which it is the special mission of the Bible to unfold to man. Were this power of intuition perfect, we should be strangers to doubt and uncertainty. Dimmed and enfeebled as it is, however, by influences of various kinds, our conceptions of truth may be imperfect and inadequate. They may want clearness and uniformity, and fail to "excite any strong sympathy in other minds." We have no right, therefore, in this case to regard them as sure and certain. What, then, are we to do? Why, observes Mr. Morell, page 348, "we mean to affirm that the best mode of correcting the indistinctness or distortions of our own religious conceptions is, to compare them with the religious experience of the greatest number of earnest minds to which we can find access; that we may thus find in what we most deviate from the general law of man's religious development."

It will be seen that one of the main pillars of Mr. Morell's hypothesis is the fact that our intuitions grow, that our conceptions of spiritual truth may become increasingly clear and bright. Now, as to individuals, this is undeniable. There is hardly one of us, but must be conscious, on looking back, that his ideas of Divine truth, his conceptions of God, of Christ, of his relations to them, of his duties, &c., have become in every way more perfect than they were once. But while we admit this most freely as to individuals, it is only in a very qualified sense we could admit it as to the church regarded as a living whole. Mr. Morell's hypothesis assumes that conceptions grow not only in individual minds, but also in the Christian mind at large; that the church, in short, ever since she first started into life in apostolic times, has been advancing in the power of spiritual vision, and that her conceptions of spiritual truth, consequently, have continued to brighten onward to the present day. In page 345, we find him speaking of "conceptions which have sprung up in the world, and which develope themselves in one steady course through the march of the ages, and by their depth, intensity, and inherent splendour, cast their shadows before them, and point out the religious course of the future." A little further on he speaks of "certain great principles of truth, which appear to be the foci of religious light, and which have unfolded themselves to a brighter realization from age to age." And once more, (for this must be our final quotation,) page 351, he says, "Convinced that truth to man is progressive, we gaze with intense interest on the course it has already run, and delight to trace its bright and glorious pathway down to its present stage of development. But, why do we do this? Not because the realized truth of any past age will satisfy the

present." Now, without any disrespect to Mr. Morell, we must say, that in this "rhythmic development of ideas," as he terms it, we think there is quite as much of fiction as there is of reality. We grant, indeed, that the Christian church has advanced in knowledge, and that it has much progress yet to make. But how is this? Why, just because Divine truth was corrupted, ere yet it had flowed far from its Fountain-head, in the minds of men inspired by the Spirit of the living God. They delivered that truth to the church pure and undefiled: but the minds that embraced it mingled it with error of almost every kind, till Divine truth became so corrupted by human intermixture, that without some purifying process, it must have been utterly unfitted for its great mission of enlightening and saving the world. It is one proof of the Divinity of the truth contained in the Bible, that it has again and again arisen, as it were, and shaken itself free from the error which ages have heaped on it, and stood forth before the world almost in its original simple and commanding majesty. We use qualified language, because we do not suppose that even yet the truth has attained to its primitive purity, or that the theology of the present day is free from error. We doubt not but that it has

farther purifying still to undergo. With regard to the outward institutions of the Christian church, this is too evident to admit of denial. We believe, moreover, that there is yet light to come forth from the Bible, and that as ages roll on, and it is studied more earnestly and prayerfully, that light will stream forth from it purer and brighter to illumine and to bless mankind. If Mr. Morell, or any other, can help us to a better understanding of the Bible, or point us to light beaming from it, which we have hitherto failed to perceive, we shall be most grateful for the benefit. Wherein, then, do we differ from him? In this that while we suppose the Christian church to have wandered from the Bible, and to be now struggling to get back to it again, he supposes the church to have got beyond the Bible, and to be now penetrating further into the regions of religious truth than did even the apostles themselves. This is clearly his view when he speaks of Christian conceptions as " developing themselves in one steady course through the march of the ages;" as unfolding themselves;" of truth being "progressive;" and of the "realized truth of any past age being unable to satisfy the present." Now, we deny all this as to religious truth, and regard it as poetic perhaps, but untrue. We do not believe that there is a greater amount of spiritual sanctifying truth in the world now, than there was when the canon of inspiration closed.

