Notices of Books

 Notices of Books

 [ British Critic, July 1838.]

 S INCE our last number the long anticipated Life of Mr. Wilberforce by his Sons has made its appearance; we hope to have an early opportunity of reviewing it, meanwhile it will be enough to notice, what is on the surface of the work, the exceedingly great pains which have been spent upon it, and its importance as an addition to the historical records of the times to which it belongs.

 The most important theological work which has lately appeared is Mr. Palmer's Treatise on the Church, which also will, in due time, receive from us the careful attention which it claims from all Churchmen. Whatever judgment be formed of the conclusions to which he has come on the variety of points which he has had to consider, we cannot contemplate without admiration, and (if it were right) without envy, the thorough treatment which his subject has received at his hands. It is indeed a work quite in character with the religious movement which has lately commenced in different parts of the Church, displaying a magnificence of design similar to that of the Bishop of London's plan of fifty new Churches, and Dr. Pusey, of Oxford's, projected translation of the Fathers.

 This latter arduous undertaking, we rejoice to know, is now beginning to show fruit, the original text of St. Austin's Confessions, for which five Oxford MSS. have been collated or re-collated, is now through the press, all but the index; the translation also will issue from the press in the course of a short time, as will also the translation of St. Cyril, of Jerusalem. A portion of St. Chrysostom's Comment on St. Paul's Epistles has been printed since Christmas; but an important reason for suspending it has lately occurred in the researches which have been made into the Paris MSS. which Montfaucon used in the Benedictine text. Nothing has been found to throw suspicion on his theological honesty, but enough to show that readings may be materially improved by re-collation. Re-collations are proceeding for the same reason in the Oxford text of St. Cyprian; but they will not interfere with the translation, which is ready to go to press at once. Meanwhile Mr. Bickersteth has brought out an interesting little volume of portions of the works of the Fathers of the first and second Century. The work is conceived in the best spirit, and can but elicit kind and respectful feelings even from those who consider that Mr. Bickersteth does not enjoy in full measure the pure light of catholic truth. May there be less difference year by year between such men as him and them, and we think he is taking the way to fulfil the wish!

 In Oxford, Mr. Parker's series of select Religious Works continues. Bishop Taylor's Golden Grove, Archbishop Laud's Devotions, Bishop Patrick's Heart's Ease, Dr. Sutton's Meditations on the Lord's Supper, and Hymns from the Paris Breviary, have already been published. These volumes present an appearance most appropriate to their contents, being beautifully printed and embellished, yet without an approach to the bad taste of the day. We are not quite satisfied with the judgment on which the Breviary Hymns are edited, A selection has been attempted; now this seems to be impossible. In such compositions Romanism obtrudes itself sometimes in a mere word, where the hymn is otherwise catholic and beautiful; and thus reduces a selector to the dilemma of omitting it altogether, or of seeming to countenance what is erroneous, We incline to think that in a second edition, which we hope soon to see, all should be printed, and the task of discriminating between them, which is not difficult, left to the reader. It is a curious coincidence, considering how little Dr. Sutton's works have been known of late years, that while his Meditations were publishing at Oxford, his Disce Mori (Learn to Die) has appeared in London, without any understanding between the respective editors. Our readers will not be sorry to have had this little work also warmly recommended to their attention.

 Archbishop Laurence has published a third edition of his celebrated Bampton Lectures, also of his Treatise on Baptism, which is scarcely equal to them, and of his Translation of the Book of Enoch.

 The little tract called "A Catechism on the Holy Catholic and Apostolic Church," has, in the course of a few months, reached a third edition. As its sale shows, it is well adapted to distribution. In connection with which, though with no real connection beyond that of subject, may be mentioned a small Catechism, "Of Scriptural Episcopacy," published at Belfast. It contains much information in the course of a few pages.

 A volume of Poems has been published at Oxford called the Cathedral, with a number of elegant wood cuts. These Poems have obscurities, as a great deal of poetry must have, and ever has had; but we are greatly mistaken if they have not a long course of prospective influence in store for them.

 No. 81 of the Tracts for the Times, which has been long expected, has at length appeared, and forms, by itself, a volume of above 400 closely printed pages. It is a catena of our divines on the subject of the Eucharistic Sacrifice, and is preceded by an historical sketch of the doctrine in our Church during the last 300 years. It completes vol. iv. which, though the longest, contains fewer Tracts than any of the former. We wish to draw particular attention to the deep thoughts contained in No. 80, on the right mode of preaching the Gospel.

 The first volume has appeared of a uniform edition of the Theological Works of that lamented prelate and most excellent man, Bishop Van Mildert.

 We grieve to have to notice that Dr. Faussett, Margaret Professor, who is favourably known to the world by a volume of Bampton Lectures before he was Professor, and a sermon against Mr. Milman since, has preached and published a Sermon against Mr. Froude's Remains. We trust this ill-advised step will not plunge the University into a new controversy. It is indeed deplorable that at a time when our enemies are at our gates, Dr. Faussett, without being able to point out one doctrine of our Articles or Prayer-book as infringed, should choose such a moment above all others for suddenly breaking silence in an attack on some of our Church's most devoted sons. No step more acceptable than his to Dissenters and Papists, Liberals and Destructives, can be conceived; and the more so as taken by a man who, however he himself may draw subtle distinctions, is in their eyes quite as much a bigot and a formalist as those whom he attacks. At this time of day the word of no one man, unsupported either by argument or by appeal to authority, can stop the course of thought in the University, or deter inquiring minds from following the paths of Hooker, Andrews and Bull, or of their masters, Irenæus or Cyprian. It is understood that a letter is being addressed to him by Mr. Newman. Before our next number it is to be hoped this lamentable affair will be at an end.

 Dr. Adams, of Cambridge, Lady Margaret's Preacher, has published a Treatise to show that the "sealed book" in Rev. v. 1. is the Old Testament; that its unsealing is still to come, and will be equivalent to a new revelation; that its authentic copy was carried from Jerusalem to Rome, is still in the Vatican, and when brought to light will be the means of converting the Jews.

 Various volumes of Sermons, some from distinguished persons, have been published in London during the last quarter. Bishop Mant's Sermons, on the Church and her Ministrations (Rivingtons), are but a specimen of what that excellent man is and has been all through his life, a witness for catholic truth against innovation and heresy. Dr. Moberly's "Practical Sermons" (Rivingtons) unite singular clearness and exactness of thought, with the earnestness and profitableness which their title promises. Mr. Smith's, preached at the Temple Church (Fellowes), are sound Sermons, sometimes deep, and sometimes rather dry, on the subjects to which he limits himself. It is that limitation which occasions this dryness so far as it exists. Though we have pleasure in agreeing with Mr. Melvill on many most important points, there certainly are others on which we differ from him. Yet in spite of this we should feel his Sermons (Rivingtons) as impressive as they are beautiful, were it not for his never-ending use of the word "we," "we," "we;" which, as often as it occurs, unpleasantly draws one back from his subject to himself, and makes his volume like a series of reports of speeches and sermons extracted from a newspaper.

 In Mr. Harness's Sermons (Moxon) there is much that is sensible and useful, and "calculated for being read aloud in families," which he proposes as his object in publishing. When, however, he calls the Church "a party," p. 81, and the Lord's day "the Sabbath," p. 272, he shows himself tainted with the religious peculiarisms of the day. Nothing is more common in every age than sacrificing one part of Christian truth to another; or buying off general strictness of life by attention to one particular duty. At present this temper shows itself in endeavouring, by laying a stress on the duty of sanctifying a seventh of our time, to make up for the neglect of all other positive ordinances, such as the Apostolical Succession, Church Communion, the Priesthood, Sacramental Grace, and Tithes and Offerings. We do not mean to include Mr. Harness in this censure, but are speaking of the system to which he has in one point given in. It is this circumstance which makes Sabbath Societies, Sabbath Bills, etc. so hypocritica1, if we may use the word; "these ought ye to have done, and not to leave the others undone."

 Mr. Bennett's Sermons (Cleaver) are not to be confounded with the run of such publications at this day, than which nothing can be more feeble. They are the composition of an able and thoughtful mind, and contain earnest and practical remarks, clothed in plain and natural language. However, they are not written as if he had a clear and consistent grasp of the truth. We do not mention as more than symbols of what we mean, that he, too, calls the Lord's day the Sabbath, that he confuses together the Catholic and Sectarian ascetics of the Primitive ages, and quotes Doddridge and Chrysostom in the same Sermon.

 Mr. Fulford's Course of Plain Sermons on the Ministry, Doctrines, and Services of our Church (Rivingtons), are among the pleasing evidences of the growth of sound Catholic principles among what are called "the working Clergy." Here is a laborious parish priest, showing that it is possible to stand his ground in a mixed population without sacrificing principle. His Sermons contain a good deal of sound matter in a small space.

 Mr. Vogan, known already by his Bampton Lectures, has published five sound and useful Sermons, apparently as a companion to them.

 Mr. Poole's Testimony of St. Cyprian against Rome is a careful and perspicuous Essay, showing that Rome is not legitimately what she claims to be, "the Mother and Mistress of all Churches." He considers that, in St. Cyprian's judgment, St. Peter was a symbol and not the instrument of unity, that all bishops are such instruments, and are what St. Peter typified; that Rome, as being the sedes Petri, has a natural primacy of honour and of deference in faith and practice among the Churches, not a power of jurisdiction; that over those Churches, which trace their orders to Rome, she is in some sense the instrument of unity as being the witness of the truth, but loses her privilege when and so far as she declines from the truth. Mr. Poole will allow us to ask why he says "Peter" instead of "St. Peter;" the usage of Latin and Greek divinity is no authority; give us back the early ages and we can dispense with such ceremonial observances; but in times when irreverence is rife, we must make up for what we have lost as we may; and this is one of those means which remains to us of preserving a tone of mind which the world would fain take from us.

 Mr. Cape, B.A., of Balliol College, Oxford, has added to an "Inquiry into the Use of Church Authority, etc." a catena of English Divines, "who have regarded Scripture as the only test of the divine will," and thereby incurred an ignoratio elenchi in the controversy in which he engages; the point in dispute being, whether, in interpreting that "only test" as regards matters of faith, an individual is to be guided by his own private judgment or by Catholic tradition. However, we highly approve of the principle of such undertakings; and though we think his to be defective, both as regards the point to be proved, and testimonies to prove it, we desire nothing better than to see others of the same kind. Let us know how and where English divines stand by all means. The persons he opposes have too much candour to aim at making the body of our divines more consistent than they really are, or at appropriating a Chillingworth and a Whitby, or even a Hall and a Cranmer. At the same time we feel assured, that at the end of the examination, those writers among our divines "whom all the people count as prophets," those whom they read and consult, know and revere, will not be found with Mr. Cape.

 The Third Part of Mr. Girdlestone's Commentary on the Old Testament (from Joshua to Samuel), has been published; and to judge from the portions we have read, contains much sensible and useful application of the sacred narrative.

 Mr. Lathbury's State of Popery and Jesuitism in England, forms a useful volume of reference for the series of historical events, connected with the subject, since the Reformation; but we fear we must say we agree in opinion with scarce a page of it.

 We are glad to observe, that Mr. Knox's Treatises on the Sacrament are published (Duncan) in one small volume. So original a thinker as Mr. Knox, and with such deficient opportunities of instruction in the full "deposition" of faith, cannot of course be unreservedly recommended. But we believe this highly-gifted and religious man to be an instrument (if it is right so to speak) in the hands of Providence, of extensive good in the Church at this moment; and we are sure that, even granting he might mislead if followed exclusively, he will be found to impart most valuable information, and to suggest many deep, important, and practical views on a variety of subjects.

 We invite attention to an Abridgment, just published, of Bishop Hall's "Episcopacy by Divine Right asserted" (Hatchard). The Bishop's name stands so high with a large portion of the religious public, and is so respected by all, that the republication of this Treatise promises to be very useful at this moment.

 Another very important publication is that of Leslie's Case of the Regale and Pontificate (Leslie, Great Queen Street). All persons who have their minds to make up on the subject of Church and State, should study this celebrated work of one of the clearest and most powerful of our Divines.

 It is encouraging to witness so many reprints of specimens of our standard theological and devotional works. A third reprint, which needs no notice of ours to recommend it, is Bishop Cosin's Devotions for the Hours of Prayer. It both indicates and, we trust, will further the growth of a devotional temper among us.

 And another valuable reprint is a small Tract of the beginning of the last century, called Pietas Londinensis (Burns); from which it appears that at that time there were daily prayers in no fewer than seventy-one London churches and chapels.

 In connection with this last subject may be mentioned a most cheering occurrence, the re-opening of Lincoln's-Inn Chapel for daily service; on occasion of which an excellent Sermon, since published, was preached by the Rev. R. W. Browne, Assistant Preacher and Classical Professor in King's College, which deserves attention, both from its contents and the reputation of its author.

 Mr. Irons, a young clergyman of great promise, has published a second series of Parochial Lectures, which, besides their intrinsic excellence, exhibits an additional instance how mistaken the common idea is, that the recent spread of Church doctrines is connected with any one place or set of persons, instead of being, as it is, the necessary effect of increased theological reading . In the case of the clergy this effect must follow, if they are honest, or a necessity of retiring from their existing engagements. Mr. Irons observes, in his Preface, that his religious views, which are in accordance with those of the first ages, were formed quite independently of those sources to which the present improved tone concerning Church doctrine is commonly ascribed.

 Mr. Coxe, of St. James's, has published an impressive Charity Sermon, under the title of "The Lowly Station dignified." Nothing can convey more strikingly the low standard of religious knowledge and principle in the Metropolis, than to find from the author's preface that so unexceptionable a composition has been accused of being too political and too high Church.

 We are in expectation of two interesting works by Mr. Wigram, "The Schoolmaster's Manual," which is a collection of Practical Hints for the information of National Schoolmasters; and "Occasional Papers," on the same subject. The intimate knowledge of his subject, which Mr. Wigram's situation as Secretary to the National Society gives him, will add great weight to his opinion.

 Dr. Hook, of Leeds, has published a carefully considered Tract on the Athanasian Creed: in which he has shown the coincidence between it and Scripture on the doctrines which it expounds. A controversy has arisen in his neighbourhood about some of those points of doctrine which are now so generally under discussion. The Rev. Miles Jackson opened the controversy with an attack on Dr. Hook, on the ground that persons in Oxford had written Tracts which Mr. Jackson considered Popish; and which Dr. Hook approved, so far as he considered them not Popish but Anglican. In an unassuming and effective Pamphlet Mr. Ward, of Leeds, has shown that the several propositions, gathered from the Tracts by Mr. Jackson, in favour of baptismal regeneration, etc. etc., are all held by Bishop Jeremy Taylor, whom Mr. Jackson had spoken of as "a very Shakspeare in divinity," an authority "to which it would be fatal to stand conspicuously opposed." Mr. Poole has published a learned answer to the same charges, in which he clears up the misrepresentations and sophistry on which such statements are commonly based. From the same place has appeared an Appeal on the Doctrines of Sacramental Efficacy, Apostolical Succession, and Church and State, by a Dissenting Minister named Ely. Of him we know nothing; but we are bound to state that he writes in a subdued and thoughtful spirit (though, of course, with most erroneous views of the Gospel), and far surpasses any pamphlet on the same side which has proceeded from Churchmen.

 We have to thank Mr. Pratt, of Cruden, for Three excellent Sermons on Scottish Episcopacy. It being very important to circulate information in England concerning our deeply injured sister Church, we are glad to be able to refer our readers to any publications, like the present, which are devoted to that object. Mr. Ramsay has published his Sermon preached at the consecration of the Bishop of Glasgow and the Bishop (assistant) of Brechin. It is one of those testimonies to the doctrine of the divine origin and privileges of the Church, which are now happily so common.

 Several interesting publications have reached us from Burlington (New Jersey). Bishop Doane's eloquent Sermon at the Ordination of Mr. Wolff; the Journal of the Fifty-fourth Annual Convention of the Church over which he presides; and Translations of the Epistles of Clement, Ignatius, and Polycarp.

 The importance of the Christian Knowledge Society makes it necessary to attend to their proceedings in proportion as it is painful to do so; for this reason, we subjoin the following short account of what has taken place in the last several monthly meetings. A few months ago Mr. Clarke brought forward a motion, the purport of which was to expunge from the list all the tracts which had been suffered to go out of print within a certain period. The feeling of the meeting was strongly against this resolution; when Dr. Russell moved, as an amendment, "that all tracts which at any time shall have been out of print for five years shall be considered as no longer on the list." This was carried.

 A more injurious regulation cannot well be conceived, since it obviously tends to destroy the permanency of the character of the tracts; e.g . if any subject should not excite attention for a few years, and the tracts relating to it go out of print, the lovers of old opinions will be placed under the disadvantage of having to get new tracts on the list, instead of having merely to revive the old ones already there. There would be no hope in this day of getting on the list a tract entitled " The Christian Sacrifice ;" Nelson's, to wit.

 At the April meeting, Dr. Spry brought forward a resolution to the effect that it shall not be lawful for any member to furnish to any newspaper a report of the discussions which took place at the Board. An amendment was moved by Mr. Tyler, extending the prohibition to all periodical publications. This was carried in a very large meeting, about two-thirds of the members present supporting it.

