the Bible-IV. Inspiration of the BibleV. Design of the Bible-VI. Authenticity of the Bible-VII, Translation of the Bible-VIII. State of Mind necessary to read the Bible-IX. Rules for the profitable reading of the Bible-X. Geography of the Bible, particularly of the Old Testament-XI. Hebrew Offices-XII. Hebrew Festivals-XIII. Divisions of the Bible-XIV. Analysis of the Books of the Old Testament-XV. Chronological Order of the Books of the Old TestamentXVI. Jewish History between the Times of the Old and New Testament. PART II. CHAP. I. Title of the New Testament-II. Biography of the Writers of the New Testament-III. Analysis of the Books of the New Testament-IV. Harmony of the Gospels-V. Chronological Tables of the New Testament Scriptures -VI. The Miracles of Christ-VII. Recorded Parables of Jesus Christ-VIII. Remarkable Discourses of Christ-IX. Jewish Sects-X. Heresies among the Apostolical Churches-XI. Fulfilled Prophecies of Scripture-XII. Unfulfilled Prophecies of Scripture-XIII. Figurative Language of the Bible-XIV. Index to the Symbolical Language of the Bible -XV. Character and Influence of Christianity, and its Claims upon MankindXVI. Geographical Gazetteer of the New Testament-XVII. Scripture Money, Weights, and Measures-XVIII. Chronological Index of the whole Bible-XIX. Scripture Names. EVIDENCES OF CHRISTIANITY. By Thomas Chalmers, D. D. To which are added, Remarks on the Nature of Testimony, and on the argument derived from the commemorative rites of the Christian Religion: by John Abercrombie, M. D. F. R. S. "The same Works that I do, bear witness of me, that the Father has sent "--John v. 36. Philadelphia: Edward C. Mielke, 181 Market Street. 1833. me. This is another neat 12mo. vo lume of 216 pages, printed at the same press from which the "Companion of the Bible" was issued. The design of the publication is well stated in the following short "Advertisement of the American Editor. The present edition of Dr. Chalmers' Evidences of Christianity has been prepared for the use of schools, by adding a copious set of questions. On a subject of such importance and interest, furnishing such a wide field of illustration, the intelligent teacher will, of course, add numerous explanations and questions of his own. Some instructers will entirely disregard those furnished by the editor; but the pupil cannot fail to derive advantage from having with the lesson a set of questions which serve to direct his attention at once to the leading and important points in the argument. It is hoped that this work may be found useful as a series of Sunday lessons for the pupils of our common schools; or even as a text book for the higher classes in the Sunday-schools. Some striking and convincing work on the Evidences of Christianity should be put into the hands of every young person; and it is believed that Dr. Chalmers has placed the argument on as strong ground as any among the learned and pious advocates of our religion. The remarks of Dr. Abercrombie on the nature of testimony have been introduced on account of their affording a very conclusive answer to the famous sophism of Mr. Hume, which has certainly attracted more attention than either its weight or plausibility deserved. The remarks of the same writer, on the commemorative rites of the Christian religion, have been admitted on account of their presenting a most satisfactory historical evidence, which has not hitherto been dwelt on with that attention which its importance merits." This excellent tract of Chalmers, which was originally written for the New Edinburgh Encyclopedia, and first appeared as forming the article CHRISTIANITY, in that work, is too well known, and too highly esteemed, to need any commendation from us. We have reperused the two concluding chapters; and hope hereafter to make some extracts from the last, in which he exposes in his own masterly manner, the folly and guilt of those who attempt to put any other construction on the language of scripture than that of its plain grammatical meaning. We have also read the whole of the remarks of Abercrombie, on "The Nature of Testimony and the Com memorative Rites of the Christian Religion." They are sound and judicious, and not tedious; and therefore form a proper appendage to the work of Chalmers. We think the questions at the end of this little volume will be useful both to enable the student to fix the leading ideas of the preceding tracts in his mind, and to facilitate an examination by the teacher. SPEAKING THE TRUTH IN LOVE. A Discourse, delivered in the Presby terian Church, on the evening of the twenty-seventh of October, 1833, before the Temperance Society of the City of Trenton and its Vicinity. By the Rev. Symmes C. Henry. Pastor of the Presbyterian Church of Cranbury, N. J. Trenton: Published by D. Fenton. 