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A Greek Harmony of the Gospels; in Gospel History. The volume is not
which the Arrangements of Newcome, dear, when it is considered that Greek Townsend, and Greswell, are incor- printing is necessarily expensive. At porated. The Verbal Parallelisms the same time, we must offer our trioccurring at different periods of the bute of commendation to the very neat Evangelical History, are placed in typographical execution of the work jurtaposition ; their Chronological by the printer to the University of situations being either preserved or
Durham. distinctly pointed out. With Notes, designed chiefly for the Use of Sludents at the Universities. By the Red. RICHARD CHAPMAN, B. A.
some of the Articles of London: Rivingtons. Pp xiv. 236. Faith of the Church of England. 80. 1836. 4to.
By the Rev. R. C. Dillon, M.A.
London : Hatchard. 1835. Pp. Our pages have of late years intro
224. duced to public notice various English Harmonies of the Gospels, which are The historian of the celebrated well adapted to enable English rea- dváßagis to Oxford appears in these ders advantageously to study the Lectures as the advocate of Calvievangelical history for themselves. nism, and not only so, but of the proMr. Chapman has here furnished position that the Articles of the Church “ Students at the Universities” with are Calvinistic.
We have always a commodious Greek Harmony, which said, we care very little about specuis admirably calculated to facilitate lutive Calvinism; we doubt not Mr. the critical study of the Gospels, by Dillon may be as good a Christian as exhibiting at one view what is peculiar those who would most strenuously to each, and what is common to all or combat the monstrous doctrines he any of them; to prove the consistency attempts to elicit from the forms of of the Evangelists in their common our Church. We have only one obaccounts, and also to point out the servation for his ear,— The cause of order of events in the Gospel-nar- truth can never derive effective support ratives. He has, we think, accurately from misquotation. Ile is welcome to exhibited the historical parallelisms. argue, that when the Catechism In his arrangement of the history of instructs a child to say of Christ, our Lord's resurrection, he has chiefiy “ who hath redeemed ine, and all followed the plan developed by Mr. mankind," the Church does not mean West, and indicated in his well-known all mankind, but only a part; he is Treatise on the Resurrection; but welcome to suppose, that an elemenMr. Chapman has also introduced the tary exposition of religion takes for scheme of Archbishop Newcome, to- granted propositions which, if true, gether with the principal arguments no plain adult, much less a child, which have been offered in support of could ever dream of; but he is not it. The Notes are avowedly a com- welcome to misquote, as he does, the pilation from Professor Burton, Dr. words that follow in the Catechism. Townson, Archbishop Newcome, Dr. He gives them, “God the Holy Ghost Whitby, Messrs. Greswell and Towns- who sanctifieth all the elect people of end, and other eminent critics and God," instead of, “who sanctifieth commentators. They supply much Me, and all " &c. The real words varied and useful information to those would not suit Mr. Dillon's purpose, who cannot have access to large libra- as it is evident the Church teaches ries. A Table of Contents and an every baptized child to apply them to Index terminate this volume, which itself; but this is no reason why he we cordially recommend to all Biblical should make them speak a meaning students, whether at the Universities directly opposite to that which they or elsewhere ; and especially to can- manifestly bear. Such arguments can didates for Holy Orders, as a truly do no good, but rather weaken the valuable help to the study of the cause they are designed to serve.
A Turbulent Spirit Unreasonable though it forms the first volume of a
Wicked, and Dangerous. A Ser- large System of Biblical Theology, mon preached in a Work-house, which we hope the author will be where a scene of insubordination and
encouraged to finish. It is a capital tumult had recently been exhibited. improvement of the “ Dicta Classica,” By A NORFOLK CLERGYMAN. Lon- or Collections of Proof-Texts of Scrip
don: Roake and Varty. Pp. 24. ture, which are so common on the A WELLTIMED discourse, written in
continent. It is divided into four simple language, and the arguments
chapters, which again are subdivided urged with great christian firmness into sections, consisting of one hunand judgment. The Sermon is well dred propositions, which discuss the calculated for distribution in those divine authority of Scripture, its inparts which are unfortunately fruitful terpretation, sufficiency, and general in turbulent spirits.
design. Under each proposition the original texts of Scripture are given,
accompanied with translations, in A Discourse, preached in Salisbury which the author has, in many inCathedrul, on King Charles' Mar
stances, judiciously retained our adtyrdom. 1836. By the Rev. W. L.
mirable authorized version. At the Bowles, Cunon Residentiary of end of each section the notes are Şurum. Salisbury; Brodie : Lon- given : they must have cost the author
don ; Rivingtons. Pp. 21. 1836. great labour; and they present the Our indefatigable author bas here results of the researches of the most given us a Sermon full of information, eminent foreign critics in a clear and and full of interest. The only regret compendious form. Mr. Morren has we have is our inability, for want of studiously guarded bis readers against space, to quote at large from its pages. the unsound reveries of the modern We, however, trust that our readers German Neologians, many of which will purchase the sound and able are ably refuted in the dissertations discourse for themselves.
which are comprised in the Appendix to this beautifully printed volume.