 At the meeting in May, a Report from the Standing Committee was taken into consideration; the purport of which was to recommend "that the Tract Committee should be empowered, with the approbation of the Episcopal Referees, to place Books and Tracts on the Society's Catalogue." The object of this resolution was to get rid of the unseemliness of taking a ballot in the general meeting on the admission of tracts, which had already received the sanction of the five Bishops. The recommendation of the Standing Committee was adopted, 210 members voting in its favour, and 65 against it.

 Notwithstanding the resolution passed in May, the "Record" newspaper continued to report the discussions; this being noticed at the meeting, Mr. Gordon, on June 5th, moved "that the resolution entered upon the minutes of the April meeting in regard to the non-publication of reprints of any discussions which take place at the meeting of this board is altogether null and void."

 Mr. Gordon's resolution was discussed and negatived, by a majority of about 2 to 1.

 In the course of these meetings much miserable wrangling, much boisterousness and unseemly confusion occurred: such exhibitions are, unhappily, no novelty now in the Society; but what is a novelty, and demands serious notice, is the introduction of the principle of parliamentary divisions. It was once the aim of the Society to pass every thing without division at all, even by showing of hands. Then division was only called for when the decision was doubtful; but now it is called for the purpose of showing the strength of parties, an object altogether inconsistent with the character of such a meeting.

 Notices of Books

 [ British Critic, October 1838.]

 M R . J ACOBSON'S Edition of the Epistles of St. Clement, St. Ignatius, and St. Polycarp, lately published, we suppose, to be the commencement of an undertaking on the part of the Oxford press, which was reported to be in agitation some years since, of editing a number of the works of the Fathers. The University is fortunate indeed, if the editions which follow are executed with one half the pains and critical skill which Mr. Jacobson has evidently taken with this.

 Dr. Pusey's Edition of the Original Text of St. Austin's Confessions is just published, as well as his Translation of the same Work, and the Translation of St. Cyril's Catechetical Lectures. Much pains seem to have been bestowed upon all of them. A most elaborate and instructive account of the Manichæan tenets is added to the Translation of the Confessions. Dr. Pusey's arduous work having now at length commenced, we trust that no obstacles will lie in the way of its regular progress.

 We are indebted to Mr. Dowling for one of the most important works to a theological student which has appeared for a long time, "An Introduction to the Critical Study of Ecclesiastical History" (Rivingtons.) It consists of the list of historians of the Church down to the present day, and an Essay upon the sources of Ecclesiastical History generally. The work is the more important, as we cannot but hope we see in it the augury of some more extended and methodical attention to this great subject, than has ever been paid it in our Reformed Church. Mr. Dowling at least has begun at the foundation, and that alone is an omen of a superstructure.

 Mr. Dowling's work commenced in the pages of the British Magazine; a publication which, more than any of the day, has been successful in bringing churchmen together, making them feel confidence in each other, and giving occasion to works some of which at least would not otherwise have been written. Dr. M'Caul's instructive Sketches of Judaism and the Jews, which has just been published in a separate form, is another instance of the last mentioned service.

 A series has commenced of most interesting reprints from the works of some divines of the 16th century, under the title of "Tracts of the Anglican Fathers." Those which we have seen are "Cranmer's Sermons on Holy Baptism;" on "the Apostolical Succession and the power of the Keys;" on the "Blessed Sacrament of the Altar;" and on "the Gifts of the Holy Ghost in the Holy Catholic Church." If the series continues as it has begun, it will exercise an important influence on the theological points at present in controversy.

 Mr. Parkinson's instructive Hulsean Lectures (Rivingtons) have a value even beyond their intrinsic worth, as indicating and promoting the advancement of ethical studies at Cambridge. They are intended to show that the doctrines of the Gospel are but the great conclusions to which the phenomena of this world tend; "that their specific defects are exactly such as meet with their specific remedies in the very revelation which we possess; that they stop short just where revelation begins; and that it appears by the deficiency on the one side being exactly met by the sufficiency on the other, that they each form part of one harmonious plan, and were originally designed by the artificer of that plan to be united together for the great end of furthering the moral advancement of man." Accordingly he brings the testimony of ethical philosophy, of the intellectual powers, of the human body, of man as related to external things, to his fellow men, and to himself. It is curious, as a coincidence, that the same subject has lately, as our pages have shown, been discussed, independently of Mr. Parkinson, by Mr. Woodgate and Mr. Oakeley. The subject is most important.

 A third edition has appeared of Mr. Miller's well known Bampton Lectures.

 Mr. Faber has published an Inquiry into the History and Theology of the ancient Vallenses and Albigenses, (Seeley and Burnside,) which is conducted, as might be expected, with the research and vigour which are the usual characteristics of his works.

 Mr. Townsend, the Master (we believe is his title) of the Peculiar of Allerton, has published a charge, which, were we his enemies, we should delight in seeing run to the "fifth thousand." It is written against speaking with reserve to the world at large on the more sacred subjects of religion! The style is as extraordinary as the matter. In any one else it would be pompous. It is not so in Mr. Townsend. It is his own style.

 Mr. Vernon Harcourt's Doctrine of the Deluge (Longman) is a work of much ingenuity in its design, and most elaborate research in its execution. Its object is to vindicate the Scripture account "from the doubts which have recently been cast upon it by geological speculations;" and he does so, by setting out to show that the Noachical deluge was the type of the doctrines of "expiation of past guilt" and "regeneration," that it is attested by "evidences impressed not upon the surface of the earth, but upon the memory of its inhabitants, and derived from their traditions, their superstitions, their monuments, and their usages," and that "the doctrine which it inculcated was kept alive obscurely in various parts of the world, till it was finally enlisted in the service of true religion, and obtained a permanent place in the institutions of Christianity, and was consigned to holier purposes and endowed with a more operative practice and exalted to the dignity of a Sacrament." In a word, he proves the fact and doctrine to come under the "quod semper, quod ubique, quod ab omnibus." "Ever since," he says, "the family of Noah issued forth into the air and light of a new life, and stepped once more upon the renovated earth now cleansed from its former guiltiness by the waters of the deluge, the providence of God had so overruled the superstition thence arising, that a notion of some mystical regeneration by water and expiation of sin had been kept alive among all the nations, with whose history we are well acquainted; and thus the world was prepared to receive that doctrine of a moral regeneration by baptism and forgiveness of sins, which is the commencement of a new life to every Christian." There is an important chapter at the end, on the view of the early Church concerning the regenerative power of baptism, in which Mr. Harcourt nobly upholds our Church's doctrine and the authority of the Fathers against the schools of the 16th century. "The nearer," he says, "we ascend to the fountain head, the purer will the waters flow; the three first centuries therefore after the Apostles were more likely to know in what sense the Apostles themselves used a theological term, than any three centuries that have since elapsed . I do not say that they are free from error, or that any uninspired writers are absolutely safe authorities for doctrine: but they are unexceptionable witnesses to a mere matter of fact ; and in the present instance the fact with which we have to do is this: were the first converts to Christianity in the habit of considering baptism equivalent to regeneration, and necessarily attended with some spiritual grace, or were they not?" What can be desired clearer or more sensible than this? Mr. Harcourt considers Antiquity to supply the comment on the text of Scripture.

 Dr. Shuttleworth has taken the opposite side, in a little work (Rivingtons) either on "Not Tradition but Scripture," or on "Not Tradition but Revelation," we are not certain which; for the title-page promises the one, and the body of the work undertakes the other. The advertisements have given both. This, we consider, will perplex editors some centuries hence. We hope we are not uncandid to Dr. Shuttleworth, when we say, that this ambiguity at starting is no unfair symbol of the whole production. For instance, he says, that "the great leading principle of Protestantism" is "the entire sufficiency of Scripture, independently of tradition, as a rule of faith and doctrine." Sufficiency for what ? teaching or proving? for the persons Dr. Shuttleworth writes against do not dispute the proposition as he words it. However, in spite of this defect, we rejoice to say, what no one could ever doubt in a work of Dr. Shuttleworth's, that, unlike some other controversialists, who shall be nameless, he uses much courtesy of language towards his opponents. He even extends it to the ancients. He calls St. Irenæus, for instance, "the good Father," "this good and singleminded man," and "with more honest simplicity than soundness of sense or accuracy of logic" in his arguments. We wish, in turn, to be as courteous to Dr. Shuttleworth. Mr. Holden (Rivingtons) has written a work on the same subject, which we prefer. We do not agree with him, but he sees the difficulties of the subject. All is plain and easy to Dr. Shuttleworth.

 The Bishop of Oxford has just published his Charge, which will be read with much interest. The most remarkable part of it is the energetic protest which it enters against the Board of Ecclesiastical Commissioners, "a power," his Lordship says, "as irresponsible as it is gigantic, an imperium in imperio, which, before long, must supersede all other authority in the Church, and whose decrees are issued in such a manner as to render expostulation and remonstrance unavailing." The Charge is also remarkable as giving judgment upon the Tracts for the Times. This is a memorable precedent, and shows what lies before us. The Church is returning her judicial power . We only wish that other parties may defer to her as frankly as would, we feel assured, the writers of the above-mentioned Tracts were there a call made on them.

 Sermons by the late Rev. John Marriott (Hatchard) are a collection of earnest, serious, practical Discourses, made still more impressive by the circumstances of their publication. They are especially valuable at this moment, as showing that religious views lately put forward, which many persons would represent to be an innovation on received doctrine, are not only to be found in our divines of the seventeenth century, but even in the popular sermons of divines of the generation immediately before us. We direct attention to the sermon on the Danger of Schism.

 Mr. Butt has lately published a volume of Sermons, occasioned, as he tells us in the Preface, by Mr. Keble having said that the view of Gospel Truth given by Mr. Butt, in his Strictures upon Mr. Keble's Visitation Sermon, was such as might "be literally accepted by an Arian or a Sabellian." We do not believe that Mr. Keble had any intention of saying that Mr. Butt's views were Arian or Sabellian; far from it; but that the theory he was in his Pamphlet advocating against Mr. Keble, had actually involved him in the necessity of so attenuating his statement of fundamental truth, that an Arian or Sabellian might agree with that particular statement, as far as it went. And so far we must say we agree with Mr. Keble; but we should be sorry to seem to say more, against so highly respectable a clergyman. Mr. Butt ought, we think, to have quoted Mr. Keble's words. They are as follows: "May it not be taken as an indication of the tendency [sic] of the theory, that the list of fundamentals, offered in exemplification of it, includes no express affirmation of the doctrine just mentioned? [that of the Holy Trinity.] Is it not a test which might be accepted, as far as the letter of it goes, by an Arian or Sabellian? And this consideration is more serious, the more entirely we are convinced of the orthodoxy and judgment of the person drawing up such a confession . So much the stronger does the argument become, etc."  Postscript, p. 47.

 Plain Parochial Sermons, by Rev Daniel Parsons, (Rivingtons,) are written on a very sound view of doctrine, and in an easy popular style. There is, however, a want of maturity, or we might even say, in a certain sense, of reality, which perhaps is unavoidable in the writings of a young man, as the author seems to be. It is encouraging, however, to find the younger clergy speaking in the tone of Mr. Parsons.

 Single Sermons, published as they are commonly at the request of bishops and clergy, or of numbers of clergy, are perhaps as good a test as can be of the feelings uppermost in the mind of the clergy, or what in mathematical language may be called their differentia at the time. Those which we have fallen in with give a most satisfactory result, as their titles will show; and we name some of them as well for that reason as for their intrinsic excellence. Such are Mr. Vogan's Sermon, "The Doctrine of the Apostolical Succession developed and proved;" Mr. Fulford's Assize Sermon, "The Interpretation of Law and the Rule of Faith;" Mr. Woodhouse's, on "that Branch of the Holy Catholic and Apostolic Church to which we belong;" and Mr. Maurice's, on "The Responsibilities of Medical Students."

 We must draw especial attention to a learned sermon of Mr. Manning's, at Chichester, on the Rule of Faith, which contains a great deal of matter and much useful theological information; and a beautiful sermon of Mr. Christie's, at Gloucester.

 Mr. Baxter's Sermon, on Scripture Knowledge the Source of National Stability, is excellently principled, as far as its subject leads it to state principles.

 "Laud and Leighton," a sermon by Mr. Mortimer, is written in an excellent spirit. He considers that there are two schools in our Church, of which those two archbishops are the respective representatives. Are there then no Kenns and Hammonds on the side of Laud? Is all the meekness gone off with Leighton to the Record, Christian Observer, the Dublin Statesman, and Mr. Townsend?

 But of all the single sermons during the last quarter none is to be compared in importance with Dr. Hook's Sermon before the Queen, which, having since delivering gone through so many editions that we have left off counting them, is the most remarkable instance in our time of a religious protest made to high and low, rich and poor. And the plainness and clearness of its statements make it just the sort of composition which should have such a destiny.

 Mr. Wilberforce's Essay on the Parochial System (Rivingtons) gained the premium of the Christian Influence Society. Little as we like the principle of that Society, we feel much satisfaction in finding it recognizing and approving the sentiments put forward in this little work. It is the plain, serious, clear, and most impressive appeal of a sound Churchman to Englishmen to exert themselves for the increase of the Parochial System up to the present state of our population. Under the circumstances of its publication, we suppose it will be largely circulated, else we should recommend it to the attention of the reader.

 Would this same Society had done as well in the prizes awarded to another subject! There is a passage in one of them, which, though not uncommon in this day, is rank Apollinarianism, and gives sad and anxious warning of the (unconscious) growth of heresy among us. The author says, " Deity dying in the flesh as the commutation for man's eternal punishment." In like manner the author of Essays on the Church, in a new edition of his work, avows Nestorianism, and, we are sorry to say, involves in his implicit heresy others besides himself. "The Christian Knowledge Society," he says, "has latterly erased from one of its publications the phrase the Mother of God,' rightly judging it to be Popish." It is easy plausibly to account for such mistakes in the individual instances, but, we may depend on it, there is a more serious leaven at work at bottom.

 We welcome with much satisfaction a reprint of Wogan on the Proper Lessons, (Cowie,) a work of a very primitive cast, and full of instructive matter. It is truly a Church of England book. We think our readers will not be sorry to have their attention called to it.

 "Plain Conversations concerning the Church of England" is a series of dialogues between a clergyman and one of his farmers, on the Church contrasted with Romanism and Dissent. It is written on the soundest principles and with a good deal of careful research, and is well adapted to give instruction on the important subject it handles.

 An unpretending volume of poems has made its appearance, consisting of "Translations from the Lyric Poets of Germany," by Mr. Macray, (Black and Armstrong). They show a good deal of poetical taste, and a power of easy versification.

 No. LXXXIII. of Tracts for the Times has appeared under the title of "Advent Sermons on Antichrist."

 A pleasing little book has just appeared, called "A Voice from the Tomb" (Longman). It is a sort of lament over the existing state of things; it abounds in beautiful Catholic sentiments, and will interest a great many persons.

 A "Companion to the Book of Common Prayer" (Low) is a useful analysis of its contents, with a view of adapting it to private or social devotion.

 An instructive Pamphlet written by a Dissenter has reached a second edition, called "What! and who says it?" (Ward). It is to show the coincidence of judgment about the Anglican Church, between Mr. Binney, who thinks that it has destroyed more souls than it has saved, and Dr. Chalmers, etc. etc.

 We are very sorry to have to allude again to Dr. Hampden, but the present letter, addressed to a contemporary Magazine, as bearing upon the theological views of the late Mr. Davison, claims a place in our pages.

 " TO THE EDITOR OF THE CHRISTIAN REMEMBRANCER

 "S IR, I presume to trouble you in consequence of a paragraph in a published letter from Dr. Hampden, the Regius Professor of Divinity in Oxford, to his Grace the Archbishop of Canterbury, in which Dr. Hampden states that the late Mr. Davison, the highly gifted and excellent author of the "Discourses on Prophecy," had both read and expressly approved his Bampton Lectures.'

 "I have the best reason for believing that Dr. Hampden is mistaken in his impression upon the subject. I was never absent from Mr. Davison but for one short interval after the period of the publication of those Lectures, and am well satisfied they were not read by him. Mr. Davison never mentioned the work to me, with approbation or otherwise: and I possess the presentation copy, received in August, 1833, which was uncut at the time of Mr. Davison's removal from me, with the exception of two leaves ; and it remained so till the year 1836, when it was seen by several friends in its unopened state.

 "I have thought it hard upon me, and upon the friends of Mr. Davison, that his name should, at a distant period, be implicated in the controversy arising out of these Lectures; and under the circumstances, I felt it to be due to his memory to ask of Dr. Hampden his authority for the assertion contained in the letter to the Archbishop; but to my surprise and mortification, I have had from him a positive and final refusal . I am therefore obliged to take the only means within my reach of relieving Mr. Davison from the responsibilities in which Dr. Hampden has involved his name.

 "I shall feel obliged to you to give this letter a place in your CHRISTIAN R EMEMBRANCER for the following month.

 "I have the honour to be, Sir, your very obedient humble servant,  "M ARY D AVISON ."  " College Green, Worcester, 7 th  August, 1838."

