partially yielded may be greatly augmented. With the view therefore of contributing towards the removal of the evils of controversy, and the increase of its advantages, we propose to mention in what circumstances it is unlawful, and what are some of the causes which may be sufficient to render it unlawful.

I. Controversy may be unlawful from the nature of the subject controverted. The point at issue may be one on which Scripture is silent

one over which God may have designedly thrown a vail. That there are subjects of this description, bordering, too, very closely on the territory of revealed religion, is very evident." The secret things," we are told," belong unto the Lord our God, but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law." Here undoubtedly is a boundary line between what is God's and what is ours; here is a distinction between what is hidden and what is revealed; the former belongs to God, the latter belongs to us. Whenever in controversy, then, we cross the line here so clearly drawn, and press our inquiries into a region beyond the province here allotted to our investigations, we venture on a pursuit not only vain but sinful. Controversy here at the very best must be fruitless labour, for it relates to points, in regard to which we have no information. The arguments on both sides must be purely conjectural, and the subject being wholly unsuitable to human investigation, the contention must at its best be "altogether vanity," since the combatants are"fighting uncertainly, and beating the air." But while the controversy thus waged is from its very nature vain, it is far, very far indeed, from being a harmless controversy. The topics of discussion, bordering, as they usually do, on ground the most difficult to tread safely, of all within the range of revealed religion, and connected, as they usually are, with doctrines the most essential to the christian faith, a controversy thus raised, shakes confidence in things believed, and disturbs the whole neighbourhood of truth around; men's minds become unsettled about things in regard to which God has spoken plainly, and sinful curiosity not unfrequently ends in scepticism. "Arè there few that be saved?" "When shall these things be?" shall this man do?" 66 Lord, wilt thou at this time restore again the kingdom to Israel?" These and such like questions of the first disciples of the Lord Jesus, are but too fair a specimen of the sort of subjects that have engaged the attention of christian controversialists in all ages; and we would do well to take heed to the reproof which Christ administered to his disciples on one of the occasions when they thus spoke," It is not for you to know the times or the seasons, which the Father hath put in his own power." "It has been the vice," says Waddington, " of the Christians of the third century," and it may be added, of all succeeding times, "to involve themselves in certain metaphysical questions, which, if considered in one light, are too sublime to become the subjects of human wit, if in another, too trifling to gain the attention of reasonable men."

"What

II. Controversy may be unlawful from the ignorance and incapacity of the disputant. The question at issue may be one quite lawful in itself, and yet from the ignorance or incapacity of the person engaging în it, the controversy may be unlawful to him. Even with truth on

his side, and with a question of the first importance at stake, it is not every one who is entitled to agitate a whole church. The controversialist being responsible for the truth of his sentiments, he ought not only to be on the right side, but to be able to give an intelligent reason for his belief to have studied the point at issue in all its bearingsand that, too, ere he has ventured into the arena of controversy at all. The first question with every man ere he enters the list as the champion of any set of opinions, is the question-Do I myself really understand the subject in dispute? And if he cannot in conscience render to such a question as this a satisfactory answer, he is bound to defer all agitation until he has got more light. What heresies might have been prevented, and what evils avoided by the observance of this simple rule? Even in the apostles' day there were men who "desired to be teachers of the law, who understood neither what they said, nor whereof they affirmed." Even then there were "proud men who knew nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds and destitute of the truth,"—" unlearned and unstable men who wrested scripture to their own destruction;" and by their "vain babblings" distracted the minds of the simple and wavering. Then, too, there were “foolish” and “unlearned questions" for these " doting" and "unlearned men," by which they succeeded in gendering strifes in the church of Christ. Nor is it too much to affirm, that many of the evils that controversy has produced in other times may be traced to the same cause the ignorant vanity and presumption of those engaged in them. It is probable that one half of the schisms that have ruined, or all but ruined, churches, are fairly attributable to the ignorance or incapacity of controversialists.

