"the sure word of prophecy" may not be exposed to suspicion by the discordant and various constructions of unlearned commentators, who would expound authors without a knowledge of their language, without regard to their situation and circumstances-without weighing the different æras in which they lived. The ambiguity of prophecy is not in the text of the prophets, but in the ignorance of rash interpreters. Our author applies his general principles of exposition to the prophetic, as well as to the other parts of the sacred volume: For whether we interpret prophecy, on the supposition that the words were chosen by the prophet, or interpret prophecy on the supposition that the words were chosen by the Holy Spirit, we must on either supposition apply the same rules of interpretation.-Lect. VIII. p. 405. Having laid down his general remarks on the exposition of prophecy, the Bishop introduces the particular consideration of the predictions which relate to the Messiah, as being, not merely by way of accommodation-not merely by fortuitous parity of circumstances,—but literally, strictly, and directly, prophetic of his foreseen appearance, manifestly giving witness to him. In the selection of his examples, the learned Professor follows Bishop Chandler, upon whom he passes a merited eulogium. For these examples we refer our readers to Bishop Marsh's ninth Lecture. An inquiry into the foundation of secondary senses, ascribed to Hebrew prophecy, forms the subject of the tenth Lecture. And the grand difficulty is to ascertain what the secondary meaning really is :and the very existence of such prophecy must be established, The Before we can begin to argue about its accomplishment. Nor is there any analogy, as some eminent writers have maintained, between the interpretation of an allegory and the interpretation of a prophecy with a double sense. ingenious system of Warburton, with regard to prophecies of this description, is surrounded with insurmountable difficulties, and is totally irreconcileable with the notion of predictions, which foretell the coming of Christ in a primary sense. -Lect. X. p. 450. The two concluding Lectures embrace the history of biblical interpretation to the present century, and are replete with most interesting details. Having made a rapid survey of this portion of the Lectures of the learned Bishop of Peterborough, so as to afford our readers a pretty accurate notion of their contents, and of the author's style, we take our leave of the venerable Prelate. And though he "has passed the age of threescore years and ten," (Preface, p. 10.) and would fain retire from the prosecution of literary labours, exclaiming in the language of the poet, 66 tardâ vires minuente senectâ, Ovid. Trist. 4. § 24. we are unwilling to despair of seeing the three remaining branches of divinity completed by the same masterly hand, to which we are indebted for the admirable work, which we have thus attempted to analyse. "Ita enim Senectus honesta est, si se ipsa defendit, si jus suum retinet, si nemini emancipata est, si usque ad extremum spiritum vindicet jus suum: ut enim adolescentem, in quo senile aliquid, sic senem, in quo est adolescentis aliquid, probo; quod si sequitur, corpore senex esse poterit, animo nunquam erit.”—Cic. de Senect. § XI. ART. II.-The Nullity of the Roman Faith. By the Rev. JOHN GARBETT, M. A. London: Murray, 1828. 9s. 6d. WE hail with joy the appearance of this work. We regard it as a sign that the educated part of the community will now take some little interest in examining the tenets of the Church of Rome, and the grounds of reason and Scripture on which we have separated from her communion. The controversy has of late been confined to cheap tracts circulated by the Romish priests, and replied to in many instances by methodist preachers; and we have before us publications of this kind, where from the artifices of one party, and the ignorance of the other, the Protestant cause, as in some late public injudicious discussions, has profited little, if any thing, by the exertion of its advocates. The truth is that the fallacy of the Romish system had been so thoroughly exposed in all its branches by our earlier divines, and the attempts to refute their positions so utterly abortive, that there seemed to be no room for any new treatise on the subject. The poisonous tree, having been felled to the ground, was considered to be no longer an object of watchful attention; whilst its noxious roots, still struggling for life, have secretly sprung up and ensnared the ignorant and unwary. The case, however, is now somewhat altered. The Romish clergy, in our own country at least, have taken up a new line of proceeding, and have endeavoured to accommodate their most obnoxious tenets to that spirit of active though not always sound enquiry which is the characteristic of our own times. A plausible writer on their side seems to have conceived that by this means he might put an end to religious controversy, and by a liberalized view of the infallibility of his church, persuade us to refer all our religious differences to this tender and maternal guidance. Hence has arisen a necessity for renewed defences of our faith, and fresh elucidation of the grounds on which we hold the