 We think it may interest the reader to have a few remarks set before him on the State of Theological Literature at this time in Germany. If we may judge by the space which it occupies in their periodical publications, the discussion caused by Dr. Strauss's late work still excites great interest in that country. Most of our readers are probably aware that this work consists of a critical examination of our Saviour's life, which ends in his reducing those events which he considers to be based on historical truth to a most meagre outline, and treating as mythical and legendary all those sacred facts on which are built the faith and hope of a Christian. We do not propose to put either ourselves or others to pain, by entering into the nature of Dr. Strauss's theory in detail, but only to make two or three remarks on the general subject, and on the mode in which the controversy is being carried on.

 If his views were a mere individual extravagance, they might well be left unnoticed, but it seems to be allowed by many of his countrymen, that they are symptomatic of the tendency of their modern theology, and do but embody its inevitable results. To us it certainly appears that the germ of Dr. Strauss's work lay in such productions as Schleiermacher's essay on the Gospel of St. Luke, only he has had the boldness to extend to the whole history those principles which had before been applied to its outset. And we think we can trace a half-consciousness of this in the minds of that section of German writers who seem to have felt themselves more especially called upon to meet the work in question, and who have done so the most elaborately.

 In one of a series of Polemical Tracts, which Dr. Strauss has begun in defence of his work, he divides his opponents into three classes; the Pietists, or those who believe the Scriptures to be divinely inspired, and that their truth must be received in faith, not submitted to criticism; the pure Rationalists; and an intermediate School, who, proceeding on a supernatural basis, give a large license to criticism in details. As regards their opinion of the matter before us, the first and second classes are easily dismissed. The former considers that the truth of the sacred volume approves itself at once to the spiritual mind, and that not to accept it unreservedly is a moral transgression, to be met by reproof rather than argument. The latter hail all speculation whatever as the only mode whereby truth, hitherto undiscovered, can be evolved. But the third class, which forms, we apprehend, the chief portion of the German learned world, and may not unfairly be taken as the representative of the tone of their Theology, have not so compendious a mode of dealing with the subject. They have given up the possibility of defending every thing in Scripture as literally and historically true; they have admitted the mythical principle of interpretation; so that they are obliged to go into the subject, and vindicate each event, which they consider as real, from the grasp of this tide, the floodgates of which they have themselves set open, and which they now find advancing upon them. Whether they will succeed in this attempt; whether they will be able to show that the mythical principle may be admitted, yet the fundamentals of the Gospel-history maintained in their integrity, that many of the Old Testament miracles, and some of the New, may be given up without detriment to the remainder, is still sub judice. Meanwhile, what a strange and saddening thought it is, that in a neighbouring country the science, which so intimately concerns us, should be in so undetermined a state that the professors of it should feel themselves obliged, on the appearance of every new theory, to lay aside their ordinary studies, and to hasten to its examination; that there should be nothing placed out of the reach of discussion, no question which may not be reopened and investigated! What an impediment it must be to the acquisition of learning, what a constant source of labour and anxiety to the disputants, and of excitement and instability to all! And from this thought the mind naturally proceeds to another. Must there not be something radically wrong in a system which affords scope for such extravagances? and what (over and above differences of national character and the like) is our own safeguard against such evils? And when we consider that the fundamental difference between us appears to lie in this that whereas they contemplate the Bible as a self-dependant and isolated fact, it has been placed in our hands with an accompanying guarantee and testimony of its truth, and its great outlines have been arranged, defined, and fixed for us in the creeds and services of the Church. And if this be so, we cannot but feel apprehension that without this safeguard, that elaborate structure of external and internal evidences, which was raised with such care in the last century, would avail but little against the assaults of scepticism; that whether they furnish in their result proofs intellectually conclusive or no, they would never lead to practical conviction. This consideration should make us thankful for the blessings we of this country enjoy in the Apostolical Church; and we would suggest to those, who, yielding to none in their devotion to the Sacred Scriptures, nay, making such devotion their peculiar watch-word, are disposed to look with jealousy on the upholders of what has been well called "Transmissive Religion," whether these last are not in fact fighting their battle for them, only on ground more advantageous than they could themselves occupy? What we mean is, that the spirit which in Germany attacks and questions the authority of Scripture and the credibility of its contents, is one and the same with that which at home impugns the authority of Catholic antiquity, and rejects the doctrines of which it is the witness. And further, that the only solid and convincing arguments for the former, have equal force and applicability to the latter; and could they be overthrown in this latter case, and the doctrines which rest upon them discredited, it would only be a signal for a similar attack upon the canon and contents of Scripture itself.

 Notices of Books

 [ British Critic, January 1839.]

 D R . C RAMER has given to the theological world a new Catena on the Acts of the Apostles from MSS. Existing in Oxford and Paris. Chrysostom is the principle author used in it; after him, Cyril, Didymus, Ammonius, and Severus.

 Jewell's celebrated "Apologia Ecclesiæ Anglicanæ" has been republished, (Rivingtons); as has also, Bertram's or Ratramn's Book "de Corpore et Sanguine Domini," with a translation, and Ælfric's "Homily," (Parker, Oxford.) This book, it is scarcely necessary to say, is a remarkable historical confutation of the Roman doctrine of Transubstantiation, though, as being controversial, it is of course cauté legendum .

 Dr. Neander's "Life of St. Chrysostom," translated by Rev. J. C. Stapleton (Seeley and Burnside,) is the very learned work of an eclectic Christian. The English reader will profit by his learning without being induced probably to embrace his peculiarities.

 The publication of the original of St. Cyril's "Catechetical Lectures" is, we we understand, delayed under the hope of obtaining some important collations of the text from Rome as well as Oxford. It is in contemplation to collect sums with a view of defraying the expenses of foreign collations.

 It is with pleasure we announce the republication of Dr. Brett's Work on "the Ancient and other Liturgies," (Rivingtons,) which may be recommended to all who need information on the sacred subject of which it treats. Another useful little work of the same author has been published at Oxford (Talboys,) "The Honour of the Christian Priesthood."

 Mr. Manning has published an Appendix to his Sermon on the Rule of Faith, in which he goes more into the details of objections urged against the Catholic view of it, than any one who has taken part in the controversy. It is a work of considerable research, much independence of thought, and great promise of usefulness.

 Dr. Hawkins has published two admirable Sermons, (Fellowes,) on very distinct subjects; the one is an almost parochial sermon preached in aid of the two Societies; the other was preached before the University of Oxford, and on "The Duty of Private Judgment."

 Dr. Pusey has published two Sermons in aid of the Society for the Propagation of the Gospel, (Rivingtons,) called " The Church, the Converter of the Heathen." Dr. Pusey cannot touch any subject without exhausting it. The present contain a vast mass of information on this subject, and doubtless have been, and will be, much consulted by clergymen who, in obedience to the Queen's letter, have to bring it at this time before their parishioners.

 Mr. Oakeley has published a Sermon on the same subject. (Parker: Oxford) Why does a writer, whose style is so attractive, and matter so sound, stint us with single sermons?

 A Funeral Sermon preached at Calcutta, by Krishna Mohana Banerjee, an Anglican clergyman, on Baboo Mohesh Chunder Ghose, a superintendent of the Church Missionary Schools, in the same place, (Rivingtons, Seeley, and Nisbet,) gives rise to a number of pleasurable and serious reflections. The unity of that faith and temper which the One Lord vouchsafes through the One Church, is what most obviously suggests itself. We are surprised too to find a Sermon of a recently converted native so free from even the phraseology of Ultra-Protestantism. How is it? do converted heathens bring with them a more healthy taste and robuster appetite which refuses to feed upon air?

 We have a satisfaction in noticing two Sermons on the death of the late Bishop of Moray, (a name which will be long remembered, in the Scottish Church especially,) by the Rev. W. C. A. Maclaurin, M.A., and the Rev. Charles Pressley, A.M.

 Sermons by the Rev. T. T. Haverfield, B.D., 2 vols., (Straker,) have a good practical aim, and contain right views on the Sacraments. Some of the doctrinal ones however are scarcely clear.

 Mr. Hutchinson's "Plain Discourses (adapted for family reading) on the Catechism and Book of Common Prayer," (Hayward and Moore,) are sound, unpretending sermons. They give right views of the Church and Sacraments, and are evidently the productions of a serious mind.

 Mr. Cameron's "Parochial Sermons," (Seeley and Burnside,) contain views superior to those of most modern preachers; but still have some of the defects of our popular theology.

 Mr. Kilvert's Sermons (Taylor and Walton,) are written in a pleasing easy style, which strikingly contrasts with that which preachers commonly think they must adopt, in order to prove themselves what preachers should be.

 Mr. Bramston's excellent Sermon on "the Church and Ministry" (Hatchards,) is calculated to instruct and raise the views of persons who are in doubt or ignorance about the subject. We wish he was somewhat more definite in his language about the Sacraments: but it is evident that his meaning is right, even when his words are not well chosen.

 "Condensed Discourses, or Pulpit Helps" (Hodson,) are written by "a Minister," but whether of, what the Author calls "the Establishment," or of Dissent, is more than we can say. We must be content to know that he has been "prompted by motives as pure as" many others, and determined by "sudden, unexpected and disastrous circumstances," "to seek repose and relief in revising for the press some of these discourses which it had been his delight and privilege to deliver from the pulpit," and which "were not heard in vain." Can self-complacency go further?

 "A Treatise on the Power, Wisdom, and Goodness of God, as displayed in the Animal Creation," by C M. Burnett, Esq. (Burns,) contains a great deal of information respecting the different physical theories of the day; together with the author's own views and decisions on them. Mr. Burnett reasons well and soundly, and we are glad to add reverentially. On the subject of geology, e.g. he is opposed to that rude handling of the sacred text, which is so common amongst us. Our men of science evidently like bringing their views into collision with Scripture. They like putting themselves in the attitude of unbelief; though at the same time they will have us think that they are not opposing Scripture; Scripture not having been written with a view to science. Mr. Burnett, on the contrary, is of opinion, that many physical subjects "have too close a connexion with God's moral government, to admit of being discussed with a freedom wholly regardless of revelation." This observation, we think, would apply in an especial way to the Mosaic account of the common origin of mankind, which some have ventured to set aside. If it be true that we are to consider the natural world typical of the revealed, nothing evidently can be more hazardous than this meddling with the Scripture account of the former.

 "Historical Sketch of the Reformation in Poland," by Count Valerian Krasinski, (Murray,) is a work of considerable pains, and its author states facts sometimes against the Polish Reformers. But as a whole it has all the common faults of Protestant histories of the Reformation.

 An Enquiry has been published respecting "Love, as one of the Divine Attributes. By Thomas Gisborne, M.A." (Cadell.) We are really sorry to find this writer taking up such a subject. With respect to the book itself, the best we can say of it is, that though there are some good parts, it makes but an unsound and indifferent whole. The author evidently avoids acknowledging the justice of God, as an independent attribute co-existing with Love; and this leads him to some unjustifiable statements, towards the end of the work, on a very sacred doctrine.

 "Portrait of an English Churchman," by the Rev. W. Gresley, M.A. (Rivingtons,) is a spiritedly written book, and reads pleasantly, and we hope will be read a good deal, as it is calculated to promote sound views on Church subjects. Mr. Gresley very properly distinguishes between Churchmen and Conservatives; and makes his hero a union of the two. We wish he did not lean so much to Establishmentism.

 "Lives of Sacred Poets," by Robert Aris Willmott, Esq. (J. W. Parker,) are nicely written volumes, and contain a good deal of general information on literature and poetry; which is sometimes indeed introduced out of place, and so as to interfere with the particular life in hand. The author has evidently good views, but is rather afraid of bringing them into collision with the subjects of his biographies.

 "Cornelius, the Centurion." From the German of F. A. Krummacher, D.D. This book has far too much of the character of a certain German school in it to please us. We feel afraid when we see imaginative and sentimental views of religion brought out, without any intermixture of severity. But this is too large a subject to enter into here.

 Mr. Pauli's "Analecta Hebraica: with Critical Notes and Tables of Paradigms of the Conjugations of the Regular and Irregular Verbs," (Parker, Oxford,) is calculated to be very useful in progressively impressing upon learners the several portions of Hebrew Grammar. The grammatical observations are intended as a critical correction and supplement to the Grammars of Philipps, Lee, and Stuart; they appear to contain much useful matter of fact, with some unsound theory. The Rabbinical criticism, etc., which is plentifully interspersed appears generally of a sound and interesting character, though belonging (we think) to a higher order of students than those who commonly use Analecta: it adds however to the value of the whole; which is further increased by a set  of verbal tables, which really appears the most comprehensive we have seen, and will no doubt be of great use to Hebraists in general.

 "Nordheimer's Hebrew Grammar," (Wiley and Putnam,) contains a good deal of curious philological matter.

 The author of the Cathedral has published another Volume of Poems, called "Thoughts in Past Years." (Parker, Oxford.) Those who enjoy the wild and spontaneous in poetry may even prefer parts in the present volume to any of the author's former Poems; we would mention particularly "Spring and Autumn," p. 279, and the lines which begin "O Vanity," p. 289, though it is not fair to particularize whereon two readers will pitch upon the same instances.

 "Passages from the Poets," (Cowie,) is a selection made from their works with great diligence, great taste, and great success. It is a pleasant contrast to undertakings of the same kind commonly met with, which are conducted no governing principles, and mistake extravagance for variety, and want of nature for refinement.

 Mr. Boone's pamphlet on "The Educational Economy of England, Part I," (J. W. Parker), pleases us a good deal betterwhere he attacks the plans of others than where he proposes his own. Chapters 3 and 4 on the Provénce of the State, contain some good arguments, forcibly, nay newly put against the State and centralizing Systems of Education. "If the State," he says, "should teach the whole population, its system, it seems strange, but is true, to say, would of necessity be narrow and confined. The narrowness of the plan in one way must bear a direct proportion to its extent in the other. It cannot include both all recipients and all studies. If it would be universal as to those whom it teaches, it must be partial as to that which is taught . And "this unphilosophical narrowness of instruction," he proves will not be confined to religion only, but extend to education in general . "The very essence of teaching and training is to implant certain notions and dispositions, and to preclude the implantation or effect the extirpation of others. So far, therefore, as the State teaches and trains, it tends to fix the national sentiments in one particular mould ." We quite agree with Mr. Boone in these remarks; but when he proposes "the plan of the State affording assistance to all parties and denominations, in a certain determinate proportion," as a measure for the Church, under present circumstances, to "acquiesce" in, we can do, and need do, no more than express our dissent from him. We regard the question as one of principle, on which the Church cannot "acquiesce" in any thing which she thinks really and in itself objectionable.

 "The Rev. G. A. Jacob's Letter to Sir Robert Peel, upon National Education on a Christian basis," recommends a system which should be "in its teaching conformed to the formularies of the Established Church in its tenets and regulations, opposed to no sect or party." We have hardly a clear idea of what Mr. Jacob means. The Dean of Norwich has published a sound sermon on the same subject.

 The Bishop of Exeter's Speech on the Church Discipline Bill has been published. (Painter.) It contains the following memorable passage: "Over the clergyman's civil state he had no power, but he had power over him in a spiritual point of view; and (said the Right Reverend Prelate) before his Master and my Master, I will remind this erring clergyman of his folly or his vice. I will reprimand him for it. If he will not obey the remonstrance, I shall proceed to that sentence, which this bill tells me I shall not pass: I shall proceed to excommunicate him . Then if this be done, your lordships in parliament may pass a bill of pains and penalties against me you may deprive me of the seat which I now hold (but of which I shall never make myself unworthy) you may rob me of my see you may take from me my robes but my integrity to heaven I shall maintain inviolate." pp. 7, 8.

 "A Letter to George Palmer, Esq., M.P., on the dangerous Principles and Tendency of the Tithe Act," (Rivingtons,) takes the double ground, first of common justice and expediency, and secondly of religion. The author is not ashamed to argue for the divine right of tithes; but first he ably exposes the defects of the present bill, considering it only as a political measure. It is a very interesting and well-written pamphlet, both in point of matter and of style.

 "The Voice of the Church," (Newcastle,) is a clever overthrow of a pamphlet almost too freethinking and profane to deserve it.

 "A Clergyman of South Wilts," has written anonymously a "Dissection of the Queries" of Lord John Russsell, on the amount of Religious Instruction and Education, (Rivingtons,) with so much cutting force and such felicity of exposure, that it is a thousand pities he has not operated on a more public stage.

 All that need be said of "Millenarianism Unscriptural," (Crofts,) is that the arguments are based on the author's own views of certain passages of Scripture: which is the only mode of arguing, he thinks, which can be applied to the subject.

 Mr. Perceval has published a useful Tract, entitled "The Plain English Churchman guarded against the Priests of Rome," (Rivingtons.)

 A short but pithy and convincing Tract has been published, (Burns,) having for its title "Is Baptismal Regeneration a Doctrine of the Church of England?" and enjoining the affirmative from our services.

 Mr. Todd's "Authentic account of our Authorized Translation of the Bible," contains interesting facts on that subject.

 "Examination Questions and Answers selected from Mosheim's Ecclesiastical History," (J. W. Parker,) appear to put prominently forward the most objectionable points in Mosheim.

 The same may be said of the "Questions on Burnet's Articles."

 Mr. Crawford's "Questions on Butler's Analogy," (J. W. Parker,) will be useful to students in divinity.

 "Questions and Answers for Young People of the Church of England," (Roake and Varty,) have a good Church tendency.

 "The Daily Service of the Anglo-Catholic Church, adapted to Family or Private Worship, by a Priest," (J. H. Parker and Rivingtons,) is a little tract which aims at supplying what we very much want under present circumstances. The directions in it are clearly and carefully given.

