with John and other Apostles. His letter happily corrects the false impressions conveyed by those of Ignatius; and as it terminates the writings of the apostolic Fathers, bringing them down below the middle of the second century, it deserves the more attention. That so much simplicity, truth, and humble piety survived in Smyrna, down to the year 166, is a cordial to the breast that has been wounded by the early signs of reckless haste towards the apostasy of which the church had been so solemnly warned." (Page 23.)

The second Lecture opens with a paragraph which states the subjects on which the extracts made by Dr. Bennett will exhibit the opinions of the Fathers of the first three centuries.

"The primitive theology, as far as it can be ascertained, consists of opinions recorded in the various sources of information; on the Scriptures and tradition; the divine nature and attributes; the divinity of Christ and the Trinity; the purposes and works of God, with the creation and fall of angels and men; redemption, including the person and work of Christ; divine grace and justification; the church, with its officers, and worship, and discipline; the sacraments, and Christian ethics; the final fortunes of the church and the world, including death, the separate state of the soul, the resurrection, antichrist, the millennium, and the consummation of all things." (Page 61.)

To the opinions on these subjects, collected by reference to the sources of information already pointed out, the second, third, fourth, fifth, and sixth Lectures are devoted; the extracts being accompanied by such reflections as they were the means of exciting in the mind of the Lecturer. And as Dr. Bennett has sought to make the Fathers themselves the speakers on these various points, this being the object proposed by the whole undertaking,it would be very difficult to furnish the reader with an abridgment. Indeed, the Doctor's own statements are given with as much of condensation and brevity, as at all consisted with clearness. A few quotations, on different subjects,

will be most serviceable to the reader. They who wish to take a survey of the whole, must refer to the work itself.

After a number of extracts on "the authority ascribed to the written word by the early Fathers," Dr. Bennett says,—

"The chief excellence of the Fathers lies in their copious quotations of Scripture; and the best sentences in all the volume of the Alexandrian Clement are, that in which he says the Scriptures were put into the vulgar tongue of the Greeks, that there might be no excuse for ignorance; and another, which declares, that truth is to be found by confirming what is demonstrated by Scripture out of like Scriptures.

"We have enlarged on this part of the theology of the Fathers, because it is not only the best, but virtually includes everything; for if we hearken to them here, where they are most copious, most positive, and most harmonious, we must derive our theology from the study of the word of God, comparing Scripture with Scripture.

"The communion, which prides itself on deference to the Fathers, has laboured assiduously to neutralize their finest passages on the sufficiency of Scripture, by insisting, that it must be interpreted to us by the Fathers themselves. Now, they set up no such claim; so that he who does this for them, violates his own doctrine by the very act of asserting it. Nor is he a friend, but the bitterest foe, to the reputation of the Fathers, who provokes an investigation into their claim to deference, as authoritative interpreters of Scripture; for never do they appear to greater disadvantage, than in the department of exegesis. Allegory, without authority, and without rule, is their universal favourite. The allegorizing of Scripture began early, and became rampant. Clement says to the Corinthians, 'In addition, they' (the spies sent by Joshua) 'gave her' (that is, Rahab) a sign, that she should hang from her house a scarlet line; making it manifest, that through the blood of the Lord there should be redemption for all that believe and hope in God. See, beloved, there was not only faith, but prophecy, in the woman.' This was a favourite conceit with the Fathers, who have overlooked much better proof of the same doctrine. Clement the elder introduces Deut. xxxii. 15, which the Septuagint has strangely paraphrased, rather than trans

lated; and he adds to the confusion by giving us what is not found in either the Hebrew or the present Greek: That was fulfilled which is written, The beloved ate, and drank, and was enlarged, and grew fat,' &c. In the same manner he says of Enoch, His death was not found; to which there is nothing correspondent in the original, or the Greek version." (Page 93.)

somehow so connect the Scriptures with the Fathers, that they experience an undefinable sort of fear, whenever any examples of human fallibility are adduced from the patristic writings, as though the credit of the sacred oracles were at all affected by them. The truth is, we do not so much receive the Scriptures from the Fathers, as

"The principles of interpretation adopted by the Fathers, come out distinctly to view in the writings of Origen, who avowed a threefold method,-historical, allegorical, and mystical, or ethical; though it is not easy to discover that he kept these distinct. He was not, however, the author of the allegorical method, which appears not only in the writings of his master, Clement, but as early as the days of the Roman of that name. We have heard Irenæus argue, that there could be no more than four Gospels, because there were four quarters of the heavens,-east, west, north, and south; and the cherubin on the ark had four faces, of a man, a lion, an eagle, and an ox. As interpreters of Scripture, then, so far from being oracles, even the wisest of the Fathers often astonish us by their puerile absurdities; and no public instructer, who has any credit to maintain, would venture to adopt, as his own, the comments he might defend by an appeal to their testimony. If of this we have not adduced more numerous proofs, it is because the fact will come out to view in quotations on other points; and the truth is admitted by all who have either learning or sense to which we could appeal." (Page 95.)

