and a corresponding intensity of devotion to their adoring homage, and strength to the bond of their loyal attachment. This was to be a new variety in Jehovah's moral administration; and a variety of the most interesting kind; pregnant with divine wonders; full of all the sublime and all the lovely, all the awful and all the gracious, of the Divine character;-replete with glory to God, and with blessing to his self-ruined and miserable creatures."

Viewing God under the twofold relation in which he stands to his intelligent and accountable creatures, that of moral Governor and that of sovereign Benefactor, and, in this twofold relation, determined to effect the salvation of mankind; in the way of the accomplishment of this salvation, Dr. Wardlaw shows there lie two descriptions of obstacles. Those of the one class exist in the character of God, the perfections of that character being virtually the same with the principles of his moral government: those of the other are found in the character of man, in the corrupt principles and passions of his fallen nature. These two classes of obstacles are very different in their kind, and may be considered as relating respectively to the different departments of the same great transaction; departments of which one may be characterized as the theoretical, and the other as the practical; the one consisting in the laying of the ground, or provision of the means, the other in the actual efficiency of the means provided, or the bestowment of salvation on the ground thus laid and revealed. The one kind of obstacles requires to be removed, in order to the possibility of salvation at all; the other, in order to the actual enjoyment of salvation by any. It is the removal of the first class of obstacles, those which arise from the character and government of God, that is the special province of atonement. Atonement secures the honour of public justice in the pardon and salvation of the guilty. The author then asks, "What else is there between the sinner and pardon-between the sinner and salvation?" And he answers, "The only obstacles in these circumstances are such as exist in the sinner himself. There are none in God. There are none in the atonement. It is a general indefinite atonement, neither limited in its sufficiency, like a quid pro quo payment of a debt, nor limited in its destination to a specific number, so as to render the pardon of any beyond that number a natural impossibility. There are none in the invitations and offers of the gospel. In these all is universality and freedom. The obstacles, then, to a sinner's pardon and salvation are in himself, and in himself alone, and thus they are summed up, whatever may be their varieties of modification, in

enmity against God. To these obstacles the atonement bears a very different relation rom that which it bears to the other. When the atonement has been made, and its end has been fully effected, in the clearing of the sinner's way to acceptance with God, these still remain in all their inveteracy and force. The relation which the atonement bears to these obstacles is that of a motive of inducement to their renunciation."

The following is too solemn and momentous, not to be cited :

"He has done his part, then, for the salvation of men, in a manner infinitely worthy of himself; according to the riches of his glory.' And then, let it be further observed, in making, as he has done, the provision for salvation, by the removal of every obstacle on his own side, he has not only done what he was in no sense bound to do, but has also done, in regard to those for whom the provision was made, all that was necessary to render them solely and entirely responsible for the use they make of it, for the treatment it receives from them, for their reception or rejection of it, in every instance in which it is set before them,-responsible, that is, for their own salvation or perdition. Let me be clearly understood. I wish to make no half-statements-far less statements that are, in any degree, equivocal. What I mean is this:—that, with regard to all men to whom the gospel comes, before whom its proposals are laid, and to whom its offers of pardoning mercy are addressed, it is, on the part of God, put in their option, or, which is the same thing, put in their power, to be saved,-to obtain pardon and life; so that, if they fail of the blessing, the blame rests exclusively with themselves; their blood is upon their own heads.'"'

