mentator is not to be named. Bp. Newton is a writer of a totally opposite character; but Mr. Coleman should have known, that his authority is held in little estimation by modern commentators, and that Mr. Faber could speak of him in terms implying a suspicion of his honesty. He accuses the Bishop of most unwarrantably setting aside the real list of the ten kingdoms, in order to substitute a list of his own, for no other purpose than to give a colour of probability to his predetermined interpretation.' Mr. Frere, on the other hand, thinks the course pursued by Bishop Newton much more justifiable' than the manner in which Mr. Faber forcibly accommodates' the interpretation to his system. Mr. Frere's own system, again, seems, to his antagonist Mr. Cuninghame, to remove one of the great land-marks of prophecy. By dividing the prophetic history of the Roman empire into two distinct lines,' he adds, applying the seals to the Western, and the trumpets to the Eastern empire, it has appeared to set up novelties unsupported by evidence or probability, and opposed to the genuine sense of the symbols, the effect whereof is darkness and not light. I have therefore endeavoured to sift this scheme by the canons of a severe criticism, though ⚫ not with greater severity than seems necessary for the great ❝ end of distinguishing truth from falsehood.* The fact is, that the language of unhallowed sarcasm' or contempt, is quite as freely used by the writers who have undertaken to

elucidate this sacred science,' towards each other, as by any uninformed religionists towards the class. Bishop Newton remarks, in his Dissertation on Daniel's Vision of the Four Empires, that to recite all the various opinions of commentators, would be but heaping up a monument of the absurdities of former ages.'

Mr. Coleman's selection of authors is singularly injudicious in another point of view, inasmuch as it exposes him to the suspicion of being unacquainted with the far more valuable works of Archdeacon Woodhouse and Lowman. Another writer of no mean name, the admirable Richard Baxter, has the following note on Rev. i. 3., in reference to the blessedness predicated of those who keep the words of the prophecy. Note. It is a desirable thing, and an addition to that man's wisdom and happiness, who understandeth this and all other Scripture prophecies; but this concludeth not that no other are blessed, or that many attain that degree of happiness. For I think I · never knew one such. But the necessary parts of Christianity,

* Strictures on Mr. Frere's pamphlet, by W. Cuninghame, Esq. 8vo. 1827.

' which are in this prophecy mixed with darker passages, all must keep that will be blessed.' That the benediction applies to what is called studying the Apocalypse, is, indeed, a monstrous supposition, which we wonder that any man of sense or piety could for a moment entertain. As if less blessed were the eyes that read, and the ears that hear those things relating to the holy example and vicarious sufferings of the Redeemer, which are expressly said to be written, that, believing,' we might have life through his name! As if the cross of Christ were a less blessed subject of contemplation than the doom of Babylon! Surely, this benediction has not fallen, at all events, upon such expositors, whose reading the sayings of this book has been of so little benefit to their understandings. The blessing pronounced cannot otherwise be understood by any judicious reader, than as attaching to those who in faith and patience expect the promise of the Saviour's second advent, the grand subject of the prophecy, and direct their lives in conformity to that blessed hope, Had Mr. Coleman met with some of the recent numbers of this Journal, previously to committing this sermon to press, we cannot but think we should have been spared the necessity of making these observations. To the sober study and right understanding of the Apocalypse, we have always felt anxious to contribute our utmost aid; and an extraordinary volume by the Rev. Mr. Croly, now on our table, will furnish occasion for speedily resuming the investigation. Our only fear is, that some of our readers will grow tired of such discussions, on account of the unsatisfactory nature of their general result.

