to the common reader, assailed by the sorceries of infidelity, would appear insurmountable. It is not, however, to be expected, that in all his efforts he has been alike successful, nor that he has touched on every point with which all his readers have been perplexed. An expression, or statement, which to one would appear involved in obscurity, would to another stand in need of no explanation. Such diversified views no writer can possibly meet. His attention has been directed to difficulties that have uniformly been felt and acknowledged by all; to remove these has been his principal care, and in this he has not exerted himself in vain. It is not to be supposed that on all parts of the sacred writings the author has been equally copious. On some books and 171 Review. Memoirs of Mrs. Sarah Savage. chapters much time has been spent, while in others but little has occurred to require explanation. But after all that has been Isaid and done to illustrate some dark and mysterious passages, it cannot be denied that "clouds and darkness" still rest upon them, and will probably remain unremoved, until the shadows of time shall be dispelled by the light of eternity. But while we find in this volume much to admire and approve, we discover some few remarks, to which we cannot yield our assent. In his observations, for instance, on Genesis i. 4. "And God divided the light from the darkness," he doubts if darkness ought to be considered only as a mere privation of light. In support of this opinion, he takes shelter under some expres. sions of bishop Horne, and finally tells us that the truth seems to be this-"light is the celestial fluid in a certain condition, and a certain degree of motion; and darkness the same fluid, in a different condition, and without that degree of motion, or when such motion is interrupted by the interposition of an opaque body. A room, for example, is full of light: close the shutters, and that light instantly disappears. But what is become of it? It is not anni hilated. No: the substance which occasioned the sensation of light to the eye is still present as before, but occasions that sensation no more." p. 14. This is going far to raise tenebrosity into a substance, but few we believe will be proselyted to the opinion. In making his appeal to historical records to illustrate various expressions of scripture, Mr. Carpenter has manifested much industry, and displayed an equal degree of judgment, in the selections he has made. He has satisfactorily proved, that the language, customs, and modes of life and conduct, recorded in the Bible, though repugnant to the practice of modern times, were not solitary in those remote ages of the world to which they are ascrib. ed; and that many of them may still be found existing among distant nations, that, unchanged by conquest and revolution, continue to tread in the footsteps of their distant ancestors. In this department he has rendered his work both instructive and entertaining; having provided, from foreign and domestic sources, for his readers a rich intellectual repast, that is at once inviting, grateful, and wholesome. Of this work, the greater part is devoted to the elucidation of difficulties that occur in the New Testament. This being to us the more important portion of the 172 sacred volume, we feel a deeper interest in the explication of its obscurities, and here the author has displayed to great advantage the fruits of his diligence, and his undeviating adherence to his primary principles. On many passages we are furnished with an ample commentary; and what is still more desirable, every reader of candour will, we conceive, be pleased with the result of the author's researches. We have already observed, that to the production of much original matter, Mr. Carpenter makes no pretensions; but, if unwearied diligence in collecting what others have advanced, and judiciousness in making appropriate selections from the | general mass, together with clearness and order in arranging the materials, have any merit, he has an unquestionable right to expect public patronage and support. In these respects he has produced a work of considerable value, which being uncontaminated with the local badges of sect and party, extends its claims, like its utility, to the friends of Christianity among every denomination of professors. REVIEW.-Memoirs of the Life and Character of Mrs. Sarah Savage. By J.. B. Williams, Esq. F.S.A. To which are added Memoirs of her Sister Mrs./ ́ Hulton. 12mo. pp. 368. Holdsworth. London. 1828. MRS. SARAH SAVAGE, the subject of this memoir, presents herself to us in an attitude that commands our respect, being the daughter of the well-known Philip Henry, and sister of the still more celebrated Matthew Henry, whose voluminous commentary will hand his name down to the latest posterity. From this family connexion it will be instantly seen, that this is not a biographical sketch of a modern individual, but of one who lived and died more that a century since, leaving behind her, preserved in this memorial, a character which will be always found worthy of imitation. Prefixed to this memoir is a preface which runs through eighteen pages, written by the rev. William Jay, of Bath. This is a gentleman whom we highly respect, and we cannot but regret, that on the present occasion, he has been more ready to measure the expressions, and Christian experience, of Mrs. Savage, by the standard of Calvinism, than by that of the gospel of Jesus Christ. Even the tree of antinomanism is introduced to illustrate his posi tions, exhibiting different aspects during the four seasons of the year: "Winter |