sive eulogy. By a slight alteration in the first line, it has been rendered applicable to some of his successors. Should we survive one of our contemporaries, now occupying the high places of fame with all his blushing honours thick upon him, we shall read the same inscription engraved also upon his tomb'; if,-for this consummation of his glory is susif pended on no trifling issue, the inquiry in which he once described the unfitness of a clerical fashionist to shew the dying the way to heaven, be suffered to return upon himself, and to mature its practical

consequences,--

-

As the writer of these lines enjoys, we presame, the otium cum dignitate, our final citation from his obscure admirer in Suffolk may present a sketch of his residence, and afford some servicable hints for the wise use of that retirement from busy scenes, which Mr. Crabbe's great master, Goldsmith, pronounced to be "friend to life's decline;" and Cowper fondly loved as a "blest seclusion," from the allurements of dissipation and the tumults of "a jarring world."

Enchanting spot! inviting, sweet recess! Thy shades are form'd the studious mind to

bless;

Here may the son of song his raptures breathe, Woo the coy muse, and win the unfading wreath.

The pastor here, by worldly care unvex'd, May well enjoy this life, nor slight the next;

May from his polish'd circle oft retire,
To search his heart and fan devotion's fire;
Aud soar in thought to scenes beyond the
tomb,

Where Sharon's never-fading roses bloom.""

p. 29.

To be sure, in these couplets there is As poetry, no great originality. they belong to that department of the art, in which versemen usually fix upon the final word of the line before they have elaborated the sentiment; and, of course, are obliged to suit the meaning to the word, and not the word to the meaning. In Dryden and Pope, and men of

their calibre, the sentiment and the expression, to use a gossiping phrase, seem to be made for each other; though these great poets submitted to the fetters of rhyme. But as

Shakspeare's magic could not copied be," notwithstanding this wizard walked in the circle of blank verse; so the enchanters in rhyme were unable to bequeath their spells to the peasantry of Suffolk. However," O fortunatos nimium Agricolas!" if privileged to own the reality, and to recommend, by example, the practical excellence of Christianity; a religion that confers upon the humbler efforts of poetry such dignity, and power of communicating beneficial pleasure, as cannot be derived from the more popular and attractive productions of genius, though heightened by culture, and lavishing all its powers on subjects which awaken and inflame the most destructive passions of mankind.

Two Discourses preached before the University of Cambridge, on Commencement Sunday, July 1, 1810; and a Sermon preached before the Society for Missions to Africa and the East, at their tenth Anniversary, June 12, 1810. To which are added, Christian Researches in Asia, with Notices of the Translation of the Scriptures into the Oriental Languages. By the Rev. CLAUDIUS BUCHANAN, D.D. late Vice-Provost

of the College of Fort William, in Bengal. Cambridge, Deighton; London, Cadell and Davis. 1810. 8vo. pp. 382. Price 9s. Or one of these sermons, that preached before the Mission Society to Africa and the East, we have already given some account. (See vol. for 1810, p. 579). Of the other two, it may be enough to say, that they are not unworthy of their author's fame. They are occupied with the same important object, which has given so general an interest to his former publications-the diffusion of the evangelic light throughout the world. The text is, "Let there be light;" words, which, though originally applied to the creation of natural light, may fairly be accommodated to the author's purpose, of describing the progress of that greater light, which began to shine into the hearts of men, when "THE SUN OF RIGHTEOUSNESS arose with healing in his wings," bringing "life and immortality to light by the Gospel."

Dr. Buchanan notices three distinct eras of this heavenly light: the first, that of the promulgation of the Gospel by Christ himself; the second, that of the Reformation; the third, the present period. As at the Reformation, theChristian world, after having "passed a long night of superstition," saw the beams of truth break forth with renewed splendour; so now, after the reformed church had been nearly overthrown by infidelity, and the spirit and power of religion had nearly departed, we see them revive and produce again the fruits of the first century. Christianity hath assumed its true character, as the light of the world.' The holy Scriptures are multiplying without number. Translations are preparing in almost all languages; and preachers are going forth into almost every region, to make the ways of God known upon earth, his saving health among all nations.'