The Romanists endeavour, concealing all this, to connect the reception of the Scriptures, with the testimony of the Fathers; and, confining themselves to general terins, to insinuate, that unless we submit to the authority of the Fathers, from whom we receive the Scriptures, we can have no security as to the Scriptures themselves. And there are not wanting, even among Protestants, those who, deceiving themselves, or deceived by others, or, more precisely to express the state of their minds, bewildered by vague and ambiguous phrases,

tween the expressions may seem slight; but, on so important a subject, it is best to have the most accurate precision. And we do not receive the Scriptures only on the testimony of the Fathers. It is a fact, that the proof of the divine origin of the Scriptures is compli cate; and one portion of it consists in the testimony of the Fathers; but still, it is only a portion. Travelling up to the time of the Fathers, we find them possessing these books, and using them as we use them, namely, as the inspired records of the religion which they professed. Now, surely, they may be competent witnesses to the facts, that they possessed the books, and regarded them with this religious reverence, and yet employ such mistaken principles of interpretation, that their explanations of certain passages shall be inadmissible. In the former case, we look on them as faithful witnesses to a matter of fact; in the latter, we call in question their critical judgment. The Fathers tell us, that they submit to these writings we also submit to them, not because the Fathers did so, but for the reasons which led the Fathers to submit to them; namely, their divine origin. When the mistakes of the Fathers are pointed out, we have instances of error in judgment; but this is perfectly consistent with undeniable veracity, in bearing testimony to a fact.

Dr. Bennett introduces "election" as one of the subjects embraced in the theology of the early church. If he is satisfied with what he has said on the point, we are quite content to let him be so. That the Fathers use the word "election," no one denies; so do the Scriptures. The question is, as

to the meaning of the word. However, we are not now going to enter upon this controversy. Dr. Bennett may think that he has proved the early church to be Calvinistic and Congregational: we think differently.

The seventh Lecture is a very valuable one. Dr. Bennett-having shown, by a series of classified extracts, what were the opinions constituting the theology of the early church, and having, in various reflections, pointed out wherein he conceived the Fathers to be mistaken, and wherein he believes them to be right-now proceeds to describe the causes of the peculiar characteristics of early theology. He

given for the mistakes into which uninspired men, not unnaturally, fell. Our limits this month, however, will not permit further extracts, which, otherwise, we should have given. The reader will easily see the course of observation pursued in the Lecture.

But to what does all this tend? Simply and exclusively to one single point; namely, that the Fathers are not authoritative judges in religious controversy. Their character as Christian men, their fidelity as witnesses to important facts, are not in the slightest degree affected. It is painful, indeed, to be driven, by these claims, to put the Fathers in a position which they never thought of occupying; to prove, by a reference to their own writings, that the claims cannot be substantiated. But incompetency for one particular function, is not to be confounded with incompetency on all points whatever. There is no depreciation of the Fathers, considered in their real character, by the proof that they are not, along with Prophets church. and Apostles, the foundations of the

We admit that there is always a danger of ascribing too little to those for whom too much is demanded but a large share of the blame of this, whenever it happens, belongs to those who put forth the ill-founded claims, in replying to which, it is perfectly possible that unjust censures may be applied. Let the Fathers be placed in their right position, and then let full justice be done them. But, first of all, justice must be done to holy Scripture. The sacred penmen wrote as they were moved by the Holy Ghost; and their writings are not to be virtually deposed from their high sovereignty by the introduction of an uninspired comment, to which we are always to listen when we ask for the meaning of the sacred text. The whole history of Popery shows that the "Mayor of the Palace," sooner or later, takes the title of the office, the authority of which he has been accustomed to exercise, and thus changes the dynasty of the kingdom. The exclusive supremacy of the word of

God is to be guarded with sacred jealousy. This is a duty incumbent on the whole church, to which, as a heritage for ever, the oracles of God are committed.

We must not take leave of Dr. Bennett, without thanking him for his Lectures, (notwithstanding a few injudicious remarks, that we wish

he had omitted,) and for the pleasure and profit we have found in perusing them. Those who wish to enter more fully into the subject, than the brevity of our notices will permit them to do, in the volume itself will find a large quantity of important information, and of especial interest in the present times.

By

A Compendium of the Laws and Regulations of Wesleyan Methodism. With Notes, and an Appendix. Edmund Grindrod. 12mo. pp. 464. Mason. The laws of the Wesleyan Connexion are contained in the Minutes of the Conference, to which the signatures of the successive Presidents and Secretaries of that body are affixed. Those Minutes now amount to several large volumes; and hence the desirableness of a compendium of the rules which are now in force, for the convenience of reference. Various attempts have been made to supply such a compendium; but we have seen none that will bear a comparison with that which Mr. Grindrod has produced. It is at once accurate and comprehensive, and will be of great utility to the Preachers, and other officers of the body. It will be an indispensable article in the library of every Superintendent; and will greatly assist young Ministers in obtaining that accurate knowledge of Methodistical rule, upon which their future comfort and usefulness so materially depend. The respected and esteemed author, we doubt not, will receive the very cordial thanks of his brethren for this judicious and seasonable compilation.

