divine original of doctrines, which gave a new turn to language by appropriating to particular expressions a meaning which they had not before, and which they still retain; such as "good tidings," to express the doctrine of Jesus; "grace," as distinguished from the law of Moses; "Saviour," a deliverer from divine wrath; "righteousness," acceptance with God through trust in Christ; "flesh," our corrupt nature.

In Chapter VI. we are led to observe when considering the " Agreement of Christian Scriptures with subsequent experience," the remarkable foreknowledge of future events connected with the reception of the Gospel, which was displayed in the predictions recorded to the Apostles, and was altogether unaccountable in men so obscure and unlearned as they. In the first place, the Disciples of Jesus were taught to expect that persecution should be encountered by Christians for righteousness' sake; that peculiar piety and strictness of life should be their reproach; that calumny and false accusation should be the weapons used against them. But so it has ever been.

"Even," says Mr. S. 66 to the present hour, the crime of too much religion is held in a degree of dread and dislike which is not easily accounted for. Many persons whose own moral character is irreproach able, seem to fear it more, and think it a greater misfortune in one for whom they are interested, than the extreme of vanity and extravagance.” And again,

"Of all the chimerical evils which the imagination of man ever alarmed itself with, the danger of a too scrupulous fear of displeasing God, or a too earnest desire to serve him, is the least really formidable. Yet we have daily occasion to observe, that many far greater evils are much less dreaded, and many worse errors more easily pardoned." P. 157.

Mr. S. has, no doubt, some ground for these assertions, but is it quite true, that it is the crime of having too much religion, which is so commonly held to be a greater misfortune than the extreme of vanity and extravagance: may we not hope that it is rather a supposed ill-judged expression of religion which excites displeasure? Is it the scrupulous fear of offending God which alarms "many irreproachable moral characters," or does not their apprehension arise rather from a suspicion founded upon ignorance of the true nature of Christianity, that the earnest desire to serve God disqualifies for the social duties and innocent enjoyments of life, and that zeal in religion leads to unwarrantable breaches of charity. From whatever cause however the opposition may spring, it behoves every one who calls himself a Christian to examine if his conduct be consistent with the spirit of his profession, lest he be found to put a stumbling block in another's way.

The second point deserving of attention in this chapter, is the prediction of dissensions and divisions consequent upon the propagation of the Gospel-" a man's foes shall be they of his own household." This consequence, though accurately fulfilled in the early ages, was not the result of any spring of action then in motion, but arose from a sensibility, and religious earnestness, which, as the authors of Christianity foresaw, was about to be excited. The variance between the practices foretold and the precepts enforced, could not appear probable to mere human judgment. Here we may remark, by the way, that these predictions afford no justification to such as think to promote the cause of true religion by sowing discord in families. Our Lord knew that his holy Gospel, like all other good gifts, would be abused by the corruption of human nature, and produce these evil fruits: but he sanctioned them not any more than he did persecution and murder when he forewarned his disciples that "the time would come when whosoever killed them would think he did God service." The third and last particular to which our attention is directed, is the predictive mode in which the Gospel should make its way through the whole world,-as displayed in several parables. That it should be an universal religion, of which there had been no previous instance; that it should spread, not by force, but gradually and imperceptibly. Its reception among different classes of men is described, especially in the parable of the sower, with a nice discrimination, to be equalled only by the strict accordance of the prophecy with the experience of eighteen centuries. Mr. Sumner thus comments upon the application of the parable.

"Wherever the Gospel is taught as a divine revelation, many hear it and understand it not.' Its declarations lie on the surface of the mind, but no pains are taken to examine the evidence of its authority, nor to bring the heart into subjection to its precepts. In truth, the heart is never affected: the man remains within the hearing but without the feeling of religion. Such is the case with seed which falls by the way side,' on ground unprepared and unfit to receive it, where it is trodden under foot by every passenger, or carried off by the fowls of the air, destroyed by the scorner, or scattered by the tempter.

"Others, instead of neglecting the Gospel altogether, are struck with some sense of its beauty; with the high views of mankind and their future destiny which it unfolds; or the ennobling relation to God which it offers; or the suitableness of its doctrines to the condition of the human race. So when they hear the word, they receive it with joy,' listen to it gladly; and if there were no trials to come, no self-denial to be exercised, no duties to be performed, they would be something more than almost Christians. So corn might flourish on a rock, if there were no sun to parch it, or no storm to wash it away: it springs up for a

THEOLOGICAL REVIEW.

