He alone forms his world. Men are nothing to him; they are the means, himself is the end. His mouth is hideous when he smiles on them; it is a smile of contempt, a smile of pity, which cheers cowards in the terrible immovability (immobility) of the rest of his features. This solitary smile has been given to him by Heaven.'

He is simple in his private manners, in his tastes, and in his wants.' He speaks little, he speaks without selection, and with a kind of incorrectness. He gives little coherence to his ideas; he is satisfied to sketch them by strong outlines.'

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Every portrait of Bonaparte will be known, even if it should not resemble him. It requires only lips, where the contempt of men eternally resides, to be placed between the protuberance of such a chin and the concavity of such a transition from the nose to the upper lip.'- I have studied the eye of Bonaparte, that eye shuns inspection.' This eye suffers nothing to escape of what is passing within; it appears dull and fatigued by the efforts to which it has served as the organ.' I should like to see this eye when it wants sleep....Does it ever close?-How sleeps Bonaparte?'

The horrors of the Conscription,-that dreadful scourge, which, under the more high-sounding title of ballot for the line, has been recently recommended by an able military writer for adoption in this country,-form the subject of the next section. We need not enter into the detail. The mechanism of this powerful engine is well known, and its agonizing effects we are reluctant to describe.

The concluding chapter of this work is occupied by a history of the origin, successive changes, and actual state of the French National Guard. The details are distinct, and, we believe, accurate; but as they are sufficiently known, we shall exempt ourselves from the recapitulation. It is among the evils resulting from the ill-fated expedition to Walcheren, that it has put another powerful weapon into the hands of Bonaparte, by enabling him to register for military purposes, in addition to the conscription lists, all the male population of his empire from 20 to 60 years of age.

On the whole, this volume contains, with some original matter, a clear and well arranged summary of the subjects which it professes to include. It is an excellent lounging book, and will, we dare say, enjoy a popularity at least equal to its merits.

Art. VIII. Remarks on the Refutation of Calvinism, by George Tomline, D.D. F.R.S. Lord Bishop of Lincoln, and Dean of St. Paul's, London. By Thomas Scott, Rector of Aston and Sandford, Bucks. Two vols. 8vo. pp. 1192. Price 11. 1s. Seeley. 1811.

To every one, who has read the Bishop of Lincoln's Refutation of Calvinism, it must have appeared a matter of great surprise, that his Lordship should have taken so little notice of the tenets, reasonings, and writings of modern Calvinists. The work was published professedly for their conviction; and his Lordship must have been well aware, that, though they agree in many articles with Calvin, they have in several particulars moulded his doctrine into a more mild and plausible form. Instead of impugning what he imagined to be their doctrine, or chose to attribute to them, he should have allowed them to speak for themselves, and argued against their tenets in the shape which they actually give them, and in which they wish them to be maintained. His Lordship's mode of proceeding will, no doubt, be variously interpreted, according to the opinions entertained of his intentions. Whether he designed to make his adversaries odious by a misrepresentation of their doctrines, or found it impossible to refute them, if correctly stated, or was really ignorant about the matter, is more than we can presume to determine.

Be this, however, as it may, to the very suspicious procedure of his Lordship, that of Mr. Scott, in these Remarks, may be advantageously contrasted, as ingenuous, candid, and manly. To make our readers sensible of this, and at the same time to enable them to form an adequate conception of the nature and contents of Mr. Scott's volumes, it is material to say, that, instead of the slight cursory observations on detached parts, which the term 'remarks seemed to promise, they turn out to be a perpetual commentary, now and then swelling into dissertations upon the whole-extracts as well as original composition-of his Lordship's work. Every page, every line of the Refutation, has undergone a severe examination. No arts have been employed to distort or disguise his Lordship's tenets, or enfeeble his arguments in support of them; the whole of what Mr. Scott has made the subject of animadversion, being copied into the margin. Mr. Scott has stated his own doctrine with great simplicity and honesty; never attempting, by the misrepresentation or concealment of any point, to give it a form more agreeable to the profane and worldly. He never abuses his Lordship; nor endeavours to discredit his notions, otherwise than by argument. He has such a conviction of the truth of his own opinions, that he seems to think his arguments have only to be heard, if not to

convince others, at least to justify his own belief. In a word, it would be difficult to turn to so large a book of controversy, on any, much less on a theological topic, that discovered more fairness, more common sense, more temper, and withal more piety and benevolencé.

Having noticed the merits of Mr. Scott's volumes, we must be allowed to say a word of their blemishes. The Bishop's book was not very orderly or methodical; and though the worthy Remarker has given a satisfactory reply to every thing -important and insignificant in the Refutation, yet the plan of his work, which is, as we think, exceedingly injudicious, has given rise to several faults, which, so far as they affect its popularity and efficiency, are very much to be regretted. The Remarks are quite desultory and miscella neous. They abound with repetitions. They have so accumulated on the author's hands as to have become immoderately bulky. Hence it is very wearisome to read them, and quite impossible to obtain, at once, a complete view of any one point in dispute; the author having stated it, perhaps, in one part, cleared it of misrepresentations in a second at a great distance, and adduced arguments in favour of it in a third;—the reasonings, it is obvious, thus separated and disjointed, lose much of their weight and cogency. The work is, therefore, incapable of any analysis; and we have been at considerable pains in selecting, from different parts of it, such particulars as have an affinity to each other, in order that such of our readers as may not be endowed with the requisite patience to work through about twelve hundred pages, may be able to form a notion of the disputed points, and estimate the weight of the Remarker's arguments.