 "Horæ Sacræ, a Manual of Prayers, etc." (Burns,) is one of those selections of really Christian devotions, now happily so much more frequent than of late years. The prayers are taken from Bishop Andrews, Taylor, Patrick, Ken, Cosin, and Hickes, Kettlewell, Nelson, etc.

 We have to acknowledge the receipt of very interesting collections of ecclesiastical pamphlets from New York and New Jersey.

 We are truly pleased to be able to state that the S OCIETY FOR PROMOTING CHRISTIAN K NOWLEDGE has returned to its old rule concerning its monthly meetings, in order to pay that due reverence to the Holydays of the Church which its members who wished to attend from a distance have hitherto been unable to show. The rule now stands as follows; the addition made to it is put in italics: "That a general meeting be holden at the Society's house on the first Tuesday in every month, except when such Tuesday shall fall upon a Holyday of the Church, for which on Epistle and Gospel are appointed in the Book of Common Prayer; and then upon the first Tuesday not such a Holyday ; and except the months of August and September, at one o'clock." The resolution embodying this provision, which Mr. Goldsmid moved, and the Reverend J. Jennings seconded, was carried without a division.

 A memorable decision has been given by Sir Herbert Jenner, Judge of the Court of Arches, on occasion of an action instituted by a Clergyman in the Isle of Wight against a parishioner who set up a tombstone with an inscription from the 2d book of Maccabees, "It is a holy and wholesome thought to pray for the dead," with the addition of the words "Pray for the soul of Joseph Woolfrey." It is to the effect that whereas prayers of the dead were a usage of the primitive Church before the Roman tenet of purgatory was heard of, they were (on certain grounds) discouraged by the Church of England at the Reformation, but are not prohibited. Besides the intrinsic importance of this judgment, it is valuable on another and temporary ground. Certain doctrines and opinions lately avowed in our Church after a season of oblivion, have been accused of being contrary to the Creed of the Church, and demands have been made on their upholders to give them up or the Church. Now it is not often possible to procure an independent unbiassed judgment on the matter of fact, viz. the Church's view of the subject, as the history of past centuries discloses it. With this we have now accidentally been furnished from as high an authority and public an officer as an Ecclesiastical Judge; and as regards a tenet which no one can say has been prominently put forward by the parties who have shown a leaning in its favour. If the usage of prayers for the dead turns out not to be prohibited by our Church, what would be the result of a judicial investigation into the matter of fact as regards her view of Catholic consent or episcopal succession?

 We are glad to report that the Church is beginning to take a lead in the E DUCATION of the People; it is not merely opposing bad schemes, but executing good ones; and this, not by making a compromise with the novelties of the day, but by building upon the solid foundation of the National Schools of thirty years, the Grammar Schools of three Centuries, and the Cathedrals, which are coeval with the National Church itself. In different parts of the country the Chapters are calling to their aid the principal Laity and Clergy of their neighbourhood, with a view to organize Diocesan and Local Boards, "under the authority of the Bishop of each Diocese, and in connection with the N ATIONAL S OCIETY ;" that is, with the collective Episcopate incorporated by the Crown for the purpose of directing Popular Education.

 The subject has been brought before their Clergy by the Bishops of London, Gloucester, and Bristol, Oxford and Chester; public meetings have been held in the dioceses of Canterbury, Norwich, and Bath and Wells, for the purpose of taking active measures to further the plans which emanate from a Committee of the National Society; and Diocesan Boards have been formed upon the principles suggested by it for the Dioceses of Canterbury, Norwich, Bath and Wells, Exeter, Lichfield, Salisbury, and are in progress of formation in Lincoln, Gloucester and Bristol, Winchester, Chester, Chichester, Ely, and Ripon. Archidiaconal and Local Boards, in subordination to that of the diocese, have already been organized at Doncaster, in Aylesbury, and other places.

 The objects of these Boards are, 1. to educate young men to be afterwards trained as Schoolmasters; 2. to improve the tone of Education of Farmers and Tradesmen; and, 3. to secure generally the efficiency and integrity of Church Education, by connecting it with the Collegiate and Diocesan Institutions united under the Primate, who presides, not only nominally but really, over the counsels of the National Society.

 To judge from some Reports drawn up by members of these Boards, and privately circulated, there is reason to expect much good from the manly good sense and sound principle which have been locally brought to bear on the subject.

 Two results are showing themselves already; 1. We shall have accurate returns of what the Church is doing, and of what it is capable of doing, for the complete instruction of the people; 2. Men of different parties are acting heartily together, each one in his appointed sphere, and on acknowledged principles. In one quarter only, where party spirit always runs high, have we heard of any prospect of disunion. It seems to have arisen from a misunderstanding of what was aimed at, and to have soon yielded to a mutual good feeling, and to a deference to authority. In the case we allude to, the enemies of the Church were looking forward with glee to a public collision, and consequent failure; but they were disappointed. In such cases one is thankful that the Church is enabled to shed her maternal influence over the hearts of those within her pale, who in theory do not acknowledge the privileges which they enjoy.

 The fact that the above-named Dioceses are working on the same plan, with the active concurrence of their several Bishops, is surely an answer to those who would fain have passed by the National Society, in vain hopes of uniting all in some new plan of their own. Meanwhile we understand that the National Society itself is taking most active steps in London, and that we may hope, ere long, to see an Institution for educating Schoolmasters established at Westminster, on a scale worthy of the Church of England. Already the Metropolitan Commercial Institution, under the patronage of the Archbishop of Canterbury, and the joint presidency of the Bishops of London and Winchester, is in active operation The two plans must materially assist each other; there are obvious advantages in their being distinct as regards London; while it is essential that every where else they should be worked by one machinery. We who wish to see Chapters, and not their money, made efficient, would fain see St. Paul's at the head of the Metropolitan plan; and Westminster a Royal Peculiar, at the head of that which is National .

 We hear, and with much regret, a rumour that the S OCIETY FOR THE B UILDING AND E NLARGEMENT OF CHURCHES AND CHAPELS, has it in contemplation to alter one of its fundamental rules. At present, as our readers are well aware, no grant is made by the Society, but upon the condition that one half of the new sittings shall be made free and unappropriated for ever. And what we have heard is this, that as to some considerable portion of these sittings, it is to be, in future, in the power of the bishop of the diocese to direct, that instead of being thus free, they shall be let at very low, or what are called pepper-corn rents; not, as is admitted, for the sake of the money which would accrue from this source, but, as is avowed, for the sake of fostering, in the minds of the humbler classes, the notion that their places in the house of God are their own; that they have a right to them because they have paid for them. Such, we say, is the rumour, but we should be reluctant, indeed, to give it credence, for we do not hesitate to say, that in adopting such a motive of action as this, the excellent Society in question would be adopting a principle irreconcileably opposed to the general principles and system, we will not say of the Church of England alone, but of the Church Christian and Catholic throughout the world. The teaching of that Church has ever been, as it was bound to be, that the sinner comes by favour, not by right, into the more immediate presence of his God, in the fellowship of the faithful. Here in England, she permits him not to join in aught beyond the confession of his sins before her minister has given sanction to his further devotions by pronouncing her absolution, in that very act reminding him that he is where he is by sufferance, and that, on fitting cause, her sentence of excommunication might banish him from her walls. If this is more generally thought of than it is, the fact is, in all probability, owing to that very system of pews, and of a right to them in their occupants, which, as we hear, it is now sought to extend. That system, such as it is, has hitherto been borne with by our ecclesiastical authorities, not approved, has been viewed as a matter of necessity, not as a theme for gratulation. And the adoption, by the Society before us, of the change in question, would be the first act by which, in appearance, the Church's voice would be raised in favour of the renting of seats as of a practice good and desirable in the abstract. Such renting, for renting's sake, is, we know, approved of by Dissenters; it is too much akin to that ungodly spirit of independence in which dissent originated, not to be so. Such renting, we know too, aids them to fill their chapels, nor do we doubt that if the Church would follow their example in this respect, many of those who are willing to join in worship as by right, though not as by favour, would be drawn from their shrines to hers. But it would be as Israelites of old might have been drawn from their unhallowed high places by the idols painted on the sacred walls of the Temple. Now it is true, the "fishers of men" are to draw into their net all classes of mankind, but not, surely, by all manner of means. The Church is not, assuredly, to draw men from her unauthorized rivals, by proffering to them within her sacred pale, that pabulum to the correct passions of their nature, which they had been accustomed to seek and find in the world without her. We must, therefore, express our confident hope that this unpleasing rumour will prove unfounded.

 Notices of Books

 [ British Critic, April 1839.]

 A NOTHER volume of the "Library of the Fathers" is on the point of making its appearance, containing the Translation of St. Cyprian's Treatises; the translator is the Rev. C. Thornton, of Margaret Chapel.

 To Mr. Lancaster the Church is indebted for some of the most striking and original views which have appeared in this day. His "Alliance of Education and Civil Government," and Bampton Lectures on the "Popular Evidence of Christianity," entitle him to respect and gratitude. Having said thus much, we hope he will not take it ill if we express much regret at the present publication, which consists of a Sermon preached against Dr. Hampden, with a Postscript; and a Correspondence which has arisen out of it between him and several university authorities. We will not enter into the merits of the question between them and him, because we are not so much reviewers of deeds done in Oxford, as of books published. Such a publication should not have come from such a quarter.

 Mr. Merivale has published four beautiful Sermons preached before the University of Cambridge (J. W. Parker), to show that the Established Church is well adapted to impregnate the nation with the "spirit" of Christian truth. It is impossible to read them without feeling interest and respect for the writer, and being profited by his remarks; at the same time there is much fear lest such views of the character of the Christian Church as he implies should lead to the substitution of a secular spirit and mere literary taste for faith and practice. Mr. Merivale perhaps is in so little danger of such a calamity himself, that he does not see its likelihood in the case of others.

 Mr. Crosthwaite has performed the very important service of editing Archbishop Potter's "Discourse of Church Government" (Tegg, where, however, Mr. Crosthwaite's edition must be inquired for.) He has corrected the Scripture references, examined the notes, printed at length the authorities, and added remarks of his own; besides appending at the end of the volume, indexes of texts, of authors, and of the principal matters. We earnestly recommend all students in divinity to avail themselves of the assistance afforded them in this valuable and authoritative work.

 We are very glad to be able to rectify a misapprehension of ours relative to Mr. Palmer's views of Articles of faith in No. xlviii. of this work. We will give his own words as they occur in a supplement to his volumes which he has just published: "I have not any where maintained," he says, "that the whole Catholic Church does even at this day preach every where one and the same doctrine, except in very minute secondary points, or except as popular errors interfere with it.'  British Critic, p. 364. A reference to what I have above stated, p. 567, will show that I am not on principle bound to sustain this position; nor do I practically admit it, because, in my opinion, several of the errors and abuses of the Roman Church are of a very important nature, and very detrimental to Christian piety, though they be not, strictly speaking, contrary to the articles of faith.

 "I know not what part of my work has led to the notion that I hold that the faith of the Church admits of addition,' and that any doctrine which has once been generally received must be apostolic, or, in other words, that the majority cannot be wrong.'  British Critic, pp. 368, 369. I have expressly argued against the latter position (vol. ii. p. 136, etc.); as to the former, I have distinctly stated that the articles of our faith were but once revealed and admit of no addition (vol. i. p. 89). Perhaps it may be supposed that in admitting that, before the universal Church has decided some question of controversy different opinions may be held without heresy, while I hold that, after the judgment of the Church, there should be no more diversity, I may seem to admit the articles of faith to be capable of addition. This was not my intention; I only mean that in the heat of controversy, when different opinions are supported by men of learning, it may for a time be doubtful what the revealed truth is, and therefore persons may for a time not receive that truth, may even hold what is contrary to it; and yet, until the authority of the universal Church has decided the question, and left then without excuse, they may be free from the guilt of formal heresy. I only speak here of controversies which the Church had not decided in former ages; or in which the testimony of tradition as well as Scripture is disputed."

 Mr. Oakley has just published a volume of Sermons preached at Whitehall Chapel (Rivingtons), which makes us very grateful to the Bishop of London for having ended the delicate and difficult arrangements, of which the preacher-ships have been the subject, by such an appointment. In a brief notice of this nature, we cannot do more than direct the reader's attention to the preface, in which the Internal Evidence for the divinity of the Church system is drawn out from the tendency of its doctrines to produce those graces which Scripture especially inculcates; in other words, he shows that to be Catholic is the way, and only way, to be evangelical.

 That mild-tempered and candid man, Mr. Bickersteth, has lately published three works, all of course characterized by his peculiar views, viz., "Christian Truth," "A Voice front the Alps," and "Dangers of the Church." The second of these will be valuable to those who wish to know the state of the French and Swiss Protestant Home Missions, or "Evangelical Societies." Mr. Merle D'Aubigné, whose Discourses are embodied in it, upholds the three first centuries as the time when the Church was "a living form." Mr. Bickersteth seems to be of the same way of thinking from his volume of extracts from the early Fathers.

 How remarkable a contrast to such thinkers does the author of "The Natural History of Enthusiasm" present, who, speaking of the Fathers' views about celibacy, "says boldly," in a new work which we have noticed in another place, that "popery, foul as it is, and has ever been in the mass, might yet fairly represent itself as a reform upon early Christianity ." p. 79. We may here add how much we are obliged to this latter writer for his seasonable production, which must do good. He gives high praise to the authors of the Tracts for the Times for their opposition to Rationalism, summarily disposes of Dissenters and Ultra-Protestants of all sorts, and brings out usages and opinions in the early Church which the Oxford writers have been amiably reluctant to insist upon.

 We have several other pamphlets to announce in the same controversy, one is on the "Idolatrous Tendency of the Oxford Tracts;" another, on the Heathenism of the Reserve inculcated in them (by Mr. Bird), we have noticed above; a third is, it seems, to show that their writers are not members of the Church of England; a fourth, by Mr. Fitzgerald, has the appearance of being the work of a young man, which the affix of B.A. to his name would confirm. It is not very deep, but the tone is good and Christian. Mr. Bird also exhibits an improved temper in the controversy, which is encouraging, and deserves the thanks of all lovers of peace.

 Dr. Pusey, in a Letter to the Bishop of Oxford, discusses at length most of the subjects in controversy, under the heads of the Rule of Faith, Justification, Sin after Baptism, the Sacraments, Baptism, the Lord's Supper, Apostolical Succession, Prayers for the Dead in Christ, Invocation, and Celibacy.

 Two more Tracts for the Times have been published, No. 85, "On the Scripture Proof of Church Doctrines," and No. 86, "On the Indications of a Superintending Providence in the Preservation of the Prayer Book, and in the Changes which it has undergone."

 Mr. Pugin has written an intemperate attack on the Cranmer Memorial, which its supporters have very rightly not answered. The subscriptions to this "national work" amount to more than £5000. £25,000 are wanted for the whole design, including the decorations on the exterior. In consequence some prominent persons on the committee propose to pull down St. Mary Magdalen Church, which lies nearest to the place of burning, and to rebuild it with the money subscribed; this would be a saving of site and endowment. We are glad to see that some Wesleyans have contributed their mite to this truly Protestant undertaking.

 "Reminiscences of Rome" is a Roman Catholic production forming a superfine illustration of that species of talk which Mr. Burchell recognised in Miss Carolina Wilhelmina Skeggs, or viewed at the best estate resembling the courtesy dropped by Sisters Angelica and Seraphina to the Pretender, which was "so profound that the hoop-petticoats which performed the feat seemed to sink down to the very floor, nay, through it, as if a trap-door had opened for their descent." If we are to be converted to Romanism, we certainly shall bargain for something in the way of argument more manly and robust, less puffy and mawkish than is exhibited in this and other productions of the same school.

 A valuable work has been commenced called "The Voice of the Church" (Burns), being selections from Divines and other writers of the Church. The part now published contains a great deal of matter and is very moderate in price.

 We recommend to notice "Letters of a Reformed Catholic" Nos. 1-3, on the leading Principle of the Reformation, on Private Judgment and Authority in matters of Faith, and on the Apostolical Succession; they are written clearly and solidly, and will prove useful for distribution. The last of these advertises, as likely soon to be published, "The Tree of Apostolical Succession, from an Engraving published in 1672." Such a table has been long a desideratum, and it promises to be an appropriate decoration for the chimney-piece or closet of the Churchman.

 If any one wants information on this last subject, he should read a bold and striking publication called "The Church, the Bishop, or Corah, which?" (Roake and Varty.) It is not always written in good taste, but it contains enlarged and noble views becoming an Anglo-Catholic, and suited to these times.

 Maclaurin's "Plea for Primitive Episcopacy" (Bell and Bradfute, Edinburgh), is a spirited but not very discreet or well-judging composition. We have no doubt it will do good among Dissenters.

 Mr. Oldknow's essay on "The Catholic Church" (Rivingtons) is a work of the same kind in a very calm and pleasing spirit. It was to have been dedicated to Mr. Rose, instead of which the author has been forced to satisfy himself with an announcement, of which we cite the first sentence: "The English branch of the Catholic Church has recently lost one of its greatest ornaments, who devoted to its service, and to the maintenance and spread of that religion which it is its object to perpetuate, the rare endowments of commanding talent, extensive learning, high and undeviating principle, and Christian piety; and whose exertions in its behalf, both in removing misapprehension and prejudice, in exposing the designs of its enemies, and in furthering plans for its greater efficiency, it may be safely said, were not less effectual than those of any living man." The concluding words might well be made stronger than they are.

