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age of no common claim. But before we proceed to the book itself, let us spend a few lines on the author, a man who, by the capriciousness of literary fame, is less known than the most of his contemporaries, though few have merited more lasting name. Meric, son of the learned Isaac Casaubon, was born at Geneva, in 1599. He became one of the prebends of Canterbury, and, as in duty bound, was a most bitter enemy to the puritans. This being all in the way of business, we shall not offer any comment on it, only begging permission to say, that there were many subjects that he understood much better than the nonconformist controversy, and that on them we will cheerfully hear his opinion. He was almost universally learned, particularly in criticism and history, of a strong masculine judg. ment, but not of a brilliant imagination. His pieces are rather instructive than pleasing, or when pleasing, the pleasure rather arises from the author's accuracy of conception and general consistency, than from any remarkable happiness of expression. The book which is now under consideration, has been rightly called by Sir William Temple, "a happy attempt to account for delusions on natural principles." The author's aim is to explain "Enthusiasme, as it is an effect of nature, but is mistaken by many for either Divine Inspiration, or Diabolical Possession." It is divided into six chapters, the subjects of which are as follows. I. Of Enthusiasme in general.-II. Of Divinetory Enthusiasme.-III. Of Contemplative and Philosophical Enthusiasme.-IV. Of Rhetorical Enthusiasme.-V. Of Poetical Enthusiasine.-VI. Of Precatory Enthusiasme. Our readers will ob serve, that the subject of this book N. S. No. 50.

is perfectly in character, as the production of a sequestered episcopal divine, in 1655; but to do our author justice, we must add that there is not that bitterness in it towards the dominant party, which their acknowledged bias towards enthusiasm might be supposed to warrant. There is not even an attempt to identify his opponents on disciplinarian points with the enthusiasts whom he exposes, a fact which is an honorable exception to the polemical character of most of the friends of the hierarchy in that period. The following extract is from the chapter on Divinetory Enthusiasme."

"The ancient stoick philosophers, who did ascribe all things unto fate or destiny, did enlarge themselves very much upon nothing did happen in the world, but this subject; alledging, first, that as by an eternal concatenation of causes; so, secondly, that there is such a dependance of these causes, of the one be said to happen suddenly, but beupon the other, that nothing can truly cause it had in and of itself an aptitude to be foreseen long before in its causes. Nay, some went farther, that all things that should be, had a kind of present being in the generality of nature, though no actual visible existence. Upon all which they inferred the possibility of divination by the knowledge of nature. But leaving them to their opinions, as too general and remote, Democritus will bring us nearer to our aim: who maintained that out of all things that

happened by natural causes, there proceeded certain species (eidwλa he called things themselves only, when actually them) and emanations; not from the existent, (though then indeed most strong and apparent, but from their causes also. It will be hard to make them that have no philosophical knowledge of nature at all, to comprehend this; I do not say to believe it, that is another thing; but to comprehend what is intended, whether true or false. But they that have so much philosophy in them, as to be able to give some account more than every child can (because he hath eyes) how they see, especially if ever they have been spectators of the species of objects, gathered through a little hole and a piece of glasse before it, in a dark chamber, upon a white wall,

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or a sheet of paper; as most (I suppose) that have any curiosity, have seen at some time or other: such may the better conceive what is intended. Not that I make those species that issue out of objects, by the intromission whereof the sight is accomplished, to be the very same as those emanations he maintained; but only to have some kind of resemblance, whereby those may the better be understood.”—p. 42.

The following interesting passages are from the chapters of "Rhetorical Enthusiasme."

"Few men, even they who consider of many other things, take notice what a rare art speaking is; or so much as think of it, under the notion of an art. The reason is, because they were very little when they learned, and though it were not without much labour and striving, yet they had scarce wit enough to be sensible of it then, or at least not memory enough now to remember what they thought of it when so young. It is a curious speculation to consider what instruments nature hath provided for that use; what is the proper use of every instrument; what resemblance those instruments have to some musical

instruments; what letters are formed by the tongue especially, which by the teeth, which by the roof of the mouth, nose, throat, lips, or otherwise; and by what concurrence, motions, flections, and reflections of such and such of those instruments, inwardly, and by what shapes, signes, and postures of the mouth, lips, and chinne, outwardly, the whole businesse is managed. There is

not any thing more natural unto man (as he is a man, that is, a rational creature) than reason. Whatsoever may seem natural unto man besides (in this life) some one or two not very considerable things, as laughing, perchance, or weeping, excepted, belongeth unto brutes as well as unto man; and no part of man, therefore, as man properly. Speech is the interpreter, or minister of reason, that is, of rationall thoughts, or thoughts ingendered in and by a rational soul. Which, according to their object, may be distinguished into sensuall, civill, and intellectuall; but always rationall, as they flow from a rationall cause or principle, which is the soul. Whence it is that brute beasts, though some may be taught to utter many words and tones, perchance; yet cannot be said properly to speak, because they understand not, truly and really, any thing that they say. Though some may be brought to some kind of practical or experimen

tal apprehension of what is spoken unto them; as a horse, or a dog, may be ruled by some words, which (by common use of man's first institution) shall be proper to the actions which they perform: yet, even then, they understand not the words as words, but sounds only. From that subordination of speech unto reason it is that the Grecians comprehend both (which nevertheless doth excuse ambiguity sometimes) in one word, tural unto man, and speech unto reason, Moyos. If, therefere, reason be so nait is no wonder if, as reason is the inward principle by which the actions of men are guided, so speech is the most powerfull external instrument to the same end, in reference to others. Rhetorick (or rhetoricall speech) is a speech dressed with certain devices and allureThe use of such devices and allurements ments, proper to please and to persuade. is, sometimes, good, by the advantage of some sensuall delight, the more powerwhat that of itself is true, right, or fully to enforce or to insinuate somereasonable. However, it is a very disputable point, whether bare speech, is well handled, be not sufficient, nay, most available to persuade in things of most weight. For those actions are best

grounded that are grounded upon judgment, upon which bare speech has most the affections: and the fruits of a condirect influence, as rhetorick hath upon victed judgment, by calm reason, are likely to be more durable than those that are the effects of any passions, or affections, stirred up by rhetorical powers."