Till Christ came, "darkness covered the earth." This was the

state of mankind even in the brightest periods of Grece and Rome." But God said a second time, "Let there be light, and there was light." Christ came a light into the world, that whosoever believed in him should not abide in darkness." He sent forth. his apostles to the Gentiles," to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God; that they might receive forgiveness of sins and inheritance among them that are sanctified by faith which is in him." "Though unlearned men, they went forth with confidence to change the religion of the world. The darkness of paganism receded before them, and in process of time there was a general illumination." "The children of light, however, had to maintain a fiery conflict with the powers of darkness" during three hundred years. At length the conflict ended, and Christianity obtained the dominion. But no sooner was it invested with power, than it began to be corrupted, and darkness again covered the earth, the darkness of ignorance and superstition; and "the Bible itself, the fountain of light, was taken away." At length there re-appeared a dawn of light. Bradwardine, then Archbishop of Canterbury, combated the prevailing doctrinal errors with great ener gy and eloquence: but he stood almost alone. Wickliffe next arose, a light in that dark age. "He translated the Bible into our own tongue, and his own mind was illuminated by it." The corruption of human nature, salvation by grace, justification by faith, were the great subjects of his teaching. But his light "did not dispel the gloom. Though it shone far into the vale of night, it reached not to the throne of darkness at Rome.”

We have thus hastily glanced at Dr. Buchanan's historic view of the period which preceded the Refor mation. The efficient cause of the restoration of light at this era WIK (as he states), "the inspiration of the

"Pure religion being thus restored, the first labour of our church was to do honour to the true and genuine doctrines of Christianity;" and this she did by exhibiting them to the world in her Liturgy, Articles, and Homilies, which, as we affirm, and as the Protestant Churches in Scotland and on the Continent, as well as the Dissenters in England, acknowledge, contain a standard of sound doctrine. Various causes, however, after a time, contributed to produce a spirit of indifference to vital Christianity in this country. Religion was fast sinking into a lifeless profession; its spirit was nearly extinguished, and men began to be ashamed of it. "Out of this state of things arose a new enemy to the church," infidelity. But at the very time (about the middle of the last century), when this deadly enemy was collecting its strength, the spiritual religion of Christ began to revive. True religion and infidelity have respectively shewn their proper character and fruits in our own time; and we can now contrast them with advantage. While we have been witnesses of the dreadful effects of infidelity in a neighbouring nation, the revival of religion in this country has produced an increased knowledge of the holy Scriptures; a cultivation of the principles of the Gospel; the practice of subordination, loyalty, and contentment; the almost universal instruction of the poor; the more general worship of God in our land; the publication of the Bible in new languages; and the promulgation of Christianity among all nations, to Jews and Gentiles."

The present period, therefore, Dr. Buchanan considers as the third era of light in the Christian dispensation.

We shall not follow Dr. Buchanan through all the arguments by which he labours to convince the Church of England, of the obligations which lie upon her, to exert herself in the great work of evangelizing the world. She led the way in this labour of love, when, about a century ago, she patronised those protestant missions in India, which have since been attended with so many happy effects. It becomes her now to resume her former station, and, "standing as she does, like a Pharos among the nations, to be herself the great instrument of light to the world.”

Dr. Buchanan, in this part of his discourse, feelingly describes the darkness which exists in heathen lands, and the cruelty and impurity which characterize their idolatry, We shall have occasion to consider this branch of the subject more attentively when we come to review the latter part of the work before us, the author's "Christian Researches in Asia." In the mean time we will content ourselves with quoting a part of Dr. Buchanan's argument, which will be better understood when the details have been stated.

"For many years this nation was reproached for tolerating the slave trade. Many books were written on the subject; and the attention of the legislature was at length directed to it. Some asserted that the abolition of it was impracticable, and some that it was impolitic; but it was found on an investigation of the traffic, that it was defended because it was lucrative: and a humane nation abolished it. But let us ask, What is there in buying and selling men compared to our permitting thousands of women, our own subjects, to be every year burned alive, without enquiring into the cause, and without evidence of the necessity? Or what can be compared to the disgrace of regulating by Christian law the bloody and obscene rites of Juggernaut ?

