earth, and in accommodating his expressions to the finite understandings of mankind, some matters must appear mysterious" secret things belong to the Lord our God, but the things that are revealed belong to us and to our children." Among the grand verities which have been revealed, these two hold a distinguished place; first, it is God who worketh in you both to will and to do of his good pleasure. Phil. ii. 13. Secondly, in the same passage, the believers at Philippi are thus exhorted, on the ground of their constant obedience, work out your own salvation with fear and trembling. So Peter also exhorts them who had obtained like precious promises with himself, through the righte ousness of God and their Saviour Jesus Christ, give diligence to make your calling and election sure; for if ye do these things ye shall never fall, for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. Arminius has been accused, by those who knew little either about him or his doctrines, of having arrogantly tried to reconcile these two apparently opposite propositions, and when he was not able to effect a satisfactory reconciliation, it is said, he attempted to elevate the doctrine contained in the second proposition, at the expence of the other. All this is pure fiction, for Arminius acknowledged them both to be revealed scriptural truths; but the mode in which the irresistible power of God exerts itself in the work of human salvation, without destroying the free-agency of man, he viewed, as one of those secret things which belong unto the Lord.'"

The nature of our Review will not allow us to dwell upon this part of Mr. Nichols's work: it anticipates much that is to be found in many elaborate notes contained in four appendices, which occupy two-thirds of the present publication; and which are submitted to the public eye as only the first part of the author's design. We will conclude this branch of our subject with a quotation from the works of Arminius, which may be new to many who are taught to believe that this learned man was necessarily, and from his own system, unsound upon the cardinal doctrine of divine grace. We very much doubt whether in the writings of any reformer of our own or any foreign country, there is to be found a statement on this point, which tends more to exalt the grace of God who giveth salvation, and humble the self-sufficiency of man who is mercifully allowed to receive it.

"In his lapsed and sinful state, man is not capable of and by himself, either to will or to do, that which is really good; but it is necessary for him to be regenerated and renewed in his intellect, affections, or will, and in all his powers by God in Christ, through the Holy Spirit, that he may be qualified rightly to understand, esteem, consider, will, and perform whatever is truly good. I ascribe to Divine gracethe commencement, the continuance, and the consummation of all good and to such an extent do I carry its influence, that a man, though

already regenerated, can neither conceive, will, nor do good at all, nor resist any evil temptation, without this preventing and exciting, this following and co-operating grace."

As it is the design of Mr. Nichols, to place the doctrines of Arminius in what he conceives to be their true light, and to vindicate them from the charge of heresy, so also it is his object to give an opposite picture of high predestinarian doctrines. For this purpose, he has been at the trouble of reprinting a work well known, "Bishop Womack's Examination of Tilenus before the Triers." Bishop Womack was well qualified, in one respect, to lay open the evil, spiritual and practical, of the high Calvinistic system, for he had himself been educated in it; but how rarely do converts do justice to the opinions which they have forsaken. Choosing, as they think, and obtaining credit for choosing the better part, they seldom bear in mind, that all that is before them may not be perfect, or all that is behind them wrong. Although great controversial acumen be shewn by the learned Bishop in these dialogues, we question much whether any really pious man ever derived unmixed satisfaction from the perusal of them. True it is, they were written for the purpose of exposing the republican Calvinists, and especially the "Independent" Triers, whom Cromwell appointed to regulate the admission of candidates for the ministry-these deserved a severe chastisement, and they have received it according to the humour of the times: but the serio-comic style of controversy often wounds truth, through the side of error, and in this age we would leave such personages as Mr. Narrowgrace, Mr. Know-little, Dr. Dubious, and Dr. Dam-man, for the use of a popular preacher, should he publish a continuation of his Village Dialogues.

To his Dialogues Bishop Womack added, with some transposition, for the sake of logical method, the Articles presented by the Remonstrants at the Synod of Dort :-and, by the way, a note to the postscript of his publication by Mr. Nichols strikes us as worthy of particular notice.

"It was a remarkable instance of God's kind and watchful providence over the rising interests of the Protestant Church, when he vouchsafed to Luther the assistance of such a mild, enlightened, and judicious companion as Melancthon. Luther's talent lay in rough handling, in pulling down the strong holds of Satan-Melancthon's gifts were most conspicuous in establishing believers, and in tendering moderate advice for the progress of the Reformation in other countries."

To Bishop Womack Mr. Nichols is also indebted for the remaining tract, which he has now printed with an English

translation, namely, the Latin Theses of Parker; but which, as our author gives us reason to think, from the contents of his first appendix, were published under the eye, and with the deliberate sanction of Macrovius. These Theses are of course accompanied by the Bishop's own annotations. Our readers would not be very grateful to us, if we treated them with many specimens of this mass of scholastic intricacy; but as it is very short, and from its subject moveable, we will transfer the seventh Thesis to our pages.- -" Motio Hominis est: ideo movens requiritur, et mobile quod movetur-et motus moventis actio, et res motû facta (de quibus ordine.)"

It is in the third and fourth appendices that our author pursues directly that object, to which, if we mistake not, much of the former part of his work is only introductory,—which is to shew, that Calvinism has had an evil influence even upon the political tranquillity of states; that the tenets of predestinarians have rendered them both restless subjects and oppressive rulers; whilst, on the contrary, the Arminian doctrines not having been associated with this evil, have tended to promote the religious and civil liberties of mankind.