III. Controversy may be unlawful, from the motives of those engaged in it. All contending about religion, should be contending for the faith, as "delivered unto the saints ;" and, moreover, it should be a striving for the truth, from a simple regard for the interests of the truth itself. It is not enough for a controversialist to be quite assured that the opinions which he holds on the disputed points are right-that he is conscious of having carefully examined the whole subject before adopting these opinions, and that he has therefore good reason for concluding that he has the mind of Christ upon the subject. In addition to all this, it is required of him that he be actuated by proper motives in the controversy, and that he be sure it is for the interests of truth, and for these alone, that he is striving. We need scarcely say, however, that controversialists have not always given evidence of being actuated by such motives. Even when ranged on the side of truth, they have not always so conducted themselves as to convince onlookers that the enthusiasm with which they fought was the genuine enthusiasm of holy loyalty to Zion's King; or that the fiery zeal that animated them was nothing else than burning ardour for the honour of his crown, On the contrary, has it not been pretty evident to all, that pride, vanity, personal animosity, and other motives of the basest sort, have mingled with, and often obscured, if not altogether destroyed, their zeal for the Lord of Hosts;-men who, like Diotrephes, have loved the pre-eminence, have entered the arena of controversy, apparently, and to some

extent perhaps really, contending for the glory of their Master, and have yet to a far greater extent been disputing which of themselves should be the greatest? Alas! what motives have found a place in the bosoms of men seemingly in danger of being eaten up by their zeal for God's house? Jehu said, "Come with me and see my zeal for the Lord;" and Jehu was zealous, for he "destroyed Baal out of Israel ;" yet, after all, it is said of him that "he took no heed to walk in the law of the Lord God of Israel with all his heart: for he departed not from the sins of Jeroboam the son of Nebat, which made Israel to sin, to wit, the golden calves that were in Bethel, and that were in Dan."

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IV. Controversy may be unlawful, from the nature of the weapons employed by the disputant. His aim may be pure-the subject may be lawful his knowledge of it may be adequate-and yet he may sin in carrying on the contest, in consequence of the unlawful manner in which the warfare is waged by him. "If a man strive for masteries, yet is he not crowned, except he strive lawfully." "The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds." And again," Not walking in craftiness, nor handling the word of God deceitfully" "not as many which corrupt the word of God; but as of sincerity, but as of God, in the sight of God, speak we in Christ." From such passages, there can be no difficulty in perceiving what weapons an inspired apostle would have deemed unlawful. Not merely would he have disclaimed the use of carnal weapons in the warfare he was waging, but craftiness and deceitfulness in handling God's word. As an ambassador of Christ—a servant of him whose "kingdom is not of this world"-he determined to have no fellowship with the unfruitful works of darkness;" he desired to wear an armour too bright to have it sullied, and too holy to have it dimmed, by employing it in the vile artifices, and prostituting it to the low stratagems, which men of the world call to their aid in seasons of difficulty. The apostle had obviously no idea of doing evil that good may come. He would not, even for the sake of gaining a victory over an opponent, wrest the scriptures, or handle the word of God deceitfully. Even with a view to defend truth, he would not condescend to walk in craftiness. Even for the purpose of overthrowing an adversary, whom he knew to be actuated by deadliest enmity to the cross of Christ, he would not stoop to wield the weapon of God's word in an unlawful manner. No glossing of it, or wresting of it, to suit his purposes of argumentation, could ever for a moment be thought of by this man of God. His reverence for that word was too great-his confidence in the good cause too strong-for him to imagine for an instant that such aid was either lawful or necessary. Clad in the simple armour of truth and righteousness, he pressed fearlessly forward into the thickest of the fight. But is such the manner in which controversialists have usually waged their war with error? Have the weapons of truth alone been the weapons of their warfare? Has there never been any handling of the word of God deceitfully? In place of argument, has sophistry never been employed, and that wilfully, in support of truth? Have zealous contenders for the faith in no instance been convicted of wresting scripture from its natural and obvious meaning, to serve their cause Have weapons that an apostle would have disowned, not been employed,

and that often by those who have claimed to be contending for the cause for which apostles contended? Apart from the instrumentality that has been brought to bear on the persons of those differing in opinion, in the form of "bonds and imprisonments," and persecution even unto death, have the oracles of God themselves not been sometimes put upon the rack? "Concerning the means of procuring unity, men must beware that, in the procuring or muniting of religious unity, they do not dissolve and deface the laws of charity and of human society; for this is but to dash the first table against the second, and so to consider men as Christians, as we forget that they are men.'

V. Controversy may be unlawful, from the spirit in which it is conducted. We ought not only to be " ready to give an answer to every one that asketh us a reason of the hope that is in us," but this we ought to do with "meekness and fear." We should not only speak the truth, but we should do it "in love." "Michael the archangel, when contending with the devil-he disputed about the body of Moses-durst not bring" even" against him a railing accusation." And why durst he not? Not assuredly because he was afraid of his adversary, but rather because he feared him who hath said " curse not"-him" who when he was reviled, reviled not again; who when he suffered, threatened not; but committed himself to him that judgeth righteously." Rendering evil for evil, or railing for railing, is not evidence of the meekness enjoined on those who are contending for the truth. It was when Peter was denying Christ, that he had recourse to oaths and cursing to strengthen his assertions. How different both his spirit and his language when brought before governors and kings for His sake! With what meekness and yet dignity of demeanour does he conduct himself, when, "delivered up to councils," he has been put upon his defence! "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye." The great apostle of the Gentiles himself acknowledged that he had done wrong in reviling a wicked high priest.

