think, never to be studied, until the theorem has been arrived at geometrically in the first instance. At the end of the work a series of Geometrical Exercises on the various books is given, which are extracted from the Cambridge Examination-Papers over a long extent of years. We look on this work as a great accession to our knowledge, both of the geometrical and analytical method. ART. XX.-Memoirs of the Court of Charles the Second, by Count Grammont; with numerous additions and illustrations, as edited by Sir Walter Scott. Also the Personal History of Charles, including the King's own account of his Escape and Preservation after the Battle of Worcester, as dictated to Pepys, and the Boscobel Tracts, or Contemporary Narratives of His Majesty's Adventures, from the Murder of his Father to the Restoration. Bohn: 1844. It is a somewhat fortunate circumstance, whatever has befallen our literature in other points, that a book like the Memoirs of Count Grammont, though edited by Sir Walter Scott, would certainly not be placed within the reach of all classes of readers, as it doubtless was in its own day. It is very difficult to believe in the truth or accuracy of these memoirs. We candidly confess that we are not inclined to give credence to many of these tales of court scandals. It would, however, be doing Mr. Hamilton injustice were we to say that the style is not easy, and that the air of vraisemblance is not well maintained; but we do not think that the book can now sustain the extraordinary reputation it acquired then. It has none of the piquancy of Gil Blas, to which it has been compared, nor does it approach the character of a perfect work in any part; and the very indifferent hero, the Count de Grammont, has little to interest the world at large in him, nor does he occupy a prominent position, even in his own memoirs. In ART. XXI.-The Folly of going to Rome for a Religion. WE are sincerely anxious that this well-timed pamphlet should receive a large circulation, since we think it meets the subject of the recent secession better than any recent publication. It enters at once in medias res, and in the fearful details into which it enters of those grievous errors that all must entertain who deem the Church of Rome their infallible guide, the statement is as just as it is forcible. We give the following extracts: "With us the counter-taunt of martyrs made in Elizabeth's reign has been too easily admitted. No Roman Catholics were then put to death but in consequence of political opinions, and designs connected with their profession of religion against the government, and concerted too often at Rome itself. They died because they sought to revolutionize the government, and break up the political combinations of society. They suffered on the scaffold as traitors or treason-plotters; they never died for a mere religious opinion, apart from a political determination to overthrow the government and throne; whereas the martyrs of our Protestant Church died in defence of simple, abstract, religious truth. They died in defence of the real, and not the corporal presence of Christ in the holy sacrament. This was their opinion, held in the depths of the human conscience, and should have been remitted to the tribunal of the Judge of quick and dead; whereas Rome despised, dogmatized, and legalized death for an opinion, which only affected her own supremacy in tyrannical despotism over the mouth, the life, and the inward thought of man." (p. 35.) After a fearful summary of the effects from celibacy, and the doctrine of the Corporal Presence, the following nervous passage sums up Rome's benefits for the Newmaniacs in three points: “They must make their prayers to God in the names and at the altars of the saints, and thus have many Saviours and many crosses instead of one. Ignorance and superstition, the fetters of the mind, are highly prized in the communion where they have gone. Money there can be paid for sins, and a price may be named for the commission of any act, which is very different from the priceless blood of the Redeemer for the sins of the world. Purgatory there is a bank of usury for man's merits, and out of these pretended and all unprofitable things a human dispensation is framed for the pardon of sin, which overthrows the truth of eternal condemnation in one state, and makes the Judge to have more than one left hand at the last day. They must place their hearts with all its secrets, known best and only to God, in the keeping of another man's knowledge, who is often inferior in delicacy and mind to the penitent. The absolution we can give is rational, and founded on the voluntary act of contrite confession as a separate sinner, without payment. Whereas in Rome, the penance is the price of the absolution, and the desire of cleansing the soul without a change of heart, by the mere act of verbal confession, leads to intolerable abuses, and a repetition of crime. There every thing is sold for money, and you may know the price of pardon for the deepest vice, and ransom the most costly of all things, the human soul, as well as buy a string of trumpery beads on which to say your prayers. They unite themselves to a Church which parades