 The "Vox Ecclesiæ" (J. W. Parker) is a collection of the Judgments of our Bishops against the Ecclesiastical Commission. It is well worth attention.

 Dr. Dealtry has published a Charge "On the Obligations of the National Church." It is full of interesting facts, and contains in an appendix Remarks on our Church by an American Writer, in which there is much that is valuable, not a little that is inconsistent.

 Mr. Molesworth's "Domestic Chaplain" (Rivingtons, London), is a collection of sermons on family duties for every Sunday in the year. Mr. Molesworth's name is known and respected by all Churchmen; and these Sermons are in the tone and on the principles of his former works. He is always instructive, but we could wish there were always consistency in his theological and ecclesiastical views. Consistency, he may be quite sure, is the only strength and security of doctrine in an age of inquiry; all other teaching jars and cracks.

 Mr. Scott, Fellow of Balliol College, has published an excellent sermon (Rivingtons) on the important subject, which elicited Dr. Pusey's and Mr. Oakeley's sermons noticed in our last number, the Claims upon Churchmen of the Society for the Propagation of the Gospel in Foreign Parts.

 We have to notice also Mr. Wilberforce's sermon on "The Power of God's Word needful for National Education" (Rivingtons), Mr. Dodsworth's on "Romanism successfully opposed only on Catholic Principles" (Burns), and Mr. Gray's on "Church Union" (Southampton).

 Mr. Bartlett has published "Memoirs of Bishop Butler" (J. W. Parker). There seem to be such slender materials for a life of this eminent man that we ought not to severe but rather grateful towards those who attempt it. At the same time we must confess for ourselves, that we had rather read but a little of Butler than much of Butler's admirers and critics. We care less than Mr. Bartlett does what Sir. J. Macintosh, Dr. Parr, or the Edinburgh Review thinks of Butler's Sermons (ch. 2), or of the Analogy (ch. 3); and we scruple at his devoting a chapter to Secker's character and habits (ch. 12), and another to Berkeley (ch. 13), in so brief a memoir.

 "The Pilgrim's Staff," (Ball, London) is a pleasing and useful collection of meditations and prayers from the most various sources adapted for every day of the year. It is compiled, however, on the delusive notion that men of opposite doctrinal sentiments think and feel alike. St. Cyprian, Romaine, Hopkins, St. Anselm, Wesley, and the present Bishop of London, among others, are made to contribute their portion.

 Mr. Bosanquet's "New System of Logic" (J. W. Parker) is not a work which can be despatched in one or two sentences. We are not prepared to say that we should agree with all he advances or that he has placed his argument upon its simplest principles; but it bears the marks of an original, and (what is better) a deep and true thinker. We thoroughly acquiesce in the statement with which Mr. Bosanquet opens: "Aristotle's system of reasoning is not consistent with Holy Scripture. The sacred writers adopt a style of reasoning which is wholly opposite to it in character." p. v. No one can doubt that the Aristotelian system provides an adequate analysis of the reasoning process; but so might theories of physical astronomy before Newton solve adequately the motions of the heavenly bodies. The question is not whether it is not sufficient, but whether it is the most simple, natural and Christian.

 Mr. Smart in his "Beginnings of a new school of Metaphysics" (Richardson) agrees in criticising the Aristotelian logic: but excels neither in his metaphysical principles nor his tone.

 Collins' "Cheap Edition of Select Christian Authors" (Glasgow) has started with giving us two good works and spoiling them by introductory essays. Why administer Thomas-à-Kempis in a dose of Chalmers and dash Mr. Wilberforce with the present Bishop of Calcutta?

 "Christian Literature" (Fraser and Crawford, Edinburgh,) is a work apparently of the same kind. It has published "Leslie's Short and Easy Method with the Deists," Bishop Taylor's "Holy Living" and Witherspoon on "Regeneration."

 "Pascal's Thoughts" have been newly translated and published at Glasgow (Collins), but here again we are haunted with an introductory essay, though from the pen of an able man, Mr. Taylor.

 "An attempt to illustrate the Connection between the Catechism and Articles of the Church in a Letter to a Friend" (Parker, Oxford,) is well calculated to remove the difficulties which certain minds find in understanding the latter.

 Mr. F. W. Faber's Tracts on the Church and Prayer Book are now published in one volume. They are, what some persons would call, young ; but that does not interfere, to say the least, with their being eloquent and interesting, as well as instructive. They are well adapted for distribution.

 Bishop Henshaw's "Horæ Succisivæ, or Spare Hours for Meditations," have been republished (Darling). The volume consists, as its title implies, of short reflections upon religious subjects. It is one of those books which have been condemned to an oblivion of years, and which changes in the religious world have brought down from the book shelf. The profits are to go towards defraying the expense incurred lately in erecting a chapel in Edinburgh. It is a pleasing publication for an excellent object.

 Notices of Books

 [ British Critic, July 1839.]

 M R . E VANS has published a second series of his "Biography of the Early Church" (Rivingtons). Mr. Evans is one of those writers, members of the University of Cambridge, such as the late Mr. Rose and Mr. Chevallier, who, before any thing was published elsewhere, directed the attention of the rising generation to higher and more primitive views of Christian truth than had latterly been in esteem among us. May he long continue to edify the Church by his writings! We do not profess entirely to acquiesce either in his views or his tone; his tone especially is somewhat too literary and intellectual, and, in consequence, too eclectic, to please us; but we are very grateful to him for so good a deed as his dedicating the stores of a rich and imaginative mind to the service of antiquity.

 While we are utterly surfeited and sick of "Evidences" for Revealed Religion, as we have explained at length in the early part of this Number, we are addressed, as if our appetite was fresh, by a series of fourteen Demonstrations, all about "the necessity of a divine revelation, the genuineness and authenticity of Scripture, its Inspiration, its Miracles, etc. etc." by Ministers of the "Established Church in Glasgow," (Collins) extending to nearly 600 pages, and to copies "8000," stereotyped, and "placed within the reach of the humblest classes." This is munificently and charitably done by a number of gentlemen in Glasgow, but it is melancholy that any serious man should think that this is the way in which truth is savingly propagated or maintained. A suggestion is thrown out in the Preface that "the Evidences" should be "taught in a catechetical form in our juvenile schools." Unhappy scholars! unhappy Church, which having no root in itself and not venturing to speak with authority, is obliged to betake itself to disputations, "never-ending, still beginning!" Can alliance more ill-matched and strange be imagined than this, which sheer necessity has brought about, between pseudo-spiritualism and the evidential method? More venerable surely were the old Covenanters who upheld their Puritanism by the sword, than those who would make Christians by Littleton and Paley.

 Mr. Coleridge's "Companion to the First Lessons on Sundays, Fasts and Festivals," (Rivingtons) is intended, and well adapted, "to explain briefly and familiarly those passages that occur in them, which, from any cause, are not obviously intelligible by an ordinary reader ;" and so to encourage "conversation among the members of a family on the facts of Scripture which they have heard read." It is a useful little book, and will be found perhaps to convey instruction to the respected author's brethren in the priesthood, as well as to those for whom it is immediately intended.

 "Letters to the Authors of the Plain Tracts for Critical Times by a Layman" (Cadell) are thoughtfully written in defence of the doctrine of baptisma1 regeneration, and the author finds, " upon perusal, that they directly and most powerfully" tend to a "breach betwixt the Evangelical and High Church parties," and therefore "has been led to attempt a refutation of their contents. This is fair. However, with respect to the Oxford Tracts, the Author begs to observe that he has " abstained from the perusal of them;" yet he has been "led to conclude that" their system "is liable to just exception." This is not fair.

 Mr. Tyrwhitt's Sermon on the Institution of Baptism by our Lord, (Parker, Oxford), is published in consequence of one of the "Plain Tracts for Critical Times." It is to prove that our Lord's action in John xiii. was really the baptising of His Apostles. Thus he answers the question, frequent in early times on the part of heretics, as to the apostles' baptism. The appendix contains an able and elaborate disquisition upon John iii. 5.

 Much as we respect Joseph Milner, we have not respect enough for his history of the Church to welcome with any great eagerness a "Continuation" of it. Such, however, has Mr. Stebbing given to the world (Cadell) in one volume, which is to be followed by two others, so as to bring the reader to the eighteenth century. The volume already published contains an account of the proceedings of the Diet of Augsburg, and the events which followed upon it, and of the state of the Reformation in the several countries of Europe at the opening of the Council of Trent. It appears to be carefully written, but with somewhat too much of a didactic air at times. We cannot, of course, be expected to acquiesce in Mr. Stebbing's view of Luther and the Reformation, but as we claim the right of protesting against it, so we freely grant him that of maintaining it, if he is able.

 "Bellingham, or Narrative of a Christian in search of the Church," by the Rev. W. Palm (Parker), is the lively graphic work of one who seems to write from actual observation. It is a defence, in the form of a tale, of the Church as a divine institution and an establishment, and contains much which will be serviceable to the general reader. The story itself is not so satisfactory. The hero is the son of an, in every sense, respectable shopkeeper, has a " good plain education at a day school," gets acquainted with a dissenting neighbour, falls in love with Miss Bathsheba his daughter, reads the newspapers, leaves the Church, joins a Reform Club, becomes a student in a Dissenting Academy, is chosen minister of Bethel Chapel, then of Ebenezer Chapel, is converted again to the Church, and rewarded with ordination, a living, and, above all, with "Emily Russell," a blooming girl of nineteen, as fair in mind as in person.

 Dr. Philip's "Life, Times and Characteristics of John Bunyan," (Virtue), is written under the impression that "Bunyan is the Shakespeare of theology;" and that "a stranger who admires and loves Bunyan, approaches Bedford as a poet or a divine would enter Smyrna; the former thinking only of Homer, and the latter only of Polycarp." 'We have no wish to disparage Bunyan's great abilities, but considering that we discern both in Homer and Shakespeare tokens of a higher theory of moral truth than Bunyan realized, (not to bring S. Polycarp into unseemly comparison with him,) we do not share Dr. Philip's interest in reviewing Bunyan's boyhood, soldiering, marriage, reformation, conversion, conflicts, counsellors, relapses, temptations, revivals, crisis, baptism, sickness, call, trial, imprisonment and pastorship.

 Two useful little books have been published, one called "The Church Calendar" (Parker), the other, "An Ecclesiastical Almanac" (Leslie), names which speak for themselves. Each has its own excellences; the former is got up with a care and expense suitable to its object. The latter evidences much learning and a comprehensiveness of view, which gives it the preference in our own minds. We heartily recommend and wish well to both. They are the commencement, we trust, of something to come, more perfect than either of them.

 "Observations upon the several Sunday services prescribed by the Liturgy throughout the Year," by the late Bishop Jolly (Grants, Edinburgh,) has been republished, with a Memoir of the venerable Author, by Bishop Walker. The late Bishop's name speaks for his work without any notice from us, but why should its sound be injured by the unmelodious twang of "one of the Bishops of the Protestant Episcopal Communion in Scotland?"

 We wish we could satisfy ourselves that Mr. Caunter's Poetry of the Pentateuch (Churton) might not go into a quarter of its actual bulk, which is two thick volumes. The idea of the work is very good, and the execution interesting, but it is swollen by interpolations, which have no legitimate place in it. Thus chapter 21 of vol. 1, on the poetical beauties of the Bible, is wholly made up, after stating the subject, of seven four-lined stanzas, "by an anonymous" English "poet of the 17th century" upon the duty of avoiding slander, and evil speaking, cowardice, and drunkenness, and of observing prayer, reading Scripture daily, and hallowing the Lord's day; then an hypothesis that "the cherubins" guarding the tree of life, were Equi tonantes ; then 60 blank verses from an American translation of Herder's version of one of Ezekiel's Visions; and last a prose translation of a passage from Herder's "Spirit of Hebrew Poetry," concerning the death of Abel. In like manner chapter 2 of volume 2, which introduces the subject of Balaam's fourth prophecy, "I shall see Him, etc." begins with a description of Balak's anger against Balaam, remarks that Balaam did not on this occasion betake himself to heathen rites as before, quotes the prophecy, and then, apropos of Balaam's neglect of his conscience, observes that the prophet never " could have felt that repose of mind expressed by a somewhat quaint, but nevertheless eloquent writer of a much later age," Sir Thomas Browne; which gives occasion to a long quotation from the Religio Medici upon peace of mind. This is like, "Did not I hear a gun? Well, whether or not, since we are talking of guns, etc. etc."

 We do not mean to contend for the sobriety or depth of the late Mr. Stephenson's Christology of the Old and New Testaments (Rivingtons), nor can we at all admit his notion that the prophecies of Scriptures were all fulfilled immediately upon our Lord's coming, and that none remain for time to come; but his work evidences much thought and diligence, and, in the words of the Editor, "a principle will be found working through it which will enable Christians better to understand the course of God's government in the world, to harmonize the different portion of His word, and to estimate the greatness of their own spiritual privileges."

 The Rev. J. Prosser, the author of "a Key to the Hebrew Scriptures" (Duncan), has evidently taken a good deal of pains, although we are sorry to think on a mistaken plan. Some help of this sort may be needed by such as would learn Hebrew without a master; but the sooner it can be dispensed with, the better. It can never be necessary through the whole Bible. One who swims with corks, should not venture out of his depth, nor one who uses a "key" into the more difficult Hebrew books. Its only use can be at the beginning. This attempt appears also to us to be wanting in simplicity. The author has wished to combine the two objects of helping a beginner, and shewing the depth of the meaning of Hebrew words. Whether right or wrong in his details, they seem misplaced for one who needs a key. A beginner should learn Hebrew as simply as possible; it will only perplex him, to try to remember that "coming" is derived from "mingling," or "day" from "tumultuous motion," or "to say" from "branching out." Mr. Ollivant's is a better key, where one is needed. As Mr. Prosser, on his own experience, speaks against the use of points, we must say that we know some striking cases to the contrary, in which persons having studied Hebrew without points for years, found the study unsatisfactory and uncertain, and being persuaded at last to study it with points, found it satisfactory and definite.

 There is a pleasing tone about much of Mr. Wemyss's elaborate work on "Job and his Times" (Jackson and Walford), and yet it is unsatisfactory too. He tells us from the sacred book he translates, that "man's best deeds may be pleasing, but are no way profitable to God," p. 78, no mention being made of the necessity of divine grace; that "a clear view of the perfections of God, has a powerful effect in producing repentance," p. 79, that "the dispensation by Jesus Christ enforced" the fundamental principles of patriarchal religion, "by new motives, and placed them under higher sanctions, adding also a distinct revelation of a life to come and a future judgment," p. 114, and that Satan, mentioned in the first chapter, was not the evil spirit, but the "public accuser in the celestial court," or "perhaps general inspector of manners," or "simply the recording angel." p. 280-282. If we knew more of his writings, perhaps we should have no difficulty in the matter.

 What a pity that any one should so mistake things that "from the age of eighteen to that of thirty-seven years the aim and end of his ambition has tended towards one point, to prove himself a poet!" Such, however, is the case with Mr. Reade, the author of "Italy, a Poem" (Saunders and Otley). He has just before told us that "poetry has no politics;" it would be more correct to say that it has no ambition; as it is an axiom in philosophy that " Poeta nascitur non fit," so surely is it likewise that " mavult esse quam videri ." One is unwilling to say discouraging things to a person who has already, it appears, met discouragement, and has borne it good-naturedly, yet we do wish the author had taken a more real view of things around him and in him than such statements imply.

 The late Mr. Rich's "Narrative of a Journey to the Site of Babylon," with "Memoirs on the Ruins," and a "Narrative of a Journey to Persepolis," is in a great measure a republication, and will be acceptable to those who are interested in its solemn and even religious subject.

 We are exceedingly pleased to have to announce a new edition of Bishop Beveridge's Explanation of the Church Catechism, (Parker, Oxford.) A churchman naturally looks for such books on the list of the Christian Knowledge Society, and has reason to grateful to those considerate persons whose liberality from time to time removes his disappointment.

 We can believe that Mr. Fletcher, of Madeley, was an interesting man, in spite of Mr. Dunn, who, in publishing a selection from his works under the title of Christian Theology (Mason), has adduced the testimony of the "venerable Dr. Adam Clarke," "the gifted Richard Watson," and "the perspicacious Samuel Drew," to that effect. There is, as would be supposed, much that is striking in Mr. Fletcher's writings, with great defects and mistakes. By the way, the following passage strikes us as curious; would that he had carried out the doctrine contained in it! "If He speaks of His Essence otherwise than they have conceived it to be, they ... wrest and distort it ... in direct opposition to the plain meaning of the words, to the general tenor of the Scriptures, to the consent of the Catholic Church in all ages, and to the very form of their own baptism." p. 120.

 A recent Oxford publication, "The Psalter in English Verse, dedicated to the Bishop of Oxford" (Rivingtons), will attract so much attention, that nothing shall be said of it here but to announce its appearance.

 Mr. Holt has published, in a pocket form, the Act on Pluralities and Residence, with an useful analysis, notes and index (Rivingtons).

 Mr. Best's Parochial Ministrations (Hatchard) contains much practical information about the mode of conducting the economical plans incidental to the care of a parish.

