a symbolical fulfilment. A little more study will enable him to see the incompatibility of the two principles. The Rev. S. R. Maitland, in his "Two Enquiries," has settled the interpretation of the 1260 days for ever; and no man of honesty ought now to write upon the subject until he has weighed and answered the arguments contained in those learned pamphlets.

Brief Historical Notices of the Interference of the Crown with the Affairs of the English Universities. By GEORGE ELWES CORRIE, B.D. Fellow and Tutor of St. Catherine's Hall, and Norrisian Professor of Divinity in the University of Cambridge. London: Parker. Cambridge: Deightons. 1839. Pp. vii. 106. THIS work contains a very interesting and masterly sketch of the relation in which the Universities of Cambridge and Oxford appear to have stood to the Crown, from the time of the Act of Submission of the Clergy to Henry VIII. in 1534, down to the abdication of King James the Second.

It is drawn up in the form of a Chronicle, to which the learned writer has appended, in a brief review of the events so recorded, a very clear statement "of the forms in which the royal authority in University affairs was exercised, and the laws by which it was sanctioned" during the above period; concluding this part of his work with a notice of such legislative proceedings in the reigns of Queen Anne and George II, as tend to establish the author's position, that the Crown has not now the power, according to its will and pleasure, to modify the Statutes of the Universities, or to visit and regulate Royal Foundations.

There can be no doubt, that the two Universities are the bulwarks not only of our Church Establishment, but also of our Constitutional Monarchy; and that when the Universities shall be liberalized, the chief obstacles which oppose themselves in this country to the progress of indifference in religion and republicanism in the state will be removed. What wonder then is it, if their overthrow be a darling object in the minds of innovators, both in Church and State? The events of the last few years have shown that the Universities are fully prepared to resist all direct attacks; that no influence of names, no loss of worldly favour, can make them swerve from those principles upon which the existence of genuine religious and political liberty depends. We trust that Professor Corrie's work will put those learned bodies upon their guard against the endeavours which may be made to undermine them by some undue and illegal exercise of a pretended prerogative of the Crown.

A Charge delivered to the Clergy of the Diocese of Hereford, in July and August, 1839, at the Primary Visitation of THOMAS, LORD BISHOP OF HEREFORD. London: Parker. 1839.

In endeavouring to give our readers a short account of this excellent Charge, we find it difficult, from the wide extent of the subjects which it embraces, to be as brief as we could wish. His Lordship takes the opportunity of his first public address to his Clergy, not only to discuss the principal legislative measures affecting the Church, which have been lately passed, but to state his opinions upon most of those matters which necessarily engage the chief attention of the Clergy, especially at the present time, and upon which it is of the highest importance that they should be acquainted with the views of their diocesan. Such are National Education, Church Building, the various Societies connected with the Church, and the like. These subjects occupy the greater part of the Charge; but there is of course some part of it devoted to local matters connected with the diocese of Hereford. The conclusion sets forth, in impressive language, the importance of the Clergy in these stirring times devoting themselves to study, especially the study of the Scriptures; and the necessity of their being united together in spirit, and having fervent charity among themselves. The Charge is written in a simple, manly, but elegant style, and occasionally rises to eloquence; and in the more solemn parts breathes a strain of sober and unaffected piety, such as becomes a ruler of the household of God.

With respect to the late government scheme of education, the Bishop condemns it as impracticable, and with justice expresses a doubt whether it is possible to devise a scheme of National Education, so as to secure to all the benefit of a moral and religious training in common, "without an unseemly compromise of some great principle," (p. 19.) So far we entirely concur with his Lordship but at page 20, he asks, "What is to be done for those who are unable to obtain the most scanty instruction, but refuse to receive it from the church schools?" We confess we are at a loss to know to what class of persons these remarks apply. Not to Dissenters in general, surely; for all those classes of separatists, who refuse the instruction of the Church, are (we fancy) for the most part confined to large and wealthy towns, where they have the means of procuring instruction for themselves in schools connected with their own religious denominations. If these are the only persons for whom compulsory State Education is required, surely the country need not be called upon to legislate for extreme and isolated cases, the very existence of which is questionable. Having condemned the recent plan, as impracticable, the Bishop does the authors of it a higher honour than (we suspect) they deserve, by comparing it to a scheme of Archbishop Usher's, for instructing the Irish Papists, which seems to have failed from the opposition of the Romish priests.

