with Christianity. If such should be the case, I think we should not be justified in regarding them as unbelievers-certainly not according to the proper acceptation of the term."-P. 2.

Our author then proceeds to his subject, and analyzes-1. The unbelief in the truth of revelation sometimes found in conjunction with philosophy and science; 2. That grounded on Scripture discrepancies; 3. That which rejects miracles as a means of proof; 4. That form of unbelief which has developed itself under the name of the Socialist principle; 5. The Mythical theory of infidelity. Traversing this wide field, and compressing his remarks into a tract of 12 pages, Mr. Maurice's views are necessarily general and popular. But they are judicious and suggestive. We have only room for one extract. After stating that the Mythical theory has found "little favour" in England, our author adds,

"In justice, however, it must be observed, that mythism should be distinguished from the utter rejection of Christianity, inasmuch as it recognizes and enforces the spiritual principles of our holy religion. In fact, it leaves nothing for us to contemplate in Christianity but spirituality and great moral and religious ideas, while it rejects or represents as myths (or fables) all the personages and the external modes through which those divine ideas were communicated to us. We must trace the origin of this peculiar view of revelation to the desire of novelty, to the undue influence of the imagination, and to dissatisfaction with the ordinary methods by which the religious life is fostered. It is more allied to the spiritual activity of orthodoxy, than to the historical soberness of Unitarianism. In the freedom of its inquiries, it might seem indeed to be an offset from those who insist upon interpreting the Bible for themselves, fearless of consequences; but it is guided by different principles, and assimilates in spirit to the wildest extravagancies of unreasoning faith."

P. 10.

Questions on the History and Grammar of the English Language; with an Index of Reference, adapted to Latham's Elementary English Grammar. By Henry Green, A. M.~ London-Taylor and Walton. Pp. 78.

TIME was when a knowledge of the principles of Grammar could be learned in this country only through the medium of the Latin tongue. But, thanks to the labours of that elegant scholar, Bishop Lowth-the first edition of whose Grammar, handsomely printed in 8vo, A. D. 1762, with several succeeding editions, lies before us-to Harris, author of Hermes, Priestley, Horne Tooke, Murray, and other cultivators of this field, the English Grammar has now been introduced into all our schools, and made accessible to the meanest capacity, and the fruits of this improvement cannot but be observed in the state of our literature for the last eighty years. Still, however, after the various laudable methods resorted to by ingenious men, lovers of the English tongue, with a view to bring this subject more satisfactorily before the public, there was need for some writer of greater research into the history of our language, to illustrate its derivation from its Saxon source, and more elaborately and acutely to explain its principles in a manner suited to the requirements of a philosophic age. This, we suppose, will be admitted to have been done by a late Professor of English Literature in University College, now returned to the most useful labours of the healing art.

The little work before us is designed and extremely well fitted to extend the usefulness of the important treatises which have proceeded from Professor Latham, and especially of his later work, the Elementary English Grammar, a closely-printed book of 212 pages, requiring for its appropriate employment by young persons such an aid and accompaniment as we find Mr. Green has here provided. We are not the less inclined, it may be assumed, to examine and to think favourably of this little treatise because its compiler is an ardent friend and active fellow-labourer in the cause which we have at heart, as well as a laborious and successful educator of respectable youth. We sincerely

think that this treatise will prove to those who examine it, how well entitled he is to have that important trust reposed in him, and we cannot doubt that it will add to his well-earned reputation. And, without detaining the reader any longer with remarks of our own, we will introduce him to two short extracts from the Questions themselves, from which he will be able to form his own judgment of their value.

"1. Name the chief points in the Syntax of verbs.

2. With respect to number, what agreement is there between the subject, or nominative, and the verb?

3. Illustrate the concord of person between the subject and the verb.

4. Exclusive of the verb substantive, how many sorts of verbs are there?

5. Why are some verbs called transitive, others intransitive?

6. Of the three sorts of verbs, which governs the substantive in the nominative? which in the objective? and which governs no case at all?

7. Give examples in which the same word is used with two meanings,-one constituting it a transitive verb, the other an intransitive."-P. 38.

"1. What are the three kinds of government among words?

2. Is the governing word always expressed? If not, give examples to the contrary, and supply the omission.

3. When is a noun said to stand absolutely?

4. How may nouns standing absolutely be classed?

5. In expressing distance or duration, time or space, how is the noun used? and in what case was it originally?

6. When is it of practical importance to inquire in what case the noun used absolutely should be put?

7. How are we to decide which is the correct expression, "He made as good proverbs as any one, him only excepted," or, "He made as good proverbs as any one, he only excepted"?

8. Out of what case, then, did such expressions originate? and of the two phrases, him excepted and he excepted, which is the correct one?"-Pp. 45, 46.

Two Orations against taking away Human Life, under any Circumstances; and in Explanation and Defence of the misrepresented Doctrine of Nonresistance, &c. By Thomas Cooper, the Chartist. Pp. 56. LondonChapman, Brothers. 1846.

