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slavery, and, the particulars of each being disposed in parallel columns, the effect could not fail to be perfectly triumphant. We trust that some one will prepare a tract on this principle. It might be comprised in four octavo pages, and would exhibit a concise and unanswerable reply to all that has been affirmed respecting the sanction given to our colonial system of slavery by the Old-Testament Scriptures. Such a tract could not be too widely circulated; and it would carry along with it, to every cottage into which it might enter, a complete conviction not only of the impiety which has endeavoured to extract support to Negro slavery from the Bible, but of the immeasurable distance, in point of rights, comfort and happiness, present enjoyment, and future prospects, which separates the lot of the British peasant from that of the Colonial slave. We should then be enabled fully to appreciate the difference between slavery in the nineteenth century of the Christian era, and slavery as it existed amongst the Jews at a period of three thousand years behind us in civilization, and from a thousand to fifteen hundred years before the personal appearance on our earth of that Divine and gracious Redeemer who was "to preach deliverance to the captive, and the opening of the prison to them that were bound." Were indeed the contrast ever so favourable to the system of West-India bondage, nothing would be proved by the circumstance as to the propriety of that system under the Christian dispensation; but the fact is wholly otherwise slavery, in the colonial sense of the term, did not, and could not, exist under the Jewish dispensation: it would in every age and among any people have been a complication of cruelty and injustice which God never sanctioned, and no good man, after ascertain ing its enormity, ever approved. We agree with Bishop Porteus, that "the Christian religion is opposed

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to slavery in its spirit and in its principles: it classes men-stealers among murderers of fathers and of mothers, and the most profane criminals upon earth." We agree with Mr. Burke, that "Slavery is a state so improper, so degrading, and so ruinous to the feelings and capacities of human nature, that it ought not to be suffered to exist. The manufactures of the Africans by their ingenuity, prove them to be equal in intellect to others, and they exhibit traits of generosity of heart." We agree with Dr. Paley, that "the West-Indian slave is placed for life in subjection to a dominion and system of laws the most merciless and tyrannnical that ever were tolerated upon the face of the earth." We agree with Mr. Fox, that "personal freedom is the first right of every human being. It is a right of which he who deprived a fellow-creature, was absolutely criminal in so depriving him; and which he who withheld, was no less criminal in withholding. Why is this race of our fellowcreatures to be carried away by force, and subjected to the will and caprice, and tyranny and oppression, of other human beings for their whole natural lives, and their posterity for ever? It is necessary to abolish slavery for the credit of our jurisprudence, and of our characters as Christians. Why should that wrong be tolerated in the West Indies, for which a man would be hanged in England? Make the case of the slaves your own, and judge of it by this Christian rule. Wherever Christianity has extended its influence, slavery has been abolished: it has produced this glorious triumph by teaching us, in the sight of their Maker, all mankind are equal. The whole country, the whole civilized world must rejoice in the abolition, not merely as a matter of humanity, but as an act of justice." We agree with Bishop Horsley, that," allowing slaves to be pampered with delicacies, and put to rest on a bed of roses, they

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could not be happy; for a slave must be still a slave. What is humanity, but the desire of promot ing the happiness of others? What other justice is there, than that founded on the principle of doing to others as we would they should do unto us? No such slavery as in the West Indies is to be found in Grecian or Roman history! so stolen, so transported! Who can sanction it?"Slavery is injustice, which no considerations of policy could extenuate; impolicy equal in degree to its injustice." And we agree with the present Bishop of St. David's, in the treatise already so often quoted, that "whether all the cruelties imputed to the slave trade, and to slavery, can or cannot be substantiated; whether the cruelties complained of can be mitigated or not; the very existence of slavery, as long as it is permitted, must be a heavy reproach to this country, and a discredit to the age which can tolerate it." We agree further with his lordship, that whatever "a Machiavellian in politics or commerce" may urge to the contrary," slavery and the slave trade ought to be abolished, [and happily one of them is abolished in this country,] because they are inconsistent with the will of God." We agree still further with his lordship, that it is not a question to be argued merely by statesmen and publicists, but that the "natural and scriptural illegality" of slavery may be judged of" on grounds infinitely superior to all commercial considerations (as much superior as the soul is to the body, as the interests of eternity are to the concerns of a day,) by every one that can feel for his fel low-creatures, and can be determined by every one that can read the Scriptures." And we will add, with his lordship, that whatever opposition may be made by interested persons for a time, ultimately, "we cannot doubt that the great principles of political justice which form the basis of our constitution, and

which ought to come home to the breast of every British subject, will have their full weight in the deliberations of those august assemblies which are to decide on a cause that involves the purity of our holy religion, and the credit and consistency of our national character.”

1. The Evidence of Christianity,

2.

