gious knowledge) doth make thee mad "-appeared to strike upon our ear-and the name of MR. DAVENPORT, which caught our eye, at once determined us to indulge in one more brief extract. We know this gentleman-we have taken sweet counsel together, and walked in the house of God as friends-we have seen him at his devotions have administered the holy communion to him-and never did we witness greater sincerity, or more holy reverence of demeanour. If he is insane, we wish that madness were infectious. Then the house of God would no longer be a desert-then the prayers would be poured from the heart, not muttered only by the lips-then our God would be "worshipped in spirit and in truth." But let the vicar speak : It is a favourite and cherished conviction of worldly men, that all EARNEST religious characters are more or less insane. And this singular sentiment seems to have been largely shared by many of the witnesses in the extraordinary case of Mr. George Davenport. Mr. Davenport was a decidedly religious man. The sole aim-the one object of his innocent and upright life, was the spread of religious knowledge, and the amelioration of the spiritual state of his fellow-creatures. Those who were admitted to his confidence, and can remember him in private life, will bear out by their testimony the assertion that he was a man of peculiarly simple habits and inexpensive tastes; that he had no selfish pleasures; and that in every thing that related to the pampering of appetite, and to personal gratification, he was abstemious and self-denying in the extreme. Pomp and parade he hated. He shrank from popular observation and popular applause. From the wide notoriety excited by his acts of splendid benevolence he carefully retired; and the deserved encomiums bestowed by the generous and open-hearted he calmly but skilfully parried. His conversation was cautious, simple, guarded, and humble in the extreme. But he was a man living for eternity; deeply impressed,—if you will,-that "the things that are seen are temporal;" and a sincere mourner over the triumphant vice and callous profligacy of the great metropolis in which he dwelt. Born of dissenting parents, he had been brought up in the principles of nonconformity. But that communion he left, from conviction, in mature manhood. I quitted the dissenters," he has been heard to say, on principle. I withdrew from their communion because I saw that dissenters had ceased to be a religious, and were fast becoming a merely political body. They had wholly departed from their original principles. I saw that their wish was not to purify the Establishment but to subvert it-not to reform but to raze. Every day I heard them admit that the Establishment was becoming more useful, more active, more spiritual;-that a large addition of able, active, and pious men was at each ordination infused into the ranks of her ministers; and yet every day saw the dissenters adopting more vigorous, concentrated, and well-defined measures for her total demolition and downfall. How, therefore, could I give them credit for sincerity, or feel at ease in belonging to their communion?" In musing over the details of this unparalleled case-the verdict given-and the evidence on which that verdict was founded, two very nice questions suggest themselves. 1. Was there not some sectarian spirit actively at work, in first mooting the question? In other words, would a doubt ever have been raised as to Mr. Davenport's perfect sanity, had his benevolence flowed wholly for the advantage of dissent? 2. Would this commission have been ever issued if Mr. Davenport had been a gay, dissipated, thoughtless character, who squandered his means on some one of the fashionable follies of the day? If these questions are answered, as I fear they must with truth be answeredthe latter more particularly-in the AFFIRMATIVE, it follows that earnest zeal on the most important of all subjects is to be the condemnation of a man's intellect ; that a human being may toil night and day for wealth, or rank, or personal distinction, or literary pre-eminence-that his hobby may occupy every thought, and employ every energy--that his conversation and correspondence may overflow with it-that whether he walks, or rides, or drives, it may be the one absorbing and governing topic-and that STILL he may be SAFE. But let him bestow his energies, activity, property, upon religion, and HE IS MAD. Such, most unquestionably, was the conviction of many of the witnesses called in the course of this deeply interesting inquiry. One witness said "he was quite sure that Mr. Davenport was insane, because he was so UNNATURALLY RELIGIOUS!" Another said "not a doubt existed upon his own mind that Mr. Davenport was, and had been for a length of time, quite incompetent to the management of his own affairs, because he was so EXTRAVAGANTLY religious." EXTRAVAGANTLY religious!! The same remark will apply to William of Wykeham. Whether we look at Winchester, or New College, Oxford, the same censure is applicable-he was "extravagantly religious." Mrs. Ramsden, who left all her property to Catherine Hall, Cambridge, for religious uses alone, was in the same hopeless dilemma. Poor lady! she was EXTRAVAGANTLY religious. It is well if Mrs. Partis of Bath escapes-the munificent foundress of Partis College-a charity that will ever hallow her name with posterity; for she isas all who have the happiness of knowing her in private life will readily confess," extravagantly religious."