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to the expected character of the agreement with the previous belief Messiah. The Jews

"Looked for a conqueror, a temporal king; and had been accustomed to interpret in this sense all the prophecies which foretold his coming. And whether we suppose Jesus to have been an impostor or enthusiast, this is the character which he would naturally assume. If he were an enthusiast, his mind would have been filled with the popular belief, and his ima

gination fired with the national ideas of victory and glory. If he were an impostor, the general expectation would coin cide with the only motive to which his conduct can be attributed, ambition, and the desire of personal aggrandizement.

"How, then, can we explain his reject ing from the first, and throughout his whole career, all the advantage which he might have derived from the previous expectation of the people, and even his turning it against himself and his cause? Why should he, as a Jew, have interpreted the prophetic Scriptures differently from all other Jews? Why should he, as an impostor, have deprived himself of all personal benefit from his design?" P. 26.

In other respects, also, our Lord's character and pretensions were peculiarly offensive to the Jews. He plainly intimated that the reign of the ceremonial law was at an end. He assumed an authority over the law itself, and its interpreters. All his doctrines were opposed to the temper of the Jews, and to their most rooted prejudices. He foretold the destruction of their city, and the degradation of their whole race. His Apostle's followed their Master's example, and faithfully maintained his doctrines. All this, argues Mr. Sumner, is utterly incredible, on the supposition that the authors of Christianity were impostors; but it becomes highly pro. bable, if we admit them to be the instruments of God.

We next come to the originality of the Christian doctrines. The success of Mahommed's imposture may be mainly ascribed to the simplicity of what he taught, and its

of many of his disciples. The case We cannot account for its fundaof Christianity is widely different. mental doctrines. They are agreeable, indeed, to reason, and suit the character of man: but they are so far from being "6 as old as the creation," that a moment's reflection will prove them to be original in the strictest sense.-See page 64.

The proof of this proposition is clearly and skilfully drawn out in the remainder of cap. iii. p. 64— 102. It is shewn that neither Jew nor Gentile was in a state, from their previous habits of thinking, to invent or receive a religion like the Christian. The high doctrine of redemption by the blood of Christ was far beyond their reach. It is still a mystery, "into which the angels may desire to look," and although clearly preached by our Lord, and recorded in Scripture for the perpetual instruction of mankind, it is still rejected by that class of persons who call themselves rational Christians. So "little likely are the doctrines of the Gospel to have been fabricated in order to deceive; and if invented, either by fraud or enthusiasm, very little ' likely to have obtained attention and credit, without overpowering evidence."

The object of the 4th cap. is to shew, that although Christianity is indeed connected with the Jewish history and Scriptures, yet this connexion was not available to the purposes of imposture. The authors of Christianity, had they been impostors, could not have inserted the types and prophecies of Christ into the Jewish Scriptures; nor, supposing such types and prophecies to exist, could they have contrived their accomplishment.

"To ascribe coincidences like these to

chance; to allege that all these passages were thrown out at random in the Jewish

Scriptures, and that the circumstances of

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the birth, and life, and character, and death of Jesus turned out so as to agree with them; is to attribute to chance what never did or could take place by chance : and in itself far more improbable than the event which such a solution is intended to disprove. For, allow to Jesus the authority which he claims, and every difficulty vanishes. We should then expect to find prophetic intimations of his great purpose, and of the way in which it was to be effected. We should expect to find them, too, just what they are; not united and brought together in a way of formal description, which could only be a provision for imposture, but such scattered hints and allusions as after the event has occurred serve to shew that it was predicted, by a comparison of the event and the prophecy.

"It ought to be observed, in addition, that if the disciples of Jesus had framed their story and their representation of facts, with a view of obtaining this collateral support, they would have been more diligent and ostentatious in pointing out the circumstances of resemblance. They would have anticipated the labours of

those writers who have made it their busi

ness to show the completion of prophecy in the events related in the Gospels. But, on the contrary, they bring these things forward in an historical, rather than an argumentative way; and commonly leave the deductions which may be drawn from them to the discernment of after times.

