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verse is more comprehensive in meaning than the sixteenth. The latter is explained in part by Acts ix. 20, where we read: And straightway he preached Christ in the synagogues, that he is the Son of God.' During the days Saul was in Damascus, immediately after his conversion, he repaired to the synagogues and preached that Jesus of Nazareth is the Son of God, the true Messiah. He was firmly persuaded that Jesus was the Messiah.

"This was the great idea which had been lodged in his soul at the time of his conversion; and which he forthwith declared in public. But there is no good reason for believing that the entire gospel was communicated to his higher self-consciousness at that time. God revealed his Son in him; but the gospel was not unfolded in the depth and height of its mysteries. One cardinal point was made known: he had seen the glory of God in the face of Jesus Christ;' but other fundamental points, with which it is intimately associated, had not been brought distinctly before the soul of the apostle.

"2. The second view is entertained by Tholuck. He believes that there was a definite time at which a certain foundation of Christian doctrine was communicated to Paul by revelation. After he had spent a few days in Damascus, during which he occasionally appeared in the synagogues to testify to the alteration of his sentiments, he withdrew into Arabia; and on his return came forth with a doctrinal creed which subsequent disclosures extended.*

"The following considerations are given by Tholuck for not restricting the higher disclosures made to the apostle to one definite period in his life. In the case of Peter, we see that he did not receive the necessary illumination till his contact with a heathen first required it. Should not the case of Paul be similar?

Besides, were there not many church-relations, respecting which he needed afterwards a higher teaching,-one so far different from his existing views, that he must have reckoned his prior information obscurity? Must not, therefore, inspiration have imparted to him the necessary information in the case of that which he had to learn, just as a sudden inspiration furnished him with the required directions in relation to his external conduct, his journeys, &c. (Acts xvi. 6, 7, 9; Galat. ii. 2)? Certainly it must. As Peter, however, possessed, even at the time referred to, a certain fund of doctrine which was simply enlarged according to circumstances, the same thing is not excluded in the case of Paul, even if we say that new disclosures were made to him throughout his whole life.

"Much depends on the view taken of the

• Vermichte Schriften Zweyter Theil, p. 293, et seq.

nature of inspiration. Was it an uniform, steadily operating, supernatural influence to which the apostles were subject; or did it consist of Divine impulses- illapses-that came upon them at times more or less vividly? The former is the only correct account of it. It was a brightening up of all the faculties to an unusual elevation, so that they uniformly and infallibly prompted such utterances relative to Divine things as accorded with the will of the Most High. The influence from above, that acted thus constantly on the soul, exerted itself in perfect accordance with the usual operations of mind. It formed a part of the inward man. It entered into the spiritual psychology. An apostle felt himself elevated by it at all times. He might have as well divested himself of his apostolic character and authority, as of it. It constituted an essential and primary element in his apostleship. Hence it was a power acting dynamically, not mechanically.* Does Tholuck mean, that Paul acquired additional knowledge of the gospel he preached by revelations received at different times, so that he attained to a clearer perception of its truth, reality, and extent? Or is the hypothesis simply this, that, at a definite period of time, he was favoured with a distinct view of all the revealed truth he ever taught; though he had occasionally visions of unutterable things -glimpses of the glories pertaining to God and his kingdom, which, however important to himself, had no essential connexion with the gospel as preached by him? The latter can scarcely be all that is intended. If then the former be meant, it is scarcely borne out by Paul's writings; for it is impossible to prove by them a progressive enlargement or alteration of the peculiar doctrinal system he was led to publish. Usterit has failed to substantiate the opinion, as Harless has shown.‡ Equally impossible is it to prove that the mere foundation, or essential principles, of what he denominates his gospel were established within his mind at a certain time, while higher disclosures afterwards enlarged his knowledge of their relations, or brightened his apprehension of their reality. The circumstances mentioned by Tholuck are of little weight. No analogy from the apostles' external conduct can be appropriate, because inspiration was not an influence belonging to actions, so much as to teachings and writings. The apostles' doctrine, whether delivered orally or in writing, was infallible; but their conduct was not so. It may be thought in

* We cordially accept this definition of inspiration, provided it includes in it the consciousness that Paul, and all other inspired men, had of actual communication from God, to be imparted without a shadow of alteration to mankind. We believe Dr. Davidson would maintain this.-EDITOR.

