and punishment, (on which Theodore Parker seems to lay no stress,) can produce the eminent holiness required in the Gospel, and enable mankind effectually to contend against the trials and temptations of life.

The attempt of Theodore Parker and many German theologians to establish a Christianity not founded on miracles and positive revelation, must, if successful, terminate in the destruction of the Gospel, of that "absolute religion" of which it is the only authoritative teacher to mankind.

The present religious movement in Germany is a natural reaction against the irrational and unscriptural doctrines of Romanism, the scholastic theology, and Calvinism. It has, however, like many other natural reactions against real abuses, proceeded, in some respects, too far. It has attacked the historical truth of Christianity, and denied the miraculous facts on which it is founded, and the infallibility of the Scriptures as a rule of faith and practice. Romanism, with all its corrupt and superstitious additions to Christianity, is far more beneficial to mankind than the opinions of Theodore Parker and many of the German reformers, since it fully acknowledges the divine authority of all the doctrines taught in the holy Scriptures, and the certainty of a future state of reward and punishment, a firm belief in which experience proves to be the only effectual source of eminent holiness.

London, July 11, 1846.

A. T.

RICHARD COBDEN.

In his oratory, the eminent quality has been a transparent artlessness and honesty. In what he says, and in his manner of saying it, he is the man of one purpose. Not a single useless flourish is ever heard from him. No strayed ornament ever finds its way into his rhetoric. He affects nothing, and he never fails. He is all that he seems, and men see it. This remarkable absence of every thing extraneous, results from the fact of his never speaking for the sake of speaking. Indeed, it is evident that he has studied as much to know how to be silent, as to know when to make himself heard. To most public men, the former has been a much more difficult art to acquire than the latter. But Mr. Cobden is no rhetorician-he is a teacher. He is not a man of words, but things. Englishmen like such instructors. They feel safe in listening to such a man. His nature seems to come near their own nature and to be one with them. They find it pleasant to become learners with such a diminished sense of inferiority. In keeping with these qualities in his oratory, have been the feeling and conduct of Mr. Cobden throughout his public life. It has never been a pleasant thing to him to make enemies. His own spirit is more sensitive than the complexion of his history for some years past would lead one to suppose. Great agitator as he may be, he is a man of delicate feeling, and this susceptibility has taught him to avoid all unnecessary offence to the feelings of other men. Few men have passed through such excitement so little excited. This has been his great safeguard. It has left him a man with few enemies, even at the close of such a struggle. * • We see in him a man not to be moved from his simple pathway by flattery or frowns, by vanity or resentment, ever labouring to realize the humane and moral object before him by means not unworthy of it. Many a season of drooping he must have known. Many a time the fortress of Monopoly must have appeared impregnable, and the reign of selfishness, stupidity and calumny must have seemed as if doomed to be perpetual. But hope never failed to recover her footing. He has lived to triumph, he should now live to enjoy— or rather to give himself to that sort of effort which, to such a mind, must be the highest kind of enjoyment.-British Quarterly Review, No. VII., pp.

263-265.

CRITICAL NOTICES.

Lives of Men of Letters and Science in the Reign of George III. Vol. II. By Lord Brougham.

We do not propose to detain our readers with any lengthened review of this volume. Taken as a whole, it will not, we think, add to the author's reputation, or even maintain the character of its predecessor. There is the same arbitrary and somewhat capricious selection of subjects, and in few of the articles is there much information communicated which is not to be obtained in other sources easily accessible. The analytical view of Adam Smith's Wealth of Nations will be useful to those who wish to possess in a comparatively small compass the leading doctrines of that celebrated work; but it presents nothing which it required a Brougham to execute, unless it be a passage extracted from an article contributed by the author to an early number of the Edinburgh Review, in which he examines with great ability Dr. Smith's peculiar and somewhat paradoxical theory of the distinction between productive and unproductive labour.