We wish that we could confine the expression of our dissatisfaction to the sermon which has called for these remarks; but we should not be discharging_our duty, were we not to state, that the first sermon, On the Trinity,' contains much that is of extremely questionable propriety and tendency. It is, indeed, proper to mention, that Mr. Coleman is not chargeable with originating the bold and revolting statements which he has adopted as proofs of the doctrine in question. If the names of Lightfoot, Horsley, and Parkhurst could be of any avail to sanction criticisms which have nothing to recommend them but their boldness and perverted ingenuity, our Writer would stand fully excused. But, whatever authority may be cited for such statements as, that the three men who appeared to Abraham, 'were the three persons of the Eternal Trinity,'-and that the four animals of the Apocalypse represent Jehovah,' they deserve to be met in no other way than by indignant reprobation. Such unsupported and visionary absurdities are only rescued from being ridiculous by the awful nature of the topic, while

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the piety of the critic alone protects him from the charge of profaneness. Religion is, indeed, wounded in the house of her friends, when such occasions are given for unbelievers to renew their taunts, that such are the proofs on which the orthodox rely. Yet, so implicitly does Mr. Coleman seem to believe in their conclusiveness, that all the proofs which he has thought it necessary to adduce from the New Testament, with the exception of the passage referred to from the Apocalypse, is comprised within the limits of a single page, consisting of a mere reference to the apostolic benediction, the baptismal commission, and the circumstances which attended the baptism of our Lord. After this signal display of failure of judgement, it will scarcely surprise the reader, that Mr. Coleman should adopt the damnatory sentence of the Athanasian creed in all its literal intolerance and presumption; and that he should boldly affirm, that all unbelievers in the doctrine of the Trinity are as far removed from the way of salvation as the followers of Mohammed. How far he meant this sweeping sentence to apply, it is impossible to say. It would seem to include all who reject the Athanasian Creed as a disgraceful relic of the darkest age of the Church, a monument of human presumption and uncharitableness, respecting which, were it not unhappily incrusted into the English Prayer-book, two opinions could not exist among pious believers. At all events, Milton, Newton, and Watts-all Sabellians equally with simple Deists-fall under Mr. Coleman's sentence of anathema. We have lived too long to feel surprise at meeting with any crudities in the shape of theology, or to be hasty in condemning the man, how noxious and exceptionable soever his opinions. Mr. Coleman does not mean, we are per- . suaded, to substitute the Athanasian Creed for the declarations of Scripture to which it is in impious opposition; he does not mean to alter the terms of salvation as laid down by our Lord and his Apostles; he does not mean to make an ambitious Egyptian, or whoever was the author of the creed fictitiously ascribed to Athanasius, the arbiter of salvation; he does not mean to say, that a belief in the Atonement is a point of no consideration, which ceases to distinguish the Christian from the Moslem, if it be held apart from the doctrine of the Trinity as set forth in human formulas. He means, that a man must believe upon the Son of God, and be renewed into his image, in.. order to be saved; and we have only to wish that he had said this. We earnestly conjure him, as he values his usefulness, to refrain from this jejune and reprehensible mode of preaching on such subjects. Bishop Horsley is a dangerous authority and a bad model. His spirit was the reverse of all that is lovely and Christ-like, and his criticisms, especially in his posthumous

works, are often unworthy of a man of either solid learning or sound judgement. Mr. Coleman will do well to be on his guard too against the Hutchinsonian divines, and to give more of his study to such commentators as Calvin, whose Institutes only he seems to be acquainted with, and to such theologians as Leighton, and Howe, and Owen, and Baxter.

We shall refrain from any further criticism, and now proceed to the more pleasing task of substantiating, by a few extracts, the favourable opinion which we have expressed of the Author's evangelical piety, and we must add, his exemplary liberality,-notwithstanding any appearance to the contrary. Let it be remembered, that, after all, an intolerance which is the fruit of mistaken zeal for the truth, and of ardent attachment to the grand doctrines of Christianity, and the objects of which are presumed to be without the Church,-is a very different thing from that party bigotry which springs from an over-weening attachment to non-essentials, and which is directed against any class of Christians within the pale of the Church Catholic. Of this unamiable spirit, Mr. Coleman is most entirely free; and the following sentiments do him great honour. They occur in the sermon preached on relinquishing a curacy through ill health.

