then, we have mention made of some of the most awful phenomena that can take place in the natural world; a mountain cleft in the midst, from east to west, one half of it removing toward the north, the other toward the south, a very great valley formed between them, and the people fleeing to it, like as they fled from before the earthquake in the days of Uzziah king of Judah. But the Mount of Olives remains to this day precisely where it stood at the time this prediction was uttered; there, too, it is likely to remain, sound and uncleft. What, then, are we to make of this passage? We could explain it on the principle of the analogy that exists between natural things and spiritual; we could shew that the prediction received its accomplishment when the Lord was in the world; but this, in the estimation of the doctor, would only be to encumber it with "the specious garb of spirituality," and thereby to invite the sneer and ridicule of unbelievers. Let, then, the doctor

speak for himself, and we find him disposing of the whole as conversing in language of the most beautiful poetic imagery, the assurance of the effectual means of escape that shall be provided for the truly pious." We offer no remark on this explanation of the passage; our business is with the question whether the learned expositor has or has not permitted the theory of a double sense to influence his exposition, and we are of opinion that, in this instance at least, he has done so. The same conviction is forced on our mind, too, when we find him applying the terms David, Jerusalem, Zion, &c., to Christ and to the Church; also when he speaks of Joshua and his companions as typical persons; and especially when he informs us that the terms “incense and a pure offering," as used by Malachi, are "sacrificial terms, transferred from their original application to ceremonial objects and acts, to such as are spiritual, agreeably to the nature of the new economy." These are a few, and but a few, of the numerous instances in which, in the course of his expositions, Dr. Henderson has most decidedly availed himself of a principle of interpretation which he professes to condemn and reject.

But if Dr. Henderson is thus inconsistent with himself, much more so are some of his reviewers. In the British Quarterly Review for November 1st, 1846, there appears an article on the doctor's “Book of the Twelve Minor Prophets," in which the reviewer praises him, condemns him, and then invites him to go to work again. If the doctor is so fastidious respecting the double sense of prophecy, we hope he will reject with disgust this attempt at double dealing with his reputation as an expositor of Scripture, although it comes from one of his brethren. The reviewer commences with a high eulogium on Dr. Henderson, as

exhibiting in his commentaries sound and varied learning, sober criticism, patient examination, combined with deep reverence for the "oracles of God," and a pervading zeal for all the interests of Christian truth and piety. After shewing in how many instances the doctor has improved on the commonly received translation, the reviewer ventures a few remarks on what he considers failures, or, as he himself has it, “in which the translator does not appear to have hit on the best word for expressing his own idea of the power of the original." The way being thus paved for something rather more severe, the reviewer intimates his fears that several classes will be disappointed in this book; not that he himself participates in the regret which he anticipates will be expressed by many Christian readers, that Dr. Henderson should have abstained from pointing out to his readers, and urging on them, the sound practical application of the prophecies which he so faithfully translates, and so ably illustrates. He (reviewer) heartily agrees with the author in his anxiety for the "natural species of interpretation," and in his reverence for the "principles of Sacred Hermeneutics;" nor is he disposed to offer a syllable in defence of the double sense of prophecy. At the same time he submits, with all respect, that there is a danger of verging towards the opposite extreme of treating the Holy Scriptures, in all respects, as though they were merely the productions of men. He is fully convinced that there is a solid basis for distinguishing the meaning attached to the words of prophecy, considered as human words, or considered separately by themselves, and the meaning intended by the Holy Spirit, in harmony with the entire scheme of Providence, and the broad aspect of prophecy, considered as one system. He is likewise convinced, that there is an element in the prophetic poems of the Hebrews quite peculiar to them, which marks their divine origin, and which is essential to the full comprehension of " the mind of the Spirit as expressed in the written dictates of inspiration." For this reason he is jealous-he has no wish to conceal it-of the principle of interpretation which rises no higher than the level of the Anti-Supernaturalists of Germany. Here is a compliment to Dr. Henderson; a compliment paid to him by one who would not offer a syllable in defence of the double sense of prophecy, who at the same time regrets, not for himself, it is true, but for "many Christian readers," that the doctor should have abstained from pointing out to his readers the sound practical application of the prophecies. Certainly this is a most serious charge, but the reader must not suppose that the reviewer prefers it: not he; for he concludes his review by expressing his strong desire that Dr. Henderson may afford him and his brethren the benefit of his practised skill and

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his rare attainments on the remaining fields of Hebrew prophecy; that is to say, that he will do his best to deprive Jeremiah, Ezekiel, and Daniel, of every thing like a spiritual sense; and thus complete a series of works deeply needed in the theological literature of our country." The point of the compliment lies in this, that the reviewer considers Dr. Henderson "peculiarly qualified" to effect such a consummation.

ΙΑΚΩΒΟΣ.

GREAT CORRUPTION OF THE JEWS AT THE CONSUMMATION OF THEIR CHURCH.

Ar the consummation of a church iniquity abounds. Evil in all its forms becomes rampant and direful. "Hell (as the prophet says) enlarges itself, and opens its mouth without measure, and the covenant with death appears to be firmly established." But "this covenant is disannulled" when the Lord comes to judgment, and this " agreement with hell can no longer stand." At the consummation of the Christian church, iniquity, it is well known, has rushed in like a flood, and has laid every thing true, holy, and good, prostrate in the dust. The history of Europe, especially of France, during the last sixty years, demonstrates this. In that country Christianity was abrogated by law, and every indignity and profanity was cast upon the Word of God. Iniquity did verily abound, and myriads of the human race perished by the hand of violence, plunder, war, and murder. Read Schiller's history of the thirty years' war—a religious war,--in Germany, and you will there find the same atrocities enacted; every spark of Christian charity seems extinguished, and all truth "lies prostrate in the

streets."

