fourth, he illustrates the agency of the Holy Spirit in his threefold office as a Teacher, a Sanctifier, and a Comforter. The 'crude and enthusiastic conceits entertained by some persons' upon this last subject, are referred to, as having created a prejudice with which the venerable Preacher feels it needful to deal very cautiously. Fearful of being charged with pushing any point to excess, in requiring more than the Scriptures require, or promising more than they promise, or countenancing any fanatical delusion, he confines himself to a very brief statement of the Scripture doctrine, and a practical enforcement of the considerations rising out of it. Mr. Simeon knew his audience, and he may have felt that he had many things to say, which they could not "bear as yet ". Yet, how strongly does it confirm our view of this doctrine as the touchstone of Christian profession in the present day, to find that such extreme caution, so guarded and even apologetical a manner of stating the truth, should have been required in addressing the members of a Protestant University! On the other hand, in contrast with the rash, crude, and inflated declamation of some preachers of the day, how admirable appears the "meekness of wisdom" and the sobriety which fears excess! Mr. Beverley's Sermon, founded on 1 John iv. 1., is a temperate and, upon the whole, judicious exposure of the false pretensions of the modern oracles'. Those who have called in question the Writer's orthodoxy, will henceforth have no pretence for their calumnious aspersions. Appended to the Sermon is an Authentic Account of the Unknown Tongues', drawn chiefly from the Morning Watch and Mr. Irving's writings; and to this is added, a summary of Mr. Irving's doctrines, extracted from 'No. I. Day of Pentecost'. The disclosure (for such it is to us) is a most painful and revolting one; reminding us of an expression of Howe's: Nor can it be said, that herein Satan is transformed into an angel of light: his transformation is, at least, in this, very inartificial.' The following is given as a specimen of one of the unknown tongues. 6.66 Hippo-gerosto hippo booros senoote Sa tinootino alinoosis O fastos sungor O fuston sungor After inspecting the above specimen', remarks Mr. Beverley, ought we to smile or to weep, when we call to mind that Mr. Irving has, in his Pentecost, repeatedly declared, that, to disbelieve the inspiration of these "tongues is the crime of blasphemy, which can never be forgiven, either in this world or the world to come?' p. 22. 'One mischief has already been done in the case of some pious persons, who, before they had adopted the views of the modern prophets, were humble Christians, in the old way, endeavouring to do good in their sphere of life, "to visit the fatherless and the widows in their affliction, and to keep themselves unspotted from the world; " but since their union with the prophetical school, all their usefulness has ceased; they have given up their schools and their charities, renounced all their old spiritual books, and have become angry disputants and pugnacious mystics, drawing all their spiritual nourishment from The Morning Watch, tracts on prophecy, and Mr. Irving's dark and angry writings. It is evident that the advocates of the unknown tongues are in a state of high mental excitement, hungering and thirsting, not for righteousness, but for wonders: for, "unless they see signs and wonders, they will not believe": and, after all, it seems that no sign shall be given them but that of the prophet Jonas, repeated in the death and resurrection of Christ, which, as it cannot be now evidenced by the senses, is not sufficient for the modern Thaumaturgi, without the help of sounds which no man can interpret but those who utter them.’ p. 37. The volume entitled 'Balaam', is an attempt to collect and adjust into a whole, the lineaments' of that remarkable character as found in the sacred volume; and to make the prophet, 're'probate yet inspired', bear testimony, with the power of a witness from the regions of the dead, to the fact, that extraordinary gifts of the Spirit are not always accompanied by the genuine fruits of the Spirit in the hearts and lives of their possessors; and that without charity, the rarest gifts and endowments are ' nothing worth.' Those of our readers who have profited by our recommendation of the Author's former work, (one of the best antidotes to Modern Fanaticism' that has appeared,) will be prepared to find in these pages, the marks of wise discrimination, an accurate acquaintance with the state of the religious world, sound theology, and an excellent spirit. The present volume merits the additional praise of great ingenuity, sometimes bordering on excess, in filling up the brief outline of the inspired narrative. The view of Balaam's character, taken by the Author, will be seen from the following extracts. In one part of Holy