-Pp. 325-329. We here take leave of our author, with thanks for a most interesting and instructive volume; fully satisfied that the extracts we have given will excite many a serious thought and solemn pondering in the heart of our readers, and lead them to exclaim, "Can such things be, And pass before us like a summer cloud LITERARY REPORT. London: Notes on the Four Gospels, and_the splendid heraldic and illuminated works? There is, however, another class of publications in which he stands alone-we mean the republication of sound old orthodox divinity, and new works modelled in the same school. Of this character is the work before us. The Appendices, which commence the volume, will prove invaluable to the student. They consist of dissertations on the languages of Palestine; on the Jewish Sects, and the early Heresies; on independent Heathen Testimonies to the early progress and character of Christianity; on the Herodian Pedigree; on the Genealogies in St. Matthew and St. Luke; on the Language of our Translation; on the Families of the Greek Text; on the Fathers, &c. &c. All these abound with highly interesting and important matter, and prepare the reader for the Notes and Illustrations on the Gospels and Acts of the Apostles, which contain some most discriminating remarks, and display at once great critical acumen, and profound biblical knowledge. The List of Books recommended to the young reader, we shall give entire in our next number, as a valuable addition to those we have already published. Le Répertoire Littéraire. By CHARLES JEAN DELILLE, Membre de l'Athénée des Arts, &c. &c.; French Examiner to the University of London. Second Edition. WE Congratulate the French studen on the appearance of a second and much improved edition of the above very useful and clever work. It has been said that none equal the German scholars in collecting the materials of a book, or the French in putting them neatly together. M. Delille has the merit of combining both qualifications in a high degree. The collection of the matter must have cost him considerable research, and he has certainly arranged it with all the felicity of his countrymen. The work is of a much higher order than the "Recueils Choisis" of former days. To a judicious selection from the most celebrated writers of France, there is appended a glossary of uncommon words and phrases, as well as a succinct but very accurate notice of every author cited. Indeed the latter property must recommend the book even to the scholar and private gentleman, as there are few writers ancient or modern from whom M. Delille has not selected some choice and instructive morceau. The chapter on the progress of the French language (which is traced as far back as the ninth century) deserves the attention of the philologist; and we have no hesitation in recommending the “ Re pertoire," as not only by far the most philosophical of French school-books, but as a safe and convenient guide to the student of French literature. The Christology of the Old and New Testaments; an Historical Development of the predicted Occurrences of Holy Scripture. By the late Rev. J. A. STEPHENSON, M. A. Rector of Lympsham, Somersetshire. London: Rivingtons. 2 vols. 8vo. Pp. xiv. 401; viii. 338. THE main object of this posthumous publication is, to enable Christians better to understand the course of God's government in the world; to harmonize the different portions of his word; and to estimate the greatness of their own spiritual privileges. Now, although we are not prepared to adopt Mr. Stephenson's interpretation of prophecy as a whole, we willingly concede to him great industry and zeal in the cause of his MASTER. Nor have we discovered any positively erroneous opinions hazarded, though sometimes his theories appear rather fanciful, and his applications of the older prophecies somewhat apocryphal. To the practised divine, however, the volume possesses many attractive features. The object is valuable, the indefatigable research worthy of imitation, and the information to be gathered such as will not easily be met with elsewhere. The work ought to be in every theological library. The Principles of the Jesuits, developed in a Collection of Extracts from their own Authors; to which are prefixed a brief Account of the Origin of the Order, and a Sketch of its Institute. London: Rivingtons, H. Wix, J. Leslie. Pp. xvi. 276. SCELUS OMNE is the very appropriate motto of this well-timed and able publication. In a recent number we noticed the "Constitutiones Societatis Jesu," from the same pen; and we congratulate our Protestant friends, not only in having such a well-stored arsenal to supply them with weapons against their Popish adversaries, but also that such powerful and zealous champions are not wanting to break a lance in heir behalf. The history of the origin of the order with which the volume opens is very interesting: Ignatius Loyola, a Spaniard by birth, and a soldier by profession, was the founder; at the siege of Pampeluna, in the year 1521, he was severely wounded, and during his confinement the Jesuit scheme was devised. The usual profane tricks of professing seers, and miracle-mongers, were successfully practised. Adrian VI. was either cheated himself, or became a co-cheat with this arch-impostor. The Doge of Venice was tricked out of a vessel; and our self-canonized hero proceeded to the holy city. His subsequent history is one mass of pretended revelations of the Divine will, and blasphemous figments of visions from on high; in some of which he impiously declared that he had received instructions from heaven to designate his fraternity THE SOCIETY OF JESUS! For a full account of the ulterior proceedings and detestable practices of this abominable society, we must refer to the work itself, which has our warmest recommendation, and we doubt not will find its appropriate place beside its elder brother, the "Constitutiones Societatis Jesu." An abridgement of the two in a cheap and popular form, could not fail to be of the highest advantage at the present crisis. Hymns, translated from the Parisian Breviary. By the Author of "The Cathedral." London: Rivingtons. Pp. viii. 352. THE reason why more of these truly excellent Hymns, of which Veni Creator is one, were not introduced into the Prayer Book, probably arose from the difficulty of finding persons competent to translate them at that time. This difficulty no longer exists, and we are happy to see the present able work taking its proper place among the standard doctrinal poetry of the age. We have on more than one occasion attempted translations, in the pages of the CHRISTIAN REMEMBRANCER, of some of the more popular hymns, such as “Pange Dei," ira," &c., which are