'One mischief has already been done in the case of some pious persons, who, before they had adopted the views of the modern prophets, were humble Christians, in the old way, endeavouring to do good in their sphere of life, "to visit the fatherless and the widows in their affliction, and to keep themselves unspotted from the world; " but since their union with the prophetical school, all their usefulness has ceased; they have given up their schools and their charities, renounced all their old spiritual books, and have become angry disputants and pugnacious mystics, drawing all their spiritual nourishment from The Morning Walch, tracts on prophecy, and Mr. Irving's dark and angry writings. It is evident that the advocates of the unknown tongues are in a state of high mental excitement, hungering and thirsting, not for righteousness, but for wonders: for, "unless they see signs and wonders, they will not believe": and, after all, it seems that no sign shall be given them but that of the prophet Jonas, repeated in the death and resurrection of Christ, which, as it cannot be now evidenced by the senses, is not sufficient for the modern Thaumaturgi, without the help of sounds which no man can interpret but those who utter them.'

6

p. 37.

The volume entitled 'Balaam, is an attempt to collect and 'adjust into a whole, the lineaments' of that remarkable character as found in the sacred volume; and to make the prophet, 'reprobate yet inspired', bear testimony, with the power of a witness from the regions of the dead, to the fact, that extraordinary gifts of the Spirit are not always accompanied by the genuine fruits of the Spirit in the hearts and lives of their possessors; and that without charity, the rarest gifts and endowments are nothing worth.' Those of our readers who have profited by our recommendation of the Author's former work, (one of the best antidotes to Modern Fanaticism' that has appeared,) will be prepared to find in these pages, the marks of wise discrimination, an accurate acquaintance with the state of the religious world, sound theology, and an excellent spirit. The present volume merits the additional praise of great ingenuity, sometimes bordering on excess, in filling up the brief outline of the inspired narrative. The view of Balaam's character, taken by the Author, will be seen from the following extracts.

a prophet", (2 Pet. Josh. xiii. 22. We zealous supporter of professed believer in

In one part of Holy Writ, Balaam is called ii. 16;) in another, "a soothsayer", or diviner. believe that he was both; i. e. that he was a heathenish superstition, and, at the same time, a the God of Abraham, who was pleased, at least on one very memorable occasion, to make him the medium of communicating his will by prophetic inspiration. The most exalted conception of the true God that can be presumed to have found place in the unsanctified mind of this almost polytheist, must be limited to that of a supreme deity; and that an individual possessing no higher principle than such semi-idolatrous reverence for Jehovah, should yet be employed by him as the mi

nister of his truth, might admit of some dubiety, if it were not for the fact, to which the records of Scripture and the experience of every age have borne ample testimony, that instruments, in themselves utterly worthless, have, in many instances, been made to subserve the purposes of proclaiming or accomplishing the inimitable plans of the Divine mind, in reference to His own glory and the best interests of His redeemed church. And this fact, instead of derogating from the dignity of the Almighty's operations, throws a ray of ineffable lustre upon some of the more remarkable developments of his prescient wisdom and overruling energy.' pp. 26, 27.

6

There is not the slightest ground for presuming that Balaam was guilty of practising sorcery by the aid of demons; still less that he yielded himself to the prophetic inspiration of "the wicked one". Versed in all the learning of the age, he could advance his worldly interests by less degrading means; and though we may conceive of his exercising himself in those common and lesser arts of imposture that ordinarily pertained to the official station which he filled, it must not be forgotten that he was a professed worshipper of the Most High God; an advocate for true religion, though blended with some debasing associations; and a recipient of such prophetic communications from "the Father of Lights" as render it quite incompatible to suppose that he was also actually employed as a full-mouthed oracle of hell.

It appears upon the face of the sacred records concerning Balaam, that he had been remarkably successful in his astrological predictions, magical artifices, and oracular declarations. And hence, such importance was attached to his malediction, that it was considered of force to ensure the destruction of a numerous and victorious people. Distance was deemed no sufficient barrier to the solicitation of his interference; no messengers were accounted too honourable to be employed as delegates to him; and no rewards of divination within the compass of royal liberality were thought ill-bestowed in endeavouring to secure the assistance of so potent an auxiliary.

