ed the general ferment. Orange invited the Knights of the Golden Fleece to meet at his house, where, in addition to the general subject of the popular discontent, it was gravely inquired, "how it could be rendered practicable to discuss political matters, in future ;"-a question which pointed directly at the arbitrary conduct of Granvella in the Council, and occasioned a furious storm of invective against him. The Estates rejected Philip's application, and the Regent decided to send to Madrid some person of influence, who should lay before the king the exact condition of the provinces. For this purpose the Lord of Montigny was selected. He was the brother of Horn, and friendly to the party of Orange. Philip, previously instructed by Granvella, received the envoy with kindness; but, beyond exculpating Granvella from all participation in the late obnoxious acts, the king gave but little satisfaction to Montigny, who, on his return, laid before the Council the slender results of his mission,-a report, which only excited indignation against the king. At this juncture, Orange, Horn, and Egmont, addressed the king by letter, informing him that the presence of Granvella was perilous to the royal power. Philip replied by complaining that no specifications had been made against the Cardinal, but invited one of them to come to Madrid and communicate with him, on the subject, by word of mouth. The same gentlemen sent a second letter to the king, and a remonstrance to the Regent, declaring that the measures of the government were so fatal to the interests of the country, that they could no longer take any part in the actions of the Council, and should abstain, in future, from attending it. The contents of this remonstrance were communicated to the king. The king consulted the Duke of Alva, who advised him to dissemble with the writers until he had them in his power, and then-" take off their heads!" Granvella, who was no stranger to the hostility of the nobles towards him, did not cease to accuse his enemies secretly to the king. But, the storm of execration against him was now so dreadful, that even he desired to quit the country. He was incessantly and mercilessly lampooned. The position which he had attained was coarsely contrasted with the lowness of his birth,-an accident which he

had certainly well redeemed. The nobles were enraged at the splendid state which he maintained. "The customs of Germany, the simple habiliments in which the retainers of the greatest houses were arrayed in that country, were contrasted with the tinsel and glitter in which the prelate pranked himself." The nobles, bent on exposing the Cardinal to the derision of the populace, arrayed themselves in a quaint garb of studied coarseness. Egmont was the first who adopted it—a measure for which he afterwards paid dear. "Doublet and hose of the coarsest grey, and long hanging sleeves, without gold or silver lace, and having but a single ornament, comprised the whole costume. An emblem which seemed to represent a monk's cowl, or a fool's cap and bells, was embroidered upon each sleeve. The device pointed at the Cardinal, as did, by contrast, the affected coarseness of the dress." The Cardinal, thus beset on all sides, was glad to leave the country.

(TO BE CONCLUDED.)

ART. V.-RECENT INQUIRIES IN THEOLOGY EXAMINED.

RECENT INQUIRIES IN THEOLOGY. Second American, from the second London Edition. Edited, with an Introduction, by Rev. FREDERICK H. HEDGE, D. D. Boston: 1861.

THIS is indeed "a very significant volume," as the Introduction states, and also a very remarkable production, as we shall attempt to show.

It comprises seven Essays, by seven distinguished scholars, theological and scientific, who, as we are. notified, "have written without concert or comparison."

Several of these Essayists are public instructors at Oxford and other great seminaries of learning: most of them hold very prominent and responsible positions,-all, with one exception, are in Holy Orders in the Church of England; and all of them, without exception, are freethinkers, varying in degree from mitigated Rationalism to the rankest Infidelity.

Notwithstanding the special notice by the authors, that they "are responsible for their respective articles only," and have written in entire independence of each other, "without concert or comparison," and the assurance given by the editor, that these writers are "unconnected, save by the fellowship of a liberal faith," these Essays manifest a surprising unity of design and execution. The same mode and even vein of thought, the same cardinal principles pervade them all, and but for the differences of style and degrees of intensity, one would suppose them all to be the productions of one mind.

