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the whole book brings Druidism continually into such immediate juxtaposition with Christianity, for, we do not like to say the mere purpose of disparaging the latter, yet we are utterly at loss for words to express our amazement at the strange turn of mind which could have induced our author to write it. Let this final specimen suffice. Speaking of the qualifications necessary for admission into the order of Bards, he says (page 70),—" These qualifications correspond precisely with those which are required in the ministers of religion at the present day to be inwardly moved by the Holy Ghost,'-a regular education under authorized masters, and a public admission into the office by the consent of the congregation, and ordination by a Bishop." We need not designate this passage as it deserves; we may safely leave it to the indignation which it cannot fail to excite instantly in every well-constituted mind. Suffice it to say, that the qualification here made to correspond with "being inwardly moved by the Holy Ghost" is" poetic genius from God!"

ART. III.—A Commentary on the Order for the Burial of the Dead, considered as a Manual of Doctrine and Consolation to Christians. By the Rev. W. GRESWELL, M. A. Fellow of Balliol College, Oxford, and Curate of Disley, Cheshire. 2 vols. London: Rivingtons. 1836. THIS is a popular treatise upon a subject of all others most interesting to humanity. It is written in plain language, and adapted to devotional reading: appended to the second volume are some highly interesting notes, selected from the christian fathers, and from classical authorities. These are creditable to the learning and ingenuity of the author, and we have perused them with much satisfaction; we wish, however, that Note 49 had been omitted. It is a waste of time to produce passages to prove that ancient philosophers and poets held the pantheistical theory of Atheism; to what christian purpose can it seem to show that the ancient Pagans taught this most proud and diabolical of all the errors of unassisted reasoning? and it seems also objectionable to bring forward two passages from christian authors, as Mr. Greswell calls them, which allow the same doctrine, he says, without the erroneous part. To us this appears to be a contradiction in terms; the theory is all error; to deny the erroneous sense is to deny the whole. We fear, however, that the passage in Pope inclines to Spinozism. We know that this poem (the Essay on Man) was written during Pope's closest intimacy and intercourse with Bolingbroke. Prudentius was a Christian, but scarcely a theological authority. We wish again that the author

would abstain from quoting heathen opinions and testimonies whilst treating of practical christian truths. Why desire the taper's light amidst the blaze of noon-day?

May we be excused, also, if we remark that there is a passage in the statement of Mr. G.'s views, with regard to the knotty points of predestination and election, which, we fear, is liable to misapprehension. We have looked over the context, but we cannot find any thing to disturb our opinion. Mr. G., having first denied the existence of any unconditional personal decree, (in which we agree with him,) goes on to say, The election.... must be understood to denote something which has been the result of foreseen goodness of character. This goodness it is which has rendered the subject meet to be elected by God; the election made him not good, but this quality of character, having been first produced by the agency of causes properly and strictly moral,... the election so made of the subject in question was the consequence of his previous personal worthiness, or his previous right and christian use of the means of grace." Now we are opposed to the Calvinistic theory; but under any hypothesis, whether election be general or personal, we do most expressly deny that it is in any way the result of foreseen goodness of character that it is in any way the consequence of previous personal worthiness. If election be general, it is plain that it must be free, in the strict sense of the word; the election of one class rather than another to the privileges and blessings of gospel opportunities, must evidently be independent of all personal worthiness, and. therefore of all aggregate worthiness; and, if infants are included, ean personal worthiness of character be predicated of them? If, on the contrary, election be personal and particular, we equally deny that foreseen goodness," or "personal worthiness," or "right use of the means of grace," or any other term expressive of meritoriousness, can be indirectly or directly the cause or the antecedent of our election. What are the steps of the process (if we may so conventionally term it) of predestination?" They be called," assuredly of the free mercy of God; "they, through grace, obey the calling;" "they be justified freely; they walk religiously in good works;"" and at length, by God's mercy, obtain everlasting felicity." Turn the matter as we may, we come to the free mercy of God at last. They who do not obtain heaven have not walked in good works-have not been justified-have not obeyed the call. Have they been effectually called? No, replies the Calvinist; yes, in some sense, replies the Arminian. But both agree that obedience to the call is of God's grace alone. To ascribe election to personal worthiness, is, in truth, to favour the popish doctrine of infused or inherent righteousness. We wish not to be hypercritical; we trust that Mr. Greswell maintains the doctrine of justification by faith as firmly as ourselves; but so many inconveniences arise

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from loose statements, so much damage done to our Church by the admission of the semblance of blundering in touching this artery and spring of truth, that we are convinced he will receive our remarks as candidly and good-humouredly as we offer them: it is but a shallow divinity which cannot practically inculcate the dutiful necessity of obedience, without overthrowing the foundation of faith.

