arguments may be lightly esteemed by a certain proportion of the world, yet to them must we look, in the hour of danger, for the preservation of our national Faith. They alone are capable of making any sound and valuable addition to the stock of English theology; and of "banishing and driving away all erroneous and strange doctrines, contrary to God's word." Whatever, therefore, is presented to the world under the name or sanction of such men, is at once powerfully recommended to the attention of every sober Christian and judicious scholar.

It may be hardly necessary to inform our readers, that the author of the volume before us may fairly be considered one of this venerable body. He distinguished himself above eight years ago by the publication of a series of sermons, preached at the Lecture founded by the Hon. Robert Boyle. In these sermons he has given a masterly account of the rise and progress of Infidelity, with a refutation of its principles and reasonings, and we may venture to affirm, that even if his labours had terminated here, the name of Van Mildert would for ever have stood high among the present ornaments of the Church of England. Since that time, however, he has been called to higher exertions: In the year 1812, he was elevated to the pulpit of Lincoln's Inn, and in this conspicuous station, he still continues to forward the most substantial interests of the true religion; at once reflecting the highest honor on the patronage of the Society, acquitting himself in a manner not unworthy of his illustrious predecessors*. In the summer of 1813, on the promotion of Dr. Howley to the Bishopric of London, our author was selected to fill the important station of Regius Professor of Divinity at Oxford. And we may venture to affirm, from our knowledge of his former publication, as well as from the perusal of the work now before us, that no man could have been selected from the divines of that University more capable of forming the principles, and directing the labors of the theological student.

The work now before us, contains an "inquiry into the general principles of Scripture interpretation." It opens with some judicious remarks on the subject of religious controversy; a point, which like many others, has been totally misconceived by many in the present age. It is a part of that weak and indecisive spirit, which is sometimes most improperly dignified with the name of Charity, to represent controversy on religious topics,

*The Hon. Society of Lincoln's Inn have always evinced their attachment to learning and orthodoxy by their judicious choice of preachers. Their list is graced with the names of Gataker, Donne, Usher, Tillotson, Gastrell, Herring, Warburton, Hurd.

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as a mark of an unchristian temper*; and to consider those who are engaged in the defence of doctrine, as altogether indifferent to precept; and as actuated more by worldly and ambitious motives than by a sincere zeal for the truth. If this opinion were practically carried to its full extent, there would, indeed, be an end of polemical divinity, but with it we should lose our knowledge of the Christian Faith; and truth and error would be so effectually confounded, as no longer to be distinguishable from each other. The following passage will, however, set the whole question in its true light, with much greater precision and effect than any observations we can offer.

Religious controversy is not to be considered as, in itself, indicative of an unchristian spirit. It is good or evil, according to the principles which it upholds, the purpose in which it originates, the object to which it is applied, and the temper with which it is conducted. If it spring from a mere spirit of contention; from a desire of victory, not love of truth; or from stubbornness that will not be brought into captivity to the obedience of Christ; Christianity will not acknowledge it for her own. If it be employed en questions unbefitting human disputation; questions inaccessible to our finite understandings, unnecessary or unimportant in their issue, and only tending to perpetuate strife, or to unsettle the opinions, and disquiet the minds of men; then it is also unworthy of the Christian character. Nor is it void of offence, when, however sound its principle, however important its subject, however irrefragable its argument, it is made the vehicle of personal malignity; when it is carried on with a spirit that rends asunder the social ties, and exasperates, instead of endeavouring to soften, the irritable feelings which, even in its mildest aspect, it is too apt to excite. But these evil consequences, which flow from the abuse of controversy, and from causes by no means necessarily connected with religious discussion, ought not to deter us from its proper use when tuth requires its aid. Controversy is worse than useless, if it have no better end in view than a display of mental superiority, or the self-gratification which, to minds of a certain cast, it appears to afford. For as, in secular disputes, it is the legitimate end of warfare to produce peace, so, in polemical discussion, the attainment of unanimity ought to be the main object. War is waged, because peace can not be obtained without it. Religious controversy is maintained because agreement in the truth is not otherwise to be effected. When this necessity is laid upon us, we do but acquit ourselves of an indispensable duty, in defending the charge committed to our care, by the use of those weapons with which the armoury of the Divine Word supplies us." Serm. 1. P. 6.

* The conduct of the great Erasmus exhibited a striking example of this false moderation. Had all men reasoned like him, the Reformation would never have been accomplished.

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As the right interpretation of Scripture is the legitimate object of controversy, these remarks are well adapted to clear the way for the main topic of discussion. The learned author then proceeds to remind us, that the authenticity, authority, and truth of Scripture, are axioms on which the whole enquiry is founded; and he argues, that as the Scriptures are the professed foundation of all religious opinions, whether true or false, it is absolutely necessary that some general rules for the interpretation of them should be established. For if men disagree upon these first principles, there is little hope that they will be brought to maintain the same opinions, nor can the work of exposition ever be brought to a safe and satisfactory issue.

The foundation of the whole inquiry being thus laid in the first Lecture, the second enters into an examination of the moral qualities which are requisite for an interpreter of Holy Writ. It may appear, at first sight, that this branch of the inquiry is superfluous; since interpretation is rather the work of the head than the heart. But although the will cannot absolutely con troul the understanding, it unquestionably has a powerful influence upon it. We can not doubt that piety, humility, patience, firmness, candour and discretion, will essentially promote all human endeavours in the attainment of Divine Truth. If the Critic is always mindful of the infinite disparity between his own fallible understanding and supreme wisdom, he never can be betrayed into an irreverent treatment of Scripture. He can never forget that "the Bible has pretensions exclusively its own;" and therefore, when the subject requires it, he will be ready to submit his understanding and his affections to whatever is propounded on such authority-a" duty, never to be unconditionally exacted where the composition is merely human; never to be on any pretence dispensed with, where it is confessedly divine." Serm. 2. P. 40.