The author's remarks on the synthetical part of rhetoric are very curious. We can quote but a brief abstract.

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They must begin first of all with the consideration of single letters, and inquire not from grammarians only, but from best and choicest philosophers, what is their natural power and property; which letters are naturally smooth, which are rough or sharp; what vowels grave and stately, what quick and nimble; what effects and operations to the conjunction of such with reference either to the care, and the nature of it, or to the instruments, the teeth, tongue, nose, throat, &c., by which they are formed, and to their motions in forming are natural.--There is no part of nature more obscure, where there is so little suspicion of obscurity; no wonder, therefore, if they that have laboured in this search, are not always

which have long been inseparably conjoined with the present mode of collecting money in London and its vicinity, for the objects above-mentioned, will be best seen and judged of, by a statement of the facts of the case, and of their actual bearing on the operations and the results of the plan and proceedings heretofore adopted. 1st. There being no Society, and no collected fund, every ap plicant is under the necessity of acting as a collector from a great number of individuals, residing at a considerable distance from each other.

2d. There are, therefore, as many collectors as applicants; and as all of them come from the country, and some from very distant parts of it, a very great expense is necessarily incurred thereby, and a serious loss occasioned to the important objects for which the money has been collected. 3d. As these applications are generally made by ministers, an office is thus imposed on them, which is unworthy of their vocation, unsuitable and repulsive to their habits and feelings, and injurious to their usefulness.

4th. The donors are subjected to a considerable number of applications every year; some of which, at times, are attended with great personal inconvenience, and are also liable to be connected with circumstances and feelings of an unpleasant nature to both parties.

It could hardly be expected that a system so irregular, expensive, inconvenient, and injurious, could have continued so long in operation as it has done. The evils connected with it have been felt and complained of by each party concerned in it, and a strong desire has often been expressed for a removal of them; and it is presumed, that an apprehension

that any other plan, though it should be free from those evils, would not be effective for providing and continuing a constant aid for building, enlarging, and repairing places of worship in the country, has hitherto prevented the serious consideration and actual adoption of any other system of benevolence, to promote these important objects.

It is now, however, proposed, that the religious public who have hitherto contributed to the aid of our country friends, in the respects above referred to; and also those who are disposed to unite with them, for carrying into effect these laudable purposes, upon a plan that shall promise competency, economy, and stability, should form themselves into a Society; to be named (if so agreed on), "The London Congregational Building Fund." The said Society to be supported by annual or quarterly subscriptions; to be managed by appropriate officers; and that under suitable rules and regulations, the consideration and affording aid to cases which appear to come within the prescribed rules, shall be carried into continued effect.

There can scarcely be a doubt, but that every object which has hitherto been attained for the benefit of the cause of God in the country, will be made more conveniently, and less expensively effected, under the system which is now proposed for adoption; provided a fund can be collected from year to year for that purpose. But it is supposed, that there will be an indisposition in many persons to subscribe annually or quarterly to a society, to an amount that will be equal to what they have been used to give to the successive applications which have been made to them for the same object; and

that the annual provision for such appropriate cases as shall be submitted to the Society, will therefore be found inadequate for their relief. It may, however, be observed :—

1st. That, although there may be a falling off on the subscriptions of some individuals, it is probable that there will be additional aid afforded from many others, ladies especially, who have been indisposed to give to individual and successive appli

cations.

2d. That the proposed Society, will save the heavy charges which have been incurred under the present system, for travelling, &c. and therefore will allow the appropriation of a greater amount to the important objects of the Society.

3d. That due attention will be given to ascertain the pecuniary means and capacities of the places from which applications for assistance shall be received,

and such necessary discrimination be made and acted on, as shall tend to exclude those cases, the admission of which might justly be deemed inexpedient and ineligible; by which means, and by impartial and appropriate relief on all suitable and really necessitous occasions, it may be expected that the funds of a Society will be found quite adequate for its support.

4th. That a Society formed for such important and useful purposes and objects, will probably be benefited by occasional donations, and by testamentary bequests: and thus, it is to be hoped, that, by the Divine favour, a competent, respectable, and permanent establishment, will succeed those desultory exertions which, though very laudable and useful, have frequently been connected with circumstances which have made them unsatisfactory and injurious.

PROBUS.

To the Editors.-As I am anxious to elicit truth, I beg leave to offer the following inquiries to the consideration of your readers, whilst I avow the most friendly feeling towards the learned Professor, and the noble Institution in which he labours.

The first relates to the origin of language.

In your extracts from the Introductory Lecture of Professor Hurwitz, given in your last number, I read as follows:*" From that mistaken zeal, which too often excuses fraud by the presumed piety of the motive,-it was asserted, that [Hebrew] was the

* See Cong. Mag. p, 49.

very language that God had taught our first parents, though Moses expressly attributes the imposition of names to Adam, and only intimates, that God had endowed him with a soul capable of forming thoughts, and with organs capable of uttering articulate sounds, which he might use as signs of mental conceptions, and that he had placed him under circumstances best fitted to excite these capabilities to action: even as the same wisdom infused the germinal and distinctive form in every seed after its kind, and assigned to each its befitting place and circumstance; but left it to the sun and the breeze, to the protecting earth, the nourishing