"Such were doubtless the views entertained by Balak, king of Moab, when, in a paroxysm of political distress, he determined, if possible, by any means, to call in the aid of the Mesopotamian Soothsayer.'

pp. 50, 51.

Bishop Butler has a sermon upon the character of Balaam, which, although betraying the deficiencies of the learned Prelate's theological system, contains some excellent remarks and practical reflections. The explanation he gives of Balaam's conduct, is, that, on his arrival in the territory of Moab, he sought by sacri'fices and enchantments to obtain leave of God to curse the people, keeping still his resolution not to do it without that per'mission; which not being able to obtain, he had such regard to 'the command of God, as to keep this resolution to the last. ' He wanted to do what he knew to be very wicked and contrary ( to the express command of God; he had inward checks and restraints which he could not entirely get over; he therefore casts about for ways to reconcile this wickedness with his duty...

6

6

6

6

6

Balaam had before his eyes the authority of God, absolutely forbidding him what he, for the sake of a reward, had the 6 strongest inclination to. He was likewise in a state of mind sober enough to consider death and his last end. By these considerations, he was restrained, first, from going to the king of ، Moab, and, after he did go, from cursing Israel. But notwithstand'ing this, there was great wickedness in his heart. He could not forego the rewards of unrighteousness. He therefore first seeks for indulgences; and when these could not be obtained, he sins against the whole meaning, end, and design of the prohibition, which no consideration in the world could prevail with him to 'go against the letter of. And surely that impious counsel he gave to Balak against the children of Israel, was, considered in itself, a greater piece of wickedness, than if he had cursed 'them in words. That consciousness of the wickedness of his heart must necessarily have destroyed all settled hopes of dying 'the death of the righteous: he could have no calm satisfaction in this view of his last end. Yet, on the other hand, it is pos'sible that those partial regards to his duty might keep him from 'perfect despair. Surprising as is the exhibition of infatuated self-deceit and contradictory principles of action, it is, the Bishop justly remarks, no uncommon character.

6

In times like the present, the full-length portrait of such an unhappy instance of gifts perverted and talents fatal to their possessor, is adapted to be peculiarly useful, in moving the conscience by the reflection of its own image.' We give the Author credit for having taken great and, upon the whole, successful pains, in the disposition of the historical drapery, and the topographical illustration which forms a sort of background to the portrait. On some few points, we might take occasion for exception. We cannot for a moment admit the construction which the Author puts upon Gen. xliv. 5, without either necessity or probability. In a very few other instances, we have not been entirely satisfied with the somewhat apocryphal embellishments or dubious comments; and the diction is occasionally tinged with a false glow, not in accordance with pure taste. But it is, altogether, a very pleasingly written and interesting volume, replete with information, and still more so with sound religious instruction. We transcribe the following additional extract as a suitable conclusion to the present article.

We have been referring to the gifts by which Balaam was distinguished. Among these was one spiritual gift-that of inspiration . . . At another time, it might have been deemed superfluous to dwell particularly on this branch of the subject; but at a period when, in our own metropolis, instances are daily occurring of a zeal for the gifts of healing, speaking with tongues, interpreting, and casting out demons, far exceeding in fervor and unwearied effort, any thing that is put

