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long before the public, except that this poem is written in a metre in which he has not appeared before—the eight syllable couplet. The third canto is by far the best. Mr. Montgomery's apology for Lord Byron (viz., that if he had married his first love, he would have been all that he ought) does not appear to the Reviewer to be true in fact or right in morals.

For the fourth of these volumes, while it is very right in feeling, one can only wonder how it answers, or whether it answers to publish mere decent copies of verses which have nothing to offend indeed, but have not a single attribute of poetry.

The fifth is a metrical tale of respectable versification, the scene of which is Persia, and the time, the beginning of the last century, when the son of Hussein, who had been dethroned in 1722, attempted to recover the throne from the successor of the usurper.

A Translation of the Epistles of Clement of Rome, Polycarp, and Ignatius, and of the Apologies of Justin Martyr and Tertullian. By the Rev. T. Chevalier. Cambridge. Deightons. 1833. 8vo. pp. 502.

VERY warm thanks are due to Mr. Chevalier for this volume. The English reader was, indeed, acquainted with the epistles here given to him in Archbishop Wake's translation, which Mr. Chevalier has closely followed-and he might have found, though with difficulty, a translation of Justin Martyr, but of the Apology of Tertullian no translation existed; and these treatises form together a body, so to speak, of practical ecclesiastical history of early date, better than any which an English reader can elsewhere find. The person who will read these treatises carefully, will, in truth, get more into the heart of primitive Christianity, into the feelings and notions of primitive Christians, than by reading any formal histories whatever. Mr. Chevalier's Introduction and Notes contain much that is valuable, and deserve attentive consideration.

Evidences of Christianity. By C. P. M'Ilvaine, D.D., Bishop of Ohio. London: Fisher and Jackson. 1833. (Select Library, Vol. IX.)

THIS volume contains a course of lectures given to a Society at New York, called "The Young Man's Society for Intellectual and Moral Improvement," in consequence of the author's being requested to do so by the Chancellor of the University at New York. The order observed is to treat (1) of the authenticity of the New Testament; then (2) of the credibility of the gospel history; (3) on the evidence from miracles, (4) on that from prophecy, (5) on that from the propagation of Christianity, (6) on that from its fruits. It is a volume of no common merit-not, indeed, containing very much that is new, but putting former arguments very frequently with singular earnestness and force, and evidently written from the heart. The chapter on the credibility of the gospel history is particularly well done; and the illustrations of the fulfilment of our Lord's prophecy are admirably chosen.

Some benefit might be obtained, if the excellent author would revise the book, by striking out the general declamations against the state of morals in heathen times from heathen authors; for an infidel may justly say, that we can produce just as strong statements from Christian writers of credit as to Christian morals. Sallust's general assertions, for example, as to morals, are frightful authority. The facts of the case are that on which it turns, and they can be amply proved. Again, the reviewer would inquire whether Bishop M'Ilvaine thinks that the argument for Christianity derives any force from vehement attacks on the private character of Hume, Voltaire, &c. To the reviewer it appears somewhat to lower the dignity of the subject. All men

know what Voltaire and Rousseau were, and the Christian would rather turn from them in disgust than dwell on such loathsome characters. Hume and Gibbon are men who can command no sympathy and no admiration. Selfishness and coldness are written on every page of their lives; but it may be doubted whether Bishop M'Ilvaine could sustain his charge of personal immorality against Gibbon.

There is a long and laboured chapter against Hume's argument as to miracles; but it appears doubtful to the reviewer whether even Paley has argued this question quite rightly. With respect to prophecy, although Bishop M'Ilvaine dwells on it at greater length than Paley, yet he makes it rather a subordinate branch of the evidences. All things considered, the reviewer would be inclined to give it at least equal weight with any other branch, and to make the Old Testament an active and integral portion of the evidences, instead of a sort of dead weight which derives all its own strength from the New Testament, instead of giving any to it.

The Crusaders; or, Scenes Events, and Characters from the times of the Crusades. By Thos. Keightley, author of the "Mythology of Greece and Rome," &c. London: J. W. Parker, West Strand. 1833. pp. 378. (Published under the sanction of the Committee of General Literature appointed by the Society for Promoting Christian Knowledge.)