Writ, Balaam is called a prophet ", (2 Pet. ii. 16;) in another, "a soothsayer", or diviner. Josh. xiii. 22. We believe that he was both; i. e. that he was a zealous supporter of heathenish superstition, and, at the same time, a professed believer in the God of Abraham, who was pleased, at least on one very memorable occasion, to make him the medium of communicating his will by prophetic inspiration. The most exalted conception of the true God that can be presumed to have found place in the unsanctified mind of this almost polytheist, must be limited to that of a supreme deity; and that an individual possessing no higher principle than such semi-idolatrous reverence for Jehovah, should yet be employed by him as the mi nister of his truth, might admit of some dubiety, if it were not for the fact, to which the records of Scripture and the experience of every age have borne ample testimony, that instruments, in themselves utterly worthless, have, in many instances, been made to subserve the purposes of proclaiming or accomplishing the inimitable plans of the Divine mind, in reference to His own glory and the best interests of His redeemed church. And this fact, instead of derogating from the dignity of the Almighty's operations, throws a ray of ineffable lustre upon some of the more remarkable developments of his prescient wisdom and overruling energy.' pp. 26, 27. There is not the slightest ground for presuming that Balaam was guilty of practising sorcery by the aid of demons; still less that he yielded himself to the prophetic inspiration of "the wicked one". Versed in all the learning of the age, he could advance his worldly interests by less degrading means; and though we may conceive of his exercising himself in those common and lesser arts of imposture that ordinarily pertained to the official station which he filled, it must not be forgotten that he was a professed worshipper of the Most High God; an advocate for true religion, though blended with some debasing associations; and a recipient of such prophetic communications from "the Father of Lights as render it quite incompatible to suppose that he was also actually employed as a full-mouthed oracle of hell. " It appears upon the face of the sacred records concerning Balaam, that he had been remarkably successful in his astrological predictions, magical artifices, and oracular declarations. And hence, such importance was attached to his malediction, that it was considered of force to ensure the destruction of a numerous and victorious people. Distance was deemed no sufficient barrier to the solicitation of his interference ; no messengers were accounted too honourable to be employed as delegates to him; and no rewards of divination within the compass of royal liberality were thought ill-bestowed in endeavouring to secure the assistance of so potent an auxiliary. Such were doubtless the views entertained by Balak, king of Moab, when, in a paroxysm of political distress, he determined, if possible, by any means, to call in the aid of the Mesopotamian Soothsayer." pp. 50, 51. Bishop Butler has a sermon upon the character of Balaam, which, although betraying the deficiencies of the learned Prelate's theological system, contains some excellent remarks and practical reflections. The explanation he gives of Balaam's conduct, is, that, on his arrival in the territory of Moab, he sought by sacri'fices and enchantments to obtain leave of God to curse the people, keeping still his resolution not to do it without that per'mission; which not being able to obtain, he had such regard to 'the command of God, as to keep this resolution to the last. "He wanted to do what he knew to be very wicked and contrary 'to the express command of God; he had inward checks and re'straints which he could not entirely get over; he therefore casts ' about for ways to reconcile this wickedness with his duty.. 6 6 'Balaam had before his eyes the authority of God, absolutely forbidding him what he, for the sake of a reward, had the strongest inclination to. He was likewise in a state of mind 'sober enough to consider death and his last end. By these con'siderations, he was restrained, first, from going to the king of Moab, and, after he did go, from cursing Israel. But notwithstand'ing this, there was great wickedness in his heart. He could not forego the rewards of unrighteousness. He therefore first seeks for indulgences; and when these could not be obtained, he sins against the whole meaning, end, and design of the prohibition, which no consideration in the world could prevail with him to go against the letter of. And surely that impious counsel he gave to Balak against the children of Israel, was, considered in itself, a greater piece of wickedness, than if he had cursed 6 them in words. That consciousness of the wickedness of his 'heart must necessarily have destroyed all settled hopes of dying 'the death of the