to gauge its depth and power. We are willing to allow a very great capacity in human nature for imposition. We are willing to go far in our faith in human folly. But no man who has made England a careful study, can be satisfied with any such explication of the phenomena of "Anglo-Catholicism." There is too much learning, too much fine cultivation, the growth of ages, too much earnest sincerity, self-denial, prayer, tears, tenderness. How much is of God, and how much of dark" principalities and powers," it may not be easy to say, but that it is the most dangerous and subtle form of the ever-recurring Enemy-Popery—that has been seen since the Reformation, we fully believe; and this, just because there is such an inextricable mingling of good and evil. Coleridge said, that the main mischiefs done amongst men, were done by half-truths.

Take up these Sermons by Archdeacon Manning, and before you know it you will be melted to tears. Not by sentimentality. Such whip-syllabub as sentimentality does not draw tears from "bearded men." No! it

Thus, in the Sermon on the "poor sullied soul," who washed our Saviour's feet with tears. The text is, "Her sins which are many are forgiven; for she loved much :"

"Christ has no communion," he says, "with those who do not know their need of His absolving pity. This law of repentance is laid on all, even on the greatest saints; it often seems to press more heavily on them, than on others; for as they have more sanctity, they have more of love; and as they have more of love, they have more of sorrow. As the light rises upon them, they see more clearly their own deformities. It is the greatest light of sanctity that reveals the least motes of evil; as things imperceptible in the common light of day, float visible in the sunbeam," pp. 139, 140.

Then he describes the Pharisee, for you remember the transaction took place in Simon's house:

"It is strange how dry and unloving such hearts often are towards the person of our Lord. There is a cold, exact, judicious and commendable propriety, an avoiding of extremes and emotions of enthusiasm and irregularity, which if there were but life, depth and fervour, would be exemplary. Without these things, they become heartless, frigid, and self-complacent." p. 143.

Then he contrasts the true Christian:

"And hence, we see, that the true source of this self-accusing spirit is love. To excuse, palliate, or lighten the guilt even of a little sin, grates upon the whole inward sense of sorrow and self-abasement. "Against Thee, Thee only," is the language of true penitents. The wrong done to God, and the hardness towards our crucified Lord are their chief motives to repentance. The remembrance of sin makes them to feel ungenerous and heartless. He that entered when the doors were shut, passes within their heart; and the iron gate so close, heavy, and impenetrable, opens of its own accord. There sorrow is not turbulent, clouded and unquiet, as the sorrow of self-justifying minds, when they are detected and reproved, but gentle and soft, with a brightness even in its shadows. It is a sadness which humbles andsanctifies, making the will pliant, and even the words of self-accusing to be sweet. So long as we defend ourselves, and God accuses us, we go heavily all the day long,

our hearts glowing and smouldering within; so soon as we accuse ourselves at His feet, God and all the powers of His Kingdom shelter and defend us." pp. 145, 146.

Shall we then turn Puseyites, because of such sweet words? God forbid, more especially as since those sermons were preached and published, the author has developed his tendency by becoming a Romish priest. But

"Fas est et ab hoste doceri."

Presbyterians may learn two lessons. 1. It is useless to attack this army with slight preparation, with superficial sneering, with imperfect knowledge of it, with misconception of the sources of its power; and 2. If our somewhat hard Calvinism could bring itself sometimes to a little more mellowness, it would be much better for us and our hearers. When the weather oppresses the nerves of a whole people, nature relieves herself by tears, and there is clear shining after rain.

V. Rational Psychology, or the Subjective Idea and the Objective Law of an Intelligence, by Laurens P. Hickok, D. D., Professor of Christian Theology in the Theological Seminary, Auburn.

The tendency of Dr. Hickok's work, is to stretch a rope-ferry, if not to build a bridge, from the Teutonic thought-land to the Scottish and American world of action, from Platonism to Aristotelianism. He has no hesitation in adopting the distinction between the pure reason and the understanding. He is a warm and a profound advocate for a Spiritual Philosophy, as well as for a Spiritual Religion. We confess to a strong gratification that Plato and Coleridge have found an appreciator, and a mind kindred at least to theirs, in our Church. We feel sure that the strong common sense and practical character of Dr. Hickok will preserve him from the evils so much dreaded by those who vaguely utter the words "German Philosophy." We must learn to discriminate. We are getting too old to be frightened by noises in the dark. There is good and evil both, in Germany. There are errors, but also great and magnificent truths in Plato. There are mistakes, and mirages, and cloud-land, but also profound philosophy, as well as exquisite poetry, in Coleridge.

Dr. Hickok's style is not everything that might be desired, and perhaps a more concentrated form of the book would be more satisfactory. The subject needs to most minds, all the attraction that can be given to it.

