mens already given. The two remaining tests are early anticipation, and chronic continuance. But these do not of themselves afford any presumption in favour of Romish additions to Christianity. Corruptions might be early indicated in their germs, and, after being expanded, might prevail long and widely, as well as legitimate developments. There were early indications of some Romish additions to the Apostolic doctrine, but they can be proved to be corruptions notwithstanding this; and although Romanists are fond of boasting of the long duration and seeming stability of their system, and although some of them have dressed up this topic in an eloquent and impressive way, it is mere declamation and not argument.

It would be no difficult thing to turn Mr. Newman's tests against himself, and to collect under each of the seven heads a good deal of matter from the history of the Church which would afford strong presumptions that the tenets held by the Romanists, in opposition to Protestants, were not legitimate developments, but corruptions of the doctrine of the Apostles. But Protestants would reckon this little better than a waste of time, as they believe the written Word to be the only legitimate and really valid test, as they will not be satisfied with mere presumptions and probabilities, and think they can demonstrate by a direct comparison of the two, that the Christianity of the Church of Rome is a corruption of the Christianity of the Bible.

In applying his seven tests to the object of making it probable that many of the Romish additions were not corruptions, but legitimate developments of genuine Christianity, Mr. Newman goes over a good deal of ground, and brings in a great variety of topics, displaying a considerable amount of ingenuity and learning. We could easily select instances in which it might be shewn, that his arguments are sophistical, and that his representations of particular statements in ancient authors and of particular incidents in the history of the Church, are very partial, defective, and erroneous. But our limits prevent us from attempting this.

As Mr. Newman believes that the Tridentine system is a legitimate development, and not a corruption, of the Apostolic, it is quite natural and consistent that he should also believe, that modern Rationalism and Socinianism are legitimate developments, and not corruptions of the principles of Luther and Calvin. This he repeatedly asserts, and adduces one or two little circumstances to give it probability. Both positions may be fairly said to carry absurdity upon their face, and to be palpably contradictory to the common sense of mankind. Popery is a corruption, and not a legitimate development, of Apostolic Christianity, and Rationalism and Socinianism are corruptions and not legitimate developments of the principles of the Reformation.

It is a very common allegation of Romanists, that Rationalism and Socinianism are the natural results or the legitimate developments of the principles of the Reformers. And yet the position is so palpably absurd that some Romanists of high standing have been ashamed of it. Möhler, one of the broachers of the theory of development, and perhaps the most distinguished defender of Romanism in the present generation (he died in 1838) disposes of it in this way :

"It is difficult to explain how the notion could ever have obtained such easy, unqualified, and often implicit credence, that a doctrine which denies the fall of the human race in Adam is to be looked upon as a farther development of that which asserts that in Adam we are all become incurable, or that a system which exalts human reason and freedom above all things, must be considered as an ulterior consequence of the doctrine that human reason and freedom are a mere nothingness; in short, that a system which stands in the most pointed general contradiction with another, should be admired as its consummation. Regarded from one point of view, the modern Protestant theology (Rationalism) must be acknowledged to be the most complete re-action against the elder one. In the modern theology, reason took a fearful vengeance for the total system of repression practised upon her by the Reformers, and did the work of a most thorough destruction of all the opinions put forth by the latter."

And then, that he might not seem to bear too hard upon a favourite allegation of his friends, he adds,

"There is, however, it cannot be denied, another point of view from which the matter may be considered, but this we must pass over unnoticed."-(Symbolism, Eng. Trans., vol. ii., pp. 149, 150.)

We have now stated and examined the whole substance of Mr. Newman's book, in so far as it is of an argumentative character, and bears upon the leading general principles of the controversy between Romanists and Protestants; and we have shewn, we think, that if it really does unfold the process of thought by which he was led to join the Church of Rome, he has virtually abandoned the grounds on which Romanists have been accustomed to defend their cause, and has not succeeded in substituting any that are more solid and satisfactory in their room.

We have said that the secession of Mr. Newman and his friends virtually settles the question of the general tendency of Tractarian or High Church views. There are obvious reasons, sufficiently numerous and powerful, to lead men to remain in the Church of England as long as they can, and the fact that Mr. Newman and his friends have acted in opposition to all these influences, is a much more decisive indication of the real tendency of Tractarianism than the fact that many Tractarians have remained behind. Romanism is the legitimate development of