We cannot conclude without calling our readers' attention to the very calm, temperate, and judicious remarks, which occur (pp. 25-28 of the Charge) upon the Ecclesiastical Commission; where his Lordship, in speaking of the new arrangement of dioceses, complains of the breaking down ancient landmarks, disturbing old associations, &c. Upon the much debated question of redistribution of cathedral property, the Bishop expresses his opinion very plainly and decidedly against the changes proposed, especially the application of funds destined for the support of cathedrals, to the endowment of places totally unconnected with those institutions. His language is, "Reform and amend, but do not suppress and annihilate." In this language, as well as in the greater part of this extremely judicious and useful Charge, every sober and right minded member of our national Zion will concur with Bishop Musgrave; while his eloquent remarks, at pp. 31 and 32, with respect to church extension, and from pp. 37-42, on the dignity and responsibility of the clerical character, and the vital importance of union among the Clergy, cannot fail to be regarded as proofs of his Lordship's zeal for the honour of God's house, and the spiritual wants of his brethren.

A Sermon preached in Harlow Church, May 28, 1839, in which some uses of the Offertory are considered. By the REV. CHARLES WEBB LE Bas, M.A., Principal of the East India College, Herts. London: Rivington. Oxford: Parker. Cambridge: Deightons. Hertford: Simson. Pp. 24.

THIS is, of course, an able and eloquent sermon, enforcing both on ministers and their people the duty of using their prayers and efforts in behalf of the Church. It should be observed, however, to prevent disappointment, that the title-page is a misnomer. It should rather be, A Sermon on the Duties of the watchmen and citizens of our Sion, with an introduction by the Editor, on the propriety of collecting money for religious purposes at the Offertory, rather than at the doors, or by advertised subscriptions. This was the mode adopted when this sermon was preached, and the first stone of a new church laid at Harlow, in Essex. We have often thought that it would be unobjectionable, and a return, as far as circumstances admit, to primitive practice, to collect at the offertory, not only for the poor, but also for the support and extension of Christ's church. For this purpose it might be well to make the collection every week, in order that all might have the opportunity of contributing as the Lord had prospered them. We would, however, venture to suggest, that in all cases in which a change is made, even though it be to primitive or rubrical practice, permission, as it was in the present instance, should be first obtained from the Bishop of the diocese. The Church, like the State, has laws prac

tically obsolete; and to revive their observance without competent authority, has on the public mind the ill effects of innovation.

A Greek and English Lexicon to the New Testament; especially adapted to the use of Colleges and Schools, but also intended as a convenient Manual for Students in Divinity, and Theological Readers in general. By the Rev. S. T. BLOOMFIELD, D.D. Editor of the Greek Testament with English Notes, &c. London: Longman and Co. 1840. Pp. x. 479. Small 8vo. THIS is the cheapest and most comprehensive Lexicon to the New Testament extant in the English language. Though Dr. Bloomfield terms it "a school and college lexicon," it is one which the more advanced student will find it convenient to have at hand, when he is perusing the Greek Testament; and what enhances its utility is, the neatness and accuracy of its typographical

execution.

The following is the plan adopted by the author in forming the present work. The etymology of the word is first given, where it can be thoroughly ascertained. The primary signification is then carefully laid down; and thence are deduced, in regular order, all the other significations which have place in the New Testament writers. The various constructions of verbs, verbals, and adjectives, have been carefully noticed: and the usage of the New Testament writers has been illustrated by a reference to the Septuagint, and to the Apocryphal writings connected with it, and with the New Testament; as also to Josephus and Philo, and, lastly, to the Greek classical writers, especially those of the later Greek dialect, from the time of Polybius downwards.

In the execution of his laborious undertaking, Dr. Bloomfield has consulted the labours of preceding lexicographers; but he has not servilely copied or abridged them. There are not fewer than 400 articles, the original authorship of the chief part of which he may fairly claim. His great object has been to render the work, though brief, yet perspicuous, and sufficiently comprehensive to form a manual of New Testament lexicography. In this important object we think he has most happily succeeded; and we cordially recommend his volume to all who are desirous of acquiring an accurate knowledge of the New Testament.

