are not so very many avenues open to the heart, that any one of them can well be spared; and whether it be to take firmer hold of the memory, or of the imagination, or of the principles of association :—whether it be to the love of the beautiful, or to the power of solemn forms-the more numerous and varied are the appeals to nature, the more thoroughly furnished is a Church to the great object of its being.”—P. 292.

Of the grievous deficiency in some of these appeals exhibited by the Scotch establishment the author before us has spoken very strongly. To the poetry of man's nature Presbytery makes small appeal. How indeed can it hope to do so? Presbytery has no long-drawn aisle and fretted vault, no pealing organ's strains, no yearly round of services in commemoration of the great events of its Redeemer's life on earth, no ritual reminiscences of His holiest servants; and how little then is left to link it, even in thought, with the great company of those who before and since the Advent of the Incarnate LORD "have made a covenant with Him with Sacrifice." How deeply interwoven with the poetic is the devotional feeling, we need scarcely remark: even the Duke of Argyll concurs in believing the close conjunction of the two. But at any rate Presbyterianism, he contends, has been great in dogmatic theology. Has it indeed? We desiderate some plain evidence of the fact. The new Catechism of the Free Kirk runs out, to his mind, and perhaps in the judgment of most minds, to "an inconceivable depth of extravagance" and when has Presbytery produced works studied over all Christendom, such as those of Bishop Pearson and Bishop Bull? Alas! has the central verity of the Christian faith, the Incarnation, been held with a firm grasp by Presbytery?

We dare not say that there is no laxity on that solemn doctrine, even in the bosom of our own Church; but knowing at least one who left Presbyterianism, from pure horror that the full truth of that momentous theme was so little realized in its pale; knowing that the Presbyterians of the North of Ireland do all but openly profess Arianism, it will yet be a question whether Scotland shall furnish another instance of that corruption of decadence and loss of doctrine necessary to salvation, which has so often followed the loss of the Episcopate and the succession handed down from the Apostles. And though Presbytery did nobly aid at times in the battle of the eighteenth century against Deism, it is a further subject for deep and earnest sifting, whether she has striven after the formation of the saintly character, or been satisfied with a cold and staid correctness, which can be produced by heresy, even by Socinianism. We are speaking, of course, in general terms, not of any particular individual cases.

Lastly, she has assuredly lost all sight of the very idea of sacramental grace. The early Scotch Reformers, with whatever incon

sistency, did really claim the power of binding and loosing, and used language respecting the Holy Eucharist, such as might have come from the lips of Bishop Andrewes or Overall. But this could not continue where there was no Priesthood; Ecclesia non est, (says S. Jerome) quæ non habet sacerdotes.

The writer of such a work as this now reviewed can hardly plead immunity from censure, even if expressed in terms savouring of severity. Yet of him we would gladly hope all good: many not less alien by their nurture from the Church's teaching, have, in the hour of sorrow, taken refuge in the blessedness of a Sacramental Faith.

REVIEWS AND NOTICES.

The Calling of a Medical Student; four Sermons preached in the Chapel of King's College, London. By the REV. E. H. PLUMPTRE, M.A., Chaplain and Divinity Lecturer; late Fellow of Brazenose College, Oxford. London: J. W. Parker.

THIS little book is a result of the praiseworthy attempt, which the authorities of King's College are now making to bring within the reach of religious influences an important class of Students, who have hitherto been shamefully neglected as well by the Church, as by the Society of this world. As a general rule, Medical Students in London, live among themselves; except accidentally, they have few opportunities of coming in contact with men of a different education. And in consequence they form habits, and fall into a conventional language which have an effect upon the character, deteriorating even where it is not decidedly irreligious. For the most part they are hardworking men, and fully imbued with that generous spirit of self-sacrificing humanity, which is the glory of their profession. We have been told that they display uncommon self-devotion in freely attending the sick poor, when any epidemic is ravaging the crowded parishes of London, and that many lose their lives in this service. It is grievous to think that these good qualities should be too often tarnished by those vices to which the great city offers so many inducements: or by a grovelling materialism, to which their studies are, in some sort, a temptation. We know that there are many exceptions. Nearly every one's experience may convince him that a man is none the worse Christian for being a good Surgeon. A Medical man who is really religious, often attains to the very highest standard of holiness. His very profession gives him many opportunities of growth in the Christian life, and religious principle, in time, must be no small help to him in discharging the duties of his calling-it must turn many a duty into a privilege. But the question is, how to convince young men of this, and how to prevent, so far as man is able, the waste of souls which, one fears, must be taking place daily. With this view attempts have been made in several quarters to provide for Medical