Tractarianism, standing to it in a very different relation from that in which Socinianism stands to Calvinism. Tractarianism substantially agrees with Romanism in corrupting, and in the way in which it corrupts, the rule of faith, the divine method of justification, and the whole worship and government of the Church of Christ. Their agreement upon these points is great and substantial, while their differences are trifling and incidental. Tractarians used to boast that their principles were the only ones on which the Church of Rome could be successfully opposed, and confidently predicted, that though Romanism might get accessions from other parties, it would get none from them. This is set forth with much confidence and complacency by Mr. Gladstone in his "Church Principles," and by Dr. Pusey in his Letter to the Bishop of Oxford. Dr. Pusey, indeed, has discovered a statistical proof of the soundness of his position, "In Scotland, no member of the Church (the Prelatic) has fallen off to Romanism; in Edinburgh alone the Romanists boast of 100 converts from Presbyterianism yearly." (P. 221.) But to do him justice, we must mention, that he had even then (in 1839) some faint and lurking apprehension that Satan might succeed in injuring the cause of Church principles by tempting some of their defenders to go over to Romanism. He was confident, however, that if cases of this kind should occur, they would be found only among the least learned and intelligent of the party. "It were nothing whereat to be dismayed, were Satan allowed in some cases to pervert these doctrines, and to mislead into Popery some who had partially embraced them," (p. 237.) What does he say now of Mr. Newman and his friends? And what will he do to recover them from the snare of Satan? It must be very mortifying to Dr. Pusey to find that some of the extracts from Mr. Newman's writings, which he paraded in the appendix to his Letter to the Bishop of Oxford, as proofs that the Tractarians were opposed to Romanism, and had no tendency in that direction, are now brought forward by Mr. Newman himself, in the preface to this book on Development for the purpose of being retracted. It was very manifest all along, that while the Tractarians expressed disapprobation of some of the particular tenets and practices of the Romanists, they had really, though probably to some extent unconsciously, embraced the whole substance, all the guiding and fundamental principles, of Popery, almost every thing about it that makes it injurious to the souls of men, and ruinous to the interests of true religion; and while we do not wonder that many of them remain in the Church of England, neither are we surprised that many, and these not the least able, learned, and conscientious, have joined the communion of the Church of Rome.

ART. VI.-Asie Centrale; Recherches sur les Chaines de Montagnes, et la Climatologie comparée. Par A. DE HUMBOLDT. 3 vols. 8vo. Paris, 1843.

ONE of the greatest pleasures which we derive from the study of nature and from the history of the physical sciences, is to trace the gradual development of general laws from the insulated truths which observation and experiment continually supply. A fact may surprise us by its novelty, or a phenomenon startle us by its beauty, but a law clearly unfolded, and distinctly apprehended, inspires a different feeling, and suggests a higher train of thought. In the laws of Nature we recognize Nature's Lawgiver; and standing within the magic circle of their influence, we feel ourselves subject to his power, and placed under his government. Previous to the discipline and culture of the mind we are but little conversant with the existence of natural law. The succession of day and night-the return of the seasonsand the periodical growth and decay of animal and vegetable life, are no doubt familiar to us from our infancy-but in proportion to that familiarity they lose their hold over the mind, and as objects of perception rather than the results of study, they neither arrest the attention nor arouse the judgment.

When the young Astronomer has traced the successive steps by which the system of the planets has been established, and all their movements and perturbations reduced to arithmetical calculation; when he can predict an eclipse of the sun or moon with unerring certainty, and determine the very instant when a satellite shall disappear behind the body, or enter the shadow of its planet, he then only has obtained a distinct conception of natural law. In other departments of the material universe, laws equally rigorous and universal have been established; but there are still whole classes of phenomena over which science has not yet wielded her sceptre, and which at present seem beyond the reach of her power. In the very atmosphere in which he lives and breathes, and the phenomena of which he daily sees and feels, and describes and measures, the philosopher stands in acknowledged ignorance of the laws which govern it. He has ascertained, indeed, its extent, its weight, and its composition; but though he has mastered the law of heat and moisture, and studied the electric agencies which influence its condition, he cannot predict or even approximate to a prediction, whether, on the morrow, the sun shall shine, or the rain fall, or the winds blow, or the lightnings descend. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell

whence it cometh and whither it goeth." But even Æolus reigned by law, and the god of thunder whom he obeyed, had thrown a rein over the wildest of the elements. The law, indeed, which directs and restrains them, he has not promulgated, but if we have not yet discovered its nature and limits, we yet witness the exercise of its power. In every truce which terminates the struggle of the elements, we recognize though we see not the agencies which effect it. Throughout her aerial domains, where science exercises but a limited control, she is gradually strengthening her authority, and in departments hitherto unexplored, such as the distribution of temperature over the globe, throughout the atmosphere, and during the year, we now possess no uncertain indications of the existence of regular laws. If, for example, we measure and represent by lines the temperature of every hour of the revolving year, we cannot recognize, in our own climate at least, any trace of a law which regulates the daily progression of heat. For weeks and months the hourly variations are of the most capricious and irregular character; the thermometer being sometimes stationary for a day, sometimes highest at midnight and lowest at noon. When we combine, however, the 365 observations at each hour, by taking their mean, we find that these hourly means are the ordinates of a curve of beautiful regularity, each of the four branches of which do not differ more than a quarter of a degree of Fahrenheit from parabolas! The varying temperature of the day, therefore, with all its starts and irregularities, is controlled by a law as precise and unerring as that which regulates the planetary motions. But the other agencies of the atmosphere have not yet been subjugated to law. The wind and the rain, the hail and the snow, the storm and the tempest, seem to have a will of their own and to triumph in cruel mockery over the person and property of man; yet, lawless and inexorable as they are, we shall some time or other discover their haunts, and disclose their secrets, even though we may never succeed in disarming their fury and reducing their power. Even the hurricane and the tornado must yet submit to intellectual control. They may continue indeed to rage and destroy, but we shall doubtless discover the locality where their mischief is hatched, and bring to light the terms of their conspiracy with the heat and electricity of the tropics. Nor shall the lightnings of heaven escape the analysis and scrutiny of genius. Though their abode be on high they have already been brought to the earth in chains, and though their visits are at present sudden and startling, yet the time will come when the electric flash will be predicted with as much certainty as the occultation of a star, or the emersion of a satellite from the shadow of its planet.

But, if in the transparent vesture of ether which envelopes our