Thus

the real purifier and antitype of all the sacrificial ones. many of the capital words of Scripture, in their opinion, contain in their true and radical meaning the greatest and most important spiritual truths.

By the aid of typical interpretation and Hebrew etymology they draw that physico-theology which forms their distinguishing principle. Philosophy is thus brought into alliance with divinity, and the spiritual truths of the latter they deem to be signified and confirmed by the visible realities of the material world. The substance of the heavens in its three conditions of fire, light, and air, signify the Tri-personality of the Divine Essence. The office which each condition of this substance performs in the economy of nature, that does each of the Three Persons in the economy of grace. By the aid of the same means also they draw this conclusion, that the rites and ceremonies of the Jewish dispensation were so many delineations of Christ, in his characters of prophet, priest, and king; and, in short, that the whole of the Levitical ritual, as well as the material world, was designed to adumbrate the spiritual blessings of the Gospel. That some of the Hutchinsonian divines have carried this notion too far, is not denied by the most judicious among them, who nevertheless strongly urge the typical and spiritual meaning of many portions of Holy Writ. Without denying the literal sense, they affix a secondary and spiritual meaning, which they think is confirmed by "comparing spiritual things with spiritual.

Such are the opinions of the Hutchinsonians; and from this short view of them it evidently appears that what is peculiar to them is of an hermeneutic, rather than of a doctrinal kind. They are true churchmen, sound and orthodox in their belief, and their tenets certainly tend to promote a reverential regard to, and study of the Bible, which is the parent of genuine piety. Their tenets, it cannot reasonably be doubted, have some foundation in truth: and that which alone seems justly reprehensible in them is the carrying the typical and etymological interpretation beyond its due limits, and thereby erecting a system of physico-theology, which sober expositors must condemn as fanciful and groundless. Upon the whole we subscribe to the decision of Mr. Conybeare, in his Bampton Lectures: "Upon the obvious defects of this system it is unnecessary to dwell; but it should in candour be added, that to the theological labours of this school our Church is indebted for no trifling or inconsiderable benefits. Its advocates earnestly recommended and diligently practised the study of the sacred language, the comparison of Scripture with Scripture, the investigation of the

typical character of the elder covenant, and the perfect and universal spirituality of the new; that they never lost sight of the soundness of Christian doctrine, or the necessity of grounding evangelical practice upon evangelical principles. It cannot be remembered indeed without gratitude, that their views of the Mosaic and Christian dispensations were the views of men of no common intellects or attainments; that to this source, under one yet higher, we owe the Christian spirit which attracts, and delights, and edifies, in the pure and affectionate ministrations of Horne, which instructs and convinces in the energetic and invaluable labours of Horsley."

To the support and recommendation of this system, denominated Hutchinsonianism, Mr. Biddulph has applied his labours in the volumes before us. As they are, for the most part, a mere compilation from the writers of this school, it would be as wearisome to our readers as to ourselves to attempt a lengthened analysis. The praise of judicious selection and arrangement, to which alone he lays claim, we shall not withhold. He treats in a method sufficiently clear of the various topics upon which the Hutchinsonians principally insist. In the first five letters of the first volume, he discusses the work of creation, drawing from the Mosaic account those inferences which are usual with the writers of his class. From the sixth to the fourteenth he treats of the creation and fall of man, the sentence passed upon him, his creed, and the institution of sacrifice. In letters XV-XXI. he discusses at length the cherubic symbols, as represented in various parts of the Old Testament. The second volume, opening with letter XXII. commences the investigation of the divine titles ALEIM and ALUE. Letters XXIII-XXXII. treat of the history relating to Noah, Babel, Melchizedek, Abraham, Isaac, and Jacob; letter XXXIII. of the patriarchal dispensation; letters XXXIV., XXXV. of the Book of Job; letter XXXVI. of the evidences of the Patriarchal Ceremonial Institute; and the two concluding letters contain a reply to some objections, the motives for publication, and practical inferences from the whole subject.

This short account of the contents of Mr. Biddulph's volumes is sufficient to shew that they embrace the chief subjects in the system he advocates; although those who are conversant with the writers of this school will perceive some topics omitted, or treated only in a cursory way. As, for instance, he does not lay so much stress upon Hebrew etymology as the ingenious founder of the school, Mr. Hutchinson; nor does he dwell upon the mystic and emblematical character of the animal

creation, and their division in the Levitical Law into clean and unclean, as Jones of Nayland and others. Still he has brought the speculations of the most distinguished of its advocates to bear upon the principal points of the system; and those who wish to take a popular view of Hutchinsonianism may advantageously consult Mr. Biddulph's work. But we should deem it a dereliction of duty to refer students to any of the writings of this stamp without at the same time recommending the exercise of extreme caution, which is particularly requisite in studying works wherein so much is to be admired, along with so much that is fanciful and visionary. The sound and sober-minded scholar cannot meditate in the volumes of the Hutchinsonians without having his piety warmed, and his spiritual views of religion enlivened; but the weak or imaginative will be liable, without the utmost care, to attach significations to Hebrew words which no deep philologist will admit, and to adopt symbolical senses which no judicious interpreter can approve.

