our loftiest veneration, or to sympathise with our finest feelings. Yet he employs them rather like the mythological allusions and parabolic instructions of an eloquent moralist, than as lessons of experience or dogmata of revelation. He almost professes to conceal, beneath the enthusiasm of a Wesley, the scepticism of a Hume. He binds his brow, indeed, with the clusters of Engedi, strews along his path the roses of Sharon, and culls the sweetest. lilies of the valley of Tirzah: but he employs them rather as the gift of human than of angelic hands, rather as the luxuries of taste than of faith. With him, Magdalena, Salome, and the younger Maria, rather resemble the clad Graces pursuing Apollo in the dance, and scattering perfumes in his way; or the Gopia listening with mingled love and devotion to the hymnings of Krishen; while Cama strains his cany bow, and mixes for the nuptial feast his cup of fivefold joy-than those simple, innocent, pure, and holy, but somewhat awful forms, in which we are accustomed to embody the saints of our church. His erudition, classical and oriental, gives a weight-and his almost voluptuously poetical imagery imparts a fascination-to his points of view, which disarm Philosophy of her spear and Superstition of her shield. He seems inclined to institute a paganised antinomian Christianity, and to make the feared gods of the vulgar into the beloved divinities of the cultivated. Had Sir William Jones been the founder of a new sect, he would have taught the religion of HERDER *.

If our time and space would permit, we could with pleasure translate this little book throughout. Under that impossibility, however, we must reluctantly content ourselves with heartily recommending the undertaking to any person who feels himself capable of it: but it requires no inferior knowlege and aptitude in both languages, to adapt the work itself to the perusal of all who wish to know, at last, if not already informed, what "Humanizing Christianity" means.

A few passages of introductory matter, to the following effect, present themselves on opening the book:

• Simplicity with deep import is the highest beauty of the human character, and of human writings. They attract with irresistible charms, not only by what they communicate, but by their inherent nature and manner, A nameless quality hovers round them, the silent magic of their own existence.

That the gospel of John bears this character, the Christian history of all ages has clearly shewn. The coldest dogmatizer and

* This celebrated author was born in 1742 at Mohrungen in Prussia, and is now superintendant (or bishop) of the reformed church in Weimar.

the

the hottest mystic have both equally found in him what they sought. The rich simplicity of the words of John were to them the text of copious commentaries.

It was natural that in these they should often deliver their own sentiments, wishes, and fancies. John, in his time, must have said, or at least implied, what they wished him to have said for their time, for their heart, or their pen.

• Yet his simplicity demands the purest representation: -his gold will not mix with baser metals;-and has he been the only author, who, with the greatest perspicuity of design, has been obliged to remain misunderstood?

Truth must spontaneously present herself. If my representation be true, then a multitude of artificial opinions concerning this gospel immediately disappear, as foreign to it; nay, his creed of Christianity is unsuitable to any sect. Light remains light, into whatever place it may shine.

If I have clearly delineated this clear conception of John, and should find but one who acknowleged it with me; O! my brother, what would all party spirit, all hypocrisy, all obscurity, be thenceforth to us?

• But this gospel has also a sentimental side; nay, it is properl all heart and soul. Truth, love, and a holy bond of communion, are with him the grand medium which links the Deity with man and mankind in intimate and active union. Intelligence and sentiment in him are one; his expressions are the most comprehensive wisdom in the strictest application:-his epos becomes eclogue; his eclogue is

epos.

• If it be possible, let my book be read without prejudice and with a sober mind; and then the gospel itself. What a beautiful radiant form, from the ruins of Palestine, will guide our steps! No antiquated foreign form; she is closely retired within us, acting in every human heart, in every human soul.

Of semblance, much can be said; of pure existence, little. When I had finished my book upon John, I felt myself at the beginning, laid down my pen, and said: " I am no painter.".

I conclude my preface, as John concluded his first epistle: "Keep yourselves from idols!"

Partial extracts from a work of this nature would be of little use towards characterising the whole. The importance of the subjects on which it treats might be seen from the table of contents: but even this is too long for our transcription.

The scheme for harmonizing the several gospels, we think, must meet with general approbation.

ART. XXV. Vom Geist des Christenthums, &c. i. e. Of the Spirit of Christianity. With some Treatises on Subjects relating to it. By J. G. HERDER. Small 8vo. pp. 312. Leipzig. 1798.

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FEW passages from this work, as well as from the pre. ceding production, may not be unacceptable to our readers. • Spirit

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• Spirit (says M. H.) is neither to be written nor painted; it lives, it acts. So, of the spirit of Christianity, less should be written and more practised: for by writing, and by controversy, Christianity was not founded.

'If, however, concerning this spirit, misunderstandings and their numerous relations (abuses) prevail, why should not the true meaning of the matter be shewn, that a true practice of it may ensue? It should be shewn whether the abuses be hurtful, and whether the primitive use be almost entirely lost beneath them. We should say: "Not this, but that, is the spirit of Christianity: this was its salutary aim, this its original tendency and design." We should particularly speak clearly and frankly on the points in which, by gross misunderstand. ings and abuses, Christianity itself is become a mis-christianity; a perplexity to the human mind, a corruption of human manners, a false psychagogy or guide of souls.

• Wherein it is become so, this little piece, at least in part, may shew.

• It is written in short sentences, but certainly they were not made so short from superficial levity : since many of the sentences contain matter for a whole book, and are the result of long experience and of long consideration.'