In laying down this proposition, our author is met at the very outset by the passage of Arthur Onslow, in his "Character of Archbishop Abbot," wherein he says, "It is not unworthy of observation that in England Calvinism went along with civil liberty, and Arminianism the contrary." From an induction of particulars, drawn from various sources, and with especial reference to the conduct of Archbishop Laud and Bishop Juxon, our author draws a very different conclusion; shewing, that throughout the reign of Elizabeth, of James, and Charles the First, a restless spirit of innovation, which had derived from Geneva its political partialities, as well as its theological tenets, worked more and more, till the Church and Monarchy of England fell in one common ruin.

These are matters which claim much attention, and which would require us to go step by step with our author, in order to see how far his conclusions are well founded; but it is not at present in our power, however much we might be inclined, to do

We must postpone further consideration of this subject, until Mr. Nichols, or some other writer, afford us an opportunity of bringing it again before our readers.

The Book of the Church. By ROBERT SOUTHEY, LL.D. Poet Laureate, &c. &c. 2 Vols. 8vo. 11. 4s. Murray. 1824. Book of the Roman Catholic Church; in a series of Letters addressed to Robert Southey, Esq., LL.D. on his "Book of the Church." By CHARLES BUTLER, Esq. 8vo. 346 pp. 9s. 6d. Murray. 1824. Two combatants more fairly matched, have scarcely ever entered the theological arena-alike zealous for the cause which each espouses; both possessing a character for private virtue, even beyond their high literary reputation, and wielding easily an armour of learning which would weigh down common minds. The simplicity, purity, and English idiom of Mr. Southey's style has gained a triumph over the stately measured periods of Johnson and Robertson, and remind us of the graceful ease of Addison and Swift. His enthusiasm also is natural and popular. As the biographer of Nelson and Wesley he has, in a beautiful manner, embodied the national feelings; and England may be said in these compositions to speak with his voice. Mr. Southey's histories are too prolix: here and there the author's lively spirit breaks out in all its brilliancy, but no genius can render interesting a long complicated series of minor events and battles in detail. The first chapters of "The Peninsular War," will mark to posterity the impious and inhuman character of the French Revolution, and the atrocities committed by those who led its power. But the "fiery quality" of the historian lays him open to the charge of violent prejudice, and weakens the effect of his sentiments and narrative. Truth seems to have received a heightening of colour from his poetical imagination, or from that animosity which converts are said to entertain against opinions they have abandoned.

Mr. Butler, on the contrary, is always cool, and ready to go a long way in conciliation towards his opponent. One might suppose, that the oil of mildness, which drops in such abundance from his pen, has made his own disposition pliant: but he never gives up a point. His opinions are inveterate, and his prejudices probably more firmly rooted than Mr. Southey's. His learning is immense, as deep as extensive. With a formal, plodding, and somewhat quaint style, his indefatigable labour and clear judgment work the most stubborn materials into method and order. No literary chaos is so obscure but he can throw light upon it: witness his Hora Biblicæ, and his Account of the Revolution of the Principal States which composed the

Empire of Charlemagne. Mr. Butler's fault is too much refinement. Over his hard dry sentences he throws the most careful polish; not the speck of an indecorous personality is visible. He has an Italian subtlety of sentiment, the reverse of that downright Saxon plainness which belongs to this side the mountains. He explains and explains away with a plausibility which, were his character not so amiable and good as it is, would be accounted insincerity. He bows and smiles, and says "God be with you;" while he gently shuts the door of heaven in your face. Mr. Butler's good breeding is too factitious, but he has the merit of always shewing respect to his opponent; and in controversy it is a great advantage to himself. He seems to think that a smooth manner will reconcile men to opinions which they most dislike; and that, (in his "Reminiscences") he can lubricate the English mind to admit a favourable construction of the Marian reign, of the system of the Jesuits, of the character of King James II., as well as a belief that Shakspeare was at heart a Roman Catholic. It is necessary to beware of a tactician, who wins his way by indirect and imperceptible approaches; and who exhibits a rare union of dexterity and suppleness in argument, with a noble, a pure, an heroic elevation of thought.

For ourselves we have long been of opinion, that the Protestants overshoot the mark in abusing the Roman Catholics, and are thus cutting down their own vineyards. For instance, if Mosheim, learned and sober-minded as he is, gives a true account of the prevailing ignorance and vices of Churchmen during successive centuries, the question will suggest itself, what advantage did the world derive from the Christian religion? what corresponding fruits are there to prove its Divine origin? Upon this point we quite agree with Mr. Butler, that,

"Generally speaking, the characters of eminent persons should be estimated, not by the maxims of another age, but by the maxims of their own; and where their conduct cannot be wholly approved of, great indulgence should be shown to it, when it appears to have been approved. by the good and wise of their own time."

"The smallness of the number of Roman Catholics in England, compared to that of its general population," affirms Mr. Butler at the commencement of his first Letter, "is always before the eyes of Protestants; and too often prevents them from attending to the general diffusion of the Roman Catholic Religion over the habitable globe; or to the immense numerical superiority of its members over those of any Protestant Church, and even over those of all Protestant Churches in the aggregate." Butler, p. 15.

Then follows a geographical view of the Roman Catholic Church, in a quotation from Dr. Milner.

VOL. I. NO. II.

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