Students places of religious Education, somewhat upon the plan of our ancient Colleges in Oxford and Cambridge. At King's College they have this advantage, that they are brought into constant contact with the theological students, which one would think must tend to break through their isolation of life and thought. They are also under the government of the College authorities.

It is as an assistant in this good work, that Mr. Plumptre delivered the sensible, well-written discourses which are now published, in the wellgrounded hope that they may benefit others besides those who actually heard them. There is a definiteness about them which is very satisfactory: the author makes no unnecessary effort after brilliancy of composition or variety of subject, but keeps steadily in view the wants and trials of the class of men with whom he has to do, and writes to do them good. This singleness of purpose appears by the subjects of the four sermons-The Hospital, the Dissecting-room, Work, and Leisure. The author's endeavour is to turn the vague, irregular, impulse of compassion into Christian principle, to show the student that he ought to have an earnest religious purpose in all his work, and to help him in avoiding as real dangers those temptations to which either his studies or his society may expose him. It is gratifying to find a young man of academical distinction bending his mind so thoroughly to a practical subject, and taking such pains to enter fully into the situation of men of quite different education and pursuits. Only in one point we think him defective. We wish he had spoken explicitly of the sanctity which the HOLY SPIRIT imparts to the bodies of Christians by making them His Temples, and which is not lost by them even in death. We the more regret this, as Mr. Plumptre seems fully to realize the co-ordinate truth, that our LORD has redeemed the whole man, body as well as soul. One of the great French surgeons in the last century had a fine answer made him by a patient in the hospital. Standing by the bedside, he said to his pupil, “Fiat experimentum in corpore vili;" but the poor man understood Latin, and replied, Corpus non tam vile, pro quo Christus haud dedignatus est mori."

Lectures on the Apocalypse: Critical, Expository, and Practical; delivered before the University of Cambridge; being the Hulsean Lectures for the year 1848. By CHRISTOPHER WORDSWORTH, D.D., Canon of Westminster, &c. London; Rivingtons, 8vo. pp. 505.

THIS is a volume towards which we feel called upon to administer praise and blame in about equal proportions. Dr. Wordsworth is essentially and by choice a controversialist; and therefore perhaps we should scarcely feel surprised that he has not risen above the temptation of aiming a blow at his old enemy, Rome, in these Lectures; but this manifest tendency does sadly detract, it must be admitted, from their theological value.

The most valuable portion of the work is that in which the writer vindicates the twentieth chapter of the Apocalypse, from the millennial interpretation which has been put upon it by so many modern writers.

The " Angel," he rightly asserts is none other than our SAVIOUR CHRIST, "the Angel of the new Covenant;" the "resurrection," spoken of is the "death unto sin and the new birth unto righteousness.' The reign of the saints with CHRIST as kings and priests began with the establishment of the Christian Church on the day of Pentecost; and the thousand years betoken a large indefinite period of time.

"Such we feel persuaded (he writes) is the true interpretation of our text, (Rev. xx. 1-8.) Thus and thus alone it is in perfect harmony with the general teaching of Holy writ. And such, let me add, is the interpretation which is authorized by the consent of the Church. Ever since the question was examined, as it was in the third and fourth centuries, there has been but one prevailing voice for more than a thousand years. Origen, Dionysius, Jerome, Augustine, Philastrius, Andreas, Arethas, Primasius, Cassiodorus, Bede, Haymo, Aquinas, and many others agree in this exposition; and from the fifth to the fifteenth century, scarcely any author of credit can be cited as having countenanced any other."

