There cannot also be the slightest doubt, that the appointment of such an officer will only add to the existing divisions which have for centuries exhibited so unlovely a spectacle to the view of the infidels. Hitherto the devoted labourers just referred to have enjoyed delightful fellowship with our American brethren, who are labouring at Jerusalem for the same object. They have worshipped together; they have even partaken of the sacred symbols of Christian unity with each other. All this will now be at an end. The Apostolical succession comes in, and with lofty and supercilious mien says, "Stand by thyself; I am holier than thou." No future traveller will have it in his power to make any such entry in his journal as the following:

"We now repaired to the house of Mr. Whiting, where, in a large upper room, our friends had long established regular Divine service in English, every Sunday; in which they were assisted by Mr. Nicholayson, the able missionary of the English church, sent out hither by the London Missionary Society for the Jews. We found a very respectable congregation, composed of all the missionary families, besides several European travellers of rank and name. It was, I presume, the largest Protestant congregation ever collected within the walls of the Holy City; and it was gratifying to see Protestants of various names here laying aside all distinctions, and uniting with one heart to declare by their example, in Jerusalem itself, that God is a Spirit; and they that worship him, must worship him in spirit and in truth.' The simplicity and spirituality of the Protestant worship was to me affecting and doubly pleasing, in contrast with the pageant of which we had just been spectators."—Vol. i. pp. 331, 332.

The account which Dr. Robinson gives of their celebration of the Lord's supper cannot but prove deeply interesting to our readers :---“Under the influence of such feelings and impressions, the evening of the following Christian Sabbath was devoted to the celebration of the holy sacrament of the Lord's supper. In the large upper room' of Mr. Whiting's house, where 'prayer was wont to be made,' eleven sojourners in the Holy City, all Protestant ministers of the Gospel, and ten of them from the new world, sat down in company with several female friends and others, to celebrate the dying love of the Redeemer, near the spot where the ordinance was first instituted. The occasion, the thrilling recollections which it called up in connexion with the city and the Mount of Olives, which lay before us; the unexpected coincidence of time, place, and number;-all these were deeply impressive, and stamped upon this hour a sacredness and profound emotion, that can never be forgotten. In my own case, the thought that this was the one only time in my life that I could hope to enjoy this high privilege, was inexpressibly solemn.”— p. 335.

The first trip which our travellers undertook from Jerusalem was to Anathoth, Gibeah, Bethel, and Ramah; they then visited Bethlehem, Engedi, the Dead Sea, the Jordan, &c. The Dead Sea is specially described both in this and a subsequent section. They afterwards performed a journey to Gaza, and back to Hebron, from which latter place they proceeded, by way of the south end of the Dead Sea, to Wady Músa. Near the sea they fell in with a mountain, five geographical miles in length, and varying from one hundred to one hundred and fifty

feet in height, which was one solid mass of rock salt. It was in this vicinity where the valley and city of salt mentioned in Scripture were situated. Their visit to Wady Mûsa and Petra is narrated in a very interesting manner. Their description of these wonderful localities is not lengthy; but it cannot fail to produce the liveliest impressions even on such readers as had made themselves familiar with the scenes as depicted by Buckhardt, Irby and Mangles, Laborde, Lord Lindsay, and others. The very spirited manner in which they met the demands of the obstinate old Sheikh Abu Qeitun, who had molested the English travellers in 1818, deserves the highest praise.

On returning, by way of Hebron, to Jerusalem, they were not permitted to enter the city, on account of the plague which was then raging. The same was the case when they returned from an excursion to Ramlah, Lydda, and other places in the same direction. After spending three days before the gate, they finally left for the north. The following are Dr. Robinson's parting observations :

"The emotions which crowd upon the mind at such a moment, I leave for the reader to conceive. The historical associations connected with the city and the various objects round, cannot but be deeply interesting even to the infidel or the heathen; how much more to the heart of the believer. What a multitude of wonderful events have taken place upon that spot. What an influence has proceeded from it, affecting the opinions and destinies of individuals and the world, for time and for eternity.