righteous: he could have no calm satisfaction in this view of his last end. Yet, on the other hand, it is pos'sible that those partial regards to his duty might keep him from 'perfect despair. Surprising as is the exhibition of infatuated self-deceit and contradictory principles of action, it is, the Bishop justly remarks, no uncommon character. In times like the present, the full-length portrait of such an unhappy instance of gifts perverted and talents fatal to their possessor, is adapted to be peculiarly useful, in moving the conscience by the reflection of its own image. We give the Author credit for having taken great and, upon the whole, successful pains, in the disposition of the historical drapery, and the topographical illustration which forms a sort of background to the portrait. On some few points, we might take occasion for exception. We cannot for a moment admit the construction which the Author puts upon Gen. xliv. 5, without either necessity or probability. In a very few other instances, we have not been entirely satisfied with the somewhat apocryphal embellishments or dubious comments; and the diction is occasionally tinged with a false glow, not in accordance with pure taste. But it is, altogether, a very pleasingly written and interesting volume, replete with information, and still more so with sound religious instruction. We transcribe the following additional extract as a suitable conclusion to the present article. We have been referring to the gifts by which Balaam was distinguished. Among these was one spiritual gift-that of inspiration... At another time, it might have been deemed superfluous to dwell particularly on this branch of the subject; but at a period when, in our own metropolis, instances are daily occurring of a zeal for the gifts of healing, speaking with tongues, interpreting, and casting out demons, far exceeding in fervor and unwearied effort, any thing that is put forth in the same quarter, for the obtaining of "the best gifts," it ought not to be passed over in silence, By the best gifts, we understand, what it is believed the apostle Paul intended; namely, those lovely christian virtues, comprehended under the general head of "charity," and which he afterwards enumerated, and arranged in a tabular series, comprising a long-suffering, kind-hearted, unenvious, unostentatious, decorous, disinterested, meek, benevolent, discriminating, patient, candid, hope-inspiring, and persevering temper of mind. Here, then, are attainments to be coveted with unabating intensity of spirit; and infinitely preferable is it to possess one of the lowest, the most retiring, and the most passive of these graces, if it proceed from the Holy Spirit's influence upon the soul, than to prophesy like Balaam, or to work miracles like the Son of Iscariot. And wherefore do we thus judge? Is it that we lightly esteem any of the "diversities of operation," by which it hath pleased the Lord to manifest himself unto his church? Far be it. But those operations are to be observed in their order; to be honoured according to their design; and to be estimated in proportion to their respective claims. To return, then, to the question: wherefore do we thus judge, that gifts are so inferior to grace? Let "the law and the testimony" reply. What saith the Lord of prophecies? "They shall fail." What of tongues? They shall cease." What of knowledge? "It shall vanish away." And what saith the same infallible oracle concerning charity? Charity NEVER faileth." It is a dictate of wisdom, to prefer the good that has the stamp of perpetuity, to that which is but for a season; and, therefore, if we were, for argument's sake, to admit the false position, that prophecies and miracles have not ceased long ago, still, the present rage for that species of excitement which is connected with the opinion, would appear to us reprehensible in this point of view, that it gives paramount importance to a subject which, after all, is of inexpressibly inferior moment to those which it is permitted to supersede and throw into the shade.' pp. 243-245. Art. III. The Evidences of Christianity. 2 Vols. 8vo. pp. xxxi. 550—xxvii. 643. 1829-1831. By Daniel Wilson. Price 17. 4s. London, IN the natural world, causes which, directly, are productive of evil, are found, in some of their results, to increase the good which they threatened to destroy. The salubrity of the atmosphere, the fertility of the earth, and the health of man, are promoted by means to which an observer unacquainted with their operations, and seeing them only in their first effects, would ascribe an influence exclusively pernicious or destructive. We might not wish the good to have such a connection, nor, because it is so connected, may we think less of the evil which precedes it, and from which it results; but the good itself is grateful to us; and if we can obtain it only as a consequence of what is in cha |
