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that is valuable in its predecessors, with much that is excellent of its own.. -A great contribution not less to the studies of the Divine, than to the knowledge of the general Christian community; and, as we conceive, a highly honourable evidence of the Scriptural learning, the unsparing research, and the sacred zeal of its author.

Mr. Townsend explains, in a copious Introduction, the principles of his arrangement. His work is at once a "Harmony" and a "Diatessaron." He takes his rules from Chemnitz, as improved by Archbishop Newcome. He adopts Eichhorn's collection of the events of the first three Evangelists, rejecting, however, Eichhorn's theory, since supported by the respectable authority of Bishop Marsh, of a common origin of those Gospels. Following Eichhorn, he preserves the order of both Mark and Luke, altering that of Matthew. He adopts Mr. Benson's theory of the chronology of our Lord's ministry. His principal aids are Lightfoot, Doddridge, Pilkington, Newcome, and (last and least) Michaelis, whom he characteristically describes, as " of high authority among the admirers of the German theologians; and among all who mistake novelty. for talent, and the rejection of old opinions for exemption from bigotry."

The general subjects of Scripture controversy are too well known to the student, to require any discussion here; and the limited nature of this article would, of itself, prohibit the discussion. We shall do a more acceptable service by giving a brief view of the principal contents of these volumes in their order. Mr. Townsend divides the whole body of the New Testament into fifteen portions, according to what he conceives the successive and decided advances of our Lord's mission and doctrine to full revelation; accompanying each part with voluminous notes and dissertations.

His First Division, or Chapter, comprehends the period from our Lord's birth to the Temptation; with an examination into the doctrine of the Logos, and the identity of the Logos of St. John, the angel Jehovah, the "Word" of the Targumists, and the Lord Jesus-with dissertations on the Miraculous Conception, the Incarnation, and the Temptation; all illustrated by curious and extensive enquiry.

The Second Chapter contains the period from the Temptation to the public assertion of our Lord's Ministry, after the imprisonment of John; with dissertations-on the miracles of Moses and our Lord; and on regeneration and baptism, as declared in the meeting with Nicodemus.

The Third Chapter extends from the Commencement of the

public Ministry of Jesus to the Mission of the Twelve; with dissertations on Public Forms of Prayer, on the calling of the Apostles, and on the Demoniacs.

The Fourth Chapter extends to the Mission of the Seventy; with dissertations on Church Establishments, on the Confession of St. Peter, and on the Transfiguration.

The Fifth Chapter includes the events from the Mission of the Seventy to the public entry of our Lord into Jerusalem; with dissertations on his Anointing, and on his Triumphal Reception.

The Sixth Chapter extends to the fifth day before the last Passover; with dissertions on the Voice from Heaven, on the Prophecy of the Fall of Jerusalem, and the End of the World, on the Passover, on the Lord's Supper, and on the Agony in Gethsemane.

The Seventh Chapter includes the Crucifixion; with dissertations on the Power of the Sword among the Jews under the Roman Government, on the hour of the Crucifixion, and on the Titles affixed to the Cross.

The Eighth Chapter comprehends the time from our Lord's Death to his Ascension; with dissertations on the witnesses, order, and nature, of the Resurrection.

The second volume begins with the Ninth Chapter, comprehending the interval between the Ascension and the return of the Apostles to Jerusalem; with dissertations on the Miracle of Pentecost, on the Mission of Moses compared with that of our Lord, on the Appointment of the Deacons, on the time of the Publication of St. Matthew's Gospel, on the miraculous Conversion of St. Paul, and on the office and powers of the Apostles.

The Tenth Chapter carries on the events to the Conversion of the devout Gentiles; with dissertations on the ancient Proselytes, on the Conversion of Cornelius, and on the period of St. Mark's Gospel.

The Eleventh Chapter extends to St. Paul's first Apostolical Journey; with dissertations on the nature and Services of the Synagogue, on the Prohibition of eating Blood, and on the Gifts of the Holy Spirit in the primitive Church.

The Twelfth Chapter extends from the preaching at Antioch to the Second Visitation of the Churches by St. Paul; with dissertations on the general purposes, nature, and character of the Epistles, on St. Paul's conduct in Athens, on the Inscription" to the Unknown God," and on the Man of Sin.

The Thirteenth Chapter contains St. Paul's third Apostolical Journey; with dissertations on the continued Inspiration of St.

Paul, on the Period of the Epistle to Timothy, and on the Epis tle to the Romans.

The Fourteenth Chapter contains "the Fourth Journey of St. Paul;" with dissertations on the Island Melita, on the Epistle to the Ephesians, on the Epistle to the Colossians, on the Epistle to Philemon, and on the Epistle of St. James..

The Fifteenth, and final, Chapter comprehends the last Journey of St. Paul, and the Completion of the Canon of Scripture; with dissertations on the Epistle to the Hebrews, on St. Paul's Residence at Rome, on the First Epistle of St. Peter, on the Second Epistle, on the Epistle of St. Jude, on the various Systems of the Apocalyptic Interpreters, on the Canon of Scripture, on the present Condition of the Jews, the Masora, the Christian Church, the Church of Rome, the Progress of Religion, and the future Hopes and Glories of the World.