While each author chooses his own ground and mode of attack, the forces of all are marshalled with consummate skill, as if by a preconcerted plan against a common enemy. This common enemy is our English Bible, considered as the revealed Will of God and the inspired source of man's faith and practice.

One author, with apparent friendliness, enters a plea in behalf of the Sacred Scriptures as a valuable but subordinate

aid to conscience and reason, while others reject them entirely, as unnecessary, on the ground that reason is a sufficient guide to moral truth, and the laws of Nature a sufficient revelation of the Will of God. One qualifies away the Inspiration of the Bible, while others explain it away-or reject it entirely.

Two of these Essays seek to overthrow the genuineness and authenticity of the Scriptures, by a critical examination of its text and history, and by surreptitiously filching away its prophecies; a third boldly tries to batter down the bulwarks of Divine Revelation, by leveling its artillery against Miracles; a fourth artfully attempts to get rid of the Bible, by an improved theory of ideological interpretation, and its author, at the same time, traitorously seeks to sap the foundations of the Church which nurtures him; a fifth Essay makes a fierce charge against the ignorance of Moses and the absurdity of his Cosmogony; while a sixth is content to undermine the fountain of religious thought by the ordinary strategics of Rationalism. The Essay which makes the least direct onslaught on Revelation, is the one which stands first in the order of the series, and which is by far the least objectionable in outward form. This Essay presents a very interesting philosophical dissertation on the progressive education of the world from the time of its infancy, as depicted in Sacred History, to its vigorous manhood, as exemplified in our own day. This pleasing, but insidious production, from the pen of Dr. Temple, is eminently calculated to prepare the mind of the unsuspecting reader for the Rationalistic developments of the subsequent Essays, and for the Infidel conclusions to which they lead by an irresistible logic. We know not how this "new mode of thought" strikes a trained theological mind, but, as a simple layman, we consider Rationalism (so rife in our age of progressive reform) as the latest excuse and pretext which the Devil has furnished to intellectual Christians to enable them to become logically consistent and self-complacent Infidels. Hence, Dr. Temple, who was heretofore considered, and who still is, as the Bishop of London thinks, a pious presbyter of the Church of England, seems modestly aware that his restrained Rationalism accuses his Christianity. But the authors of the other six Essays seem

only anxious to excuse this Christianity, by a vain-glorious avowal of Rationalism.

Thoroughly imbued with what our Boston editor calls “spiritual heroism," but what we think would be more properly termed carnal pride, in the original dialect of his locality,—and certainly pride of reason in any latitude,-these spiritual enlighteners of a world long sitting in darkness, trusting to the infallible conclusions of their own reason, are confident, that by searching they can find out God to perfection, and solve all the mysteries of man's moral nature by the aid of modern science.

Not fearing madly to "rush in where Angels dare not tread," they recklessly invade the Old Testament sanctuary of Divine Revelation, to despoil it of its sacred verities, and substitute their "new mode of thinking," as a surer guide to spiritual truth, a safer instructor in moral duty, and a more rational revelator of those mysteries which lie beyond the grave. Not stopping here, they lay violent hands on supernatural Christianity, and, by the false application of a proud human philosophy, they crucify that faith which, for 1800 years, has never yet failed to satisfy all the spiritual wants of those who have received it; which has always supplied every exigency of the soul in regard to time and eternity; and which challenges the world to produce one well attested case where it has failed to support the honest recipient during life, or where it has disappointed his hopes at the hour of death. Does there need any greater proof than this of its supernatural and Divine origin ? But what do these seven

"Philosophers, who darken and put out

Eternal truth by everlasting doubt,"

What

offer in exchange for this well-tried anchor of the soul? is this new "principle or mode of thinking, which is to remedy the unfelt and unrealized "difficulties" and deficiencies of the old faith? The answer of all is best expressed in the language of one of them. It is "the growth and gradual diffusion through all religious thinking of the supremacy of Reason." The supremacy of reason applied to objects beyond its ken and far without the field of its vision! The ratiocination of VOL. XIV.NO. II.

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