is divided into three parts. 1st. The Verbal Analogy of Scrip ture, or the collation of parallel texts, illustrative of it's diction and phraseology. 2d. The Historical Analogy, or collation of parallel events and circumstances for the elucidation of facts. 3d. The Doctrine of Analogy, or collation of parallel instructions relative to matters of faith and practice. It is evident that each of these kinds of Analogy must be carefully observed in the exposition of Scripture; the latter however is the most important with respect to its immediate subject; and the two former may be considered as instrumental to it-so that in all questions respecting matters of verbal or historical discussion, such a solution is to be sought as shall not violate any certain article of Christian Doctrine.

The great use of these analogies is then exemplified in the doctrine of Regeneration; and and the expositor is cautioned, in adjusting the Analogy of Faith, to pay attention to the comparative importance of the doctrines under consideration, and to the comparative clearness with which they are revealed. Some examples are then given of the evils that have arisen, in various ages of the church, from the neglect of these obvious laws of criticism and interpretation; and the following instructions are subjoined.

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"But since every aid that can be obtained, internal or external, is liable to misapplication; even these rules for dividing the word of Faith,' and 'comparing spiritual things with spiritual,' must be accompanied with certain cautions. Care is to be taken not to confound seeming with real analogies-not to rely upon merely verbal resemblances, when the sense may require a different application-not to interpret what is parallel only in one respect, as if it were so in all-not to give to any parallel passages so absolute a sway in our decisions, as to overrule the clear and evident meaning of the text under consideration-and above all, not to suffer our eagerness in multiplying proofs of this kind, to betray us into a neglect of the immediate context of the passage in question, upon which it's signification must principally depend. The simplest mode of proceeding is, indeed, the safest. Every difficult or doubtful text is first to be considered by itself; then, with it's context, then with other passages of Scripture parallel to it in any respect and then by the additional light of such extraneous illustrations as can be brought to it from the stores of human knowledge." Serm. VI. p. 215.

The seventh Lecture comprises the most difficult part of the whole inquiry, the proper mode of interpreting the mystical intent of Scripture. As a necessary prelude to this branch of the subject, the precise meanings of the terms "literal, figurative, piritual, and mystical," are defined. The two first relate to ver

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bal expression; and the two last must be considered in contradistinction to them, as relating not to the mere transfer of words from one signification to another, but to the entire application of the matters itself to a different subject. The necessity of attending to these distinctions is proved by referring to the doctrine of the Holy Eucharist. The Romanist, by admitting only the strict literal meaning of our Lord's words, to the total exclusion of the figurative, embraces the monstrous error of Transubstantiation. The Socinian, who totally excludes the figurative sense, gets rid indeed of the Popish error, but reduces the Sacrament to a bare commemorative act of devotion, unattended with any spiritual benefit to the receiver. The Fanatic also, by ascribing all true religion to the immediate agency of the Holy Spirit, no less depreciates the value of the Sacrament, as an instrument of Grace. While the Church of England, by considering our Lord's words as figurative, and containing moreover a mystical signification, interprets them in this clear, satisfactory, and scriptural sense.

"This bread represents my body, and this wine represents my blood; and this act of receiving bread and wine, according to my institution, and by virtue of its efficacy through me, is, to the faithful communicant, the act of spiritually receiving my body and blood; that is, of receiving the benefits of the sacrifice which I am about to offer, in giving my body, and shedding my blood for the emission of sins." Serm. VII. P. 227.

Having thus cleared the way for the better apprehension of the subject, the author proceeds to take a more general view of the proper use of spiritual or mystical interpretation of Scripture, and of the errors arising from its neglect. The observations on this point are, as usual, exemplified in the clearest manner. He divides the mystical parts of Scripture into Parables, Types, and Allegories; explains their distinctions, and the correspondence between their literal and mystical sense, and the true principles of their interpretation. The errors arising from a neglect of these principles are of a most dangerous kind. Nothing, for example, can be more destructive to the Christian Faith, than the habit of giving allegorical explanations of the facts on which it depends; and thus converting the History of Religion into fable,' and its realities into fiction. Again, the practice of applying to almost every part of Scripture some hidden and mysterious meaning, opens the door to much false interpretation. Great warmth of fancy and imagination may be an excellent quality in the mind of a poet, but it is highly dangerous in a critic or expositor of Holy Writ: it insensibly draws him aside from the main object of his pursuit, and leads him to regard his ⚫wn devices as infallible positions, warranted by the authority of Scripture.

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Scripture. Some examples of this false principle of interpretation are to be found in all ages; and the members of our own Church have not been entirely exempt from it. About sixty years ago the school of the Hutchinsonians arose; and although some members of it were no less eminent for sound and orthodox faith than for unaffected piety, and rendered essential service to true religion, it must yet be confessed that, in some expositions of Scripture, their imagination has gone too far. The true Faith has not suffered in the hands of such pious, good, and learned men as Horne, Parkhurst, and Jones; yet the system of interpretation in which they have sometimes indulged is a very dangerous precedent for future expositors. For even when tempered with the most judicious case, it cannot lead us to the knowledge of any valuable truth; and without this care, it may produce serious error. Our limits will not permit us to enlarge upon this topic, important as it is; we shall therefore recommend the student in divinity to regulate his notions of the subject by the following standard:

"Figurative and mystical interpretations are never to be so applied as to destroy or supersede the literal sense, when that sense is sufficiently clear and intelligible-they are never to be far fetched, or pressed beyond the obvious meaning of the text-they must be such as elucidate, not obscure or perplex the subject-they are not to be made the foundation of articles of faith, but adduced only for the illustration or confirmation of what is elsewhere more plainly revealed-nor are they to be sought after in matters of little moment, or made the chief object of investigation." Serm. VII. P. 251.

