REVIEW OF BOOKS. A Compendious. View of the Origi- 468. A Familiar Survey of the Old and New Covenants, including a Summary View of the Patriarchal and Levitical Dispensations. By the same Author.-Edinburgh. 12mo. 5s. 6d. pp. 432. THE importance of systematic divinity has been both overrated and underrated. By some it has been viewed as the sine qua non of a minister's and of a Christian's qualifications and attainments, as that without which no doctrine, duty, or privilege can be properly understood; and to the study of which the days and nights of a christian divine especially ought to be devoted. Its influence in narrowing the views, and warping the spirit of inquiry, has, on the other hand, been considered as so pernicious, that many have fled to the opposite extreme, have decried all systems, and waged war with all order and arrangement. The former, perhaps, was the error of the past age; the latter is certainly the error of the present. There is a vast difference between adopting a human system of divine truth, prepared and made ready to our hand, and endeavouring to ascertain the system which the Bible contains, and framing and building our faith upon it. It is one thing to adopt Witsius or Limborch, Doddridge or Ridgley, as infallible guides; and another thing to profit by their laborious researches, and to follow them as they are followers of Christ and his apostles. The Bible is not written in a systematic form; its doctrines, laws, and institutions do not adopt the arrangement, of human creeds and confessions. But the Scriptures do most certainly contain a grand and admirablyarranged system, worthy of Infinite Wisdom, and reflecting the highest honour on their glorious author. The careless observer of the field of nature, and the distributions of Providence, may conceive that every thing lies in wild confusion, and that there exists no pervading and regulating principle. He, on the other hand, whose researches are most profound, meets with plan, and regularity, and perfect order, in all the works and ways of God. Animate and inanimate creation, in all their infi nite variety, he beholds subject to regular laws, which guide their respective operations, and control their apparent irregularities. It would be marvellous if, in that scheme which is worthy to bc denominated "the perfect wisdom of God," and in that book which contains more of God than all his other works, there were nothing corresponding with this. The man who looks at the Scriptures as a collection of promises and precepts, narratives and predictions, thrown together at random, and to be picked out as the caprice or circumstances of the inquirer may suggest, may perhaps suppose that it is folly to attempt classification, or even sinful to arrange that which Infinite Wisdom appears to have left in disorder. We deplore his folly, and are assured that he will find his punishment in his vague, incorrect, and often unsatisfactory interpretations both of the word and of the designs of God. There are principles as fixed and immutable, as extensive in their operation, and as minute in their influence, in the moral, as there are in the physical government of Jehovah. The law of gravitation is not more powerful or uniform in its operation, than are the principles of grace and justice, holiness and sovereignty, in the moral economy of the uni verse. It will not, we believe, be disputed by any, that the Scriptures contain a view of a series of dispensations or constitutions involving and evolving one another. The first containing the germ, or chief principle, of all the rest, and preparing the way for, and introducing the second. The second, established on the basis of the preceding, assumes its truth, and adopts its advantages; but becomes wider in its range of operation, and brighter in its discoveries. This, again, is the harbinger of a succeeding era, and that, again, of something clearer and more perfect which follows. Thus it has been since the foundation of the world, when the morning stars sang together, and all the sons of God shouted for joy;" and thus it will be till the morning of the resurrection, when the liberty of the sons of God shall be enjoyed, and the whole re-animated creation appear in the perfection of its glory. To trace the progress and development of this vast and interminable range of heavenly and merciful dispensations, is among the most delightful employments in which a Christian can engage. To follow the leadings of that light which first emitted a feeble but cheering ray in Eden, at once reviving and directing the hopes of the guilty and despairing founders of our race; which never entirely forsook the world, notwithstanding the darkness and desolation which ensued; but which continued to gather fresh accessions during successive ages, gladdening the hearts of patriarchs, and brightening the hopes of prophets, till, at last, it burst forth in the brightness of the glory of the only begotten of the Father: and to regard even this light as only preparing us for that future manifestation of uncreated light, and unbroken blessedness, which shall constitute the high privilege of the purchased possession, are enough to call off the mind from all meaner pursuits and gratifications, and to give us some participation in the enjoyment of those high intelligences who consider it not condescension, but privilege, to stoop from their thrones of glory to "look into these things."