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he keeps not an argument in reserve, but "a cat knotted and in soak," which he purposes to administer as liberally as "the infliction," he says, "is richly deserved." And in this cock-pit style (we beg the cock-pit's pardon; we should have named a less honourable part of the ship), a writer who addresses the church of Christ on so solemn a subject, as whether or not the present manifestations of God to man are miraculous, is pleased to address those of his brethren who dissent from his notion, that Miss Fancourt's cure was a miraculous suspension of the laws by which God is ordinarily pleased to govern the world. He "keeps a cat in soak!" Of the urbanity of such a phrase we say nothing; that is a matter of taste, and we leave each man to his own; but deeply do we lament the spirit which it indicates, and the more so because it precludes all fair and calm discussion. Christian can reason out of the Scriptures with a Christian brother, and there needs be no loss of temper on either side; but however humble he may be, he cannot consent to be dragged as a culprit to be flogged with a cat-o'-nine-tails soaked in brine. A Christian can forgive; but he will not think it necessary to enter into a conflict where flinging mud or wielding "cats" is a part of the operation. One such phrase would be quite sufficient to shew the spirit of a whole treatise; it would argue an assumption in the writer, and a feeling of contempt for the opinions of others, which self-respect would prevent a man of the world condescending to encounter; which the Christian would meekly pass over in silence, lest, whoever might have the truth of the argument, his own temper should suffer in the conflict. For ourselves, as the writer has been pleased to mention the Christian Observer, we shall only say that we are always willing to give "a reason of

and

the hope that is in us with meekness and fear;" but that we cannot obey a mandate to plead before a self-constituted tribunal, and have neither room nor taste "to swing a cat" in our pages. We expect such things in some other quarters; we did not expect them in the Jewish Expositor.

But it is not to a single phrase that we object in the paper to which we allude; but to the general tone of self-sufficiency which pervades it, and which we feel bound to notice, because it characterises almost the whole school of those who wish to indoctrinate, or rather with " a knotted cat" to lash their brethren into the new notions which have convulsed the Church of Scotland, and are beginning to distract the Church of England. We could accept a single expression rather playfully than seriously, and forgive its being lordly, knowing that the writer was really honest, and that in valuing his ownopinion highly he did not value it at more than he thought it worth; and that when he gives us to understand that we are all pigmies, he only says what he believes. Casual expressions we can pass over but the whole spirit of the paper is deliberately in the same overweening style; and even this we might pass over also, but that the writer makes a merit of it. For instance, he opens his remarks as follows:

"Something has been said about discussion; and when those who bring forward unsound opinions talk of candid inquiry, amicable investigation, and of discussion, as if they might be wrong or might be right; we (the Jewish Expositors) always suspect their meaning, or rather condemn the sentiments which their words convey, because for question and uncertainty in matters they seem to intimate that there is room affecting the truth, wherein all is fixed."

Now to the argument of" we hold," the only fitting answer to be returned is, that other men hold" differently; and one man's holding is as good as another's, till the propounder has left the master's chair, and established his truth in the arena. But to do this there must be some "balancing," and "pleading both sides," which the Jewish Expositor manfully eschews. The writer is pleased to state that he was led to take up the subject of miracles by "the coarse reception" which Miss Fancourt's case met with. We must say that this is not a fair statement; for the utmost kindness, delicacy, and candour were exhibited in reference to that case; what indeed could there be to induce any person to act otherwise? what cause of offence could it be that a pious and amiable young lady was remarkably restored to health after a long and severe affliction? But the hypothesis grounded upon it was quite another matter, and we see no" coarseness in not admitting its truth. Our author thinks it most rational to consider the cure 66 supernatural and miraculous;" the solutions which have been offered, he holds to be "trumpery;" science and philosophy, he says, "go about doting and paralytic, looking very wise as is sometimes the case with idiots:"miraculous the case is, and miraculous it shall be; and, he adds,

"We hold that if the science and phi losophy of the present day were any thing more than a pretence they would have

come to the same conclusion."

