Lord also did these things, shall depart into the invisible place, set apart for them by God, and there shall dwell until the resurrection, waiting in expectation of the resurrection; and then receiving their bodies and rising again perfectly, that is, bodily, as also the Lord arose, -thus shall they come to the vision of God. "For no disciple is above his master; but every one that is perfect shall be as his master." Since, therefore, our Master did not straightway depart ascending, [to heaven,] but awaiting the time of His resurrection appointed by the Father, (which was also shadowed forth by means of Jonah,) rising after three days, was taken up: so also ought we to await the time of our resurrection appointed by God, foretold by the prophets, and thus rising again to be taken up, as many of us as the Lord shall regard meet for this."

§ 32. "Since, then, the opinions of certain persons are adopted from the discourses of heretics, and they are ignorant of the arrangements of God and the mystery of the resurrection of the just and of the kingdom, which is the beginning of incorruption, by means of which kingdom they who shall be meet for it, gradually become habituated to hold intimate communion with God: (capere Deum :) it is necessary, moreover, to speak concerning these things, that since the just rising first at the appearing of God in this creation which is renewed must needs receive the promise of the inheritance, which God promised to the Fathers, and reign in it; and after that the judgment must take place. For in that creation (or world) in which they have laboured or have been afflicted, having been put to the proof in every way by trials, it is just that they should receive in it the rewards of patient endurance; and in that world in which they have been slain on account of the love of God, that in it they should be brought to life again and in that world in which they have endured slavery, that they should reign in it. For God is rich in all things, and all things are His. Therefore it must needs be that creation itself, also restored to its former state, should serve the just without hindrance: and this the apostle has made manifest in that [epistle] which is addressed to the Romans, thus saying; "For the expectation of the creature waiteth for the revelation of the sons of God. For the creature was made subject to vanity, not willingly but by reason of him who hath subjected it in hope; because the creature itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God." Thus therefore also, the promise of God, which He promised to Abraham, continues steadfast. "Lift up thine eyes, and look from this place where thou now art to the north and south, and east, and to the sea; for all the land which thou seest I will give to thee and to thy seed for ever." And again, He says; Arise, walk through the land in the length and in the breadth of it, for to thee will I give it :" and [yet] he did not receive an inheritance in it, not even a footstep, but was always a stranger and sojourner in it. And when Sarah his wife died, though the Hittites were willing gratuitously to

* It is important to observe that this learned primitive bishop here gives the literal and only natural interpretation to this much controverted text.

give to him a place that he might bury her, he was unwilling to receive it, but bought a tomb, giving 400 shekels of silver, from Ephron the son of Zohar the Hittite, waiting for the promise of God, and being unwilling to seem to receive from men that which God had promised to give him, saying to him again thus: "To thy seed I will give this and, from the river of Egypt, even to the great river Euphrates. If, therefore, God promised to him the inheritance of the earth, and he did not receive it during all his dwelling in it, it must needs be that he should receive it together with his seed; that is, those who fear God and believe in Him, at the resurrection of the just. But his seed is the church, receiving through the Lord the adoption which is towards God, as John the Baptist said, "that God is able of the stones to raise up children to Abraham." Moreover, the apostle says in that [epistle] which is [written] to the Galatians; "But ye, brethren, as Isaac was, are children of the promise." And again, clearly in the same [epistle] he says that those who have believed in Christ receive Christ, the promise given to Abraham, saying thus, "To Abraham and to his seed the promises were made; and He does not say-and to seeds, as of many, but as of one, and to thy seed, which is Christ." And again, confirming what was said, he observes; "Even as Abraham believed God, and it was accounted to him for righteousness. know, therefore, that they who are of faith, these are the children of Abraham. Moreover, the Scripture, foreseeing that God justifies the Gentiles by faith, foretold to Abraham, that in thee all the nations shall be blessed. Therefore, they who are of faith shall be blessed with faithful Abraham." Thus, therefore, they who are of faith will be blessed with faithful Abraham, and these are the sons of Abraham. But God promised the inheritance of the earth to Abraham and to his seed; and neither Abraham nor his seed (that is, they who are justified by faith) now receive an inheritance in it; but they will receive it in the resurrection of the just. For God is true and steadfast: and on account of this He said, "Blessed are the meek, for they shall inherit the earth."

