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for, a law of life and practice; doctrines, not of theory, but of self-government and direction; the most useful, therefore, to himself, and the most worthy of the source whence they profess to come. On this view of the prophetic writings, Origen, who does not overstate their persuasive force, says, that "to the meditative and attentive reader they raise an impression of enthusiasm” (a true and rational enthusiasm, like a spark of their own inspiration), “and by his perceptions convince him, as he reads, that these compositions can be none of the works of men which have obtained the credit of being the oracles of God."

The more sceptical reader will see in them something to arrest his attention, at least, and excite in him a suspicion, that the teachers of so excellent and virtuous a discipline of life, and the expositors of so rational a theology, are not to be set down for vain pretenders to inspiration, unless it can be proved that other divines, or sages, in that period of the world, spoke so much to the purpose, or that such was the ordinary march of reason in these subjects, which more than any other, have tried the rectitude of the human intellect.

We may further remark, that this moral revelation, made by the succession of prophets, holds an intermediate place between the Laws of Moses and the Gospel itself. It is a step in progress beyond the Law, in respect of the greater distinctness and fulness of some of its doctrines and precepts; it is a more perfect exposition of the principles of personal holiness and virtue; the sanctions of it have less of an exclusive reference to temporal promises, and incline more to evangelical: the ritual of the law begins to be discountenanced by it; the superior value of the moral commandment to be enforced; and altogether, it bears a more spiritual, and a more instructive character, than the original law given by Moses. In a word, in the prophets there is a more luminous, a more perfectly reasoned, rule of life and faith, than in the primary law; and therefore God's moral revelation was progressive. It is more perfect in the prophets than in the law; more perfect in the gospel than in either.1

Lastly, the prophets, beside their communication of doctrine, had another and a practical office to discharge, as pastors and ministerial monitors of the people of God. To shew "Jacob his transgressions, and Israel his sins," was a part of the commission they received. Hence their work to admonish and reprove; to arraign for every ruling sin, to blow the trumpet to repentance, and shake the terrors of the Divine judgments over a guilty land. Often they bore the message of consolation or pardon; rarely, if ever, of public approbation and praise. The integrity and fortitude with which they acquitted themselves of this charge, is attested by impartial history, which recites the death and martyrdom which some of them endured. But it lives also in their own writings; not in the praise of their sincerity and zeal, but in the faithful record of the expostulations and reproofs which they delivered in the face of idolatrous or oppressive kings, a degenerate priesthood, and a corrupt, idolatrous people.—“ Great was the fidelity, and great the boldness of the prophets," is their just panegyric. But in this service they betray none of the spirit of turbulent and fanatical agitators, men who step out of order to make the public sin their field of triumph; but a grave and masculine severity, which be

1 Davison's Discourses on Prophecy, pp. 41-48.

speaks their entire soberness of mind, and argues the reality of their commission. Isaiah, Jeremiah, and Ezekiel, are all eminent examples of this ministerial duty. And if St. Paul could say of holy writ, that it "is profitable for doctrine, for reproof, for correction, for instruction in righteousness," as he speaks of the Old Scripture, so to no part of it does that idea more fitly belong, than to the admonitory homilies of the prophets.1

With respect to the precise nature and extent of prophetic inspiration, much has been written, with which it is quite unnecessary that we should trouble the reader. We may rest satisfied in the assurance, that these "holy men of old spake as they were moved by the Holy Ghost" (2 Pet. i. 21); and that by them "God spake at sundry times and in divers manners unto the fathers," Heb. i. 1.

The prophetical books are sixteen in number; and in modern editions of the Bible, they are usually divided into two classes, viz. the greater prophets, comprising Isaiah, Jeremiah, Ezekiel, Daniel, who were thus distinguished from the length of their books; the minor prophets, comprising Hosea, Joel, Amos, Jonah, Obadiah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. These prophets are not placed in our Bibles in the order of time in which they prophesied; but which circumstance should be carefully attended to in order to understand them correctly.