"On these grounds I think myself justified in concluding, that the divine mission of Jesus receives a strong confirmation from the historical facts, the ceremonial rites, and the ancient prophecies which corresponded with the circumstances of his life, and the alleged object of his ministry and sufferings." P. 127.

The next grand argument is derived from the phraseology of the New Testament. The peculiar terms of Christianity (such as Gospel, grace, righteousness, flesh, faith,) are familiar to our ears, but they derive their meaning entirely from the religion which they were employed to communicate and explain.

"This is exactly what we should expect if the religion were divine. It was an original revelation of the purpose of God; therefore it required fresh phrases

to convey it, for words follow ideas. If the ideas were new, they could not be expressed without some innovation in language. But can we be contented with believing, that such an innovation was attempted and effected by such persons as the first Christian teachers were, if they were not what they professed to be; i. e. if they had no authority to warrant them, and procure them attention? Did such men give a new turn to language, and strike out notions which they could not even express in terms hitherto employed?" P. 144.

Mr. Sumner next considers the agreement of the Christian Scriptures with subsequent experience, as a proof of their divine origin. vincing arguments occur in this diMany valuable remarks and convision of his work. We select, as a specimen, his observations on the parable of the sower.

"It describes, with a sort of graphical illustration, the different reception which was to be expected for the Word of God.' The Gospel claimed this title; and there are four distinct ways, and no more, in which a doctrine professing this claim may be treated,

"It may be at once rejected. It may be admitted for a while into the heart, and be afterwards excluded by rival interests. It may be admitted and retained there, but exercise no active influence over the conduct; or it may be made the ruling principle of a man's sentiments, desires, pursuits, and actions.

"Every modification of faith and of unbelief falls naturally into one of these four classes; and all these classes have existed wherever the Gospel has been generally made known. None of them, however, had existed at the time when the parable was uttered. The Jewish law was so different in its nature, and so differently taught, that it produced none of those marked effects which have always attended the promulgation of the Gospel. Therefore the parable was at the time unintelligible to those who heard it. The charac ters which should hereafter appear, existed only in the mind of the Author of the religion under which they were to spring: as the forms and lineaments of the future world are supposed by the philosopher to have been present in the mind of its divine Architect, though the lapse of time was

required to unfold and exhibit them. The parable, when first pronounced, was as much a prophecy as the declaration which foretold the destruction of Jerusalem." P. 174.

The author then proceeds to compare the parable more minutely with the characters of professed Christians, and concludes his remarks in these impressive terms.

"Such is the actual state of the Christian world, and such is the description which was drawn of it before Christianity was in existence. The description agrees with the experience of every minister who has observed the workings of human nature under the operation of the Gospel. He can distinguish characters like these among every hundred persons that may be under his charge; he can perceive none who do not fall naturally and easily within some one of these classes. And this I must consider strong evidence of divine authority in him who delivered such a parable: a parable which comprehensively describes the whole of mankind, in a country where the Gospel is preached; so as to mark out by a masterly touch the different shades and variations of character, which should be hereafter produced by a cause not then in operation. That this foreknowledge of character should have been found in men who were no more

ed to the end for which it was designed; then fresh probability will be added to the arguments in favour of the religion." P.

219.

In order to shew the reasonableness of the Christian doctrines, Mr. Sumner selects two leading principles of Christianity, the doctrine of a future judgment, and of redemp. tion by the blood of Christ; and maintains, with great ability, that they do not contradict our natural sentiments.

"The Scriptures declare, that God is offended. Reason and conscience confirm the fact; and point out the difference between the character of man and the commands of God. He, then, against whom we have transgressed, is our Creator, who by the same power which gave us being, has power also to destroy; to destroy both body and soul.' The first thing we might desire to our comfort and confi

dence is, that one who should undertake

to deliver us from this danger, and avert the wrath of Almighty God, should also be himself God: also be Almighty, that without hesitation we might trust our cause in his hands. And this is declared to us in the Gospel. We are there assured, that he who undertook the redemption of man, is indeed God; was with God from the

than Jesus and his followers appeared to beginning; and claimed to himself no

be, is as difficult to believe, as that one uneducated in anatomy should be able to delineate the internal conformation of the human body." P. 180.