MR. KEIGHTLEY has rendered most important services to the cause of literature. His larger work on "Classical Mythology" is one of the most original and valuable works of the day; and his abridgment of it for the use of young persons, freed as it is from all which can defile and degrade the young mind, ought already to have superseded every one of those foul and feeble volumes which have too long been a moral pest in schools. His recent work on "Fairy Mythology" displays a most remarkable knowledge of the mythology of our European ancestors, and explains to us the origin of a thousand fables which amused our infancy, and still beguile our attention. The work under review is one in which Mr. Keightley has come down to the field of actual history. He has not given a regular history of the Crusades; but, very skilfully preserving the thread of the history, has selected, with great judgment, the most striking and attractive events of that remarkable portion of history, and has told them with much spirit and power. The present volume brings the story down to the fall of Edessa. A second is in preparation.

The Sunday Library for Young Persons. Edited by the Rev. H. Ware, jun., Professor of Pulpit Eloquence in Harvard University. Vol. I. The Life of the Saviour. Reprinted from the American edition. London: Mardon. 1833. pp. 240.

THIS work is written on unitarian principles. Besides which, it contains some extracts from the apocryphal New Testament, and allusions to the idle stories of our Lord and his mother which it contains. Although it finds fault with the stories, yet can any good be done by bringing such miserable trash as these apocryphal gospels &c. before the young?

The Coronal; original Poems, Sacred and Miscellaneous. By M. A. Browne. London: Hamilton, Adams, and Co. 1833. pp. 182.

MRS.Or MISS BROWNE has really no inconsiderable share of poetical talent. But her genius is certainly more for profane than sacred poetry. In short, sacred "The Young Eagle" poetry is not "cuivis homini" or "fœminæ❞ either. and "Last Prayers" are by no means every-day poems.

A System of Geography. By Thomas Ewing. Fourteenth edition. Edinburgh Oliver and Boyd. 1833. pp. 336.

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How much one would wish to be able to write books like Mr. Ewing. Here is a book in the fourteenth edition; his "Principles of Elocution" have gone through sixteen, and his "English Learner" through eight. What testimony can a critic add to this? Who would not envy so popular a writer?

Authentic Letters from Upper Canada (with an Account of Canadian Field Sports by J. W. Magrath, Esq.) Edited by the Rev. T. Radcliff. Dublin: Curry and Co. 1833. pp. 334.

THESE are letters from the various branches of Mr. Radcliff's family, which has left Ireland to seek for peace and plenty in Canada. Mr. Magrath is also the son of an Irish clergyman settled as a missionary in Canada. The book is full of the most valuable and minute practical information for the better class of emigrants, on the expenses of going out, and the comparative expenses of cleared and uncleared land; together with a most lively and interesting picture of "settling in the bush." Mr. Thos. Radcliff's letter on the state of religion, on the immediate want of something like thirty clergy in the part where his family is settled, and the provision for them, deserves every attention. Can there be any difficulty found in procuring a supply for such a demand? If there be any difficulty, it must be the fault of government. Christian ministers will always be ready to face danger and privation if necessary; but it is absurd to ask them to become the settled ministers of a country which is quiet and growing rich, and to deny them a decent provision. It does not seem quite certain what is allowed; but if it be a competence, there is great opportunity of usefulness, great interest and enjoyment, in this kind of life.

A Popular History of Priestcraft in all Ages and Nations. By William Howitt. London: E. Wilson. 1833.

"WE have just received a treatise on Priestcraft, by Mr. William Howitt, one of the Quaker bards. After a mere glance at its pages, we venture to predict for it a popularity, and what, we are persuaded, the talented author desires much more, a utility, equal to those of any book of the season. It will be read with great interest by nearly every body, except our poor friends of the British or Clerical Magazine, as Mr. Howitt very properly calls it. As for these, and the whole firm of Phillpotts and Co., they will be ready to swallow him up quick.' We shall give our readers a specimen of the contents of the volume next week."

