This certainly is very fine in theory. But let it be remembered that this is assuming (without any attempt to prove) that a thorough bred rascal can he suddenly transformed, and possess at once, and in perfection, all conceivable virtues. And let it not be forgotten, that though it may (in supposable cases) be "better to repair than to perish," it cannot (in any case) be better to make a highwayman a hero, and hold him up as a model, than to make him "a scarecrow" and "a beacon," that others may take warning from the fearful example. Bulwer's doctrine would tend to reconcile a man "buffeted by fortune" to the life and principles of a villain; the doctrine we contend for would urge the same individual to live and die honest-that's all the difference. It is really surprising that the author of Paul Clifford was not publicly and universally denounced.

And yet, strange as it may appear, this same author, in his ENGLAND AND THE ENGLISH, has written and published what, in itself considered, would prove him a statesman, a philosopher, a philanthropist-almost a Christian! At least, the book contains sentiments and dissertations on religion which any clergyman might wish to have written; not only for their intellectual acuteness, but also for their orthodox and evangelical character. For example:

"To comprehend the effects, to sustain the penalties, to be imbued with the ardour of religion, we must call up far more trustful and enterprising faculties than reason alone; we must enlist in its cause all the sentiment and all the poetry of our nature."

"Ambition-Glory-Love-exercise so vast an influence over the affairs of earth, because they do not rest upon the calculations of reason alone; because they are supported by all that constitutes the Ideal of Life, and drink their youth and vigour from the inspiring Fountains of the Heart. If Religion is to be equally powerful in its effects-if it is to be a fair competitor with more worldly rivals-if its office is indeed to combat and counterbalance the Titan passions which, for ever touching earth, for ever take from earth new and gigantic lifeif it is to

Allure to brighter worlds, and lead the way,'

it must call around itself all the powers we can raise; to defeat the passions, the passions must feed it; it can be no lukewarm and dormant principle, hedged in and crippled by that reason which, in our actions, fetters nothing else. It has nothing to do with rationalism; it must be a sentiment, an emotion, for ever present with us-pervading, colouring, and exalting all. Sensible of this, the elder propagators of all creeds endeavour to connect them, equally as love and glory, with the poetry of life. Religion wenes from a nation, as Poetry vanishes from Religion. The creeds of states, like their constitutions, to renew their youth, must return to their first principles. It is necessary for us at this time to consider deeply on these truths; for many among us, most anxious, perhaps, to preserve religion, are for ever attempting to attenuate its powers. Rationality and Religion are as much contradictions in terms, as Rationality and Love.

A most adventitious combination of active and neuter verbs; and, in our opinion, a particularly difficult phrase to parse.

Religion is but love with a sacred name, and for a sacred object-it is the love of God. Philosophy has no middle choice; it can decide only between skepticism and ardent faith."

This very clearly proves two things: that few writers have Bulwer's versatility of talent; and that it is impossible to form an accurate estimate of a man from any one specimen of his writings. A reviewer of Paul Clifford would probably pronounce its writer a very able and a very abandoned scoundrel: a reviewer of England and the English would come to any conclusion but that!

To refer once more, and for the last time, to particular books, FALKLAND must now be briefly considered. Throughout the most of Bulwer's works there is a scattering train of immorality (already referred to,) the train being thick or thin acccording to circumstances; and, in Paul Clifford, there is, in addition to this, a moral in the catastrophe, as well as in the plot, at once offensive and dangerous to good order and legal supremacy. But in Falkland the distinguished author strikes at higher game. He has here, in the little compass of some two hundred little pages, established (with how much intention we do not inquire) a character which is permanently secure from the attacks of both envy and criticism, and that character-although we dislike to use a word so harsh-falls little short of infamy.

This book, without the ordinary pretensions of a novel; without any apparent purpose of establishing a reputation in letters, or of founding a new school in polite literature: with nothing in its design or execution (if there be any thing else, it remains to be shown) but a deliberate determination to depreciate and undermine virgin and conjugal innocence, and to disgrace the nation and the age by imposing on them the vilest piece of accomplished obscenity that the world has ever seen-THUS came Falkland from Bulwer, anonymously, the first essay of his genius! It is impossible, and it is unnecessary, to be coolly argumentative on such a work. That work, to the shame of its publishers-and its purchasers, too, if they keep it after knowing its vileness-is before the public, in every bookstore, in every circulating library, and little can be said of it beyond an expression of unmingled detestation. If a wretch steals at night into a village, fires every dwelling, and sheds blood on every threshold, what can be said of him? Can any one stop to argue the immorality of the deed? Can any one speak

of the perpetrator, further than to say that he is a monster? Equally impossible is it to extend mere censure and comment on the book in question. It is so essentially vile in every particular, that no words can match it. Such an unmingled "cup of abomination" is it excepting Mr. Bulwer's elegance of composition!! that criticism cannot descend to it.

