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of them thus glossed over. The subject having abruptly commenced at the period when the child Jesus tarried behind in Jerusalem, Mary and Joseph return; and find him: then, His mother, for the narrative, true to nature and to fact, makes the mother the foremost parent in every thing connected with the search for their Son does not reproach him.' Now, could any thing, but a desire to conciliate the spirit of Socinian infidelity, suggest such a paragraph; where, if an allusion to Mary's exclusive claim to the mortal parentage of Jesus be glanced at-which we doubt-it is done in such a covert way that the veriest unbeliever cannot cavil at it? And in the next paragraph, Mary is described as regarding him with deep interest, not as the subject of prophecy, not as the child whose approaching birth was announced to her by an angel, not às he whom Simeon and Anna had greeted as their SALVATION; but as, A boy who had never spoken an impatient or disrespectful word; who had never manifested an unkind or a selfish feeling; who bad never disobeyed, never failed in his duty; but had, for twelve long years, never given father or mother an unnecessary step, or a moment's uneasiness, or neglected any thing which could give them pleasure.'


Then follows the author's explanation of this singular appearance of so perfect a being: and surely it is most startling, to those who have simply read their bibles. We are told that there is no local heaven, and to prove it, that we can actually look into the sky, and see that there is none: that there is no sort of personality whatsoever in the Deity: who is represented to be everywhere, in such a sense, that He must actually be nowhere: and that we could

not have known what to address as God, had he not revealed himself to us in the bodily form of Jesus Christ that we could not have learnt the will, no nor the Being, the attributes, the ' intellectual powers' of the invisible Deity, but by the lips of Jesus Christ. 'How,' the author asks, 'how can such a Being exhibit the moral principle by which his mighty energies are all controuled?' We should reply, By the bible.' But really this work places Jesus Christ before us, as the papists place their images, merely as a visible object, whereby to frame an idea of that which is invisible-how low, how derogatory to the dignity of our Lord's mission this is, we need not express.

Let the reader peruse the following short passages, and say whether they do not grate upon those feelings of awe and reverence, wherewith God, manifest in the flesh, is regarded by his people—whether they do not convey an idea of as mere a manhood, as any Socinian can desire. After quoting the beautiful notice of the "lilies of the field," he proceeds,—' A cold, heartless man, without taste or sensibility, would not have said such a thing as that. He could not; and we may be as sure that Jesus Christ had stopped to examine and admire the grace and beauty of the plant, and the exquisitely penciled tints of its petal, as if we had actually seen him bending over it, or pointing it out to the attention of his disciples.' (page 61.) Again, 'He observed every thing; and his imagination was stored with an inexhaustible supply of images, drawn from every source, and with those he illustrated and enforced his principles, in a manner altogether unparalleled by any writings sacred or profane.' (page 63.) Do we recognize in

this description the CREATOR of all those things? We must add one more passage that struck us painfully, as a most irreverent comparison.— There was less noise, less parade, less display; but for the real sublimity of courage, the spectacle of this deserted and defenceless sufferer coming at midnight to meet the betrayer and his band, far exceeds that of Napoleon urging on his columns over the bridge of Lodi, or even that of Regulus returning to his chains.' (page 39.)

It may be conceded that this is in bad taste: but we contend that such expressions put infinite dishonour on the adorable subject of them: and we must also notice the studious avoidance of any recurrence to that great "testimony of Jesus," "the Spirit of prophecy." For instance, after the somewhat bold assertion, that 'Jesus Christ had a taste for beauty, both of nature and art; he admired the magnificent architecture of the temple, and deeply lamented the necessity of its overthrow'—we read,

and his dress was at least of such a character, that the disposal of it was a subject of importance to the well-paid soldiers, who crucified him.' (page 51.)

Enough of this: Jesus Christ is described as a good, a wise, a prudent, an elegant, a faithful, a bold, an energetic, a devoted MAN: and nothing more. We have not picked out detached sentences to cavil at them: we read with feelings sometimes amounting to horror, many pages of precisely the same import; and we have transcribed these passages, in explanation of what we boldly denounce as the Socinianizing tendency of the book, as respects the person of Jehovah our Redeemer.

With regard to the doctrine which it promulgates,

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we are sorry to pronounce it most unsound. If salvation by works be not clearly inculcated, at least the thirteenth article of our church is contradicted most flatly throughout the book. The popish dogma deserving grace of congruity,' meets us in every chapter. We must produce some instances of this. Justification by faith is a momentous point; and cannot be too clearly established. Mr. Abbott evidently considers that the death of Christ was a means devised to frighten men from sin, rather than to yield a ransom for their souls. It is morally impossible to present an analysis of views, in themselves, so perplexed and contradictory, as are those in question his own summary of the help that his book is to give to an inquiring sinner, is this, 'Cease to do evil; ask forgiveness in the name of Christ for the evil you have done, and henceforth openly serve God,'-making works the Alpha and Omega of the matter. But, perhaps, it will be fair to give a more lengthened statement, in his own words, of what he labours to establish; in justice to ourselves premising, that what he, in the following passage calls an expiation, is anything but the full, perfect, and sufficient oblation and satisfaction for the sins of the whole world, for which we are taught to render thanks.

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'In former chapters, we have taken a view of two great objects for which the Son of God appeared here, to set us an example, and to teach us by precept our duty. We have considered the nature of the example, and also the system of duty which he holds up to men. We now come, however, to look at the chief design of his incarnation, namely, to make, by perfect obedience during his life, and the sufferings

he endured at the close of it, such an exhibition of the nature and the effect of sin, and such an expiation for human transgressions, as should render it safe to forgive all who are penitent. In other words, he came, not only to teach us duty, and to set an example of its performance, but to suffer for us, and to make, by that suffering, a moral impression on the great community of intelligent beings, which should serve, instead of our punishment, and render it safe that we should be forgiven.

'It has made such an impression. It is now eighteen centuries since that death occurred, and among all varieties of opinion which have been adopted in regard to it, by Atheist, Deist, and Christian, in one point all must agree, that the death of Jesus Christ has made a stronger impression upon the human race, than any other transaction since the creation of the world....This impression too, is of the right kind. A knowledge of the death of Christ, with the explanation of it given in the scriptures, touches men's hearts,-it shews the nature and the tendencies of sin-it produces fear of God's displeasure,—and resolution to return to duty; and thus produces effects by which justice is satisfied, and the authority of law sustained, far better, in fact, than it would be by the severest punishment of the guilty sinner.' (pages 173-175.)

This passage is shortly after followed by one of considerable length, asserting the doctrine of justification by faith: some of which is orthodox enough: but here too we are startled by the assertion,—marked by italics as we transcribe it-' Moral renewal is the essential thing for pardon. A knowledge of the salvation by Jesus Christ, and clear ideas of the great

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