As the doctrines of the Gospel are, strictly speaking, original, so also is the character inculcated by our Lord and his Apostles.

"Now this character is evidently an important test of the truth of the religion.

Does it agree with the natural bias of the human mind? If so, we need seek no farther for its origin. Was it copied from any pattern already in existence? If so, it carries no proof of divinity. Is it unsuitable to the object which it was professedly intended to promote? If so, we have a strong argument against its authority. On the other hand, if it is such a character as had no existing original, when it was first proposed in the Gospel; such a character as men are naturally inclined to hold in low esteem, yet admirably suit.

thing to which he was not entitled, and took away from God nothing of his dignity and majesty, when he affirmed himself to he equal with God.' This gives to the Christian a sure ground of reliance, to believe that he who made propitiation for us, is equal to him whom we have offend

ed: that he and the Father are one.'”

P. 286.

The three next chapters exhibit the evidence which is derived from the promulgation, the reception, and the effects of Christianity in the

world.

"He must have unusual confidence in the inventive powers of the early Chris tians, who can look upon these narratives, and the many others which are contained in the Acts of the Apostles,' as a mere fabrication: remembering, at the same time, the age to which the book indisputably belongs, and the persons by whom it must have been composed. When we consider the immense quantity of matter,

and the great variety of facts contained in it: the minute circumstances detailed: when we compare the speeches of Peter with those of Paul; and those of Paul to the Ephesians with those which he addressed to an unconverted audience: when we examine the conduct attributed to the Jews: their open persecution at Jerusalem, and their indirect accusation at Thessalonica; the ingenuity with which the adversaries of the apostles address them selves to the passions and interests of men in the different cities: the characters of Gallio, of Felix, of Lysias, of Agrippa: it seems impossible to suppose this an invented narrative of things which never took place, or of persons who never had a real existence. This argument, indeed, can have no weight with a person who is not sensible of the air of truth and reality which pervades the whole history. But whoever is alive to this, whoever does perceive in almost every page the marks of a writer detailing the account of actual transactions and circumstances, should observe that the proof which arises from evidence of this kind, is not to be deemed far-fetched or imaginary, because it is incapable of being drawn out in words, or of being presented to the mind of the sceptic in any other way than by sending

him to the books themselves *." P. 312.

And again,

"We can easily conceive fanatic persons claiming credit for a power of working miracles, to whom no such power belonged; but we cannot conceive such persons being generally attended to and eredited, unless their claim were supported by facts too plain to be denied. If no supernatural power accompanied them, the pretence to it would only sink them lower in public estimation; instead of deluded enthusiasts, they would be treated as designing impostors; and the idea of their establishing a new religion on the ruins of the old, would become more visionary than ever. In very few days the attempt itself, and the party which had undertaken it, would be numbered among things forgotten. Give them rank; give them authority; give them education; advantages which were entirely wanting to the teachers of Christianity; still the barrier opposed by national belief, prescriptive customs, and personal habits, is so

"See Paley's Horæ Paulinæ, conclusion, p. 359."

strong, that it has never been overcome without some commensurate power, civil or military. And I have taken more pains than might appear necessary, to show the difficulties encountered by the apostles; because if these difficulties were more justly appreciated, the consequence proved by their success would be more generally admitted. I have supposed nothing greater than they attempted; nothing greater than they achieved; and not in a single city, but over half the world; the same scheme which we at once declare to be impracticable as to our own age or country, was tried within the first century throughout the most civilized parts of the world then known, and succeeded; succeeded too by means which we are aware must now be ineffectual, unless they were supported as the apostles profess to have been supported; succeeded too in spite of opposition, not for want of it; for there is no proof that either Jews or heathens were less attached to the religion, the traditions, or the worship of their ancestors, than ourselves." P. 319.