 "The Voice of the Church, or Selections from the Writings of Divines and others" (Burns), has reached a third number. It is the best work of its kind which has appeared.

 A second and third series of "Plain Sermons by Contributors to the Tracts for the Times" (Rivingtons), have appeared. The first series has already reached a second edition.

 From New Jersey we have received Sermons by Bishop Doane, on Speaking the Truth in Love, and a republication of Dr. Hook's celebrated sermon, "Hear the Church." And from Gambier, a sermon on "The Apostolical Commission," by Bishop M'Ilvaine.

 If we were forced to criticize Mr. Howorth's excellent volume of "Sermons, Doctrinal and Practical" (Rivingtons), we should say that they were sometimes wanting in definiteness of statement, and should express a wish that a writer, who is so practical upon the sacraments, had been led to inculcate in the same way the doctrine of the ministry.

 Mr. Pearson's "Sermons preached in a Country Parish" (Hatchards), are practical ones, which is the highest kind of praise that can be given.

 Mr. Poole has published two seasonable Sermons (Burns) entitled, "The Church the Teacher of her Children" and "The preaching of the Gospel to the Poor a Sign of Christ's Presence with his Church."

 Dr. Silver's Letter to Sir R. Inglis, "on the Spoliation and Captivity of the Cathedrals in England" (Rivingtons), is a publication such as might be expected from a learned and original-minded man.

 Mr. Wilberforce's "Letters to the Marquis of Lansdown on National Education" (Murray), is a very clever and useful little work, and will gain attention from those who are interested in the important subject it treats of.

 An interesting Auto-biography of Bishop Patrick has lately appeared, being now first printed from the original manuscript, (Parker, Oxford). Considering the high name of the Author, such a work must attract attention even viewed as a literary curiosity. The Editors are said to be the Rev. J. and C. Marriotts, of Oxford.

 Also we have to announce Selections from Hooker, illustrative of the Discipline and Services of the English Church by Mr. Keble, (Parker, Oxford).

 "Fables from Ancients and Moderns," by the Rev. James Gorle, (Langbridge, Birmingham), form a lively little volume which, having amused ourselves, we in gratitude recommend to the notice of those younger readers whom it is still more likely to interest, and to whom it more properly belongs.

 "The Revival of Religion," by Mr. Douglas of Cavers, (Blacks, Edinburgh) is one out of the many specimens which now occur of the spirit afloat in the religious world, dissatisfied with the existing state of things, conscious that the ground is crumbling under it, feeling more or less the needs of the human mind, and not knowing of the full remedy provided for them in the Apostolic Church.

 As to Mr. Lucas's "Reasons for becoming a Roman Catholic," addressed to the Society of Friends (Booker and Dolman), we will but observe, that no philosopher can be surprised, and that no consistent Anglo-Catholic be sorry, at any one exchanging Friendism for Romanism.

 Mr. William S. Villiers Sankey, in his "Epitome of Christian Institutions," (Edinburgh, W. S. V. Sankey,) informs us that in early times "the wife of the Bishop, Episcopus, was called Episcopa, Episcopess ; the wife of the Presbyter was called Presbytera, Presbyteress ; the wife of the Deacon, Diaconus, was in like manner styled Diaconissa, Deaconness ." There is truth in this. We presume in like manner the wife of the Monk, Monachus, was called Monacha, Nun .

 A series of publications is in preparation, to be called "The Englishman's Library" (Burns), on subjects connected with Church History and Biography, such as the lives of fathers and reformers, eminent missionaries, religious princes, statesmen, judges, soldiers, etc., memoirs of European Colonies, memorable periods in English history, etc. It is to be superintended by Mr. E. Churton and Mr. Gresley, and together with those gentlemen to have the sanction and, if possible, the literary assistance of Mr. Chamberlain, Mr. Chevallier, Mr. Dodgson, Mr. Dodsworth, Mr. Evans, Dr. Hook, Mr. Massingberd, Mr. Molesworth, Mr. Oakeley, Mr. Paget, and Mr. S. Wilberforce; names which sufficiently guarantee the moderation, temper, judgment and ability with which it will be executed.

 Among the publications on the Church and Priesthood, now issuing continually from the press, we have met with the following: From Scotland, l. a new edition in a new form of Mr. Sinclair's excellent Vindication of the Episcopal or Apostolical Succession (Rivingtons). 2. Tracts for all Places and all Times, edited by Scottish Churchmen; No. 1 being a reprint of Bishop Onderdonk's Episcopacy tested by Scripture, with an original appendix, (Davidson, Edinburgh). This series has our best wishes for its success. 3. Dean Horsley's able Sermon on "The Pillar and Ground of the Truth" (Dundee). 4. From Ireland, Archdeacon Mant's Horæ Apostolicæ (Rivingtons), a learned and careful publication, arising out of a Visitation Sermon preached before the Archbishop of Armagh. From England, 5. Mr. Graves's eloquent sermon on "The System of the Church and the consequent Obligation of her Ministers" (Whittaker, London), preached at the Visitation of the Commissary of the Archdeaconry of Richmond. 6. "Essay on Episcopacy," by Mr. Jones of New Church in Winwick, (Hatchards). 7. Mr. Ross's "Two Sermons on the Christian Church and Priesthood," (Hatchards) to which are appended some useful collections of passages on ecclesiastical subjects, from our standard writers. 8. "Tracts of the Anglican Fathers," being a sermon of Bishop Andrews on "Remission of Sins." 9. Sermon at Broadstairs on "The Ministerial Succession," by Rev. F. Merewether, (Rivingtons) evidently the composition of a thoughtful, well-react, and warm-hearted man. 10. "The Rubric; its strict Observance Recommended," (Burns). 11. "Duty of Christian Unity," by Rev. Irvin Eller (Groombridge), a tract written for farmers, small shop-keepers, and mechanics. 12. Church of England defended against the Church of England Quarterly Reviewer," (Burns) a pamphlet too good for so poor an object. 13. Dr. Hook's "Call to Union defended," (Burns) an able answer to an article in Fraser's Magazine.

 But the most remarkable and important testimony which has met our eye, at once to the growing influence, and the claims of apostolical doctrine, upon the religious world, is contained in the following noble passage of the Dean of Chichester's Charge (Parker), who will be found to sanction with the weight of his high authority, the views we maintained in our last number, that the present state of religious opinion is the result of a movement of the public mind, not of individual exertion: After speaking of the Rebellion and its consequences, the very reverend writer proceeds, "Then followed a time, occupying the close of the 17th, and the greater part of the last century, when the standard of public opinion, and the general principles of men who were invested with authority, and gave the cast and colour to their age, were lamentably debased; and the Church, in close harmony with the State, was low in principle, low in its tone, both of doctrine and of discipline. One by one she saw, and saw without a struggle, her rights and privileges abridged, the terms on which she united herself with the State violated, and herself reduced to be little more than a mere instrument and engine of civil government. If during this period a few notes of a higher sound were occasionally uttered, they were lost on ears little accustomed to hear and to understand them. The first movement went to revive some of the peculiar and distinguishing doctrines of our holy faith, which had been too much left out of sight by a system of teaching that had well-nigh substituted ethics for theology, Seneca and Epictetus for Christ in our pulpits. But in matters that concerned the visible constitution of the Church, she still slumbered on, under the benumbing influence of friendly governments, till she began almost to forget herself and her heavenly origin. When this friendship was at length withdrawn from her, she at first felt herself astounded and bewildered. The props on which she had so long leaned being withdrawn, she hardly knew for a while how to use her own limbs. But by degree she recovered herself. She learned to feel her own strength, and to look to her own resources. She became sensible that, however desirous to act in unison with the State, however grateful for any kindness rendered to her by the State, she could boast of an independent origin, and could, as she before had done, exist in a state of independence.

 "This change of feeling, this mighty movement in the minds of Churchmen, was the natural and spontaneous effect of the altered circumstances in which they were placed. I should be sorry to connect it even in idea with any particular publications of the day, because this would mix us up with all the doctrines and opinions therein maintained. On many of those questions we may entertain sentiments, variously modified, and yet there still remain certain grand cardinal truths, on which, as, Churchmen, we now can hardly differ, although they have arisen of late almost as novelties to our consideration ... We have learned better to value and more firmly maintain the dignity of our orders derived from the bishops, who are themselves descended in an unbroken and uninterrupted succession from the Apostles; and we have learned to insist more strenuously on the virtue and efficacy of the Holy Sacraments, administered by those to whom the office of imparting them has been duly communicated," etc. etc.

 It would be well if the Venerable Society for the Promotion of Christian Knowledge would resume a practice which it dropt in 1833, of publishing in its yearly report a list of the tracts and books which it has at various times allowed to go out of print. By a recent regulation no works, which have been out of print for five years, can be reprinted without going through the process of approval by the Tract Committee for the time being. For this reason Kettlewell's Tracts, among others, are virtually struck off the Society's list, his "Office for the Penitent," his "Trial and Judgment of the Soul," and "Office for one troubled in Mind." The Report for the year 1825, at which time the said Tracts were put aside, give the general reasons for this proceeding, which are worth citing, considering the character of the particular works which have been the victims of it. " The length of time which has elapsed since many of these works were adopted, and the change which has subsequently taken place among all ranks of society, have shown both the necessity of some alteration and the extent to which such alterations should be carried. Those works, which, after mature examination, appear unsuited to the present wants of the people," (e.g. we suppose, the Office for the Penitent,) "will be suffered to remain out of print; while others which are partly of a similar description will be offered in an abridged form for the especial use of the Society." (Worse and worse abridged! and by revisors of " a similar description " to the writer of this paragraph! O terque quaterque beati Queis ante ora patrum, etc. etc.) "Thus it is hoped, without any sudden or violent change, the Society will be gradually disencumbered of works which have served to swell its Catalogue to an inconvenient bulk, without producing a corresponding advantage to the public ." Poor Kettlewell! So far, however, is plain that, at least since 1825, malign influences have been at work in the Society.

 G ERMANY . The revival of Church-feeling among bodies, whose fore-father's forfeited Episcopacy, is one of the cheering signs of the present times. It indicates surely that the growth of corresponding feelings among ourselves is no chance circumstance, nor to be accounted for by the influence of individuals, or any temporary events, as the hostility of Dissenters, or the lukewarmness of the state. When many hearts are turned independently the same way, surely one must recognize His hand, who guideth the hearts of men. This longing for a Church and for Church feeling is especially perceptible in Lutheran Germany, as having departed less than the "Reformed" from the model of the ancient Church. The following passage from a work recently published, "Cyprian's Doctrines of the Church," by a Candidate for Orders, Huther, is one among many evidences of this yearning. We do not, of course, further make ourselves answerable for his views; e.g. the very fact that in our own Church, though partially dependent upon the state, there is that ardent love for her, which this writer thinks incompatible with a state of bondage, shows that in this case he has not gone deep enough. So long as the Church remains unmutilated, her children will retain this devoted attachment to her, whether she be in the Holy Land or "by the waters of Babylon."

 "We boast of having been, through the word of God, set free from the manifold errors of the [Roman] Catholic doctrine, and especially from the wrongful narrowing of the Church prevalent in [Roman] Catholicism, and rightly; but it is, methinks, not to our honour, that we are so deficient in that enthusiasm which the Catholic feels in being a member of the communion of the faithful, the Church of Christ. Truly, we ought not to remain behind him in this! So long, indeed, as it is the prevailing opinion among Protestants, that 'the error of Catholicism partly consists in attaching an extravagant value to the communion of the Church,' so long as they regard the visible Church as 'an institution for individuals, and an aggregate of individuals, whose relation to Christ is independent of her,' so long must Protestants remain strangers to all true enthusiasm for the communion of the Church; for how can the heart beat enthusiastically for a mere aggregate of individuals? But must the Protestant then of necessity only hold it to be such? May he not, without abandoning his principles, account it somewhat else and higher? True, he cannot admit of the Catholic limitation of it, for this is arbitrarily drawn, contradictory to its true nature; he must give up the idea of an Unity resulting from any outward organization of a definite constitution; but must he therefore give up the consciousness of a Communion, the feeling that, only as a member the Church is he a partaker of the blessings of Christ? True, he must not in such view identify his own particular Church with the Church of Christ, as that the bounds of both should be the same; he must acknowledge that the Church of Christ is to be found out of his own, that his is only one manifestation, of the Church Universal; but must his love for his own Church be therefore of necessity less than that which the Catholic bears to his? True he cannot admit that the visible Church, at any time or place of her earthly development, fully represents the Church invisible, in that she is always more or less clouded with the shades of sin; but must his zeal for the Church of Christ be therefore necessarily less than that of the Catholic? Who would answer all these questions in the affirmative? If then this defect no ways results from the principles of the Protestant Church, whence does it? A full examination of this question would lead too far; here we would only remark briefly, that whoso is destitute of faith in Christ, who seek for salvation in themselves and not in the Lord, can naturally have no true and living interest in the communion of the Church founded on Christ and living in him; but that even among believing Protestants this interest is but too faint, that, knowing themselves to be in communion with the Lord, they do not equally feel themselves to be members of His Church; this is an unnatural state of things, which will only then be corrected, when it shall be generally acknowledged, that the Lord has imparted the whole fulness of his Life and His Gifts and Blessings to His Church, i.e. to the Communion founded by him; a Communion, neither simply invisible, nor simply visible, but essentially and of necessity both at once, so that each individual has any share in the Invisible, only as a member of the Visible, and only in the Visible and through her does he ripen to a perfect man; when it is acknowledged that any such division of the Ecclesia Invisibilis, and the Ecclesia Visibilis, which shall make the Visible Church a secondary thing, and almost an accidental appendage to the Invisible, is inadmissible and false, inasmuch as in truth the Invisible Church only exists, where is the Visible also. Not less unnatural and pernicious, moreover, is the indifference with which most among us Protestants regard the particular Church to which they belong, whereas a communion can only really prosper, when all individuals are animated by a living interest for its well being. To account for this unnatural state of things, one need go no further than the perverted position which Protestant Churches generally occupy to the state, whereby their independent existence is annihilated, and they are given over to that which is foreign to themselves. In the beginning indeed of their existence, it was necessary and beneficial for them to lean on the power of the state; but must they continue in this dependance for ever? 'We neither believe,' says Leo, 'that the Church was originally born to be a poor bondswoman, nor that she will pass her whole future existence in the condition, into which, in Protestant Germany, she fell soon after the carrying out of the Reformation, but we take comfort as to her actual condition, since it is evidently ordered by the wise hand of God.' Doubtless, we must recognise the wisdom of God in this order of things, yet on the other hand, we must not overlook, that a bitter fruit has resulted to the Church from being made a 'poor bondswoman,' viz. that so many of her members have forfeited all sense of the freedom, which essentially belongs to her, and with it, all real interest for the Church, so that we may well pray her Lord, once more of his goodness, to set her free from the bonds cast around her."

 Notices of Books

 [ British Critic, October 1839.]

 M R . Gresley, in his Sermons on "Zeal and Moderation, preached before the University of Oxford" (Rivingtons), writes like a man who had something to say, which is one of the highest praises we can give a sermon. He understands that at the present moment a great problem lies before our Church, how to be what it once was without ceasing to be what it is, how to adapt primitive principles to existing circumstances without sacrificing the former or overshooting the latter. They are the sermons of an able and reflecting mind, which has attained to great truths and is consolidating its acquirements.

 "Sermons preached before the University of Oxford, by the Rev. S. Wilberforce" (Burns), are eloquent and pleasing discourses on practical subjects, which must have been very effective in delivery; they abound in references to the Fathers, a style of preaching suited to, and which we are glad hereby to find sanctioned by, the learned body whom Mr. Wilberforce in these sermons represents.

 A very beautiful and useful selection of Prayers and Meditations on the subject of the Holy Eucharist has been published by the Rev. S. Wilberforce, under the title of Eucharistica.

 We are glad to find that a new edition of Dr. Field's Book of the Church is in the course of publication, in three volumes, 8vo., (Bohn), under the able editorship of Mr. Brewer.

 The first number has appeared of one of the most important works of the day, The New General Biographical Dictionary, projected and partly arranged by the late Mr. Hugh James Rose, and edited by his brother, assisted by the contributions of many distinguished persons. It is no bad compliment to them to say the number before us was an agreeable surprise. We did not realize beforehand that it could be, at the same time, so comprehensive, and yet so interesting. We will particularize the lives of Abelard, Archbishop Abbott, and his brother, Lord Colchester, Abdel-Munen, and various other Mahometan Califs, Abernethy, Addison, Ælfric, and Adams, the Patriarch of Pitcairn's Island. The present work proposes to itself a middle plan between manuals and those voluminous biographies which are libraries in themselves; it must be observed, that from the nature of the case, every year takes away from the value of existing works of this class, and increases the call for new ones.

