terror rather than affection. The Rabbi SALOMON, in the volume of his Sermons which has just appeared in an English dress, adopts not the Mosaic, but the Christian delineation of the moral nature of the Deity. In his first sermon, “The Path of Light," he says, "Thou canst love fervently, truly, and with all thy soul, one object only; for one object only can thy heart glow; to one alone can thy heart entirely belong. If true love is divided among many, it is feeble, and wanting in life's energy. How long did the people of the earth believe in, and fear several deities? They could not love them, even if the lips declared it; they uttered falsehood. Then the Lord declared unto us by the mouth of his servants, 'Hear, O Israel! the Lord our God, the Lord is One;' one only, in heaven and in earth. There is no God

beside him; to him alone can thy heart belong; to him alone thy love." p. 16. Elsewhere in the same discourse, he again says, "That God is great and all-powerful, philosophers and sages imagined, before the divine light of our law shone forth; but the human heart remained cold, and felt in itself no point of contact and union with so exalted a being. It received warmth when God himself pointed out the relationship in which he standeth towards us, in which we are placed towards him. I am your Father,' he saith unto us; 'ye are children of the Eternal, your God.' How high did his heart then beat for us! how high did our hearts then beat for him! how did the hearts of father and children glow for each other! Until then, we had been as orphans in a strange land, where no love was. At once the world became to us as a parent's dwelling, as our home, where we may, as often as it seemeth good unto us, approach unto our Father, rejoice in our Father, and be received by our Father." p. 15. This view of the Creator is almost exclusively Christian. That it is not the view prevalent in Judaism, must be obvious to every one acquainted with the Old Testament. We doubt, if in the entire Pentateuch, Jehovah be once styled "Father;" we doubt if that epithet be applied to him a dozen times in all the Jewish Scriptures. This is not spoken without some investigation; and the same investigation tells us, that this endearing title is the common title given to the Cre

ator in the Christian Scriptures; that it is found there hundreds of times: that it is more frequently used than even the word "God" itself. This is one change which the Gospel has wrought in Judaism.

SECONDLY, The God of the ancient Israelites, was understood by them to be their God only. This opinion is countenanced by the express language of the Old Testament. Even in patriarchal times, Jehovah promised to Abraham, "I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee:" (Gen. xvii. 7.) When directing Moses to achieve the liberation of his brethren from bondage, Jehovah declares, " And I will take you to me for a people, and I will be to you a God, and ye shall know that I am Jehovah your God:" (Exod. vi. 7.) The prophets make a similar declaration: in Jer. xxxi. 33, it is written, "After these days, saith Jehovah, I will put my law into their inward parts, and write it in their hearts; and will be their God, and they shall be my people." He is frequently designated in the Old Testament, as the " God of Israel.” For them, he overthrew Pharaoh; for them he divided the sea; for them he wrought miracles in the wilderness; for them he dispersed the idolaters of Canaan; for them he raised up, or levelled, mighty dynasties; with them he had a covenant, which he entered into with none other people; to them he promised blessings, of which none others were to participate. In fact, at the time of our Master's public ministry, Jehovah seems to have been considered (we say not now with what correctness) the national God of the Israelites. The Rabbi SALOMON, in this particular also, adopts not the Mosaic, but the Christian doctrine. In his first sermon, already cited for another purpose, he says, while enumerating the characteristics of religious enlightenment, "It teaches us that a pure and true faith leads men by the cords of love, and bids us not to raise the sword of vengeance against those whose belief differs from ours, if they do but right, and fulfil their duties. It teaches us to seek to imitate our heavenly Father, who embraces all creation with the bond of love; who presses them fast to his paternal heart, on which each of his children

may pour out alike joy and sorrow, and there seek eternal repose." pp. 7, 8. This, we submit, is not the genius of Judaism: it is the genius of that Gospel which teaches, "God is no respecter of persons; but in every nation, he that feareth him and worketh righteousness is accepted of him." It is the genius of that Gospel which affirms, "God hath formed of one blood all the nations of men, for to dwell on all the face of the earth." It is especially the genius of the utterances of him who exhorted, "Be ye therefore perfect, even as your Father which is in heaven is perfect; for he maketh his sun to rise on the evil and the good, and sendeth his rain on the just and on the unjust." The nationality of Jehovah, so to speak, has been destroyed; and he has numbered among his attributes, Universality. He is no longer the "God of Israel," but of humanity; he no longer presides over Judea especially, but over all the world alike. This is a second change which the Gospel has wrought in Judaism.

(To be continued.)

REVIEW.