Irrespective of personal election to life, his belief of which the author again avows, he discusses the probable results of the moral state of man in relation to the atonement on the supposition in the first instance of there being no such thing. The question of a sinner's responsibility is ably discussed, and the doctrine of moral ability and inability clearly stated, establishing the sinner's guilt, in rejecting the atonement and the salvation it ensures. The doctrine of the Divine decrees is placed on the only tenable foundation, and is of course explained in harmony with human accountableness. The difficulties of the subject are acknowledged and met. The following is indeed valuable, and deserves very grave consideration:

"The atonement, and the purpose to save by means of the atonement, can never be identified. The atonement would have remained the same, had the offers made on

account of it been refused by every individual of the human race; and God would have been glorified in having graciously provided it, and graciously offered his rebellious creatures pardon on the ground of it, and glorified in the universal condemnation of men for their ungrateful requital of his love. There it stands,-illustriously accomplished, and graciously revealed. In itself considered, while it renders possible the salvation of all, it secures, or renders certain, the salvation of none. The security of the salvation of the chosen number lies, not in the atonement itself, but in the purpose of God, providing in their case for its acceptance and efficacy.

"This provision consists in the sovereign efficacious influence of the Holy Spirit. I am far from holding any such ability on the part of man, as either precludes or diminishes the necessity of his influence to the sinner's conversion. The work of the Spirit is as essential to salvation as the work of Christ. While in the latter the sinner finds his ground of acceptance, he owes to the former his personal interest in that ground. The mode of the Spirit's operation, in effecting that change of heart in which conversion consists, we are admonished by Christ himself not to expect or attempt to comprehend :- The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, or whither it goeth; so is every one that is born of the Spirit,' John iii. 8. But the reality and necessity of his operation, not that passage alone, but the whole Bible, testifies; and every such view of the human ability as tends, in any measure, to set it aside, must be destitute of the sanction of Divine authority. The influence that effects conversion is not merely the influence of the word, or of the truth. It is true that the Spirit is in the word considered as 'given by inspiration of God.' It is the mind of the Spirit.' But still, in conversion, or regeneration, there is to be acknowledged, not only the influence of the word, but the influence of the Spirit by means of the word. He uses his own instrument for effecting his own ends. The word is the sword of the Spirit.' But it is not enough that he prepare it: he must wield it. In conversion, there is neither the word without the Spirit, nor the Spirit without the word; but the word and the Spirit conjointly,-the instrument and the agent. The sinner himself may not be directly conscious of any influence, save that of the truth. But this very influence of the truth arises from his discerning its Divine excellence, its adaptation to his own felt exigencies, and its worthiness of the God with whom he has to do.' And it is by the secret illumination

of the Spirit that this discernment is imparted, and that the native enmity of his heart is subdued and slain. Enmity is the essential element of the old nature,-love, that of the new and regeneration is a change from enmity to love, effected by the Spirit's agency, and the truth's instrumentality."

The summary of agreement and difference between the contending parties in this controversy breathes the very spirit of Christian charity. We cannot think that either is justified in charging the other with preaching another gospel. So perfect is the agreement between them, that there is only one point in which they may be said to differ. It is thus stated by Dr. Wardlaw. That one point lies in the answer to the question, "Whether universality in the atonement be necessary to consistency in universality of invitation? The propriety and the duty of universal invitation being on both sides assumed, and the practice, on both sides, actually followed, is there, on both sides, in this practice, the same consistency? The question, observe, is one, not of duty,-for the duty is mutually granted,-but of consistency between duty and principle. I cannot refrain from avowing my surprise that, on this point, there should be a moment's hesitation. It is not necessary to go back upon former discussions relative to the true nature and design of atonement, and of the Christian atonement, in order to return a satisfactory_answer to this question of consistency. Like not a few questions, it may be answered by another-according to the constitution of the gospel, and of the Divine government as regulated by it, can sin be pardoned that has not been included in the atonement? or, in other words, Can a sinner be forgiven, and accepted of God, for whose sins no atonement has been made? If, as by both parties it must be, this question is answered in the negative; then, if all cannot be pardoned unless atonement has been made for all, can all be consistently invited to pardon, unless atonement has been made for all? Can sinners be consistently invited to accept what God cannot consistently bestow?"