Ye

Here I will pause for the present, hoping, with your permission, to send, on some future occasion, what pertains to this most interesting subject in the remaining very important chapters of this book. Meanwhile, I remain,

Very respectfully yours,

M. N. D.

SKETCHES OF THE WALDENSES.

SIR,-Having met recently with a small work, "Sketches of the Waldenses," published by "The Religious Tract Society," I was induced to cast my eye over the table of contents. Certainly it was not my intention to read the volume: for the very idea of a historical work

* I have adopted Grabe's emendation of videri for videre.

t I have here also adopted Grabe's correction of si for sic.

The text is " 'per Domini." On which Grabe remarks, "Interpres did rou Kupiov reddere debebat, per Dominum,"

from "The Religious Tract Society," struck me as somewhat ludicrous; but my eye falling upon the word “Manuscripts at Cambridge, 137," I felt an irresistible desire to turn to the page in question. I did so, and read the following remarkable passage:

"It may also here be noticed, that after his return from The Valleys, Sir Samuel Morland placed a number of old Waldensian manuscripts in the Public Library of Cambridge. On inquiry being made for these some years since, it was found that a part of them had disappeared. It has not been ascertained at what period this abstraction took place, but there is reason to believe that it was during the reign of James II., being probably effected by some Papists anxious to suppress such important documents in opposition to the usurpation of the Papacy," p. 137.

Now what reason has this writer for believing that the MSS. have been stolen? In so grave a matter, surely "The Religious Tract Society" should abstain from insinuating charges against any one. If there be reason for believing such a thing, the evidence ought to be stated. This society assumes the designation "Religious" consequently the public have a right to expect that religion and morality should be regarded in their productions. To pretend that there is reason for believing that these manuscripts have been abstracted by some Papists, while no evidence in support of such an assertion is attempted to be produced, is an outrage, not only against religion, but against morals. Just imagine, Sir, what an outcry would be raised were a Popish writer to insinuate such a thing against a party of Protestants. Exeter Hall would resound with declamations against the recklessness of the Papists. However, the nature of sin is not altered by the character or principles of the individuals who commit it. make an assertion without proof is equally a sin in a Protestant or a Papist.

Το

It may be true, that the manuscripts have disappeared. The writer might have stated this as a fact, if indeed it be a fact; but no man is justified, much less a religious body, in putting forth his own surmises as facts. The cause of Protestantism is more deeply wounded by the advocacy of such supporters than by the most virulent assaults of open and undisguised opponents. There are two great principles on which the men of "The Religious Tract Society" school appear usually to act-namely, the putting forth mere assertions as facts, in order to support a cause, and the suppression of the truth, when an honest and impartial statement might damage a party. As an instance of the latter mode of procedure, I may mention the fact, that The Record had not, a few weeks ago, given the Bishop of Exeter's questions to Mr. Gorham, though in reality no man can form a righteous judgment on the subject without a full knowledge of their precise character. Were the parties whom The Record and its supporters choose to designate as "Tractarians," to resort to such means in defence of any particular opinions, the cry of Popery and Jesuitism would immediately be raised through the length and breadth of the land.

But, Sir, where are the manuscripts in question? What will become of the writer's theory, if it should turn out that the manuscripts

still exist, though not at Cambridge; or that the thief was not a Papist, but a Protestant archbishop? It is probable, that the writer may find them in Dublin. Surely he should not visit upon the Papists the sin of his Protestant brethren, if there has been any sin in the case. If the Papists have expunged the Second Commandment from the Decalogue, that is surely no justification for "The Religious Tract Society's" rejecting the Ninth.

Probably some of your correspondents may be able to give an account of the manuscripts in question, and thus assist in rescuing the poor Papists from the charge of robbery.

I am, Sir, yours, &c.,

B.

NOTICES AND REVIEWS.

The Great Continental Revolution, marking the Expiration of the Times of the Gentiles, A.D. 1847-8. In reply to a Letter from a Member of a Society of Prophetic Students. To which is added, a Reprint of a Letter dated July 15, 1845, addressed to the Rev. Dr. Wolff, on the Expiration of "The Times of the Gentiles," A.D. 1847, and of other occasional papers illustrative of the present period. By James Hatley Frere, Esq. Hatchard, 1848. 8vo. pp. 123.