In that chapter which treats of the effects of Christianity, as proving its divine authority, the following, perhaps, is the most striking

passage:

"Christianity, on the other hand, by means of its accredited agents, is constantly making an aggressive movement against that indolence and indifference respecting all things not immediately present and visible, in which the minds of the generality are sure to repose when left to themselves. And the effect of this excitement is wonderfully powerful, notwithstanding the imperfect degree in which it necessarily acts from the nature of those who are the objects of its operation, and of those who are concerned in carrying it

* "The cases of successful imposture or enthusiasm which sometimes astonish us, are no exception to this argument. Such persons as Swedenborg and Southcote do not introduce a new religion, but stand forward as interpreters of a religion before established on very different grounds; and because that is believed, they are listened

to. If the religion were not already believed, these persons would gain no attention. The apostles raised Christianity out of nothing, and against every thing." P.319.

on.

We can form a judgment of its power, and of the dependance of mankind upon it, from the ignorance and barbarism which prevailed throughout Europe during that

No

long and dark period when the Scriptures were virtually sealed up, and the priests deserted their duty of instruction, at least of useful and evangelical instruction. sooner was the book of revelation again unlocked, and education promoted, and inquiry stimulated, and divine philosophy laid open to the people, than the faculties of mankind were sharpened, and their views enlarged, and a new order of things began which has changed the face of Protestant Europe. On the same extensive scale we still discern the effect of this energy, in the difference between those countries where religious instruction is effectually afforded, and the Scriptures actually understood, and those which

possess these advantages in an inferior degree, or in no degree at all. If a map

could trace the real influence of the Gospel, it would also delineate the proportion of intelligence and active virtue. The measure of spiritual ignorance and of spiritual knowledge, is also the measure of barbarism and of civilization, of mental stupidity or mental illumination." P. 410.

Having made such copious extracts from this interesting book, we shall hardly be expected to enter into critical discussion. We entertain an high opinion of Mr. Sumner's piety and talents; and we really think he has rendered good service to the Christian cause. We must remark, however, in conclusion, that the work before us contains some few sentences and expressions which are liable to objection. In the Sixth Chapter we read-" Mischief may have been done by false views and impressions of religion. But if the whole of this mischief could be brought before us, it would not amount to a thousandth part of that which has arisen from the want of any religion." This is a point which neither Mr. Sumner, nor his reviewers, can decide; but of this we are sure, that false views and impressions of religion have produced most tremendous evils, moral, spiritual, political and social; and that

no good purpose can be answered by lessening the force of this truth on the public mind. Again, in page 383, it is affirmed, that "No small portion of the difficulties which have always beset Christians, arises from the general discountenance which earnest piety and Christian circumspection meet with." This surely is not the fact in the present age. Mr. Sumner himself affords a deci sive proof, that piety is not generally discountenanced. His piety and talents have attracted the notice of the wise and good, and have been the means of procuring splendid preferment for him. The world, indeed, is wicked; but the true Christian, God be praised, is not an object of ridicule and contempt.

We were also surprised to find, that so grave and sensible a writer as Mr. Sumner should quote Cecil's and still more, that he should reRemains as a book of authority: commend the passage he has produced to the consideration of those who object to the employment of missionaries in countries yet uncivilized." These words are not sufficiently definite. There is no object in which we feel a deeper interest than the propagation of Christian truth; but the most zealous friends of Christianity may well "object to the employment of missionaries," who are not duly qualified and ordained; who subscribe to no creed, and are amenable to no authority. Before we approve or disapprove of the employment of missionaries, we must know who they are, and on what principles they act. This is a maxim of common sense as well as of religious wisdom. Earnestly do we wish that it were more justly appreciated by the whole community; and that every effort to propagate the Gospel were regulated, as far as possible, by the example and instructions of our blessed Saviour and his inspired Apostles.

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