VI. Controversy may be unlawful, from the extent to which it has been carried. The point contended for may be quite a legitimate subject for discussion; it may be one of considerable importance; and yet it may not warrant one Christian to excommunicate another. It is indeed true that there are points of such a kind, that it is impossible for enlightened men to differ about them, and yet continue to "walk together." If "there be certain men crept in unawares, who were of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ;"" if there be false teachers among us, who privily have brought in damnable heresies, even denying the Lord that bought them, and bringing upon themselves swift destruction," then undoubtedly from such we cannot too speedily withdraw ourselves. But if, instead of this, the truth contended for be one of those things in regard to which an apostle has said, "forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace;" if the case be one to which the counsel is applicable, "him that is weak in the faith receive ye, but not to doubtful disputation;""why dost thou judge thy brother? Why dost thou set at nought thy brother for we shall all stand before the judgment-seat of Christ”—then we cannot

separate ourselves, without being guilty of rending asunder the body of Christ. There has been far too little attention paid to this distinction, in the past controversies of the church. The man whom no real Christian would ever for a moment hesitate to own as a follower of the Lamb-if he only differ, however conscientiously, upon some point even of inferior moment in the christian faith, is branded as a heretic, and loaded with the anathemas which ought to be reserved for those alone who "love not the Lord Jesus Christ." "Of this I may give only this advice," says Lord Bacon, " according to my small model; men ought to take heed of rending God's church by two kinds of controversies; the one is, when the matter of the point controverted is too small and light, not worth the heat and strife about it, kindled only by contradiction; for as it is quoted by one of the fathers, Christ's coat indeed had no seam, but the church's vesture was of divers colours; whereupon he saith, in veste varietas sit, scissura non sit," they be two things, unity and uniformity: the other is, when the matter of the point controverted is great, but it is driven to an overgreat subtilty and obscurity, so that it becometh a thing rather ingenious than substantial.”

H. -N.

NOTICES OF NEW PUBLICATIONS.

RECOLLECTIONS OF A TOUR. A Summer
Ramble, in Belgium, Germany, and
Switzerland. By J. W. MASSIE, D.D.

than four hours. This is a city in a strange land. The people, the language, faces, dress, houses-all are foreign to us. But we have come just to see strange sights, and now must look at them. The town itself, we observe, gives many tokens of age, and so it is old. Long the nest of Spanish pirates, Cromwell, honest and bold, determined in the day of his power to root them out; and he did subject the place to British rule. Here Charles II., after the restoration, perpetrated an act of infamy, like himself, by selling the citadel into the hands of the French for L.500,000. It contains now about 24,000 inhabitants.

London: J. Snow. 1846. THE tourist, in this "Summer Ramble," visits cities and scenes which have been often-very often-traversed and reported of before. It cannot be expected, therefore, that his work should have much of the charm of novelty, yet it contains a great deal of interesting information, connected with the localities visited. Historical details might have been often much compressed, to make room for more personal incident, always expected in the "Recollections of a Tour," the traveller not unfrequently But the steam-boat is just about to lingers when we feel disposed to say, 'It sail, and we must hasten to secure our is enough, let us take the "Diligence," passage to Ostend. Here we come to a and go on.' He occasionally turns back decayed, dingy, low-lying town, stretchto survey scenes, when we think it a pitying along the shore, whose old-fashioned he did not point our attention to them, towers are alone seen from the sea. It when near them in the way. But the is a summer day, and there are many Summer Ramble is instructive neverthe- loungers from the surrounding country less; and under this tourist's guidance, at this watering place; and you would joined with others who have gone before imagine they are all waiting the mohim, we propose to take a very short ment's excitement of inspecting the trip to visit "Father Rhine" and other newly arrived. But we are on Belgic sights, where fancy loves to roam over ground, and here are other inspectors the birth-place of the Reformation.

To secure, if possible, a numerous companionship, we start at once in the steam vessel from Dover, and reach Dunkirk, with a fair wind, in little more

advancing too-those piercing, cold, unceremonious officials of a suspicious rule, whose searching eyes would be everywhere, and whose iron hearts seem to be left under the care of government till