A Lecture introductory to the Study of Philosophy, delivered in Cheshunt College, Herts, November 14, 1838. By JOSEPH SORTAIN, A.B. of Trinity College, Dublin; Philosophical Tutor in Cheshunt College, and Minister of North Street Chapel, Brighton. London: Fellowes. Brighton: Taylor. 1839. Pp. vi. 39.

QUALIFICATIONS and endowments of no common order are displayed in this address. It exhibits a vigorous grasp of mind, an extensive sphere of research, an independent tone of reflection and judgment, as well as a great command of fine and appropriate language. The philosophical reflections, too, are all attuned and harmonized together by earnest views of religion. It would be, of course, idle to attempt an analysis of A Lecture introductory to the Study of Philosophy in the compass of a brief and perfunctory notice like the present. In fact, every such lecture may almost be said to defy an abridged description, because it is in itself an epitome, or condensation, or mere general outline of the author's sentiments on a variety of large and comprehensive subjects. Mr. Sortain, for instance, in the space of some thirty pages, leads us through several sections of philosophy; touches upon sciences, some formal and others real; hints at the principles of philosophical classification; and then proceeds to a separate discussion of mathematics, logic, mental philosophy, and rhetoric. Here we can do nothing more than recommend his luminous remarks to the attention of our readers. We agree with him on almost all the points at which he glances. We agree, too, in the value which he sets on the abstract and subjective sciences; and even think that a more general and

systematic acquaintance with the elements, at least, of metaphysical philosophy, would be a serviceable counterbalance to the exclusive favour which is now usually bestowed on experimental and objective knowledge. But the eloquent and accomplished author will excuse us for adding that we do not quite agree with him in the spirit of the following passage, where he speaks of "another phase of the impatience and utilitarian spirit of the times.”

Hence it is also, that in the department of classical literature, there are so many advocates of the emasculating systems of Pestalozzi and Hamilton-systems which, in fearful disregard of inental discipline, promise immediate acquisitions.

But let it not be forgotten that the duty of education is to cultivate, not merely to inform the mind;-to enable men to think for themselves, not merely to make them the treasurers of the thoughts of others;-to inbreathe the spirit, not merely to communicate the opinions of philosophy. It looks not to the present, but to the future; when, having developed the intellectual powers, and furnished them with habits of analysis and abstraction, of generalizing and demonstrating, it shall send them forth to discover and to classify for themselves, and illustrate and expand for others.—It trains-it prunes-it invigorates the tendrils of the vine for some distant autumn, instead of impatiently extorting the precocious cluster. "There is a philosophic spirit," says Dr. Brown, "which is far more valuable than any limited acquirements of philosophy; and the cultivation of which, therefore, is the most precious advantage that can be derived from the lessons and studies of many academic years." Meio ἐστι τὸ δύναμιν ἀναλυτικὴν κτήσασθαι, τοῦ πολλὰς ἀποδείξεις τῶν ἐπὶ μέρους ἔχειν. It is better to possess the POWER of analysis, than to hold in memory many particular demonstrations.

It is nobly and truly spoken by Coleridge concerning Plato, that "the education of the intellect, by awakening the principle and method of self-development, was his proposed object; not any specific information that can be conveyed into it from without; not to assist in storing the passive mind with the various sorts of knowledge most in request, as if the human soul were a mere repository or banqueting-room; but to place it in such relations of circumstances as should gradually excite that germinal power that craves no knowledge but what it can take up into itself-what it can appropriate and reproduce in fruit of its own. To shape to dye-to paint over and to mechanize the mind, he resigned, as their proper trade, to the sophists; against whom he urged open and unremitting war. For the ancients, as well as the moderns, had their machinery for the extemporaneous mintage of intellects; by means of which, off-hand as it were, the scholar was enabled to make a figure on any and all subjects-on any and all occasions."

Let it be remarked, that we are not decrying the acquisition of knowledge, but contending that, as a pre-requisite, the power of philosophical, discriminating acquisition should be cultivated.

Profound learning is often to be met with in a mind destitute of judgment. In gathering its mass of truths, the memory has been pre-eminent in exercise: meanwhile, that higher faculty which investigates relations, and without which all truths must in reality be chaotic, has been suspended, and thus

"The mind was weakened by the store it gained."-Pp. 31-33.