forth in the same quarter, for the obtaining of "the best gifts," it ought not to be passed over in silence, By the best gifts, we understand, what it is believed the apostle Paul intended; namely, those lovely christian virtues, comprehended under the general head of "charity," and which he afterwards enumerated, and arranged in a tabular series, comprising a long-suffering, kind-hearted, unenvious, unostentatious, decorous, disinterested, meek, benevolent, discriminating, patient, candid, hope-inspiring, and persevering temper of mind. Here, then, are attainments to be coveted with unabating intensity of spirit; and infinitely preferable is it to possess one of the lowest, the most retiring, and the most passive of these graces, if it proceed from the Holy Spirit's influence upon the soul, than to prophesy like Balaam, or to work miracles like the Son of Iscariot. And wherefore do we thus judge? Is it that we lightly esteem any of the "diversities of operation," by which it hath pleased the Lord to manifest himself unto his church? Far be it. But those operations are to be observed in their order; to be honoured according to their design; and to be estimated in proportion to their respective claims. To return, then, to the question: wherefore do we thus judge, that gifts are so inferior to grace? Let "the law and the testimony" reply. What saith the Lord of prophecies? "They shall fail.” What of tongues? They shall cease." What of knowledge? "It shall vanish away." And what saith the same infallible oracle concerning charity ? Charity NEVER faileth." It is a dictate of wisdom, to prefer the good that has the stamp of perpetuity, to that which is but for a season; and, therefore, if we were, for argument's sake, to admit the false position, that prophecies and miracles have not ceased long ago, still, the present rage for that species of excitement which is connected with the opinion, would appear to us reprehensible in this point of view, that it gives paramount importance to a subject which, after all, is of inexpressibly inferior moment to those which it is permitted to supersede and throw into the shade.' pp. 243-245.

66

Art. III. The Evidences of Christianity. 2 Vols. 8vo. pp. xxxi. 550-xxvii. 643. 1829-1831.

By Daniel Wilson. Price 17. 4s. London,

IN N the natural world, causes which, directly, are productive of evil, are found, in some of their results, to increase the good which they threatened to destroy. The salubrity of the atmosphere, the fertility of the earth, and the health of man, are promoted by means to which an observer unacquainted with their operations, and seeing them only in their first effects, would ascribe an influence exclusively pernicious or destructive. We might not wish the good to have such a connection, nor, because it is so connected, may we think less of the evil which precedes it, and from which it results; but the good itself is grateful to us; and if we can obtain it only as a consequence of what is in cha

racter widely different from it, the circumstances from which it arises, will enhance in our estimation the benefits which we enjoy, and which it may be our endeavour to appreciate. Our civil liberties are to a great extent of this kind. Scarcely any of the blessings of national freedom can be viewed apart from the exactions and oppressions of abused power, and the sufferings of its injured victims. The liberty of Christian worship is secured to us as a right of conscience; but the iniquity of withholding it was not conceded, nor the exercise of it obtained, before intolerance had perpetrated its innumerable outrages and cruelties upon the unoffending advocates of the most righteous claims which, either for themselves or others, men can assert: and those outrages were means of giving effect to the claims. These are among the more remarkable examples which illustrate the principle, that agents of evil become eventually instruments of good. And among other instances which might be selected, we may not improperly refer to many facts which the perusal of such a work as the one now before us necessarily recals to our remembrance. We owe the apologies of the early Christian writers to the calumnies of their adversaries, and the persecutions of their enemies; and to infidelity, we are indebted for no inconsiderable part of the numerous and invaluable defences of the Christian faith, which constitute so very important a branch of theological knowledge.

In what form, and to what extent, the evidences of Revelation might now have been in our hands, if, from the beginning, no opposition had been raised against it, it would be difficult to say. If the Christian faith had been transmitted to us, by those who have professed it, accompanied only with such testimonies as their acquaintance with it, and their appreciation of its principles and influence might have induced them to place on record, we should have been furnished with but little more, if indeed with any thing more, than what would consist in the possession of the books of the New Testament, and the impressions or effects of which we ourselves might be the subjects. If the progress of the Gospel had been free and undisturbed, the memorials which support its claims, would be sufficient to vouch for its credibility. The descent of the Evangelical writings would be traced to the age in which they originated. We should have possessed the copious stores of argument which are derived from the facts of the Gospel history, and their coincidences with the state of the world at the period to which they are referred. The testimonies of a long succession of Christian authors, connecting the faith of believers in our own times with the credence of the first disciples, would have been available for the same important purposes as those to which they are now applied. But, though, in these circumstances, the evidences of the Christian religion would have been

VOL. VII.-N.S.

F