We think we do not err in pronouncing this, on the whole, one of the most valuable works on Mental Philosophy yet produced in America. In saying this, we do not mean to be considered special advocates of Dr. Hickok's philosophy. But it is much to find a book of real ability in metaphysics. We shall advance, when we go down to first principles in any direction, and presently come thoroughly to understand each other. May there not grow out of the full intensity of sanctified Christian mind a more perfect philosophy hereafter, than any the world has known? Will it be the ultimate product of all deep thought, at length harmonized by some VOL. I.-11

one glorious mind, yet in the purpose of God to arise, greater than Plato, or Aristotle, or Calvin, or Bacon, or Coleridge, or Edwards, the Great Law at length emerging from the struggling elements of ages?

VI. History of the United States, from the Discovery of the American Continent, by George Bancroft. Vol. iv. pp. 462. This volume contains "The American Revolution. Epoch first. The overthrow of the European Colonial System. 1748-1763."

We consider Mr. Bancroft's History an honor to the country. It is true, it is somewhat ultra-Democratic. It gives everything American in its best aspect. If anything is only "near to nature," and sprang into being amidst the mountains, streams and valleys of our native land, he can hardly see anything wrong in it. His faith in the spontaneous movements of the American people is almost unbounded. But considering what government has been, how very little the rights of the people,—the masses,—have been regarded "from the beginning hitherto,” a somewhat over-leaning on that side, in an elegant, claborate historical work, is not to be deprecated. It shows a noble tendency in our times.

Mr. Bancroft's sympathies are catholic. He can see good in all men. He can make allowance for the influences that have warped men to evil. He can discern greatness in the germ. Hence there is a fine philosophy in his views. His confidence in our future and the future of the world in us, is most inspiriting and delightful.

One proof of the insight of Mr. Bancroft is his perception of the mutual influence of government in Church and State. Hence he has a wholesome dread of monarchical and aristocratic principles in church government, as tending inevitably to the weakening of republican feeling in the state.

"It was not because the Episcopal clergy of that colony (New York) urged Secker, Archbishop of Canterbury, to promote the abrogation of provincial charters; for the correspondence was concealed. It was not because they importunately demanded bishops in America,' as was their duty, if they sincerely believed that renovating truth is transmitted from generation to generation, not through the common mind of the ages,* but through a separate order, having perpetual succession; for on this point, the British ministry was disinclined to act, while the American, people were alarmed at Episcopacy, only from its connection with politics." pp.

426-7.

"The alarm rose everywhere to an extreme height (1762), and every question of authority in church and State was debated. The old Puritan strife with prelacy was renewed; and Presbyterians and Congregationalists were jealous of the favour shown by the royal governors to the established church." pp. 429-30.

"The Church of England was supported by legislative authority, and the plebeian sects were as yet proscribed." p. 134.

66

The Presbyterians who were willing to fight for their liberties, began to balance the enthusiasts who were ready to suffer for them." p. 141.

* We should have liked it better if Mr. Bancroft had not left it ambiguous here, whether he believes in a church with the special influences of the Spirit of God, as distinguished from the general progress of intelligence.

We must quote in full Mr. Bancroft's noble tribute to Calvin, reminding our readers only that the Reformer believed in the necessity of the co-operation of the Great Head of the Church with the people (expressed by laying on hands), in ordination.

"On the banks of the Lake of Geneva. Calvin stood forth the boldest reformer of his day; not personally engaging in political intrigues, yet, by promulgating great ideas, forming the seed-plot of revolution; bowing only to the Invisible; acknowledging no sacrament of ordination but the choice of the laity, no patent of nobility but that of the elect of God, with its seals of eternity.

"Luther's was still a Catholic religion; it sought to instruct all, to confirm all, to sanctify all; and so, under the shelter of principalities, it gave established forms to Protestant Germany, and Sweden, and Denmark, and England. But Calvin taught an exclusive doctrine, which, though it addressed itself to all, rested only on the chosen. Lutheranism was, therefore, not a political party; it included prince. and noble, and peasant. Calvinism was revolutionary; wherever it came it created division; its symbol, as set upon the Institutes' of its teacher, was a flaming sword. By the side of the eternal mountains, and the perennial snows, and the arrowy rivers of Switzerland, it established a religion without a prelate, a government without a king. Fortified by its faith in fixed decrees, it kept possession of its homes among the Alps. It grew powerful in France, and invigorated, between the feudal nobility and the crown, the long contest, which did not end, till the subjection of the nobility, through the central despotism, prepared the ruin of that despotism, by promoting the equality of the commons. It entered Holland, inspiring an industrious nation, with heroic enthusiasm; enfranchising and uniting provinces; and making burghers, and weavers, and artisans, victors over the highest orders of Spanish chivalry, over the power of the inquisition, and the pretended majesty of kings. It penetrated Scotland; and while its whirlwind bore along persuasion among glens and mountains, it shrunk from no danger, and hesitated at no ambi. tion; it nerved its rugged but hearty envoy, to resist the flatteries of the beautiful Queen Mary; it assumed the education of her only son; it divided the nobility; it penetrated the masses, overturned the ancient ecclesiastical establishment, planted the free parochial school, and gave a living energy to the principle of liberty in a people. It infused itself into England, and placed its plebeian sympathies in daring resistance to the courtly hierarchy; dissenting from dissent; longing to introduce the reign of righteousness, it invited every man to read the Bible, and made itself dear to the common mind, by teaching, as a divine revelation, the unity of the race. and the natural equality of man; it claimed for itself freedom of utterance, and through the pulpit, in eloquence imbued with the authoritative words of prophets and apostles, spoke to the whole congregation; it sought new truth, denying the sanctity of the continuity of tradition; it stood up against the middle age, and its forms in Church and State, hating them with a fixed and unquenchable hatred.

