every step of the author's inquiry was destined to overthrow some popular theory.

Imagination had invested many of the public women of Paris with high birth and connexion; whereas, out of 828 registrations, only four had any pretensions to rank, and the rest were all from the different classes of artisans. Out of 2,500 provincial registrations, the results were similar. That poverty and ignorance prevail in the unfortunate families of which so many daughters desert the paths of virtue, was proved by the fact, that one-third of the fathers were unable to write their names, and this in Paris, where primary instruction is almost universal: in the departments, the proportion of those unable to write was still greater. One-fourth of the common women of Paris was found to be of illegitimate birth, of whom only onehalf was acknowledged by the fathers. Of 3,084 whose occupations previous to their entering upon a course of prostitution are mentioned, only three possessed property, and the richest had 1,000 francs (£40 sterling) per annum: the rest were chiefly workwomen of various kinds, and servants; the greater number having been employed in sedentary occupations, in workshops, poorly paid, and liable to be deprived of work by fluctuations in trade and fashion. They were also, for the most part, without education; 2,332 out of 4,470 were unable to write. A table is given which indicates the ages at which 2,428 inscribed themselves as common prostitutes. There are found in it 2 at ten years, 3 at eleven, 3 at twelve, 6 at thirteen, 20 at fourteen, and 51 at fifteen. The number then increases to above 100 at each age: at twenty, it is 389; it falls at twenty-eight years to 101, and at twenty-nine to 57; goes on decreasing until at forty there are only 9, and at fifty only 4.

There can be no doubt that many of these women become what they are from a love of idleness, fine clothing, as well as of gross pleasures; but it is also made quite clear that a great number are driven to a life for which they have no inclination, and from which they would gladly retire, by the extremity of misery. Many are brought from the country by their seducers, and, being abandoned in Paris, and without resources, are an easy prey to any man, as well as to the procuresses. Many also, it would seem, go upon the town to escape the unkind or unwelcome discipline of their parents. Hospitals, and houses for servants out of place, afford opportunities of which the procuresses dexterously avail themselves.

We have thus laid before our readers such portions of M. ParentDuchattelet's work as appeared to us not unsuitable to our pages. The digression from the Lectures on Paley is no doubt lengthy; but the opportunity was afforded us for suggesting that popular calculations, and even those of professional writers, are often exceedingly wide of the mark. Above all, the statements culled from the Frenchman's work, may throw light on the causes of the depravity of man

ners in large towns, and help to direct attention to the means for its controul; while some of the facts quoted may prove capable of useful application, by individuals, by heads of families, and by magistrates.

When our author is upon the Abuses of Marriage, he discovers not only a deep interest in, but a particular knowledge of, the moral and social state of some of our colonies, especially India, where he says "keeping a mistress is as general as keeping a horse;" adding, that hence it behoves the Company to encourage marriage amongst their junior servants in the East; and the Gospel Societies to note the safeguards against the voluptuous passions amongst their own countrymen there.

Again, in the division of the Lectures which treats of Duties to God, we find these observations:

Human nature is so constituted that what is treated externally, i.e. by words or behaviour, with levity and contempt, loses its force and impression internally; and vice versa ;

Ex. The irreverent mention of God's name and everything pertaining to it. Cor. Hence it behoves the Societies for the Propagation of the Gospel in Foreign Parts, to press on the authorities the preference of those who profess the Christian faith, cæteris paribus, to all offices in the colonies, and in the British territories in India.

The fact is, we believe, that no regard whatever is paid by the Indian authorities to the religious faith or well-being of their servants. If they perform their secular functions with adroitness and integrity, what more is wanted by the Mammon spirit of a Company?

We might fulminate with regard to the neglect, the exposures, and the perversions that operate so generally to the religious ruin of cadets; European sprigs who breed more moral pestilence in the East than all the expurgations of Missionaries and Christian philanthropists can wash away or stem. But what we particularly have our heart upon, is to urge the preference of native employés who profess the faith of the gospel,-their encouragement, their marked distinction in the Company's service. What a signal of hope, of regeneration, of Anglo-Indian philanthropy would this be to the nations, to the world.