3.

derived from its Nature and Reception. By J.B. SUMNER, M. A. Prebendary of Durham, &e. pp. 429. 8vo. 10s. 6d. Scripture Difficulties; twenty Discourses preached before the University of Cambridge, in the Year 1822, at the Hulsean Lecture. By C. BENSON, M. A. Fellow of Magdalen College, and Vicar of Ledsham, Yorkshire. 8vo. pp.420. Cambridge. 1822. Price 12s. The Difficulties of Infidelity. By the Rev. G. S. FABER, B. Ď. Rector of Long Newton. 8vo. 7s. London. 1824.

We exhibit these works together, under one article, as they relate to the same subject, and tend, in some respects, to throw light upon each other. When viewed in their united force, they constitute, we think, one of the most important and interesting defences of Christianity which the last twenty years have produced. The evidences of the divine inspiration of our holy religion form a subject, of which the importance has been sometimes much underrated by pious persons, who have sometimes spoken, as if they thought that an anxious attention to these matters almost uniformly betrayed a neglect of the essentials and internals of religion; forgetting that, when the outworks of a fortress are left unguarded, there is no longer any great security for the citadel. They have observed that the defence of religion has been not unfrequently well conducted by writers who have been far from adorning its doctrine by their lives.

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On the other hand, they see numbers retaining it in sincerity and truth, who are but little acquainted with its historical proofs, and who possess little more evidence of its divine origin than what arises from a witness within, bringing home to their own bosoms the consolation of its hopes and promises, together with an experimental conviction of its moral and transforming influence. They see that the majority of mankind have neither leisure nor ability for examining and appreciating that mass of testimony which it is the object of the learned to unfold. Living also much apart from the world, and its vanities, they have no adequate conception of the deplorable prevalence of infidel and sceptical opinions in a Christian country. For all these reasons they are by no means always proper judges of the real exigency of the case. Happy indeed would it be, did the influence of our religion so generally prevail as to exempt Christian writers from the necessity of this contest, and leave them at full leisure to direct all their force against those inward "lusts which war against the soul." But, in an age like the present, a frequent recurrence to the evidences of Christianity is of imperious obligation. That revival of learning, which extended the empire and influence of true religion, has operated, at the same time, to increase the prevalence of lax and sceptical opinions. With respect to religion, as well as other things, it has been frequently found true, that "a little learning is a dangerous thing." Amongst those who are far from being open enemies to the Gospel, there are many conceited sciolists and pretenders to knowledge, who have just enough of wit and information to perceive the alleged difficulties attendant on revelation, and neither seriousness nor diligence sufficient to engage them in an investigation of the subject, fully and impartially, for themselves. Doubts concerning religion flatter at

once their vanity and corrupt propensities; and perhaps they often secretly excuse themselves from the arduous task of inquiry, by the hope that even should Christianity prove true at last, they will not be called to any very severe account for merely doubting, in the midst of so much obscurity, cavil, and conten tion. And even with many," observes Mr. Sumner, in the preface to his invaluable work now before us, "who have not given themselves up to avowed scepticism, and who have a sincere respect for Christianity in the abstract, from the benefits which it confers upon society, vague notions of uncertainty in its evidence, and of difficulties in its doctrines, float upon, the mind, and keep it in a most unprofitable state of hesitation." These are the persons whose instruction and benefit he professes to have particularly in view, in the present treatise. But, indeed, even with upright and sincere believers, every additional ray of light, thrown upon the evidence of religion, tends to fix their sense of its importance, to enlarge their views of its excellency, and to increase the practical influence of its precepts. This will always be the case, wher ever considerable power of intellect, and a habit of close thinking, are associated with piety and right principles. Minds of this cast, though most liable to be assailed by difficulties, are also, on the other hand, most open to conviction from those arguments by which diffi, culties are removed or lightened. Hence it seems of the utmost impor. tance that the evidences of Christ tianity should be exhibited, under every possible form, and in every possible light, that may serve to re commend them to the candid inquirer after truth: and for these reasons we are disposed to think, that no well written treatise on the subject should be accounted superfluous, Every such work will probably contain, if not much new matter, at least old matter under a

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novel form. Besides, as is currently remarked, "new works will be read when old ones are neglected;" and it is no contemptible achievement, if, on a subject of this paramount importance, an author can rouse the curiosity and attention of a very few only, and bring but a few cavillers seriously to put this question to their consciences,-Is the Bible a revelation from above?

The works we are about to notice furnish abundance of valuable information on this grand point: and they have this excellence also, that they unite pious feeling with close and cogent reasoning. This piety of the writers, however, does not often make them overlook a flaw in argument; nor will their love of cautious investigation be found to operate to the disadvantage of their piety. It is peculiarly the merit of Mr. Sumner's volume, that, while it proves our religion to be true," it shews," at the same time, “what that religion is." With this work we shall begin, not only on account of its great value and importance, but as affording a suitable introduction to the other

two.