The great object of prophecy was a description of the Messiah and of his kingdom. The particulars of these were gradually unfolded by successive prophets, in prophecies more and more distinct. They were at first held forth in general promises; they were afterwards described by figures, and shadowed forth under types and allusive institutions; as well as clearly foretold in the full lustre of descriptive prophecy. The prophets were oftentimes the representatives of the future dispensers of evangelical blessings; as Moses and David were unquestionably types of Christ, Ezek. xxxiv. 23. Matt. xi. 14. Heb. vi. 20. ch. vii. 1-3. Persons were sometimes descriptive of things also; as Sarah and Hagar were allegorical figures of the two covenants, Gal. iv. 22-31. Rom. ix. 7-13. And, on the other hand, things were used to symbolize persons; as the brazen serpent and the paschal lamb were signs of our healing and spotless Redeemer, John iii. 14; comp. Exod. xii. 46, with John xix. 36. Hence it was, that many of the descriptions of the prophets had a two-fold character; bearing often an immediate reference to present circumstances, and yet being in their nature predictive of future occurrences. What they reported of the types was often, in a more signal manner, applicable to the thing typified; what they spoke literally of the present, was figuratively descriptive of future particulars; and what was applied in a figurative sense to existing persons, was often actually characteristic of their distant archetypes. Many passages, then, in the Old Testament, which, in their first aspect, appear to be historical, are in fact prophetic; and they are so cited in the New Testament, not by way of ordinary accommodation, or casual coincidence, but as intentionally predictive, as having a double sense, a literal and mystical interpretation. This mode of wrapping up religious truth in allegory, gives great interest to the sacred

1 Davison's Discourses on Prophecy, pp. 53, 54.

Miscellanea.

To the Editor of the Scripture Magazine.

SIR-In your number for July, p. 345, note 2, the writer of the "Catholic Discourses" expresses a wish for a history of Christian Missions executed with ability and candour; and in connection with that desire, has done me the honour of referring to an Essay of mine "On the Congregation and College De Propaganda Fide," but laments that "unfortunately, hitherto, I have betrayed too much sectarianism to do full justice to the important subject." The only reply I think it needful to make to so incautious and unsupported an assertion is, that I regard indecision in the avowal of truth and compromise of principle to court the plaudit of any one, as utterly inconsistent with the manly honesty of Christian integrity; and that the wilful misrepresentation of the conduct or views of an opponent, in order to serve a purpose, is equally base and contemptible. In the works which I have published, I have, therefore, aimed at stating facts with unvarnished fidelity, and have left the reader to deduce his own conclusions from the details presented to him; so that unless the statements themselves can be invalidated, the integrity of the writer remains unimpeached and the accusation of "sectarianism" recoils upon the accuser. The works I have laid before the public have been so favourably received, and so honourably characterized by those best able to appreciate the toil and research which they have demanded, as to convince their author that he may safely leave his literary character with the generous men who have read, appreciated, and commended his labours.

As to a General History of Christian Missions, I perfectly agree with the writer of the "Catholic Discourses," that, such a history "executed with the skill of a masterly Christian philosopher would be invaluable." Under this impression, I have frequently proposed the undertaking to the attention of my literary friends and correspondents, who have almost uniformly expressed their wishes to see a work of that kind ably compiled, but declined attempting it themselves from a conviction of the toil and expense connected with it. Failing in my applications to others, and fully convinced of its importance and utility, I at one time, contemplated a similar work, and had even obtained promise of assistance from a learned and intimate friend and critic; but after some preparations, and the purchase of several rare works, a concurrence of circumstances induced me to relinquish the idea, and I have now abandoned it altogether.

The outline of what I designed was, to give an historical view of the

Christian Missions undertaken by the Greek, Latin, Nestorian, and other churches, tracing, geographically, the routes and residences of the dif ferent missionaries, their modes of communicating instruction, their general procedure as to assimilation to the habits of the people amongst whom they resided or itinerated; the idolatries and manners of the native inhabitants of the various countries which they traversed; the doctrines which characterized the bodies of Christians who sent out and supported the various missionaries; the institutions they established; and biographical notices of eminent and successful missionaries; accompanying the whole with explanatory maps and plates.