We cannot but admire the great wisdom of our Church in relation to this most difficult question. The Calvinist asserts personal election; and in this point we think the Church does not agree with him. The Wesleyan Arminian shifts the difficulty; he asserts general election, but maintains the necessity of an absolute assurance of our personal interest in the general purposes of God. The Church of England. maintains that the promises of God are to be taken as they are GENERALLY set forth in holy Scripture; an assertion which the acute Bossuet thinks decisive as to the Anti-Calvinistic opinions of the Anglican communion. But she rejects a proud assertion of assurance, and inculcates a humble-minded, comforting, augmenting trust and hope, verging towards assurance. And with regard to the doctrine of election, she does not feign hypotheses, but adopts the plain declarations of Scripture, compared with Scripture, leaving the rest to that day, cum hæc clarius elucebunt. Calling and election are now, alas! distinct; but will they be always so? Many are called, but few are chosen ; and why? Because there are disturbing forces which draw aside those who will not strive. Even here there are difficulties; but the humbleminded overlook these, and hope that in due season the purposes of God will ripen, and these disturbing forces, which "now let" mankind, will be annihilated. The time, we hope, will be, when calling and election will, after continually approaching, at length coincide, and every member of the Church being called, will, through grace, obey the calling.

We again apologize to Mr. Greswell for any apparent harshness, which it is far from our intention to exhibit. We may be allowed to express a wish that he had introduced into the body of the work some extracts from the early christian fathers, whom he has the good taste to admire. We do not remark that he has intimated to his readers that the expression, "we, and all those departed, &c., may have our perfect consummation and bliss," affords an example of the primitive and innocent example of praying for the dead, subsequently so deeply corrupted by the Roman church.

LITERARY REPORT.

The Life of Archbishop Laud. By CHARLES W. LE BAS, M.A., Professor in the East India College, Herts., and late Fellow of Trinity College, Cambridge. London: Rivingtons. 1836. Small 8vo. Pp. 392. [Theological Library, Vol. XIII.] IN the CHRISTIAN REMEMBRANCER for March 1829, (Vol. XI. p. 133,) we detailed the principal particulars of Laud's Life, in an analysis of the admirable biography, by Mr. Lawson, of that distinguished prelate. It is,

therefore, unnecessary to follow Mr. Le Bas over the same ground, which he has traversed with a more hasty step, though perhaps with equal advantage. The more prominent features of the Archbishop's character are traced with clearness and fidelity, and the charges which his enemies have so industriously heaped upon him are canvassed with fairness and impartiality. Indeed, we are sometimes inclined to be angry with Mr. Le Bas for yielding too much, and omitting to take into the estimate the peculiar difficulties of the position in which he stood. They are too long for extract; but we would earnestly recommend the concluding pages of the volume, which bear upon the present state of the Established Church (pp. 382, to the end), to the serious consideration of all who are interested in her preservation and welfare.

A Defence of Christianity, or, Conferences on Religion; being a Translation of Défense du Christianisme, ou, Conférences sur la Religion. Par M. D. Frayssinous, Evêque d'Hermopolis. By BENJAMIN JONES, In two Volumes. London: Rivingtons. 1836. Pp. xx. 432; vii.

457.

THIS is a work of much excellence. Whilst it argues out and enforces the great truths of Christianity with truth and power, it has the singular value of being perfectly free from all sectarian

bias. It is what it professes to be,-a Defence of Christianity; but to what persuasion amongst Christians its author belongs it would be difficult to decide, from the perfect fairness in which, without reference to any set of opinions, the Defence is managed. The work purports to be a series of lectures delivered in the church of St. Sulpice at Paris, before a congregation of young persons belonging to the more elevated classes of society, during the years 1803, 1814, and 1822. This fact, taken in connexion with the style and spirit of the lectures themselves, most powerfully recommends the book; and we consider that Mr. Jones, in putting them into the language of his countrymen, (which he has done well and elegantly,) has justly earned our thanks and congratulations.

