first publicly observed, in order to shew his utter contempt of Christian institutions, he determined to profane the day" in defiance of Jehovah." He repaired, for this purpose, to some grounds in the neighbourhood of the temple, and engaged in erecting a fence; but while thus employed, his career of impiety was suddenly arrested. twig of a tree came in contact with his eyes; almost instant blindness followed; and, like Elymas, he was led home by his affrighted companions, who considered it a visitation from the Almighty.

The

"I had frequent interviews with him afterwards, one in the precincts of his own temple, which I visited in company with Messrs. Bennet, Tyerman, and Barff. His spirit was subdued: he subsequently became a humble, and, we trust, sincere disciple of that blessed Redeemer whom he had persecuted. He died trusting in the merits of Christ for acceptance with God the Father. The history of the conversion of the great apostle to the Gentiles interested and affected him much; and though the scales on his bodily eyes were not removed, but his blindness continued until his death, which occurred in 1824, such was the impression which analogy of circumstances produced, that when he presented himself for baptism, he desired to be called Paul."-p. 10.

Animated Description.-"Sometimes we have been six, nine, or twelve months on the island of Hnahine, and during that, or a longer period, have seen no individual, except our own two families, and the natives. At length, the shout, E pahi! e pahi!" A ship! a ship!" has been heard from some of the lofty mountains near our dwelling. The inhabitants on the shore have caught the spirit-stirring sound, and "A ship! a ship!" has been echoed, by stentorian or juvenile voices, from one end of the valley to the other. Numbers flock to the projecting rocks or the high promontories, others climb the cocoa-nut tree, to obtain a glance of the desired object. On looking out, over the wide-spread ocean, to behold the distant sail, our first attempt has been to discover how many masts she carried ; and then, what colours she displayed ; and it is impossible to describe the sensations excited on such occasions, when the red British banner has waved in the breeze, as a tall vessel, under all her swelling canvass, has moved towards our isolated abode.

"We have seldom remained on shore till a vessel has entered the harbour, but have launched our boat, manned with native rowers, and, proceeding to meet the ship, have generally found ourselves alongside, or on deck, before she had reached the anchorage. At the customary salutations, if we have learned that the vessel was direct from England, and, as was frequently the case, from London, our hopes have been proportionably raised; yet we have scarcely ventured to ask the captain if he has brought us any tidings, lest his reply in the negative should dispel the anticipations his arrival had awakened. If he has continued silent, we have inquired whether he had brought any supplies; if he has answered No, a pause has ensued; after which, we have inquired whether he had any letters; and if to this the same reply has been returned, our disappointment has been as distressing, as our former hopes had been exhilarating. We have remarked, that probably our friends in England did not know of his departure. This has been, we believe, the ordinary cause why so many ships have arrived in the islands from England without bringing us any intelligence, except what we could gather from two or three odd newspapers that have been lying about the cabin. Though it has been some alleviation to believe, that, had our friends known of the conveyance, they would have written: yet the relief thus afforded is but trifling, compared with the pain resulting from the absence of more satisfactory communications. Notwithstanding the length of time we had often been without seeing an individual who spoke our native language, excepting in our own families, we would, in general, rather the vessel had not at that time arrived, than that such arrival should have brought us no intelligence."-p. 162.

