cially in the means of running to and fro.' But the ingenuity of man will oft be turned to the dishonour of God. Nations, principalities, and powers, will be combined in harmony of evil, and principles of the subtlest and deadliest character will be exercised to give the great apostasy a deeper dye of iniquity. Then cometh the end.' (2.) The time of the second appearing of Christ. In such an hour as ye think not the Son of man cometh.' Many signs will indicate its approach. We have named some of them, and when they 'begin to come to pass,' the believer may 'lift up his head with joy,' for the same generation which sees the beginning will witness the end. (Matt. xxiv. 34.)

"Some brethren can find in the apocalyptic vision a revelation of the times and seasons' which our Lord told His disciples it was not for them to know. I am yet inclined to think that the date of the second appearing is left-in mercy left-uncertain; for who that knows anything of its desperate proneness to delay would trust his deceitful heart with an interval ere his Lord come ?" (pp. 172-176.)

The seventh chapter treats of "The deliverance of the meek." "Blessed are the meek, for they shall inherit the earth." This, Mr. Philpot thinks, is evidently an earthly reward; and he proceeds to show who are the heirs spoken of, and what is their promised inheritance. But now we begin to deal with prophecies of which the accomplishment may still be remote, and it is of the very nature of prophecy to be clear just in proportion as its fulfilment is nigh at hand. "It shineth more and more unto the perfect day." There are those who would discourage all attempts to investigate prophecies of this class; the fulfilment of which is certainly future, and may possibly be remote. But we find no warrant in Scripture for any such attempted prohibitions. A dictum is often quoted, which, on examination, turns out to be nothing else than one of those idola fori of which Lord Bacon speaks. It comes down to us sanctioned by a great name, but on close examination it dissolves into thin air, as a mere spectre is entitled to do. We have many exhortations to attend to the word of prophecy, though remote and unfulfilled, but not one caution in the whole Bible against the study of this or any other portion of the Word of God. Weak men, we grant, give very foolish interpretations, but so they do of other parts of Scripture. Indeed, the weaker the intellect of the expositor, the fewer are the difficulties which he sees; and, as usual, his confidence is in proportion to his ignorance. Can anything be more foolish than many of the countless volumes which have been written on typology? Mather tells us the ark must have had a pump, which brought up the tears of repentance; and sails, which signified good resolutions. Yet we do not abandon the study of the types; much less deny their existence. Let there be a holy caution in treating upon such questions as the remoter consequences of

the Lord's coming; and although at present few advances may be made, still no real mischief will be done.

Very solemn, and to every one of us of awful importance, is the subject of the eighth chapter, "The last invitations of the Gospel." We may ourselves have received the truth in the love of it. God grant that it may be so with every reader. But how many of those most dear to us, or most dependent upon us, are yet strangers to the covenant of promise, without God, without any reasonable hope of salvation: and is it not an awful thought that by them the last invitations of the Gospel will soon be heard; and then what remains but a fearful looking-for of judgment, and the fiery indignation of a despised and long-neglected Saviour!

The last chapter is entitled, "The glorious Bridal." It

"Our last lecture, on the invitations of the Gospel to the marriage supper of the Lamb, was a fitting introduction to the solemn subject now before us, the glorious bridal of the Church. Even while we are speaking of these things, prophetic revelations are rapidly becoming historic facts. Messengers of startling news tread on the heels of each other, wars, and rumours of wars, earthquakes and pestilences, threatening famine; popular commotions in almost every land; superstition and fanaticism on the one hand, and on the other infidelity, high-mindedness, and a daring independence of God;-the Jew bestirring himself, as if he looked to this exploration and measurement of his fatherland as a step to the more easy allotment of its ancient inheritances. Many are 'running to and fro,' finding out new inventions; and the tone of the world's mind seems to be an undefined expectation of some great coming change. Can we not discern in these, and many like signs, the near approach of the great tribulation: and after that, the second advent of Jesus, and then the 'glorious bridal of the Church'?

"Few serious persons are now found to treat this subject lightly. There are, and ever will be, those to whom the preaching of the Lord's speedy return seems, as Lot's warning seemed to his sons-in-law, the language of one that mocketh. But this is one of the scriptural indications of its nearness. Walking by sight and not by faith, such careless ones will continue to say to each other, Peace and safety,' up to the very moment that the sign of the Son of man is seen in the heavens, and the last trumpet is sending forth its dead-awakening blast.

"A sudden and awful partition will then be made between those who have set their affections on things on the earth and those who have waited for their Lord! However near they may be to each other, in ties of kindred, or employments of life, the one will be taken and the other left: the longing soul shall be taken to its home and its rest in Jesus, the heedless one shall be left to the flaming fire of His vengeance, and punished with everlasting destruction from His pre

sence.'

"But ere that bright morning dawn upon the Church, the darkness of the night will thicken, and the storm beat heavier upon her head. The great tribulation foretold by our Lord, (Matt. xxiv. 21,) must, in its extended application at least, refer to the same period as that named in Dan. xii. 1; for there cannot be two tribulations, each the greatest and that time of trouble' has not yet arrived. Its period is just before Israel's restoration, and therefore before the Second Advent of Christ. At that time anarchy and war will shake the nations, and unto the end of the war desolations are determined."" (pp. 259-262.)

Here we quit the subject with the single remark, that the volume deserves to be deeply studied by our readers, together with that of Bishop Waldegrave, reviewed in our last number; and may God grant them wisdom to come to a right decision; or what may be a blessing of no less importance to many, to possess their souls in peace, and to entertain no other sentiments than those of love and charity for their brethren who have espoused either one or the other side of these momentous questions. We have made long quotations in preference to attempting a summary in our own words, as the fairest course. To those who wish to read more on the subject as viewed in the light thrown upon it by our author, we recommend, amongst other works, "Behold, the Bridegroom cometh," by Dr. Cumming; "The Midnight Cry," by Mr. Garratt; and "Prophetical Landmarks," by H. Bonar, D.D.