 Mr. Benson has published "Discourses upon Tradition and Episcopacy" directed against persons whom he calls "Tractarians." He says the English Church "is not only constituted according to the Apostolic model, but it has enjoyed that blessing by an unbroken succession from the earliest times;" and that ministers in "Episcopal Churches" are by external call "clearly to be reckoned among the legitimate successors of the Apostles in their ministerial office." had Mr. Benson but said this six years ago, when there was more call for it than at present, probably he would not be writing against "Tractarians" now. He proceeds to enforce the evils of disunion, and, still, after the manner of the Tracts of the Times, he pleads necessity for the foreign Protestants ( vide Dr. Pusey's Letter, p. 152, etc), and for our dissenters at home the neglect of the Church ( vide Tract 86). So far then Mr. Benson walks with the "Tractarians." He parts with them on the subject of Church authority. His theory of Church authority is this, that "every branch of the Christian Church upon earth has a right to form and enjoin on" its "members whatever it conceives" asserted or implied in Scripture, (p. 3,) and that those individual members on the other hand have the right of disobeying (pp. 4, 5), or partially obeying, according to their private judgment. Here is certainly implied the existence of a difference, not of view only, but of moral principle, between him and his opponents, which, as time goes on, will be more and more developed. It is the point at issue all over the world, that of submission to authority or independence. The question is, "are there any points on which persons are to submit to the authority of the Church before and apart from their own conviction?" The writers in the Tracts answer, Yes, on the points contained in the Creeds; but the ultra-protestants contend that every one must satisfy himself that every truth which he receives is contained in the Bible. Mr. Benson, speaking of the busy layman and unsettled labourer, says, "there must be no absolute surrender of the reason and conscience, which God has vouchsafed to be his guide." " Every individual Christian is bound, under a sense of the same awful responsibility, to resolve to teach nothing as a minister, and accept nothing as a member of the Church, but that which he is persuaded may be concluded and proved by Holy Writ." "It is a matter of consideration with every man to determine to what particular community of professing believers he will consent to attach himself or continue to belong." How melancholy are such statements! It is but the least fault of the principles contained in them that are so very unreal. If it be meant to extend to the doc trine of the Creeds, to which it properly relates, we are bound plainly to avow our conviction, grounded on experience, that it is tempting men to unbelief, to seek for wrong grounds of belief in a wrong spirit, to pull down their own house with their hands, with the foolish women in the Proverbs, in order to build it up with the fragments as best they may.

 Mr. Mountain's "Summary of the Writings of Lactantius" (Rivingtons), is a useful analysis; but, we are obliged to add, the tone of divinity is far from Catholic; nay, far from Protestant, that is to say, if our Homilies may be considered such. For instance, the Homily says, "that merciful alms dealing is profitable to purge the soul from the infection or filthy spots of sin;" but our author speaks of it as the elements of the fatal error of Popery, "to speak of carnal sin as purged away by a course of good works," p. 80.

 Reprints of several of Dr. Hook's works have been made in America, chiefly under the sanction of the well known Dr. Doane, Bishop of New Jersey.

 We are glad to see that proposals have been put forward by Mr. Sherman of New York, for publishing, by subscription, "a Selection of the most interesting and valuable among the Writings that have appeared within a few years in England, and which are commonly known under the name of the Oxford Theology." The plan embraces as many as six to eight volumes 8vo., of 554 pages each, which are to be completed in weekly issues.

 Dr. Pusey's second edition of the first of his three Tracts on Baptism has at length made its appearance, and the size sufficiently accounts for the delay. It is the most complete book on the subject we have in the language; and is already almost out of print again. His object seems to have been to bring together all that Scripture directly teaches concerning Baptism, and to show how this was understood by the early church, and in consequence how much higher a doctrine Scripture contains than is commonly supposed.

 The Oxford Translations of St. Augustine's Confessions, and St. Cyril's Catechetical Lectures, have reached a second edition. The first edition consisted of 1500 copies. A volume of St. Chrysostom's Commentary on St. Paul's Epistles is on the point of publication.

 "The Listener in Oxford" (Seeley and Burnside) observes, that "Evangelical religion has been the fashion; the tide is turned;" that "life is not long enough to examine all that we must receive or reject;" that "the religion of Christ is unchanged from the beginning;" that "it has never had so much as a new dress;" that "the Lamp that illuminates" the Door, "is not removable." This is good Catholic language; but alas! the illusion is soon broken; the Listener confesses she is speaking against such a "Goliath" as "Southcote, Irving, or Pusey." Though a " Listener in Oxford," she says she "cannot speak personally of the present men," but she does know "how far from holiness such leaders usually are, how arrogant, how restless, how insubmissive and disorderly, how confident and boastful of themselves, how irascible and impatient of contradiction;" and she asks, "do these Oxford theologians believe in the Holy Spirit's agency at all in carrying on the work of salvation?" We would put it to a religious woman, is not all this random imputation against individuals whom she does not know, a sort of "bearing false witness against her neighbour?" People in their zeal forget this.

 Dr. Hawley's work on "Genuine Christianity" (Lindsay, Edinburgh), begins with what we are obliged to call a dangerous principle, that Christian evidence and Christian doctrine are subjects "altogether distinct from each other," and that "the great principle, the division of labour" must "be applied" to theology; and defends it by the instance of Sir I. Newton, who, though a thorough believer in revelation, has been at length ascertained to have given "credit to the Arian heresy." We are sorry to find a speculation put forward, p. 60, which can only be consistently maintained by Sabellians or Nestorians, viz. that as the Word is incarnate in this world, so probably the "Supreme God rules every world He has made by an emanation from Himself, united with the highest intellectual being who inhabits that world." Hence he talks of "the Christ of each world." We are the more concerned at this, for the work is written in a tone of seriousness and earnestness, and contains express and satisfactory statements of the doctrine of the Trinity.

 "Charlotte Elizabeth" has written some sentimental and dreamy pieces called "Glimpses of the Past," (Seeley and Burnside), and has been ambitious enough to introduce "the Reformation Society," "Protestantism," and the glorious 88, with a view of making them sentimental, dreamy, and poetical also. Protestantism takes the shape of King William on horseback in College Green, and the "innocent statue" is spoken of in a way to make us fear that sentiment was compromising Protestantism. Old Foxe is drawn writing his history "in a soft sheltered valley, where gurgles a pure spring, overhung with fair trees, from whose branches depend many a cluster of ripened fruit." "There he rests and ponders." The authoress has a little dog called Fidelle, which sneezes "most piteously" at a snuff-box; and she has sweet flowers which "a young minister calls her painted idols." She recounts her own experience; and makes mention of a house where "it was one of the special privileges allowed her to take every day a glass of wine actually made from the grapes that grew on the mountain of Lebanon."

 The second edition of "A Text-book of Popery," by John Mockett Cramp, (Wightman), has in view especially "many influential members of the Protestant University of Oxford." It professes, according to the title-page, to give "a brief history of the Council of Trent," and "a complete view of Roman Catholic Theology." The "history" may be serviceable and the "view" is innocuous.

 We have received what calls itself "The Church Edition of the, authenticated Report of the Discussion between the Rev. T. D. Gregg and the Rev. T. Maguire." Mr. Gregg came forward under the benediction and "God-speed" of "a very large body of the Clergy of the Established Church from all parts of Ireland," headed by the Archdeacon of Derry; who, without "identifying themselves with him in the controversy," still "felt bound to present him an assurance of their regard and prayers, commending him to God as a brother minister of their Church." This, it will be observed, was before the controversy. We do really think, now that they know what it has turned out, our brethren ought to clear themselves from all participation in so unchristian a contest. Never did we look into so unholy a book, not written by a professed libertine or scoffer. To take one of the merely vulgar specimens: "Away with your wretched sophistry;" the Protestant champion says to his opponent; "Pray, how much salt would it take to make a hogshead of holy water? ... Now come, pray do, like a worthy priest of Belial as you are, do tell us how many holy candles it would take to drive away the devils that tempt a poor Irishman to get drunk? ... Now salt-blesser! ... I shall condescend to instruct you. Come, then, to my knee, thou mass-priest, and learn wisdom." Is this the style of St. Paul or Luther?

 "Seals of the Covenant of Grace, by J. J. Cummins" (Seeley and Burnside), is a little work in recommendation of one of the coldest doctrines we know; that the office of the Sacraments is but to represent and pledge to us the blessings of redemption. We can understand persons being warmed and carried away by the doctrine of justification by mere faith; but to those who, having faith, have the substance of salvation, how impotent is the sacramental figure ! what need we to be assured externally of what we already feel inwardly? and what assurance is there in a sign without, which is supposed to have no sense till interpreted by an assurance within? Either the Sacraments convey grace or they convey a cold comfort.

 How melancholy to find an intelligent traveller like Mr. Fellowes deliberately publishing, in his "Journal of an Excursion in Asia Minor" (Murray), such a fanatical sentence as the following, "in architecture and in sculpture the cross is a brand always attended by deformity in proportion and total want of simplicity in ornament." p. 169. Elsewhere he talks of temples "dedicated to nominal Christianity." p. 288. He is enthusiastic in praise of the Turks; becomes "sincerely attached to their manners, habits, and character;" "to their truth, honesty, kindness," and "devotion to their religion." "Prayer is with them universal." "Every one pursues his own devotions, independently of a priesthood, which here does not exist, with perfect simplicity and without ostentation." p. 294. On the other hand, he speaks of "the early Christians" as he might of "the early Egyptians," or "the Aborigines" of America, or fossil elephants or elks, beings with whom he can have no possible connexion; yet he shows no signs of being what would commonly be called an irreligious man, the contrary.

 Mr. Bickersteth's "Book of Private Devotions," or "Collection of Devotions of the Reformers and their Successors" (Seeley and Burnside), embraces under this title the prayers of Bishop Andrews, Archbishop Laud, Bishop Cosin, Bishop Kenn, Bishop Taylor, and Bishop Hicks. We were particularly pleased to find the compiler saying in his preface, that "he has from no book of devotions derived more personal advantage than from Bishop Andrews' Devotions." May he induce many to seek a like benefit from them!

 "Light shining out of Darkness, by Rev. A. Roberts" (Nisbet), is the production of a thoughtful and reverential mind. It takes the form of a work of evidence drawn from the internal characteristics of the four Gospels; but this is only its form. It is really a thankful and edifying contemplation of the tokens they contain that a Divine Presence was with the writers, and an attempt to realize the scenes and to hold communion with the deeds and feelings, of which they are the record.

 There is great deal apposite and pleasing in Mr. Woodward's "Shunammite, a Series of Lectures on 2 Kings, iv. 11-17" (Duncan and Malcolm), (e.g. vid. his remarks on the sanctity of St. Mary,) but we suppose his religious sentiments differ a good deal from those which we should feel it right to maintain.

 A new edition has been published of Sir J. Stonehouse's "Sick Man's Friend" (Washbourne), a little book which, with a great deal which is good and useful, discovers a very low tone of theology and deplorably deficient views upon the Sacrament of the Lord's Supper.

 We particularly recommend to our readers "Hymns, translated from the Parisian Breviary by the author of the Cathedral," (Rivingtons). They are very beautiful, though as being detached from the services to which they belong, they are like Gothic cornices or finials torn from a church.

 "Preparations for a Holy Life" (Hodson) is a convenient pocket selection of prayers and meditations answering to its titles.

 Archdeacon Todd has published a brief but pleasing "Selection from Sandys' Metrical Paraphrases of the Psalms, Job, etc." (Rivingtons.)

 Mr. Burgh's "Sermon on Antichrist, With an Appendix," (Holdsworth), is intended to show that Rev. xiii. does not apply to Rome Papal, and exposes some grievous mistakes of facts in Mr. M'Neile's historical proof that the Pope is Antichrist.

 Dr. Duff, in his "Missions the chief end of the Christian Church" (Johnston, Edinburgh,) confesses and laments, what Mr. O'Connell has lately urged, that Protestantism, since its first burst, has lost its expansiveness .

 We observe with much satisfaction that a theological controversy is opening between Mr. O'Connell and the Wesleyans. This is as it should be. They owe us a stand-up fight with the Romanists; and they could not possibly sit down under his rude attack on their founder.

 We suppose the Correspondence between some Clergymen of Ripon and Lord Londonderry falls under the head of theological literature, and may be mentioned here. Not that a few words can do justice to it; but we do not like to omit expressing our thanks to the clergymen who took part in it. The church knows no difference between men of peace and men of war, noble and peasant. "The kings of the earth and the great men, and the rich men, and the chief captains, and the mighty men," must all bow down before her, and dutifully obey. It is no favour in Lord Londonderry to defend her with the sword, but a high privilege. The only drawback on our satisfaction in this proceeding is, that it was not a bishop who addressed him.

 The "British Association" has celebrated its annual meeting at Birmingham, and under circumstances which show that the anticipation of its imminent declension, expressed by us in a recent number, are rapidly fulfilling. But we allude to the meeting, not for the purpose of mentioning this fact, but to show how far the dangerous tendencies of the body in question have now developed themselves. We would speak in blame of no individual we censure systems and strange must be the working of an institution which can lead a reverend president of the association, even in the act of formally defending its religious character, to assert that even the facts "that all men are the children of one human father and the handiwork of one Almighty God," would not be supported by evidence sufficient to claim the belief of this enlightened age without the testimony brought forward to sustain them by recent physical researches. We quote from the Athenæum, which may, and we would fain hope does, in some degree misrepresent the reverend speaker. We would fain hope that we ourselves misunderstood the report, but the following extracts will enable our readers, on this latter point, to judge for themselves.

 "Scripture and does provide for us, and has evidently aimed at providing for us, from the earliest times to the present hour, the knowledge of two facts; that all men are the children of one human father, and the handiwork of one Almighty God ... And what, gentlemen, is the common quality of these two facts? Are they not the very facts on which the system of human duty subsists, on which humanity and piety depend?

 "These truths, gentlemen, nursed for a thousand years in the ancient Scriptures of the Jews, led forth into new day and with new accessions of the same kind of knowledge by our holy religion, have walked through the world, and been believed alike by the ignorant and the wise, before our sciences were born; and here observe the method and the course of Providence; how, as in process of years the current of traditionary belief runs weaker, how, as the advance of human intellect looks for other kinds of proof, the arts and sciences come in to support these essential truths; printing gives them stability and extension, optics and astronomy pour in an infinity of evidence, comparative anatomy brings up its convictions, and geology subdues the sceptical mind with hitherto unimagined demonstrations.

 "And now, gentlemen, we are in a condition to draw an inductive conclusion, and even to hazard a prediction. We may safely predict that truths thus firmly established by evidence, will never be shaken by the researches of that reason which has hitherto lent them all its support; etc." Athenæum, No. 618, p. 654.

 The association, it would seem, if the above be indeed an official declaration of its sentiments feels that it has at last arrived at the happy period in which whatever else may be doubted these two simple tenets may be considered as irrefragably and definitely established. Such are the arduous points which it has at length attained, in the midst of a land long blessed with the full light of Christianity; such the discoveries for which its labourers, in the conclusion of the speech under comment, are told to look for "the approbation and the blessing of the great Father of Truth."

 Notices of Books

 [ British Critic, January 1840.]

 T HE Dean of Christ Church has published (University Press) an edition of Theodoret's Græcarum Affectionum Curatio, with collations of Oxford and Paris MSS. Students in divinity are deeply indebted to this celebrated scholar for thus directing his labours to their benefit.

 Mr. Dowling has published a valuable account of the various Collections of Ecclesiastical Treatises which have appeared since 1700 (Oxford, University Press).

 Mr. Parkinson's Hulsean Lectures for 1838 (J. W. Parker) are on the following important subjects: the Authority and Inspiration of Scripture; Creeds; Articles of Religion; Liturgies and Rituals; Church Authority for restraining Error and propagating the Truth. It is, as this list of subjects shows, one of the most systematic works which have appeared of late years, and is well calculated to raise the tone of opinion in our theological schools.

 Mr. Vaughan Thomas's Address delivered at the Birmingham Royal School of Medicine and Surgery (Parker, Oxford), is an erudite and luminous argument upon the connection of medical studies with revealed truth. It is intended as a "specification of the intentions of Dr. Warneford," in endowing an annual prize essay in this institution.

 Dr. Hook's Sermon, "The Gospel, and the Gospel only, the Basis of Education" (Rivingtons), is written with that author's usual strength and clearness. The words of his title are proposed as a substitute for that ill-timed and unfortunate watchword, "The Bible and the Bible only," into which many well-intentioned Church people have been betrayed, and now find to their cost that "the ministers of the crown have taken them at their word," and they have all the time been playing into the hands of the Socinians.

 The same Author's Sermon on the "Novelties of Romanism" (Rivingtons), is not only a clear argumentative composition (perhaps the best of his publications), but written from the heart, with the power which earnestness gives. There is no one to whom the cause, of what are sometimes called High Church principles, is more indebted at this moment than Dr. Hook. Not to speak of the services of years past, he is now in the front of the battle, bearing the odium of others, and suffering for views and sentiments which inflict on them little inconvenience. As to the present Sermon, we recommend it for distribution.

 Mr. Norris's deeply interesting and affecting Sermon on the death of Archdeacon Watson (Rivingtons) will humble many a reader at his own inferiority to the picture drawn in it, and lift up his mind in humble thankfulness that our Church is not yet given over by her Divine Master. The Archdeacon's Charge, delivered in 1816, on "The Divine Commission with Perpetuity of the Christian Priesthood," has been reprinted, as being seasonable at this time.

 Dr. Pusey has published a Sermon, preached at Brighton, on the Last Judgment (Rivingtons), which will be read, as every thing which comes from him, without notice from us.