FOUR and thirty years ago Napoleon was the great object of attention. Everybody was anxiously watching to see what he would do next, and what would become of him. At that time Mr. Frere thought that he could foresee, and very confidently predicted, one important part of the mighty Corsican's destiny. It was not anything which would be obscure, or disputable-it was not liable to be puzzled or hidden by subtleties of thought, or figures and mysteries of speech -it was a plain, tangible, notorious matter of fact (if a fact at all) of which all the world would be fully advertised and fully able to judge. A fact so great and singular and important, and at the same time so far from utter improbability, as that while it would be no particular voucher for the penetration and sagacity of the interpreter if it did happen, would totally ruin his credit if it did not. He confidently told the world that Napoleon Buonaparte would become Emperor of Rome. Speaking with reference to Rev. xvii. 11, he said:

"This prophecy, which leads us to infer that Buonaparte will become Emperor of Rome, is so confirmed by other circumstantial prophetic evidence, that I do not hesitate to avow my conviction of the CERTAINTY of the event, although he is at this time so situated, as in appearance to render such an event highly improbable-having, however, more than a year ago foreseen and declared, from the prophetic writings, the reverses which France would undergo, and has since sustained, as well as the termination of her tyrannical career, and the future removal of the Empire of Buonaparte from France to Italy, I see nothing in his present circumstances but what has a direct tendency towards the accomplishment of the Prophecies thus understood. Three or four years will shew how far I am correct in my views, and I wish now to record my opinion, that it may become hereafter an evidence of the clearness and precision of the prophetic writings."-Combined View, p. 101, n.

Lackaday, it is evidence of something very different. But so confident was the writer, and so fearful that when the event should happen he might not get credit for the actual extent of his foresight, that he added, in an italic parenthesis to the note from which we have just quoted," (This note dated 30th April, 1814. Printed 28th May, 1814.)"

This, however, was not the only point on which Mr. Frere ventured to be very explicit, and to put together facts and dates with what has turned out to be mistaken confidence. With full complacency he told his readers, in the same work :—

"It has already been CLEARLY SHEWN, in examining other prophecies, that the 1260 years' prosperity of the Papacy terminated in the year 1792; and that the thirty years' destruction of the Roman Empire will terminate in the year 1822, when the Papal and Infidel powers will be destroyed, and the Jews restored to their own land; after this, we have found, that prophetic history becomes less distinct," &c.—Comb. View, p. 244.

But readers in 1815 were not much disheartened by learning that prophetic history was "less distinct" after 1822. In the course of seven years, and in the midst of such events as were more distinct, and as were so confidently announced as "clearly shewn," and as seemed therefore to be beyond all doubt, they might be content to wait, and naturally expect that something more would be developed respecting the still future. Perhaps it was a state of more gratifying excitement to know that such great matters would happen within seven years, and that then nobody could guess what would follow, than could have been produced by any professed explanation of everything.

To return, however, to matters of fact-it is hardly necessary to say, that Napoleon did not remove the seat of his Empire to Rome, or that, whatever may be said of the Papal Power as continuing or ceasing, or of the Infidel Power as having existed at all, it is quite clear that the Jews had not been restored long after the year 1822. Such an issue with regard to things so strongly predicted and "clearly shewn," such plain, undeniable, miserable failure in things so weighty -would have discouraged some interpreters. But not so Mr. Frere. Napoleon was gone; but he had left a son who, "having himself shared the brief seventh headship of the Roman Empire, seemed qualified, in an extraordinary manner, to answer the various conditions of the prophecy of Rev. xvii. 8—11.”* So all might come right.

But-alas! for the interpretation and the interpreter-the young Duke of Reichstadt, like his father, died without being Emperor of Rome, or indeed Emperor of anything. It was necessary to put forth something to patch up the system, which, after a reprieve of ten years, was so seriously endangered by the loss of the septimo-octave head of the beast. Accordingly, Mr. Frere published the pamphlet to

"Three Letters on the Prophecies, on the true place of the Seventh Seal, the Infidel Individual Antichrist, and Antiochus Epiphanes, as a supposed subject of Prophecy; being in continuation of Eight Letters published in 1831. By James Hatley Frere, Esq. Though the vision tarry, wait for it: because it will surely come, it will not tarry.' Habak, chap. ii. v. 3." London: Hatchard, 1833. 8vo.