Dutch Tiles: being Narratives of Holy Scripture; with numerous appropriate Engravings: for the Use of Children and young Persons. 18mo. 202. Mason. To some readers, the title of this beautiful volume will need

pp.

explanation. Dr. Doddridge is said to have received his earliest religious knowledge and impressions from the instructions of his mother, who explained to him the principal facts of holy Scripture, as they were portrayed upon the Dutch tiles which ornamented the fire-place of their dwelling. The ingenious author of the work before us has attempted to supply the place of Mrs. Doddridge's pictures, by a series of elegant engravings on wood, accompanied by the facts to which they refer, drawn up in plain and easy narrative. To Christian mothers the volume is earnestly recommended, as an interesting and valuable help in the responsible task of religious instruction. With intelligent children, we have no doubt, it will be a general favourite. The engravings and the letter-press are both executed with singular

neatness.

The Vital Union: or, a Treatise on Fellowship with God. By A. Watmough, Author of "A Practical Essay on Entire Sanctification." 12mo. pp. 292. Mason. This deeply-important subject is here discussed in a manner creditable to the author's industry and abilities. The volume contains a considerable portion of theological information, given in a devout and serious spirit. Not only natural phenomena, but even dreams, in the author's hand, become full of evangelical instruction; for, when put in their proper place, in the divine economy, they appear preceded by a

series of gracious and preparatory acts of God, and designed to issue in "vital union with himself. The book will be found a useful companion in the closet, and deserves a place in juvenile libraries.

The Holy Bible, containing the authorized Version of the Old and New Testaments, with twenty thousand Emendations. 8vo. Longman. The authorized version of the holy Scriptures, which was published in the year 1611, was a wonderful effort of piety and sound learning. Competent judges, of all denominations, have united in its praise; as being conscientiously faithful, and, in the main, elegant and forcible. Notwithstanding its antiquity, it is still, as a whole, the very best standard of the English language. It has impressed an indelible character upon the theology of the nation, and upon its general literature; and we hope never to see it, as an authorized version, superseded by any other. It is, indeed, extremely doubtful, whether the various bodies of Protestant Christians, in this country, could be brought so cordially to agree in any other translation that could be made. And yet, what Mr. Wesley said of the New Testament is equally applicable to the Old: "I do not say, it is incapable of being brought, in several places, nearer to the original. Neither will I affirm, that the copies from which the translation was made are always the most correct." There is, therefore, ample scope for sacred criticism; and those learned men whose labours assist the general reader in more accurately discovering the meaning of the inspired books, are entitled to the highest gratitude. The devout and excellent man to whom the public are indebted for this revision of the English Bible, has employed his leisure hours, during the last thirty years, in collecting, and comparing together, the proposed emendations of the most approved critics of all denominations; and has in this work embodied the result of his very extensive and laborious researches. Every alteration that he has introduced has the sanction of high literary authority; yet, as no human authority is infallible, doubts may be fairly entertained, whether some of the alleged "emendations" really are such. We confess, that we ourselves are not satisfied in every instance; yet truth compels us to acknowledge, that great light is shed upon a large portion of the sacred volume; and that several passages, in which the meaning of the inspired writer was imperfectly expressed, here

appear in a form of great beauty and impressiveness. The work is printed with singular neatness and accuracy: it has the advantage of being divided into paragraphs; and the poetical parts of the Old Testament are given in their appropriate form, after the example of Lowth's "Isaiah," and similar works. It is greatly to the honour of the editor, that he has sacredly preserved, throughout, the general character of the authorized version, the beauties of which he has justly appreciated; and whatever exceptions may be taken to particular renderings, no one can say that he has impaired the evidence of any doctrine of revelation, or weakened the force of any divine precept or promise.

as,

The Divine Rule of Faith and Practice; or, a Defence of the catholic Doctrine, that Holy Scripture has been, since the Times of the Apostles, the sole Divine Rule of Faith and Practice to the Church, against the dangerous Errors of the Authors of the "Tracts for the Times," and the Romanists: particularly, that the Rule of Faith is "made up of Scripture and Tradition together," &c. In which also the Doctrine of the Apostolical Succession, the Eucharistic Sacrifice, &c., are fully discussed. By William Goode, M. A., of Trinity College, Cambridge: Rector of St. Antholin, London. Two Volumes, 8vo. pp. 644, 802. Hatchard.-This is by far the most comprehensive and elaborate work that has yet been published in opposition to that form of Popery of which Dr. Pusey and his brethren of the Oxford Tracts are the determined advocates, and which is unhappily entertained by a considerable number of the national Clergy. The accomplished author has entered largely into the important subjects which are specified in the title of his book, and with a depth of feeling which is worthy of a successor of the martyred Fathers of the Protestant Church of England. He has also brought a rich fund of sacred learning to bear upon the several topics. If the questions at issue were to be decided by argument, not another Tract need be written; but the Oxford heresiarchs, like true sons of Papal Rome, seem resolved to carry their point by a bold pertinacity. The doctrine of transubstantiation has been refuted a thousand times; yet it is as confidently asserted as ever, by the Romish priesthood. Several able and decisive answers to the peculiar tenets of the Oxford Tractarians have been published; yet these wily men pass over most of these answers in