Instance of Judicial Impartiality.-" In the autumn of 1822, the queen of Tahiti, the widow of Pomare, visited Huabine. Her attendants, who followed in her train from Tahiti, requiring a piece of timber, she directed them to cut down a bread. fruit tree, growing in the garden of a poor man on the opposite side of the bay, near which her own residence stood. Her orders were obeyed, and the tree was carried away. Teuhe, the owner of the spot on which it stood, returning in the evening to his cottage, saw that the spoiler had been there: the stump was bleeding, and the boughs lay strewed around, but the stately trunk was gone. Informed by his neighbours that the queen's men had cut it down, he repaired to the magistrate of the district, and lodged a complaint against her majesty the queen. The magistrate directed him to come to the place of public justice the following morning at sun-rise, and substantiate his charge: he afterwards sent his servant to the queen, and invited her attendance at the same hour. The next morning, as the sun rose above the horizon, Ori, the magistrate, was seen sitting in the open air, beneath the spreading branches of a venerable tree; on a finely-woven mat before him, sat the queen, attended by her train; beside her stood the native peasant; and around them all, what may be termed the police-officers. Turning to Teube, the magistrate inquired for what purpose they had been convened. The poor man said, that in his garden grew a bread-fruit tree, whose shade was grateful to the inmates of his cottage, and whose fruit, with that of those which grew around, supported his family for five or seven months in every year; but that, yesterday, some one had cut it down, as he had been informed, by order of the queen. He knew that they had laws-he had thought those laws protected the poor man's property, as well as that of kings and chiefs; and he wished to know whether it was right, that, without his knowledge or consent, the tree should have been ent down.

"The magistrate, turning to the queen, asked if she had ordered the tree to be cut down? She answered, Yes.' He then asked if she did not know that they had laws? She said ، Yes, but she was not aware that they applied to her.' The magistrate, asked if in those laws (a copy of which he held in his hand) there were any exceptions in favour of chiefs, or kings, or queens? She answered No,' and despatched one of her attendants to her house, who soon returned with a bag of dollars, which she threw down before the poor man, as a recompense for his loss. ، Stop,' said the magistrate, we have not done yet.' The queen began to weep. Do you think it right that you should have cut down the tree, without asking the owner's permission? continued the magistrate. 'It was not right,' said the queen. Then, turning to the poor man, he asked, What remuneration do you require? Teuhe answered, If the queen is convinced that it was not right to take a little man's tree without his permission, I am sure she will not do it again. I am satisfied. I require no other recompense His disinterestedness was applauded; the assembly dispersed; and afterwards, I think, the queen sent him privately a present equal to the value of the tree."-p. 214.

We had marked some additional extracts for insertion, but other articles warn us to desist. They are, however, too interesting to be wholly omitted, and are, therefore, reserved for our ensuing number. In the meanwhile, the selections now before the reader cannot fail, by making a strong impression on his mind, to awaken an earnest solicitude for the welfare of these amiable natives; and we feel assured, that a perusal of these volumes must tend to increase the favourable emotions that may have been excited.

REVIEW.-The Nature, Reality, and Efficacy of the Atonement. By Daniel Dewar, LL.D. Minister of the Tron Church, Glasgow. 12mo pp. 552. Whittaker, London, 1831.

THE doctrine of the atonement is so closely connected with the divinity of our Lord, that they must stand or fall together. With out his divinity, no atonement could be made; and without an atonement, his divinity would be in vain. These two important doctrines constitute the great and distinguishing characteristics of the gospel. They remove the whole system beyond the dominion of philosophical decision, and direct us to seek its fundamental principles in the justice, love, and mercy of God.

Philosophy, without all doubt, is of celestial birth, but, with some few exceptions, in its application, it is of the earth, and earthly. In the affairs of this life it is our great and surest guide: arts and sciences are its legitimate offspring; and the regions of thought acknowledge its authority, and yield submission to its dictates.

But when, from this ample range, we turn to the gospel of Christ, we enter an empire over which philosophy can hold no commanding dominion. It is a higher, a brighter, a more elevated region, in which faith expands her sails, and mounts from philosophy to the throne of God. Sometimes, indeed, philosophy participates in her excursions, but the pilotage, the helm, and the compass are never committed to her care. In her own element, philosophy may issue commands, and exact obedience, but here she must frequently bow in homage to a superior spirit, and follow with humility the progress of her celestial guide, while traversing through ethereal spaces, and soaring to everlasting day.