the relics of the dead as visible memorials of good and holy men before the eye, with all the pomp and circumstantialities of a real spiritual being who is supposed to be present by the ignorant, in dust, and ashes, and timber, and nails. "They give up their wives and bastardize their children, if they retain their holy orders in Rome. Are the wives of the English clergy prepared thus to brand themselves with dishonour, and stigmatize their offspring? Shall the most exclusive of all rituals in the Mosaic church command the priesthood to be married, and in defiance of common sense and the New Testament, and the example of St. Peter and other apostles, will a childish affection for the religious seductions of a pompous ritual induce English women thus to embarrass their position and family affections ?" (p. 38.) The following passage on that council that thrust, as Ranke has it, "Protestantism from her with countless anathemas," should be written in letters of gold : "The Romish Church is infallible and contradictory to herself; she reduces the whole sacrament to one half; Scripture is veiled by her own traditions; prayer is made in public in an unknown tongue; fasting is elevated to the rank of a meritorious performance for salvation, and not retained as a mere discipline of the soul; reliance is placed too often in creatures, and not exclusively in God; dependence on outward acts of religious worship and alms is substituted for inward acts of thought and grace; the intention of the priest is made the cause of withholding the presence of Christ in the holy sacrament; salvation is denied in the most positive terms to all who do not unite with these peculiar errors, and adopt them only as a standard of true religion. Is not this catalogue of practices error? and are they not additions to the Apostles', Nicene, and Athanasian creeds? Where will you find them binding on the conscience, even in the Roman communion before the Council of Trent? At that fatal assembly Rome committed an act of religious suicide. She bound the millstone of changeless additions in the creeds to her triple crown, and it must sink, and is doomed at last never to rise again. This impolitic Council rivetted the chains of infallibility upon those subject to her community. It is equally fatal to break and to bear the chain. She lost in that city her freedom, and wrote anathemas against her throne.” (p. 41.) Many such sons of the Church as this stout-hearted gentleman would soon dissipate the New-men; but alas! the evil of the Protestant communion is its worldliness, its lucre-loving spirit, its want of attention to such men as the writer of this pamphlet,-in our opinion, were he in the diocese, a much fitter person for either St. George's, Hanover-square, or St. James's, than either of the present recently appointed incumbents; a soldier who has seen service, who shows that he can wield the weapons of the Church Militant, that he is acquainted with controversy, that he can contribute to the defence of the battered walls of the citadel; not one who stays in her simply fruges consumere, but ready to minister to her stores, to direct her artillery into the very camp of her foes, and to follow it up by forcing their very entrenchments and pulling down their strongholds. We wish to see the Church rid of the inanities of patronage, and filled with special realities, men realizing some impression on their people and the world,-realists in the noblest sense of the term. ART. XXII.-The Theologian. Cleaver: 1846. THIS is a Church publication, which sees the light every second month. It is of a very high character, certainly embracing much that is good in its scope, but we fear is given at times to favour too much that unhappy section of our Church, denominated the Pusey party. The loose theology of the Bishop of Calcutta, and the pseudo Evangelicals receives some withering blows from this work, and they are dealt with a masterly hand at the weak points of that anti-church system. The doctrine of baptismal regeneration is shown to be of high Catholic verity, and acknowledged to be such by most church communions. Though we do not agree with the paper on Dr. Pusey, and neither estimate his talent or acquirements so highly as the writer, we are pleased to see that there is at least no attempt made to conceal the palpable evils that have resulted from auricular confession as at present practised on the continent, and which the sale of the little work by Michelet abundantly proves was considered as liable to great abuse. We are not opposed to the burthened soul throwing itself in its anguish on the Church for counsel and ghostly aid, and it is much to be regretted that it is not more frequently resorted to. The writer, however, has ever had and still continues to receive communications of this sealed character from his people, and he trusts he has much benefited them by such means. The following extract will place the views of this work in a fitting point for general appreciation: "Our accusation against Rome, we reiterate, is having caused Israel to offend, that she has caused Christendom to reject or lightly regard truths and practices which belong to the Christian Church. To