DECEMBER, 1824.

The Evidence of Christianity derived from its Nature and Reception. By J. B. SUMNER, M.A. Prebendary of Durham; Vicar of Mapledurham, Oxon; and late Fellow of Eton College. 8vo. 429pp. 10s. 6d. Hatchard. 1824.

We cannot but regard it as a propitious omen, that at first setting forward on our theological course, we are enabled to select from the sacred literature of the current year, a work illustrative of the principia with which all religious inquiries should commence, and in every respect deserving of the best attention of our readers. A Treatise on " the Evidence of Christianity," coming from the same pen which produced, about seven years ago, Considerations on " Apostolical Preaching," cannot fail to be read with that serious desire to profit by the perusal, which is rarely felt, if confidence be not placed in the character and talents of the author. Mr. Sumner will not be found, so far as we can judge, to have diminished his reputation by his present volume: that others may form a judgment for themselves, we shall endeavour to give such an outline of the work as may induce those who have time and inclination for an edifying study, to consult the original; and may, in some measure, supply its place to those who are obliged to read and think by deputy.

The Evidences of Revealed Religion have been considered and reconsidered, in every point of view, it might be supposed, in which it was possible to arrange them; they have been treated systematically and popularly, by foreign and by English writers of all degrees of merit, who have been drawn forth to exercise their powers of advocacy by the immense importance of the points at issue between the Christian and the Deist: so that little more in the way of either corroboration or elucidation can now be expected from the most learned or skilful casuist. To mention only such works as Butler's "Analogy," Chandler's "Defence," and "Vindication of Christianity," Huettii" DeB

VOL. I. NO. I.

time, though afterwards it withers. Such is the religious impression described in the figure; when difficulties arise it is obliterated. The corrupt propensities of the heart prevail, or opposition ensues; if not such as menaced the early followers of Jesus, the never failing opposition of the indifference, contempt, and irreligious example of other men, and under these trials religion gives way if it has not been deeply rooted in the heart. 'He that received the seed in stony places, the same is he that heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but dureth for a while; for when tribulation or persecution ariseth because of the word, by and by he is offended.'

"There is also a numerous class who persevere through life with no doubt upon their minds of the truth of Christianity, they pay some attention to its ordinances, and imagine, perhaps, that in the main they are living obediently to its precepts. And so they do live, in all those cases where the world and the Scripture agree; in all the ordinary rules of life which keep society together, and secure the peace of the community. But the heart is still untouched, or at best, unsubdued; it is fixed on worldly advantages, worldly preferment, worldly pleasures, worldly approbation; and these snares so entangle it, that all those rarer and peculiar graces which the Gospel requires, all that undivided attachment to its author which it claims, all that uncompromising fidelity which constitutes and distinguishes the true Christian, is yet wanting. Such is he who 'receives seed among thorns; and the cares of this world and the deceitfulness of riches, choke the word, and he becometh unfruitful.' He is not like those, who having been drawn to listen to it, have afterwards avowedly disregarded it, as requiring too great a sacrifice. He remains to the end a plant upon Christian ground; has leaves and blossoms; a show perhaps of fruit, but it reaches no perfection; it is not Christian fruit, such as belongs peculiarly to the Gospel, being estimated by its standard, and supported by its motives. So likewise there is a fourth class, upon whom the word is not lost or destroyed without taking root; neither is it overborne by the opposition which it must encounter: neither is it choked among the concerns and interests and pleasures of their present state, but it grows among unfriendly plants, and flourishes in spite of an ungenial climate, and is distinguished by the fruits of humility, piety, holiness, and charity, in which it abounds. Yet among these who alike 'receive and understand and keep the word,' there is not an uniform proficiency. All do not in an equal degree obtain the mastery over their natural corruptions: all do not arrive at an equal height in Christian virtues : all do not labour equally in the service of their master, to whom they have attached themselves. All produce fruit, but some thirty fold, some sixty, and some an hundred! Such is the actual state of the Christian world; and such is the description which was drawn of it before Christianity was in existence. The description agrees with the experience of every minister who has observed the workings of human nature under the operation of the Gospel. He can distinguish characters like these among every hundred persons that may be under his