If we had spoken thus, we might have been justly accused of treating our friends with " coarseness." But was this our language or spirit? Did we say that the "idiotic" miracle-mongers had got to Hoxton? We should have felt deeply grieved if we had. Let our readers look back to our November Number, and see if it was possible to have discussed the subject with greater tenderness and delicacy towards the parties concerned, who have no

cause to be displeased because we do not think the cure miraculous.

The Jewish Expositor, in imitating the Morning Watch in its advocacy of modern miracles, imitates it also in urging grievous charges against "the religious world." It has long been one of our holdings, that when a man begins to inveigh against what are called "the Evangelicals," or "the religious world," he has embarked on a voyage most perilous to himself, and disastrous to others. True, there is much, very much, to lament in every portion of what is called "the religious world;" and our own humble efforts have never been wanting in pointing out, with a view to remedy, what appeared to us the existing evils. But still there is an indissoluble tie, a golden bond of love, which should connect together all who are joined in Christ the Head; and this utterly forbids that spirit of wholesale censure which some are apt to mistake for Christian faithfulness. What are called "the religious world," that general body of persons in all parts of Christendom, who, with whatever mistakes, imperfections, and infirmities, whatever minor divisions of sects and parties, are mainly anxious for the glory of God, their own salvation, and the salvation of others, who trust by humble faith in a Divine and crucified Redeemer, and are renewed by the regenerating and sanctifying influences of the Holy Spirit; that body of persons, that band of brothers, are after all the salt of the earth. Nothing that tends to divide them, to scatter them into contending parties, to engender jealousies among them, or to exhibit them to an ungodly world in a severe and invidious light, can possibly lead to good. An accuser of the brethren is a title not to be envied; and the spirit that would dissipate, instead of unite, is not that generous and affectionate effusion which renders lovely the disciples of Christ; and which is quite compatible with, nay,

essential to, the most faithful exhibition of truth, and the most honest and unsparing exposure of error. But we lament to say that this is not the character of the charges under consideration; they have not the aspect of being breathed with sighs, and written with tears; and they are not just because they are exaggerated. The writer says, for example,

"We know that to speak in this way is treason; we know that many will regard our statement with indignation, who can hear a Neologian solution of one of the miracles of the Old or New Testament with perfect equanimity, or read an infidel gloss on Scripture, and recommend the book."

On this passage we will only ask, did the writer pray for the grace of humility and the love of truth before he wrote it, and that no alloy of human temper might mix up with his denunciations? If all are Neologians whom the Jewish Expositor seems to think so, "the religious world," and not least that portion of it called " the evangelical clergy," are in a direful plight. But we hope better things, and things, we may add, that accompany salvation; but the amend ments that are needed are not to be effected by exaggerated charges, by irritating retorts, or by inviting all mankind to come and see our zeal for the Lord of Hosts. Other spirits and other measures must have sway before we can hope for the dawn of a true Millennium. And here, who is there that is not to blame? The pen that records the inquiry would with humility record a confession, and offer most at home the prayer that is suggested in all friendliness to a brother.

The Jewish Expositor tells us, that "the claim to miracles in the Christian church has never been totally abandoned;" which certainly is true, as the Church of Rome in particular urges such a claim," but a claim, we humbly conceive, not very modest or warrantable.

We cannot, indeed, understand what is meant by a claim" on such a subject. But the reason

why this alleged " claim" has lain nearly dormant till lately revived at Port-Glasgow is, it seems, that "the religious world has cut down faith to the lowest scale,” “sweated it down to nothing," not even to believe the Scotch gift of tongues, or a miracle of healing at Hoxton, or the casting out of devils, which last the writer" claims" as another part of our Christian privileges. We confess that we see no weakness of faith in this; for faith can embrace only those things for which it believes there is a Divine warrant,— -so that, if modern miracles are not believed to be promised, it would not be true faith to look for them. But be this as it may, one thing is quite clear, and it may be worth the consideration of those who in the same breath are urging miracles and calling their brethren Neologians, that "though I speak with the tongues of men and of angels, and have not CHARITY, I am become as sounding brass or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge; and though I have all faith, so that I could remove mountains, and have not CHARITY, I am nothing."