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He tells us, that Christiau conceptions "de

velope themselves."* Now, what is develop ment? We see it in the bud, which gradually unfolds itself, till it spreads into the flower and yields the fruit. Does Mr. Morell, then, mean to affirm that the conceptions of religious truth imparted to the church by apostolic men have developed themselves after this fashion? They have, indeed, exerted their power on the minds of individual men, awakening in them, through the Spirit, that Christian life which developes itself in the blossoms of piety and the fruits of righteousness. But have the conceptions themselves developed "in one steady course through the march of the ages?" Did inspired men give us but the bud? Have other ages seen the leaves and the flower? Will he exhibit to us the different stages of development through which some of those conceptions have passed? Will he show us how the conceptions of Christian doctrine and duty which existed in the mind of Paul "have unfolded themselves to a brighter realization?" A single concrete example of this development will be far more to the purpose than any dogmatic statements about it, however numerous. He says he is "convinced that truth (religious truth) to man is progressive." Will he tell us how far it has progressed beyond the Bible? He speaks of the "realized truth of any past age being unable to satisfy the present." Will he inform us how much

more realized Christian truth there is in the world now than was imparted to it by men, in whom, he himself assures us, page 200, "the power of spiritual intuition was perfected?" We should like to know also, how, if "the power of spiritual intuition was perfected" in the apostles, we, in whom he says it is imperfect, can possibly get beyond them? As to scientific truth, the progress that has been made is palpable. If Mr. Morell can prove as satisfactorily the progress of religious truth in the sense in which he affirms it, he will have done something towards the establishment of his hypothesis.

We have already granted that there is development as it regards the conceptions of individual minds. We may observe, farther, that in each case there will be a difference in the character of this development, arising from the differing characters and circumstances of individuals. difference may be seen even among apostles

This

* Mr. M.'s language here reminds us of Newman's theory of development, by which he defended his apostasy to Rome. Unable to find the Romish form of Christianity in the New Testa ment, he maintained that Christianity had the power of developing itself, only he thought it had developed itself fully by the fourth century. Mr. M. is more consistent. Development with him does not stop at the fourth, nor even at the nineteenth century, but goes on while the church and the world continue.

themselves. The development of Christian truth in the mind of Paul, for example, was very different from what it was in the mind of John, and different again from what it was in both of them in the case of James. Yet no one of these would have hesitated to subscribe to the statements of that truth made by either of the others. So now religious truth will develope itself differently in different minds. Were their primary conceptions of it identical, they would yet differ in the expression and exhibition of it, thus giving rise to endless variety; though in this case there would be harmony along with the variety. As the case stands, there will be variations in the exhibitions of Christian truth made even by regenerated and sanctified men, onward to the end of time. These variations will be modified by circumstances - by the advance of knowledge by the peculiar character and demands of the age-by the general progress of society. Christian truth will thus continue to adapt itself to man in all the constantly-changing positions which he assumes; developing itself differently from the human mind, to meet its evershifting circumstances; but that our primary intuitions of that truth are "progressive" in the sense in which Mr. Morell affirms it, and that the church of the present day is, therefore, possessed of brighter and fuller conceptions of it than those possessed in whom "the power of spiritual intuition was perfected," we utterly deny, and challenge him to the proof.

Were Mr. Morell's hypothesis to be carried out, and no conceptions of Christian truth to be admitted as valid but such as will bear the application of the criteria of certitude which he proposes, we fear there would then be but little left to us which we could regard as certain at all. It is well known that at the present day there is a strong disposition on the part of many to modify considerably the views which have hitherto been held, on some of the most important doctrines of Christianity. The doctrine of atonement, it seems, as now held, is too Braminical. Our ideas regarding the work of the Spirit are not philosophical. We maintain, in too high a sense, the divinity of the Saviour. A compromise is wished for between orthodoxy and Unitarianism-a halfway house, in which these hitherto antagonist parties may meet as brethren. This book looks like an attempt to bridge over the great gulf, which until now has separated them. Let the orthodox party admit Mr. Morell's theories regarding inspiration and certitude. Let them consequently not be so decided in their tone on theological subjects, and let their conceptions regarding them be more vague and shadowy than heretofore. Let them meet with other "earnest minds" to com

pare their religious intuitions with theirs, and try to come to an agreement; and, byand-by, they may become one with Unitarians and Universalists, and a broad platform of certitude be raised, on which" all upright and clear-sighted thinkers" may meet together. "The offence of the cross' being thus taken away, the din of controversy will cease, the church become incorporated with the world, and the millenial age begin.