1833. This sermon is well adapted to promote the cause which it advocates. It is a plain, perspicuous, popular address, on the vastly important and interesting subject of temperance-of temperance as it consists in a total abstinence from ardent spirits, of every description. We were glad to find that the author confined himself to this single point. We are persuaded that those who do so, for the present at least, will prove the truest friends and most able and successful advocates of the temperance cause. Here is a subject whose limits are perfectly definite, and within which, total abstinence may be incontrovertibly proved to be right, salutary, obligatory, and highly advantageous. For we do not consider the prescription of ardent spirits, any more than the prescription of opium or arsenic, when ordered by a skilful physician for a medical purpose, a real exception to the rule. A large part of the Materia Medica is either poisonous, or highly deleterious, when not taken in small quantities, and judiciously prescribed; and we would have ardent spirits confined to the apothecary's shop, and to be there dealt out, as other poisons are, for medical purposes merely. But when we go farther than this, we certainly enter, to say the least, on debateable ground. Accordingly we find, that very recently, after a long debate in the temperance convention of Pennsylvania, the question, whether all fermented liquors ought to be proscribed? was adjourned, for consideration at a future day. The extravagance to which some have gone on this sub ject, is certainly calculated, in our humble opinion, to produce a reaction, and greatly to injure the general cause. We have actually heard a temperance advocate, at a public meeting, distinctly intimate, that the best use that could be made of all the apple trees of our country was to cut them down, and use them as fire-wood. It is also well known, that it has been. maintained that even in the sacramental supper, no wine ought to be used, into which any portion of alcohol, however small, had been introduced, and this merely for the purpose of preserving the liquor in a sound state-as if all fermented liquors did not, from their very nature, contain the alcoholic principle, and generally those the most of this principle, which retain their soundness without any extraneous addition. In like manner, it has been seriously considered, whether some other solvent could not be found as a substitute for alcohol, in the preparation of camphoreted spirits, liquid laudanum, and other drugs of the apothecary's shop. These we consider as extremes-which always inIn the mean jure a good cause. time, let it not be understood that we are advocates for wine bibbing, cider bibbing, or beer bibbing; for we verily believe that pure water, for persons in perfect health, is not only the safest, but the most wholesome and healthful drink that can be used. If our space would permit, we should like to extract largely from this excellent discourse of Mr. Henry. We can, however, afford room only for the following, on the use and importance of temperance societies. "But, in order to give this influence a more efficient and extensive operation on the community, it must be gathered up wherever it is found, and concentrated in temperance societies, and thrown forth from them in every direction, so as to be seen and felt and respected. The power and importance of associated exertion, is universally acknowledged. The day in which we live affords abundant evidence of this. Every great and benevolent project that has scattered its blessings over the land and the world has risen and been sustained, and is carried forward and grows more mighty by co-operation. It cannot be doubted that the whole progress and glory of the temperance reformation must be attributed, under God, to the influence exerted by these societies. Hundreds and thousands of the temperate, individually weak, have become collectively strong. By coming together they have embodied their examples, their resolutions, and their efforts; emboldened the fearful and faint-hearted; confirmed the wavering and strengthened the weak; awakened attention; produced inquiry; interested many of all classes and ages; brought the public ear to listen; the public mind to reflect; the public prejudice to soften down; the public conscience to feel, and the public sentiment to give a verdict in their favour; and last, though not least, they have collected and distributed an amount of information on this subject most surprising and spirit-stirring, information which but for their instrumentality would never have been obtained: and thus a thousand facts have been brought to light, and a thousand energies have been put in motion in behalf of this glorious cause, which no insulated human industry, no plan of unassociated action could have ever reached. I am free to admit, that previous to the formation of these societies, there were many who saw and deplored the evils of intemperance, and who attempted, and to some extent practised on the principles of abstinence ; but being separated from each other, without encouragement and without concert, they were not able to stem the current of public opinion and practice. So far as their example extended, it was no doubt attended with good effects; but no great impression was made-no headway against the wide-spreading evil-no diminution in the sale of liquors, and no general amendment became visible on the face of society." The only thing in this discourse to which we would object is, the application of the words omnipotent and omniscient, to the influence of temperance societies. We are well aware that these terms are used in a rhetorical sense, by some good writers. Still, we strenuously object to such a use, on any occasion. Long and well-established usage, has appropriated these terms as descriptive of two of the attributes of God; and, to our ears at least, they seem to savour of profaneness, when employed for any other purpose. AN ADDRESS to the Congregational An 8vo. pamphlet of 58 pages, under the foregoing title, has been very recently sent us by a friend in Connecticut; and for which he has our cordial thanks. It lays open the sources of the errors which disturb the Congregational churches of New