iv. "Take heed to your doctrines." "Be not carried about with every wind of doctrine." Be not eager to hear many different preachers. Be determined to hear "the truth as it is in Jesus" somewhere. Be content to hear it chiefly, if not solely, at some one place of public worship. Regularly attend the means of grace, but rest not in them. Look beyond them, to a risen Saviour, and be not satisfied till they conduct you to "fellowship with the Father, and with His Son, Jesus Christ." Take not your doctrines at second hand, nor embrace them on other mens' credit. Bring them to the test of the Bible. Try them by this standard. Believe nothing but what may be proved from the Bible; and dare to believe what it does contain, to whatever consequences it may lead you. Strive daily to obtain a more experimental knowledge of the whole economy of redemptionof the extent, spirituality, and condemnation of the Divine law; of Christ, in all His offices and perfections, as the Saviour of sinners; of your personal interest in the everlasting covenant; of your regeneration; of your justification by faith alone; of the imputation of Christ's righteousness unto you, and of the imputation of all your sins unto Christ; of the cleansing efficacy of His blood and atonement ; of the sanctification of your souls by the influence of the Holy Spirit; of the experience of God's love; and of a close walk and fellowship with Him. Examine also yourselves, as to the influences which these doctrines produce in your souls, and try these influences by the rule of God's word: for it is as possible to hold the truth in unrighteousness," as to know not the Scriptures nor the power of God; and the

one error will be as fatal as the other. Do you believe in justification by faith alone? Then dare not to sin that grace may abound. Remember, that Christ came into the world to "destroy the works of the devil." As He died for sin, so do you die to sin: as He rose again from the dead, so do you rise again" in newness of life." Do you believe in election? Then beware, lest your reception of this doctrine diminish your warnings to unconverted sinners, or your activity in the cause of Christ. Consider the example of St. Paul. Who ever believed more firmly than he did, that " God hath chosen us in Christ before the foundation of the world, having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will?" And who ever was a more laborious missionary than he was? Who has evangelized more nations? Who has preached more sermons? Who has travelled greater distances, or endured greater hardships? Who has converted more sinners, or gathered together more of "Christ's sheep, dispersed abroad in the midst of this naughty world?" "Be you followers of St. Paul, as he was of Christ." Imitate his activity: copy his zeal. Confess your Saviour before men. "Be not weary in well doing." Wait for the Divine blessing on your labours, and they shall not be "in vain in the Lord." Christ has wrought out a free and full salvation for you; therefore pray that you may be made the honoured instruments, in His hands, of bringing souls unto Him. Do you believe the final perseverance of the saints? Then, like St. Paul and St. Peter, "work out your own salvation with fear and trembling: make your calling and election sure: keep under your bodies, and bring them into subjection, that you may not yourselves be castaways. Having once put your hands to the Gospel plough, look not back. Be not of them who draw back unto perdition, but of them that believe to the saving of the soul." Ever bear in mind, that duties and privileges must always accompany each other; and that God giveth no eternal inheritance to any, but to them that are sanctified.'

pp. 558-561. From Sermon III. On the Power of the Devil,' we take the following excellent practical remarks, which form the conclusion of the discourse.

This subject should, lastly, teach us to combine fervent prayer and active exertion for the establishment of Messiah's kingdom, and for the demolition of Satan's usurpation over the world.

It is the believer's duty to pray for all men, but especially for those whom the Saviour has redeemed, and the Spirit has sanctified. Hence the petition of our text is composed in the plural, and not in the singular number: "Lead us not into temptation, but deliver us from the evil one." And it is the believer's duty to testify the sincerity of his prayers by the activity of his exertions. Not that God wants our aid, or stands in need of human instrumentality to effect His purposes. He is all-sufficient, and whether we are willing or unwilling to co-operate in this glorious enterprise, His purpose shall stand, and "the earth shall be full of the knowledge of the Lord, as the waters now cover the sea." We may feel no sympathy for the