NOTICES OF BOOKS.

"The Beast and his Image" or the Pope and the Council of Trent. With the Number, Name, and Mark of the Pope, and the Mark of his Name in Hebrew, Greek, and Latin. Being a Commentary upon Revelation xiii. By Frederic Fysh, M. A., of Queen's College, Cambridge. Seeley and Burnside. 1837.

"It is not," the preface assures us, "without much reluctance and many misgivings that the author of the following Commentary ventures to obtrude it on the notice of the Christian public. Deeply sensible of his own incompetency to the office of Commentator on the Book of Revelation, he has at times felt disposed to shrink from the task; but has been encouraged to proceed, trusting to the assistance of Him whose prerogative it is, by things which are not, to bring to nought things that are."

Now what does this mean? If Mr. Fysh speaks the truth when he professes to be deeply sensible of his own incompetency to comment on the Revelation, how comes it that he has published a great octavo of between five and six hundred pages," being a Commentary" on that part of the Scripture? He sometimes felt disposed to shrink from doing it: he actually does it with "much reluctance and many misgivings ;" but somehow or other-by some persons or some means, he has been encouraged to proceed. If he was encouraged by persons calling themselves friends, we would caution him against listening to those who must be either very incompetent advisers or very malicious hoaxers. If he means that he was encouraged by the passage of Scripture to which he has referred, there is no use in arguing with him. If he supposes, that because it is the prerogative of God to make use of things that are foolish and weak, and base and despised, it is our business to follow after those things, that, in mere dependence on the over-ruling power of Omnipotence, we are, in spite of the reluctance and misgivings of conscience and common sense, to set about that to which we really think ourselves incompetent,-if the author means any thing like this, it may be in itself sufficient to enable the reader to judge how far he is qualified to interpret the Scriptures at all.

But this is most abundantly shown by the book itself, which consists principally of the old plan of interpretation which has within these thirty years been hashed up from Mede and Bishop Newton, with every variety of sauce and flavour; the artist commonly supposing that he had something of his own to offer, in the way of alteration or addition, which would make it worth while to reprint all the rest. But let us take one or two specimens.

"The sixth vial is to be taken both symbolically and literally. The Mahommedan empire is the symbolic Euphrates, as the Papal empire, or the Papacy, is, symbolically, the Beast, and Rome, Babylon. The Ottoman empire, the mystical Euphrates, is now drying up, and therefore the destruction

of the Papacy draweth nigh. The Pope is only to practise five months,' or 150 years longer; and, when Halley's comet shall have completed two more revolutions, then will come the downfall of the papacy."—p. 217.

6

"In the year 1987, the theme of so many prophecies, the Papacy receives its death-blow. Since the Pope was the eighth' head of Rome in the year 727, the 1260 years allotted to his empire must terminate A. D. 1987. Let Roman Catholics keep in mind the figures 1—9—8-7. There is a remarkable fatality connected with these figures. Let us transpose the three figures 9-8-7, placing 7 for the first figure. We have thus two permutations, 7-8-9 and 7-9-8. Have Roman Catholics forgotten the years 1789 and 1798? Have they forgotten the vials which were poured out in those years ?” p. 208.

"It is, however, remarkable, that whilst Mr. Faber makes the year 1896 a fatal year, because it is 1290 years from the year 606 [if we recollect right, among the fluctuations of Mr. Faber's system, one is, that he has abandoned this year, for which he so long contended, and taken 604. Mr. Fysh seems not to be aware, that in quoting writers of this class it is absolutely necessary to use the newest edition], we have put down the following year, viz. 1897, as a fatal year, because it contains the fatal figures 1-7--8-9."—p. 253.

"It is well known that "Romith, which is the Hebrew for Roman, contains the number 666: but then it is in the feminine gender. How then can it be the name of a man? Mr. Faber gives the point up in despair. He says, 'it most certainly is not the name of a man. All agree that Romüth is the name of the Beast, considered as a Beast or Kingdom, which in Hebrew are both feminine. If then it is the name of the Beast, it must be the name of a Man. However difficult and inexplicable this appears, the words of Scripture are most express. Here is wisdom. Let him that hath understanding count the number of the Beast; for it is the number of a Man; and his number is six hundred, threescore and six.' We were many times tempted to give up the solution of this mystery in despair, but the words of Scripture still presented themselves, Let God be true, and every man a liar.' We were also convinced, that in the solution of this enigma would be found the true answer to the question, What is the mark of the Name of the Beast? At length, by the blessing of God, the truth flashed upon our mind, and we saw that the number of the Beast, or the number of the name of the Beast, is indeed the number of a MAN, or the number of the name of a MAN. At the same time we found out the MARK OF HIS NAME."-p. 515.