Thus says the un-Christian Advocate, and thus says Mr. Howitt. He, too, as he tells us in his preface, expects to be "swallowed up quick," and that all the fury of all the monsters belonging to the church will be let loose on him. How will the gentle pair be surprised at finding the Reviewer heartily recommend this volume to all who wish to enjoy that rare diversion in these days of trouble, a hearty laugh. Let the reader, for example, imagine a person who writes a book against priests of all ages and countries, so singularly well qualified as the author of the following paragraph

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"The heterogeneous materials of the church shewed conspicuously in the famous Assembly of Divines at Westminster, during part of Charles's reign and a part of the commonwealth, in which the Genevan form of worship was admitted by some of the most celebrated bishops, among them Tillotson and Selden." (p. 194.)

To suppose that Tillotson was one of the Assembly of Divines is pretty well, but to metamorphose Selden into a bishop-Selden, whose name and history are known to everybody, is indeed a capital performance! Mr. William Howitt may be a great Quaker and a great bard, but history, which he has now undertaken, he will for the future probably let alone. Even the (un) Christian Advocate itself would hardly have made so very comical a blunder. But Mr. Howitt canno

be easy without shewing his learning. "That the church has produced great men, who will not admit" (kind man) "that remembers that Plato of preachers, Jeremy Taylor, Selden," (poor Selden must be in the church!) Tillotson, Hooker, and others." How well must he have studied both Plato and Jeremy Taylor! How well does he know the great divines of the church of England, when out of four names Selden and Tillotson are two. As to minor blunders, making Reuchlin into Reuchlerius (p. 124) &c. &c. are mere trifles. Indeed, one only smiles at this. After the "Ecclesiastical Knowledge Society," the "Christian Advocate," and the "Patriot," no ignorance surprises one. But Mr. Howitt has his own line of superiority, in which he distances all these competitors, and that is in the art of writing fine. The grand chapter in the book is the history of a confirmation, which is meant to be a fine piece of poetical painting. This Magazine cannot give any long extracts, and it is a sad pity, for so exquisite a piece of fine writing cannot be easily produced; but a few gems must be culled. The Ecclesiastical Knowledge Society tries very hard, and uses very long words (in the wrong sense, to be sure, even oftener than Mr. Howitt, so that it has its superiority too,) but it cannot come near him in the rhodomontade and bombast department. Mr. Howitt resolves that he will shew his powers in painting the beautiful scene which presents itself at a confirmation in the country, taking good care to finish, however, with shewing that the whole party ends with getting tipsy, so that, as he beautifully and charitably expresses it, the ceremony is a "confirmation of the Devil; and this clergymen know." Let us, however, see his great powers. The children set off under the guidance of the village clerk or schoolmaster. "His suit of best black adorns his sturdy person, and his lappels (his lappels of all things, but it is to be remembered that this comes from a Quaker, who eschews such abominations, and, of course, magnifies them to an enormous wickedness of dimension, however, his lappels) " fly wide in the breeze that meets him." After a most flaming description of the young ladies, he tells us of the boys, that “they are gloriously robed in corduroy breeches (!) blue worsted stockings, heavy nailed ankle boots, green shag waistcoats, neck handkershiefs of red, with long corners, that flutter in the wind, and coats shaped by some sempiternal tailor whose fashions know no change." (This is the very man for Mr. Howitt's society, who rest much of their merits on adhering to these changeless fashions and sempiternal tailors.) Then we get on to the clergy, who are "venerable old figures, with their sleek and ruddy faces, their black silk stockings glistening beneath their gowns, their canonical hats set most becomingly above." Mr Howitt has a very keen eye for these things, but it may be doubted whether the canonical hat is so becoming as the genuine antique broad-brim. However, the Reviewer defers to Mr. H.'s better taste. "We

enter, and how beautiful and impressive is the scene. The whole of that gorgeous assembly, (the corduroy breeches and shag waistcoats, made by the sempiternal tailor, together with the clerk's lappels and the parsons' black silk stockings gorgeous indeed!) on which the eye rests in palpable perception of the wealth, the refinement," (as exhibited by the corduroy breeches)" and the elevation of the social life of our country, is hushed in profound attention to the reading of the services of the day, by one of the clergymen. They are past; the bishop, followed by his clergy, advances to the altar." Now for a grand burst of poetry. The solemn organ bursts forth with its thunder of harmonious sound, that rolls through the arched roof above, and covers every living soul with its bellows of tumultuous music (!) and with its appropriate depth (!) of inexpressible feeling touches the secret springs of wonder and mysterious gladness in the spirits, and amid its imperial tones the tread of many youthful feet is heard in the aisle" (p. 265). If that is not fine writing, it would be hard to say what is. Once more,-"Tis done-again the tide of music rolls over us, fraught with tenfold kindling of that spirit which has seized on us, and, amidst its celestial exultings, that band of youthful ones has withdrawn and another has taken its place." The Ecclesiastical Knowledge

