such a provision as this would not have proved effectual, unless the Almighty had exercised at the same time a constant supernatural controul over the caprices, perverseness, and manifold irregularities of the human mind.

It is most certain that holy Scripture is an infallible touchstone of sacred truth. But it cannot be denied that there are many differences of opinion concerning its true interpretation, especially about lesser matters; and we have no umpire in the church who is authorized and qualified to determine its meaning, upon all occasions, beyond the reach or possibility of error. It is most certain, also, that our Saviour has promised to abide with his church always, even to the end of the world. This, however, must be understood, generally of his protecting and preserving care; such a superintendence of its interest and welfare as will prevent the gates of hell from ever prevailing against it. He has promised to make his true invisible church finally victorious over all her enemies. But he has no where promised to preserve his visible church from liability to error in doctrine, or difference of opinion with regard to external matters. He has no where promised to establish any such standing infallibility as the Romanists pretend to be vested in the successors of St. Peter; but the want of an infallible arbiter in the church of Christ is no reason why Scripture may not be a sufficient guide, in all matters of paramount importance, to every candid and sincere inquirer: for the promise is, that, If any man will do the will of God, he shall know of the doctrine. Neither does it afford any justifiable excuse for needless divisions in the church: for though we cannot upon all occasions pronounce with certainly what separations are needless, and what are otherwise, yet there is One above us who can, and who will call his creatures individually to account hereafter, for the right use of their

understandings, as well as for the proper regulation of their hearts and practice. Neither, again, does it afford any excuse for contempt or neglect of the Christian ministry: for though the clergy are not infallible, and have only the same fountain of religious knowledge to resort to as the laity, yet, if they are honest in the search of truth, they seem far more likely to understand the right interpretation of Scripture than those who have had smaller opportunities of instruction, or have never been at the pains to study the sacred volume. Besides which, in proportion as they are diligent and faithful, they may justly expect a larger measure than others of Divine guidance and illumination, both for their own sakes and that of their flocks. God, it should ever be remembered, is the God not of confusion, but of order. This is a very important reason why every Christian should seriously pause before he forsakes, or slights in any degree, the regular minister of the church under whose superintendence the course of Providence appears to have fixed his lot. If, upon serious deliberate examination, with earnest prayer, and a diligent and enlightened study of the Scriptures, and the use of every subordinate help, that church is proved to be essentially unsound, the course of duty, I admit, is plain; and this justifies our separation from the communion of the papal see: but this is something very different from the hastiness of spirit to which I allude,-a spirit which is at variance with all that is settled and established, however right or valuable it may be.

One thing must surely be admitted by all Protestants, of whatever communion,-namely, that the grand leading doctrines of Christianity stand in the New Testament upon a different footing from forms of ecclesiastical government and discipline; that they are more clearly defined than the latter, more strenuously enforced, and far less

liable to the danger of misconception and mistake *. Why this should have been the case, I will not now stop to examine. But, that it is the case, few, I suppose, will deny. And the consideration of this fact though it needs not render us indifferent, or even lukewarm, with regard to that particular model of church government which we consider best entitled to the claim of being a Divine appointment-should at the same time promote in us a spirit of moderation, candour, and liberality with respect to those of our Christian brethren who feel themselves constrained to differ from us in these matters.

In the mean time, we may rest assured, that the unsearchable wisdom of a superintending Providence will know how to extract good out of evil, and how to promote the designs of infinite grace and truth, even by means of those very circumstances which, to our shortsighted policy, seem calculated to obstruct them. That the numerous schisms and divisions amongst Protestants are a present evil of no inconsiderable magnitude, I most painfully feel and acknowledge. I believe also that needless and wilful separations are productive of guilt before God; though it is not for us to determine, upon all occasions, in what instances they occur. There are moreover, such things as great, and even "damnable," heresies in doctrine. But the pretended infallibility of the Church of Rome

The writer of this paper firmly believes the Episcopal form of government, or the appointment of three distinct orders in the church, to be a primitive and apostolic institution. Yet he cannot but think that the proof of its being so depends less upon particular passages of the New Testament (though the general subordination of offices implied in these is by no means to be overlooked) than upon notices to be found in the writings of the early fathers of the church. These fathers, though they do not stand upon the same footing as the Apostles, are surely good authority with respect to matters of fact.

will never prevent or remedy these evils. On the contrary, her own gross errors and superstitions have a tendency to inflame and nourish them. How consoling to reflect, amidst all this disorder and irregularity, that the way of salvation is made so plain that no humble and sincere inquirer can mistake the road; and that an all-wise superintending Providence will cause all things to work together for the final good of those who love God, who are called according to his purpose of grace and mercy in Christ Jesus, and who seek to be conformed to his image, in righteousness and true holiness!

