could desire, but considering the fundamental tenets of the society to which its author belongs, we are rather disposed to rejoice at the approximation to our own sentiments, than to cavil at deficiencies which must be expected wherever those tenets are retained.

It is singular that on the two great heresies, whose rise in the seventeenth century called forth the exertions of the Theological champions of our Church, the effect of time should have been so different; and it is some consolation to observe that whilst the admirers of Socinus should, in the pride of perverted and misapplied reason, have been gradually approximating more and more to the confines of deism, the followers of Fox should, notwithstanding the manifest danger incurred by some of their opinions, have returned so far towards a reasonable profession of a pure faith. No one, we presume, from the tenets advocated by the founders of the Society of Friends, could then have anticipated that, in the nineteenth century, their followers would have settled into one of the most sober, useful, and intelligent portions of the community; still less would it have been anticipated, that from them should proceed a defence of Christianity such as that before us, containing so much of the true faith of Christ, and maintained by such close reasoning and logical inference. How far the sentiments contained in this work are those of the Society to which the author belongs, we know not; but we presume, from Mr. Gurney's high character as a member of it, and the success of his former publications, they cannot be materially at variance. In what manner the author can reconcile his general belief in Christianity, as founded on the principles of reasoning displayed in this work, with his adherence to the peculiar tenets of that Society is no business of ours; but we are convinced that as on the maintaining of the principles of the Catholic Church, depends in no slight degree the security of Christianity itself, (which Mr. G. seems to acknowledge), so, by adherence to the strict principles of reasoning, shall we arrive at the conclusion that the sum and substance of the pure religion of Christ has been best retained in the Apostolic Church to which we belong.

The Church has in every age suffered, more or less, from the mysticism which rejects the aid of reason, from the pride of reason which will not submit to the higher authority of revelation, or from the constant effort of the human mind to escape from a sincere piety and moral obligation in a religion of mere forms or feelings. The mischief has indeed principally affected the Church internally-but it has also materially weakened its external bulwarks, and embarrassed its defenders. Hence also

has arisen a real or supposed necessity for advocating the cause of religion upon very disadvantageous terms.

The two ways in which Christianity is generally presented to attention, are either as the complete system adopted by some one party, among the many who claim the Christian name, or simply as the basis on which all equally raise the superstructure of their own opinions. The former has the advantage of accumulating the whole evidence to be adduced in favour of Christianity-the latter that of diminishing the resources of the opponent. He, however, who defends Christianity only so far as it is professed by all in common, must of necessity forego all the peculiar advantages possessed (or supposed to be possessed) by each party bearing the Christian name. He who defends it as professed by any one sect in particular, not only deprives himself of the aid of the rest, but even throws their opinions into the camp of the common enemy.

From the days of Grotius, who took the ground of a general defence, to those of Marsh, who adopts the contrary course, each system has had its advocates, and so long as the Christian world continues divided, the same will take place; there being little reason to hope, that when it is disputed what is Christianity, the contending parties will agree as to the details of the proof designed to shew that Christianity is true.

Yet let not the Infidel rejoice, or impute that to the weakness of Christianity, which arises in fact from the infirmity of human nature. The volume before us is sufficient to check any adversary in mid career. Out of the mouths even of babes and sucklings has God ordained strength, that he might still the enemy and the avenger-and we know not, but that the very weakest of those who bear the Christian name, could defeat the most formidable array of Scepticism; whilst it is certain that upon the slender ground held by all in common, Christianity may be successfully defended against all the efforts of the enemy. It is indeed no small proof of the innate strength of Christianity, that the weakness and even the wickedness of man, when connected with it, should be able to effect so little harm. The gold remains gold, though mixed with clay.

But though this be the case, may it not admit of some question, as to whether the advocates of Christianity must be placed in the dilemma before stated; the true line of defence appears to us not to be either the defence of the whole, as at once received by any particular body of Christians (which almost necessarily involves the defence of some degree of human error,) nor the defence of that small portion which is held in common by all, and which is liable to be rendered still smaller by the

caprice of those, who finding it convenient to call themselves Christians, yet discard whatsoever has hitherto been deemed peculiar and essential to Christianity. The true line of defence appears to be, to take the whole of Christianity, not indeed as professed by any one party exclusively, but as deduced from principles acknowledged by all-which combines the advantages of each of the former methods, whilst it frees us from: their respective disadvantages, and appears the most natural as well as demonstrative. The same principles of evidence, the: same rules of interpretation which pervade all other sciences, must be equally applicable to this, and as such ought to be binding upon all parties whether Christian or Sceptical. Education, habit, and local circumstances are well known materially to influence the professors of Christianity, in adhering to that idea of it, which they have early received;-and it necessarily follows, that, in point of fact, some must violate the principles of strict reasoning. But there can be no reason why the Inquirer into the truth of Christianity, should be bound by this—or take a defective view in merely considering the conclusions in which all agree. Neither ought the Apologist of Christianity to be thus fettered. When developed in its full extent of doctrines, and precepts, as well as evidences, Christianity is irresistible, and surely it is not for us to conceal its excellency, that we may include one more out of the thousand sects that put in a plea, however defective, to the name of Christian.

