REVIEW OF BOOKS. Holy Scripture the Test of Truth; an appeal to its paramount authority against certain passages in Dr. Hancock's "Defence," and in the Writings of Barclay and Penn. By Richard Ball. London: Hamilton, Adams, and Co. 1835. Truth Vindicated being an appeal to the Light of Christ within, and to the Tes timony of Holy Scripture; by way of answer to a pamphlet, entitled, "Extracts from Periodical Works on the controversy amongst the Society of Friends." London: Fry and Son, 1835. Strictures on certain parts of an anonymous pamphlet entitled The Truth Vindicated; with evidences of the sound and Christian views of the Society of Friends on the subject of the Holy Scriptures By J. J. Gurney. London: John and Arthur It may be in the recollection of our readers, that there appeared on the pages of our last volume, a short critique on certain works, which at that time were deeply interesting the Society of Friends. The controversy about which those productions are in part conversant still continues, nor does it seem likely speedily to terminate. And notwithstanding our settled distaste for theological debate, which in many instances is mere logomachy, a strife of words, and our painful remembrance of the effects which in some instances it has produced, we have so much general confidence in the calmness and truth-loving spirit of those Friends, who may feel it their duty to conduct still further the one in question, that we think its speedy discontinuance in the present state of the Society, would be to be deprecated. The works which we now introduce to our readers, have long been on our table. In the mean time we have been anxiously watching the progress of the controversy, among those whom it most concerns, and we feel satisfied that the movement is generally in the right direction;....that the writings of Fox, and Barclay, and Penn, are being less consulted as authorities, whilst those of Paul and Peter, and John, and the incomparable sayings of our Lord Jesus Christ, are studied with increased diligence and devotion: and we are led to indulge the grateful anticipation, that this most respectable section of the great Christian community, will agree to place the Holy Scriptures on higher ground than that which some of their writers assign to them, and that when speaking of the atonement, and the mode of its application to the sinner's heart, they will henceforth employ a style more evangelical and intelligible, than that which many of their accredited ministers and authors have been accustomed to employ. The author of the first of those works, whose titles stand at the head of this article, is of "the Beacon school." In the pre face to his treatise he tells us, that the views he advocates had long been secretly cherished by him, and that the doctrinal dissentions obtaining in the Society, had induced him to publish those views, to "his fellow members in Christian profession."-And we think that in so doing, Mr. Ball has adopted a wise and manly course. We thank him for his book. That it was needed we think no one who is conversant with the Society of Friends as a body, and who is competent to judge of such matters, will doubt. The great principle which the reasoning of our author seeks to sustain is this,—that the Holy Scriptures, including the Old and New Testaments, contain a full and complete revelation of the divine mind to our sinful world, and that they are consequently the only test of religious belief, and the only guides of religious practice. In the former part of his treatise, after adverting to some of those unscriptural views," which he ventures to charge upon the Society, and referring their origin to that disposition to infuse the Platonic philosophy into the pure and unique doctrines of Christianity, which early shewed itself in the church, our author proceeds to animadvert upon several positions taken by Dr. Hancock, in his "Defence of the doctrines of immediate Revelation, and universal and saving Light." In the course of these animadversions, the great principle to the defence of which his reasonings are devoted, is well sustained, whilst the confusion and mysticism of the Doctor's singular volume, are successively exposed and justly condemned. We cannot be surprised that a gentleman of Dr. Hancock's mode of thinking on religious subjects, should confess it as his belief, that the reading of the Scriptures can never make a true Quaker." Our author next proceeds to a consideration of the two cardinal points, in the doctrinal peculiarities of the Society of Friends. Immediate Revelation, and universal and saving Light. On these much litigated questions, Mr. Ball holds language which contrasts most encouragingly with that of Barclay and Penn. On the former of these subjects, immediate Revelation, our author closes a sensible chapter with these remarks. "The gist of the whole question seems to lie in a narrow compass, and may be thus stated:- Those who contend for the supreme authority of spiritual influence in the minds of Christians, say, that which gave forth the Scriptures must be superior to the Scriptures.' Now, in strictness, no one can deny this position; but do these persons forget, that it is not the Holy Spirit and the Scriptures which are placed in competition, but the miraculously attested revelation of truth contained in the Scriptures, and individual impressions on the minds of fallible men? If the paramount authority of Scripture (given,' as all Christians acknowledge it to be, by inspiration of God') be denied, where is the test by which any church can safely try its ministers? "Let us never forget that Inspired Apostles refer to the lively oracles' as the voice of the Holy Ghost. Thus in Heb. iii. 7: Wherefore, as the Holy Ghost saith, ix. 8, "The Holy Ghost this signifying, that