to refer to it. Now it is clear that if he were speaking of the doctrine of the divinity and atonement of Christ, or of the Trinity, such a doubt would never have been expressed, for it would have been a downright insult to the bishop to suppose him unsound on these points; and Archdeacon Browne, in his Charge on that subject, speaks, not as a matter of course, but with a degree of joy and exultation at finding Mr. Faber agree with him; which was so expressed, that to my mind it conveyed an idea that he thought Mr. Faber might not very improbably have taken a different view of the subject. I remember that Bishop Horne has a sermon entitled, "Good Works wrought through Faith, a Condition of Justification:" and I should be glad to know what harm there can be in such a position, which is actually true in one sense, viz., that they are conditions of that justification of which St. James speaks, and which every reader of the epistle must and can see, if he will, is a justification which the apostle considers as necessary to salvation. Mr. Fitzgerald, in the work I have quoted, and at the place where I left off, goes on to say, that there is danger in an erroneous form of conveying a substantially correct statement. And this may be true, but I am sure it is equally true on the other side; and as the Gospel was intended, not only for deep reasoners and educated men, but also for the unlearned, and those who have bodily toil as the chief employment of life, there is very great danger that the doctrine of Justification, if not accompanied, whenever it is brought before them, with the most jealous guards and cautions, is in danger of being misunderstood and wrested to Antinomian abuse. I think if we inform such persons that all the glory and merit of our salvation belong to our Saviour, and that we are bound by our faith and good works to show our gratitude, and to make ourselves qualified to be admitted into that place where nothing defiled shall enter, we say enough on the subject without entering further into such minute disquisitions and explanations as can scarcely be understood by those who are not accustomed to long and deep habits of reflection, reasoning, and study. Cheltenham, Sept. 27, 1843.

Reviews.

PHOENIX.

Modern Painters: their Superiority in the Art of Landscape Painting to all the Ancient Masters; proved by examples of the True, the Beautiful, and the Intellectual, from the works of Modern Artists, especially from those of J. M. W. Turner, Esq., R.A. By a Graduate of Oxford. London: Smith, Elder, and Co. 1843.

If the title of this book be not quite so long as an ordinary preface, it answers all the purposes of one, inasmuch as it at once explains the design of the work; and that design, it will be seen at a glance, is one of no ordinary daring. But boldness is the characteristic of genius, such as that with which we have now to deal. It is no common mind hat can soar above the mists and delusions of tradi

tionary prejudice, if we may use the phrase, and such a mind we have here. While we say this, however, we are by no means prepared to subscribe to the ultra-Turnerism of our author, highly as we appreciate the object of his idolatry, for his admiration of the great landscape painter amounts to little less. Nevertheless, the errors of our Oxford graduate, whatever they may be, are those of enthusiasm, not of ignorance; for a more profound knowledge of the art, whether regarded intellectually or mechanically, was never displayed in any work that has come under our notice; while the splendour of his genius throws so bright a halo around even what we deem his fallacies, that we lament to believe them to be such. We cannot, however, within the limits prescribed to us, enter into the discussion of the artistical opinions promulged in the work, but must content ourselves with a few extracts from this really marvellous book. Let us begin with the following graceful and touching we will not say apology for, but justification of, the spirit in which the author has entered upon his task, or, we should rather say, labour of love :

"And if, in the application of these principles, in spite of my endeavour to render it impartial, the feeling and fondness which I have for some works of modern art escape me sometimes where it should not, let it be pardoned, as little more than a fair counterbalance to that peculiar veneration with which the work of the older masters, associated as it has ever been in our ears with the expression of whatever is great or perfect, must be usually regarded by the reader. I do not say that this veneration is wrong, nor that we should be less attentive to the repeated words of time; but let us not forget, that if honour be for the dead, gratitude can only be for the living. He who has once stood beside the grave, to look back upon the companionship which has been for ever closed, feeling how impotent there are the wild love, or the keen sorrow, to give one instant's pleasure to the pulseless heart, or atone, in the lowest measure, to the departed spirit for the hour of unkindness, will scarcely for the future incur that debt to the heart which can only be discharged to the dust; but the lesson which men receive as individuals, they do not learn as nations. Again and again they have seen their noblest descend into the grave, and have thought it enough to garland the tombstone when they had not crowned the brow, and to pay the honour to the ashes which they had denied to the spirit. Let it not displease them that they are bidden, amongst the tumult and the dazzle of their busy life, to listen for the few voices, and watch for the few lamps, which God has toned and lighted to charm and to guide them; that they may not learn their sweetness by their silence, nor their light by their decay."