BLAKENEY ON THE BOOK OF COMMON PRAYER.

The Book of Common Prayer, in its History and Interpretation; with special Reference to existing Controversies. By the Rev. R. P. Blakeney, LL.D. Second Edition. London: James Miller. 1866.

It is with the sincerest satisfaction that we hail the speedy demand for a new edition of a work like this, in times like these. Here we are furnished with a sure antidote to that ultra-ritualistic mania, which has come in like a flood, and which is now so strongly and so lamentably prevailing. If every candid clergyman, who has felt any bias to this sad movement, would carefully study the volume before us, he would immediately pause, and retrace his steps; and if the humblest members of our Church could have the plain facts and solid arguments, which are here brought together, presented before them in a concise and popular form, it would be impossible, utterly impossible, for them ever to be beguiled from the simple and reasonable service of the English Prayer

book, to something far more resembling the superstitious vanities, and childish frivolities, of the Romish Missal.

Our readers will recollect that, soon after the publication of Dr. Blakeney's first edition, about a year ago, we very warmly recommended it to their notice. At that time, all the twelve chapters which comprise the first part of the volume passed in review before us. The appearance of a new edition has induced us to resume our remarks upon this most seasonable work, and we shall now endeavour, as plainly and as concisely as possible, to take a similar glance at the fifteen chapters contained in the second part.

First of all we point out what is peculiar to the new edition. The Introduction to the second edition " contains a godly and wholesome doctrine, and necessary for these times." It is a complete refutation of the grand argument (we mean the tu quoque argument) of the ultra-ritualists, who will not distinguish what is essential from what is circumstantial. Here we have a lucid statement of the case as it is; and are clearly shown that they who are labouring with all their might to bring back into our Church some of the most pernicious errors of the Papal apostasy, are not to be put in the same category with clergymen who, in some non-essential matters, conform to general custom, even in cases where that custom dispenses with a literal observance of the Rubric. In the notes to the Introduction, we have a lengthened reference to the Report of the Committee of Convocation. Several important additions, in all amounting to about one hundred pages, have been embodied in the work. The method so happily introduced in the first edition, of giving the summary at the end of almost every chapter, has been greatly improved, we had almost said perfected, in the present edition. The summary is now given at the end of each section.

Under the head of Laudianism (p. 121), the history of the Tractarian movement is carried up to its latest phase, with special reference to Dr. Pusey's "Eirenicon." In the section on Puritan Prayer-books (p. 189), several important additions are made, which clearly prove that the Puritans employed as strong language with reference to Baptism and the Lord's Supper, as that found in our Services; and yet they expressly denied that the inward grace invariably accompanied the outward and visible sign. In the section on Romanistic Services, illustrations are added from the "Directorium Anglicanum" (p. 217), and the unfaithfulness of the Romanizers to the Prayer-book is exhibited in a quotation from a leading article of the "Church Times," in which the mutilation of the Communion Service is recommended by the omission of the Prayer for the Queen, the Commandments, and other portions. In the section on "Daily Services" (p. 252) proofs are added of the

fact, that, even in the Church of Rome, daily service is not universal; and in the succeeding section information is supplied with reference to the Rubric, "Chancels shall remain," &c. The chapter on the Ornaments of the Church and the Minister (p. 253) is reconstructed; and here the metrical argument of the Directorium Anglicanum is refuted in detail, while documents and proofs are added. To the chapter on the Communion Service, considerable additions have been made. New sections are added on several points now unhappily of special moment; i.e., the north side of the table; the views of the Reformers on the Lord's Supper; the priesthood, and prayer for the dead, with propitiatory sacrifice. Sections are also added on the subject of Incense, the Rubrics as to notices, and the place of the Communion table. The quotations from the Reformers decisively prove that the only real presence they held was that of real blessing in the soul.

The chapter on the Baptismal Service contains new sections, giving the views of the Reformers on baptism, and the distinction between the visible and the invisible Church. The quotations from the Reformers unmistakably show that, while they did not regard regeneration as a mere ecclesiastical change, they did not believe that regeneration of heart either necessarily accompanies, or invariably results from, baptism. The remaining sections on the other offices of the Church are also enlarged by additional quotations. For instance, in the section on the Catechism, Hooper, while denying the body of Christ to be in, or with, or under the sacramental elements, yet employs the words "verily and indeed" used in the Catechism. Yet Hooper is admitted to have been a Zuinglian in his views, and an advanced Protestant. This relieves the Church from the imputation of taking the words from Overall alone. So also, we have here (p. 571) some seasonable additions, bearing upon the case of Confirmation, soon to be tried at the instance of the English Church Union. Here it is shown that at the last review, A. D. 1661, a discretionary power was given to the bishop. This was written before the case had arisen in the diocese of Carlisle. The chapter on the Ordinal contains some seasonable information with reference to the pastoral staff. Dr. Blakeney has also, in this new edition, given us a translation of the Romish Baptismal Office. Let our readers compare this with our own, and what must they think of Dr. Pusey's monstrous assertion, in the Eirenicon, that the two churches in this service use the self-same prayers!

We proceed now, as proposed, with our review of the second part of this most seasonable volume.

The first chapter is occupied with "the calendar of the Prayer-book." We recollect that the candid author of "Ancient Christianity" expresses an opinion rather strongly, that the