Today if ye will hear his voice' &c.; and, the way into the holiest of all was not yet made manifest.' "The sacred Writings contain all things necessary to salvation; and they no where authorize the Christian church to expect a new revelation. Our Blessed Lord himself has put abundant honour upon the written word, by his continual refermultitude of instances in which he anence to its authority. To pass over the swers inquiries, enforces precepts, sets forth doctrine, and repels the tempter, in the words of scripture,- how striking is that ever memorable interview between Him and his two disconsolate disciples going to Emmaus! Instead of making any new revelation to them, he opened unto them the Scriptures. Luke xxiv. Prophets, he expounded unto them in all 27: Beginning at Moses and all the the Scriptures the things concerning himself.' And, as the awful and ultimate sanction of their Divine authority, at the consummation of all things-when the universe shall be rolled together as a scroll; when the trumpet shall sound, and the dead shall be raised to judgment—then shall he that believeth not be judged by the words which Jesus spake. John xii. 47, 48: 'And if any man hear my words, and believe not....the word that I have spoken, the same shall judge him at the last day.' pp. 30-32. With regard to the doctrine of inward and saving light, Mr. Ball speaks with equal explicitness. We are not disposed, and had we the disposition, our limits will not allow us to enter upon the question which has so long divided learned and pious men, as to the extent to which spiritual influences are vouchsafed to mankind at large. But surely no sober reader of the Holy Scriptures can be satisfied with the representations given of these heavenly influences in some of the approved writings of Friends." What are we to understand by "a spiritual, heavenly, and invisible principle, in which God, as Father, Son, and Spirit dwells?" What, by a "vehiculum Dei?" What, by that which is not the Father, not the Son, not the Holy Spirit, neither an accident," but a real spiritual substance in which God and Christ are wrapped up? Well does our author inquire, "Is it not well worthy of serious investigation, whether here, as on other points, Friends have not adopted confused notions in consequence of a want of simple and implicit reference to Holy Scripture? Have they not in this case, at least in words, if not in intention, mixed up confusedly the blessed doctrine of the influence of the Holy Spirit, as promised to believers with an indefinite 'something' a an inward light' a heavenly and invisible principle' a substance holy seed? If the Holy Spirit, whether designated as the Spirit, the Spirit of God, or the Spirit of Christ, be intended by these terms, then the doctrine of Scripture respecting His presence and influences is clear and explicit: if something else be meant, where is the authority of Scripture on which it rests?"-p. 40. Our limits forbid us following Mr. Ball through his admirable remarks on the great doctrine of the Reformation, justification by faith. We would only say, let the doctrine as here set forth be preached among Friends, and their congregations will not be deluded, as we fear they sometimes have been, by being exhorted in the stillness of all flesh to center down N. S. NO. 138. to the inward principle of saving light." There is an Appendix to the volume, containing some highly interesting and curious matter. Notes on Mysticism, and strictures on Barclay, will be read with deep interest by many. Upon the whole, we cordially recommend Mr. Ball's volume; and whatever we might possibly find to except against, if we were determined to act the minute critic, we feel ourselves at home in Mr. Ball's society, and we trust his fellow members in church connexion will not inconsiderately reject his positions because they more than call in question the truth of certain ancient and venerated opinions. We have left ourselves but little space to devote to the second of those works whose titles we have given. Its anonymous author professess to vindicate truth. we speak deliberately when we affirm, that in our judgment, he is But the abettor of a fearful and withering heresy. He tells us that the volume before us originated in the following occurrences. "Walking along the streets the other day, I saw a board hanging by the side of the door of a bookseller's shop, announcing that Extracts from Periodical Works, on the Controversy among the Society of Friends, may be had within,' I immediately walked into the shop, and purchased the little pamphlet bearing the foregoing title.”—p 3. These extracts have furnished our anonymous author with abundant materials for piquant animadversion. We sincerely hope, however, that the society to which he professes so warm an attachment, but of which we find he is not a member, does not contain many who are disposed to subscribe his general conclusions. The positions, however, from which we most ontirely dissent in this volume, are 3 B those which refer to the Holy Scriptures. It is this part of the "6. That since they belong to past ages, they cannot properly be deemed a rule to us at all-nay, that they cannot even be conceived of by this author as a rule. work which has called forth the Strictures of the amiable and learned author of Essays on Christianity, &c. &c. To those strictures we 7. That such parts of them as were call the especial attention of our truly given by inspiration, are no more readers. They contain an autho-Holy Scripture,' than writings produced, rized exposition of the views which under a measure of the same influence, the Friends, as a body, take of the in modern times. inspired volume. To those who To those who are conversant with the writings of Mr. Gurney, we need not say that they