- But we forget that we are writing a review, and not a dissertation. The works on our table ought to have been noticed before at length; but it is not yet too late to call the attention of our readers to them. And as we shall find it impossible to do them justice by such an extent of remark as they are entitled to, we are happy that they are not the productions of an author to whom our readers are strangers. Those who are acquainted with his "Letters, Practical and Consolatory," and his work on the Salvation of Infants, need scarcely be told what they may expect from an investigation of the subjects contained in these volumes by Mr. Russell. Necessarily less popular in their style, and directed to topics less frequently treated from the pulpit and the press, they nevertheless discover the same simplicity of mind, and richness of evangelical sentiment, with a far larger portion of biblical knowledge, and of masterly argument. They are systematic without being dry; they are scriptural without being tame; and profound without any obscurity. They contain a large quantity of valuable and original dis cussion, without any striking novelty or paradoxical sentiment. Indeed we know few works lately published which will more largely repay the diligent consideration of the theological student. We ought to inform our readers that the two volumes, though brought before them together by us, were published separately; and are, though connected, independent of each other. We almost wish they had been published under a common title as parts of the same work. The one properly treats of the Adamic and the other of the Levitical dispensations; and both are regarded as prefigurative and illustrative of the gracious economy established by our Lord Jesus Christ. The first volume is divided into two parts. In the first part, the author discusses, in eleven sections, the nature of the Adamic dispensation; and in the second, he devotes thirteen sections to the mediatorial economy, as illustrated by the nature and result of that dispensation. On the original character sustained by Adam, on the fall, and on original sin, we have many most important statements. The following passage we think worthy of attention. The constitution established with Adam is often called a covenant. Considering the latitude in which this term is in certain connections employed in Scripture, the law given to Adam, or the constitution promulgated to him, accom panied as it was with a promise of life in case of obedience, and under the sanction and Jesus are compared, the Jewish and fere with the distinctness of men's views Few things, perhaps, have tended more to darken the word of God, and mislead men on most important subjects, than confounding the Mosaic dispensation with the Adamic, and regarding the latter as a kind of bargain between God and man. From the beginning man had no right to dictate or dispute terms with God. The Creator alone had a right to declare the principles on which he and the creature should act together. A covenant of works, in the sense in which it has often been explained, we do not believe ever had existence, except in systems of human theology. The phrase itself never occurs in the Bible, and the use of it tends more to perplex and bewilder than to explain or illustrate the will of God. We should be gratified by quoting at large Mr. Russell's reasoning on the subject of original sin, and the nature of man's depravity; in which his leaning to the views of Dr. Williams is apparent, while he objects to some of the phrase ology used both by the Doctor himself, and by the friends of his system. But we must refer our readers to the work itself on this subject. The second part of the first volume is uncommonly in teresting. On the ultimate object of the mediatorial economy, his views are exceedingly satisfactory and sublime. In the following passage his reasoning, on a very difficult subject, we think both scriptural and well sustained. "Finally, we are informed that all things which are placed under Christ are preserved in their several stations by him, according to their several natures. Thus, the Apostle, when endeavouring to exalt our ideas of the plan of redemption, represents the transcendent dignity of the Saviour's person, and the pre-eminent glory to which he is exalted, Col. i. 15--18; and the moral re-union of the heavenly hosts and the redeemed of mankind, and their formation into one grand body under Christ as their head, ver. 20--22. In par. ticular, having represented Jesus as the Creator of all things, he represents him as also their preserver, ver. 15, 16; and as the reference is particularly to the "all things reconciled unto God through him," and to the hallowed community of which he is head, the sustentation ascribed to him must respect the creatures introduced, according to their nature, order, and end. By him all things consist,' whether of a moral and spiritual, or of a material nature. We cannot tell the extent of the universe; nor can we tell with how many orders of intelligent beings its many provinces are peopled; but the Scriptures inform us, that all things capable of moral union are brought into holy fellowship through Christ; for the reconciliation effected by his sacrifice restores to delightful harmony all who had never fallen from holiness, and all of mankind who are redeemed from their state of guilt and of alienation. Jesus, as Immanuel, has in all things the preeminence, or he has the highest place among all, as the first born from the dead; and, in particular, as the Lord of the things' which are reconciled unto God through him, whether thrones, or dominions, or principalities, or powers; for by him the most exalted of creatures are sustained and confirmed in a state of holiness and happiness, as well as in existence, Col. i. 15-17. The atonement, then, must be known in regions beyond that in which it was offered; and while it has expiated the guilt of men, it has also afforded most important instruction, and many invaluable benefits, to other parts of the universe. "It appears, then, that the salvation of men is but part of an extensive scheme, by which the divine character is to be fully displayed, in the confirmation of all holy creatures, in a state of obedience and blessedness, as well as in the redemption it is the determination of God to accomof multitudes of mankind; and by which plish the complete banishment of evil from the face of the universe, into that place which was prepared for the devil and his angels,' with whom moral evil originated. It will then, indeed, be still in the universe; but it will be consigned to a corner; it will be there shut up, and will serve as a perpetual warning to all orders of beings, of the danger of rebellion. This is perfectly in unison with the well-known fact, that, in the world of nature, the Almighty never employs many means to do that which can be accomplished by few. One sun enlightens the whole planetary system; one law of attraction carries all the different planets around the governing body. And, on the same principle, the moral world may be instructed and governed by means of the same great economy, established through Christ. "The intelligent creation, then, will ultimately exhibit two separate bodies. When all things here are