The last Lecture sets forth the instrumentality of the Church in the preservation of religious Truth; and shews the manner in which she has executed her sacred office of guardian and keeper of Holy Writ. The Church here spoken of is the universal or Catholic Church, episcopally constituted; not any of those various modes of professing Christianity, which are to be found in communions of other kinds. Speaking of the Church in this sense, it will be found, that it has strictly been the "Pillar and Ground of the Truth ;" and that, notwithstanding the corruptions which have prevailed, it has never authoritatively disowned any fundamental or essential Truth of the Gospel. Hence, the author is naturally led to consider what peculiar service our own Church has rendered to the cause of true Religion. He sets forth the moderation of her character, both with regard to doctrine and discipline; the sound principles on which she has acted as an interpreter of Scripture; and the salutary and parental nature of that authority which she exercises over her

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We have thus endeavoured to present the reader with a concise analysis of this masterly volume, which may fairly be allowed to take its place among those theological works, which are written with a view to guide the judgment and expedite the labours of the interpreter of Scripture. We have not descended into a minute and elaborate criticism upon its contents, as it has rather been our object to recommend the study of this volume to our readers, than to save them the trouble of judging for themselves. We cannot however close this article, without adverting to one peculiar excellence of the work before us—an excellence indeed of secondary importance, but not trifling in itself, nor beneath the notice of criticism: we allude to the terse and perspicuous style in which these Lectures are composed; and we feel the more anxious to press this observation upon our readers, because we perceive, with great concern, that the Augustan age of English literature is past, and that those solid principles of composition, on which the greatest writers have formed their style, are not in the present age universally esteemed. Some writers are so captivated with gaudy colours, obscure allusions, and unnatural metaphors, that they totally lose that perspicuity* which has ever been considered as the first principle of a correct and powerful style.

It is too little remembered by those who write upon theolo gical subjects, that the elaborate structure of their periods, and the pomp of their metaphors renders their language unnatural, and therefore destroy its effect: "For art," says the great author of the sublime, is then perfect, when it most resem bles nature; and nature has attained all that can be wished when

* We could wish to impress upon the lovers of such mistaken grandeur, those laws which the two greatest masters of genuine criticism have delivered down to posterity, as the surest guides to perfection, in whatever age or language they may be applied: "Nobis prima sit virtus perspicuitas; propria verba; rectus ordo; non in longum dilata conclusio. Nihil neque desit, neque superfluat.” Quint. Inst. viii. 2.

ὡρίσθω λέξεως ἀρετὴ, σαφῆ εἶναι μήτε ταπεινὴν, μήτε ὑπὲρ τὸ ἀξίωμα, ἀλλὰ πρέπεσαν.” Arist. Rhetoric.

+Illa translucida et versicolor quorundam elocutio res ipsas effæminat, quæ illo verborum habitu vestiuntur. Curam ergo verborum, rerum volo esse solicitudinem." Quint. Inst. Lib. viii. Proæmium.

“ - Τότε γὰρ ἡ τέχνη τέλειος, ἡνίκ ̓ ἂν φύσις εἶναι δοκῇ, ἡ δ ̓ ἂν φύσις ἐπιτυχῆς, ὅταν λανθάνωσαν περίεχῃ τὴν τέχνην.” Longinus de Subl. Sect. xxii.

it is secretly regulated by the laws of art." It is for the benefit of those who have forgotten this important principle, that we are induced to offer these observations on the language of Dr. Van Mildert. In his style they will discover every mark of a just and cultivated taste, but without the slightest tincture of pedantry or affectation. They may here learn what a powerful effect chaste and simple language is capable of producing. They will find a species of argumentative eloquence, not indeed answering to their notions of grandeur and sublimity, nor displaying itself in a rigid and technical adherence to the precepts of the ancients, or in a servile imitation of any particular model, but in that lucid arrangement, appropriate language, and powerful reasoning, which a general acquaintance with the best writers will render habitual to a retentive and judicious mind. It is on this principle alone that a pure, eloquent, and perspicuous style can be formed. If even the best models are too anxiously imitated, the copy will appear stiff and pedantic; if they are neglected, a rough and undisciplined style will be the result. The language of Dr. Van Mildert is the happy mean between these extremes. It never sinks beneath the dignity of his subjects; 'nor does it ever rise so much above the level of didactic prose, as to cloud the perspicuity of his arguments. We have rarely met with a composition in which logical precision and classical elegance are more happily blended together.

Having thus discharged our duty to the public, as briefly as the importance of the subject would permit, we must earnestly recommend those of our readers who are interested m the study of Theology, to devote themselves to the c.ose examination of this volume, which is by no means inferior even to the best of those admirable productions, to which Mr. Bampton's foundation has already given birth. We consider it indeed a happy omen for the honour and the security of our Establishment, that such champions of the best interests of true religion are still to be found within her pale.

ART. IV. Laura: or an Anthology of Sonnets, with a Preface and Notes, in Five Volumes. By Capel Loft. 12mo. Crosby and Co. 1814.

BEEF*" said an alderman of ancient days, (when such sagacious personages were accustomed to talk upon those subjects only which they understood ;) beef is the king of meat: beef

* Vide Tale of a Tub.

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