not only to the excellence, but also to the inspiration of Saint Paul's writings; for he not only ascribes their composition to the wisdom given unto him, but puts them on a par with the other Scriptures,-a double corroboration of their Divine character.' Vol. I. pp. 60–61.

Mrs. M. subjoins the observation of an eminent divine,' that If St. Paul had been only a good man writing under that general assistance of the Spirit common to good men, it would be ascribing far too much to his compositions to suppose that the misunderstanding of them could effect the destruction of 'the reader.'

The following judicious remark points out a very important and natural distinction between the language of the sacred narrative respecting Jesus Christ, and that of his Apostles, when communicating the Divine injunctious of their risen and ascended Master, after the full revelation of his personal character as the Son of God.

If we really believe that Christ speaks to us in the Gospels, we must believe that he speaks to us in the Epistles also. In the one he addresses us in his militant, in the other, in his glorified character. In one, the Divine Instructor speaks to us on earth; in the other, from heaven.'

shall

Whoever, then,' Mrs. More subsequently remarks, sit down to the perusal of these Epistles without prejudice, ' will not rise from it without improvement.' We wish not lightly to make our excellent Author an offender for a sentence, but we cannot entirely subscribe to this vague assertion. The axiomatic and antithetical style in which she is so fond of indulging, and sometimes with happy effect, is rather dangerous, as exposing a writer, on the one hand, to the enunciation of truisms, and, on the other, to the equally venturous assertion of doubtful or paradoxical positions. It might indeed be asked, Who did ever sit down to the perusal of the New Testament without prejudice?-since the most inveterate prejudice characterizes the natural disposition of the heart in relation to the dictates of revealed truth. And is there no antecedent preparation of the mind necessary to our sitting down to the perusal of the Epistles, beyond that of a simple effort of the will to shake off its prejudices? no other preparation, in fact, than that which is necessary for the dispassionate perusal of a writer on human science? Mrs. More indeed adds, that our apprehension of the doctrines depends not merely on the industry but on the tem'per with which we apply; "If any man lack wisdom, let him "ask of God, and it shall be given him." But this qualify ing observation, and the quotation annexed to it, are very inadequate to convey any correct idea as to the necessity of a Divine

influence to render us morally capable of receiving the spiritual light.

Let any reader say,' she adds, if after perusing Saint Luke's biographical sketch of the Acts of the Apostles, he has not attained an additional insight into the genius of Christianity. Let him say further, whether the light of Revelatior, shining more and more as he advances, does not, in his adding the perusal of the Epistles to that of the Acts, pour in upon his mental eye the full and perfect

vision.'

We will not affect to be seriously alarmed at these incautious expressions, which seem so strongly to imply the sufficiency of the human understanding. We think that a little candour may reconcile the Author's meaning with the truths in which she has elsewhere expressed a cordial belief. But we point them out with the view, principally, of shewing the importance of clear and consistent theological sentiments on what are termed doctrinal points. in treating of subjects purely practical; and the difference which will be betrayed between writers inclining to opposite systems, even when treating upon ordinary points of moral duty. We use the term opposite systems, in reference to the Calvinistic and the Arminian representations of the Christian scheme, in compliance with prevailing courtesy: out for ourselves, we have no hesitation in ascribing the Arminianism, or semi-Arminianism, of some of those mild and truly pious persons who have embraced its tenets, or rather have adopted its language, either to a prejudice respecting what is called Calvinism, founded perhaps on some crude and injudicious representations of its distinguishing sentiments; to a benevolent self-deception as to the real character and condition of man, yet not affecting their estimate of themselves; or, to a timid repugnance to follow out the conclusions deducible from their own opinions, or to meet the difficulties attaching alike to every system of belief or disbelief, and which is sought in vain to be evaded by being thrown upon a particular school of theology or of metaphysics. We cannot ourselves consent to view the controverted tenets of the great Reformer, as they are now professed and advocated by the class of theologians designated by his name, as any other than the plain, unequivocal declara→ tions of Scripture upon points which cannot be separated from our duties, our motives, and our hopes; and which have the most intimate connexion with personal holiness and genuine hu-. mility.

Our limits will not admit of following the Author very closely through the remaining chapters. That entitled St. Paul's Faith a Practical Principle,' is particularly excellent.

1

There is one passage, however, which we marked as exceptionable, and must briefly notice.

To change the heart of a sinner is a higher exertion of power than to create a man, or even a world; in the latter case, as God made it out of nothing, so there was nothing to resist the operation; but in the former he has to encounter, not inanity, but repulsion; not an unobstructive vacuity, but a powerful counteraction.' p. 82.

In the first place we deem it improper to speak of counteraction to the designs or operations of the Infinite Agent, although Mrs. More doubtless meant to express the natural opposition only of the heart. But we more strongly object to the attempt to illustrate the different acts of Omnipotence, the one, if we may so speak, a simple exertion of power, the other, an act of Sovereign benevolence in the form of mercy, by representing them as comparatively greater or higher exertions, and as attended with any degree of difficulty. Such comparisons appear to us to add nothing to our ideas on the subject; to be in fact, unmeaning, as wholly inapplicable. At the same time we are aware that our Author is not the first who has fallen into this error. Some other expressions occur in connexion with this passage, which, on the same account, we deem equally objectionable.