On the contrary, there are times and seasons, when the religion of the gospel condescends to visit the abode of philosophy, and to submit to the inspection of all her votaries. But when, from hence, these votaries attempt to infer that she is at all times under their control, and amenable to their tribunal, she frowns at their presumption, and forbids them to touch what they cannot comprehend.

It is in a light somewhat analogous to this, that Dr. Dewar surveys the doctrine of the atonement. He views it, not as a dictate or discovery of philosophy, but as a truth which God has condescended to reveal as a branch of that system through which he displays his mercy, and makes his sal

vation known to sinners.

;

Partially disregarding the disquisitions of philosophy, Dr. Dewar claims, as the basis

331

of the atonement, the revealed will of God, and then urges his grand inquiry,—Is this doctrine clearly and unequivocally made known in the sacred scriptures, or are the supposed intimations of such a doctrine so vaguely and doubtfully expressed, that the passages, in which it is presumed to be included, will fairly allow a negative interpretation?

In prosecuting this inquiry, Dr. Dewar ranges through the Old Testament and the New, surveys types, symbols, sacrifices, and ceremonial rituals, and thence adverts to the great antitype who was appointed to take away sin by the offering of himself once for all. On this great subject he has made it clearly to appear, that the language of scripture is unambiguous and explicit; that the whole tenor and genius of revelation inculcate this doctrine; and that, admitting the bible to be true, no art, no sophistry, no ingenuity, can ever separate it from the sacred pages. From this mode of arguing, and the luminous evidence with which he is every where surrounded, it may be fairly inferred, that, if the atonement of Christ be not a doctrine of scripture, the bible is one of the greatest deceptions that was ever sent into the world; and that, under a pretence of unfolding a way in which God can be just, and yet the justifier of him that believes in Jesus, it is a book of imposition, calculated to delude mankind.

To Unitarian objections the author has paid particular attention; and from the cavils of philosophy, he appeals to the authority of scripture. Even upon a supposition, that God, through mere mercy, could pardon sin without an atonement, this, he contends, cannot take from him the power to pardon sin through an atonement. He who can pardon without it, must be equally able to pardon through it; and then it becomes no longer a question of mere possibility, but a question of fact. To decide this, he appeals to the sacred word, which asssure us, that " the Lord hath laid on him (Christ) the iniquity of us all."

Having established the certainty and the necessity of the atonement, upon an immoveable basis, Dr. Dewar adverts to its objects and the extent of its application. It has, he observes, been made a question, whether the atoning sacrifice of the Redeemer was offered for all mankind, or exclusively on behalf of those who shall in the event be saved by him. In discussing this question, he takes the limited or Calvinistic side, and argues as follows:

1. "That the scriptures expressly affirm, that Christ saves his people from their sins, and laid down his life for the sheep. 2. That his death as an atonement for sin, is restricted to those who

have been given to him by the Father. 3. It is argued from the connexion between the atonement of Christ and his intercession. 4. This position is maintained, on the ground of the connexion between the gift of the Son, and the gift of the

Spirit. 5. It is argued from the infinite love of Christ to those for whom he died. 6. This doctrine is maintained, from the nature of Christ's suretiship. 7. From Christ having merited faith, holiness, and eternal life, for those for whom he died."-p. 386.

Yet, strange as it may appear, Dr. Dewar, in a subsequent page, notwithstanding the preceding restrictions, thus argues for the universal offer and universal acceptance of Christ for salvation.

"The language of scripture abundantly proves that God commandeth all men every where to repent; and that all men, without any exception or limitation, are enjoined to believe in Christ for acceptance and eternal life. This may justly be considered as the first and the great commandment which God issues to sinful men by the gospel; and obedience to this is indispensably necessary, on their part, to prove their disposition to return to God.

To refuse obedience to this, is to remain unreconciled to God, and to be chargeable with that unbelief which is represented in scripture as the special ground of condemnation. He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.