The Convert. By the Author of the Two Rectors. Pp. 444. 10s. 6d. London. Longman and Co. 1826.

THE present age has not been unaptly styled the age of improvement, and to every branch of art, science, or literature, the characteristic of the times is equally applicable. In no case, however, do we think a greater improvement is discernible than in one particular branch of literature, which, from its diffusive circulation, and the interesting materials of which it is composed, possesses no inconsiderable influence over the public mind. This branch of literature to which we allude, is one which constitutes perhaps too great a portion of the reading of every class of persons, whose avocations allow them to dedicate their time to intellectual pursuits; and while it has often been a subject of regret to us that so much valu→ able time is thrown away in devouring the unwholesome garbage which is to be met with in most former novels, we consi der it an evident sign of improvement, that the public have with the best taste, shewn a decided preference for the writer who has done so much to purify this branch of letters, and has not only raised it to the highest pitch of interest, but has converted it into a means of diffusing general information through those classes of society where the tedium of dry reading too

often operates against the acquisition of knowledge. That the writings of the "Great Unknown" have been productive of this effect we do not hesitate to express our conviction; and after the example he has given to writers of this class we do not fear another deluge of nonsense and immorality pouring upon us from every circulating library; sweeping away every thing like principle and religious feeling, and leaving nothing in the minds of the young and inexperienced, but the seeds of fancy and enthusiasm. We do not however mean that our reprobation of former works of this kind should be so extensive as to include those works of acknowledged excellence, which will long remain the monuments of the virtues and abilities of their authors,— but considering the tendency of most former novels to be highly prejudicial to the cultivation of religious principles in the minds of young people, we have always been inclined to condemn them in general. In the present day, however, this objection is we think greatly removed, and perhaps we should be inclined to say that many authors go into the contrary extreme; and while they attempt to avoid every thing of a bad tendency, introduce into their writings subjects of the most important and awful nature, and present their readers with such a mixture of sacred truth and fiction as is calculated to produce the most unpleasant effect in a serious mind. We are by no means inclined to censure the writer who can attract the attention of his readers to the contemplation of serious subjects by means of an interesting style, but we strongly deprecate the custom of mixing up religion with a fanciful story, and thus as it were forcing it upon the reader's attention, as physic is often given to children under the disguise of something that they like. They swallow it indeed, but they acquire no relish for the useful truths thus deceitfully conveyed to them; and they most usually pass over what would be salutary, in order to satisfy the cravings of a depraved appetite with some highwrought flight of fancy with which it is interwoven. Besides, we are apprehensive that many readers are glad to avail themselves of this style of writing in order to indulge in the indecorous custom of novel reading on a Sunday; and plead the solemn subjects which they find in those works as an excuse for the neglect of higher duties. Though this style of writing may tend to make men more acquainted with these sacred subjects, we much question whether it has not an equal tendency to produce a great degree of disrespect for them. The sanc tuary and the theatre should not be placed under the same roof; neither should the awful truths of the Gospel be united with the pretty trifling which is meant to beguile an idle mo

ment.

In many works of this kind which are much read and admired, the object of the writer seems to be only the diffusion of certain tenets which we conceive to be neither useful nor correct. We cannot look with approbation upon works which cast a gloom over the sweetest intercourse of life, and represent every action, however innocent, which does not profess to have religion for its end as sinful and therefore to be repressed. We would certainly wish to impress upon every class of readers the necessity there is that their actions should be the result of religious principle and sincere conviction, but we cannot consent that the social charities should be scared from our hearths at the bidding of some gloomy enthusiast. We feel a strong moral conviction that we can do our duty to God with as pure feelings, and in as acceptable a manner while we enjoy the innocent and moderate amusements of the world, or follow the bent of our natural dispositions in the cultivation of those talents which form the ornament of public life, and constitute the best and most rational recreation of our private hours, as well as if we sacrificed every social and domestic enjoyment on the altar of enthusiasm. This we believe to be the tendency of many works of the day, and it is a tendency not only, in our opinion, injurious to human happiness, but perfectly unnecessary; for the tide of popular feeling sets strongly in favour of religion, and the aim of every one who writes for the benefit of his fellow-creatures should be to prevent its diverging from its proper channel. That a change in the general feeling with regard to religion was requisite is undeniable, and we feel grateful to the Disposer of Events that a change has taken place; but we conceive that there is some danger if the reaction be too strong. If the piety of the land was once almost extinguished and lay as it were smouldering in its ashes and required to be roused into active life and vigour; the danger now to be guarded against is the extreme heat and violence of the zeal for religion which every where displays itself, and which, unless properly tempered by knowledge, must be as productive of fatal results as its contrary. We cannot contemplate the rapid advance which religion is making through the country, and the anxiety which is evinced by the higher orders of the Laity to furnish their dependents with every means of information and instruction in righteousness, without feelings of grateful delight. And though we perfectly agree with the pious and judicious Job Orton, in his admirable letters to a young clergyman, "that in many cases a hint of advice given by one of the Laity hath more effect and is better received than when it comes from a Clergyman, as they will think the latter is