The Discourse entitled "Apparent Discrepancy, but real Harmony of Scripture statements," is confirmation strong, nay irresistible, that the views advocated throughout the work have not been taken up lightly, but that they are the result of a careful, patient, and most searching examination of the sacred volume, with a sincere desire to ascertain and communicate the mind of the Spirit. This part of the volume discovers the author's profound and critical acquaintance with the sacred oracles. Affecting and impressive is the last discourse. Its whole

tendency is practical; and if the reader be not led to the strictest scrutiny of himself, as to his real state before God, and especially in relation to the great subject of the atonement, his heart must be callous, or his conscience seared as with a hot iron. We expect that one of the happy results of the appearance of this volume will be, the mutual conciliation of the parties involved in the controversy which has produced it. For the difference confined to one point, and that not always clearly to be discerned, in no view of it can be a "sufficient warrant for schisms, and separations, and depositions from the ministry."

It would be difficult for any one possessed of an ordinary share of inquisitiveness to read the list of subjects discussed in this volume, without feeling a strong desire to ascertain the views of the author upon topics which have given birth to so many deep controversies and curious speculations. As we perused the table of contents, we could not help thinking that no one but a theologian of the first class could do justice to the themes selected for discussion. Under the pressure of this feeling, however, we were instantly relieved from the knowledge we had of the sound and varied attainments of the respected Tutor of Airedale College, who has long been regarded by his brethren as a man whose studies have been conducted upon principles equally enlightened and profound. How much our author needed the best gifts and acquirements for duly investigating the topics encountered by him, may be seen by a mere cursory survey of the following outline of subjects.

Lecture I. The Existence of Evil Spirits. Lecture II. The Character, State, and Powers of Evil Spirits. Lecture III. The Agency of Evil Spirits: the nature and manner of their intercourse with this world, witcacraft, divination, &c. Lecture IV. The Agency of Evil Spirits: the nature and manner of their intercourse with this world, witchcraft, &c., continued. Lecture V. The Agency of Evil Spirits: Demoniacs, and especially those to which our attention is directed in the New Testament. Lecture VI. The Agency of Evil Spirits: on Temptation; the Saviour's temptation in the wilderness. Lecture VII. The Agency of Evil

Spirits: ordinary temptation; its nature; the ways in which it is managed; the advantages which Satan possesses over us; our danger; apathy; mistakes, &c.

Such are the stirring questions investigated in the series of lectures now introduced to public notice. And we can truly say, that our author has not shrunk from a single field of inquiry, because of the difficulties it involved; but, with a manly boldness, chastened only by profound reverence for the data of revelation, has grappled with every topic belonging directly or collaterally to the theology of fallen spirits.

As might have been expected, Mr. Scott has put forth great power in establishing the fact of the existence of evil spirits. In this department of his labours, we think he has been eminently successful in disposing of the semi-infidel notions of Socinians, whose determination to reject the doctrine of Satanic agency has led them to wage war with scripture and common sense. Our author has done noble service to the cause of truth, by exposing the rashness and flippancy of that style of interpretation which has been had recourse to in order to get rid of the orthodox theory. Their favourite doctrine of Satan being nothing more than a mere personification of evil, has been handled with becoming severity, and the reductio ad absurdum completely fixed upon them. The first lecture, indeed, which treats of this subject, is one of the most elaborate pieces of scriptural argumentation which has seen the light in modern times. So many fine defences of truth against sophistry, we have rarely met with in a single discourse. The whole subject is exhausted, and nothing left for the adversary but humiliation and contempt. In treating this topic, our author has introduced many collateral defences of Bible truths very valuable to the friends of revelation. We have, for instance, a masterly critique upon the character of Job, proving, beyond all reasonable contradiction, that he was a real, and not an imaginary person.