↑ Entwickelung des Paulinischen Lehrbegriffs, etc.

Evangelische Kirchenzeitung for 1834, No. 12.

deed by some that, as the descent of the Holy Ghost on the apostles at the day of Pentecost, and afterwards, did not remove all their erroneous conceptions; so Paul's knowledge of the principles of Christianity, in all their clearness and extent, was not given him at once. But the apostle to the Gentiles occupies a peculiar position, and must be judged of by himself. He was called to the apostleship in a peculiar way, and was more highly favoured with heavenly disclosures, about the time of his conversion, than any of his brethren. Besides, the earliest written epistles, compared with the latest, do not evince his superior knowledge or clearer perception even of the things that may not be termed fundamental, much less of such as constitute the genuine basis of evangelical truth. Hence a calm consideration of the entire subject leads us to believe that while there was a definite period in Paul's life, at which he received his gospel from above, he appeared, after the period in question, fully and completely possessed of it, in all the clear comprehensiveness with which he saw it at any subsequent times. These disclosures of the gospel were made during his residence in Arabia. On the way to Damascus, a sudden and violent revulsion had taken place in his ideas.

Hence a calm interval was necessary for arranging them. The Old Testament, in its relation to Christianity, had to be studied. His mind had to be nurtured in the faith. New views were opened before him, which could not be followed out conveniently amid the agitation of continual preaching and journeying, as well as the opposition of his countrymen. He was separated, therefore, from intercourse with man, even with Christians; that he might be prepared, irrespectively of human teaching, for the labours of his life. In Arabia, where he continued for the greater part of three years, he meditated on the discoveries made to him. Here he was largely favoured with Divine disclosures. In that district, the doctrinal system, now denominated the Pauline, took hold of his mind and heart. His own reflection, divinely influenced and furnished with heavenly materials by direct revelation, enabled him to come forth from his retreat perfectly qualified to unfold the gospel with a philosophical breadth and symmetry of which no other apostle was capable. Thus the third view, as already explained, commends itself to our approval. It does not, however, differ materially from the second, which Tholuck advocates with his wonted ability."-pp. 75-78.

We earnestly recommend Dr. Davidson's learned and laborious work to the grateful acceptance of the Christian church, and shall wait with anxiety for the next and concluding volume.

The BIBLE OF EVERY LAND; or, A History, Critical and Philological, of all the Versions of the Sacred Scriptures in every Language and Dialect into which Translations have been made; with Specimen portions in their own characters, and Ethnographical Maps. Dedicated by permission to his Grace the Archbishop of Canterbury. 4to. Parts L-VII.

Samuel Bagster and Sons.

Mere curiosity, we should suppose, will render this interesting work popular. What intelligent Christian would not wish to become so far acquainted with every version of the Holy Scriptures, as to be able at once, and at first sight, to recognize it, and to say what was its particular name? Such would be the effect of a partial acquaintance with "The Bible of Every Land." The humblest man, who has only acquired his mothertongue, by consulting this work, may be able, in a few days, as he takes up any foreign version of the Scriptures, to say, at once, to what country it belongs.

But this is not all. As he looks at the specimen of each particular version here supplied, he will, on turning to the letter-press description of it, be furnished with a brief but clear account of the geographical extent and statistics of the country to which the version belongs; a critical and scholarly reference to the main characteristics of the language of which the version is a sample, and an accurate memoir of the editions of the Scriptures which have appeared in each particular language.

We most earnestly recommend this instructive and beautiful work to all who take interest in the great Bible movement of the age.

A Voice to the Churches, on the present condition of those who have been Pupils in our Sunday-schools. With Suggestions to Pastors, Sunday-school Teachers, and Committees, as to the methods best adapted to preserve or revive their sympathies in the Sunday-school cause. By JOHN MORISON, D.D., LL.D. 18mo.

3d.