Daniel's Prophecy of the Seventy Weeks, interpreted by a Layman. London: Rivingtons, 1831. Pp. viii. 240.

THE explanation here offered of the Seventy Weeks (nulla chronologiæ pars vexatior est ac illa) proceeds upon the principle of a literal in preference to a figurative, and a Jewish in preference to a christian, construction of every expression of the prophet. On questions of this kind the reader must form his own conclusions. The work displays ingenuity and talent.

The Types, and a Selection from the

Writings, in Verse and Prose, of a Lady, recently and suddenly deceused. London: Edward Suter, 1836. Pp. xii. 195.

THE verse in this volume is much better than the ordinary samples of religious poems, and proves that the author was a pious and zealous disciple of the Lord, whom she has celebrated and sung. Of the prose we are constrained to say, that there appears nothing particular in it to

The

deserve especial publication. opinion of “a lady" respecting the proper mode of preaching to mixed congregations, however correctly it may have been formed, cannot be necessary to be discussed by general or casual readers; nor, though she says "the Calvinistic doctrines (as I call them for brevity) have been inexpressibly endeared to me;" and though she adds, "I love to hear of them in their full connexion with the rest of the Bible, but not exclusively," (a just notion by the way); we cannot say the lady's idea of her own spiritual pleasure is a fit subject for so prominent a place in a work published anonymously. Those doctrines may have comforted thousands; but unless they know who a person is, men in general do not pay much attention to his or her observations.

Sacred History; comprising the Chief Events mentioned in the Holy Scriptures, in the Order of Chronology; with Practical Improvements, Questions for Examination and Explanation, with the Pronunciation of many Words at the end of each Section: designed for Bible Classes, Families, Subbath and other Schools, und Young Persons in general. From the Creation to the Death of Asa, King of Judah. By JOHN

STEVENSON. London: J. Mason. Howden Turlay. 1836. Pp. 95. A VERY useful school-book.

Ireland: its Evils traced to their Source.

By the Rev. J. R. PAGE, B. A., formerly of the Diocese of Tuam. 12mo. London: Seeleys. 1836. We have perused many a page relating to Ireland and her troubles, and supposed that we had not generally much to learn; but this volume has quite surprised us, of such advantage is it to be an eye-witness and a sojourner for years in a country, and to have the experience of such a man committed to paper. Hardly a day passes over but brings with it some new facts in confirmation of Mr. Page's statements. At the very time we are writing, a Protestant gentleman of property, in the most barbarous, and of course popified districts of western Ireland, is repre

sented as deprecating the wrath of some Irish priests, as dismissing the tutor of his sons, and as being reduced to cease from interfering with the faith of the people, as it will no doubt be interpreted by the priestly organs, in the scarcely civilized district of Connemara. What a strange condition possesses our any thing now than "silent" sister! The people do not "want" popery, they do not" want” the national schools; and yet individuals of the most heterogeneous description assist in offering them these donations-friends of "the people too!! We fully accord in Mr. Page's proposals for the benefit of Ireland, assured that the people would be in every way most abundantly blessed by them, as they would then be placed within the reach of something like liberty, and enjoy such instruction as they have repeatedly (in the Kildare schools, &c.) evinced their anxious desire to partake of.

Lexilogus; or, a Critical Examination of the Meaning and Etymology of numerous Greek Words and Passages, intended principally for Homer and Hesiod. By PHILIP BUTTMANN, LL. D., late Professor in the University of Berlin, and Librarian of the Royal Library. Translated and Edited, with Explanatory Notes and Copious Indexes, by the Rev. J. R. FISHLAKE, late Fellow of Wadham College, Oxford. London: John Murray. 1836.

BUTTMANN, already favourably known as the author of a Greek Grammar, conceived, and in part executed, the design of investigating the formation, and ascertaining the meaning, of the vast number of Homeric words, which have caused so much difficulty and dispute amongst scholars. The translation of this profound work is now presented to the literary world by a distinguished Oxonian; and whilst it is matter of deep regret that the author was not spared to finish the Lexilogus, the translator, by a very improved arrangement, has given it the appearance of a complete work; and we have no hesitation in saying, that the critical reader of Homer will here find much rare and useful information.

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