"If my feelings were strongly excited on first entering the Holy City, they were now hardly less so on leaving it for the last time. As we had formerly approached, repeating continually the salutation of the psalmist-Peace be within thy walls, and prosperity within thy palaces;' so now we could not but add-'For our brethren and companions' sakes we will now say, Peace be within thee.' Her palaces indeed are long since levelled to the ground; and the haughty Muslim, now for ages, treads her glory in the dust. Yet as we waited, and looked again from this high ground upon the city and the surrounding objects, I could not but exclaim-' Beautiful for situation, the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great king.' One long last look; and then turning away, I bade those sacred hills farewell for ever."-Vol. iii. pp. 74, 75.

The fourteenth section is principally devoted to Nabulus, and the Samaritans, Nazareth, Mount Tabor, Tiberias, Safed, Tyre, Sidon, and Beirût, and contains details of a most interesting nature, especially respecting the Samaritans, into which, however, our limits forbid us to enter. From the latter place they returned, by Constantinople and the Danube, to Vienna, where our author was brought to the very brink of the grave; but, through the mercy of God, was spared to bring out the present work, and return to enter on his important sphere of labour in the land of his nativity.

The work is not merely a personal narrative, interspersed with the most valuable geographical and topographical details, but abounds in historical investigations, the importance of which must be felt by every reader who has any taste for such subjects. To each volume copious

notes and illustrations are appended; besides which the last contains appendices on the works which had previously appeared on Palestine and Mount Sinai; a memoir on the Maps accompanying the work, by H. Kiepert, a young scholar of great talent and promise in Berlin; an itinerary of the different places mentioned in the work; an essay, by Mr. Smith, on the pronunciation of the Arabic, chiefly as spoken in Syria, and a list of Arabic names of places, by the same. This last gives the names first in Roman, and then in Arabic letters, together with references to the volumes and pages in which they occur. The maps are admirably exccuted, and of the greatest value, as nothing has been admitted into them without sufficient authority. The whole, taking the journey into the account, must have cost the author a great expenditure, both of time and money, which we sincerely hope will, in some measure, be compensated by the extensive sale of the book. We have no doubt, it will speedily find its way into the library of every biblical student, whose means allow him to purchase it; for, as a classical book of reference, it is adapted for such a place, and is not one of those productions which take the run of our reading societies, and are then thrown aside.

Homilies for the Times; or Rome and her New Allies: a plea for the Reformation. By the Rev. John Morison, D.D. London: Ward and Co. 1841. 8vo, pp. 395.

Romanism and Anglo-catholicism: Lectures by Joseph Sortain, A.B., Minister of North-street Chapel, Brighton. London: Ward & Co. 8vo, pp. 290.

The True Church viewed in contrast with Modern High Churchism. By Thomas Finch, Author of the " Assumptions of the Clergy Calmly Refuted," &c. London: Jackson & Walford. Bishops Stortford: Mullinger. 1841. 12mo. pp. 196.

Oxford Divinity compared with that of the Romish and Anglican Churches; with a Special View of the Doctrine of Justification by Faith, &c. By the Right Rev. Charles P. M'Ilvaine, D.D., Bishop of the Protestant Episcopal Church in the Diocese of Ohio. London: Seeley & Burnside. 1841. 8vo, pp. 553.

Conferences of the Reformers and Divines of the early English Church, on the Doctrines of the Oxford Tractarians; held in the province of Canterbury in the Spring of the Year 1841. Edited by a Member of the University of London: Seeley & Burnside. 1841.

8vo, pp. 256.

N. S. VOL. VI.

H

Remarks on the "Oxford Theology," in Connexion with its bearing upon the Law of Nature, and the Doctrine of Justification by Faith. By Vanbrugh Livingston. London: Wiley & Putnam. 1841. 12mo. pp. 227.