"The honour of our nation is certainly involved in this matter. But there is no room for the language of crimination or re

the reproach of the world. For men in general will not approve of the piety and purity of his life; and they will distinguish it by some term of disparagement or contempt." pp. 56, 57.

"Let every student of theology inquire whether the religion he professes bear the true character, Instead of shunning the reproach of Christ, his anxiety ought to be, how he may prepare himself for that high and sacred office which he is about to enter. Let him examine himself, whether his views correspond, in any degree, with the character of the ministers of Christ, as recorded in the New Testament. Woe is unto me, if I preach not the Gospel.' 1 Cor. ix. 16. Even the Old Testament arrests the progress of the unqualified and worldly-minded teacher. It is recorded that when Dathan and Abiram invaded the priest's office, with a secular spirit, the earth opened her mouth and swallowed them up,' in the presence of Israel. This was written for our admonition;' that no man should attempt to minister in holy things until he bas cleansed his heart from the impurities of life and is able to publish the glad tidings of salvation with unpolluted lips.i

"If the student desire that God would honour his future ministry, atul make him an instrument for preserving the unity of the Church, instead of his being an instrument of secession from it, he will seek to understand that pure doctrine of which out Lord speaks, when he saith, He that will do the will of God shall know of the doc trine whether it be of God.' This is an era of light in the Church. Men are ardent to hear the word of God. And if a thousand churches were added to the present number, and enlightened by the doctrine of the evangelist John,' they would all be filled. Those who preach that doctrine are the true defenders of the faith, and the legitimate supporters of the Church of England. If these increase, the Church will increase. If these increase in succeeding years in the same proportion as they have hitherto done, it is the surest pledge that the Church is to flourish for centuries to come, as she has flourished for centuries past. And there is nothing which forbids the hope that she will be perpetual; if she be the ordained instru ment of giving light to the world.

"I shail now conclude this discourse with delivering my testimony concerning the spi ritual religion of Christ. I have passed through a great part of the world, and have scen Christianity, Judaism, Mahomedanism, and Paganism in almost all their forms; and

can truly declare, that almost every step of my progress afforded new proof not only of the general truth of the religion of Christ, but of the truth of that change of heart in true believers which our Lord describes in these words, Born of the Spirit; and which the evangelist John calls, Receiving can unction from the Holy One.' For even "the heathens shew in their traditions and religious ceremonies, vestiges of this doctrine. Every thing else that is called religion, in Pagan or Christian lands, is a counterfeit of this. This change of heart ever carries with it its own witness; and it alone exhibits the same character among men of It every language and of every clime. bears the fruit of righteousness: it affords the highest enjoyment of life which was intended by God, or is attainable by man; it inspires the soul with a sense of pardon and of acceptance through a Redeemer; it gives peace in death; and a sure and certain hope of the résurrection unto eternal life.'

"Let every man then, who hath any doubt in his mind as to this, change in the state of the soul in this life, apply himself to the consideration of the subject. For if there be any truth in Revelation, this is true. What shall it profit a man, if be gain the whole world and lose his own soul? What avails it that all the treasures of science and literature are poured at our feet, if we are ignorant of ourselves, of Christ, and holiness? The period is hastening which will put an end to this world and all its distinctions; which, like a flood, will sweep away its applause and its frown, its learning and its ignorance. The awful glories of the fast judgment will, ere long, appear; when the humble and penitent enquirer, who has received by faith that stupendous Grace which the doctrine of Christ reveals, shall be eternally saved; while the merely speculative student, whose secret love of sin led to the rejection of that dọctrine, shall, notwithstanding his presumption of final impunity, be, for ever, undone." pp. 59–63.

We admire the truth and honest boldness of these remarks; and we deem it no mean sign of the increase of evangelical light in the land that such doctrines should be preached in our university pulpits, and not only be there listened to with "candid attention," but should afterwards be permitted to issue from the university press. We hail the omen with joy!

1