tain, and the clear and forcible expression, induce us to transcribe them into our pages.

"When historical facts which, in their nature, are fairly open to direct proof, are called in question, there is no species of trifling more irksome (to those who have no dishonest ends to serve) than the halting upon twenty indirect arguments, while the centre proof-that which clear and upright minds fasten upon intuitively, remains undisposed of. In an investigation, purely historical, and as simple as any which the page of history presents, what boots it to say, that the books of the New Testament contain doctrines which do not accord with our notions of the great system of things;' that they enjoin duties grievous and impracticable; that they favour despotism, or engender strifes? or what avails it to say, that all the professors of Christianity are hypocrites, and that therefore the religion is not true? Can these objections, or any others of a like kind, weaken that evidence upon which we believe that our island was once possessed by the Romans? But they have just and precisely as much weight in counterpoising that evidence, as in balancing the proof of the facts affirmed in the New Testament. If such objections were tenfold more valid than sophistry can make them, they would not remove, alter, or impair, one single grain of the proper proof belonging to the historical proposition under inquiry." pp. 224, 5.

"The Scriptures do indeed make a demand upon our faith; but it is exclusively in regard to facts which lie above and beyond the world with which we are conversant, and of which facts we could know nothing by the ordinary means of information. But our assent to miraculous events is demanded purely on the ground of common sense. The facts are as. comprehensible as the most ordinary occur rences; and the evidence upon which they are attested, implies nothing beyond the well-known principles of human nature. He then who does violence to the standing laws of the present system, by rejecting this evidence, displays, not a want of faith, for that is not called for, but a want of reason. To one who affected to question the received account of the death of Julius Caesar, we should not say 'you want faith,' but you want common sense.' It is the very nature of a miracle, to appeal to the evidence of universal experience, in order that, afterwards, a demand may be made upon faith in relation to extra-mundane facts." p. 230.

From the Eclectic Review.

THE ACHIEVEMENTS OF PRAYER; selected exclusively from the Holy Scriptures. By Joseph Fincher, Esq. 12mo. pp. 338. Price 6s. London. 1827. We cannot better explain the nature and design of this admirable publication, than in the words of the Editor in the Introduction.

"The first consideration is, that the presenting in one view, Prayer and the Answer to Prayer, in the words in which they are reorded, by leading us to examine into the cir

cumstances, the situations, and the trials which were peculiar to those gracious and distinguished characters who were so eminently honoured by their Lord, may have a tendency, through the Divine goodness, to promote a spirit of prayer, causing us thereby to imbibe the fervour of their spirit, and the deep piety of their hearts.". From a careful exami

nation of the numerous examples here presented to us, of the power and efficacy of believing prayer, and of the inestimable blessings which, through the Redeemer's intercession, it has obtained,-we are taught, that, in answer to our earnest supplications, the Lord invariably bestows (though not always according to our hopes and anticipations) abundantly more than we ask or think; and that, by attentively watching the operations of his hand in answer to our supplications, by observing these things, even we shall understand the lovingkindness of the Lord."

From these remarks, taken in connexion with the intimation in the title-page, it will be understood, that the present volume consists of nothing more than a selection, in the order of the sacred books, of the prayers recorded in the Holy Scriptures, with the account of the manner in which they were answered by God. The series commences with the prayer of Abraham, Gen. xv. 1-3, and the Lord's answer, as contained in verses 4-6. This is followed by upwards of ninety other instances of effectual prayer from the Old Testament, and above thirty from the New Testament; the words of the prayer, when recorded by the inspired writers, being given at length, but without note or comment, together with the answer.

The first thing, we think, which must strike a thoughtful person on opening the volume, is the simplicity of the plan; and his second thought will be, the copious nature of the materials. Even persons conversant with the sacred volume may not be prepared for the discovery which is thus silently and forcibly presented to them, how considerable a portion of the Scriptures is occupied with the subject, the matter, and the achievements of prayer. This volume will answer an important end, if it merely has the effect of placing this fact in its proper light, and of bringing it more generally under the attention of the Christian world. In addition to this lesson, however, it supplies a convincing mass of evidence in support of St. James's declaration, that "the fervent, effectual prayer of a righteous man availeth much." It would seem to be impossible for any one who believes in the Divine authority of the Scriptures, after inspecting this volume, to resist the conclusion, that the prayer of ment, an absolute efficacy;-not an inherent, faith has, by a fixed law of the Divine governindeed, or meritorious efficacy; such as originates purely in the appointment of God; yet connecting together the act of prayer and its issue, as certainly as effects follow their causes in any of the visible operations of nature. It is, in short, seen to be an historical fact, that the Almighty both hears and answers prayer. This fact being established, every hypothetical objection, every sceptical difficulty falls to the ground. It becomes unphilosophical and ab

surd to urge any à priori objections against what is ascertained to be as much a law of the Divine providence, as gravitation is a law of the physical world. And if the Scriptures be a revelation from God, this fact is ascertained, and we have at least one clear axiom to lay, as a first principle, at the foundation of theological science.