The reasons which determined M. HERDER to write in this manner are thus stated:

• Nobody is inclined to read long theological writings and deductions. It is conceived that every thing which could be said has long ago been said, and that the suit is over, that is, lost. Therefore, whoever now would venture to open his mouth in behalf of Christianity, let him be brief.. Felix and Drusilla have no time to read. zdly, Even authors themselves are fatigued with long theological writings. The words have been so often heard, used, and misapplied, that it is difficult to pick out a few, with which a man can keep from falling into the old slumber. Or we glide into a preaching tone; and at sermons, they say, it is delicious sleeping. 3dly, However agree. able it may be to the reader to think after his author; that is, slowly to follow his preconceptions; yet it is more profitable for him that the author should oblige him to think for himself, and not lead him in his trammels, At these abrupt sentences, he must ask himself: "How came the author by this? why does he not carry it farther?"" At cach misunderstanding pointed out, he will ask; "What is the consequence of this? what am I next to demolish, alter, or reject : what another host of misunderstandings and abuses does this which is now pointed out draw after it?" Thus will this short book, nay many single sentences of it, be to him the text of a wide field of commentary; especially if he introduce it into ecclesiastical history and the commerce of life. The author has then attained the noblest aim : " he has created, he has occasioned, true and better senti. ments."

• But to true and better sentiments, necessarily, though even slowly and imperceptibly, better dispositions must succeed. We learn to see the matter on another side; we accustom ourselves to this and at length to all sides; and thus we are at once become impartial lovers of truth. Excellent profit! which accrues to us from the reading of a performance, even though against our will; I doubt much whether there be any more excellent.

To conclude; I make no apology for the blunt truth which I have contrived this book to speak. The time for concealing and cloaking is past, if, as Christ says, the stones cry out. By pious lies I never will trespass against Christianity; where the spirit of God is, there is truth.'

These books of M. HERDER have made great impression throughout Germany; the tendency of that impression we indicated in Rev. vol. xx. p. 524. perhaps, yet we think not, uncharitably. They uniformly discover great strength of mind, and a truly benevolent heart.

ART. XXVI. Von Religion, Lehrmeynungen, und Gebrauchen, i. e. Of Religion, Doctrines, and Rites. By J. G. HERDER. Small 8vo. pp. 320. Leipzig. 1798.

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NOTHER

piece from the same pen, inferior to neither of

the foregoing. We shall again follow the method which we observed in respect to them, by letting the author speak for himself:

• A work which treats of religion (says M. H.) ought to be written with religion, that is, conscientiously; and it is desirable that it should be read in like manner. Why may not this be expected?

• Religion addresses the human intellect; she speaks for conviction unbiassed by party. In all ranks and classes of society, man has only to be man in order to acknowlege and practise religion. She grasps at all the inclinations and instincts of mankind, to harmonize them with herself, and to conduct them in the proper path.

• If religion he discriminated from doctrines, she leaves each to its place; only she will not be doctrine. Doctrines divide and exasperate; religion unites: for, in all human hearts, she is but One.

• Should, therefore, any thing be spoken too sharply in this piece against several doctrines, it only happens whenever these doctrines would be religion itself, or would suppress religion; so that particularly young teachers of religion, who know not what right and left imply, regard them as religion, and think themselves in duty bound to force them on the people. So long as liberty and conscience have place among mankind, we may venture freely and bluntly to draw the line between opinion and religion; the latter belongs to the people, the former to disputations ex cathedra.

• That I adopt no other method than philological exposition of the Bible, will surprise no one. On one wrong interpretation depend many false doctrines; of fancied conceits there is no end, when once we begin to indulge the fancy. Had our forefathers, for example, acquired a clear and complete idea of a symbolical act, the protestant churches would have remained unseparated; and no religious wars concerning words of scripture, misunderstood, would have sprung up.

If in regard to religion I speak against a lifeless verbal law, it is because I hold it to be a duty of humanity. Man is a living organ, composed of senses, powers, and impulses; requiring to be moved and induced, not merely commanded. To effect pleasure and joy is its element; this, no haughty legislation will supply. Now, since this is not only made to be religion, but it being boldly pretended that the religion of Christ is nothing else, what these have said gently and popularly, that is, extremely imperfectly, let that be rendered perfect now: consequently, ntly, I must remark the distinction be tween the two principles:-as Christ and Moses stand asunder.

• It is curious that, behind Christianity, no idolatry should any longer hurk. Words and syllables are deified; the infatuation lasts for a time; it sinks, and the sophistry on which it was founded still remains. Religion, on the contrary, is a well of living waters, though stopped and dammed, it rushes from the deep, purifies itself, revives, and animates the souls which drink.

• To conclude, let Christians and Unchristians read my book; truth is the same in every human soul.'

We have said and shewn thus much of M. HERDER's performances, because we thought it not reasonable to do less. If ever they appear in an English garb, our countrymen will judge for themselves how far they deserve acceptation.

ART. XXVII. Meine letzte Reise nach Paris; i. e, My last Journey to Paris. (In 1795.) 8vo. pp. 216. Zurich. 1798.

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HIS amusing traveller beholds the whole vast surface of France in a state of busy fermentation, but appears nearly as willing that it should be ascribed to the miasm of putri, faction, as to the effervescence which is preparing a generous juice.

• In certain respects, (says the writer, p. 18,) I found the part of France through wh which I was passing (from Zurich to Paris) much changed. In other respects, 1 was often astonished that it was so little altered. Although the desolations of the revolutionary torrent extended to most places, and often flowed with incredible celerity; yet in many they have left behind scarcely any permanent traces. I have passed through villages, through towns, and even through whole departments, in which the inhabitants have submitted to the new forms without passion or reluctance, and in which the influence of some respectable and wealthy persons has contrived to frustrate intrigue and to obviate tyranny, and thus to maintain order and peace, The mind experiences relief in contemplating such places: their welfare is a refreshing spectacle, like that of spots of verdure scattered in a dreary vulcanic region. Many castles in France have been plundered, gutted, or destroyed: but the multitude of them was so great, that those which remain do not allow the traveller to per