It is matter of real congratulation to have such doctrine put forth at length from the pulpit of S. Mary's at Cambridge. There are also some sensible general remarks on the significance of the prophetical numbers, showing that they possess a certain symbolical, as distinct from their ordinary arithmetical, value. This wise and just principle of course saves Dr. Wordsworth from finding the Pope under the mystical number of 666. But, will it be believed that the enunciation of this principle is immediately followed by the application of the prophecy of the Scarlet Woman with the seven heads, to Rome placed on her seven hills? And this is the burthen of well-nigh the whole of the other Lectures.

In a future publication, we observe, Dr. Wordsworth promises, "the Greek text of the Apocalypse, from the best MSS., and a revised English version, and harmony, with notes." The text and translation, if carefully done, will be a most valuable gift to the Church. The notes, we would suggest, should be merely critical; a dogmatical putting forth of such very questionable interpretations as that relating to the Scarlet Woman, and the Mystical Babylon would grievously mar the usefulness of such a publication.

The Alcestis of Euripides: translated into English Verse, according to the Text of Monk. By the Rev. JAMES BANKS, M.A. Perpetual Curate of Christ Church, Dean Forest, late Scholar of Lincoln College, Oxford. London: Longmans. 1849.

MR. BANKS has said in his Preface :-" And here I may be pardoned by the reader, if I observe (with the utmost reverence, and with the most shrinking sense of the danger of approaching such holy ground, except with timidity and reserve :) that there seem to exist in the Alcestis strange shadowy embodyings of some vague tradition respecting the true light of the world, the LORD of life,' who was to come upon this lower earth, taking upon Himself the form of a servant, and, in due time, to rob the grave of victory, and take the sting from death."

For ourselves, we wish, that any scholar, who had the mind to feel such a power in this play, had had the nerve to develop and exhibit it. It is, chiefly, the sense of this power which induces us to bring this translation before our readers; for it is only this, that brings it within the scope of our review and criticism.

The idea of vicarious sacrifice entered very deeply into the mind and heart of the world. But in all, it was the ancient tradition-though in heathen lands but the reverberation-of a great and solid truth. Iphigeneia in Aulis was, we believe, but the Jepthigeneia of Holy Scripture. Codrus was but a Roman version of a traditionary sacrifice of one man for the whole people; while Caiaphas, in Jerusalem, spoke but the same language.

Euripides, we believe, in the present play, caught an echo of this one great tradition, and embodied it, according to the spirit of his own mind, and the genius of the age in which he lived. There is, therefore, as in all these mythological tales, a certain degree of confusion. There is a deliverer of the soul, Hercules ;—and there is an immortal soul, Alcestis;—and there is a wretched, fallen being, for whom the sacrifice is made, Admetus. The tradition is one, like the dream of Pharaoh, however it may be diversified in the act. It is the sacrifice of CHRIST, handed down through a superstitious medium; and it is this great truth, which gives to the classical reader so deep an interest in the singularities of plot and language of the play before us.

Hercules, who in his mythic character shadows forth the soul in its progress towards perfection, does not shine forth radiantly in the Alcestis ;-but then, as Mr. Banks justly observes, Euripides exhibited him under the vulgar and received notion of "a personification of mere bodily strength, unaccompanied by any particularly striking mental qualities." The true character of Hercules was, we believe, reserved for the "Mysteries ;"-but at any rate, the loss and the redemption of the soul is clearly forthshadowed in this play; which seems to us to be its real power, as well as its real beauty.

The next question is, how has Mr. Banks accomplished his transla. tion of a work, so well thumbed as the Alcestis is amongst all orders of scholars? His object is to give a popular version, which may lead the uninitiated in Greek into one of the beauties of the Greek Literature. This is a good and laudable design; and one, which we should be glad to see carried out. We should be very glad to see the best plays freely, but accurately, and musically, rendered, so that they might be taken up in their English garb with somewhat of the pleasure, with which they are read, by scholars, in the original.

The present work is an effort tending to that end, and the effort of a scholar, but, we confess, we have a doubt of the perfect musicalness of Mr. Banks' ear. The opening ten lines of Dath's speech, may be read ten times without the reader's consciousness that they are Dactylic.

But this is only a "spot in the sun;" the translation is good; and more, it is readable. We give to the scholar, as to the unlearned, a specimen of a better style, which each will comprehend. It is from the speech of Alcestis' attendant :

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