A General History of Christian Missions I still think a desideratum in ecclesiastical history; and although I have now given up all thoughts of ever attempting any similar work, I should rejoice to find some one entering spiritedly into the design and resolving to accomplish an object so desirable, and should feel a pleasure in affording every aid in my power.

I am, Sir, Your's, &c.

67, Margaret Street, Cavendish Square, September, 1826.

J. T.

HISTORICAL ARRANGEMENT OF THE BIBLE.

The advantages of this plan are stated in the Introduction to "The Old Testament arranged in historical and chronological order, (on the basis of Lightfoot's Chronicle) in such manner, that the Books, Chapters, Psalms, Prophecies, &c may be read as one connected history, in the words of the authorized Translation, &c. by G. Townsend, M. A." It may be justly said, that every class and description of the admirers and readers of Scripture, are interested in an arrangement of its contents. The unlearned will be more able to comprehend those difficulties of Scripture, which originate in an ignorance of the occasion on which a Psalm or Prophecy was written. Innumerable false interpretations of single texts, the chief source of popular theological misapprehension, will be obviated, and their primary meaning clearly ascertained.

The learned will find his labours lessened in tracing the meaning of peculiar words, the object of obscure expressions, or the intention and scope of passages, which require more particular attention.

The minister of the gospel will, of all others, be most interested in a work of this nature. In expounding the Scripture to his hearers, the primary meaning of a passage is of the utmost importance.

The attendant on public worship, who has but little time for studying the Scriptures, will find this plan to solve many difficulties, and supply, in a great measure, the place of a commentary.

The pious mother of a family will most successfully rivet the attention of her offspring to the beautiful narratives of the Bible, when presented in their connected and complete form.

VOL. IV.

20

The students of history will be naturally interested in this arrangement. The history of the world, is philosophy teaching by examples; and the history of the Bible is, religion teaching by examples.

The lover of literary excellence will be more able to appreciate these invaluable compositions. The jewels of the temple will be set-the apples of gold will be enclosed in the net work of silver.

The infidel and sceptic may, hereby, perceive the most incontrovertible demonstration of the Bible's authenticity, its genuineness, and inspiration.

The pious and humble Christian cannot but be interested here; as he will thus be enabled to perceive, most clearly, the developement of the plans of Providence.

These excerpts from Townsend's valuable Introduction, are now requested a place in the Scripture Magazine, with a view of making the work more generally known. A new edition, it is hoped, will be speedily called for, but " with several improvements.'

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There are obviously many features of the work, susceptible of a decided emendation. The marginal readings are unwarrantably omitted-the sectional divisions are sometimes injudicious-the notes betray a peculiarity of theological complexion—a careful revision of the punctuation, italic additions, and sometimes of the phraseology would be very desirable-together with Mr. Reeve's excellent plan of paragraphs and marginal contents.

So judges one, at least, who has it in contemplation, "if the Lord will," at some convenient period, to publish a new English Bible, on the historical plan and in a revised version; but who is at present, in these matters,

Μαθητης.

THE DUTY AND BENEFIT OF A DAILY PERUSAL OF THE

HOLY SCRIPTURES.

WHEN we reflect on the nature of the human mind, how apt we are to be influenced by the passing scenes around us, by the business, pleasures, and pursuits of life; and how exceedingly difficult it is to prevent ourselves from being leavened, in some degree, into the spirit and opinions of the multitude who almost everywhere press upon us; we must be sensible of the great necessity there is frequently to step aside from this fascinating or dangerous intercourse, and to recover ourselves from an influence which may prove so highly injurious, both in principle and practice.

With this survey of our situation and propensities, how solicitous ought we be to counteract the dangers to which we are exposed, and to endeavour to keep alive, through the course of every day, correct sentiments and proper feelings with respect to what we are to believe and practise! To effect these important ends, a regular and devout perusal of the Holy Scriptures, morning and evening, in our families, will, in a high degree, contribute. In this sacred volume are con

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