Church of Rome to be unscriptural in her doctrine, and unfit to be entrusted with the care of human souls. And we trust that the occasion will call forth some of the dormant strength of those various able divines amongst us, who are well versed in the whole history of Romish corruption. The work before us is written in a forcible style. The reasoning is just, the illustrations good, and there pervades the work a spirit of candour untainted with any affectation of groundless concessions. It is constructed in the form of a dialogue between Orthodox and Philodox, and is designed to overthrow the pretended infallibility of the Church of Rome, as well by combating the fallacious arguments on which it is founded, as by the exposition of various particulars in which that church has grossly erred. On the first head we have fairly stated a plea for infallibility which has satisfied many a convert to the Church of Rome. Would it not have been better that all men should have been secured from error; that neither heresy should obtain, nor sin exist? So to our finite reason it appears. Yet we may not doubt, that all will ultimately redound far more to the glory of Him "of whom and to whom are all things," than if such obliquities had never corrupted a universe of light and beauty. Resignation, patience, and holy confidence; mercy, loving-kindness, and self-denial, are virtues peculiar to a fallen state; yet these are they which "work out a far more exceeding and eternal weight of glory;" a reward, more excellent than man, unfallen, should have attained. God is glorified, above all, in the stupendousness of his mercy. That mercy hath fallen sinners for its object. Hence we are told that over the mysteries of redemption even angels are suspended in astonishment of praise. We know not the depth either of the wisdom or goodness of God. It is his to give as his all-wise pleasure dictates; it is ours to receive and adore; to be thankful and obey: not presumptuously to arraign what is, by empty supposition of what ought to be. But I forbear with one suggestion. If we are to proceed indulging vague imaginations, may we not ask whether schisms and divisions, disgraceful as they are, are more injurious to the Church than the prevalence of vice and wickedness in its members? Lamentable as are the consequences of error in faith, is it more hateful than licentiousness in the sight of him who "is of purer eyes than to behold iniquity" without abhorring it? Would that the Roman Church had always shewed as much zeal against heresy of conduct as she has towards obliquity of opinion.-P. 30. Herein, indeed, lies the most serious objection to the Romish system, that it has an inherent tendency to encourage ungodliness of life, by offering so many substitutes for true holiness as means of pleasing God through Christ. Such are those unscriptural ordinances and inventions which our author proceeds to expose, as the mass, penance, indulgences, purgatory, and invocation of saints and angels. This mischievous result is ably traced home by Mr. G. to the sacrifice of the mass,- that ceremony which Dr. Milner pronounces to be "the most sublime and excellent act of religion which man can offer up to his Creator." Be the offerer who he may, therefore, the most welcome of all sacred duties is performed to God. A man procures a mass to be said; and by so doing, be he ever so vile, he performs a service, "the most acceptable to his Creator." And be it, that whilst he lives, his immorality may put some obstacle to the effect of this (which it is not clear how he can possibly do), yet when he is dead, and his legacy procures constant masses to be said for his soul, his immorality can no longer cast a stumbling-block in the way; he is beyond the power of sinning more. There is daily offered up for him, and through him, the "most acceptable offering" that the Creator can receive;- -an offering in itself of all-sufficient merit, expiatory and propitiatory for the sins and offences of the person for whom it is offered; for the removing of all penalties, satisfactions, &c. as the Council of Trent teaches and very consistently,--for it cannot be that infinite satisfaction should not be infinitely satisfactory, where there is no disqualification in the way. Is it possible that such a doctrine should be other than a fruitful source of impiety and vice? derogating from the infinite and alone sacrifice of the cross; turning man from the Creator, to the creature; from the Intercessor in heaven to the intercessor on earth; from practical holiness of life, from "working out his own salvation with fear and trembling," to a dependance on the work of others; leading him to live in the lust of his inclinations here, with the hope, and in fact the positive assurance of an all-sufficient sacrifice being daily applied for him after death, provided he hath wherewith to purchase it.