Now there is some truth, we think, in these representations, but not the whole truth. It is true that the mind may be crammed, like the body, to repletion, and the process of digestion and assimilation is thus impeded in the case of intellectual food, as of animal. It is true that the memory may be overtasked and overloaded, at the expense of the loftier powers of the understanding. So far it may be sometimes true that

"The mind is weakened by the store it gains."

But when this happens once, the reverse happens a thousand times. To pursue the former analogy-yet not without hesitation, because we are aware how much error is caused by relying on false analogies-we should say, that for the mind as for the body, in order that there may be good digestion, there must be food to digest. In spite of Coleridge and the rest, it seems to us that "the education of the intellect" is best promoted, "the principle and method of self-development best awakened, by the "conveyance of specific infor

"

mation." In almost all cases, the power of acquirement will grow with the actual acquisitions. The latter may be, now and then, an incumbrance and a burden, but must be far more often a quite indispensable assistance. The two things are not incompatible, are not antagonistic; they are actually ancillary, and even necessary to each other. The two joint ends of intellectual education are the improvement of the instrument, that is, the mind, and the attainment of a positive quantity of correct ideas. But, generally speaking, the instrument is improved, just as the store of notions is enlarged. The instrument is improved by being used. It gains more strength, more dexterity, more aptitude, greater and more sustained powers of application. The improvement is, in fact, proportionate to the use. And the more various, as well as the more vigorous the use, the more complete is the improvement. The mind becomes more pliant, more elastic, more capable of various tasks, as its tasks are already multiplied. What, on the other side, is the melancholy phenomenon which the world has presented for long and barren centuries? Is it not the spectacle of the instrument by which knowledge is acquired being deteriorated and almost destroyed from the miserable deficiency of the knowledge communicated? Savages-the North American Indians, for exampleare shrewd and acute, just as they are compelled, by their wants or their fears, to acquire a certain knowledge, and turn it to account. But look to the boors of any country; look to the slaves and serfs, whose faculties are not aroused and stimulated by an acquaintance with any science. The mind has nothing to begin with, nothing to work upon, nothing to sow the seed and assist the culture; and the inevitable consequence is, that, to a greater or less degree, it withers and perishes. They who have no knowledge have no thoughts. The very capacity of thought-the logical, the inventive, the inductive power of the mind-dies away. It dies away for lack of exercise. And it has no exercise, because it has no materials on which it can exert itself.

In stating these principles, it would be well to stop, in order to qualify and discriminate; but we really have not room. We do not contend that in the theory which we have propounded lies the whole truth, more than in the opposite. The whole truth lies in the combination of the two.

A similar observation might be applied, if we could go into a regular argument with regard to the Pestalozzian and Hamiltonian systems. For ourselves, we should not be sorry to have intellectual railroads, if they could be really found. At least we see no reason for going back to a corduroy road without necessity, or of placing stones and impediments upon it, for the mere purpose of making the path rugged and the progress slow. At this rate, the more unwieldy a dictionary, the more perplexed its arrangements, and the more time and trouble required before we can find the word we want,-the more excellent and admirable the whole contrivance. But surely this is not the desideratum; if it be, it is indeed a vast pity that so much of labour and talent should have been worse than wasted in the facilitation and simplification of knowledge. If "life is short and art long," why should not knowledge be expedited? There is a great distinction, too, between evading or shirking difficulties, and fairly rendering them less;-a process, let it be observed, by no means easy in itself, but one which involves a real and profound insight into the matter with which it deals. But this distinction has not always been observed; and hence, we think, something of misapprehension, as well as confusion, has arisen. We need not create artificial and needless difficulties. Real and intrinsic difficulties there will always be, sufficient to discipline and invigorate the intellect, to try and improve the stamina of the mind. The severities of mathematical, the intricacies of metaphysical, the niceties of philological science will always remain, and can only be mastered by close and continued study. Most of the usual attempts to popularize knowledge are, we allow, despicable. But why? Simply because they are mere fallacies, which enervate or inflate the understanding in deceiving it. They are “royal roads,” which lead not to science, but to a miserable and varnished semblance of it.