Similar evidences are on record, especially by Josephus, as to the corruption of the Jewish people, at the time of the consummation of their church. The testimony of Josephus must be admitted as impartial, for he was not a Christian, but a Jew, attached to his country, and zealous for its honour and for its venerable institutions :

"That," says Josephus, 66 was, indeed, a time fruitful of all sorts of wickedness among the Jews, so that no evil whatever was left unpractised. It is impossible for man to contrive any new wickedness which was not then committed. All were corrupt in their private and public character. They strove to exceed each other in impiety toward God, and injustice toward their neighbour; the great men oppressed the people, and the people strove to ruin them. The former were ambitious of dominion and power, and the latter had an insatiable thirst of violence and plunder." -(De B. J., lib. vii. cap. 8.)

In another place the same impartial historian says,—

"I cannot say it without regret, yet I must declare it is my opinion, that if the Romans had delayed to come against these wretches, the city Jerusalem would have been swallowed up by an earthquake, or overwhelmed by a deluge, or else have been consumed by fire from heaven, as Sodom was; for it bore a generation of men more wicked than those who had suffered such calamities." "To reckon up all their villanies," says Josephus, "is impossible; but, in a word, never did any city suffer so great calamities; nor was there ever, from the beginning of the world, a time more fruitful of wickedness than that was.”—(Ibid, cap. 10.)

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REVIEW.

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THE THREE GRAND EXHIBITIONS OF MAN'S ENMITY TO GOD." By the Rev. DAVID THOM, Minister of Bold-street Chapel, Liverpool. London: Simpkin, Marshall, and Co. Liverpool: George Philip. 1845. pp. 558.

We are not in the habit of reviewing books from a survey only of the title-page and contents, and from a merely general view of the author's ideas, and of his mode of stating them; but thinking it solemnly incumbent upon us to study what we have to notice in this important department of critical literature, we have therefore postponed our notice of this bulky volume until we could really find time to study its singular contents. Nor should we now have entered upon this duty, which, in the present case, is to us a most unpleasant performance, had not Swedenborg and his theological works been so unceremoniously treated by the author. This, then, must be our apology both to the writer himself, for the delay which has been unavoidably occasioned since the work came to hand; and also to our readers, for presenting them with a notice of a work which only makes the theological darkness which so generally prevails, still more dark and dismal.

The doctrines maintained in this volume are based upon the Predestinarian scheme: and however ingeniously re-modeled by the author, they present nothing new in substance, or point of fact; since, as it is in natural science, so in theology, when a false position is taken up and endeavoured to be maintained, the inferences, however specious they may appear, and the amplifications, however extensively carried out, partake of the same nature. What does it avail that a writer is a linguist, a textuarist, or that his pen is that of a ready writer, if faith, solitary faith, is made to occupy a prominent place in every page of his text-book? The apostle James has declared that "faith without works

is dead, being alone;" and all the divine teaching of the Lord is to the same effect. And there are not wanting defenders and advocates of errors the most egregious, worked out most dexterously by their ownness of insight, which gives a plausible but false colouring to their "scheme." A tactitionist in religion (would that the term did not apply) having the materials furnished in the letter of the Scriptures, and with which the natural mind is pleased to make its exploits, works out any problem which his own particular system may require. Hence Solifidianism, with all its quiddities and crudities, as well as Universalism and Antinomianism, with other isms, profess to take their stand on the Sacred Scriptures; and thus it is, that the Scriptures are distorted, and rendered subservient to such unworthy purposes; while genuine, unperverted truth, like its divine source, changes not,-is ever the same, yesterday, to-day, and for ever, like the Lord's vestment, without seam, woven from the top throughout."

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This work exhibits another effort among the many to prop up, if possible, the dilapidated scheme of Antinomianism. How many revealed truths are eclipsed by the human doctrine of secret divine decrees, and a certain eternal covenant between the co-eternal three, which, nevertheless, the elect appear to be in possession of!!! Here, divine revelation is made to give place to gratuitous assumption, incoherent in itself; and the unreflecting are drawn into a labyrinth from which, when they have once entered, nothing but the light of the pure truths of the Word of God, under the divine influences, can possibly extricate them. The system or theory of divine favouritism, and of faith as alone necessary to salvation, is one of the leading features in this volume, being diametrically opposed to the words of the apostle Peter,-"Of a truth I perceive that God is no respecter of persons ; but in every nation, he that feareth him, and worketh righteousness, is accepted with him." (Acts x. 34.-See also Rom. ii. 11; Eph. vi. 9; Col iii. 25; 1 Peter i. 17.) But this is the opposite of the doctrine which Mr. Thom labours to establish his is a bewildering hypothesis, and Scripture after Scripture is ingeniously strung together so as to appear to confirm it. He professes (of course) to understand it himself, wild, selfish, and indigested as it is: and in his peculiar state of mind, it is possible that he imagines he is "doing God service." Yet truly, the "Doctrine of Inversion," or perversion, is too conspicuous throughout the work, and such would have been its appropriate title.

In support of his peculiar notions, the author draws very largely upon the epistolary writings. Regardless of the judicious plan of Locke in reading them, he takes not into consideration, and therefore