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To me this narrative had a peculiar interest, as I was standing on the very spot which the traditions of the East point out as the scene where, twentyfive centuries ago, Daniel had his miraculous escape, and could not but contrast the calm confidence of the prophet, with the agitated state of the Arab youth, who had not yet learned to place complete and implicit reliance on his heavenly Father." Pp. 169-198.

From Dizful our author bent his course for Khorumabad, already visited and fully described by Rawlinson; and thence he pushed on to Burnjird, the chief town of a district, which, lying out of the line of the high road between the capital and the principal cities of the kingdom, is seldom visited by European travellers. It is famous for its manufacture of printed chintzes, the best quality of which are on calico imported from Europe by way of Constantinople, Trebizond, and Tabriz. The dyes used are partly imported and partly the product of their own country. There are fifty establishments engaged in this manufacture, from which the government derives a handsome profit.

Of the remainder of his journey to Teheran, Baron de Bode gives no details, reserving them for a future opportunity, when he intends to communicate to the public an account of the provinces lying on the northern skirts of the Alveud chain from Isfahan up to Hamadan.

The work throws a good deal of light on the geography and political state of a part of Persia, of which little was before known; and though the narrative sometimes lags, and is sometimes too much encumbered with statistical information, yet, on the whole, the volumes are interesting.

ART. V.-The Moral Phenomena of Germany. By THOMAS CARLYLE, Esq., of the Scottish Bar. London: W. E. Painter.

WE remember something of Thomas Carlyle, Esq., about fourteen or fifteen years ago, in Edinburgh. He was an advocate by profession, and though not much famed, yet, we believe, was justly esteemed by all who knew him. He was reputed to be a great German scholar, and his abilities were thought to be by no means of an inferior kind. About the time we speak, the Rowite body came into being, ramifying over different parts of Scotland. Carlyle joined it. Immediately thereafter, Irvingism shot up with lurid and portentous blaze, as if it would set the globe on fire. Carlyle adopted it, and became one of the leaders of that strange host. Alas! that, as its chiefs, it should ever have numbered such men as Edward Irving or Nicholas Armstrong!

About the same time (we forget the date, and have not the work in our possession) Mr C. published a book upon the human nature of Christ, containing an exposition and defence of Irving's views upon that subject. Of it we shall say nothing. We read it at the time, if we remember right, but were struck with little in it save its mysticism, its antiquated style, and its bad theology. It has long since passed into oblivion; nor would we revive it, even to refute it. Whether Mr C. retains the opinions therein and then expressed, we know not. His present work gives no indication. Though letting out his mind on many points, he is totally silent on this.

Mr C. was also a writer in the Morning Watch, a periodical which commenced in 1829, and was continued for one or two years, when, if we mistake not, it was ordered to be discontinued by one of the pretenders to the gifts of the Spirit. In that journal there were doubtless a few able papers, not unworthy to be rescued from oblivion; but the mass was crude in the extreme, the spirit feverish and wild, and the tone of the work, at least in the latter numbers, so thoroughly polluted with the strange doctrines then promulgated concerning Christ's humanity and the miraculous gifts of the Spirit, that it was painful to look into its pages.

Of Mr Carlyle's career since that period we know but little. He still cleaved to the sect whose tenets he had espoused, and under the banner of whose leader he had fought his first battle. Report says that he has become an apostle or angel of that church,-one of its chief priests,-the administrator of its sacraments,-for priesthood and the sacraments are the two main pillars of the edifice, an edifice which claims to be founded on miracles and gifts of the Holy Ghost. The predictions of its chief prophets have been utterly falsified, and they proved lying prophets, prophesying the deceits of their own hearts, and not the words from the mouth of the Lord. Yet the members of that body still hold together in London, Edinburgh, and a few other places. To that body Mr C. belongs still, and in it we are told he exercises the office above alluded to.

We are not aware of his having published any work for many years. He may have done so, but it has not reached us. We had heard of his scouring the Dumfries-shire moors with gun and dog, strange employment for an apostle of Christ! We had heard of his shunning the Free Church congregation, and preferring to worship in the parish church. We had heard also, that in common with his sect, he thought it right to mingle freely with the world in all ways of pleasure and of vanity; not to testify for Christ against its ungodliness, or speak a word in season for the Master whom he professed to love, but to appear one of them

selves, leaving his religion and his apostleship behind him in the church. We had heard of these things, and knowing the opinions and peculiarities of the sect, might have been led, perhaps, into surmises concerning his opinions; but till this little work was sent to us for review, we were not aware of the true state of his mind, or of the real character of his theology.

It is rather singular that it should appear so much about the same time as the work of Henry Drummond, which we have noticed in another page. Our readers are doubtless aware that this latter individual is also one of the leaders of the Irvingite body. And it is curious to observe the coincidences between the two authors and their works, though their subjects are by no means professedly the same. Both emanate from the same body; both are from the pen of apostles,' so called; both breathe the same wild spirit, and give utterance to the same oracular mysticism; both betray a feverish uneasy mind,-a soul not at rest, -dissatisfied with everything around it,-peevish and discontented, loving, in the gloom of a fierce and restless fanaticism, to dwell upon the evil and disorganization, present and to come, of this earth, to which they seem to be sent as prophets of evil. There is no happy confidence of a soul resting on Jesus, at peace with God, holding filial fellowship with him, and in that attitude awaiting calmly what may be coming on the earth, and meanwhile rejoicing to follow and to serve a Saviour now as dear children,' and to keep themselves unspotted from the world.