will find these Strictures calm, temperate, and mild, yet decided in their support of the great principle of Protestantism, the sufficiency of the Holy Scriptures. The following extract, from Mr. Gurney, the only one which our limits allow us to make, and with which his Strictures close, will more than justify our charging this soi disant Friend with being the abettor of a fearful and withering heresy. "The doctrines respecting the Holy Scriptures, contained in these passages of The Truth Vindicated,' may, I apprehend, be briefly and fairly summed up as follows: "1. That the books of the Old and New Testament are the letter that killeth' that they constitute the Bible, which is a mere written or rather printed -a dead letter. book,-a 2. That these books were formed into a canon, not upon any sound principle of historical or internal evidence, but according to the arbitrary selection of literary men of worldly power-contentions priests of the Roman Catholic Church. "3. That what part of them, or whether any part of them, is really Holy Scripture, is matter of doubt. 4. That they had relation to the circumstances and peculiar condition of men in ages long since passed away, and even if once given by inspiration, are to us obsolete or gone by-a proposition which applies, in all its force, to the records of Scripture respecting the incarnation and sacrifice of the Son of God. "5. That the Scriptures have been erected into a standard or test of doctrine and practice, by the carnal desires and interests of men;' and that to try "8. That after all, the only Scripture which can be employed as a guide, test, or rule, is that which is internal and spiritual-namely impressions which we believe to be made by the Spirit of God, on our own minds, individually. "Now whatever may have been the intentions of this author, and whatever allowance we may be disposed to make for the errors so apt to arise in the heat of controversy, I must assert that these propositions individually and collectively, are undeniably deistical. Most assuredly they are in palpable contradiction to that substantial testimony which our religious Society has borne, from its earliest rise to the present day, to the direct divine authority of the Holy Scriptures--to their lively and spiritual character,--to their profitableness for the great purposes of salvation and edification -- to their applicability both as a test and a rule,--and to their supreme unrivalled excellence."-- pp. 32--34. Differing as we are known to do from the excellent author of these Strictures on certain se condary points of belief, we regard his writings as ranking with the most useful works of our times, and look with complacency to their yet extended influence in the Society of which he is so bright an ornament. To that Society we entertain a cordial and Christian feeling, and sympathize with the anxieties which, at this era of its history, must press upon the devout and venerable minds especially of its leaders. We fully believe, however, that in passing through this fiery ordeal, much dross will be consumed, and much precious metal tested and brightened. And we must be forgiven if we add, and we do it with the best feel 66 man. 12mo. pp. 274. "PRINCIPLES, not Men," is the motto of the former book; and Speaking the Truth in Love," that of the latter. In both cases, the execution accords with the profession. One of the valuable effects of the Christian movements of this century is the altered toue of religious controversy. The various denominations of professors have been brought into closer contact, and have discovered that there is a much closer agreement among them on all the great saving truths of Revelation, than they had previously supposed. This is on all sides a happy discovery; it has created a much more kindly feeling than before existed; it has softened the asperities of doctrinal controversy; and has given to the Church of Christ, in practical effort, a visible unity, which, though by no means what it ought to be, is a decided improvement upon what was previously its character. Truth itself never loses any thing by discussion; but the interests of practical piety suffer greatly when truth is discussed in an unchristian spirit. Our readers need not fear that we are about to drag them into a discussion of "The Five Points." Mr. Moorhouse has had chiefly before him, a work by Mr. Nichols, bearing a title almost the same with his own, and the Theological Institutes of the late Rev. R. Watson. We are by no means prepared to concede that Mr. M.'s views of Calvinism accord with our own; or that he supplies a correct view of the doctrines of Christ, as they are now generally received and understood in our denomination. Nor are we, on the other hand, prepared to avow our conviction, that he has succeeded in rightly pourtraying the characteristic sentiments of our Wesleyan brethren. Keeping, however, the special design of Mr. M.'s treatise in view,-a comparison of systems as set forth in the writings of some eminent divines on both sides, to show their tendencies in connection with the glory of God in the salvation of sinners,-there is much in his book that is sound in principle, close in argument, and, we should say, unanswerable by any advocates of the opposite system. The following burst of holy indignation at the notion of God's being the author of sin, found at p. 53 of Mr. M.'s volume, does no more than express the sentiments of all who are called Calvinists. "For God to be the author of sin, it is necessary, not only that he should absolutely and positively decree it, and actually influence the mind in committing it, so as really to effect the deed, but also that the creature should be sovereignly compelled to sin against his will. If he be not absolutely forced into iniquity, in |