At the time when Johnson is said (p. 58) to have left the room on the introduction of Dr. Price into a company at Oxford, the latter was not known, as Lord Brougham intimates, by Unitarian, any more than by obnoxious political writings. The only separate works he had published at that period were his well-known "Review of the principal Questions in Morals," in which he espouses views very closely resembling those of the celebrated Bishop Butler, and his more popular Dissertations on Providence, Prayer, &c., in neither of which publications is there the slightest reference to opinions which are matters of debate between opposing Christian sects. The only publication in which he assumes in any degree the character of a dogmatic theologian, namely, his "Sermons on Christian Doctrine as received by different Denominations," did not make its appearance till some years after Dr. Johnson's death. We must seek, therefore,-if it be worth while,-for some other reason for the repugnance of the latter to his company than his heterodox theology.

In p. 88, there is a disparaging reference to Hartley, which it is difficult to believe could have been penned by any one who had read the Observations on Man. Coupling this distinguished Christian philosopher with the excellent Bonnet of Geneva, he speaks of them both as having added nothing to the doctrines of Butler and Hutcheson (a singular conjunction), but "a mixture of gross error in their preposterous attempts to explain the inscrutable union of the soul and body, and to account for the phenomena of the mind by the nature or affection of the nerves." Whatever may be thought of the hypothesis of vibrations, to which alone this remark can be supposed to apply, and which at all events there was no occasion to characterize by epithets evidently meant to be not only disparaging, but offensive, it is well known to every one in the slightest degree conversant with these studies, that Hartley's principal merit as a mental and moral philosopher consists in his development of the principle of Association, and in pointing out its extensive influence on the formation and growth of the human understanding and affections; a principle in no degree hypothetical, but evinced by facts of which we can no more doubt than of any thing for which we have the testimony of our senses. The conclusions to which this investigation led him, when considered in all their extent, have little relation to the theories either of Butler or of Hutcheson, except in as far as they enabled him to reduce to a general principle, simple but most fertile in its applications, phenomena which these distinguished men were contented to receive as ultimate facts.

In the Life of Gibbon, we find, among some other things open to criticism, an account of the well-known correspondence between his author and that

550

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"indiscreet and angry polemic," Dr. Priestley. After the publication of the Corruptions of Christianity," in the conclusion of which work he inserted some considerations especially addressed to Mr. Gibbon, Dr. P. sent him a copy of the book, with the express view of engaging him in a formal discussion of the subject, conducted in the open and straightforward manner which best suited the character of a candid inquirer after truth for its own sake. The reply he received to this overture was such as it would have been better, perhaps, if Dr. Priestley had passed by without further notice; for in truth it deserved none; and it may be doubted whether he shewed his judgment either in originating and continuing the correspondence, or afterwards in publishing it, though after Mr. Gibbon's death, not only without, but against his consent. He had evidently mistaken his man; in fact, he was too ready on many occasions to imagine that others would be animated with the same spirit as himself, and be ready to discuss any question, however important and exciting, with no feeling but a sincere and earnest zeal for truth wherever it might be found. Whatever appeared to him to be true, however obnoxious or unpopular it might be, he was ready to defend openly and without reserve, regardless of the immediate consequences to himself. Mr. Gibbon's reply was certainly contemptuous and provoking enough; and this seems accordingly to have been one of the very few occasions on which Dr. P. in some degree lost his temper. There was no good purpose to be answered by continuing the correspondence in the same style, and still less by afterwards giving it to the public. Whatever fault any one may be disposed to find with Priestley in other respects, he was at least frank and sincere; characters in which the celebrated historian was as remarkably deficient. Though he has contrived to screen himself from the imputation of avowed infidelity, the spirit and tendency of his work are not the less manifest; and his evident intention is, that an impression should be left on his reader's mind unfavourable to the cause of revealed religion.

Lord Brougham's criticisms on the History of the Decline and Fall of the Roman Empire, are in general correct and judicious; and the merits and demerits, both literary and moral, of that celebrated work, are well balanced and contrasted.

Rome, Pagan and Papal; being a Series of Letters written by an English
Resident in that City.