There is great sobriety in all Mr. Scott's views. He sifts a subject to its very bottom; and patiently plods through the whole range of adverse opinions till he reaches the sober conclusion which scripture and commonsense would alike justify. Irrespective of the value of this work to the biblical student, it is really one of the most entertaining volumes which it has fallen to our lot to examine for a long time. Our curious readers will be greatly interested in the thorough investigation of witchcraft into which the author has entered; and we shall be much disappointed if he does not carry their convictions along with him. The heathen oracles, too, as presenting many difficulties

upon a cursory view of the facts pertaining to them, have been placed in a clearer light than we have ever seen them before. But to the private Christian, the most valuable portion of the work is reserved for the concluding lecture, in which Satanic temptation, in its ordinary forms, as it assails every child of God, is treated in a practical, delicate, minute, and deeply pious manner-in a manner suited to the retirement of the closet, and to the perplexities of individual Christian experience.

Of the whole course of lectures, we are constrained to bear this testimony, that it is an admirable specimen of theological writing, admirable in sentiment,-in scripture reference, and in phraseology and style.

May we venture to hope that the Congregational churches will not suffer such a volume as this to drag through a tardy sale. It is much to their discredit that they do not encourage the standard literature of their own denomination as they ought. Of this, the slender circulation of the preceding eight volumes of Congregational Lectures, with the exception of those by Drs. Wardlaw and Smith, is a painful proof. In times like these, there ought surely to be a vigorous effort made to sustain the literary efforts of the denomination; when there are so many who would depreciate them, and when it is so well known that they will now bear comparison with those of the Established Church. Surely, among two thousand churches, there ought to be found four or five thousand persons disposed to uphold the Congregational Lecture in all its vigour. We would remind all our readers that there is no other way of upholding it, but that of purchasing the successive volumes. We can assure those who do not possess themselves of them, that they sustain a real loss.

WORKS RECENTLY PUBLISHED.

1. Astronomy and Scripture; or, Some Illustrations of that Science, and of the Solar, Lunar, Stellar, and Terrestrial Phenomena of Holy Writ. By the Rev. T. MILNER, M.A., author of "History of the Seven Churches of Asia," "Life and Times of Dr. Isaac Watts," &c. 12mo, pp. 410. John Snow.

2. Vols. 41 and 42 of The Biblical Cabinet; or, Hermeneutical, Exegetical, and Philological Library. Justin Martyr: his Life, Writings, and Opinions; by the Rev. Charles Semisch, of Trebnitz, Silesia. Translated from the German, with the author's concurrence. By J. E. Ryland. 12mo. Thomas Clark, Edinburgh.

Preface, by WILLIAM ORME, late Foreign Secretary to the London Missionary Society. Second edition, 12mo, pp. 330. John Snow.

4. A Voice from the Vintage, on the Force of Example, addressed to those who think and feel. By the author of "The Women of England." 12mo, pp. 220. Fisher, Son, and Co.

5. Protestant Nonconformity, in its relation to Learning and Piety: an Inaugural Discourse, delivered at the opening of the Lancashire Independent College. By ROBERT VAUGHAN, D.D., President of the College, and Professor of Theology. 8vo, pp. 60. 18. 6d. Jackson and Walford.

6. Christian Union. A Full Report of the Proceedings of the Great Meeting held at Exeter Hall, 1st of June, 1843, to promote and extend Christian Union. Published with the sanction of the committee, and corrected by the various speakers. 12mo, pp. 70. 6d. Ward and Co.

7. The Real Union of all the People of Christ. A Sermon, preached at Gray's Inn Lane Episcopal Chapel, on Thursday, May 11th, 1843, in behalf of the Foreign-Aid Society. By the Rev. E. BICKERSTETH, Rector of Watton, Herts. 8vo, pp. 44. Macintosh, Great New-street.

13. The People's Music Book. Consisting of Psalm Tunes, Sacred Music, Songs, Duets, Trios, Glees, &c. Principally arranged for Young Voices. With Accompaniments for the Organ or Pianoforte. By JAMES TURLE, Esq., Organist of Westminster Abbey; and EDWARD TAYLOR, Esq., Gresham Professor of Music. Parts I. and II. G. Virtue.

DEMISE OF THOMAS WILSON, ESQ., Treasurer of Highbury College, and of the London Missionary Society.