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Both these authors are evidently dissatisfied with all churches and sects save their own. Neither of them loses an opportunity of expressing this; nay, neither of them seems occasionally to grudge the trouble of going a little out of the way in order to fetch a side-stroke at some obnoxious body or class. Next to their own Church, they seem to admire the Church of England, chiefly because of its priesthood and sacraments. After it in their esteem comes the Church of Rome. Many a hard thing do they say of that apostate Church; many a strong, and even eloquent, condemnation do they pronounce against it; yet notwithstanding all this, their eyes seem fascinated with its splendour, and their hearts yearn for fellowship with it as if it at least contained far more that they could love than the churches of the Reformation, and especially than modern Calvinistic dissenters. It is, however, against those whom they designate Evangelicals and Calvinists that the anger of these two authors seems most fiercely to blaze up. Of all sects they are held to be the most malignant and the farthest from the truth. They must, we suppose, have done some sore things to offend Mr Drummond and Mr Carlyle, for their offences seem such as cannot be forgiven.

We could scarcely account for the exceeding bitterness of the hatred which these men bear to the Evangelicals,' nor for the way in which they make them the theme of their sneer or sarcasm, were it not that we remember that it was the Evangelicals, specially the Evangelical Calvinists of Scotland, that laid such vigorous hands upon the infant sect of Rowism and Irvingism, as to prevent its ever extending itself in this country, or, indeed, of doing any thing but preserving a bare existence,—which is only prevented from becoming totally extinct by begging help from Popery, and getting Romish life and Romish blood infused into its veins.

It was Edward Irving that first began these invectives against the Evangelicals. It is one of the things which pains one in reading even his earlier and better works. Doubtless he said much that was true, much which it becomes us to lay to heart as professing to be Evangelical Christians; but yet it was said too often, and said too harshly. But his assaults upon that class were nothing in comparison with those of his followers. It was not in revenge for wrong done that he spoke as he did; not only do we believe him to have been incapable of such a feeling, but his severest attacks upon them were written when he and they were altogether friendly. What Irving, however, uttered, in the honest vehemence of his spirit, well-meaning, but indiscriminate in his censure, his followers have taken up and carried out in the bitterness of their spirit. The way in which they seek for oppor tunities of giving vent to this acerbity of feeling is quite childish. It would be ludicrous, did it not always convey to us the idea of hatred and revenge. Mr Carlyle, for instance, speaks of 'the venom of Evangelical slander,' (p. 44,) and places it side by side with the madness of a London gin-shop.' (ib.)

In Mr Carlyle's book we find also, as in others of the sect, the strongly-expressed dislike to the Protestant reverence for the Bible, and the Protestant right of private judgment. Speaking of this feeling in Germany, he makes the following characteristic remark: The national idol, "Gottes Wort," the impersonal foundation and judge of Protestants, is like every idol, barren.' (P. 39.) And in order to make out the best case he can for himself, and against the Protestants, he makes no scruple in asserting, that they set the Bible in the place of Christ, the written in the place of the living Word. His words are as follow:

"Men ran riot in their newly-acquired liberty to search the Scriptures and proclaim their treasures; they worshipped their weapon; they burnt incense to their drag. Those Scriptures, by which Christ's ministers should judge, were themselves erected into a judge impersonal, to judge as their quoter pleased; and that word of the gospel which declared Christ

as the foundation virtually took His place. The statute-book supplanted the judge; the Church was rested on a word, not on a person. And instead of learning to offer intelligent, in the room of ignorant, worship, the German Protestant, even where liturgic forms remain, and in spite of the richest hymnology in Europe, has too much neglected worship itself." Pp. 108, 109.

Another object of dislike is the Scottish strictness of Sabbath observance. He does not deny the obligation of that day, neither does he approve of its open desecrations, nor yet of the way in which saints' days are preferred to it. But yet, such seems his dislike to Scotch Calvinism and Evangelism, that he could write the following sentence:—

"Never, indeed, in the Christian church, has the Lord's-day been kept in a manner at once so rigid, and so little appropriate, as in Scotland—a country in which, though the most anti-papal, the judaizing of the Papacy is equalled, if not surpassed; where, among the pious, Old Testament institutions and examples poison with gloom and pride the amenity of the Christian life; and where the Lord's-day, which should be observed as a day of joy, of spiritual feasting, of active worship and well-doing, and of chastened yet cheerful domestic intercourse, is degraded to the rank of a Jewish Sabbath-fenced by prohibitions-occupied with negatives-a bugbear, like its metaphysical catechism, to every child-and yet a day on which the godless take a license only the more reckless from the irksomeness of the yoke they have shaken off." Pp. 42, 43.

For another and a far truer representation of Scotland and Scottish Sabbaths, we refer Mr Carlyle to the words of one for whom he has some regard; we mean Edward Irving. Some of the most eloquent passages in his writings are his descriptions of that very Judaizing rigidity which Mr C. here condemns. Amid all Irving's many faults, he never lost his true Scottish heart. It always beat true to the land of his youth. Sad that his followers should select his faults for emulation, and forget his excellencies. Of baptismal regeneration, and the nature of the eucharist, Mr C. thus speaks. He does not dwell at length upon them; but his opinions will be easily gathered from a single extract:

"For how superior soever the Protestant may be to the Papist in intellectual psychology, his spirit, mystically pursuing after a communion with God independent of His appointments, has well nigh lost all apprehension of Him in the ordinances of the church, and is hardly conscious to any privileges superior to those of a devout heathen. Baptismal regeneration, that transplanting from the old Adam into the new, on the additional basis of which the Church should be judged, as they and all men shall be on the basis of the gospel-the eucharistic oblation of, and nourishment with, the body and blood of Christ-such things as these have become devoutly abhorred by the spiritual. The mightiest realities of God fluctuate between existence and non-existence with the personal

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