dissolved, all the redeemed of mankind, and all holy beings, shall meet and live eternally together, to the enjoyment of blessed" fellowship with God, and with his Son Jesus Christ," as the exalted head of this great community, and with one another in the high perfection of eternal love. And, on the other hand, all the enemies of God, both fallen angels, and the unbelieving and impenitent of mankind, shall share together in the fearful result of sin, as they were joined together in rebellion. It is consoling to think, that not only shall the heavenly community contain an innumerable multitude of the human race, but still greater multitudes of other beings; and that the powers of darkness, and their adherents from mankind, which shall form the other division, however numerous they may be considered by themselves, will bear no comparison as all to numbers, when set beside the hosts of the blessed. The number of those who shall be finally lost may bear far less a proportion to the many worlds of the blessed, than a very few convicted and executed criminals to the inhabitants of a populous and an extensive empire. It is true, the loss to those who are lost will be nothing abated by this consideration; perhaps, on the contrary, it may be angmented; and to them the divine government will ever appear gloomy; but to those who judge of things impartially, and upon an extensive scale, it will appear to contain no more of a disparagement to the government of the universe, than the execution of a murderer once in a hundred years would be to the government of a nation." "--pp. 224 ---227. On the subject of the resurrection and future glory of the saints, as contrasted with the first estate of man, and the damage caused by his fall, we find many things which afford us very high gratification. How exquisitely delightful is the prospect exhibited in the following passage. "Now, in the heavenly world, where the objects with which we shall be conversant, will be infinitely more numerous and interesting; the body will have new faculties, organs, and senses, possessed of all the acuteness and penetration adapted to the numerous and the magnificent scenery thrown open to our view. This body is sown an animal body; but it shall be raised a spiritual body,refined from the dregs of matter,-freed from the animal part of its present constitution, and without the senses and organs required only in its former state, and possessing the remaining senses in greater perfection, together with the faculties suited to its new condition; and animated merely by the presence of the rational spirit, without the intervention of an animal soul. Such seems to be the nature of what is denominated a spiritual body. It cannot be an immaterial body; for this would involve an utter contradiction: but it will be spiritual as to its powers and its properties, its exercises, and its gratifications. The appellation in question is employed, because human language is inadequate to express the precise nature of celestial objects. A spiritual body will not depend on gross materials for support, nor will it ever require sleep to recruit its vigour; neither will it be subject to the laws which regulate matter. "Future happiness will not arise from inactivity, but from the sublime exertions of the faculties of the mind, through the medium of the glorified body; both which will exert their energies in exploring all the glories and the wonders which shall then be exhibited, and in which God him self will be seen. It would appear, that the range of this body will be the whole extent of the universe, into the different and va rious departments of which, it will reach with unwearied powers, and in which new sources of happiness may for ever be unveiled; all of which shall be connected with the bright discoveries of the character of God, which are afforded in the cross, the salvation, and the kingdom of Christ. "All sensible delights are not of an animal nature, and though the latter will cease, all the former will not. The works of God will form a mirror in which his glories will be reflected, and even sensible delights and sensible glories will enlarge our conceptions of moral loveliness, and feed the flame of holy and spiritual affections. Creation, providence, and redemption, will then appear as one great system, in which the two former have all along been subservient to the latter. We have no reason to suppose, that the present visible system will be totally annihilated. When these heavens shall have passed away, and this earth with its works shall have been burnt up, there may be reared from their ruins, a lovelier und more glorious fabric. Into its precise nature, and its special use, it were foolish to pry. Suffice it to say, that though it may not be the stated abode of the righteous, it may be their frequent resort; and were it to serve no other purpose, than to be a memorial of the wonderful works which have here been performed in behalf of mankind, the very sight of it would be an occasion of joy. Add to this, that its connexion with the rest of creation, may be a sign of that spiritual connexion which then shall and subsist, between the redeemed of men, the whole faithful creation of God. It is not the design of the gospel to turn the mind entirely away from the visible works of the Almighty, or to cloud his glory as the creator; so far from this, its design is to restore us to the love and service of the God of creation, by unfolding his character as the God of all grace. face of nature is glorious in itself; but it is overcast with a gloom of terror to creaIt shows the tures who have sinned. glory of the judge to the criminal;' and is rather fitted to excite dread, than to impart consolation or joy. It points to a creator, and calls upon us to love him but it unfolds not that tender link, which draws the child to the bosom of his Father. Christ is the way to the Father. It is in Him that we see the glory of God softened by the dearest discoveries of his grace, his mercy, and his love. In him it is approachable, and is even most inviting. It is the Gospel alone, which divests of that terror which follows guilt, and which fosters enmity, and impels to flight where there is no prospect of forgiveness; for till we are brought to trust in him, we cannot serve him as we ought. We are thus, in the first instance, led to love God 'The |