THIS work is on the eve of publication; and, having been favoured with a
sight of the greater part of it in sheets, we are anxious to take the earliest
notice of it, and briefly to express our high opinion of its merits. Our readers
are already familiar with a large portion of its contents, and hardly need to be
informed that it is the production of the "English Presbyterian Minister at
Rome" to whose instructive and interesting pen they are indebted, not only
for these "Letters," but for a series of delightful papers on a tour in Switzer-
land now in the course of publication in this Magazine, and which we hope
will also in due time re-appear in a collected form. Compelled by the state of
his health to sojourn in a southern climate, the author has successfully devoted
his time to literary pursuits, and many an English periodical has largely
profited by his labours. Not the least important result of his studies and
inquiries is the work before us,-a work which unites valuable information
with just views, beautiful sentiments and entertaining anecdotes, and which
cannot fail to prove eminently acceptable to the general reader. He enters
into a full description of the ceremonies, customs and observances of the
Roman Catholic Church in Italy, and traces a resemblance between many of
the religious rites of Pagan and Christian Rome. During a residence of
seven years on the continent, (principally in the South of Italy,) he has
evidently studied to make himself fully acquainted with the moral, social
and religious character of the people among whom he has dwelt, and ample
proof is afforded in these pages that he has pursued his inquiries with a

comprehensive, enlightened and benevolent mind. These are recommendations which, combined with the beauty of style, the classical elegance of taste, and the vividness of description which characterize the work, render it extremely attractive. For the present we shall abstain from further notice, and content ourselves with an extract from the letter on the "Feast of the Dead," which has not before been presented to the notice of our readers.

"The offices for the vigil, however, are now concluded, let us suppose ;-it is a dark, dismal November night-apt prelude to the occupations of the morrow, and a fierce sirocco is sighing and blustering without. But though the church is closed, not unremembered is the season in many a private dwelling. Friends are weeping over the memory of those departed within the last year, and muttering their Aves, and telling their Rosarios, and many are the superstitions, not sanctioned of course by the Church, nor received by the majority, but which still linger amongst the peasantry, and which lend a gloomy kind of interest to the evening. Do not now ask one of these superstitious believers to do you a service far from home, or in any retired and remote spot; for on this night, he will tell you that the Spirits of the Just are permitted to re-visit earth, clad in white, and each bearing one of his own bones before him as a lighted torch. It is true that only the 'genti santi' can see them; but as no one would willingly resign his claim to this title, each thinks himself in danger and stays at home; nor, though the enlightened Catholic may style such a faith absurd, should it be rejected by him with a smile, for it is quite as probable, perhaps, that a Spirit should carry his own bone, as that a living being should break and distribute his own flesh. It is another article of many a peasant's creed-dying fast away, it must be acknowledged, but still occasionally met with-that the anime' this night seek to be rinfrescati,' and part of the evening meal is left for the nocturnal visitors. One old woman I remember saying, that she always prepared a supper expressly for the dead that night, and left it on the table when she retired to rest-adding, that presently her dead husband and children would come to partake of it. Pretty and consolatory belief, which thus, as it were, connects Time with Eternity, Earth with Heaven-and, for at least one day in the year, transforms the spirits of our friends into so many Lares, and seats them at our very board!"

Right Opinion the Foundation of Right Action: sought in a Free and Catholic Spirit, a Primary Object of every Christian Union. A Sermon, preached at the First Meeting of the Western Unitarian Union, held at Taunton, April 21, 1846. By the Rev. G. Armstrong, A.B., T.C.D. 12mo. Pp. 36. London-Chapman, Brothers.

IN this fervid and impressive discourse, Mr. Armstrong addresses himself chiefly to differences of sentiment that have recently developed themselves in the Unitarian body. Having himself experienced the pains and anxieties which result from unsettled or incongruous religious opinions, he holds not with those who make light of religious differences, and profess to believe that equal good may result from error, if held sincerely, as from truth. Feeling as he does the immoveable basis of his faith which an historical Christianity affords him, when compared with the airy abstractions of metaphysics, he desires to persuade (Pref. p. iv.) those around him to stand upon a Rock, and not to be tempted to substitute a Cloud. He is not wearied either with Christianity or Unitarianism. Well does our author remark,

"These are times when there should be no mistake. On the great moral battle-ground of our day, let the flag wave freely and fully under which each man commits himself to the issue! Let those who find in Christianity no evidence different in kind from that which is found in the teachings and circumstances of Plato, or Socrates, or Shakspere, receive all honour for their sincerity and integrity;-nay, let them be held,-as truly, perhaps, they may,-to be of Christ's own spirit:

'Not blind by choice, but destined not to see.'