What can exceed the eloquence and poetic beauty of the following?

"It will only be when we can feel as well as think, and rejoice as well as reason, that I shall be able to lead you with Turner to his favourite haunts-to bid you walk with him along the sunny slopes of the waving hills, with their rich woods bending on their undula

tions like the plumage on a bird's bosom-and up the hollow paths of silent valleys, and along the rugged flanks of heaving mountains, passing like a cloud from crag to crag, and chasm to chasm, and solitude to solitude, among lifted walls of living rock, mighty surges of tempestuous earth, dim domes of heaven-girded snow, where the morning first strikes and the sunset last lingers, and the stars pause in their setting, and the tempest and lightning have their habitation to bid you behold, in all that perfect beauty which is known only to love, that truth, infinite and divine, which is revealed only to devotion."

And here we close, with reluctance, this very delightful volume.

Seven Lectures on the History of Gideon, for Domestic and Village Congregations. By a Country Curate, M.A. London: Longman and Co.; Hamilton and Co. 1843. 12mo.

THIS unassuming, but really instructive little volume, affords a practical illustration of the advantage of lecturing on portions of Scripture; to which the attention of our clerical readers was directed in our number for last July (pp. 459-462). The history of Gideon, "the bold and successful assertor of the rights and religion of his enslaved countrymen," may at first sight appear unsuited for the subject of popular lectures. But the "Country Curate" has shown, in a very pleasing and edifying manner, that it inculcates in detail the necessity of a full and perfect, but humble confidence in the promises of God, and in his will and power to accomplish the mightiest salvation, through the feeblest and least promising means. The private Christian, as well as heads of families, who retain the devout custom of our forefathers, in reading works of practical piety to their households, will find this little volume a pleasing addition to their domestic libraries. It is composed in a clear, impressive, and affectionate style, which speaks equally to the heart and to the understanding.

On Right and Wrong Methods of Supporting Protestantism. A Letter to Lord Ashley, respecting a Certain Proposed Measure for Stifling the Expression of Opinion in the University of Oxford. By T. F. Maurice, M.A., Chaplain of Guy's Hospital, &c. London: J. W. Parker, West Strand. 1843. Pamphlet, 24 pp. "WHATSOEVER thy hand findeth to do, do it with all thy might," is not the rule which Mr. Maurice has adopted with regard to the methods of supporting Protestantism. He is afflicted not a little by the document which has of late attracted very general attention, viz., a memorial to his Grace the Duke of Wellington, and the other authorities of the University of Oxford, respecting the Oxford Tracts and Tractarian opinions. In spite of some attempts to conceal the real affection of Mr. Maurice for what are now termed "Catholic" views, he has, in page 10 of this pamphlet, set this matter at rest in the following paragraph :-" My lord, I am bound to express my conviction, though I may seem to be uttering a paradox,

that the Catholic movement that has taken place in this University, within the last ten or twelve years, was not a movement towards formalism, but away from it."

Our readers will excuse us from saying more. Of course all proceedings of all parties tending to discountenance this "non-formalist” schism of the Oxford school cannot be approved by Mr. Maurice, although he writes politely, and like a gentleman, as far as regards Lord Ashley.

An Act of Humiliation for prevailing National and Parochial Sins. London: Levy, Robson, and Franklyn. 11 pp.

man.