What St. Paul says throughout the chapter just quoted might be sufficient to answer the objection of the Jewish Expositor, that we place theChristian dispensation" on a lower footing than the Jewish ;" because we do not think modern miracles a promised part of its economy. What room is there to talk of higher and lower in the all-wise appointments of God; and why should modern miracles be necessary to render the Gospel more illustrious than Judaism? Its peculiar glory was not in miracles, for these were common to both; but in the advent of Christ and the promised manifestation of the Holy Spirit; and, as if expressly to prevent this newly-revived notion that religion must be a very "low thing unless continued to

be accompanied with miracles, both our Lord and his Apostles speak of miracles in terms which shew their relative place and value not to be what men are too ready to claim for them. Witness, for example, what St. Paul says of "gifts" and graces" to the Corinthians; and the words of our Lord himself, "If they believe not Moses and the Prophets, neither would they believe though one rose from the dead." According to the Jewish Expositor's use of the word "lower," the drift of the passage would be reversed: "If they believe not under a lower dispensation, neither would they believe under a higher;" which would not be of necessity a true proposition.

The author is pleased to give us various reasons why miracles, which are alleged by him never to have ceased, should at the present moment be remarkably revived. It might be answer sufficient to this, that no finite mind is at liberty to lay down rules for the Infinite. The writer sees" peculiar reasons," he says, "why God should revive miracles." A man may give "peculiar reasons" why his fellow-creatures should, under such and such circumstances, act in a particular manner, which he thinks befitting the occasion; but to apply " peculiar reasons" to God, and to undertaketo shew that there is an occasion such as might fairly call for his special interference, is, to say the least, to speak of what is infinitely beyond the province of human reason. If the argument proves any thing, it proves that God would have acted very unwisely if he had not just at this juncture revived miracles; a a eonclusion more hardy than reverent. We "hold" that a man is never on safe ground in making out a case why God should act as frail fallible beings might think best; and in truth almost the whole of the conduct of God to man involves proceedings quite opposed to what we should have judged à priori befitting; and it is CHRIST. OBSERV. No. 350.

on this very basis that Bishop Butler has built his incomparable "Analogy."

But what, after all, are these

peculiar reasons upon which the Jewish Expositor undertakes to legislate for the Creator? The first is, "the miracles of Popery." He asks, “Is it unreasonable to expect that the Lord will vouchsafe miracles in support of the Gospel as opposed to Romanism?" The only reply which such a question admits of is, that "reason" is given as a guide to man; but that it is an abuse of its powers to make it the test of what is befitting for God. A second "peculiar reason is, "the bold front of infidelity; but we have not heard of any one infidel being converted, and we fear some may have been hardened in their wickedness, by these alleged modern miracles. If this be one of the " peculiar reasons," why does not the Jewish Expositor take Miss Fancourt's cure or the Scottish gift of tongues to Carlile and Taylor, and thus at once put down their "bold front of infidelity?" This also would satisfy the third "peculiar reason," of the "slackness and timidity of the church of Christ in meeting its opponents," namely, “infidels and heretics;'

a charge always,

alas! too true, but not specially so of the present moment, in which God has been pleased to stir up no small number of his servants "to go up to the battle of the Lord against the mighty." A fourth "peculiar reason" is, "the mixture in the professing world." There is indeed—we say it with grief-a mournful mixture; and those who most wish to see a purification, most lament it. We should have thought that Scriptural doctrine and holiness of life would have been the best Ithuriel spear to divide these confused ranks; but our author makes a belief in modern miracles the test, just as Mr. Irving made a belief in the personal reign of Christ.

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