But, to vary as well as to extend our extracts from the Lectures, we quote what is said of Religious Establishments::

Def. Religion is the sentiment of the mind relating to the Deity. It is necessary on this account, that there should be some provision for public worship and the study and preservation of religion :

1st. That men's lives may be influenced by example, and that they may be instructed in their duty.

2nd. That they may admire and imitate the attributes of the Deity.

3rd That they may be convinced of future rewards and punishments.

FF 2

The best provision for public worship is an established church, which is a society of men agreeing in the same faith and doctrines.

It is necessary that some public acknowledgment of their faith be required of those who take an active part in public instruction:

It is necessary to prevent disputes between each teacher and his congregation. This acknowledgment is ratified in the Church of England, by subscription to its Thirty-nine Articles.

Those who are of opinion as Powell was, that the interests of the state and religion are connected, contend that as Christ has specified no particular form of worship, the form of worship ought to be conformable to the mode of the government, viz., Episcopacy in monarchy and Presbytery in republics.

The external form and apparatus of the Church are settled by convenience. Bells and organs are of themselves innocent and of little consequence.

Quakers do not allow tithes, and reckon them a persecution, arguing as our Saviour freely delivered his doctrine to them so they ought in their turn freely to preach it in their congregations; but they ought to consider, that if the reacher receive nothing, he must either starve or be obliged to labour, dwhich would be an impediment to his office; and besides, St. Paul says, "they who minister about holy things, live of the things of the temple."

The only improvements which appear to be wanting are:

1st. To make residence a condition of the reception of a living. 2nd. That the stipends come from corn-rents instead of tithes.

Schol. The 6th and 7th W. 4, c. 71, of the English law, provides for the conversion of all the uncommuted tithes in England and Wales into a cornrent charge.

Our limits will not allow us to go on at this liberal rate of extracting. We therefore dismiss the Paley with an observation, that independently of the scholastic uses of the work, which ought to become general, it has the merit of placing before the student some of the more important of the alterations which have occurred in the laws immediately bearing upon moral and social questions, since the Doctor wrote; and therefore has its collaterally distinctive features. We are, however, unwilling to close the paper without a recurrence to the cognate and wedded Lectures which Locke's Logic evoked; and the more especially, as we find in them passages which may not merely throw out hints relative to certain pending and keenly contested theological questions, but which in some measure confirm the ideas expressed by us in a preceding article upon Christian antiquities, and the revival of the study of the Greek and Latin Fathers. We refer to the laws laid down relative to Traditional and Historical Testimony, and certain of our author's remarks thereon.

There are four circumstances, says the Lecturer, which relate to the traditional, historical testimonies, and which all concur in the support of the Christian Religion. First, if it be asked, was the history published at, or near, the time or place, where the transactions recorded are said to have happened? The answer is, “The Gospel, on which the Christian Religion is founded, was published

in Judea, where most of the actions of Christ were performed, and within a few years of the time in which they were performed."

"It

Secondly. Was the subject of the history a matter of consequence to the people, who lived at the time of its promulgation to induce them to inquire into it, and, if false, to contradict it? was the interest of the people, whose then present and future happiness depended on the truth of it, to inquire into it, and, if false, to contradict it."

Thirdly. Did the thing related accord with the sentiments of the times, and authority of the government, where, and when, it was transacted? "It did not agree with the sentiments of the times, nor with the authority of the government, but was, as much as possible, discountenanced by them.

Fourthly. Traditional, historical testimonies will always grow weaker by every transmission, except the testimony has all along been public and notorious. Now, how does the fact stand with regard to the Christian Religion? "It has all along been public and notorious, and therefore, if false, would have been contradicted."