Let our readers try Mr. Morell's method of obtaining certitude, and see to what it will lead them. "We require in Christian conceptions," he says, "as in all others, that they possess clearness, uniformity, and in a certain sense, universality, to substantiate their full claim to be regarded as sure and certain." Let them admit nothing, then, to be "sure and certain" that will not bear the application of these tests, and they will find themselves deprived of the larger part of their hitherto most cherished convictions. It is evident that if we are to shape our conceptions of Christian truth to those of other minds, even though they be Christian minds, this will end in their being shaped away into nothing. We should have to part with somewhat of their fair proportions to meet the demands of one mind after another, till this paring process resulted in their vanishing away altogether. Instead of growth we should have contraction, and the law of development would be changed into a method of depriving them of all their substance and value, and reducing them to the mere shadows or ghosts of what they were before.

But Mr. Morell's hypothesis is utterly impracticable. How, we ask, could simpleminded Christians, destitute of learning, and knowing little beyond the Bible itself, make use of it? There can be but one answer to this question. They could not employ it; and if the application of it be necessary to certitude, then they must live and die in uncertainty. We are sure, however, that such will be satisfied, as they have been hitherto, with a certitude derived from the prayerful study of the letter of the Bible, and with a "faith that stands, not in the wisdom of men, but in the power of God."

But imagine the perplexity in which even intelligent minds must be involved in seeking certitude after the method here proposed. Their conceptions of Christian truth, let it be supposed, are not so distinct and uniform as to entitle them to be regarded as sure and certain. In such a case, our author says, "the best way to correct the indistinctness or distortions of our own religious conceptions is, to compare them with the religious experience of the greatest number of earnest minds to which we can find access." But, how are we to select these earnest minds? By what

marks are they to be recognised? The greatest number to which one can find access, is not nearly so large as that to which another can find access; in this case, is he entitled to be satisfied; to imagine that the criterion of universality is sufficiently applied? Then, are persons differing in judgment on what are regarded as important points of religious belief, to be included in the number of those with whom we compare ourselves? In this case, who is to decide as to which is right and which is wrong? and how is this process of comparison to be carried on? In short, he who seeks for certitude by this method will get involved in difficulty and perplexity at every step; and should he not find himself plunged into greater uncertainty than ever, he would discover, on coming to a conclusion, that he had been employing the “individual reason" at every stage of the process, and had thus been guilty of "rationalism."

We think, however, we have now goné far enough. How refreshing is it to turn away from all this, to "the law of the Lord, which is perfect, converting the soul; and to his testimony, which is sure, making wise the simple!" We feel assured that our readers are as little enamoured of Mr. Morell's hypotheses as we are ourselves; that they are convinced, moreover, they will be safer and better in the old path,in appealing for the validity of their conceptions of Christian truth, "to the law and to the testimony,"-to those "Scriptures, which can make us wise unto salvation," -and that "word of the Lord which endureth for ever!"

We should have liked to have had a few words with Mr. Morell about the philosophy on which this hypothesis is built, but we have not space for this. It is a question with us, whether that philosophy, so newly fledged, would itself bear the application of those tests which he proposes to apply to our conceptions of Christian truth. We greatly suspect, moreover, that this power of spiritual vision, by which we can gaze directly upon truth, and through which he is so sanguine of such stupendous results being achieved, will add but little, after all, to our knowledge of Divine and everlasting realities. The men of past generations possessed this power as well as ourselves, and we are very doubtful of its carrying us any farther into the "higher regions of spiritual idea" than it carried them. He tells us, p. 343, that "there may be whole regions of spiritual truth, which range beyond our present ken," but which he seems to hope we may be able by-andby to explore. For our own part we are very sceptical, we do not say as to the existence of such regions, but as to the human mind ever being able, in the present

state, to explore them; and from any one who professed to have performed the feat, we should be tempted to require proof, if not so material, yet as convincing, as that brought by the spies from Canaan to the Israelites, to confirm to them the truth of their report of the land that it was "good," and that it "flowed with milk and honey." We are afraid, however, that metaphysical

science is destined to continue as barren of real good to the human race in coming ages as it has been in those that are gone; and that its chief use henceforth, as heretofore, will be to discipline and invigorate the mind, and to supply weapons, wherewith to defend the sanctuary of God from the assaults which, from these shadowy regions, are so often made upon it.