But it is time to return to the immediate subject of the present memoir. The "History of Sects and Diversities of Opinion" was followed during the succeeding years by six separate publications, under the title of "Avertissemens aux Protestans." These were intended as a reply to the "Pastoral Letters" of M. Jurieu; in which that minister had attacked many passages of Bossuet's work.-Peter Jurieu was born in 1637. The Papists were accustomed to call him the Goliath of the Protestants. However this might be, it is certain that Bossuet was their own Goliath. Jurieu took orders originally in the Church of England; but, upon the death of his father, he succeeded him as pastor of a Protestant congregation at Mer, and was re-ordained for the purpose according to the Presbyterian form. He was appointed professor of divinity and Hebrew at Sedan, and acquired considerable reputation as a theologian. In 1681 he settled at Rotterdam, where he became professor of divinity and minister of the Walloon church. He applied himself much to the study of the Apocalypse, and gave great offence to the Papists by his that book. His quarrel with Sauinterpretation of the prophecies of rin, whom he accused of holding some erroneous opinions, appears to have given equal offence to many

of the Protestants. He died at Rotterdam, in 1713. Jurieu was a man of extensive learning; but he appears to have been wanting in due caution and humility. His natural temper was violent. While strenuously and successfully opposing the errors and authority of Rome, he would have acted far more consistently had he been less given to dogmatize in his intercourse with his fellow-Protestants. Alas! how

are

even good men sometimes tempted to set up themselves for little popes, within the real or imaginary circle of their influence!

While the Bishop of Meaux was employed in sendingforth his cautions and warnings to the Protestants, a general "Reply" to the "Variations" appeared from the pen of M. Basnage, the celebrated author of "the History of the Jews," and at that time an associated minister with Jurieu in the Walloon church at Rotterdam. This produced, in 1694, the "Defense des Variations," in which, Bossuet dwelt particularly on the spirit of sedition and rebellion which, he maintained, had been every where manifested by the members of the Reformed churches. The truth is, that the Protestants were, generally speaking, good subjects, so long as they had the protection of the laws and the enjoyment of their religious liberties. Their conscientious opposition to the Church of Rome drew on them the most barbarous treatment from the bigots of the sixteenth century. It was impossible that they could forget the infernal dungeons of the inquisition; the horrors of St. Bartholomew's day, in France; or the persecutions of Mary, in England; or the racks and fires of Philip, and his worthy coadjutor, the duke of Alva, in Holland and the Low Countries. If they could not tamely submit to such barbarities, but rose in arms against their oppressors, is it a thing to be wondered at? The guilt of the civil wars, and struggles for independence, which ensued, must light upon the heads of their persecutors,

who employed all the resources of fraud, force, and cruelty to put down the new opinions. Even admitting the doctrine of absolute nonresistance by force of arms, to established authorities, their opposition may be more easily justified than that conduct of their enemies which provoked it.

It had been the intention of Bossuet to give a studied reply to every argument brought forward by M. Basnage. But his numerous occupations prevented this; and he left his "Defence" unfinished. "No matter!" observes his panegyrist : "the truth was now placed beyond the reach of danger." What would he have said,. could he have lived to witness the gradual neglect and contempt into which the Romish doctrines and superstitions sank in France during the course of the eighteenth century, till at last the goddess of Reason came to usurp the place and adoration of the Virgin, and both Popery and Christianity itself were overwhelmed for a time by the torrent of infidelity and atheism?

After such a series of controversial conflicts with the Protestants, which of course, in the opinion of the Papists, were only so many victories over the enemies of the church, Bossuet now hoped to enjoy a little seasonable repose. He began to apply himself to the more devout and practical study of the sacred oracles, and produced those commentaries on various parts of Scripture which were noticed in an early part of this memoir. This result of his labours, Protestant readers will perceive, was not free from a considerable mixture of error; yet how much more amiable and Christianlike does he appear, when composing such meditations as these, than when engaged in the skirmishes of theological debate, employing all the force and dexterity of his powerful mind for the support and advancement of a bad cause! The latter exhibition may perhaps be more amusing to the merely intellectual eye: but I cannot envy the man who thinks it

the most becoming, or the most edifying. No: Bossuet, when studying the Scriptures for practical purposes, notwithstanding all his errors, was conducting himself as became a Christian bishop, and the true pastor of his flock. But, when distorting them, for the purpose of upholding the tenets of Rome against the Protestants, he dwindles into a mere combatant, fighting with carnal weapons.

He was not, however, destined to be yet at rest. In 1693, arose the affair of Mad. Guyon, which, issuing in a breach with Fenelon, may be said to have embittered the whole remainder of his life, and to have left a material stain upon his character. This circumstance forms so remarkable a feature in his history, that it deserves to be particularly noticed; and I shall reserve the consideration of it for my next paper. In the mean time, the reader may be amused with the singular observations of Bossuet's biographer upon this subject; observations which, while they affect to do justice to Fenelon, betray, at the same time, a strong spirit of partiality for the hero of our narrative.