"This express warrant to every member of the family of man to believe on Christ for salvation is in perfect accordance with what the gospel requires mankind to believe. What, then, does the revelation of mercy require those to whom it is addressed to believe? Is it not that all have come short of the glory of God; that their salvation is not to be found in themselves; and that they cannot be accepted or justified by their services? Are they not commanded to rest in Christ as an all-sufficient Saviour, who is able to save to the uttermost all who come unto God by him, and to bear the burden of the weary and the heavy-laden? Is not each required to believe the infinite value and efficacy of the blood of Christ to make him free, humbly trusting to it, from all condemnation, and to cleanse him from all unrighteousness?"-p. 392.

On the preceding passages we will offer no other remark than what is expressed in the following quotation, from the late celebrated and candid Robert Hall, in a letter to a friend :

"I do think you have steered a happy medium between the rigidity of Calvinism, and the laxness of Arminianism, and have succeeded in the solution of the grand difficulty-the consistency betwixt general offers and invitations, and the speciality of divine grace. This interesting question is handled with masterly ability. On this point, the representation of Calvinists has long appeared to me very defective, and that, fettered by their system, they have by no means gone so far in encouraging and urging sinners to the use of prayer, reading the scriptures, self-examination, &c. as the scriptures justify. Here the Arminians, such of them as are evangelical, have had greatly the advantage of the Calvinists in pleading with sinners. I lent your book to B., who is much pleased with it, and only wishes you had expressed yourself more fully in favour of the general extent of Christ's death. I think you have asserted it by implication, though I wish you had asserted it unequivocally; because I am fully persuaded that it is a doctrine of scripture, and that it forms the only consistent basis of unlimited invitation. I think that the most enlightened Calvinists are too reserved on this head, and that their refusal to declare, with the concurrent testimony of scripture, that Christ died for all men, tends to confirm the prejudices of the Methodists and others against election and special grace."-Imperial Magazine for May, 1831, p. 216.

On a

Leaving, however, the theological sentiments of Dr. Dewar, as to the extent of the atonement in its application, we readily admit, that, on the atonement itself, he has produced an admirable treatise. subject that has been so frequently handled, it is not to be supposed that original matter is exclusively introduced. Of the writings of others he has readily availed himself, and arguments that have seen much service he has re-enlisted. To these he has added many judicious observations of his own, the whole of which he has so arranged, as to give to his treatise an aspect of originality, and to invest the great subject on which he has employed his talents and his pen, with a character and importance, and a blaze of light, which nothing but the Sun of righteousness could impart.

That the atonement of Christ is a doctrine of scripture, whoever reads this volume with attention must be fully convinced. Avowing this conviction, we most heartily concur in the sentiment of Soame Jenyns, which the author has expressed in the following paragraph, that occurs in his preface; and with this quotation we must take our leave of Dr. Dewar and his volume.

"That Christ suffered and died as an atonement for the sins of mankind, is a doctrine so constantly and so strongly enforced throughout every part of the New Testament, that whoever will seriously peruse these writings, and deny that it is there, may, with as much reason and truth, after reading the works of Thucydides and Livy, assert, that in them no mention is made of any facts relative to the histories of Greece and Rome."

REVIEW.-The Canon of the Old and New Testament ascertained, or the Bible complete without the Apocrypha and unwritten Traditions. By Archi bald Alexander, D.D. With Introductory Remarks, by John Morison, D.D. 12mo. pp. 430. Miller, London, 1831. THE professed object of this work conveys an idea of its importance. Unless the canon of scripture can be clearly ascertained, faith is without a resting-place, and practice without a guide. By learned christian divines this point has indeed long since been examined and decided; but the learned languages to which they constantly refer, and the irrelevant matter with which the investigations stand connected, have placed the benefit of these disquisitions beyond the reach of general readers.