But that which we are particularly desirous to notice and extract, is the Remark, with the comment upon it which follows these four circumstances of traditional, historical testimonies. Says the Lecturer,

A passage in Tertullian's writings has divided the opinion of Lardner, Travis, Porson, Kaye, and other learned men: " Age jam, qui voles curiosi tatem melius exercere in negotio salutis tuæ, percurre ecclessias apostolicas, apud quas ipsæ adhuc cathedræ apostolorum suis locis præsident; apud quas ipsæ authenticæ literæ eorum recitantur, sonantes vocem, et repræsentantes faciem, uniuscujusque. Proxima est tibi Achaia? habes Corinthum. Si non longe es a Macedonia, habes Philippos, habes Thessalonicenses. Si potes Asiam tendere, habes Epesum. Si autem Italiæ adjaceo, habes Romam, unde nobis quoque auctoritas præsto est." Our Master of Christ's, (Kaye) the latest writer on Tertullian, determines the question thus: "to infer from it that the very chairs in which the Apostles sat, or that the very epistles which they wrote, then actually existed at Corinth, Ephesus, Rome, &c., would be only to betray a total ignorance of Tertullian's style." But this is not saying much, for what Medallist can now-a-days discriminate Tertullian's style? His Latinity has not the purity of the Augustan age, and his “ Carthaginian phrases," as Milton denominates them, are not subjects of modern criticism.

Again, where is there any incongruity in the literal and prima facie translation of Tertullian's words? He lived about a century after the apostolic age, and there is nothing extraordinary in his telling us of autographs, original epistles, and any relics of the apostles existing within such a period. Indeed it would be rather extraordinary if such things were not the case, for when people are greatly interested in any matter, and retain a veneration towards the author of it, it is agreeably to nature to keep in memory of them their very epistles---their very chairs---autographs, or any relics; and then to leave them as heirlooms. Ex. Newton's autograph of his Principia is preserved in Trinity College Library, Cambridge; the Coronation Chair in Westminster Abbey,

&c.; and such like practices are common all over the world, and for periods greatly exceeding a century.

Since the evidence of our religion is historical, depending on records, researches, &c., the chief value of the fathers consists in their character of historians—in their testimony to the genuineness and integrity of the books of the New Testament. Hence the literal and plain meaning of Tertullian's words in question, would form a most important link in that chain of traditional, historical testimony, which connects the apostolic age with our own.

Hence we see that the Lecturer is disposed to adopt the doctrine of probability with regard to the existence of the autographs, epistles, and the very chairs of the Apostles at the time when Tertullian wrote; being also of opinion that his phraseology, according to the most obvious and natural rendering, comprehends the relics literally.

Persons who feel curious upon this subject, but who may not be aware of the learning that has been brought to its elucidation, will do well to consult Professor Porson's Letters to Archdeacon Travis; the Archdeacon's interpretation of Tertullian's expressions being, that which adopts the plain literal meaning, and with which the author of the Lectures agrees.

Once more we invite the particular attention of tutors and pupils, and professors and students, to the Lecturer's Paley, to which his Locke is a necessary key. These works certainly furnish the best. analysis that has ever been published, of the original standards upon which they are founded; or rather, they are the only publications that we are aware of, which even attempt a thoughtful digestion and severe condensation of the Principles of the Logical and Moral systems mentioned; while the other great feature is that of extension and enrichment by one whose learning, acumen, and piety significantly indicate that he has a taste and a tact for giving instruction in the highest walks of mind,-that he is a safe, an able, and an earnest guide, be his disciples the young, the middle-aged, or the men of grey hairs.

1. The Rose of Arragon.

ART. X.

By SHERIDAN KNOWLES. Moxon. 2. A Record of the Pyramids. By JOHN C. READE. Saunders and Otley.

3. Edwin the Fair. By HENRY TAYLOR, ESQ. Murray.

"THE Rose of Arragon" equals any one of the romantic dramas that Knowles ever wrote. The story has all the materials for the natural development of character, for bursts of passion and highly sustained sentiment, for that generous and exuberant manliness that characterizes all the author's works. Knowles is often, nay naturally, defective in regard to the conception of a plot. But he is, as we once