illustrate our meaning, we may instance her doctrines and practices in reference to the Eucharist, Purgatory, Prayers for the Dead, Extreme Unction, the worship of the Blessed Virgin; and we assert, in regard to these subjects, that the Church of Rome has not merely corrupted the truth, but has deprived the Church of the power of expressing the truth in words, and of carrying out the truth in practice. Thus, for example, why are we unable to express the great doctrine of the real presence in the Holy Eucharist in the way we should do, and with the liberty which the ancient Church used? We answer, because Rome by her machinations has so corrupted the truth, that the doctrine of the real presence is supposed by most persons to be identical with the doctrine of the corporeal presence. To insist upon the real presence in the Holy Eucharist is, in the ears of most persons, to insist upon transubstantiation. In compelling the Church to reject the latter, she has succeeded in obliterating the former." (No. 2, New Series, p. 517.) The following may be somewhat questioned, but we give it as also characteristic of this publication. "So likewise the truth of which purgatory is the perversion,-viz. that the state of the disembodied spirits of the faithful is one of purification; that they who sleep in Jesus are being perfected together with us; this great truth so distinctly held by the ancients, has been lost sight of by reason of Romish perversion. Rome declares that state to be one of penal suffering. This we deny; and deny that it was ever so considered by the ancient Church, although we willingly admit that it may well be one of purification. (p. 519.) Our next extract we think decidedly wrong, but give it for the above reasons. "Here again is our charge against Rome; she has cut us off, as far as she could, from the fellowship of the dead in Christ.' We acknowledge that we do not remember and pray for the dead as the Church of old did; we acknowledge that in this respect our own Liturgy is deficient. And if we are upbraided because of this deficiency, we answer, it is because of Rome, and her corruptions. She has debarred us from the free and full out-pourings of the heart towards our departed brethren. Instead of encouraging the Church to say, and comforting the Church by saying, 'Blessed are the dead which die in the Lord,' she would lead us to contemplate them in the pains of purgatory, or else, forestalling the day and kingdom of Christ, would persuade us to behold glorified saints before the resurrection. On the one hand, she forestalls the resurrection; on the other, she nullifies the death of Christ and His descent into Hades."(p. 520.) The following is bold; and though we demur to the prima inter pares, since the Anglican Church is her equal in antiquity and power, and her superior in purity, yet it will show that this work is not blindly Italian in its views : "Nor let it be said, that in thus speaking we are violating the bonds of charity. It is not so. We recognise the Church of Rome as a sister Church. We are willing, heartily willing, to acknowledge her past services. We would gladly give her the place of prima inter pares, if she would turn from those ways that are Roman and un-Catholic. To all members of the Roman Church in other lands we would say, abide in her communion, and wait for her deliverance. But as Anglicans, we must fulfil our duty to our brethren. We must discharge the burden which is our common burden; and that burden and that duty is to witness that those doctrines and those practices which are Roman are not Catholic."(p. 523.) ART. XXIII.-A Peep into Toorkisthan. By Captain Rollo Burslem. Richardson: 1846. IN the month of June 1840, Lieutenant Sturt, so well known for his decided and gallant conduct in the Affghaun war, was ordered to survey the Passes of the Hindoo Koosh; and Captain Burslem, the author of the work before us obtained leave to accompany him. The party started on the 13th of June to proceed to Balkh, by the road through Bameeān. Their escort consisted of thirty Affghauns. As Government also sent treasure to Bameean, eighty sipahis accompanied them to guard it. Without noticing smaller points, the 19th of June saw them at the Oonnye Pass, 11,400 feet high. After extricating themselves from the dangers, that surrounded them in this direction, from Nature, our traveller reached Bameeān, which, as it has been so well given by Masson, he omits to describe. We pass the Legend of the "Dragon's Mouth," from its length. From this direction our travellers proceeded to enter Turkistaun by the pass of Akrobād, that divides it from Affghanistaun. On their route they fell in with Jaber Khan, brother to Dost Muhammed. The wellknown affection of this chief to the English has cost him, as Dr. Wolff has affectingly pointed out, his all, and his fidelity to his brother had previously ruined his fortunes with us. Captain Burslem tells us very affectingly, that during their visit he tendered, with peculiar grace and dignity, to each of the officers a small silver Muhammedan coin, stating that he was a poor man, and entirely dependent on the generosity of the British. Jaber Khan had charge of the women |