To detach the evidence on which the authenticity of the canon of scripture rests from all foreign matter, to concentrate its essence, to bring the whole within a narrow compass, and to render it intelligible to

common capacities, is one great object that Mr. Alexander has had in view. Another is, to shew that the Bible is complete, containing all things necessary to guide the faith and practice of every sincere christian; and that the church is in possession of no other revelation, but what is recorded in these sacred books.

Mr. Alexander informs us, in his preface, that a considerable portion of the materials used in composing this treatise, have been derived from others; and, in a subsequent paragraph, he gives the names of several authors, to whose works he acknowledges himself to be indebted. These selected materials, in connexion with his own observations, he has wrought into their present form, and thus given completion to a volume, which cannot fail to prove highly acceptable to every christian reader.

Dr. Alexander is professor of theology, in Prince-town College, New Jersey, in America, in which country this work first emanated from the press, and obtained a circulation. Time brought it across the Atlantic, and under the auspices of Dr. Morison, a new edition, in England, is just brought before the public.

In contending for the all-sufficiency and exclusive authority of scripture, the author sternly sets his face against Jewish traditions under the old testament, and the dictates of all churches under the new, and argues, that no pretence to infallibility can sanction any community to teach for doctrines the commandments of men. these points, his reasonings are clear and convincing. His premises appear founded on a rock of adamant, his inductions are firmly linked, and his conclusions are irresistible.

On

In discriminating between the canonical books of scripture, and such as are apocryphal, whether those bound up with the Old Testament, or others with whose names we are less familiar, the author adduces all the evidence that can be expected, and the reasons which he assigns why, among the candidates for acceptance, some were received while others were rejected, are sufficient to satisfy the inquiries of every intelligent mind. Under all such circumstances, claims lead to examination, and this in the present case has led to a decision, which nothing but infidelity and scepticism will dare to impugn.

The canon of the Old Testament Mr. Alexander fixes on the basis of Ezra, who, under the influence of plenary inspiration, established an era in the history of the sacred books, which relieves inquiry from all anxiety respecting their previous vicissi

tudes and manner of descent. The reference made to these books by Christ and his apostles, shews the exalted rank which they sustained in their estimation. Our Lord and his followers would never have appealed to an authority as divine, which they must have known to be spurious, upon a supposition that their authors had not been inspired by the Holy Spirit.

Respecting the canon of the New Testament, nearly the same method is employed, as that to which we have adverted in reference to the Oid. The books which compose the New Testament were received as genuine in the days of the apostles, and the concurrent testimonies and appeals of christian writers in every succeeding age, carry onward the links in this chain of evidence, till it is connected with the present day. These successive links Dr. Alexander has adduced in consecutive order; and, in connexion with the internal evidence which the books afford, they place them on a foundation which never can be removed, until all confidence in every species of historical testimony shall be finally banished from the world.

The objections to which various passages and occurrences, both in the Old Testament and the New, are liable, the author distinctly notices, and fairly meets. Much force is concentrated in his reasonings, and brought to bear upon his imbodied evidence; and, in the confidence which integrity inspires, he submits the result of his researches and testimonials to the judgment of an impartial public; from whom, we are fully persuaded, he may expect a favourable decision.

REVIEW. The History of the Reformation of Religion in Scotland. By John Knox. To which are appended several other pieces of his Writings. By William M'Gavin, Esq. Complete in 1 vol. 8vo. pp. 650. Blackie and Co., Edinburgh. 1831.

WHILE Scotland lives, the name of John Knox will never die. The fame of this man is so blended with the history of his country, that the renown of its most celebrated kings, phiilosophers, and heroes, is not more secure of immortality.

On the pedestal of the Reformation, John Knox occupies one of the most conspicuous stations; and so deeply are the characters engraven, in which his name is written, that time will never be able to hide them from posterity. The works of this extraordinary man are so well known, and so duly appreciated, throughout the British empire, that every foe to papal tyranny must rejoice

to see them transmitted to future generations. His stern integrity, inflexibility of principle, and unconquerable zeal, were adapted to the times in which he lived; and to his memory they have erected a monument formed of more durable materials, than that which his grateful countrymen have reared in the city of Glasgow.