We conceive, however, that among all-parties every sincere friend to truth must be willing to put the defence upon this footing as the basis, though he may think his own views of the subject would give it additional strength. Each would object to that which was adverse to his own peculiar views, but in all giving their assent to every other portion, the substantial soundness of the whole is fully secured. It is in vain the Romanist holds forth the infallible authority of the Church, the Socinian the infallible authority of reason, or the enthusiast the infallible authority of inward light-the common sense of all the rest of mankind is against them. Even among themselves, the authority of the Church has in fact no weight in Geometry with the Romanist,―nor does the certainty of a conclusion on any subject but religion depend upon its agreement with preconceived notions to the Socinian-nor has inward light been made a decisive test in the common concerns of life in preference to evidence. That an ex-parte proof may occasionally agree with the truth is readily allowed; but the distinction ought always most carefully to be preserved between accidental agreement and necessary consequence. An error of this kind is fatal-for

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confidence once lost is never restored, and where the wish to find Christianity false, exists, a false argument brought forward in its defence is immediately laid hold of as if the only argument; and the consequence is triumphantly (though erroneously) drawn from the weakness of the advocate to the weakness of the cause. - It also deserves consideration, as to whether it be altogether a safe method either to leave the proof of Christianity merely applicable to one sect, or to exhibit it deprived of all its most striking characters for the sake of gaining general concurrence. What is Christianity in the hands of the Romanist-what is it in the hands of the modern Socinian? As held by the former, it cannot be defended by any direct course of reasoning-as held by the latter, it is questionable whether it is worth defending at all. In the former case the utmost ingenuity must be employed to produce any thing like a tolerable apology for the gross corruption of that Church. In the latter, the apologist has, indeed, less labour, but he holds out nothing sufficient to impress the mind with a due sense of the importance of the inquiry. Relying upon the strength of the basis on which it stood, the Romish Church has added so much to the fabric of Christianity that the whole edifice totters, and would long ago have fallen, but for the rock on which it was originally founded. It has, however, been reserved to modern times to discover the noble art of sustaining the whole by separating the parts. How sincerely some believe the great mass of the Christian world grossly credulous, is sufficiently apparent from the gravity with which we are fuld, as each support of our Religion is withdrawn, that it stands the firmer. No doubt when the whole shall have been completely undermined, the consolation will then be given us that it is balanced on a point, but that we need be under no alarm, for as the whole has no substance, it will safely veer with every fresh gust of popular opinion.

The Gradual Developement of the Office, Titles, and Character of Christ in the Prophets, a Proof of their Inspiration. By ALLEN COOPER, A.M., of Oriel College, Oxford. 8vo. Pp. 74. 4s. London. Rivingtons. 1825.

THIS little treatise appears to have been suggested by a hint from Mr. Benson, in his Hulsean Lectures for 1820. We

have read it with much pleasure, and feel desirous of recommending it to others. The gradual developement of the Christian scheme of redemption" has been often remarked; and there is not, perhaps, a more interesting occupation than that of attentively watching the regular opening of this wonderful plan, the shining forth of that light which first dawned in the eastern gate of Paradise, and spread and brightened by slow degrees, till it burst upon half the world at the rising of the Sun of Righteousness; and (if it may be permitted us to continue the metaphor) after struggling with clouds and mists, raised by the powers of darkness, the rulers of this world, shall hereafter attain a meridian splendour, and send forth its beams of glory from one end of heaven to the other. This has been often contemplated by the eye of devotion till all the best affections of the heart have kindled into rapture, and it may be pointed out to the youthful scholar in heavenly things as that, than which nothing is better calculated to strengthen his belief, to warm his piety, and open to his understanding the mystery of godliness.

Mr. Cooper, however, has applied the subject in a different manner from that in which perhaps it is usually seen; his object being to bring it in aid of the evidence of inspiration, by shewing that each new circumstance, added successively to those which had been advanced before, proves a new accession of Divine assistance. "The infinite wisdom and goodness of God," says he," are strikingly manifested in this very circumstance, that no single Prophet could have borrowed the description which he added, from what had been written before." It was not merely the brightening and strengthening of that light which first shone; it was not that the darkness was gradually dispelled; or, to drop the metaphor, that the knowledge which had been vouchsafed was gradually confirmed, and fresh assurances continually given of the truth of what had been revealed, and thereby fresh confidence added to the hopes of the faithful. But at every stage something entirely new was presented to the believer; some object met his eye which neither he, nor the person who was commissioned to reveal it, could have deduced from what had been before made known. Each circumstance thus added must have been, therefore, either a pure fiction on the part of the Prophet, or it must have been supernaturally communicated to him; and thus the proof of its fulfilment becomes a proof of the Prophet's inspiration.

"This then," Mr. Cooper observes, "appears to be a new feature in prophecy, in order to prove which, it will be necessary, in the first X

NO. VI. VOL. II.