Does the reader want more?

"The subject is not yet exhausted. The name of the Pope and of every Latin Bishop, may be expressed thus:

"LATINUS R. R.

or LATINUS RECTE REVERENDUS.

"Let every Romish Bishop attend to this! His signature is 'A Right Reverend Latin' [and in right reverend Latin too], and this contains the number 666!"-p. 523.

A Grammar of the New Testament Dialect. By Moses Stuart, Professor of Sacred Literature in the Theological Seminary, Andover, U. S. London: Stewart. 1838. 12mo. pp. 238.

WE regard the popularity of the works of this writer as no matter for congratulation. The editor of the little volume before us, refers us for "evidence of the author's qualifications," to his Commentaries on the Epistles to the Hebrews and the Romans. We candidly confess, that we want other evidence of Mr. Stuart's qualifications for the business of sacred criticism, than is afforded by works which carefully inculcate the Sabellian and Pelagian heresies. In the compilation of the present work, Mr. Stuart evinces a considerable acquaintance with the labours of the recent scholars of Germany. But he should have remembered, that the merits of those eminent philologists cannot be successfully emulated by the mere affectation of systematic accuracy. His book is too elementary to be acceptable to the scholar, while it is too minute and technical for the less ambitious students whose wishes do not extend beyond the acquirement of a moderate acquaintance with the language of the New Testament.

An Universal History, from the Creation to A. D. 1828, divided into Twentyone Periods, at the most remarkable Epochs of the World. By Edward Quin, M. A., of Magdalen Hall, Oxford; and Barrister at Law, of the Hon. Soc. of Lincoln's Inn. Seeley and Burnside. 1838. 12mo. pp. 367. THIS volume is intended to accompany an "Historical Atlas," by the same author, which has been some time before the public. We know not with what success Mr. Quin has executed the former part of his task, but with the aid of the valuable labours of Kruse, he could hardly fail of producing an useful work. We can scarcely award to his present attempt any high degree of commendation. We are not so unreasonable as to expect every outline of general history to exhibit the genius of Bossuet. And elegance and correctness of style are matters of minor importance in what is at most but an index. But we cannot dispense with accuracy. A very slight knowledge of Greek might have preserved him from telling his readers that Constantine V. was "surnamed Copronymus, from his suppression of cloisters."-p. 96. And it did not require any very intimate acquaintance with the antiquities of the empire, to know that Constantine VI., who was born before his father became emperor, could not be "surnamed Porphyrogenitus."-p. 97.

Answer to Mr. Robert Haldane's Strictures on the Translation of Dr. Tholuck's Exposition of the Epistle to the Romans. By the Rev. Robert Menzies, the Translator. Edinburgh: Clark. 1838. 8vo. pp. 60. THOUGH we regard with no little jealousy the attempts which have from time to time been made to introduce among us the principles of German theology, in the present instance we can hardly take part with Mr. Haldane. He was more profitably employed in denouncing Mr. Stuart, who is corrupting America, than in casting suspicion upon Dr. Tholuck, who is purifying Germany.

The System of National Education in Ireland: its Principles and Practice. By J. C. Colquhoun, Esq., of Killermont, M. P. Cheltenham: Wight, 1838. 12mo. pp. 172.

Ir is truly gratifying to find an intelligent member of the legislature diligently applying himself to the collecting of evidence on a subject so important as national education. But Mr. Colquhoun must allow us to express our regret that the force of his argument is sometimes diminished by over-statement and violence. We yield to none in our dislike to the errors of Romanism; but we cannot allow that "the system of the Roman Catholic Church, like that of the Pagan or the Hindoo, is a sheer piece of priestcraft," or that "the Popish priests occupy the position which the Etrurian priests did in Italy before the Roman republic, which their augurs continued to do through the history of Rome."-p. 70.