Society is beaten for ever!-Of course, Mr. Howitt's great genius draws a sad reverse. The Bishop, he allows, desires the young people to go home decently. But the clergy go to dine with the Bishop, and hand them over to the clerk— the clerk goes to buy cart-saddles (?) or groceries, and hands them to the third member of the hierarchy, the schoolmaster, and he goes to discuss the works of some new Dilworth or Entick,' with his brother dominies of the town. (How natural, exact, and true to the life is all this!) And then follow drunkenness and licentiousness, &c. &c.

But Mr. Howitt, as a poet, thinks it necessary to shew his power of invention; and this power he possesses most eminently. Few books even on this subject have shewn more. But a great critic, in ancient times, recommended that poets should attend to probability in their inventions; and, perhaps, in this single particular, Mr. Howitt fails, though this is said with deference to his great powers for the fabulous. For example, he tells us that the ignorant, the brutal, the utterly debauched (clergy) live without shame, and tyrannize without mercy over their poor uncultivated flocks, and that, within his own knowledge, he can go over almost innumerable(!) parishes and find matter of astonishment at the endurance of Englishmen"! After three grand fables, in the usual style, about clergymen who are monsters of wickedness, but have no names, he ends with a very long one which, he says, he knows also, adding that the history of this one parish would be the history "of thousands, were they related" (!), the said true history being this, that within the memory of man, in this parish, there has not been a decent clergyman; that of three who are remembered, the first was a sot, the second was a sot, and so was his wife, and the third is a sot, who cheats attorneys, and got a commission to prove wills and cheat people, till the proctor was informed of it!! The sot, No. 2, seduced a woman of property who afterwards married and was starved to death, turned his wife off, and sotted more and more. After all this come a grand display of the fabulous and some beautiful morality. "When he administered the sacrament to the sick, he advised them not to take much of the wine" (it being so notoriously the custom in the church of England for every one to do so! Good Mr. Howitt!) "lest it should increase their fever; adding, charitably, that he would drink it for them, and it would do as well (!) In short, he was not without redeeming qualities, but he is dead!!" All this is exactly in the taste of the “Christian Advocate," and that amiable paper is to be congratulated very sincerely on having found an ally so kindred in spirit. But as to any anger against such a person as Mr. Howitt, no churchman will feel any. By the way, what are Mr. Howitt's opinions? He is a quaker-but a quaker who quotes W. J. Fox as a divine, Shelley as a poet, and calls Mr. Bentham "one of the noblest minds that ever blessed earth by its presence," is rather a curious quaker. His honesty is rather curious also. He says that only eighty rectors and vicars resigned their livings at the Reformation, while 2000 of the Presbyterian clergy did so at the Restoration, very honestly omitting that three times as many thousand of the church of England did so at the Rebellion. It is needless to say that Mr. Beverley, "The Essex Independent," "The Carlisle Journal," "The Westminster Review," &c., are the great authorities of this learned person-that the admirable state of religion in America is his sheet anchor in argument-that he makes the church revenues above eight millions (this is "too late, a week," good Mr. Howitt, since the Whig Ministers have told in Parliament the real state of the case), and that his language is such as one might expect from an admirer of Mr. Beverley and the "Essex Independent." Wretch, villain, beast, brutal, &c. &c., are the gems which adorn every page. To this it may be added, that his conceptions of Christianity are that Christ came to bring freedom into the world. The language which he uses is this:

"His system, unlike all other systems of worship, was bloodless, boundlessly beneficent, inexpressibly pure; and, most marvellous of all, went to break all bonds of body and soul, and to cast down every temporal and

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