man over every district of the renovated earth. The primeval compatriots of Noah were certainly restricted to one region, now submersed; for human bones moulder as slowly in the earth as those of any brute animal, yet not one of them has been found of a truly fossil character. The conclusion, indeed, may be drawn from the prodigious herds of wild beasts which prowled through these northern regions of ours, that human society was not established there. The two were, in fact, incompatible, and could not dwell together. And further, we may venture to infer from the tenor of the Mosaic history, that God, foreseeing the wickedness of Cain's progeny and their associates, benevolently restrained the progress of primeval population.

Thus we learn that Adam was 130 years old before the loss of Abel was repaired by the birth of Seth; and Seth lived 105 years before Enos his eldest son was born. Again, Enos was 90 years old before he had Cainan, to whom Mahaleel was born in his 76th year. After 65 years Jared appeared, who had no son, however, till he was 162 years of age. Then Enoch was born, who begat Methuselah in his 65th year; but Methuselah was 187 years old before he had Lamech, whose son Noah was born in his 182d year.-The average period which each of the primeval patriarchs lived before his eldest son was born, was therefore 117 years.

Judging from these data, the only ones we have, the increase of population must have been very slow; Divine mercy limiting the victims of guilt and perdition. Multiplying in this temperate ratio, the race of man could not spread widely over the world, thinned as the members must also have been, by mutual violence, the dire legacy of Cain. Whither Adam went when banished from the district of Eden, we cannot tell. We formerly suggested that he and his family might have wandered into some great southern territory, which expiated the curse of God pronounced on the earth on account of Adam's sin, by its submersion at the deluge. "And God said unto Noah, The end of all flesh is come before me, for the earth is filled with violence through them; and behold I will destroy them with the earth."-Genesis vi. 13. This language, as also St. Peter's emphatic term, anwλero (perished), could never be spoken of a transient inundation. Would any one affirm that Egypt perishes or is destroyed every summer, when its land disappears under the waters of the Nile? But if the earthy continent which was occupied by the antediluvians, being permanently overflowed with water, perished in the deluge, a result to which physical principles have already led us, then prior to that terraqueous revolution, the climate of the primeval lands and seas, even in arctic regions, must have been warm enough, as we have seen, to breed and nourish organic productions now confined to the tropics. Hence the bony relics of the elephant and rhinoceros, found in the soils of the north, instead of being obstacles to faith, become unimpeachable witnesses to the Divine inspiration of Moses, when he relates the destruction of the earth, along with its guilty inhabitants.

The same causes that are now narrowing the range of fertility in many tropical countries, the same pulverisation of the surface by continued drought, the same sand-flood must have acted with far greater force, on the relatively arid antediluvian lands. Hence most probably a great and rapidly widening zone on either side of the equator was altogether desolate. But the proportional area of land and water established by the deluge, is adapted to a more durable and extensive fertility of the globe, from the more abundant distribution of water in every form, solid, liquid, and gaseous. Pp. 596-599.

We have purposely left unnoticed the great mass of the work, not having intended to convey in this article geological instruction, properly so considered, but simply to state such arguments as throw light upon the disputed portions of inquiry, and to bring evidence, to shew that our character of the book, as fulfilling the promise of its title-page, is not exaggerated. We can, however, assure our

readers, they will not be disappointed in their search into the author's pages for further information: they will meet with every subject of geological investigation treated of in its proper place, and the opinions of the most recent writers canvassed at large. However, as we before observed, the accomplished geologist does not think much of it, as a work of science; but to the person who reads for amusement, blended with instruction, we are sure Dr. Ure's book offers indubitable claims for attention. It blends sufficient of theory and speculation, with the details of interesting facts, to make it an agreeable exercise of mental inquiry; for, though the study of geology is, and must be for a long time to come, a study of facts, it is indebted for much of its interest, with the generality of readers, to that air of mystery which is spread around its details. It is the study of a world perfect in beauty-of that world, ruined by one of the grandest catastrophes of nature-of the same world, gradually emerging from desolation to its former loveliness. It is the study of the elements, and of animated and inanimate nature, and of the power of that God who said, "Let the dry land appear, and it was so."