W. F. Ramsay, Brompton, and Ward and Co.

What becomes of tens of thousands who have been trained in our Sunday-schools? How can we keep a firmer hold of them when they leave the Sunday-school? To meet these inquiries is the object of this seasonable and energetic appeal. Were the plans suggested by Dr. Morison to be followed out, on a regular system, there is reason to believe that the beneficial results of the Sunday-school would be enhanced a thousand fold. Let not the friends of the Sundayschool cause judge of the importance of this tract by its limited dimension. It is, indeed, an appeal deserving the serious attention of the churches.

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W. F. Ramsay, and all Fooksellers. The idea of an Educational Almanack is an admirable thought, and is here embodied in a truly practical and useful manner. engaged in tuition will find something here to direct and stimulate them in their work. Masters and mistresses of our day-schools, Sunday-school teachers, conductors of private seminaries, ushers and governesses in boarding-schools, ought, without delay, to avail themselves of this excellent hand-book. To Sunday-school teachers, in particular, the Educational Pocket Book will be found a stirring and useful companion. The titles of the following well-written articles will give them some idea of the character of the work. I. The Intelligent Teacher. II. The Improving Teacher. III. The Earnest Teacher. IV. The Glorified Teacher. V. Twelve Maxims for Teachers. VI. The Teacher in his Closet.

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Eight volumes of this popular and cheap repository of useful knowledge are now before the public, and four more are expected to complete the work. A monthly shilling for four years, or threepence per week, for that period, will thus have put into the hands of thousands of the humbler classes of society, twelve volumes of well selected matter, upon all topics embraced in our best and most expensive encyclopædias. We regard the publishers as benefactors to their age, not for this work only, but for many others which they have sent forth from their prolific press.

Obituary.

MEMOIRS OF THE REV. E. NEWTON, OF
KINGSBRIDGE.

Tuis laborious minister of the Gospel died 25th January, 1849, aged 45 years.

At an early age he was called to the fellowship of the gospel, and united to the church under the pastoral care of the Rev. John Gritlin, of Portsea. From this judici us minister of Jesus Christ he received much counsel and encouragement in his first attempt to instruct the ignorant, and them that were out of the way, in the villages near his native town. It appears, from a biography written by himself, that he passed through a long and painful mental process before he arrived at the conclusion that he ought to give himself up entirely to the work of the Christ.an ministry His heart was set upon it; but from the adversary of souls he suffered buffetings which well nigh drove him to despair. In this distress he was sustained by the sage remark of another good minister of the gospel: "Wait," said he, "and watch. If God intends you to be a minister, all the devils in hell cannot prevent it; and if he do not, all the angels in heaven cannot make you one. Go on, seize all available helps and opportunities for preparative improvement, and then look to God for guidance." This advice he prayerfully and strictly followed, the issue of which has in no ordinary degree promoted the

honour of the Saviour in the welfare of souls. His incipient labours were expended in the villages in the neighbourhood of his native town, Portsea. And so successful were his efforts to advance the kingdom of Jesus, that he was invited to take the oversight of the small congregational church at Elstow.

The Great Head of the church, however, had a more extended field of usefulness for him to cultivate. For the more efficient accomplishment of this, he submitted himself to a course of training under the Rev. Mr. Carruthers, of Gosport. Here he must have pursued his studies with great diligence and earnestness. With his own hand (although at this time engaged in keeping school) he copied the synopsis and plans of lectures, amounting to several thick volumes, and he thus laid a foundation for those correct theological views which he cherished through life. In 1830 he was admitted a student at Hackney College, and, throughout the appointed course, he was distinguished for untiring industry and persevering effort, after great attainments in every department of knowledge which could prove auxiliary to preaching Christ and winning souls to God. Having finished his studies at college, the indications of Providence pointed to Cuckfield, in Sussex, as the field of his ministrations, and, in this vineyard of the Lord, he was zealous, laborious, and consistent. In