The Editor's intention has been, to make the Scriptures speak for themselves; and we warmly approve of his idea. Although, in reference to many passages, we might have been tempted to offer some explanatory or illustrative comment, we nevertheless acquiesce in his decision, as upon the whole the safest, to give only the sacred text. There are other works from which the inquirer may obtain satisfaction with regard either to any Biblical difficulties, or to the general subject.

The

Some of the most striking proofs of the efficacy of prayer, occur in immediate connexion with the exceptions to its prevalence, under the extraordinary circumstances which take the case out of the general rule. We may instance the intercession of Abraham for Sodom, which, though unsuccessful, would have prevailed, had there been ten righteous persons in the city. Again, the Divine declaration in Jer. xv. 1, (which the passage above-mentioned serves to explain,) that though Moses and Samuel interceded, yet could not the sin of Jerusalem be forgiven, strongly implies the efficacy of their intercession on former occasions. manner in which the request of Moses to be permitted to enter the land of Canaan, is denied, Deut. iii. 26, 7, while it supplies many other useful lessons, indirectly illustrates the mighty prevalence of prayer in all ordinary cases: even in this, an equivalent favour was bestowed. And in connexion with the prevalence of the intercessions of Moses for the children of Israel, it teaches us, that the prayers of the good on behalf of others, may be accepted and answered, when their requests for themselves are denied. To advert to one passage more; the limitation set to our prayers, or ra

case.

memorable occasions;" and an Appendix, containing "Expostulation and Rebuke addressed to those who neglect Prayer" (taken also from the Scriptures); "Encouragement and Directions for Prayer," and a Selection of Thanksgivings from the Book of Psalms. Altogether, the volume forms a highly useful manual and monitor, replete with doctrine, reproof, correction, and consolation. There is a little work of a somewhat similar nature, entitled Clarke's Collection of Scripture Promises, which is a great favourite with numbers of pious persons, and is in extensive circulation.* The present volume well deserves to be considered as a companion work; and we trust that its extended sale will amply realize the benevolent design of the pious Editor; that it will be the means of recommending the sacred volume itself to many who have hitherto slighted the perusal, as well as of enkindling or reviving the spirit, and multiplying the achievements of prayer.

From the Baptist Magazine.

ON THE PRESENT STATE OF THE ROMAN CATHOLIC CHURCH IN ENGLAND.

THE following paper is copied from the Maidstone Christian Instructor for June.

"As our Roman Catholic fellow-subjects occupy, at this moment, an unusual share of the public attention, it is probable that many persons will peruse with interest a brief account of the manner in which the English section of the Roman Church is governed, the resources from which it is maintained, and the extent of its operations. Many questions might be asked on these subjects which the writer could not answer; he has, however, taken some pains to procure information, and he trusts that his readers will candidly accept statements, which, though incomplete, are the best that he has

been able to obtain.

ther to our hopes, and to the warrant of faith, in 1 John v. 16, strongly implies the certain efficacy of intercessory prayer in every other It would seem Hearer of Prayer was unwilling that his people should proffer any requests which could not be complied with, lest the assurance of their faith should be weakened; or lest the law of his operations should seem to be suspended, which connects asking with receiving, prayer with its answer, and faith with its reward.

Into considerations of this nature, Mr. Fincher's plan has not permitted him to enter; and indeed, the passages to which we have referred, do not come under the general head of the Achievements of Prayer. There is one highly remarkable passage, however, which ought, we think, to have found a place: it is Our Lord's declaration in Luke xviii. 7, upon which Mr. Howe has a noble sermon, illustrating the astonishing view which it presents of the condescension of God, and the efficacy of prayer. At the end of the volume, Mr. Fincher has given all the prayers of our Lord which are upon record; the prayers of the apostles for the churches; "Thanksgivings on Rel. Mag.-No. 3.

ittee at Rome for the conversion of heathen nations. The clergy here are regarded as missionaries; each of the stations they occupy is denominated a mission; and all are included in the phrase, the whole mission in England.' In Ireland there are bishops and priests; but in England there has not been any regular Romish hierarchy in the last two centuries. The church is governed by four superiors, denominated Vicars Apostolic, who are appointed by the Pope, and removable at his pleasure.Every Vicar Apostolic is a Bishop in rank, possessing a nominal diocese; but he does not ex