The author has given abundant proofs The Rule of Faith: its Divine Au
of his intimate acquaintance with fothority, Interpretation, Sufficiency, reign theological literature ; and and general Design ; exhibited in
while we are writing this article, we the Language of the Original Re
observe with pleasure that he has cord of Scripture, with a Literal
announced a translation from the GerTranslation in parallel columns; and man of the most important portion Notes, exegetical and illustrative, of Rosenmüller's “Biblical Geograincluding the more Valuable Anno
phy,” which forms part of the very tations of recent German Writers.
useful and cheap publication, -"The To which is added, a Bibliographical Biblical Cabinet, or Hermeneutical, Guide to the principal Works in Exegetical, and Philological Library,” Systematic Theology which have eleven volumes of which are now appeared in Germany and Holland before the public. during the last Century; also, vurious Disquisitions by DeWette, Reinhard, Neander, Hahn, Storr, Tittmann, The Holy Bible, with Notes. By the Juhn, Winer, Stuart, and others. Rev. H. CAUNTER, B.D. Illustrated By the Rep. N. MORREN, A. M. with 144 Engravings, by Drawings Minister of the North Parish, Gree- from Westall and Martin. London: nock. Edinburgh : Clark. London: Churton, 1836. Hamilton and Co. Dublin : Curry This work is neatly printed : the and Co. 1835. Pp. xvi. 208, 80. marginal references are copious; and 8vo.
the notes, as far as we can judge This copious title-page fully exhibits from the specimen before us, appear to the reader an idea of the contents of to illustrate well the text. Of the the volume, which is complete in itself, engravings we cannot say much.
of those men who follow the Ebionites in mutilating the Scriptures, but with a purpose which would have filled the Ebioniles with horror and contempt?"-Pp. 22, 23.
We have here a noble champion in defence of the Saviour's divinity against the Unitarians, alias Humanitarians. From the title we are given to understand that several pamphlets have passed between Mr. Clarke and Mr. Rowntree upon this important subject. Our author, in the present “ Answer,” evidently displays much reading, and does not, like his opponent, trust to second-hand authority. The illustrations of Scripture passages are many and just, and the whole will well repay an attentive perusal. One passage which is taken from Dr. Burton we cannot forbear quoting, inasmuch as the Unitarians are so ready to quote the Ebionites as advocating the very same doctrines with themselves.
“Never,” says the late learned Dr. Burton (Enquiry into the Heresies of the Apostolic Age, p. 240), “never, I conceive, was there a more unfortunate and fatal alliance formed, than between the Ebionites and modern Unitarians. We find the Ebionites referred to, as if they agreed in every point with the Socinian or Unitarian creed: and yet it may be almost asserted, that in not one single point do their sentiments exactly coincide." “So far," (continues this powerful reasoner) “ from the Socinian or Unitarian doctrine being supported by that of the Cerinthians or Ebionites, I have no hesitation in saying, that not one single person is recorded who ever imagined that Christ was a mere man." (P. 246.) The Ebionites are appealed to by the Unitarians as denying the divinity of Christ, which they never did. “So convinced were they of Christ's descent from heaven, so wholly irreconcilable was it with their creed to question or deny it, that they would not BELIEVE EVEN AN INSPIRED APOSTLE, when he said that Christ was born of a human mother! What shall we say, then,
The Divine Origin, Appointment, and
Obligation of Marriage. A Sermon, preached on Sunday, March 20,1886, in the Church of St. Stephen's, Wulbrook. By the Rev. GEORGE CROLY, LL. D. Rector of the Parish. London: James Duncan.
1836. Pp. 40. 8vo. We bave seldom met with a discourse which so fully and so clearly treats the comprehensive subject of the “ Divine Origin of Marriage” as this before us. The arguments are, to our minds, quite sufficient to convince any one who is seeking after truth, of the destructive and revolutionary principle of the “civil contract,” for which so many are now most ignorantly clamouring. But though marriage is shown to demonstration to be of divine origin, yet the interference of human laws to the regulations of its forins is not denied.
In this instance, as in matters of government, and all others, it leaves the details to human wisdom, satisfying itself with establishing the principle. Thus, from the very nature of marriage, it is important that it should be marked by some ceremonial, for it is important that it should be recognised by society; that in the eyes of men it should have the evidence of being a true, permanent, and virtuous union; that it should submiç itself to the responsibilities of the laws, and thus be entitled to enjoy the privileges which belong to their protection. By a common impulse, this ceremonial has, in nearly all nations, been combined with religion. But, whether an impulse so universal is a remnant of those high traditions which have floated to us across so many ages of strange and fluctuating memories, like the fruits and verdure of some unstained clime, thrown by the ocean upon our sterile shore; or an instinct, for which we have to look only into the human heart; nothing can be clearer than that it has substantial reason on its side, and that no solemnity can be dispensed with, which presses the reverence for marriage sacredly on the mind of man. -P. 23.
We strongly recommend this sermon to all our readers.
ON ST. PHILIP AND ST. JAMES.
JOHN xiv. 6.