1842 the church at Southmolton was destitute of a pastor; our esteemed friend went thither, was invited, accepted, useful, and beloved. There, too, he was instant in season and out of season. His memory is embalmed in many a heart, and the fragrance of his character is still sweet and refreshing. During a short visit to the writer of this brief sketch, in 1845, he was invited to supply, for two Sabbaths, the Congregational church at Kingsbridge; the people were then without a pastor. Here, too, he was acceptable, and was invited to the pastorate, which, after much anxiety and prayer, he at length accepted. In this new field he laboured hard and constant. In a short time the place became too strait for them, and the chapel was enlarged by his instrumentality. His fond hopes were reali ed on the day of opening; but there was a worm at the root of his joys. By overtoil in preaching, and additional wear and tear of body and mind in attempting the liquidation of the debt, his frail tabernacle gave way. While at Bristol, collecting for his chapel, he caught cold. Bronchitis succeeded, and although having the best medical attention and domestic kindness, his frame, attenuated by labour above measure, gradually sunk to the grave. His memory, however, and his deeds, cannot be forgotten. As a minister of the Word his sermons were distinguished for solid se ise and strong fortification of Scriptural truth. He did not, indeed, study to adorn them with meretricious language, but he did study to exhibit the truth as it is in Jesus, in all its manifold varieties and beauties. The whole Bible was his book, yet he delighted to take his stand at the cross, and there, with earnestness, preach that atonement which was the comfort of his own heart, and the only basis of a sinner's hope. He believed, and therefore spoke. As a workman rightly dividing the word of life, he was ever found insisting on the necessity of a renovated nature, a holy life, as evidential of faith in the doctrine of Christ, and the work of the Spirit on the heart. And certain it is, that if any of his hearers did not understand him, it was because they loved darkness rather than light. Many, however, are the hearts which, under God, he solaced and strengthened by his full and clear exhibitions of truth. Nor was he unmindful of them when the monition came to him that his labours were about to cease. While at Torquay, whither he had gone with a hope of recovering, but which hope was eclipsed by the dark cloud, that he must return to his people, not to preach to them, but to die, he wrote frequently to his people, expressing his earnest concern that their hearts might be conformed to the image of God's dear Son."

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The following letter was written to his church while in great bodily pain:

"MY DEAR FRIENDS,-Although the good providence of God has separated us personally from each other for a time, I do not believe that he has separated us mentally; for myself, I can indeed say you are ever present with me, for even when sleeping I often think I am preaching to you. Oh! nothing afforded me more pleasure in times past than to tell you of a Saviour's love:-that Christ died for sinners; of the everlasting love of God who gave his only begotten Son for us, that whosoever believeth on him should be saved; and of the love of the Holy Ghost, too, who reveals Christ to us, and changes our dead, cold, flinty hearts, by the melting influence of the love of Christ. How I wish now that I had preached more fervently, more in earnest! for I fear some of you do not believe in Jesus, do not really love him: and then the thought passes through my mind, if I should never preach to them any more, and they should die in their unbelief; they love me, but we can never meet again! and the tears rush to my eyes and my emotion becomes almost insupportable. that you

did all believe! May God hear my prayers for you! for I hope I shall not sin against him by ceasing to pray for you; but, dear friends, many of you do believe, neither affliction nor death can separate us united to Christ. 'Who shall separate us from the love of God that is in Christ Jesus our Lord?' Our union is for eternity. O that it were more displayed on earth! We should be known as Christians by our love one to another. You cannot tell how much my heart seems drawn out toward you in this affliction. Nothing but a persuasion that it is God's will keeps me from you, and if I do not considerably improve in a short timefailing of hope as to life-I shall endeavour to return to die among you. The physicians pronounce me better, decidedly better, and hold out hope, and we should believe them: still I feel I want to return-that this is not home. Yet, here as in the whole affliction, I still my mind by the thought that it is God. There is no mi-take, no unkindness-all is wisely ordered, and we shall soon see that he does all things well. Oh, what, my dear friends, you who have no religion will do in affliction I cannot tell. I suffer now, but what should I suffer without the Divine presence? Even in this trying affliction I have hours of peace that must be almost like heavenly peace. I pray that you all may possess this in affliction. You will, if Christ be with you; and while nature compels the tear, the spirit will rejoice in the Lord and triumph in hope. I felt intensely when I heard that you had a special meeting of prayer for your minister, but let me entreat you, pray rather for the