* We take this opportunity of noticing a very neat pocket edition of this work in French, which has been published by Mr. Nisbet. The title runs thus: "L'Héritage du Chrétien; ou, un Recueil de Promesses, tiré de l'Ecriture Sainte. Traduit de l'Anglois du Docteur Clarke." 24mo. 2s. 2 H

ercise episcopal authority over any British see. Thus, Dr. Poynter, the Vicar Apostolic of the London district, is the Bishop of Halia; Dr. Collingridge, Vicar Apostolic of the western district, is the Bishop of Thespia; Dr. Smith, the Vicar Apostolic of the northern district, is the Bishop of Balina; and the new Vicar Apostolic of the midland district, whose name, we believe, is Dr. Walsh, is Bishop of Cambysopolis. Every Vicar Apostolic has his Coadjutor, who is also a titular bishop; and several other prelates reside in England, to whom no special offices appear to be assigned.

"Though the English Romanists number among them many persons of exalted rank and of extensive possessions, the leaders of their church complain bitterly of the difficulty of maintaining their religious institutions, providing for their clergy, and erecting their chapels. It appears that in the beginning of the French Revolution, a considerable sum which belonged to the mission in this country, but which had been deposited in the French funds, with a view to its security, was confiscated in common with all other British property in France. The privation of these funds,' says Bishop Poynter,' has been severely felt by all the missions in England, and most particularly by the mission in the London district. We are still deprived of them; and the consequent want of clergy is daily increasing, while the congregations are growing more numerous; and even if the whole of the property belonging to this district should be recovered on the most

favourable terms, it must fall greatly short of supplying the actual necessities of this mission.'

"The stations appear to be supported now, partly by the contributions of each to its pastor, and partly by the mission fund connected with the district in which it is placed. Of the manner in which the cause is pleaded, some idea may be formed from an address on behalf of the London Mission Fund, dated Sept. 1, 1826, signed by the Vicar Apostolic, which begins thus: This institution was established November 13th, 1815, with the approbation of R. R., the Vicar Apostolic of the district, for the purpose of providing funds for the education of pastors for the mission, and also to assist in the erection of chapels, or any work that might promote the interests of religion. It provides against the danger of leaving the flock without pastors, a circumstance that has already often occurred; and secures to the present and rising generation all the invaluable blessings of religion in life, and the comforts of the minister of Christ in the hour of death. person becoming a member enjoys the benefit of having the holy sacrifice offered up for him the first Sunday in every month, at Virginiastreet chapel; and he also participates in the benefit of four masses that are celebrated every week in the Bishop's College, for its members and benefactors. Such are the advantages, and such are the objects that are aimed at by this institution: objects that should induce every Catholic who is sincerely attached to the faith of his ancestors, to seize with gladness this opportunity of propitiating the favour of the Almighty, and laying up for himself immortal treasures in heaven."

Each

"Yet, many of the chapels, according to the

representation given in the Laity's Directory, an annual Roman Catholic publication, are oppressed with such heavy debts as render the condition of their immediate supporters not a little embarrassing. Inducements peculiar to the Romish church are presented to the attention of the wealthy, yet all seems to be unavailing. Thus we read, in one case, 'The Rev. B. Barber engages to offer up the masses of two Sundays every year for the benefactors of this chapel, and likewise four masses in the year for all who lie in the burying-ground belonging to it' in another case, The benefactors have a share in the prayers offered up for them during the sacrifice of the mass:' and in a third, Annually, on the 5th of November, a solemn high mass is offered up for the repose of the souls of all those whose remains are interred in the vaults or in the burial ground; and on the Sunday within the octave of the Assumption of the B. V. Mary, for the benefactors to the chapel.' Yet somehow-whether it be that noble earls and viscounts have no confidence in the efficacy of the Rev. B. Barber's massesor whether it be that they think that they have paid for masses enough already for all practical purposes or whether it be that they intend to set all right by availing themselves of a privileged vault-how it is we know not, but so it is, that though these statements have been published year after year, yet the chapels remain

in debt still!

"As the Laity's Directory for the year contains a catalogue of the missions, interspersed with observations and appeals, we have endeavoured to ascertain the number of chapels in each county, which are regularly supplied with clergymen. In some cases a little uncertainty remains, but we believe that the following list is nearly correct; and it appears, that though a few stations are vacant, yet, as some have two or more ministers, the number of chaplains' is, on the whole, rather larger than the number of recorded chapels.

a circumstance not less remarkable than the one mentioned by Bishop Newton. He says, "Vapor, ut ex camino ignis, visus est ebullire inter Theram et Therasiam insulas ex profundo maris, per aliquot dies; quo paulatim incrassato et dilatato, igniti restûs incendio, totus fumus igneus monstrabatur. Porro crassitudine terrena substantiæ petrinos pumices grandes, et cumulos quosdam transmisit, per totam Minorem Asiam," &c.