I am the way, the truth, and the life; no man cometh unto the Futher
but by me. It is truly as well as acutely remarked by one of the ancient fathers, in discoursing on this passage and the context in which it stands, that our Lord's answers were often directed, not so much to the questions put to him, as to the objects of the inquirers, which his perfect perception of all human hearts enabled him to discover. The text illustrates this remark. It was spoken by our Lord in answer to a question put to him by Thomas : “ Lord, we know not whither thou goest, and how can we know the way ?"-A similar question was put to him just before by Peter, which received a very different answer—" Lord, whither goest thou ?” the reply on that occasion was, “ Whither I go, thou canst not follow me now, but thou shalt follow me afterwards." The reason why answers so different were returned to the same question, and on the same occasion, must be sought in the dispositions of the inquirers. Indeed it is scarcely possible to conceive characters more perfectly distinct than those of Peter and Thomas.
Peter appears, before his perfect conversion and strengthening by the Holy Ghost, to have been a creature of impulse, and even afterwards this disposition was rather regulated than subdued ; his impulses were, for the most part, good and generous; but like all persons of this character he was often betrayed by them into imprudence, and frequently, in the warmest ebullitions of his attachment, deserved the reproof of his heavenly Master. Jesus, on this occasion, had no sooner uttered the words, “ Whither I go. ye cannot come,” than all the devotedness of Peter to his Master's presence was aroused within him, and he exclaimed, " Lord, whither goest thou ?" The answer was framed to meet the wish which our Lord knew the question implied. “Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.” It seems singular, considering the whole bearing of Christ's ministry and conversation, especially the latter part of his discourses, that the disciples could be ignorant whither he was going; but such was the case. All were completely absorbed in the idea, that he was to restore the kingdom to Israel ; and when he spoke of going away they could reconcile his language to no ideas of his character which they had been accustomed to entertain. So difficult is it to expel from the mind one deeply rooted error, even when assailed by every consideration apparently capable of influencing the reason. But although all looked for a temporal kingdom, they did not all regard Christ alike. When Peter heard of his Master's departure, his first thought respected not the power and grandeur of Messiah's empire; it was the love of his Master which overpowered every consideration, and nothing appeared so terrible as the prohibition to follow him. It was otherwise however with Thomas, who, so far from being generally swayed by the suggestions of impulse, seems to have been altogether a stranger to the sensation. His disposition was cool, cautious and deliberative ; and the mention of his
VOL. XVIII. NO. V.
Master's departure awakened in his breast thoughts widely differing from those which the same intelligence excited in Peter. He seems to have inquired within himself how this intended absence of his Master could comport with the royalty and triumphs inseparable from his idea of the Messiah; or, if indeed, things so apparently inconsistent could be reconciled. Were the Apostles, the chosen followers and attendants of the universal King, to be excluded from the glories of his court ? If so, doubts might arise on the reality of their Lord's pretensions, or, at least, on the security of his promises. At reflections like these the character of Thomas, and the answer of our Lord directly point; and while they were yet working in the breast of the Apostle, Jesus said, “ Whither I go, ye know, and the way ye know.” They might have known both abundantly, from the conversation and example of their Master, and for their ignorance this assertion mildly rebuked them. Thomas now hoping to gain some intelligence respecting the consummation of his worldly aspirations, eagerly asked, "Lord, we know not whither thou goest, and how can we know the way!” Jesus then replied by the remarkable sentence in the text, in which he at once includes all the knowledge which it was the object of his ministry to bestow, and in which he removes all the expectations of the disciple from false and visionary objects, and fixes them on the only subject of real importance, the things belonging to his peace, while he at the same time intimates whither he is going—"I am the way, the truth, and the life; no man cometh unto the Father, but by me."
No disciple of Christ, in the present age, looks for a temporal kingdom of his Master; but there may be dispositions of mind, even in this latter day of the gospel, which, though directed differently, are essentially the same with those entertained by Thomas; there may be a following of Christianity with a worldly heart; there may be barren aspirations after religious knowledge, and anxiety to be wise above that which is written; there may be a vainglorious attempt to inherit the blessings of the gospel, on other conditions than those which the gospel itself offers to our acceptance. To all such sentiments the text is as much directed as it was to the question of Thomas. It confines the view of the inquirer to one single method of salvation attainable by all, and excludes every other. Christ alone is “ the way, the truth, and the life;" for no man cometh to the Father but by him.
The expression, "the way, the truth, and the life," signifies, according to the usual style of Scripture " the true way of life;" the real and only means by which any one may come to salvation ; and this the latter part of the text explains : “No man cometh unto the Father, but by me." But as our Lord has chosen to render his language more impressive by setting the three ideas of the way, the truth and the life before us separately, it seems most consistent with his intentions, and consequently most advantageous to the advancement of our spiritual knowledge and dispositions, to consider the heads of the text in this order, and thence obtain a clearer and more detailed survey of the sufficiency of Christ to all purposes of eternal life.
First then, Christ is the way. He is the way to our knowledge of God; he is the way to our reconciliation with God; he is the way to our sanctification, and he is the holy guide to purity of life. The un