We are here reminded of a passage in a review of Mr. Morell's former work, by the late revered Dr. Chalmers, whose eagle eye was able to detect even there the mischief that lay lurking under his philosophy. In that review Dr. C. quotes a few sentences from Kant, in which that great father of the modern spiritual philosophy cautions his followers against depending too much on the "pure reason or intuitional consciousness. "The reason," says Kant, "because of its reach and capacity, and misled by the evidences which it finds of its own power, can see no limits to its passion for knowledge. The buoyant dove, when with free wing it traverses the air, of which it feels the resistance, might imagine that it would fly still better in the vacuum beyond; and thus Plato looks slightingly on the sensible world, because it imposes on his reason such narrow limitations; and so he ventures himself on the wings of his ideas into the empty space of the pure understanding. He has not remarked, that in spite of his efforts, he makes no progress, for he has no point of support to uphold him in his attempt. Such is the common fatality of reason, when it enters on the walk of speculation." Dr. C., then, after referring to the high expectations which Mr. Morell cherishes with reference to his philosophy, and the great discoveries he hopes will be effected by it, goes on thus: "However, we again say, Let him try; and would further bid our aspiring young philosopher, 'Remember Kant's dove,'-a saying as brief, and which it were well should it become as memorable, as Remember Lot's wife.' We should like that our sanguine and adventurous author had it interwoven on the phylactery of his garment, even as it ought to be on every German toga, and inscribed on the walls of every German university. It might restrain many an Ixionic flight, whereof it is certain that the memorials have been far less durable than a pillar of salt. But it is too obvious of Mr. Morell

that he has caught the infection, and that he would fain take wing above the terra firma of experience, nay, beyond the limits of its encompassing atmosphere. We do hope that he will not venture too far. There is much of what is good in him; nor are we without hope that, like the bird of Noah, we shall soon have to welcome him back again to the ark of safety,-to the commonsense philosophy and puerile theology of Scotland." Would that he had listened to the voice of one who saw his danger, and thus endeavoured, by one of the latest efforts of his pen, to warn him of the rock against which he is now so greatly damaging himself!

In conclusion we may say, that while we have thus spoken our mind freely regarding the hypotheses proposed by Mr. Morell, it has not been from any feeling of disrespect towards himself. We have no feeling of the kind. We greatly admire his talents. He is capable of wielding a mighty and extensive influence for good, and most heartily should we rejoice to find him employing his powerful pen in the promotion of the cause of scriptural truth and Christian benevolence. He will never, in this case, find us unwilling to award him our tribute of commendation.

The JUBILEE MEMORIAL of the SCOTTISH CONGREGATIONAL CHURCHES. Small 8vo. Pp. 320.

A. Fullarton and Co.

The

The sight and the perusal of this volume have recalled some of the most tender and touching associations of our early youth. It was our happiness to be familiar with the interesting events connected with the dawn of Scottish Independency. movements of the Rev. John Glass and Mr. David Dale were before our time; but we were well acquainted with them, and could estimate their important bearing upon the events which followed. No uninspired man, perhaps, ever gave utterance to clearer views of the kingdom of Christ than did Mr. Glass, in his testimony to Jesus, “The King of Martyrs." And, as it respects David Dale, he was "an Israelite indeed, in whom was no guile;" full of zeal for the glory of God, aud anxious to carry out practically the spirituality and the brotherly fellowship of the Christian church. But the efforts of both these distinguished men failed, from a variety of causes, in giving scope and energy to Congregationalism in Scotland. They dropped into a certain exclusiveness in their plans which unfitted them for producing any great or general impression upon the Scottish mind. Both leaders, together with the men who acted with them, became too much absorbed in

of any great general missionary effort for the indoctrination of Scotland with Congregational principles. They were, indeed, too much occupied about the minutiae of church architecture, to do much for the revival of religion in Scotland, at a time when vital godliness had sunk to the lowest ebb.