The illustration of the murderer, just given, may be misinterpreted. It is intended merely as an example of enormity, parallel to Bulwer's delinquency, only so far as it is beyond the reach and the necessity of argument. The reader might think, at first, that we intended it as a parallel case of guilt. Not so! The crime of Bulwer, when estimated by its consequences on society, is greater than that of the incendiary and murderer! Awful as is the crime of the latter, its moral effects are (essentially) confined to its immediate victims, and, perhaps, the generation that produced them; while the work of the former, embalmed by the genius and fame of its author, goes down through all generations, poisoning with undiminished venom as it goes. The murderer is punished, universally execrated, and is made in all respects "a scarecrow" and "a beacon" to those who come after him. But the author is rewarded, praised, sought by all classes, ages and fashions. Nay, he is held up as a model for, at once, admiration and imitation; and the public voice is not execration, but-" have you read Bulwer's last novel? It's beautiful!" &c. &c. In short, a crime, punished and denounced, is mere bagatelle in its consequences, compared with one rewarded and imitated; though it should not be forgotten, that this last evil is chargeable to the joint account of writer and reader. The writer is the principal, original villain; but the reader consents to be accessary to the effects of the crime, when he lends any manner of countenance to the crime itself. The proportion between them is, perhaps, such as the guilt of a victim of seduction (when she persists in guilt) bears to that of her destroyer. He involves himself in crime from deliberate, unalloyed villany: she continues criminal, partly from necessity and partly from choice.

With regard to the moral tendency of novels generally, there are honest differences of opinion between conscientious Christians; and as that is a subject which can be properly treated only in a separate and elaborate discussion, we do

not introduce it here: but we will remark, that those differences and those opinions presuppose the novels to be themselves unexceptionable on the score of morals-to be, at least, strictly inoffensive on all points of morality and religion. Concerning such as this line of distinction excludes, Christians can have but one opinion, uncompromising denunciation. It is unfortunate for Mr. Bulwer, and unfortunate for mankind, that the great majority of what he has written are thus excluded, and cannot, consequently, have the sanction of any of those who regard man's religious welfare, as far above all other considerations.

It is much to be deplored that such genius, such pre-eminent ability as his, should have been devoted (to the extent here shown) to immorality and irreligion: it is most to be deplored that they should not have been devoted, in all their strength, to the cause of Christ. Who can estimate the glorious consequences which might have resulted from the labours of such a mind, were the heart that guided it touched by the finger of God! Who can tell, on the other hand, how far the evils may have reached of his equivocal morals and insidious principles, when viewed in the light of eternity! In these things it becomes frail man to judge with diffidence; and rather than decide on, to conjecture and deprecate, the results which his judgement teaches him to fear. We can, however, safely hope, nor can we fail to hope, that such another as Bulwer has been, may never arise: and while we must believe that no living writer can boast such exalted genius as he, no one, at the same time, has so much to answer for, for its perversion. "Ten talents," yea, twice ten talents were intrusted to him; and, whether a faithful or an unfaithful steward, he must account for them to his Lord. That he may yet make "other ten talents," devote his mighty genius to Him who gave it, become a benefactor to his race, an ornament to the church, and go down to posterity with a fame sanctified by piety, as eminent as his errours have been deplorable-should be the hope of every one who prays for the prosperity of Zion, and the universal extension of the Redeemer's kingdom.

ART. VI. THE SONG OF THE ANGELS.

By Rev. ENOCH POND, Professor of Theology, Bangor, Me.

"Glory to God in the highest; and on earth peace, good will towards men." Luke ii. 14.

THE first thing to be noticed, in these remarkable words, is the "peace on earth and good will to men," of which the angels sung at the birth of the Saviour. Reference is here had, no doubt, to that scheme of mercy, which was unfolding through Christ, and according to which proposals of peace and salvation were then published to the world. But proposals of peace and salvation necessarily imply, that those to whom they are made are guilty and lost-in a situation to need the salvation which is offered them. And this is the melancholy fact in regard to all men in a state of nature. They are totally alienated from God, transgressors of his law, and under a just sentence of eternal death. God might justly treat them as he did the angels that sinned. He might "cast them down to hell, and reserve them in chains under darkness unto the judgement of the great day." He might justly banish them from his favourable presence, and drive them away accursed into everlasting fire.

But when all this might have been done, and strict justice required that it should be done, infinite mercy interposed. The Son of God consents to take the sinner's place, and to die in his stead. He consents to make this infinite sacrifice, that so the law of God may be honoured, and his justice vindicated, and all the important ends of government secured, while the penitent transgressor is forgiven and saved. It was for this purpose, emphatically, that the Son of God appeared in our flesh and our world. He came, "not to be ministered unto, but to minister, and to give his life a ransom for many."

On the ground of the atonement wrought out by the suffering Son of God, easy terms of mercy have been proposed to the world, invitations are given, and motives are urged. On the same ground, too, the Holy Spirit has been sent to give efficacy to the truths and motives of the Gospel, and to raise up from the ruins of the apostasy a renovated, redeemed people, and prepare them for heaven. Such is, in few words, the "peace on earth and good will to men" which was cele