We think it right to begin with stating, in a few words, the tenets held by modern Calvinists, both churchmen and dissenters. We are the more inclined to do this, as Mr. Scott had it in view, as a very important end, in these remarks, to explain to their antagonists the doctrine they maintain;* and as such statement is necessary, in order to determine to which side the evidence inclines.

These persons, then, as Mr. Scott, from more than thirty years observation, assures us, hold: that men, now they are fallen, though capable of discerning between good and evil, and of preserving, from secular considerations, a decent, and, in one sense of the word, even virtuous deportment, are yet totally depraved, being averse to good, and inclined to evil :+ that while they are free agents, doing evil spontaneously, and with perfect good will, so strong and universal is the propen+ Ibid. 11. 18. 21. 10.

* Remarks, Vol. I. 305.

sity to evil, that, as a very covetous man cannot find it in his heart to be charitable, they are incapable, except as influenced by the Good Agent, of the love of God and of man :* that the operation of the Holy Spirit, while it produces an inclination to do the will of God, and aids us to carry this inclination into effect, is in perfect harmony, as well with precepts, counsels and exhortations, as with the most strenuous exertions on our part:† that man being of himself inclined to evil, and devoid of true wisdom, there must be a moment when the light of heaven dawns on the soul, and the love of truth begins to be formed in the heart, though many days may intervene before the mind is fully illuminated, and perfectly adorned with holy beauty that as no man even after this change yields perfect obedience to the law of God, he cannot obtain the forgiveness of his sins, or the divine favour, by his good works: that there being, as it were, a mutual transfer of the sins of men to Christ, and of Christ's righteousness to men,' we are justified by what he has done and the means by which we receive this blessing is faith, the medium of union to Jesus Christ, of whose existence and efficacy the proper evidence is good works; so that though they are of great importance, they contribute nothing to our justification:¶ finally, that God is the master of his own gifts, and the best qualified to determine in what manner and on what persons to bestow them; and as all are equally unworthy, he has resolved, while he leaves some men to themselves, and the punishment of their sins, to bring others to the knowledge of the truth, to renew their minds, and employ such expedients as should secure their final happiness.**

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These propositions, there is no man who is not warped by interest or prejudice, and who is competent to judge of the matter, but will acknowledge perfectly to accord with the doctrine of the established church, as delivered in the articles, and explained in the homilies ;-and most pious men will agree, that, with the exception of the last, they are in harmony with scripture. To attempt to prove either of these points, since they are so evident, would be altogether needless. But it may not appear quite so credible, that the Bishop of Lincoln has his serious moments, his fits of orthodoxy, in which, sinking under the united authority of scripture and the church, he asserts, not indeed without reluctance, almost

*Remarks, Vol. I. 9. 7. 11. Ibid. 172. 179. 244.

+Ibid. 59. 63. 66. 70. 80. 81. || Ibid. 269. Ref. 110% Remarks, Vol. I. 277. 279. 327. 340. ** Vol. II. 23. 50. 143. 158-160.

every article in the foregoing statement. Of this, the following extracts from the Refutation may serve as sufficient proof.

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A man may,' says his Lordship, by his own natural and ' unassisted powers, do works good in the sight of men: but these works may be very far from being good in the sight of • God.'* In explaining the phrase "good thing," in one of the collects, the Bishop says: I have only to observe, that the "good thing" here mentioned, must mean good in the sight of God: such an action our weak and unassisted nature, unquestionably, will not allow us to perform.'t It is acknowledged,' he adds, that man has not the disposition, and consequently not the ability, to do what in the sight of God is good, till he is influenced by the spirit of God.'t Now these are exactly the tenets of the modern Calvinists. It is not, in their view, a physical, but a moral impotence, under which man labours. It is not a defect of power, but of inclination, that they ascribe to him. And let it be remembered, that it is the doctrine of the Bishop of Lincoln, as well as of those hated sectaries, that man has not the disposition, and consequently not the ability, to do what in the sight of God is good.' In conformity with these principles his Lordship further maintains that the grace of God prevents us Christians, that is, it goes before, and gives the first spring and rise to our endeavours, that we may have a good will; and that the human mind is so weakened and vitiated by the sin of our first parents, that we cannot by our own natural strength prepare it for the reception of a saving faith, or for the performance of the spiritual worship required in the gospel.' If the grace of God gives the first spring and rise to our endeavours, and is the cause of a good will wherever it exists, what offence do Calvinists commit in saying so? Do words conveying, from his Lordship's lips, the purest orthodoxy, become heretical when pronounced by a Calvinist ? This is very strange; but it must be the case. For those who are baptized,' says Dr. Tomline, are immediately trans'lated from the curse of Adam to the grace of Christ: they become reconciled to God, partakers of the Holy Ghost, and heirs of eternal happiness: they acquire a new hope, a new faith.' Whereas if a Calvinist but mention a sudden change for the better in the character of a man, he is instantly overwhelmed by a heap of odious and execrable epithets. Again. Those who call themselves Christians, but attend neither to the doctrines nor to the duties of the gospel, seem to

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*Ref. 61. + Ib. 67.

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Ib. 61. # Ib. 60. 54. § Ib. 83.