The chapter On the Morality of St. Paul,' may be read with great advantage by those who have been in the habit of considering the Apostle principally as the champion of polemical divinity. Mrs. More pointedly remarks,

"One would imagine, that some who so loudly insist that we shall be saved by works, must mean works of supererogation, and that they depended for salvation on the transfer of the superfluity of the merits of others to themselves; for it is remarkable, that they trust their future bliss most confidently to good works, who have the slenderest portion of their own to produce.' pp. 106, 107.

They who contend that the Gospel is only a scheme of morals, struggle hard to keep down the compact to their own depressed standard. They will not allow of a grain or a scruple "beyond the "bond," but insist, that whatever is not specifically commanded, is superfluous; what is above their own pitch, is unnecessary. If they allow that it is sublime, they insist that it is impracticable. If they allow that the love, peace, and joy of the apostle, are desirable, they do not desire them as fruits of the Spirit, as signs of acceptance. The interior principle, those views which take in the very depths of the heart, as well as the surface of life, any practical use of these penetrating truths, they consider as something which the enthusiastic reader does not find, but make.

The mere social and political virtues are made for this, world. Here they have their origin, their use, and their reward. All the

motives to virtuous practice, not derived from the hope of future blessedness, will be inefficient. There is no powerful obligation to "perfect holiness to those who do not perfect it in the fear "of "God." Grace will not thrive abundantly in that heart which does not believe it to be the seed of glory.' pp. 110-111.

Upon these subjects Mrs. More is peculiarly at home. Few writers have more explicitly and eloquently insisted on the requirements of the Gospel law. We must subjoin two more short extracts from the same chapter.

Paul shews, that the humbling doctrines of the Cross are so far from lowering the tone of moral obligation, that they raise the standard of practical virtue to an elevation totally unknown under any other mode of instruction. But there is a tendency in the heart of man, in his natural state, to rebel against these doctrines, even while he professes himself an advocate for virtue; to set up the virtue which he presumes that be possesses, against religion, to which he is chiefly hostile for the very elevation which it gives to virtue: this, more than the doctrines, and even than the mysteries of revelation, is the real cause of his hostility.' p. 112.

And she concludes the chapter, by remarking upon the defective natural obedience to the moral law, of some ' well-bred and highly cultivated minds,' who are yet strangers to the "obedience of faith."

Even if no religion had ever existed, if a Deity did not exist,for the reference is not to religion, not to the will of the Deity,such morality would be acceptable to society, because to society it is profitable. But how can any action be pleasing to God in which there is no purpose of pleasing him? How can any conduct be acceptable to God, to whom it renders no homage, to whom it gives no glory?

Scripture abounds with every motive to obedience, both rational and spiritual But it would achieve but half its work, had it stopped there. As peccable creatures, we require not only inducements to obedience, but a heart, and a power, and a will to obey; assistance is as necessary as motives; power as indispensable as precept -all which requisites are not only promised by the Word, but conferred by the Spirit of God' p. 120.

The disinterestedness of the Apostle, and the combination of dignity with humility' which he uniformly presents to us, are fully and ably illustrated in the sixth chapter. Some of our readers will, perhaps, smile at a sentence which occurs at p. 148.

He sought no civil power, courted no ecclesiastical supremacy. He conferred honour on Episcopacy by ordaining bishops, but took no rank himself."

Can there be any earthly rank higher than that of Apostle :

In chapters seven and eight, Saint Paul's prudence in his conduct towards the Jews, and his judgement in his intercourse with the Pagans, are exhibited in contrast. The first is deduced from the whole tenor of his Epistle to the Romans, upon which this chapter is a species of analytical commentary. Our Author speaking of the peculiar hostility with which he was uniformly assailed by the Jews, his brethren, remarks,

The temper to which allusion has been made, is not, it is to be feared, quite extinct. Are there not, at this favoured period of light and knowledge, some Christians by profession, who manifest more hostility towards those who are labouring to procure instruction for the Hindoos, than towards Hindooism itself?" pp 174-175.

The following chapter derives its illustrations from Saint Paul's general conduct, especially when cited before Festus, when called upon for his defence before Felix and Agrippa, and when led to Areopagus. In relation to the latter circumstance, we meet with this striking obser ation.

• We have here a clear proof that the reasonableness of Christianity was no recommendation to its adoption by those people who, of all others, were acknowledged to have cultivated reason the most highly What a melancholy and heart humbling conviction, that wit and learning, in their loftiest elevation, open no natural avenue to religion in the heart of man; that the grossest ignorance leaves it not more inaccessible to Divine truth. Paul never appears to have made so few proselytes in any place as at Athens; and it is so far from being true, as its disciples assert, that philosophy is never intolerant, that the most bitter persecution ever inflicted on the Christians was under the most philosophical of all the Roman Emperors*. pp. 212-213.

Mrs. More expatiates on the machinations of the mercenary priests, to excite the civil governors against Paul by the stale artifice of insinuating that his designs were hostile to 'the state.' Whether or not it can in reference to that period, be termed a stale artifice,' it has now become fully entitled to the epithet.

The chapter On the general Principle of St. Paul's Wri'tings,' though necessarily desultory, abounds with very instructive and striking remarks. It is, we are ready to think, the most valuable in the volume, the most free from defects of style, and the most full and decided in the development of doctrinal sentiment. It well answers its title of illustrating the

Marcus Aurelius.