An Inquiry into the Doctrine of the Eternal Sonship of our Lord Jesus Christ. By Richard Treffry, jun. London: Mason. 1837. 12mo. pp. xxxix. 508. THERE are circumstances connected with this work which we are glad to have an opportunity to notice. It is probably known to many of our readers, and it ought to be known generally, that the Wesleyan Methodists were some years ago disturbed by the persevering efforts of certain persons of great name in their society, especially the late Dr. Adam Clarke, to introduce among them dangerous notions respecting the Divine Nature of the Saviour. The persons in question, restrained by no feelings of veneration for Catholic truth, and determined boldly to exercise their right of private judgment or infallibility, persuaded themselves that the Eternal Generation of the Word is not a doctrine of the Gospel, and with the perverse activity characteristic of heresy, zealously laboured to propagate their error among those subject to their influence. They met with an able antagonist in the late Mr. Watson, then the leader of the Methodist body. But the controversy appears lately to have revived. The heretical party, encouraged by the popularity of the works of Stuart, the semi-neological Professor at Andover, U. S., have again industriously exerted themselves to diffuse their Sabellian opinions. It would seem that they have been but too successful. Mr. Treffry informs us, that "already it is triumphantly announced. . . . . [that] the mass of Christians out of the Establishment deny that our Lord Jesus Christ is the Eternal Son of God!" Although we sincerely hope with Mr. Treffry, that this "startling representation is grossly exaggerated," such language would scarcely have been used if the mischief had not widely extended. This new instance of that constant tendency to heresy, which has been ever remarkable in the religious communities not connected with the Church, requires no comment.

The work before us, which is written by a Methodist minister, is a defence of the Catholic doctrine against the persons who hold the errors in question. It is a very creditable performance. Every modern work on such a subject, of course provokes an invidious comparison with the labours of Pearson, Bull, and Waterland. But we are not disposed to measure Mr. Treffry by an in

equitable standard. We could have wished that he had written on what we deem safer principles; but he has read to advantage, and has produced an useful work. We trust it may, in every sense, be successful.

Village Lectures on the Litany, preached in the Parish Church of Stifford, Essex. By the Reverend William Palin, B. A., Rector. London: Parker. 1837. 12mo. pp. 156.

THIS little work is a pleasing attempt to explain the Litany to a country congregation. We could wish that the amiable author entertained more worthy notions of "the Holy Catholic Church;" but his " Lectures" are written in a gentle and unpretending manner, and seem well calculated to afford assistance in the important duty of domestic instruction.

Connected Essays and Tracts, being a Series of Inferences, deduced chiefly from the Principles of the most celebrated Sceptics; containing, I. Observations on the Foundation of Morals in Human Nature; II. A digressive Essay upon some Metaphysical Paradoxes; III. A Treatise on the Evidences of Revelation in the Scheme of Nature. And an Appendix of two Dissertations, containing some Remarks on the Question of Materialism, and the present uspect of that Controversy; and a brief Review of Hume's Natural History of Religion; with Notes upon various incidental Subjects. By Henry O'Connor, Esq., Barrister at Law. Dublin: Hodges and Smith; Whittaker, London. 1837. 8vo. pp. 344.

THE trenchant manner in which Mr. O'Connor handles some great names in theological literature, is a bad example to critics. But we are always so glad to find lay Christians exerting themselves against the enemies of religion, that we shall not be provoked to severity, though we freely confess we cannot approve of some of the tenets advanced in his work. As the third Essay, he tells us, is the one" to which all the other speculations of this volume are intended to be ancillary," we will extract the words in which he "declares its design." "As it must be admitted that the human species is possessed of peculiar characteristics, which constitute a natural difference between ours and every other species, so it is a proposition equally axiomatical, although less frequently regarded, that these characteristic principles of our species have the nature and force of divine laws, directing the creature to that peculiar mode of life, which the Creator designed it to pursue. Such rules of action we cannot suppose to be so repugnant and incongruous in themselves, that the slightest accordance with one of them must infer the total violation of another. This sort of confusion, which indeed never disgraced a code of human jurisprudence, does not exist through all the diversified grades of animal life, nor can a similar inconsistency be detected in the conformation of any natural production, vegetable or inert. In the fabric of the world, there is no such clashing of incompatible principles, nor jarring of contradictory intentions. The mechanism of matter, and of mental being, is consistent and harmonious. The chorus of nature joins in perfect concord; and that the existence of religious feelings in the human mind, forms no exception to the universal har