There is no pursuit which the human mind has ever originated, which contains in itself so much to satisfy, and so much to recompense the labour of inquiry, as the study of geology. It embraces the whole round of physics, and every branch of natural history; and finally, it may be made of greater importance than this, for it assuredly is the study which the believers in the Bible may attend to, with the least chance of turning from the subject which should now occupy the thoughts and talents of the Christian. The records of creation, of the decay, the revival, and continual changes of the world, are surely the proper place in which the student of nature and the Bible is most likely to discover subjects for wonder, and a theme for praise. At present we see through a glass darkly--geology is in its infancy, and being a study of facts, it will be long before it attains to such a maturity as shall enable it to lift itself in form pre-eminent above the employments which have hitherto exercised the powers of the human mind-it will be still longer, perhaps, ere some Newton shall arise, to gather from the chaos which we now call geology, the 'membra disjecta' of a system which shall, (reconciling science, experience, and revelation,) go forth to the world as the only true and legitimate interpretation of that language which is inscribed alike in the summit of the Alpine mountain, and in the grain of sand that microscopic vision can alone discover.

We "now dismiss these lucubrations," to use the concluding words of Dr. Ure," humbly hoping that they may promote the study of a new, but magnificent field of knowledge, and a far greater good than

all physical science can bestow, one which the finest philosophical spirit of the age justly declares he would prefer to every other blessing, as most delightful and most useful to him—a firm and religious belief."

ART. II.An Apology for the Church of England, by the Right Rev. JOHN JEWELL, D. D. Lord Bishop of Salisbury: faithfully translated from the Original Latin, and Illustrated with copious Notes, by the Rev. STEPHEN ISAACSON, M. A. of Christ College, Cambridge, Rector of St. Paul's, Demerary, Fellow of the Medico-Botanical Society, London, and of the Philosophical Society of British Guiana : to which is prefixed, a Memoir of his Life and Writings, and a preliminary Discourse on the Doctrine and Discipline of the Church of Rome; in Reply to some Observations of CHARLES BUTLER, Esq. addressed to Dr. SOUTHEY, on his Book of the Church. Second Edition. London: Hearn. 1829. Price 10s. 6d. boards.

If it were required to recommend a volume in which the doctrines and discipline of the Protestant English Church (we feel ourselves unhappily called upon to be careful in inserting the distinctive epithet) are at once fully and concisely laid down, and the grounds of our secession from the Romish communion fairly stated and fully justified, it would be difficult perhaps, even at this time of day, to select a work better adapted to the purpose, than the Apology of Bishop Jewell. This excellent Prelate commenced his University career toward the close of the reign of Henry VIII.; distinguished himself by his rising talents, and his attachment to the Protestant cause during that of Edward VI., and, scarcely escaping by exile the fire of martyrdom in the Marian persecution, returned to support, by the learning which he had acquired in banishment, the reviving interests of the Reformation under the happy auspices of Elizabeth. During the struggles which expiring Romanism still maintained to keep her ground, Jewell was foremost to expose the arts by which she blinded, and to destroy the shackles with which she enfettered her misguided votaries. Like Cranmer, he had once, in the hour of temptation, fallen away; but his fall was momentary; and its effect was that of stirring him to redoubled exertion in the defence of that faith, which the fear of death had led him, against his conscience, to renounce. He had no sordid views of interest or ambition to gratify: his heart told him which was the righteous cause; and he laboured to the hour of his death, which was hastened by intensity of private study and public duty, in rearing and supporting that noble fabric, which has been left to the liberalism of the present day to desert, to weaken, and perhaps to demolish.