We have now gone through the chief topics of these thirteen hundred pages, not from an index, but doggedly from the pages themselves. The mere enumeration of their articles may give some idea of their diversified and important knowledge. But this is not all: for to every dissertation is appended a list of authorities, enough to appal the diligence of our degenerate age; forming an instrument of signal utility in the hands of the student anxious either to fix his own judgment on the points in question, or to impregnate and invigorate his previous knowledge by all that is to be known in the range of Christian theology. Supplying admirable general information to the general reader; solving perplexities for that class who have no personal means of establishing an authentic judgment; unfolding with a laborious and strenuous hand the plan of the Christian Scriptures to that multitude to whom they are, by circumstances, a sealed book ;-their still higher claim to public honour is vested in that higher public use, by which the influential portion of society, alike the fastidious and scoffing, and the sincere and reverent, the Scribes and Pharisees, and the Preachers and Apostles of the Truth, are directed to those great standard writers by whom ignorance and scruples are to be equally cleared away; those ancient, though earthly fountains of wisdom, learning and holy aspiration, by whose flowings the Church of God is to be refreshed from age to age, until faith is absorbed in sight, and hope in glory. The religious principle of the superior ranks is of incalculable importance to the commonwealth. Melancholy as has been the proof of the popular power of mischief, the great final ruin cannot come, while those nobler and loftier portions of society shall stand out from the flood; while they shall still be seen pointing upwards; the first to receive,

and the last to retain, the light of Heaven; and offering, in their elevation and strength, a refuge to the surviving hope and virtue of the nation.

In our list we have omitted that vast number of brief discussions and explanatory notes, which constitutes almost a perpetual commentary; referring only to essays of a certain extent and originality. As a specimen of the impartial and intelligent manner of these essays, we shall take that on the long contested subject of Demoniacal Agency; merely abridging, from a consideration of our own limits, some of the more expanded arguments.

"Luke iv. 33, 34.-And in the synagogue there was a man which had a spirit of an unclean devil, and cried out with a loud voice, saying, Let us alone: what have we to do with thee, Thou Jesus of Nazareth. Art thou come to destroy us. I know thee who thou art, the Holy one of God.'

"The event related in this section has given, since the time of Joseph Mede, rise to much discussion. One class of authorities have supposed that the Dæmoniacs were merely madmen. (Here follow references to those authorities.) On the other side may be placed the uniform interpretation of the passage by the ancient Church," &c. (Here follow the references.)

Mr. Townsend gives the following summary of the heads of the argument on both sides, stating first those of the opponents of demoniacal possessions.

"1. The word Dæmon properly signifies the soul of a dead person. "In answer to this it is said, that such is not the uniform meaning of the word.

2. Among the Heathen, lunacy and epilepsy were ascribed to the operation of some dæmons, who were therefore called larvati and cerriti.

«Several answers have been given to this objection. One, That it is not quite impossible that the Heathen were in the right. Another, That the opinion of the Heathen, right or wrong, is no proof that the Jews were in error, for the Dæmoniacs of Scripture are represented as differing from insane and epileptic persons. Compare Matt. ii. 24., where the δαίμονίζομενους are opposed to the σεληνίαζομενους, with Matt. x. 1. The power to cast out devils or dæmons, is expressly op posed to healing all other diseases whatever. See Luke iv. 33. 36. Compare also 41 with 40, where the same contrast is observable.

"3. The Jews had the same idea of those diseases as the Heathen; and the instance of the madness of Saul is brought in proof of the assertion, with Matt. xvii. 14. John x. 20. &c.

The

"Answer. Those passages prove merely that lunatics' epileptics,' and dæmoniacs, have been sometimes synonymous terms. argument already derived from the contrast is not destroyed.

4. Christ adopted the common language of the day, which it was not necessary to change. He was not sent to correct the mistakes in the popular philosophy.

"Answer. This argument takes for granted the point to be proved. With respect to the philosophy of the day, it would be difficult to shew that our Lord sanctioned any error, because it was popular.

"5. No reason can be given why there should be dæmoniacal possessions in the time of our Lord, and not at present.

(6 Answer. Those possessions might have been then more frequent, that the power of Christ over the world of spirits should be more evidently shown, and that he who came declaredly to destroy the works of the devil, should visibly triumph over him. By this act of power he also confuted the error of the Sadducees, who denied the existence of angels or spirits. Lightfoot supposes, that the power of Dæmons might be permitted to display itself in this peculiar manner, while Christ was upon earth, because the iniquity of the Jews was now at its greatest height, and the whole world was consequently in a state of the greatest apostasy. He adds, that the Jews were now much given to magic; and to prevent his miracles from being attributed to this source, our Saviour evoked the evil spirits, to show that he was in no confederacy with them."

The arguments on the side of demoniacal possession are striking and direct.

"1. The Heathen had an idea of beings superior to men, but inferior to the supreme God. Cudworth (Intell. Syst. Vol. I. B. i. c. 4.) quotes Plato's expression of the opatoì kai yevvŋtoɩ Oεot, and Maximus Tyrius, the συναρχοντες θεω, &c.

2. The doctrine of dæmoniacal possession is consistent with the whole tenor of Scripture. Evil is represented as having been introduced by an evil being, which in some wonderful manner influenced the immaterial principle of man. The continuance of evil in the world is frequently imputed to his continued agency.

men.

"3. The doctrine is consistent with reason and experience. We know that a merciful God governs the world, yet we see exceeding misery and exceeding vice. An ambitious conqueror will occasion famine, poverty, pestilence, and death, to hundreds of thousands of his fellow If one man may cause evil to another; is it not possible that evils of a different kind may be produced by other beings? We are assured, that in the great day of retribution other beings than man will be condemned. The Scriptures affirm that accountable and immortal beings superior to man have been created, some of which have not fallen; while others, of which the chief is called Satan, or the Devil, have apostatized from God, perverted the mind of man, still persevere in evil, are conscious of their crime, and are now reserved in chains of darkness for the judgment of the great day.

4. The facts demonstrate, that the Dæmoniacs were not merely madmen. Madmen reason either rightly on wrong grounds, or wrongly