"Imprisoned, maimed, oppressed at home, its independent converts in Great Britain looked beyond the Atlantic for a better world. Their energetic passion was nurtured by trust in the divine protection, their power of will was safely intrenched in their own vigorous creed; and under the banner of the Gospel, with the fervid and enduring love of the myriads, who in Europe adopted the stern simplicity of the discipline of Calvin, they sailed for the wilderness, far away from popery and prelacy,' from the traditions of the Church, from hereditary power, from the sovereignty of an earthly king, from all dominion but the Bible, and ⚫ what arose from natural reason, and the principles of equity."" pp. 152, 154.

Some of the introductory paragraphs to this volume are very beautiful. We are tempted to quote more than we can make room for. Our readers must be satisfied with the following, or what is better, read the whole book.

"The Eternal flow of existence never rests, bearing the human race onwards

through continuous change. Principles grow into life by informing the public mind, and in their maturity gain the mastery over events; following each other as they are bidden, and ruling without a pause. No sooner do the agitated waves begin to subside, than, amid the formless tossing of the billows, a new messenger from the infinite spirit moves over the waters; and the ship of Destiny, freighted with the fortunes of mankind, yields to the gentle breath as it first whispers among the shrouds, even while the beholders still doubt if the breeze is springing, and whence it comes, and whither it will go." p. 4.

"A new principle, far mightier than the Church-and-State of the middle ages, was forcing itself into power. Successions of increasing culture and heroes in the world of thought had conquered for mankind the idea of the freedom of the individual; the creative but long latent energy that resides in the collective reason, has next to be revealed. From this the State was to emerge, like the fabled spirit of beauty and love, out of the foam of the ever-troubled ocean. It was the office of America to substitute for hereditary privilege, the natural equality of man; for the irresponsible authority of a sovereign, a dependent government emanating from the concord of opinion; and as she moved forward in her high career, the multitudes of every clime gazed towards her example with hopes of untold happiness, and all the nations of the earth sighed to be renewed.

The American Revolution, of which I write the history, essaying to unfold the principles which organized its events, and bound to keep faith with the ashes of its heroes, was most radical in its character, yet achieved with such benign tranquillity, that even conservatism hesitated to censure. A civil war armed men of the same ancestry against each other, yet for the advancement of the principles of everlasting peace, and universal brotherhood. A new plebeian democracy took its place by the side of the proudest empires. Religion was disenthralled from civil institutions. Thought obtained for itself free utterance by speech and by the press. Industry was commissioned to follow the bent of its own genius. The system of commercial restrictions between States was reprobated and shattered, and the oceans were enfranchised for every peaceful keel.

"In America the period abounded in new forms of virtue and greatness. Fidelity to principle pervaded the masses. An unorganized people of their own free will suspended commerce by universal assent. Poverty rejected bribes. Heroism, greater than that of chivalry, burst into action from lowly men. Citizens, with their families, fled from their homes and wealth in towns, rather than yield to oppression. Battalions sprung up in a night from spontaneous patriotism. Where eminent statesmen hesitated, the instinctive action of the multitude revealed the counsels of magnanimity. Youth and genius gave up life freely for the liberties of mankind. A nation without magazines and arsenals, without a treasury, without credit, without government, fought successfully against the whole strength and wealth of Great Britain. An army of veteran soldiers capitulated to insurgent husbandmen.

"The world could not watch with indifference the spectacle. The oldest aristocracy of France, the proudest nobles of Poland, the bravest hearts of Germany, sent their representatives to act as the peers of plebeians, to die gloriously, or to live beloved, as the champions of humanity and freedom. Russia and the northern nations protected the young republic by an armed neutrality; while the Catholic and feudal monarchies of France and Spain, children of the middle age, were wonderfully swayed to open the gates of futurity to the new empire of democracy; so that, in human affairs, God never showed more visibly his gracious providence and love." pp. 12-15.

We only quote further two or three passages touching William Pitt.

"A private man in England, in middle life, with no fortune, with no party, with no strong family connections, having few votes under his sway in the House of Commons, and perhaps not one in the House of Lords,-a feeble valetudinarian, shunning pleasure and society, haughty and retired, and half his time disabled by the agonies of hereditary gout, was now the hope of the English world. Assuming