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other prophets, when they touch on these subjects, though modified by their individual characters. But the allegories in which the divine messages are sometimes wrapt up, and especially such allegories as imply action, are regarded by Mr. Newman as requiring a literal interpretation, whenever such an interpretation can be plausibly represented as involving the violation of decency or morality.

We do not find many things worthy of remark in the later and less important portions of Mr. Newman's work, which ends somewhat abruptly. But the impression with which we closed it was, that he has stated no new difficulties in his criticisms on the Old Testament history, but has simply collected together and brought forward those which have presented themselves at different periods and in different ways to most students of the Bible, some of which, however, could only have had weight with persons engaged in seeking objections rather than in eliciting truth.

In these remarks on the "Hebrew Monarchy," we have merely had recourse to what is within the reach of every student, however humble in his attainments, to the English Bible itself. By comparing one part with another, and examining the texts quoted by Mr. Newinan in support of his views, the most unlearned reader may satisfy himself of the futility of many of his arguments, and the unfairness with which passages of Scripture have been brought forward to support them.

The consistency of the various Bible narratives, written as they were in different Ages, and by persons of various conditions and attainments, will also furnish strong internal evidence of their intrinsic truth and genuineness-an evidence which indeed is made manifest through this very work, in spite of the utmost efforts of an objector so determined as Mr. Newman, and in spite of a censorship so unfair as that to which he has subjected the sacred writings-altering some parts, assuming others, acting, in short, as an unscrupulous judge might do in charging a jury for a prisoner on whose condemnation he was predetermined.

But Scripture is not to be overthrown by enemies such as these. Difficulties will ever perhaps remain attached to it; some being inseparable from our ignorance of things pertaining to God, others perhaps attributable to our imperfect acquaintance with the nature and operation of inspiration. In respect of those connected with the existence of evil, a fact which in the history of the Pagan world is often overlooked, because it passed unheeded as the force of a stream is not known until an effort is made to resist it-all these, and many other apparent stumblingblocks, seem, on study and reflection, to act rather as confirmations to the faith of those who consider them aright.

But while we hold fast, with a firm and fearless, but also a candid and reasoning faith, to that Scripture which has been

given us for our guide and support in this world, and on which are based all our hopes of another, we shall have no cause to tremble, "though the waters rage and swell, and the mountains shake at the tempest of the same," sure as we may be that the rivers of that very flood, however terrible, "shall make glad the city of God, the holy place of the tabernacle of the Most High."

But we must now pass from this series of criticisms suggested by Mr. Newman's work, to discuss, very shortly, some of the principles contained in the abler and more comprehensive work, very recently published, by Mr. Greg. We shall confine ourselves at present chiefly to that part of Mr. Greg's work which relates to the Old Testament.

This book, which we have, on account of a similarity in many of its views, associated with the Hebrew Monarchy, and on which, considered in that relation, we are about to make some remarks, professes to investigate, generally, "the Foundations. and Superstructure of the Creed of Christendom." In so doing the author assails doctrines which we are wont to regard as the most sacred and most worthy of regard. In saying this we are consciously ranging ourselves with those who would be pronounced by him unfit for the task we propose,-that, namely, of investigating some of the principles on which he founds his work of destruction. For if, according to a motto adopted by him, as expressive of his views, man is incapacitated for the investigation of truth by a regard for "the prospects of his soul,"*—by a desire, that is, of his own future happiness, and the exaltation and purification of his nature; and if an indifference to the result be an essential condition to a course of correct reasoning, then must such an employment of the intellectual faculties be unsuited to the highest and best natures among us; since it is with these that such indifference is least likely to prevail. Or if, on the other hand, the reason of man is so weak, and his prejudices so strong, that his wishes and desires on any subject must necessarily bias his judgment, then indeed must not only a desire for our own happiness, but any strong interest in that of our fellow-creatures, fetter our reasoning powers, so as to deprive us of all right to a hearing.

Now, what should we say of any one who should assert that no plan for the public good ought to be listened to which proceeded from a philanthropist, because such a man cannot but wish for the success of such a plan, and his wish must of course bias his judgment in framing his scheme. On such terms Mr. Greg would be excluded. He is himself a well-known philanthropist. According to this view, indeed, no physician should prescribe for a patient unless perfectly indifferent whether the patient

*No inquirer can fix a direct and clear-sighted gaze towards truth, who is casting side glances all the while on the prospects of his soul."-Martineau.

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recovers or dies. This, however, seems to be the principle adopted and set forth by some modern writers, and among them by Mr. Greg. Yet every one's own experience might have taught him that man's judgment is often even biassed the other way, that extreme anxiety will make men distrust the probabilities in favour of something they earnestly wish for, (according to the proverbial expression of "too good news to be true,") and exaggerate the chances of something they very much dread. But we suppose that Mr. Greg would confine his theory of indifference to the hopes and promises of Christianity. We may remind him therefore, that the Gospel was introduced, and prevailed in opposition to all the expectations and wishes of the then world, all the habits and prejudices which are now in its favour being then arrayed against it.