England; and they are the very same which distract the Presbyterian church under the supervision of the General Assembly. The pamphlet, which is ably but temperately written, is anonymous; and we are not able even to fix a conjecture on any individual as its author. He however is decidedly of the opinion, that the Orthodox Congregational churches of Connecticut ought to separate from the communion of those who have adopted the New Divinity and the New Measures, which are described in the extended extract that we insert from this interesting pamphlet-a pamphlet which we earnestly wish might be read throughout, and deeply meditated upon, by every member of the General Assembly of the Presbyterian church, whose Sessions are to commence on the 15th of the present month. In selecting our extract, we have been influenced by a question earnestly addressed to us, on the very day on which we write "What is the New Divinity that we hear of so frequently? Pray can you tell us what it is?" To all who are disposed to make the same inquiries we say--Read this article, and you will get the information you seek. In the Presbyterian church, New Divinity and New Measures are the same that are here described-not a whit better, if not something injunctions which have rested on the sub worse. NEW DIVINITY, AND NEW MEASURES. After all that has transpired within a few years past, in this State, it were mere affectation to pretend, that there is not a distressing division, both in regard to doc. trines and measures, among our ministers and churches. It can no longer be concealed, and if it could, the attempt would be worse than useless, that a system of doctrines and a course of practice have been within a few years past, introduced into our Theological Seminary, our College, and some of our churches, which were unknown to our pilgrim fathers, and which are extremely adverse to the habits of our denomination for the last fifty years. That such is the lamentable fact, is, I presume, now too generally known to need any proof. And though the claim of these doctrines and measures to novelty in a general view, is inadmissible, yet I shall call them, as they have been frequently called by their advocates, "new doctrines," and "new measures." I might call them Arminian or Pelagian, and fanatical, without any violence to my own convictions, or those of many others. But the terror or prejudice of a name is not a wea. pon which I have any occasion or inclination to wield. To designate this new scheme by any personal epithets seems hardly fair. For though it early made its appearance in this State, and in our theological school, yet it seems to have been a kind of simultaneous effusion in all parts of the country, and spread through the combustible materials, prepared for it, with the rapidity of lightning, and with the smoke and explosion of "spark on nitrous grain." It is therefore difficult now to tell of what person or place this divinity, and these measures are the offspring. Suffice it then to call them, as their friends appear to concur in calling them, NEW DIVINITY, and NEW MEASURES. The first question then which occurs here, is, what is the new divinity; what are the new measures? This question, till quite recently, has been a very difficult one to answer. It has been much more easy to tell what they are not, than what they really are. Either the projectors of this new scheme designed to keep their sentiments in concealment, or they have not been capable of being intelligible; for the fact is, all in respect to this scheme has been obscurity and confusion. The difficulty has been, not to refute doctrines and arguments, but to learn what they are. This difficulty however seems now to be in some measure removed. A spirit of more frankness and directness seems to have been imbibed, and certain recent events, which I shall have occasion to notice in the sequel, have removed the ject, and we can now see the system in some of its distinct features. I design then, in a few succeeding remarks, to take up the inquiry-what is the new divinity, and what are the new measures, and endeavour to throw some light upon it. But I have first a word or two to say. It will be remembered, that the plea of those suspected of departing from the faith of their fathers, has all along been— no difference but in terms. And it is well known that those who have suspected more difference than this, have been stigmatized as jealous or malicious. The manner in which these speculations have been stated, has been hypothetical and ambiguous. And when any specific charge has been preferred, the advocates of new doctrines have uniformly made a movement to the rear, by saying, we are misunderstood and misrepresented. The language of these innovations, has uniformly been that of doubt and scepticism, rather than that of manly statement. "I do not know;" "How do you know," and " It may be that no one can prove," &c., are the phrases, which, like a magic wand, have made truth and error appear alike. You all remember the entire creed which came forth some eighteen months since, with a huge appendix of note and comment, an anomaly in the history of creeds. And you remember the patriarchial solicitude which was manifested on the occasion, to draw out and set before you, a fair, honourable, and honest statement of the new doctrines, to prove to your satisfaction, that they are in no wise different from established orthodoxy. This was the plea, and the only plea, a year and a half since. But now this plea has become stale, and its efficacy is exhausted. Now we hear from some of the subaltern writers and printers of the new divinity, that the difference exists in one point only, and that point respects the moral character of infants. It seems now to be admitted that in this point, there is a difference, though a very small, unimportant difference, as we are told. And this small difference respects the moral state and character in which man commences his existence. But how comes it to pass that this concession is now made?