It was an odd conceit of Charles the Second-the merriest and the giddiest head which the church of England ever had-that he would re-enact laws for giving it uniformity. From his knowledge of its history, and from his anticipation of its doings, he saw that it much needed some such enactments. Its history is a history of the various colours which it has taken, the various shapes which it has assumed, and the various tergiversations of which it has been guilty, during its life time. In the days of Henry the Eighth, the church of England was decidedly Lutheran, recognized the confession of Augsburg, and effected the dissolution of the monasteries. Under Edward VI., partly through Bishop Ridley, and partly through Bucer and Peter Martyr, it became Calvinistic and Puritan. Under Elizabeth it began its controversies with the Puritans. After the synod of Dort, this Calvinistic and Puritan church, directed by James I., "the wisest fool in Europe,” veered towards Arminianism, and condemned in the severest terms the sentiments of Gomar and Calvin. It was now that it came to be most decidedly episcopal and diocesan; for as the cardinal article in James's creed was, "No bishop, no king; "his predilections for unlimited power were expressed, by showing high favour to the bishops, and they complimented him in return, as the "Dread Sovereign," who "spoke by the special assistance of God's spirit." This was the beginning of her trucklings. Under Charles I. she took a semi-papal shape. Archbishop Laud made the church the tool of the King, for extending the power of the crown, for reducing all congregations in England under the power of bishops, and for suppressing all the opinions and institutions of Calvinism. Laud was the Pusey of his day. He revived many of the rites and ceremonies of the Romish church; and, under his guidance, the church of England made a grasp at power so daring that she lost every thing. In the days of Cromwell she was a humbled and a suppliant church. In her sorrows she became even an advocate for religious freedom, and her theological Shakespeare, Jeremy Taylor, wrote a book on "The Liberty of Prophesying," which he never thought of after he was made a bishop. Towards the close of the protectorate the episcopal party took the form and character of Latitudinarianism, both in doctrine and discipline. The Latitudinarian party, among whom were Hales, Chillingworth, Cudworth, and Whitchcot, were indeed the advocates of episcopacy; but they never pleaded that it was of Divine institution, or even necessary to the constitution of the Christian church. On the one hand they maintained that the abettors of other forms of church government were not,

on that account, either to be excluded from their communion, or to forfeit the title of brethren. This same church became, under Charles II., the willing slave of the vilest voluptuary that ever disgraced the English throne; was as zealous for the infamous Book of Sports to be read in church in the afternoon, as it was for the Book of Common Prayer to be read in the morning. In those days it was an exclusive, intolerant, persecuting, and immoral church. As a proof of its hostility to all evangelical doctrine and spiritual morality, it ejected from its communion TWO THOUSAND ministers, "men of whom the world and the church of England were not worthy." In the reign of James II., she assumed again an anti-Romish bearing; but when William III. ascended the throne, the English church became radically non-juring, and refused to acknowledge the king of the nation as the head of the church. This produced a schism in its body, and the two parties became known by the names of High Church and Low Church men. The party, consisting of such men as Tillotson, Patrick, Cumberland, and Kidder, were called Low Churchmen, because they recommended charity and moderation towards the Nonconformists. Under Queen Anne, attempts were made, through Archbishop Wake, to unite the church of England with the Roman Catholic church of France; and to make this union the more easy, the English clergy condescended even to write defences of church-of-England ordination. So far was it then from presuming to make any claims to the charm of the uninterrupted succession. In the reigns of the Georges, the English church was steadfastly and uniformly anti-papal; disputing inch by inch, every aggression of the Romish party, though eventually forced to concede Catholic emancipation. Strange to tell, soon after the liberties of Catholics and Dissenters had been wrenched from the grasp of the church of England, a secret party formed itself in her favourite university, distinguished by strong predilections in favour of popery. At the head of this party was Professor Pusey, who, at the commencement of his theological career, was more than half a German rationalist, and even the apologist of neology; but who, by some unaccountable metamorphosis, is, now, certainly more than half a papist. Under the reign of William IV., even where there were strong indications that, through the efforts of the Simeonite party in buying livings for young clergymen religiously educated, the church of England was becoming thoroughly evangelical, and again Calvinistic; even then, did this Puseyite party begin to give a popish tone to the ministrations of the church. The commencement of the reign of our favourite Queen Victoria will be known, in ecclesiastical history, as the period when this party showed the influence which it had already gained on the church, by their publishing what has astounded all Christendom, a series of pamphlets called the "OXFORD TRACTS."

All the works placed at the head of this article have been writ