IN these certainly able and very striking Orations, Mr. Cooper professes his "mental state to be much altered by three years' reflection." He was three years ago a notorious Chartist leader, of the "physical-force" order. Reflection, during the intervening years, during two of which he was expiating in a prison the punishment of his offences against social order, has brought him to the conclusion, "the clear and conscientious conclusion, that all fightings and wars are wrong—that all taking of human life is wrong-even the taking of human life in self-defence." Mr. Cooper is entitled, both by his candour and his abilities, to a respectful attention. We heartily wish him success in his benevolent efforts to detach the working class from plans of violence. We are not always convinced by his reasonings. They are, however, evidently sincere. Our wishes and feelings tend, in some degree, to the conclusion which he has so satisfactorily to himself attained; but we frankly confess, if our country were invaded, we should think it right to seek some other martyrdom than that which, on such an emergency, he holds up for acceptance, and would rather perish in resisting an invader than fall by the hands of our fellow-citizens for a very silly act, in choosing such a time to assert Peace principles.

PERIODICALS.

The Dublin University Magazine, No. CLIX.-From this Irish organ of High-church principles and ultra-Tory politics, it is not often that we can extract any thing that our readers would regard as worthy of their attention. In the

March No., however, is an article, written on the whole ably and fairly, on the subject of the modern German Reformer. It is entitled, "A Day with Rongé." The writer was at Heidelberg last summer, when Rongé visited the city and was called upon to open a new church.

"Having duly provided myself with a ticket, I repaired at an early hour to the cathedral of the Heiliges Gheist,' which had been lent by the Lutheran Church for the occasion; service had, however, already commenced when I arrived. I shall not easily forget the scene which met my eye upon entering the gallery of this cathedral; it was filled to overflowing the very aisles were crowded, and the eager and devoted looks of the congregation, as they bent forward to gaze upon the simple and unpretending figure of the priest, who, clothed in a black robe, and with his hands meekly folded before him, stood in front of the altar, was (were) most impressive. Wreathed from pillar to pillar, and around the pulpit and altar, were garlands of beautiful flowers, to which the morning sun, struggling through the thick painted windows, imparted a tinge of gold; and when the vast congregation, rising, began to chant a hymn, the full and solemn strain of music pealing from the organ, the magnificent chorus swelled by a thousand voices-all were calculated to inspire the casual spectator with feelings not easily described. But when the music ceased, when the prayer was over, and when, amid breathless silence, the man whose fame had already filled Europe, in clear and silver tones, and with language full of fervid energy, began to detail, in a short discourse, the principles of his religion, the air of wrapt attention which pervaded the assembly was as remarkable as the scene was impressive.

"The service was performed in strict accordance with the rules which I have subjoined; and as I remained until its conclusion, I had an opportunity of observing the administration of the sacrament of the Lord's Supper, which was performed in a manner almost similar to that in our own Church.

"In principle, Rongé appears to be a rationalist of the lowest school, professing principles widely different from Czerski, who is at the head of another section of the movement party, professing an orthodox Christian creed.

"The religious principle is much more strongly developed in the latter than in the former of these two great leaders. While Rongé complains in nervous strains of the load which Rome has laid upon his spirit, of the weariness he feels under her yoke, Czerski dwells entirely upon the degradation which falls upon him as a Christian, and the absolute incompatibility of the maxims enjoined by the Romish Church with the pure and unadulterated word of God."

After some remarks on Rongé's tendency to the "Arian schism,” and a recommendation of the liturgy and discipline of the Church of England as a cure for the evils of the German Catholic Church, the writer proceeds in his narrative, and describes a banquet given two days after the opening of the church by the citizens to Rongé :

"I went to the hotel about half an hour before the appointed time, and found the apartment already quite full. Two immense tables were ranged down the principal room, at which upwards of three hundred guests were seated, in anxious expectation of the arrival of Rongé. I obtained a place very near the head of the table, and just opposite the seat of honour which the guest was to occupy. After various arrivals of different personages, each of whom the assembly had confident expectation was the great man, and after as many disappointments, the door was at length opened, and in he came; the whole company rising to receive him with the most rapturous enthusiasm. I was seated very nearly opposite M. Rongé, and had, consequently, a fair opportunity of making my observations upon his outward man. In person he is of the middle stature, with handsome countenance, dark piercing eyes, and a fine head of long black hair; but I searched his face in vain for any of those lines of thought produced by severe study and reflection. The expression was intelligent, but certainly not characterized by that earnest seriousness which might have been expected. The Chairman, rising, proposed to the company the health of their guest, and at the conclusion of his speech placed upon his head a garland of flowers. Rongé then replied. He returned thanks for the enthusiastic reception he had met with, gave a detailed account of his progress through the various towns he had