—I have an explanation to offer; you will judge for yourselves of its correctness. Professor Stuart, in his Commentary on the Romans, with a boldness and recklessness, which unhappily often characterize biblical critics, has, by a dash of assertion, swept away the testimony of Paul to the native depravity of infants. Professor Stuart has the reputation of learning, and the advocates of new divinity seem to be greatly encouraged, by gathering together under the wing of the learned Professor. They have plucked new courage, and have dared at length to own one sentiment, as But the foregoing concession is not the only development of the new doctrines which has recently occurred. As friends and advocates have multiplied, caution has diminished, and from various sources we may now gather the following summary as comprising the essential peculiarities of new divinity. 1. Men are born into the world without any moral character, as free from moral defilement or sinful propensity, as Adam before he fell. 2. Adam was created without any moral character, and the image of God in which he was created, means nothing more than a rational soul. 3. Sin consists, not in any specific opposition of heart to God or the truth, but in preference of the world. The opposition to God is secondary, arising from a supposed interference of the divine will with the inclinations of men. Consequently depravity in man is nothing more than misapprehension as to the character of God and the nature of happiness. 4. Regeneration therefore consists in the correction of this misapprehension, and is effected in all cases, and must necessarily be, by the instrumentality of truth presented to the mind. 5. The office work of the Holy Spirit is to present truth to the mind, not to prepare the heart for its reception. And the greater efficacy of the operations of the Spirit, than those of men, is owing to the greater clearness with which truth is presented. 6. In his moral government God does the best he can. Ånd the occurrence of sin in the government of God is chargeable to the defectible nature of moral agency, as something which God cannot control, and, therefore, like friction in fa machine, a necessary evil to which he must submit. And the divine wisdom and goodness are manifested in so managing this uncontrollable evil as to produce the least possible mischief. These, to say nothing of others, are all points of difference between the new divinity and orthodoxy, as I shall presently show. Those therefore who assert that the difference lies in one point only, assert what they know, or ought to know, is false. It is not my design to enter on a minute examination of this creed, my principal object being to show wherein the new divinity essentially consists. There are a few remarks, however, which can hardly be omitted, though they will probably occur to every attentive reader. It is supposed in this scheme that man was created without any moral character. He was made a rational being, and furnished with powers to be a moral agent, and there he was left by his Creator, without any moral character or quality. His moral character and acts, of course, must come by the movement of his powers. But the question is, what moves these powers, or so moves them, as to produce moral acts? Here is a set of powers having no moral quality, and placed in circumstances hav ing no moral quality. Now can any one of Adam's race tell how such powers, thus situated, can produce acts having moral qualities? These powers, if they are not moral in their first creation, I suppose must be physical. And the influence to which they are exposed, before they act, being not moral, must be physical. Here then is a wonder indeed, physical influence operating on physical powers, produces moral effects! Here, for example, is a water wheel; this is a physical power, but it will not move without some moving cause. It is adapted to be acted upon by water, a physical agent. You let on the water and the wheel moves. Now why are not those movements moral acts, and why does not that wheel acquire, by moving, a moral character? The answer is, the power has no moral quality, the agent or cause has no moral quality, therefore the effects or acts can have no moral quality. Very well, all correct so far. But here are certain powers of mind, which are supposed to be as destitute of moral quality as the water wheel, and placed in circumstances which are supposed to be as destitute of moral quality as the water. And yet, these powers, under this influence, are supposed to produce moral acts, and to be the origin of moral character. And this is called philosophy, new divinity. Now I say, and I trust every reasonable man will justify me in saying, all this is absolutely ridiculous and absurd. Here, for instance, is a man that has power to murder his neighbour, if he is disposed. But he is not disposed; in fact, he has no disposition, one way or the other. He has power of mus cle, and he has a will, that will choose if any thing moves it to choose. But he |