Mr. Sumner confines himself to what has been termed the internal evidence of Christianity; that branch of evidence which flows from the contents of the sacred volume, from the character of the primitive believers, and from the circumstances under which that character was developed. Scarcely at all insisting on those direct historical proofs which have been so ably pointed out in detail by Lardner, and so vigorously condensed and skilfully marshalled by Paley, he takes what may be considered lower, but not less important ground, by inferring the truth of our religion from its nature, its reception, and its effects. His object is to shew, that the Gospel could not have been invented by the men who were its first preachers, and under the circumstances which attended its first promulgation; and that, even could

we suppose it so invented, it would not have been received and embraced. Our author expresses himself as "by no means confident that the field into which he has been led, in pursuit of these ideas, is sufficiently unoccupied to justify this addition of another volume to the numberless treatises already existing on the evidences of Christianity." Mr. Sumner has not indeed taken new ground; but he has turned the old ground to better account than any who have gone before him in the cultivation of this field of inquiry. Much undoubtedly has been written, and well written, on the internal evidences. As to the brief work of Soame Jenyns, it is meagre, and does not always proceed upon satisfactory premises. Lord Lyttleton's treatise is, as far as it goes, unanswerable; but it embraces only one circumstance. The excellence of the Christian morality has been repeatedly demonstrated. The necessity of some Divine revelation, and the advantages and probabilities of the Gospel revelation in particular, have been ably illustrated by Leland. The view of our religion, as a suitable remedy for the wants, weakness, and corruption of human nature, and as a promoter of the moral and religious improvement of mankind, has been well enforced by the late Mr. Fuller, in "The Gospel its own" Witness." Paley also has much ex-" cellent matter bearing on the internal, or, as he would have termed them, the auxiliary evidences, both in his second volume and in his admirable Hora Pauline. Mr. Sumner has not servilely followed in the track of these writers; he has always the air of being a thinker for himself; and while he has taken a profound and comprehensive view of this branch of the evidences for Christianity, and pressed his argument with great force and variety, he has, at the same time, urged it with constant reference to the moral and practical uses of which it is susceptible: and this constitutes, în

truth, the great charm and value of his work.

We cannot pretend to follow him closely through the several stages of his progress; particularly as we have engaged to comprehend, under this article, some observations on two other works, which also we deem highly seasonable and important. Indeed, we rather wish to afford our readers such glimpses of the value and excellence of these volumes as may excite them both to purchase and peruse them. With regard to works of real utility, this seems the proper province and duty of a reviewer. We are occasionally admirers of the essays which certain of our critical brethren are in the habit of giving us, under the name of reviews, where perhaps a dozen authors are linked together, only to shew what a convenient chain they form for holding up to notice the opinions of the misnamed "reviewer." But, in the present instance, we should deem it a gross disrespect towards such authors as

those whose works we are about to notice, were we to treat them in this unceremonious manner; and we are sure that, should we prove successful in explaining and recommending their sentiments, we shall be conferring a greater benefit on our readers than if we were merely to make them a pretext for enlarging upon our own.

At the same time, we shall not surrender our right, as critics, to demur and object, whenever we may deem it necessary or expedient.

The first chapter of Mr. Sumner's volume contains the proofs of our Saviour's existence, and of the period when the first propagation of the Gospel took place. This chapter, excellent as it is, we may pass over. The question whether such a person as Jesus ever existed may puzzle such determined sceptics, or rather (as Mr. Faber has shewn them to be) such credulous unbelievers, as Volney, but can never, we think, prove a frequent stumbling

block in the way of a reception of the Gospel history.

The second chapter enforces the truth of Christianity from its systematic opposition to the opinions prevailing among the Jews, at the period of its promulgation. Speaking of the three principal sects among the Jews, the Pharisees, the Sadducees, and the Essenes, Mr. Sumner says:

"These are the several opinions which existed in Judea, at the time when the Gospel was first preached. But I do not find that those who introduced that religion belonged to any of these sects: they betray no attachment to any of their pe culiar doctrines; they rather oppose them all; not, indeed, systematically, like the partizans of a different faction, but wher ever their tenets are contradictory to enlightened reason, or inconsistent with the general good of mankind. If not actually biassed towards any sect, we might expect, as a matter of precaution, that they would seek the countenance and support of some who were in possession of public favour; would try to engage on their side some of those who were opulent, or

powerful, or respected in their nation.

But the plan which they pursue is directly opposite to all this. Their religious precepts are levelled against the self-indulgence of the rich; against the pride and hypocrisy of the Pharisees; against the immoral and degrading principles of the Sadducees; against the unsocial and levelling tenets of the Essenes.

set at work against the system which they "In all human appearance, this was to were introducing a counteracting influence which must at once be fatal to its progress. Unknown and unprotected men, entering upon a new and hazardous enterprise, begin by arming against themselves all the learning, power, wealth, and influence existing in their country." pp. 22—24,

The following remarks on our Saviour's prophecy concerning the destruction of Jerusalem are judicious and forcible.

"The threatened destruction of Jerusalem struck at the root of all the national

prejudices. The Jews confidently relied"

upon

Divine protection. The idea of being deserted by that care, and of seeing their city in the hands of foreigners, was not more shocking to their pride than conmoreglumong

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