recently visited, complimented the company assembled upon its repectability and numbers, and said a good deal, the purport of which I could not at the moment catch, as he spoke with great rapidity and considerable gesticulation. When he had concluded, dinner was served up, of which he seemed to partake with great avidity, the crown of flowers remaining all the time upon his head. When the soup had been served, and the banquet was approaching its middle stage, I saw his next neighbour directing the attention of M. Rongé to me; and I heard him whisper the name of my country. I could instantly observe a sharp, quick glance of the eye directed towards me; but no further observation was made until towards the conclusion of the repast; when, after the greater portion of the assembly had dispersed, M. Rongé directed his conversation_to me, and made many inquiries as to the exact condition of the Roman Catholics in this country, which I answered according to the best of my information. He carried on the conversation exclusively in French, which he spoke with the same facility as German; and before we parted he presented me with a small volume of songs, composed by himself, one or two of which I have endeavoured to render into English, and also with a copy of the rules of his Church, of which a literal translation is here given. This collection of songs has little or no poetical merit, but the preface is an important document, establishing as it does, that this movement, as far as Rongé has been engaged in it, has been the result of long deliberation and mature reflection. But it will, perhaps, be the better plan to let the reader have it in the author's own words.

66

Preface to Catholic Poems by Johannes Rongé. 1845.

"The following poems were, for the most part, ready for the press in the beginning of the year 1843; but a friend kept them back, contrary to my inclination, from an anxiety lest at that juncture they should prove more mischievous than useful.

Many of these poems will perhaps appear too late; but they will nevertheless serve for this purpose-to convince my opponents, who, for the purpose of lessening my influence with my fellow-citizens, seek to insinuate that I attempted what I have done without consideration and without time for reflection, or that I have followed a blind impulse. I have undertaken it with due consideration, and as far back as the beginning of the year 1842 my determination was adopted. I knew the reform must begin-I knew also that Rome could not last much longer-I knew that she must fall."

"A CONFESSION.

"Wand'ring upon the mountain side,
My heart beat free and brave,

But Rome's yoke soon pursued me there,
And I became a slave.

"A coat of sorrow I must wear,

All feeble is my tread

Thou knowest, oh God, what load of care
Bows down my weary head!

"For daily they have tortured me

With many an artful wile;
Cruelty lurks in their heart,
Concealed by holy smile.

"Fearless alike in word and deed

When once their crimes begin,
For while God's name is in their mouth,
They are the slaves of sin.

"Deprived alike of worth and shame,
Ön their darkened road

They go, beneath a slavish yoke,
And have no fear of God.

"I must not love my fatherland,
But still a slave remain;

So base a thought my heart repelled,
And I was free again.

"At length aroused from thraldom vile,
My spirit spurned the yoke so blind,
And love has gained the victory-

Love which prizes all mankind."

"UPON COMPLETING MY THIRTIETH BIRTH-DAY.
"My life has reached its mid career,
But still an anchor binds me down,
And though the wish within me burns,
The fight must yet be fought and won.

"My glowing soul, with ardour fired,
Her wonted rest can nowhere find;
Away! away! she goads me on,
And leaves the slumb'ring earth behind.
"Amid high heaven a beacon flames-
I see its golden light afar-

It cheers my sinking spirit on,

I hail it as fair Freedom's star."

"Definitions concerning the Doctrines of Faith.-November, 1845.

"1. The Holy Scripture shall be our one and only foundation of Christian faith; the conception and exposition of which is freely given to reason, penetrated and influenced by Christian idea.

"2. As general tenets of our faith, we give the following symbol:-'I believe in God the Father, who by his almighty word created the world, and rules it in wisdom, justice and love. I believe in Jesus Christ, our Saviour. I believe in the Holy Ghost, a holy universal Church, forgiveness of sins, and eternal life. Amen.'

"3. We reject the supremacy of the Pope, release ourselves from hierarchy, and determine, above all, to reject all concessions which might be made by the hierarchy, and in any possible manner tend to bring the free church again under its yoke.

"4. We reject auricular confession.

"5. We reject celibacy (obligatory celibacy).

"6. We reject the invocation of saints, the reverencing of relics and images. "7. We reject indulgences, prescribed fasts, pilgrimages, and all such heretofore standing church regulations, which can only lead to a senseless religion of forms.

"8. We give to the church and to individuals, the task of vivifying the substance of our doctrines; and to the spirit of the times, to produce a corresponding acknowledgment.

9. But we allow full liberty of conscience, free inquiry and exposition of the Holy Scriptures, restricted by no external authority; we rather abhor all compulsion, hypocrisy and falsehood-therefore, in the variety of apprehension and explanation of the doctrines of our faith, we find no grounds for separation or condemnation.

"10. We acknowledge only two sacraments, Baptism and the Supper of the Lord, without, at the same time, wishing to limit other congregations in the continuance of Christian usages.

"11. Baptism shall be administered to children, with the proviso of the confirmation of their faith when they shall attain mature understanding.

"12. The Lord's Supper shall be received by the congregation, according to Christ's institution, in both kinds.

"13. We recognize matrimony as an institution to be considered sacred, and require the blessing of the church on it, but recognize no other conditions or restrictions than those prescribed by the state.

"14. We believe and confess that it is the first duty of a Christian to confirm his faith by works of Christian love."

For the other Definitions we cannot now find room.

In conclusion, the writer states that the Grand Duke of Baden stopped by the police an intended demonstration, on the day after the banquet, of all the members of the German Catholic Church. Rongé was required to leave the