This event happened precisely at the time when Mohammed began to preach, and Pope Boniface the IVth dedicated the Pantheon to the images of the saints and martyrs, as may be seen in Hospinian: so that the event and coincidence confirm, that the Mohammedan apostasy, like the empire of ancient Persia, was permitted to prevail for the special purpose of punishing those who worshipped the works of their own hands, and demons, and idols of gold and silver and brass and stone and wood, as expressly declared in Rev. ix. 20, 21.

In respect to the star which falls from Heaven, Mr. Brightman, an old commentator, who published on the Revelation in 1618, is of opinion that by it is signified both the Mohammedan and Papal arch-apostates: the latter especially, in the character of the usurper of the key of Hades: to which opinion I most cordially assent, though I do not undertake the defence of it; but only of Bishop Newton's application of the fifth and sixth trumpets to the Mohammedans.

The time allotted to the first wo, which is the effect of the fifth trumpet, is five months. I am not aware that before Lord Napier, the inventor of Logarithms, discovered that a day prophetically signifies a year, any person suspected that it did so. He published in 1588, and his calculation of the times of Popery terminated in 1637 or 1700 (Floyer's Appendix to the Sibylline Oracles, p. 327; and Napier on Rev. xiv. 20). Five months, according to this account, amount to 150 years; but as this period is twice mentioned, some have supposed that the entire number is 300 years. But what is most important is, to notice that all adinit that the period of time allotted to the sixth trumpet and its effects is declared to be finished, in the words "The second wo is past," long before the ruin of the Saracen empire.

Sir John Floyer gives us the following chronological series of events in that empire.

A. D. 622. Mohammed was the first commander of the Saracens. He fled from Mecca in 622, when his Hegira begins.

637. Omar conquered Syria, Persia, Palestine, and Egypt.

638. Jerusalem was taken, after two years' siege; and it was then agreed that the Christians should not wear turbans, nor part their hair, as they did; but should wear girdles, and shave the fore part of their head.

639. All Syria conquered by the Saracens. 640. Persia conquered.

641. Antioch destroyed, Damascus taken, Phenicia invaded, and Egypt subdued.

648. Osman conquered Barbary. 655. Muhavias conquers Rhodes and Cy

prus.

663. He conquers Asia Minor, and invades Sicily.

685. Abdimelech began the conquest of Mesopotamia and Armenia.

710. The Saracens conquered Spain.
772. The Saracen empire at its height.
1322. It comes to its end.

Bishop Newton further notes, that "Their commission is to hurt only those men who have not the seal of God in their foreheads-that is, who are not the true servants of God, but are corrupt and idolatrous Christians. Now, from history it appears evidently, that in those countries of Asia, Africa, and Europe, where the Saracens extended their conquests, the Christians were generally guilty of idolatry, in the worshipping of saints, if not of images; and it was the pretence of Mohammed and his followers to chastise them for it, and to re-establish the unity of the Godhead. The parts which remained the most free from the general infection were Savoy, Piedmont, and the south of France, which were afterwards the nurseries and habitations of the Waldenses and Albigenses: and it is very remarkable, that when the Saracens approached those parts they were defeated with great slaughter, by the famous Charles Martel, in several engagements."

If, then, there be a prophecy of the latter times more exactly and strikingly proved to have been fulfilled than another, it is the ninth chapter of the Apocalypse, as explained by Bishop Newton. I am aware that many persons fix their attention on the difficulties which attend every question of this kind; asserting that the true explanation must answer in all points. But what religious or moral principle is free from difficulties? The truth is, that prophecy is "a light shining more and more unto perfect day;" and when the perfect day shall arrive, prophecy shall then cease, as does the dawn when the sun is risen. If, then, we will not attend to the warnings of prophecy, which accompany, and are attested by, the fulfilment of prophetical miracle connected with them, till every difficulty be removed, we shall lose the entire benefit which prophecy was intended to bestow-namely, that, "seeing we know these things before, we beware lest we also, being led away with the error of the wicked, fall from our own stedfastness." 2 Pet. iii. 17. If we seriously reflect upon the consequences of inattention to any part of the word of God, we shall not be deterred from attention to it, because all the difficulties in the entire subject neither have been, nor can now be, removed; for, the light, which is to shine more and more unto perfeet day, must in the mean time shine merely in part. But it is urged, that interpreters so widely differ that it is clear the time is not come for understanding the prophecies. In reply, I can bear my testimony that I have examined many works on this subject, and that the charge is not true. That all expositors agree in all things, is not maintained; but that many agree in many, and those most essential points, is undeniably true.

In proof of this position I shall make a few references to high authorities.

"The event (says Sir I. Newton) "will prove the Apocalypse; and this prophecy, thus proved and understood, will open the old prophets; and all together will make known the true religion, and establish it. For he that