.. "The affair of Mad. Guyon," he remarks, “ was attended with consequences very distressing to the feelings of the Bishop of Meaux. A delicate point was at issue; a question was brought forward, which endangered the purity of the Catholic doctrine. Under these circumstances, he found himself under the sad necessity of doing violence to the warmest sentiments of friendship, and sacrificing every personal feeling to the love of truth. Through his labours, truth was at length vindicated and established. The public received instruction and edification; whilst every one admired the wisdom of Providence, in so ordering the whole affair as to render it instrumental towards producing two of the grandest examples of Christian virtue which the church had ever witnessed. On the one hand was manifested that ardent and in

flexible zeal for the defence of truth which rises superior to all human prepossessions and attachments: on the other hand was seen that childish and profound submission to the decrees of the church which the spirit of Christianity requires, even from minds of the highest order.” (To be continued.)

Tothe Editorofthe Christian Observer. THE following extracts from “Christian Researches in the Mediterranean, from 1815 to 1820, in furtherance of the objects of the Church Missionary Society, by the Rev. William Jowett, M. A," have been selected with a careful reference to those which have already appeared in the Review of that excellent work in your present volume, p. 30. My endeavour has been to avoid repetition. The two articles together will be found to contain the substance of those observations of the pious author which bear upon the illustration of the Scriptures. It was the direct object of this writer to corroborate particular passages of the inspired volume; and in this laudable undertaking he has been highly successful.

His testimony derives. additional value from the integrity of his character. In other instances, we have been furnished with facts and statements incidentally shedding light on difficult terms and expressions. Thus, Divine Providence interposes, not only for the preservation of the sacred volume, but for the gradual and accurate development of its contents. Let it never be forgotten therefore, or overlooked, that in proportion to our advantages are our obligations to peruse and meditate upon the word of God.

S. B.

SCRIPTURAL ILLUSTRATIONS FROM MODERN TRAVELS.-NO. IV.

Gen. 1. 1. "And Joseph fell upon his father's face, and wept upon him, and kissed him."-"The embracing of the dead, then, and during

the reciting of this service, takes place; for, as soon as the priests departed, many came, and laying their hands on the two sides of the open coffin, kissed the cheeks and forehead of the deceased with much emotion. When a bishop dies, and is laid out in this manner in the church, all the congregation throng to perform this ceremony."-Jowett's Christian Researches, p. 40.

2 Sam. xiv. 14. "For we must needs die, and are as water spilt on the ground, which cannot be gathered up again."-" The corpse is now carried out into the churchyard. A slab lifted up discovered to our view that the whole churchyard is hollow under ground. The body was put into a meaner wooden coffin, and lowered into the grave. I did not observe that they sprinkled earth upon it, as we do; but, instead of this, a priest concluded the ceremony by pouring a glass of water on the head of the corpse. I did not learn what this meant; but it brought to my mind that touching passage in 2 Sam. xiv. 14. For we must needs die,' &c."-Ibid. p. 40.

In the Missionary Register for 1822, p. 527, is given an account of the funeral ceremonies of the Ceylonese. They burn the body of the deceased. After a description of the pile prepared to consume the bodies of a woman and her infant-the husband being present, attended, as was usual, by the family barberit is said, "By this time the husband and barber had returned; the husband bearing on his shoulders a pan of water, he being the nearest relation. Holding it with his left hand, he walked thrice round the pile, the barber walking after him, holding his right hand behind him, and striking the pan each time, with the point of a hedge-bill which he carried in his hand. The water flowed in a small stream from each stroke; so that, with the third procession, there were three streams of water running. After the third time, the husband stood with his back towards the head of the corpse, and cast the pan

down before him, by which it was broken to pieces."

Acts xx. 8, 9. "And there were many lights in the upper chamber where they were gathered together. And there sat in the window a certain young man named Eutychus, being fallen into a deep sleep; and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead."-The house in which I am at present living gives what seems to me a correct idea of the scene of Eutychus's falling from the upper loft, while Paul was preaching, Acts xx. 6, 12. According to our idea of houses, the scene is very far from intelligible: and, besides this, the circumstance of preaching generally leaves on the mind of cursory readers the notion of a church. To describe this house, which is not many miles distant from the Troad, and perhaps, from the unchanging character of oriental customs, nearly resembles the houses then built, will fully illustrate the narrative. On entering my host's door, we find the first floor entirely used as a store : it is filled with large barrels of oil, the produce of the rich country for many miles round: this space, so far from being habitable, is sometimes so dirty with the dropping of the oil, that it is difficult to pick out a clean footing from the door to the first step of the staircase. On ascending, we find the first floor, consisting of an humble suite of rooms, not very high: these are occupied by the family for their daily use. It is on the next story that all their expense is lavished: here my courteous host has appointed my lodging. Beautiful curtains and mats and cushions to the divan, display the respect with which they mean to receive their guest. Here likewise their splendour, being at the top of the house, is enjoyed by the poor Greeks with more retirement and less chance of molestation from the intrusion of Turks. Here, when the professors of the college waited upon me to pay their respects, they were