Still, it will remain for others to think and say, that they deny themselves THE

MEANS of doing Christ's work and building Christ's church; and, however excellent themselves, have no agency at command to raise up excellence in others. They prefer, and can be happy in, a HUMAN,-but must not wonder there are others who yearn for, and can only lean upon, and glory in,—a DIVINE Messiah."-P. v.

Mr. Armstrong proves himself throughout the sermon to be a preacher to the times. Towards the close, he strips bare several fallacies and cant-sayings that have latterly had wide circulation amongst us. The following passage may serve as an example:

"We have heard of societies entertaining the question,-' Christianity without a Creed.' The solecism is manifest :-the inadvertency altogether marvellous ! CHRISTIANITY Itself is a CreeD. It tells us, or professes to tell, what its subject, -which is no other than Christ,-both was, and spake, and did;-the things he taught; the sanctions he enforced; the promises he proclaimed; and the authority whereby he claimed, and proved his claim to, a deference which would brook no rivalry from a PRIESTHOOD in its Sanhedrim,—a PLATO in the Schools, or a TULLY in the Forum !"-Pp. 19, 20.

Mr. Armstrong describes (p. 24) justly and happily what it is that constitutes A CHURCH. He shews that in those who meet as a church there must be, both for worship's sake and truth's sake, "a common impression as to the leading characteristics of the Deity." They must know what they worship. He argues with great force that the principles commonly received by our Unitarian churches are such as are calculated "to comprehend the largest numbers -meet the deepest wants-sustain the highest aims-and promote the truest interests of a worshiping and a Christian people." (P. 26.)

We have only room for one more extract. It is a glowing passage. Would that there were no occasion for the protest which it contains! But believing, as we do with sorrow, that there is need for the language of protest and warning, we thank Mr. Armstrong for the faithful spirit and powerful manner in which he has executed his wholesome but painful office.

"We BELIEVE, then, and, therefore SPEAK'! But how shall it be if we believe NOT? Why, then we certainly shall not speak ;'-or, if we speak,-even the BELIEF of our UNBELIEF will make us eloquent in the cause of depreciating-or attenuating Christ:-extolling him, while discarding him ;-and exhausting the resources of language, in elevating his spirit and mind, while robbing him of his authority, and deposing him from his power!

"Oh, what eloquent things have been written,-what mystical themes have been elaborated,-boasting of the light within (which, like a dark lanthorn, has always the shaded side turned out),-while blind to the light abroad; and, not seeing God in the glory of his wORKS,-can send us for the proof of His CHRIST, —not to that delegated power of his to overrule those works,—not to the grave of LAZARUS !-not to that sepulchre in the GARDEN!-but to some fanciful theory in a school of metaphysics which he may understand who can ;-but which he who runs,' most certainly cannot.

"And then, too, such brave things as have been put forth: such heroism,such martyrdom,-have sparkled or burned in every line, which has been written to claim the liberty of RENOUNCING those proofs of our simple but solid FAITH, upon which the deliberate, the searching, the wise, the good, and the equally FREE, have founded their earthly virtues, and have been willing to repose their heavenly hopes !

"Well, all I can hope is,-all I can pray for you, my friends, or myself,-is this; that we may be as brave, as earnest, as glowing, and, at the least, as free, in clinging to a REVEALED Jesus, as others have been in recognizing him only as a splendid eccentricity, or a respectable GENIUS'!"-Pp. 33, 34.

The Worship of Genius, and the
tianity. By Prof. C. Ullman.
Sanford. Post 8vo. Pp. 116.
Series.)

distinctive Character or Essence of ChrisTranslated from the German, by Lucy London-Chapman, Brothers. (Catholic

IN the Preface to his "Worship of Genius," Professor Ullman explains the