The Proper Deity of our Lord Jesus Christ, proved from the Prophetic Scriptures: a Lecture delivered in Christ Church, Liverpool, March 6, 1839. By the Rev. James Haldane Stewart, M. A., Incumbent of St. Bride's. The Proposition "That Christ is God," proved to be False from the Jewish and the Christian Scriptures: a Lecture delivered in Paradise-Street Chapel, Liverpool, March 12, 1839. By the Rev. James Martineau.

The Proper Deity of our Lord the only ground of Consistency in the Work of Redemption: a Lecture delivered in Christ Church, Liverpool, March 13, 1839. By the Rev. Hugh M'Neile, M. A., Incumbent of St. Jude's. Liverpool, Perris; Hamilton, Adams, & Co., London. The Scheme of Vicarious Redemption Inconsistent with itself, and with the Christian idea of Salvation: a Lecture delivered in Paradise-Street Chapel, Liverpool, March 19, 1839. By the Rev. James Martineau. Liverpool, Willmer & Smith; John Green, London.

THE character of Mr. Stewart's lecture, induces us to state only our general opinions of it, refraining from a particular analysis. Owing to his "zeal without know

ledge" in behalf of his theme, Mr. S. grasps at the most shadowy and unreal evidence. He finds proofs of the proper Deity of Christ, satisfactory to his warmly prepossessed fancy, in various passages of Scripture, where, we confess, we cannot trace a vestige of conclusive argument. He pursues his subject on no fixed principles of interpretation, which we can lay hold of, as a common medium of discussion. We feel, therefore, the inutility of contending with him. In saying this, however, we mean no particular disrespect to Mr. Stewart. The cause which he pleads must needs be especially defective in that branch of it which he has undertaken; and we know not whether any of his brethren could have treated with much superiority of effect, such a proposition as "The Proper Deity of our Lord Jesus Christ proved from the Prophetic Scriptures."

Mr. Martineau, indeed, sensible of the utter weakness of that proposition, thought it his duty, at the outset of the controversy, to announce his intention of not confining his observations to its refutation, but extending them much further. His lecture, accordingly, it will be observed, contains proof of the falsehood of the statement "that Christ is God," not merely "from the Jewish," but also from "the Christian Scriptures." It is an elaborate and very valuable publication. If we are content with a general recommendation of it to our readers, instead of analysing it, it is for a reason widely remote from that affecting Mr. Stewart's. We had intended, as we hinted in a preceding review (Christian Pioneer, vol. xiii. p. 453), to have taken the subject of this discourse into special consideration; but, on further reflection, we are of opinion, that its multifarious contents would suffer by an imperfect transference to our pages. We shall, therefore, merely reiterate our wish to see this lecture widely and carefully read; and having quoted one passage from it, proceed to consider the two following discourses.

"In conclusion, then," says Mr. Martineau, “I revert with freshened persuasion, to the statement with which I commenced. Jesus Christ of Nazareth, God hath presented to us simply in his inspired humanity. Him we accept, not indeed as very God, but as the true image of God, commissioned to show what no written doctrinal

record could declare, the entire moral perfections of Deity. We accept, not indeed his body, not the struggles of his sensitive nature, not the travail of his soul, but his purity, his tenderness, his absolute devotion to the great idea of right, his patient and compassionate warfare against misery and guilt, as the most distinct and beautiful expression of the Divine Mind. The peculiar office of Christ is to supply a new maral image of Providence; and everything, therefore, except the moral complexion of his mind, we leave behind as human and historical merely, and apply to no religious use. I have already stated in what way nature and the Gospel combine to bring before us the great object of our trust and worship. The universe gives us the SCALE of God, and Christ his SPIRIT. We climb to the infinitude of his nature by the awful pathway of the stars, where whole forests of worlds silently quiver here and there, like a small leaf of light. We dive into his eternity, through the oceanwaves of time, that roll and solemnly break on the imagination, as we trace the wrecks of departed things upon our present globe. The scope of his intellect, and the majesty of his rule, are seen in the tranquil order and everlasting silence that reign through the fields of his volition. And the spirit that animates the whole, is like that of the Prophet of Nazareth; the thoughts that fly upon the swift light throughout creation, charged with fates unnumbered, are like the healing mercies of One that passed no sorrow by. The government of this world, its mysterious allotments of good and ill, its successions of birth and death, its hopes of progress and of peace, each life of individual or nation, is under the administration of One, of whose rectitude and benevolence, whose sympathy with all the holiest aspirations of our virtue and our love, Christ is the appointed emblem. A faith that spreads around and within the mind a Deity thus sublime and holy, feeds the light of every pure affection, and presses with omnipotent power on the conscience; and our only prayer is, that we may walk as children of such light."-p. 57, 58, of Lecture on the proposition "that Christ is God," proved false, &c.

It is reported of the celebrated Whitfield, that when he visited Glasgow, he preached on the Castle Green, in