very beautiful; and happy are we to find that the task of publishing a more complete Dies selection has been undertaken by such able hands. Occasional Works, which have been published before separately, and are now collected together; including Tracts and Sermons on Public Occasions, in the order of their publication. By the Rev. E. BICKERSTETH, Rector of Watton, Herts. London: Seeleys. Pp. x. 626. Most of these works, we doubt not, are already familiar to the reader, and are too highly appreciated to need any comment from us. We cannot, however, suffer so much valuable matter to be collected into so small a compass, without wishing it "good luck,” and expressing a hope that the pious labours of the excellent author may, under Providence, be the means of spiritual good to the Church. Select Poetry for Children; with brief Explanatory Notes. Arranged for the use of Schools and Families. By JOSEPH PAYNE. London: Relfe and Fletcher. Pp. viii. 8. WE have been much pleased with the above specimen of a volume of juvenile poetry, now in the course of publication by Messrs. Relfe and Fletcher. It is far superior to any we have hitherto met with, and cannot fail to be most acceptable to those for whose benefit it is intended. The following extract will at once exhibit the excellent character of the work: The Snowdrop. Tell, if thou can'st, how yonder flower Then will I teach thee how a child From death's long slumber can awake, And, to eternal life renewed, His robe of heavenly beauty take. While from the dust, each circling year, The snowdrop lifts its humble head, Say, shall I doubt God's equal power To call me from my lowly bed?-P. 5. Form of Family Prayer, for Sunday and Daily Use, containing a Paraphrase of the Ancient Litany. By G. B. PALEY, B. D. Rector of Freckenham, Suffolk, and late Fellow of St. Peter's College, Cambridge. A Contribution to a Public Charity. London: Rivingtons, Nisbet. Newmarket: Rogers. Pp. 76. A VERY valuable compilation. The arrangement is admirably adapted for private devotion; and being based upon the unrivalled Liturgy of the Church of England, cannot fail to be acceptable to the friends of the Establishment. It is a favourable sign of the times, when we behold ministers thus attentive to the spiritual wants of their flocks, and administering the precious manna of the Book of Life in such a palatable form. "Those who are not always at church on the Sunday, but who state that they always read good books on that day," would do well to possess themselves of this really good book. The Church, a Gift of the Saviour; wherein and whereby the Holy Spirit acts as the Teacher and Guide of God's Children. A Sermon preached in the Church of the Holy Trinity, Salford. By the Rev. ALEXANDER WATSON, B.A., of Corpus Christi College, Cambridge, and Licentiate in Theology of the University of Durham; Curate of St. Andrew's, Amcoats. Published by request. London : Burns. Manchester: Bancks and Co. Pp. iv. 29. THIS is a truly noble sermon, and gives promise of the highest distinction in that Church of which Mr. Watson here proves himself such an able and zealous champion. But let our readers judge for themselves; the following peroration is most eloquent :— "Remember, one sure sign of Christ's presence with his Church, is the preaching of the Gospel to the poor; and ye are unfaithful stewards of an Almighty Father's bounty, if ye fail-by every lawful means in your power as laymen-to preach the word of God to the perishing outcasts of this professedly christian, but practically heathen neighbourhood. These are strong words, but are they not borne out to the full by the facts of the case? Not to travel beyond this immediate district, nay, not to leave the confines of this holy building, how many hundreds are there within the range of vision, who though day by day they see the outward temple where God's honour loveth to dwell, and who, though they hear the sound of the church-going bell, yet never bestow one thought nor one sigh upon their spiritual condition; never wing one single hope towards the concerns of eternity and their souls; never take the holy name of their God upon their lips save to blaspheme, nor speak of his ordinances but to revile; and yet even of these, there are many who bring their children sacramentally to God, though far, very far, from being imbued with the spirit of his law! And once brought to Christ by his own sacramental ordinance, will not ye interfere to see that they be kept with him? Will ye surrender them without an effort once more to the embrace of the Evil One? Will ye let them be taken from the font of Christ, to the haunts of sin and Satan ; and will ye allow the carols of debauchery, and the whisperings of infidelity, and the brazen notes of ribaldry and blasphemy, to hurry upon the sacred name of the Holy Three, and take no step to vindicate the outraged honour of your Maker, Redeemer, and Sanctifier? Christian men and christian women! where are your tears of sympathy, where your pangs of remorse, at this ungenial picture? Can you, can you look on unmoved, as, in the very heart of christian England, at the very doors of your christian homes, on the very threshold of your Saviour's houses of prayer, the child of God is handed over to the guardianship of the flesh and its lusts, the world and its seductions; as the member of Christ is made welcome at the festive board of Satan; and as a hellish mess of pottage is accepted in lieu of the inheritance of the kingdom of heaven ?"-Pp. 26-28. We Historical Applications and occasional Meditations on several Subjects. By GEORGE EARL OF BERKELEY. 1670. Reprinted from the Third Edition. London: Holdsworth. Pp. iv. 132. A VOLUME of sterling merit. scarcely know whether to commend Mr. Holdsworth most for his original publications, or his reprints, both are so admirable, so well adapted to the present "modes of thinking and doing," that the reading public owe him a vast debt of gratitude. Floreston or the New Lord of the Manor. London: Rickerby. Pp. xii. 394. "MATERIEM superat opus;" in other words, this book is got up better than |