Before entering on the proper subject of his work, Mr. Greg gives us his judgment in respect of the class of persons best fitted for the task he has imposed on himself. This judgment we find unfavourable to the class of persons whose education and habits of mind, whose knowledge of the ancient languages, and familiarity with biblical criticism, would seem to render them most fitted for such an investigation,-because it is assumed that "clergymen of all denominations are shackled by their previous professions of faith, and by the consequences to them of possible conclusions." Mr. Greg is unable, it would almost seem, to conceive the existence of an honest and disinterested mind so circumstanced. He is surely however aware, that in a training for the Ministry, among almost all denominations of Christians, the principal objections which infidels have raised against Christianity are presented to the student's mind in the course of study prescribed to him, and that this course does sometimes deter men-though chiefly through the minor difficulties attending on subscription to Articles-from entering the Ministry, even where, in all the more important points, their faith remains not only unshaken but confirmed by the investigation. It is reserved, however, for "an unlettered layman, endowed with no learning, but bringing to the investigation the ordinary education of an English gentleman, and a logical faculty exercised in other walks," to pursue, what Mr. Greg elsewhere declares to be "a species of criticism with which few in this country, even of our educated classes, are at all acquainted." And from this class he would, we must suppose, exclude all believers who feel any deep interest in Christianity, as biassed by their wishes. In short, all he requires in order to obtain a verdict that shall satisfy him, is, to pack the jury, and to have a judge of his own selecting.

It is, however, by the German critics after all, (by some few at least; for their learned men are divided on the subject,) that the great question of the truth of Christianity is, we find, to be de

cided; as by them sufficient evidence has been laid before us to upset our faith in the truth of the scriptural records. Of these their discoveries in the science of evidence, Mr. Greg proposes to act as interpreter.

With our own theological writers Mr. Greg seems to have little acquaintance. Dr. Arnold and Mr. Coleridge, whose genius, bright as it was, did not lie in close reasoning, are his types of two classes of divinity students; and he has given some of their thoughts, and not some of their best digested thoughts, as expositions both of their own views, and of the general views of theological writers. Mr. Greg has an advantage rather apparent than real over these writers; he reasons well on premises which he has taken for granted, and his conclusions therefore have the air of truth. It is wonderful, indeed, to what a degree an imposing style of writing may dress up, so as to seem plausible, anything, however at variance with every one's own experience and knowledge, especially when, to a considerable talent for logical arrangement, is joined a very confident assurance that so and so is actually beyond the possibility of a reasonable doubt. The modest reader is appalled by strong assertion, and consents perhaps to some decision which, if stated in plain terms, his plain sense would reject as non-proven, and even wholly unworthy of serious attention. Such, we think, is frequently the case in the present work, and such its chief danger,-a danger to which a work of logical pretensions always exposes its reader; for the study of logic, it may be remarked, is just now in that state which makes a boastful pretension to it peculiarly likely to overawe a large portion of readers. Thirty years ago, a writer would have been more likely to meet with derision than with respect who should have professed himself a logician: and thirty years hence, perhaps, the study may have so far extended itself, that ordinary readers will be qualified to require some proof of the proficiency of any one who makes such a profession. But just at present,, men are disposed to rate highly the importance of logical reasoning, and at the same time to give any one credit for it (especially if he makes confident pretensions) who does but arrange his arguments in a logical form, so as to give to his style the appearance of accuracy.

But it must be remembered also, that even the most perfect logical correctness is no security against an author's drawing the most absurd conclusions, if he does but take the liberty of assuming, from time to time, as his premises, whatever may suit his purposes; even as the writer now before us is enabled very logically to prove several of his conclusions from principles arbitrarily laid down by himself,-taken for granted without any proof at all,-and open to complete dis-proof.

It is not our purpose to enter into a critical discussion of all

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the objections brought by Mr. Greg in detail, against the truth of the Old Testament history; there are writers of all denominations among us who are learned and acute enough to take up this subject either as a whole or in its several parts. Mr. Greg's most popular objections relate to the inspiration of Scripture. We shall concern ourselves principally with the relations of that doctrine to the Old Testament records, leaving the German critics to other hands, and merely noting down a few of the observations which occurred to us on passing through the pages before us, concerning the difficulties or objections which Mr. Greg has set forth; most of which, however, have been brought forward from time to time by older writers of the same class, and more recently by Mr. Newman.

Mr. Greg's general view of the Scripture records is, that the books of the Old and New Testament contain a human history of a divine revelation, and that their writers are consequently "to be treated as Niebuhr treated Livy, and Arnold Thucydides." The term revelation may, however, mislead readers not versed in modern phraseology; we must therefore premise, that certain modern writers apply that term to all true histories, whether of facts in human life, or discoveries in natural science; and that this language has been adopted by some of our recent poets and essayists. The external evidences for the truth of Christianity are so strong, that Mr. Greg is unable to reject them altogether, though he impugns many of them singly; and we can scarcely conceive that a mind so clear and acute in its judgments on other subjects, should fail in this, but through the influence of some unhappy antagonist causes at work within. One of these causes, and the most important we believe to be, the erroneous notions which he appears to entertain (in common, we must acknowledge, with some sincere and able Christian writers) on the subject of Inspiration. As, however, the views which are taken by some of the soundest Divines of the present day meet most of the objections against the validity of the sacred record which are brought forward in the present work, we shall endeavour to state them as briefly as possible, rather than discuss those objections singly. Their theory on the subject of inspiration seems to be, that the sacred writers were guarded by the Holy Spirit against error in everything which relates to doctrine; that their main business was to record and to teach-not scientific truth,-not historic truth,—but religious truth; and that they were concerned with facts, with historic truth, that is, only so far as it contained those doctrines, or that revelation of God's will and purposes, which we call religious truth; and that the books of the Old Testament, in particular, set forth this religious truth in the

*See particularly Bishop Hinds's "History of the Rise and Early Progress of Christianity."