It is a profitable, rather than a grateful occupation, to contrast the firm and unbending spirit of our forefathers, with the lukewarm patriotism and unsettled faith of modern times. Instead of those whom the fire of persecution could not subdue, and the frown of despotism could not terrify, we are accustomed to the weakness of those who quake at the brawling of an Irish agitator, and tremble at the idea of a Popish cabal. We were wont to hear of those whom interest could not entice, and torture could not compel, into a desertion of their principles, and an abjuration of their faith; but we have lived to see long-cherished opinions bartered like merchandise, and the institutions of our country sacrificed to the will of an individual. The times are departed in which the great and the good thought their lives well bestowed in defence of their Religion; and we see Lords and Commons, Priests and Prelates, basely and ungratefully sacrificing the charter, which the Latimers, and Ridleys, and Cranmers of other days purchased with their blood, to the feelings of party, the impulse of ambition, and the love of gain. Yet, thanks be to God! we have still some virtue in the land. Our Prelates are not all priests of the god of this world, and worshippers of the mammon of unrighteousness;--our nobles have not all bent the knee in the temple of the man of sin ; and the voice of the great body of the people is yet loud in demanding the restitution of those cherished rights, of which cowardice and treachery have deprived us. Surely, it must have been some judicial infatuation which could induce those whom we most trusted, those whom we most loved, those whom we could have followed to the stake in the righteous cause of our most holy faith, to desert, in the twinkling of an eye, the principles which they had imbibed in their cradles, nourished with their growth, and maintained with all the strength and vigour of their riper years. When we reflect upon this degeneracy, and compare their blindness and their weakness with the wisdom which inspired, and the fortitude which nerved, their revered and sainted predecessors, while we lament and groan under the calamities which they have occasioned, we can but pity themselves, and pray for their forgiveness. Let them consider and retrace the steps which they have taken; let them publicly recant, and confess that they have erred from the truth, and lent their aid to the downfall of that Church by which they live; let them, like Cranmer and Jewell, work out the stain of their apostacy; and let them demand for us the restitution of those privileges, of which their fears, or their dishonesty, have allowed us to be spoiled.

But, besides our prelates and our senators, from whose rank and education a far different line of conduct might have been expected, there are others doubtless who have erred through ignorance, and blindly followed in the steps of those, whom they were wont to regard not only

as their rulers, but as their guides. To such we would recommend, as we have said already, the perusal of the Apology of Bishop Jewell. It had long been a serious drawback to the advantage which might otherwise have resulted from this work, that it is written in Latin; and the translations for the most part are wholly unworthy of the original. We take some shame to ourselves, therefore, that we should have allowed the elegant and spirited translation before us to have reached a second edition, without being duly recommended to the notice of our readers. We trust, however, that the Editor will forgive our inattention; and that repeated editions may do justice to a work, which has supplied a desideratum in our theological literature. Besides an elegant translation, in which the sense and spirit of the original are entirely preserved, the text is illustrated with well-selected notes from the most learned Divines and Fathers of the Church; and a full and interesting Life of the venerable Prelate is prefixed; together with a Preliminary Discourse, chiefly in reply to the unauthorized statements of Mr. Butler, in his "Book of the Catholic Church." From this last, as the Apology itself must be abundantly familiar to the generality of our readers, we shall make a few extracts.

After citing at length the articles of the Romish faith as settled at the Council of Trent, Mr. Isaacson remarks upon the profession of them as follows:

It is peculiarly worthy our attention, that throughout these new Articles the exaltation and grandeur of the Romish Church is alone consulted. In them the uncontrolable dominion of the Pope over the consciences of men is maintained; his authority over all persons and in all cases, is extended and asserted; and by the doctrine of Absolution, which they hold, and the sale of indulgences, which they promote, they at once increase the public revenue, and add to the private emoluments of the inferior Clergy. In them we find nothing that exalts or glorifies any of the attributes of God; nothing to magnify or elucidate the mysteries of the redemption; nothing that can either increase our love towards our Creator, or engage us to serve him better; nothing to quiet the fears, or raise the hopes of Christians when their thoughts are employed in the contemplation of eternity, and the salvation of their immortal souls. Their sole object indeed appears to be the establishment of the usurped dominion of the Pope; and, as it were, the canonization of those means by which his Cardinals and Prelates acquire their inordinate wealth, and are enabled to rival even monarchs in the state and splendour of their domestic establishments.

Instead of explaining to the people the miracles of our Saviour, the wonderful love of our heavenly Father in sacrificing his only Son for our sakes, and the eternal salvation promised to the whole world through faith in his merits; the tricks of pretended saints, of which even many of their narrators are themselves ashamed the merciful benignity of his paternal Holiness, the Vicar of Christ upon earth, and the great blessings which cannot fail to accrue to all believers in the Pope's infallibility, are universally upheld and blazoned throughout the world as far superior to the writings of the prophets and apostles.

To countenance and protect these new devices, which are neither primitive nor universally received; neither contained in Scripture nor the ancient creeds; they have crowded their breviaries with wondrous tales of fabled miracles and supposititious saints, which are in general so ill contrived, so absurd, so obscene, so ill attested, so utterly unworthy of attention, that far from advancing the

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