We claim, on behalf of the next stage of Congregationalism in Scotland, in 1798, the origination not only of a more effective movement on behalf of the freedom and independency of Christian churches; but, what is not less important, of a better compacted system of Evangelical Itineracy, which told with powerful effect upon the religious formalism and bigotry of the North. We can well remember the convulsive sensation created by the three glorious combinations,--the establishment of Sabbath-evening schools, the formation of the great Catholic scheme of the London Missionary Society,-and the Pentecostal mission of Mr. Haldane's preachers. Happy was it for Scotland that she was roused from her wide-spread lethargy by means such as these! The historian of future times will be compelled to trace to these combined agencies, under God, the altered and revived state of religion which has taken place in Scotland during the last fifty years. Prior to 1798, the Establishment had become very generally cold and formal,-in not a few instances absolutely heterodox,while other bodies of Christian professors either sympathized with the general torpor, or indulged an exclusiveness of pretension which admitted of no great movement for the evangelization of the country. It will remain a fact, that Scottish Congregationalism did much to bring on that new state of things in Scotland, which has so favourably changed the aspect of its religious affairs during the present century.

We have been greatly refreshed by the sight of this Jubilee Memorial. It is a highly creditable volume to the denomination, which will be read with delight and thankfulness by many who have never been identified with Congregational Dissent. It consists-1. Of an Introduction by the Rev. J. R. Campbell, M.A., of Edinburgh, in which he explains the design of the Jubilee service; traces the relations of Congregationalism to the Reformation; shows its bearings on the religious liberties of England; marks its early traces in Scotland; describes the rise of Scottish Congregational churches; sets forth its principles; and adverts to the points both of streng thand weakness which pertain to it. This Essay is clear and masterly in its details. 2. We have a sermon by Dr. Wardlaw, in his own best style, upon "The First Love left." 3. An Historical Survey of Congregationalism in

Kenniburgh, Esq. This document is full of thrilling incident. 4. A Discourse, by the Rev. A. W. Knowles, entitled, "A Review and Contrast, suggested by the Jubilee of Scottish Congregationalists." This is a fine hearty appeal to the best feelings of the denomination and the public. 5. A Sermon by Dr. Alexander, of Edinburgh, full of unction and eloquence, "On the Work of the Churches, and their means of performing it." 6. An Essay, by the Rev. W. Swan, "On the Position and Prospects of Congregationalism in Scotland." This is a highly judicious sketch, pregnant with fine thoughts. 7. A beautiful and instructive article by Dr. Wardlaw, "On Purity of Church Fellowship, as historically distinctive of Congregational Independency." And, 8. An Address, by the Rev. Alexander Thomson, A. M., on "A Ministry adapted to the Age."

We earnestly commend this Jubilee Memorial of Scottish Congregationalism to the friendly notice of the churches south of the Tweed. It will point them to noble struggles for the revival of religion, and the maintenance of great and precious truths; and it will show them how vast an influence for good a few dauntless spirits may exert, when animated by a simple faith, and a burning zeal for the glory of God. Those who saw the rise of Scottish Congregationalism, and watched with a friendly eye its early conflicts and triumphs, will not allow himself to doubt that the hand of God was in it.

Con

A MEMOIR of the LIFE and CHARACTER of THOMAS WILSON, Esq., Treasurer of Highbury College. By HIS SON. taining also copious Notices of Mr. Wilson by the Rev. Dr. Philip, of Cape Town, and the Rev. J. A. James, of Birmingham.

John Snow, Paternoster-row.

When this biography was first published, we felt that only a deserved tribute had been paid to one of our most honoured benefactors. Perhaps the delay which occurred in its appearance blunted somewhat the edge of expectation, and abated the demand for the work. Many ministers and congregations, however, throughout England, still cherished a remembrance of their deep obligations to the man, by whose liberality and energy their sanctuaries had been reared, and their academic institutions had been fostered. It is our increasing conviction that twenty men, possessed of the devoted and generous character of Mr. Wilson, and an adaptation to the age we live in, would suffice to effect a moral revolution in our populous districts, and among our operative classes. Let them live, as Mr. Wilson lived, for the extension of the Redeemer's king