-P. 183. One other extract we are tempted to make on the subject of communion in one kind. PHILODOX. But was it not from respect to the sacrament that the abstraction of the cup took place, to preserve it from the danger of irreverence as the multitude of communicants increased? ORTHODOX. How came it that this irreverence was never once remedied for twelve centuries, until transubstantiation came up? Are the abuses of men to annul the ordinances of God; and the faithful to be deprived of spiritual food because the unfaithful trample it under foot? Could any abuses be more gross than those in the Church at Corinth? Yet St. Paul did not attempt to deprive them of their portion of the holy table. Has the number of communicants ever equalled that in the primitive days; when at each assembling of Christians it was administered, and by all received? Moreover, could not our Lord provide against profanation as well as the fathers of Constance and Trent? What right has man, under any pretence, to set aside the institution of Christ, and to defraud his neighbour of that spiritual nourishment which the Redeemer hath furnished to sustain the souls of his people in their weary pilgrimage through a vale of danger and temptation? It were a waste of words to dwell longer upon this. Discussion may obscure but cannot elucidate that which is light as day to all who have "their senses exercised to discern both good and evil." You have admitted that if the Roman Church is proved to err in any one point of faith, her pretence to infallible direction falls to the ground. PHILODOX. The consequence seems unavoidable; because if she can err in a single matter of faith, the basis of assured dependance is destroyed. ORTHODOX. On this point then, to use the forcible language of Bishop Jewel, "her heresy may be seen, felt, handled with the hands and fingers." If she had never erred in any thing else, in this she hath erred; foully and essentially erred. If no other violation of God's law was proved against her, yet in this she is convicted by her own lips. Here she stands alone in solitary defiance of the ordinance of her Lord, and of Catholic tradition. It becomes a solemn duty with every one who entrusts his salvation to what Christ hath done and appointed, and whose eyes are open to behold the truth, to quit a church, living in barefaced violation of the divine decree. For it is not simply that she herself intermits obedience, which would be bad enough, but that all who "assert" and maintain the duty of obeying, and the unlawfulness of disobeying what Christ hath commanded, are heretics "driven out" from her fold. It is not a topic on which God is silent, and Rome hath spoken. But He hath decreed, and she hath forbidden. What He hath ordained, she hath denounced. "Whether then it be right to hearken unto her more than unto God, judge ye."-P.155. ART. III.-A Visit to the Seven Churches of Asia; with an Excursion into Pisidia; containing Remarks on the Geography and Antiquities of those Countries, a Map of the Author's Route, and numerous Inscriptions. By the Rev. F. V. J. ARUNDELL, British Chaplain at Smyrna. London: Rodwell, 1828. pp. 340. A VISIT to the Seven Churches has been, as Mr. Arundell observes, a common recreation with the Smyrna Chaplains; accordingly, in 1826 he followed the example of his predecessors, and set out in company with the Rev. Mr. Hartley. The objects which particularly engaged his attention were, the satisfaction of the anxiety which he felt to visit "places so endeared to the heart of every Christian ;" "the discovery of the actual site of Colosse;" the determination of the course of the Lycus, mentioned in Herodotus; the existence of the salt lake of Anava; and the sites of Sagalassus and Apameia; points which had previously engaged the attention of Col. Leake, and some of which had been left untouched by Chandler, Smith, Tournefort, &c. We have read the journals of his first and second journey with attention in the leisure of a continental seclusion, and can conscientiously assert that its title-page has held out no pledge which is not redeemed in the body of the work. Of late we have had many treatises in illustration of the prophetical denunciations of Scripture; yet few of them have shed more light upon those records of accomplished wrath-the ruins of ancient glory,than shines forth from the pages of those indefatigable travellers who first braved the dangers of the desert, and set the example which, during the last two centuries, has been so often followed. It may be that there is a double woe in the oblivion which has shrouded the annals of those mighty cities, once so famous, and now so wretched; and that the moral and religious lesson to be read amongst the crumbling relics of fallen greatness is of deeper consequence, from the impossibility of piercing that eternal darkness which surrounds their history. The fearful judgment which has been accomplished against Babylon and Tyre, appears more awful when it is discovered how unable even the most learned of their visitors has been to discover more of them than what conjecture leads imagination to determine as the site of their existence. With Egypt and Jerusalem the case is somewhat different, since prophecy is yet held over them in unaccomplished wrath. But with regard to the churches mentioned by St. John, there is a greater interest excited, and a ten-fold sympathy elicited, when it is remembered that however we may marvel at God's dealings with the cities of the heathen, our hearts are called upon to tremble at the summons in the book of Revelations---" He that hath an ear, let |