We give the authorized version for the sake of comparison. "So I returned, and considered all the oppressions that are done under the sun and, behold, the tears of such as were oppressed, and they had no comforter: and on the side of their oppressors there was power; but they had no comforter."

A Letter to a Friend on the Authority, Purpose, and Effects of Christianity, and especially on the Doctrine of Redemption. By JOSEPH JOHN GURNEY. Third Edition. 12mo. 70pp. 1s, 6d. Arch. 1824.

Observations on the Religious Peculiarities of the Society of Friends. By JOSEPH JOHN GURNEY. Third Edition. 12mo. 334pp. 58. Arch. 1824.

We have rarely met with two little works more perfect of their kind than these. They will not bear to be separated without injustice to their subject, being mutually illustrative and apologetic of each other. Yet they were written for very different purposes, and will, probably, be read with very different feelings:-they are not distinguished by the same excellencies, nor are they liable to the same objections. The name, abilities, and station of the author stamp them both with the seal of authority, and both are, no doubt, to be equally regarded as the accredited declarations of the Society of Friends. In addition to their extrinsic claims on the attention of the public, as well as of those to whom they are particularly addressed, there are many intrinsic qualities which recommend them to the serious perusal of all who are interested in the constitution of the Christian Catholic Church.

To speak first of the general character of these tracts-we do not hesitate to avow that there are, throughout them, a gravity and sobriety, a well-considered and deliberate style, a respectful and charitable air, which impart no common charm to the mode of handling the momentous topics that are discussed. And this is the more perceptible, because we have so often to lament that a flippant, supercilious, irreverent, and hasty manner is adopted by the advocates and supporters of doctrines and practices far more consonant with evangelical truth, as we conceive, than those which are asserted and defended in the pages now before us. Such is Mr. Gurney's address, that, when we lay down his books, though we may differ with him on some vital questions, we may yet agree with him cordially on others;

though we may detect the errors in his system, we may be willing to allow, that our own, so far as it is human, is not exempt from error; we may be surprized that so many worthy members of society should remain separated from us in religious, and somewhat in civil matters, by, what appears to us, a very flimsy veil, and yet sincerely respect, not only the persons, but the "peculiarities of Friends."

To the careful observer of what is passing among the Society of Friends and their connections, several subjects of speculation present themselves to be investigated-several hard enigmas to be solved-several apparent inconsistencies to be explained. Now the clue which is furnished by Mr. Gurney, and which is much more entire and ductile than any we have picked up from previous writers, will be of great use in unravelling the intricacies of the theological and moral scheme of which he is the last expounder. Putting aside, therefore, the publications to which we have been accustomed to have recourse for information respecting the tenets and habits of the sect-Penn's "Brief Account," Barclay's "Apology," and the "Summary," by W. Phillips-we shall confine ourselves to Mr. Gurney's statements,-making such remarks, en passant, as they may seem to

warrant.

"The religion of Friends," says Mr. G. in his conclusion to the "Observations," "when regarded as a system of doctrine and practice, may be described as consisting of many points in which their views are coincident with those of their fellow Christians, and of others, the holding of which is more or less confined to themselves." It is precisely on these two divisions of their system, that the two books above named are founded; and the consequence is exactly what might be expected: that with the first mentioned our sentiments are much in unison— with the latter, in total discord.

The "Letter to a Friend," though defective according to our faith, is not only unobjectionable so far as it goes, but is a very valuable little compendium of the evidences, truths, and precepts of Christianity. The "Observations" on the peculiar tenets and practices of the sect of Quakers, are not only open to, but unquestionably call for, much animadversion. From a candid investigation of the soundness of his principles, Mr. Gurney would not shrink; and we cannot but desire to see such a scrutiny attempted by some temperate and judicious member of the Established Church; for we have no doubt whatever, that it would lead to a complete confutation of each and every argument advanced by " the Society of Friends," in support of their peculiarities. It falls neither within our province as un

prejudiced reviewers, nor our limits as general recorders, to set free the pen of controversy-we should only injure a good cause by imperfect advocacy-but, in truth, we have felt a kindling eagerness to reply, when we have read the reasoning and glosses whereby Mr. Gurney would, if he were right, degrade the edifying worship of our beloved Church to a level with the beggarly elements of a mere carnal institution, and confound her significant and solemn rites with the senseless superstions of the pagan, or the abrogated ceremonial of the Jew. Abstaining, however, from any thing more than an occasional remark, or a friendly hint, we shall endeavour to do as full justice to Mr. Gurney's statements, as to the goodness of his motives and the benevolence of his heart.

To begin then with the "Letter." This, we understand from the "Advertisement," was not originally intended for publication, but written at the request of a friend, and only privately circulated. It is seldom that a letter thus circumstanced is found so worthy of general attention. "The authority, purpose, and effects of Christianity," and "especially the doctrine of redemption," are severally explained in a short, perspicuous, and convincing treatise, forming a brief digest of the reasoning of divines upon the evidences, and an arrangement of wellselected quotations from the Holy Scriptures, explanatory of the nature of the Gospel. The first paragraph will bear witness to the feeling with which the "Letter" was composed; and Mr. Gurney's own recapitulation will best display the argument developed in it. He opens thus:

"My dear Friend,-The mercy of God in Christ Jesus is a subject which I have long been accustomed to regard as superior to all others, in point of interest and importance. Conscious, in some degree, of the perfect purity of an omnipresent Deity, as well as of the corruption of my own heart, I rejoice in the assurance that means are provided through which the stain of my sins may be washed out, and through which I may be accepted with favour by the Author of all true happiness. Nor is it wonderful that I should entertain, for others whom I love, an earnest, and even painful solicitude, that they also may be brought to the discovery of this way of escape, and may come to acknowledge Jesus Christ, the Lord of glory, to be the propitiation for their sins'-their ' resurrection' and their life."" Letter, p. 5.