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As a sufferer, the writer can bear testimony to his patience. At first, indeed, partly from the nature of his disease, and partly from suspension from the work he loved, he found it hard to acquiesce in the Divine arrangements. This state of mind, which gave him great uneasiness, and which called out his penitential sorrow, was but transient and temporary. His soul soon became weaned child, and as he said, he had no choice or will in the matter. In a letter to me, he says, "I have suffered terribly since I saw you. I go to bed at night, cough, sleep an hour, cough. Sleep in little snatches of burdensome sorrow, intermingled with cough, until I am almost dead. I said, This will not do-it is unmanly-it is unchristian. I rose up, repeated the 103rd Psalm, but quickly, for my infirmity's sake.

'God will not always chide,

And though his strokes are felt,' &c.

So

"My next sleep was equally burdensome, and this continues until I am worn out, and then it is succeeded by heavy slumber and drenching perspiration. A week more of these nights and I shall return home. small is the passage in my throat, that my food and medicine are rejected. I thank God, however, that I have more than I deserve. He has dealt kindly with me, and I have peace." In his letter from his home, the same tranquillity is apparent, and his submission manifest. "I have not a wish of my own. I am willing to live, and equally willing to die."

His gratitude to his friends was boundless. While at Torquay he greatly won upon the pastor and church worshipping at Abbeyroad, of whose kindness he frequently spoke with overflowing emotion. The following letters to R. Peek, Esq., will best express the feeling of his heart:

แ As to advice, &c., I believe a nobleman could not obtain better. Yesterday Dr. Tetley called in a third physician, Dr. Ivanson, another Christian gentleman. He told me he had had many such cases. They were together with me for an hour. Seeing, therefore, my advice is excellent, I shall certainly do nothing without it. But it is, I believe, Dr. Tetley's opinion that a change would do good, if I returned again after two or three weeks, seeing I left home in a hurry, almost driven away with the hope of returning in a few weeks. Several little

things require arranging; indeed, my dear friend, to speak aright, my house to set in order. Dr. Tetley thinks this change, if managed aright, will do me good. I do not cease to be his patient. He will, with pleasure, correspond with my surgeon, or if not, with myself. It must not be forgotten that my state is precarious, and a Christian, on his dying bed, should not have little unarranged affairs to annoy him. I do not think we die any sooner by in this way preparing for it. I have had a very trying night, I am thankful that I am calm; this morning, little as I deserve it, I have continued to me a calm peace of mind. Willing,

if God should sanctify the affliction to the good of the church and myself, still to live, and equally willing, should he design this to lead to my death-for I know in whom I have believed; but, whether or not I shall return, believe me I shall act as advised by Dr. Tetley. My hand is not steady this morning. Excuse my faulty writing. Commending you to the blessing and keeping of a covenant God."

"May I request, my dear sir, of you, the favour of insisting that my body should not be interred inconsecrated ground? I never received a church ordinance yet, and do not want now. You will inquire what is the state of my mind. I thank God he gives me perfect peace. In his service I received my affliction, and I have no doubt he will see me through it. As to life or death, I have very little choice. God's time is the best. I regret painfully my want of more love to him; of a more single eye to the Divine glory. I thought until now that I was the faithful and laborious preacher of the gospel. Affliction has shown me how much self and the world have mingled with my labours. I think I would much rather not come back to preaching than come back unimproved. People here are very kind to me. Mr. Wilson has sent again and again, but absence and sickness have prevented his visiting me more than once. He sent his son with a chaise to carry me out on fine days; but the weather has prevented his repeating it. Excuse the freedom with which I have written to you, but I feel that you have ever shown yourself a friend, and I write to you as a friend. May God bless you, my dear sir, and keep you! May he lift upon you the light of his countenance, and be gracious to you! may he ever cause his face to shine upon you and give you peace!"

But after all that medical skill, and Christian sympathy and prayer, and the unremitting attention of his now bereaved widow could do, it was evident that his work was done on earth, and his reward opening in heaven. His few remaining days were employed in incessantly writing to his people

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