The 3d and 4th Sermons are founded upon the same text, "If any man speak, let him speak as the oracles of God." They explain the authority of Scripture itself as a rule of Faith, and the interpreter of its own doctrines; and the proper use of those subordinate means which may be legitimately employed in the work of interpretation. The arrangement of these two Discourses is eminently beautiful and perspicuous: it reminds us of the precision of Aristotle's Rhetoric. A fundamental principle is first estab lished, viz." that the authority of Scripture is pre-eminent and absolute in the interpretation of sacred Truth." This position is ably vindicated against the respective perversions of the Papist, the Rationalist, and the Fanatic-all of whom, indifferent ways, assume an authority above Scripture. But as it is always necessary, more especially in the study of Theology, to guard against extremes,

extremes, this important principle itself is limited; and it is shewn, in the 4th Sermon, that those very means, which from being carried to an unreasonable extent, have produced these grievous errors, will, if duly regulated, essentially conduce to the sound exposition of Holy Writ. The Papist has departed from the true laws of interpretation by raising human authority above divine-the Rationalist, by considering human reason the paramount judge of divine truth-and the Fanatic, by laying claim to special illumination. But the sound scriptural Christian will not reject the proper use of those subordinate means, which are necessary to assist him in the interpretation of Scripture, because they have been thus variously perverted. He will not depreciate the just value of Church authority, because the Papist affirms that it is superior to Scripture. He will not hesitate to supply the best faculties of his mind to the investigation of sacred subjects, because the self-called Rationalist would set up human reason as the supreme judge in matters of faith. Nor will he neglect to pray for the ordinary assistance of the Holy Spirit upon his labours, because the Fanatic has perverted the consolatory doctrine of Divine Grace.

Scripture in itself, he well knows, is perfect and sufficient, as a rule of faith and practice; but he does not therefore imagine that it "needs no authorised ministry, no helps of human learning, no blessing upon the study of it," to enable the reader to obtain all the advantages which it was designed to impart. And it is evident from the Sacred Volume itself, that these means are to be regarded as subsidiary to the work of spiritual instruction.In the 4th Sermon this subject is explained under three distinct heads, corresponding to the division of the preceding Discourse. These are, 1. The deference justly due to Church authority, guarding against superstitious veneration on one hand, and lawless contempt on the other. 2. The proper sphere of human reason in the investigation of Sacred Truth. 3. The reliance to be placed on the ordinary assistance of the Holy Spirit for our advancement in religious knowledge. We cannot forbear extracting the following observations, which relate to the second of these heads.

"In searching the Scriptures for spiritual instruction, ample scope is afforded to the exercise of every faculty of the human intellect. It's powers of simple apprehension, of judgment, of argumentation, and of arrangement and combination of the several parts of the subject, are continually called forth, in proving the genuineness of the Text, or the authenticity of the Canon of Scripture, and in digesting the matter diffused through the Sacred Volume into a compact and coherent body of Truth. The well cultivated mind cannot be more profitably occupied than in the la

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bours connected with this research; in solving doubts, in removing difficulties, in clearing up ambiguities, in reconciling what seems to be at variance, and illustrating by human science what it nevertheless receives as grounded upon Divine testimony. This is the legitimate province of man's reason, when engaged in the service of Revealed Religion. But if it overstep this boundary; if instead of the interpreter, it assume the character of an arbitor and judge; it may become injurious to the party in whose service it is employed; it may darken the subject, instead of throwing light upon it; and by introducing into the discussion authorities or principles irrelevant to the matter in hand, it may confound what ought to be kept distinct, and perplex what would otherwise be rendered clear and intelligible." Serm. IV. P. 122.

The primary principles of interpretation having been thus laid down and illustrated, the analysis and combination of Scripture are next explained. These important subjects occupy the fifth aad sixth Lectures; and nothing can be more clear and judicious than the arrangement here adopted.

"For as, in the investigation of any subject of human science, we first endeavour by analysis to resolve it into it's elementary principles or constituent parts; and then, by a synthetic process, proceed from these simple truths to a comprehensive view of the whole; so, in the study of Revealed Religion, a clear apprehension of it's primary and essential truths prepares the way for combining into a coherent and well-digested system the entire doctrine of Holy Writ." Serm. V. p. 141.

Upon this principle the 5th and 6th Lectures are founded. In the former, the importance of " rightly dividing the word of Truth," is proved by a brief examination of the following points. 1st. The general distinction between what is properly fundamental in Scripture truth, and what is not so. 2dly. The specific distinctions to be observed in the several dispensations of Revealed Religion. 3dly. The variety of subject matter contained in Scripture, and 4th. The immediate occasions or purposes, whether general or special, for which certain Books or portions of Holy Writ appear to have been composed. These points are treated with so much brevity and precision, that the reasoning will not easily admit of abridgment. We shall therefore content ourselves with having merely enumerated the heads, and with recommending to the special attention of our readers the first part, relating to the fundamental truths of Christianity, which is comprised between pages 141 and 153.

We next enter upon the synthetical process. This consists in comparing spiritual" things with spiritual;" or what has been called among Divines the Analogy of Faith. This department

VOL. III. MARCH, 1815.