We know not what futurity may evolve. Prognostics sometimes appear, which tell us, that the period is not remote, when the active integrity of Knox will again be required. His name and character, therefore, being hung on high, may operate as a bright example in seasons of future peril. Some future Knox may catch his mantle and his spirit, and, imitating his great exploits, perpetuate his deeds in a newly imbodied form.

In the present edition of this work, is included the first book of discipline complete, and the dispute of Knox with the Abbot of Crossraguel, which have not hitherto been connected with the history of the reformation of religion in Scotland.

An advertisement, prefixed to this volume, informs us that

"The introduction, written by Mr. M'Gavin,

contains an historical sketch of the state of religion

in Scotland, from the introduction of Christianity,

till the time when Knox's history commences, comprising a period of twelve centuries; and, although the materials of history, during this dark period, are but scanty, there is enough to show, that originally the church of Scotland was independent of any foreign jurisdiction; that her ritual was comparatively simple and unostentatious, and how she became gradually affected by the errors of popery, and then subject to the See of Rome. The editor has also subjoined notes to the history, for explanation or elucidation; and occasional biographical notices of eminent characters, whose names occur in the text."

This prefatory matter is not mere profession. What the editor has promised, he has fully performed. The sketch which he has drawn is luminous and comprehensive, and although "shadows, clouds, and darkness rest upon" some portions of the periods through which the preliminary history is traced, a sufficiency remains, to mark the progress of events, and to connect incidents which sometimes appear to have nothing more than an isolated existence.

The biography of Knox, which follows the introduction, though brief, is full of interest. It embraces the principal events and vicissitudes of his life, follows him from the pulpit to the galley, and from an exile in a foreign country, to an influence in his own, before which the power of cardinals and of bishops trembled, and was glad to retreat. The life of this wonderful man was passed in a state of almost incessant excitement; alarm and danger constantly surrounded his dwelling, and frequently pursued him when

he had not where to lay his head. Yet, through every trouble, his Almighty Father preserved him, so that, after passing even through fire and water, through perils both at home and abroad, and escaping both the faggot and the sword, at the age of sixtyseven, he ended his days in peace, in the year 1572.

The laying the foundation stone of a monument erected in Glasgow, to the memory of this extraordinary man, must have been an imposing spectacle. Of this solemn ceremony, a detailed account is given in this volume. A description of the process, and a record of the speeches delivered on the occasion, and in connexion with it, furnish decisive evidence, that the great principles of the Reformation are still retained in Scotland, and surveyed with the most profound veneration. Could the ancestors of the present generation witness their spirit and their deeds, they would find no occasion to mourn over a degenerate offspring.

Of the work itself, "The History of the Reformation of Religion in Scotland," little need be said. It is replete with valuable matter, and is so marked by the local incidents and occurrences with which it is interspersed, that the entertainment it affords can only be rivalled by the important information which it communicates. But the merits of this work are too well known to require either elucidation or eulogium.

The letters at the close of the volume, which passed between Mr. Quentin and John Knox, are written with much acuteness; and in the disputation which is recorded, all the auditors must have been deeply interested. Even to the present moment, after a lapse of centuries, and notwithstanding the great changes that have taken place in church and state, the reasonings retain a considerable portion of their pristine vigour. To the cause which the intrepid reformer defended, with so much ability, we feel, when reading these disputations, an increased attachment, and seem to share in the triumphs which he achieved. To us, indeed, they appear at present as matters of history; but of the arguments employed so successfully, we never ought to lose sight. Occasions may arise, when it will be necessary to call them again into operation; and no generation should disregard the reasonings employed to establish momentous propositions, from a conviction of their being true. While popery has defenders, the works of John Knox should never be consigned to oblivion: and the present edition is calculated to invest them with renewed vigour.