In the course of the following sixty pages, there are some strong passages, which might be noticed, especially this one: "When a lock and key precisely correspond, though they be of a simple character, a presumption arises that they were intended for one another. When, instead of being formed in a simple manner, they are respectively complex and curiously wrought in different directions, and

nevertheless correspond; such a presumption is exceedingly strengthened. But when the lock is not only complex and curiously wrought, but contains such an extraordinary and wonderful combination of parts as to be absolutely sui generis, and without parallel; when, among all the keys in the world, none present even a slight approach to a correspondent conformation, except one; and by that the lock is easily and exactly fitted-then, surely, is all doubt on the subject discarded; and it becomes a moral certainty that the lock and key proceeded from the same master hand, and truly appertain to each other. Now this is a familiar but precise representation of the evidence afforded, by a comparison between the Old and New Testaments, that the prophecies concerning Jesus Christ were true prophecies; that they were inspired by an omniscient God; and, therefore, that the religion which they attest is a religion of divine origin." Letter, p. 19.

This counterpart to Paley's famous "watch," is aptly introduced. The summary above alluded to is this:

"Christianity is a religion which rests on the authority of God himself. 1. It is proved, by a greater variety and quantity of evidence than has ever been brought to bear on a similar subject, that the writings of which the New Testament is composed are genuine. 2. That the history recorded in those writings is true, we conclude from the testimony of several honest and independent witnesses; and that testimony is so confirmed by a number of remarkable and indisputable facts, as fully to meet the peculiarities of the case, and to establish the reality of the Christian miracles. Now miracles are interruptions of the order given to nature by an omnipotent God, and, like the creation itself, can justly be ascribed only to Him. Since, therefore, he has attested Christianity by true miracles, it follows that Christianity is a religion of divine authority. 3. The real foreknowledge of future events is an attribute which must also be deemed peculiar to the Almighty, and God has attested Christianity by true prophecies. Jesus Christ exactly predicted several events which were future when he spake. More especially, the prophecies of the Old Testament, respecting the Messiah correspond with the character and history of Jesus, just as a lock of complicated and absolutely peculiar structure corresponds with its key. Hence again it follows that Christianity is the religion of God. 4. The Deity is a Being of moral perfections; and Christianity is the instrument by which he so transforms unregenerate men, that they come to render unto him the fear, honour, and love, which are his due to shew forth his moral attributes in their own conduct-and to enjoy a substantial and enduring happiness-whence the conclusion is again safely deduced, that our religion is divine and true.

"The Scriptures are a divinely authorized record of Christian truth. The inspiration of the writers of the Old Testament is evinced by the clear declarations, on that subject, of the apostles and of Christ himself. The inspiration of the writers of the New Testament, and especially of the apostles, is plainly recorded in the gospel history already proved to

be true; and these historical testimonies to the divine origin of the Scriptures are abundantly confirmed by the internal evidences derived from their holy, wise, harmonious, and practically efficacious contents. The difficulties in Holy Writ are analogous to those to be observed in natural science; but to the simple-hearted, sincere, and devotional reader, and as far as relates to those things which appertain to our salvation, the inspired writings are plain and intelligible.

"The Bible is replete with important information, respecting God, ourselves, and Jesus Christ. 1. The various attributes and perfections of the Deity, are described, in the sacred volume, with a force and precision which clearly indicate the divine origin of the book. More especially the Scriptures represent the Deity as perfectly pure and just; so that he utterly abhors all sin, and will assuredly punish those who continue under its influence. Without holiness none shall see God. 2. Respecting ourselves, the Scriptures declare, that we are endued with a body and a soul-that the soul lives after death-that the dead will be raised in a spiritual body—that, in the eternal world to come, we shall be rewarded or punished, and be happy or miserable for ever, according to our works-that we are fallen from the image of God in which Adam was created-that we are naturally prone to sin, and universally sinners-and that of ourselves, therefore, we can entertain no hope of salvation. 3. Respecting Jesus Christ, we read in the Bible that he is the Son or Word of God, who was with God from everlasting-that all things were made by him-that he is one with the Father, and, therefore, himself God or Jehovah-that he became incarnate, and assumed the nature of man, tarried upon earth, died on the cross, rose from the dead, ascended into heaven, and will come again to the judgment of quick and dead.

"To the question-for what equivalent purpose SUCH AN ONE should so marvellously humble himself, as to come into this world, assume our nature, and die on the cross-the answer has been given: "To supply all our spiritual need;-to bestow upon us not only information, precept, and example, but indemnity and cure." This answer is explicitly confirmed by a multitude of passages selected from Holy Writ-by the perfectly accordant declarations of the prophets, of the angel Gabriel, of John the Baptist, of Christ himself, and of his apostles. These passages unfold in a luminous manner the whole doctrine of redemption, fully account for the great facts of the gospel, and show that between the spiritual wants of mankind, and the mercies of God in Christ, there is an entire congruity. Lastly, I have observed that we cannot avail ourselves. of the promises and blessings of the gospel, otherwise than by that true and living faith in Jesus, by which we rely upon him as upon our only Saviour, and through the operation of which we become new creatures, and bring forth the fruits of obedience, holiness, love, and peace.

"Allow me, my dear friend, (and reader, of every description,) to express an earnest and affectionate desire that such may be thy happy experience! If the afflicting hand of divine chastisement has convinced thee of the utter instability of every earthly joy-if thou art