THE anonymous author of this little prettily printed tract is a clergyMore than this we know not; but it can be no great secret, since in his own parish the act of humiliation is used in private by communicants early on Friday mornings. As this " Act" is purely of a private character, and partakes of the nature of family prayer, we have not, of course, any right to complain that it is printed and circulated extensively without having received episcopal authority. Yet we must say, that in the times in which we live, when individual and private judgment on matters of faith and practice is not less actively at work among those who call themselves "the" par excellence lovers of order and discipline, than amongst Dissenters themselves, we do not deem it prudent or wise to multiply "forms of words," and to "travel out of the road," to gratify private views and individual notions. With regard to the form itself, as private individuals, we see no objection to it; but as public advocates of Church discipline and order, we think the promulgation of this form rather disorderly. At the same time our attention ought to be more frequently called to national sins and national repentance.

Eight Sermons; being Reflective Discourses on some important Texts. By the Rev. Robert Montgomery, M.A. London: Baisler. MR. MONTGOMERY's opinions are strictly Evangelical; his views are enforced with great energy, and expressed in language at once poetical, yet clear; figurative, yet not to be mistaken. As illustrative of this, we make an extract from the fourth sermon, “ On the Aspects of Nature in connexion with the principles of Grace:"

Now what we want to impress upon the young and imaginative is this not to give up a deep and devout admiration for God in nature, but to beware they do not pause here; nor conceive for an instant, that while the greatness of Deity gathers round their feelings, it is any proof whatever that the holiness of the true God is at all admitted into their creed, or cultivated by their approving hearts. Never be it forgotten that this visible world, as a testimony for the Creator, was originally addressed to man's innocency in paradise; but that since then, not only has a blighting eclipse come over all its scenes, but that a new and awful element has interfered between that clear connexion once maintained between the aspects of nature and the principles of divine government: and that element is

guilt, through the terrible darkness of which no light but the light of the Gospel can pierce, and which no sun but the Sun of Righteousness' will ever disperse. Reject, then, we entreat you, as you dread a desolated eternity, every system of poetry, philosophy, or science, which, either directly or indirectly, would tempt you to believe that the vague and dreamy gratifications which a cultivated mind enjoys, amid the sceneries of nature, are in the remotest degree allied with that doctrine which demands a crucified heart, a mortified will, and a 'right spirit.'"

General Intelligence.

THE BISHOP of chester AND THE "TRACTS FOR THE TIMES." WE beg to direct the attention of our readers to the subjoined address to the Bishop of Chester, on the subject of Tractarianism in the Church. The document has been signed by a large body of the lay members of the Church of England in the town and neighbourhood of Blackburn, and presented to his lordship since our last :

"To the Right Rev. John Bird, Lord Bishop of Chester.

"We, the undersigned inhabitants of Blackburn and its immediate neighbourhood, beg leave to express our deep respect for your lordship's character and office, and our warm attachment to that Church over a portion of which your lordship has been called to preside.

"Though members of the laity exclusively, we cannot have seen, without the highest satisfaction and admiration, your lordship's indefatigable and truly apostolical devotion to the arduous duties of your sacred office, and the advancement of the spiritual welfare of all classes in your extensive and populous diocese.

"It is, however, as members of that Reformed Church, which, having been originally built on the foundation of the apostles and prophets, Christ himself being the chief corner-stone, and which, after being cleared of the accumulated rubbish of ages, has, in later days, been cemented afresh with the blood of Cranmer and Hooper, Ridley and Latimer-that we now consider ourselves more especially called upon to come forward.

"As members of that communion, we feel ourselves bound by the ties both of duty and of gratitude to acknowledge our lasting obligations to your lordship for your firm, consistent, and uncompromising resistance to the system of those Tractarian divines who -true to their self-assumed title of 'ecclesiastical agitators'-declare their determination to intrude upon the peace of the contented, and raise doubts in the minds of the uncomplaining; vex the Church with controversy; alarm serious men, and interrupt the established order of things; set the father against the son, and the mother against the daughter,' with the avowed object of unprotestantizing the National Church, by receding more and more from the principles of the English Reformation."