THIS affecting event, which has been anticipated for some time past, took place, at the house of the deceased, on Saturday morning, the 17th June, at a quarter past twelve o'clock, A.M. Mr. Wilson's health had been declining for a considerable period, and, from the nature of the maladies under which he laboured, his sufferings were at times acute. But he endured, 66 as seeing Him who is invisible," and, while consciousness remained, evinced not only dignified submission to the will of God, but firm faith in the glorious gospel of the blessed God.'

Of such a man as Mr. Wilson, it may be truly said, that the world has been the better that he lived. He followed in the footsteps of his godly father, and proved what may be effected by a single individual, when early and ardently devoted to the cause of Christ. The two grand objects to which he himgave self with sleepless energy, were the College at Highbury, and the erection of commodious places of worship. Other walks of usefulness engaged a measure of his attention; but the multiplication of faithful pastors and suitable sanctuaries was his favourite pursuit for the space of half a century. result has fully justified all the zeal and munificence expended on these objects. May his respected son have wisdom and grace given to him, to tread in the footsteps of his sire. A noble example has been set before him, which we sincerely believe he is anxious to follow.

THE REV. JOSEPH FLETCHER, D.D., Of Stepney.

The

It is with emotions of sadness, blended with resignation to the Divine will, that we announce the death of our esteemed friend, the Rev. Dr. Fletcher, pastor of the Congregational church assembling in Stepney meeting-house. At the early age of fiftyeight, he was called to his rest and his reward, on Thursday, the 8th of June, 1843, at his own house, Grove-place, Mile End-road. Amidst sufferings which rarely fall to the lot of mortals, he held fast the precious hopes of the gospel, and anticipated the joys of immortality, in the darkest hour of his earthly sorrow. His funeral took place on Friday, the 16th June, when Mr. James, of Birmingham, Dr. Burder, of Hackney, and Mr. Smith, of Poplar, conducted the solemn services held in Stepney meeting-house; and Mr. Walford and Dr.

J. P. Smith those at the grave, in Abney Park cemetery. The funeral procession was unusually large, and the interest excited, such as is rarely witnessed even in this great metropolis.

The deceased was a man greatly and justly beloved. To most urbane and Christian dispositions, he added talents of a high order, and attainments which fitted him for extensive and varied usefulness. As President, for many years, of Blackburn (now Lancashire) College; as the author of some standard works; as pastor successively at Blackburn and Stepney; and as the eloquent and indefatigable advocate of almost all our public and benevolent institutions, he well and nobly served his generation, and his memory will be cherished with grateful respect, as a good minister of Jesus Christ," for many a coming year. May his bereaved and amiable widow find that support in the consolations of the gospel which they are fitted to yield, and his children have grace to imitate the virtues of their honoured and sainted parent!

66

THE REV. PROFESSOR KIDD.

It is our mournful task to convey to our readers the intelligence of the sudden death of this estimable minister of Jesus Christ, who for some years was President of the Anglo-Chinese College, at Malacca, and latterly Professor of Chinese Literature in University College, London. Mr. Kidd had been subject to epileptic fits, and on Monday morning, the 12th June, while shut into an apartment, was carried off in one of them, before any assistance could be brought to his aid. By this mournful providence, an amiable widow and little family are thrown upon the prompt and generous sympathy of the Christian church, and we firmly believe that a circle of friends will be gathered around them in their time of need.

THE LATE REV. THOMAS JACKSON,
OF STOCKWELL.

To the Editor of the Evangelical Magazine.

MY DEAR SIR,-You will oblige me, if you will allow me to acknowledge an omission in the memoir of my father, in the last number of the Magazine. Many ministers in the neighbourhood of London, and some in Bristol, took notice of his death in funeral sermons; and I should feel it to be too great an inattention to their kindly feeling if such a circumstance were wholly passed over without regard.

I am, my dear Sir, yours faithfully, Melksham. W. JACKSON.