 Sermons have also been published by Bishop Russell on "The Historical Evidence for the Apostolical Institution of Episcopacy," (Edinburgh, Oliver and Boyd). By Dr. Hawkins, Provost of Oriel College, on "Church Extension," (Fellows). By Sir G. Prevost, on "Corruption and Schism hindering the free Course of the Gospel," (Rivingtons). By Chancellor Raikes, on "The Man of God," (Hatchard). By Precentor Lowe on "The Divine Commission and Authority of the Christian Priesthood," (Exeter, Spreat). By Mr. Medley, on "The Union of the Members in Christ's Body," (Exeter Hanneford). And by Mr. Moore on the "Church and Holy Scriptures," (Rivingtons).

 We warmly recommend to notice Mr. Oakeley's Sermon on "Christ manifested to the Faithful through his Church" (Rivingtons), and Principal Le Bas's Sermon at Harlow (Rivingtons), on "The Uses of the Offering," with its introduction.

 "The Church, a Gift of the Saviour" (Burns), a' Sermon preached at Salford by Mr. A. Watson, shows much zeal for the truth and the whole truth.

 "The System of the Church, and the consequent Obligations of her Ministers" (Rivingtons), a Visitation Sermon preached at Kendal by the Rev. R. P. Graves, sets forth the Church as a divine, harmonious, and a living system, only requiring to be acted upon; "a city that is at unity in itself." Perhaps we should say that the excellent writer approaches too near to the spirit of the last century in a certain contemplative admiration of the "Ordinances and Formularies" of the Church.

 "The Unity and Holiness of the Church" has been treated in a somewhat warmer and more practical style, by Mr. William Dodd, at the visitation of the Archdeacon of Northumberland. We beg; by the way, to commend one passage to the notice of those who at once profess the creeds and decry all reserve: "The same Creed which declares that Jesus Christ was crucified for us,' teaches also that there is one Catholic and Apostolic Church,' and one baptism for the remission of sins.' We must preach the first doctrine; but we may not, as faithful and consistent Pastors, practise Reserve in regard to the others."

 Two more Parts of the Oxford translations of the Fathers have lately made their appearance, containing St. Chrysostom's Comment on 1 Corinthians. The translators are Rev. H. K. Cornish, late Fellow of Exeter College, and Rev. John Medley, Vicar of St. Thomas's in the city of Exeter.

 Dr. Byrth has published an Essay to prove that "The Fathers have no Authority to determine Articles of Faith." (Talboys). Who in the world, beyond the walls of Bethlem or St. Luke's, ever dreamed of maintaining that divines, who have been in their graves many centuries, could in this day determine anything! We suppose he means "no authority in our determining," a very different and a very paradoxical proposition.

 Two more Volumes have been published of Mr. Froude's Remains; containing the compositions published by himself, or intended for publication. They are written in a grave, calm style, and appear to be mainly directed to the elucidation of one or two theological points principally the nature of the Church of Christ, and its relation to the civil power.

 Mr. Parker's (Oxford) Series of Theological and Religious Works, has been lately enriched by several considerable additions; Bishop Sparrow's "Rationale," edited by Rev. G. Berkeley, of Pembroke College; Sutton's "Disce Vivere;" Wells' "Rich Man's Duty to contribute to Church Building etc.," and "Archbishop Laud's Autobiography," an interesting volume, carefully compiled from his Diary, history of his Chancellorship, and History of his Troubles and Trials. No other service is needed for this singleminded man's fame, than to exhibit him to the world in his own private thoughts and letters. These small volumes are beautifully "got-up," and some of them embellished in the headings and vacant spaces with small woodcuts, of great elegance both in design and execution.

 We have to thank Mr. Paget for his republication of Bishop Patrick's "Treatise on Repenting and Fasting," (Parker, Oxford). It is a small volume, with a striking preface and well adapted for general use, where the important subject which it discusses has been forgotten.

 "Presbyterian Rights Asserted" (Burns) is a defence from the pen of a vigorous writer, of the rights of the presbyterate, and deserves the serious consideration of all Churchmen. He draws attention to plain defects in our present Ecclesiastical system; whether he has gone to the bottom of the question we have not a clear view. If a Bishop is distant towards his Presbyters, as he complains, to the neglect of their spiritual rights, is not this because the latter have legal rights, which sometimes they are not slow to insist on, viz. that their benefice is their freehold etc. etc.? It is the law which creates jealousy and disunion between the orders of the hierarchy. If a Bishop treats his clergy as "his subjects," is not this because the clergy have not taught the laity that they, the laity, are his subjects, nor brought them forward on public occasions for his instruction and his blessing? Certainly the Bishop is a ruler, and if the clergy will turn the ruled into arbiters, judges, and patrons, they  must become the ruled instead. Let them cease to rely on great men, or many men, but on their Bishop, and their Bishop will be strengthened to rule the great and the many, not them. There are some admirable remarks at the end of the pamphlet on the inconsiderate interference which is sometimes exercised in high quarters with the concerns and flocks of the parochial clergy.

 The attack upon the Tracts for the Times, begun by Dr. Faussett, Margaret Professor, and continued by the Sun and Standard Newspapers, seems gently drawing to its end. It has travelled eastward. The controversy is at present in the hands of Sir Peter Laurie, who has addressed a letter to Mr. Cator on the subject of "Puseyism."

 Mr. R. W. Evans has published a Series of Tales from the history of the Ancient British Church, (Rivingtons). They are written with his usual beauty. There are marks, however, of Lutheranism in them. Mr. Evans speaks as if the need of forgiveness were the one idea which haunted a spiritual mind ignorant of the Gospel. Why of forgiveness alone ? Why not forgiveness and holiness? Surely unaided man is as destitute, and the awakened mind is as desirous, of one as of the other. Why separate what Scripture and our conscience join together? Nor can we go along with the views of this respected author about Augustine and his monks.

 Mrs. Philps's "Short Reflections on the Gospels for every Sunday in the year; for the use of young People, and Sunday and all other Schools"' (Rivingtons), is a very pleasing little work, addressed to children in a simple and affectionate manner, and at the same time with a well-weighed discretion in the practical advice, and a soundness and distinctness in the doctrine, not usually to be met with in such works.

 "Delineations of Scripture Characters" (Nisbet), by Mrs. Frederick Montgomerie, presents the veriest contrast imaginable to the last-mentioned work. So far from being what its title pretends, it is, what Mr. Beamish has the candour to explain in the preface, a series of attacks on Catholic doctrines and usages, in the most petulant tone of feminine controversy.

 "An Arrangement and Classification of the Psalms, by W. N. Darnell, B.D." (Rivingtons), is made with a view to render them more intelligible and easy as a manual for private devotion. Accordingly Mr. Darnell divides them into Prayers, Thanksgivings, Praises, Instructions, Prophecies, and Histories. Many persons will feel the benefit of such a disposition of them, and will thank him for having made it.

 Rev. E. Ramsay's "Catechism for St. John the Evangelist's, Edinburg" (Grants), is a careful, orthodox, and serviceable expansion of the Church Catechism, admirable on some points of doctrine, but not so definite on others as we could desire from a clergyman of Mr. Ramsay's reputation.

 A reprint has appeared of "The Service for November 5, as revised and passed in Convocation, April 26, 1662, being the only form authorized by the Church or recognized by the State." (Oxford, Parker.)

 The "Protestant Exiles of Zillerthal," translated from the German by John B. Saunders (Hatchards) are drawn in a frontispiece, sitting on a bench as if to be looked at, and bearing themselves independent and magnanimous accordingly. Thus we wrote when we opened at the title-page; but the most strange thing was to find, when we got as far as p. 4, that this attitude, if we understand the author rightly, is intended to represent them at their prayers. And sure enough their hands are clasped. We intend nothing unkind against these poor people themselves, about whom a book like this does not enable us to judge, but it is miserable to find them used for a party purpose, as if to impart some positive shape and substance to negative principles.

 Mr. Robert Anderson has written a few pages in a calm and pleasing strain of reflection, with the title, "The Book of Common Prayer, a Manual of Christian Fellowship." (Hatchard). He explains its design to be to circulate in a popular and inviting form, the substance of Bishop Jebb's remarks on the truly Catholic spirit of our Church. We are, however, tempted to ask why he begins with quoting an observation of the able Mr. Taylor, in his Physical Theory of Another Life? The words quoted are, we will venture to say, the least useful and intelligible in the whole book: and are after all, when understood, what nobody in his senses ever doubted; and certainly the name of this writer looks rather out of place in pages which quote Bramhall, A. Knox, the Collect For All Saints day, the Prayer for the Church militant, the Burial Service, Vincentius, and Mr. Manning on the Rule of Faith.

 "The Popery of Methodism" (Burns) is a well intentioned but not a discrete and sober publication. The author or compiler, who makes use of Bishop Lavington, implies blame of Mr. Whitfield for fasting twice a week, and Mr. Wesley for sleeping on the floor; and St. Francis for eating bitter herbs without oil. And he compares St. Philip Neri to Thomas Kitchens, a tinner. There is subjoined an excellent and striking selection of "reasons" against separating from the English Church, in Mr. Wesley's words.

 Mr. H. Fox Talbot's "Antiquity of the Book of Genesis" (Longman), is written in an excellent spirit, and contains curious matter, though we do not quite like the plan of appealing to collateral evidence in proof of the divine authority of the Pentateuch, instead of resting it on our Lord's Word.

 Mr. Baylee's "Institutions of the Church of England" (Dublin, Curry,) is the work of a quick and apprehensive mind, brought up in Dissent but now a clergyman connected with the "Missionary Settlement at Achil," and conceiving, perhaps rashly, that though, or (as he would say) since he once was wrong now he is certainly right. His volume is mainly directed against such Dissenters as denounce the Church of England "as Babylon," "parallelize her ministers with Apostate Rome;" state as their "deliberate conviction that the notion of a clergyman is the sin against the Holy Ghost;" and that at the Reformation the king did but "take the place of the Pope." We have come across one passage in his Appendix which astonished us, from a writer apparently so serious. " Barnabus and Clement are made honourable mention of in the New Testament." The author goes on to say, that their works prove that piety is no safe-guard against error." This of St. Barnabas the Apostle! We had rather belong to the Church which he is so eager to repudiate, than write such a sentence.

 Mr. R. C. Sewell's "Viindiciæ Ecclesiasticæ" (Longman), is a legal and historical argument, conducted with great learning, against the abolition of Bishops' Courts. No common man has the reading on the subject treated of, to venture a judgment on a work such as this. All we can say is, that it abounds with instruction for those who wish information on its important subject.

 The Church Pastoral Aid Society is developing its episcopal functions, as the following magnificent circular will show:  

 "Temple Chambers, Falcon Court, Fleet Street,  September, 1839.

 "Rev. Sir,  "The committee of the Church Pastoral Aid Society having anxiously reviewed its resources and operations, with reference to the various and accumulating claims upon its funds, are convinced of the necessity of more effort to make known its important designs and operations in order to obtain the support of the members of the Church of England, and have resolved that the clergy, aided by the society, be informed that it is thought reasonable that wherever the Society's assistance is extended, there, at least, should its claims be stated and a sermon be annually " ( annually scored in the original) "preached in its behalf.

 "We are accordingly desired most respectfully and urgently to solicit of you this proof of your appreciation of the great objects of this society, and of the aid it has extended to your parish. If you are among those who have already taken the course suggested, the committee beg you will accept their grateful acknowledgments; but if not, they trust the present year will not pass without your affording to your parishioners an opportunity of uniting in the good work which this society is instrumental in carrying forward to the glory of God and the welfare of our country.

 "Although collections after sermons on Sundays are generally most productive, the committee will be content and thankful if any other day most convenient and desirable in your judgment be adopted, and whatever be the amount of collection, they will feel grateful, receiving it as of Him from whom all good things do come.' Their single anxiety is that the means be used, and the issue they humbly leave to God.

 "In regard to the advocacy of the society's cause, the committee will, if required, render every help in their power; but they would very much prefer that each incumbent aided, should in his own pulpit state its claims.

 "If the society's papers (as enclosed) be put into the pews on a Sunday, with notice given that on the ensuing Sunday or other day a collection will be made, a simple appeal to the hearts of the people for the sake of Christ and for their country's weal, will, under the divine blessing, be productive of cheerful contributions towards carrying on tile beneficial designs and operations of this society.

 "Another important result may be traced to sermons on behalf of this society. Its papers and operations convey information to the people on the condition of their country, the inadequacy of the means of the clergy, and the necessity of a better provision for carrying out efficiently the objects of the Established Church, and while its aid tends to forward the designs of every kindred institution, it directly influences the public mind to seek at the hands of the legislature due national provision for Church extension, commensurate with the wants of our population.

 "We are, Rev. Sir,  Very faithfully Your's,  J OHN H ARDING,  N ADIR B AXTER,  F RED . S ANDOZ,  Hon. Secs."

 Notices of Books

 [ British Critic, April 1840.]

 B ISHOP M ANT has added to his unwearied services in behalf of the Established Church of the sister country, by publishing an elaborate "History of the Church of Ireland, from the Reformation to the Revolution" (Parker). It is a work of much research, and its venerable author's principles are too well known to need any account here of the ecclesiastical views upon which its materials are disposed.

 A third edition of Dr. Wordsworth's "Ecclesiastical Biography" (Rivingtons), has appeared with important alterations. The life of Philip Henry has been omitted, partly in deference to the feeling that its value does not compensate for its length, and that its character and subject are unsuitable to the leading design of the work. "The new lives adopted are only two. The first a short account of Dean Colet, founder of St. Paul's School, consisting of extracts, brought together from sundry letters of Colet's friend, Erasmus: and the other is an interesting narrative by himself, of the troubles of Thomas Mountain, a London clergyman, published by Strype, from Fox's papers." A two-fold introduction has been added, containing a history of the corruptions of popery, derived from Dr. Job Inett's Church History, and from Dr. Richard Bentley's Fifth of November Sermon. This new appendage is designed to show, that while we are theoretically bound to admire, we are in a practical point of view equally bound not to imitate "the early champions of respiring freedom and truth." This important collection is undoubtedly more consistent in its new shape; and the great number of notes added will proportionably increase its value as a book of reference. We are not sure, however, but that the venerated author has somewhat narrowed his ground, at least in appearance, for in reality the alteration is not so considerable. He has excluded a good many pages of Non-conformity, and supplied their places with æquuntum sufficit of the more sober, more discreet, and better favored, but perhaps, on the whole, less interesting material of Protestantism.

 Archdeacon Hale has selected and edited some of Bishop Hall's Epistles (Rivingtons) on subjects especially adapted for seasons of affliction. He has printed them in a large type, for the use of the aged and the sick.

 Mr. Todd's "Lectures on the Prophecies relating to Antichrist" (Dublin, University Press), are too valuable and important to admit of any notice here, except that of their publication, which has been anxiously expected for some months.

 We are glad to announce the publication of several of the series called "The Englishman's Library" (Burns), edited by Mr. Churton and Mr. Gresley, viz. Dean Howard's Scripture History; Bishop Patrick's Parable of the Pilgrim, edited by Mr. Chamberlain; Mr. Gresley's Clement Walton; Mr. Chamberlain's Help to Knowledge; and Mr. Palmer's history of the Church. The last of these is an especial boon to Churchmen at this time. It consists of a series of beautiful sketches of holy men in every age of Christianity; and thus it supplies a desideratum which has long been felt in our religious literature, of a history of the Church, pious and interesting like Milner's, yet on deeper and truer theological views. Like Milner, the author holds himself at liberty to drop such parts of characters or facts as he considers not to conduce to edification.

 We rejoice to see a reprint of "Bishop Ken's Practice of Divine Love, or Exposition of the Church Catechism" (Burns). Such a book requires no recommendation from us.

 Also a new edition has appeared (Parker, Oxford) of "Bishop Ken's Prayers for Winchester Scholars," signed and dated "G. M. Winchester."

 A new number of the "Tracts for the Times," No. 87, is on the point of making its appearance, being a second Tract upon Reserve. This will be an advance towards completing the fifth volume, and from its subject cannot fail to attract attention.

 The papers which appeared in the British Magazine, under the title of "The Church of the Fathers," have been published in a duodecimo volume (Rivingtons), with some additions. The writer almost confines his sketches to the fourth century.

 Mr. Merewether, of Cole Orton, has published "Strictures on Mr. Benson's Sermons on Tradition and Episcopacy" (Rivingtons). They are learned, courteous, and convincing.

 The celebrity of the Reverend R. I. Wilberforce's "Second Letter to Lord Lansdowne" (Hatchards) has outstripped a quarterly publication like this. It is already well known, from the large extracts which have been made from it in newspapers. It is written with great spirit and effectiveness. We wish he had not called the Roman system "the great imposture;" though of course those who accuse others of excessive language respecting Rome, should be sure they have never at any time used it themselves, which few indeed can boast at this day.

 An admirable letter in the best tone has been addressed to the Bishops of Exeter and Salisbury, by Mr. A. Acland, on the present state of religious societies, and the mode of obtaining contributions in aid of Christian objects. Mr. Acland suggests the revival of the practice of inviting the alms of the congregation, whether at the offertory, or by collections at the church-door, on every Sunday. And he lays down the principle that "the Church is the appointed channel of public Christian charity. Our alms and oblations belong to the Church, and are through the Church to be offered to God." The pamphlet has come to a second edition; other writers, some of name, have lately been advocating the same views; and the American Church is setting us the example. There is promise in all this.

 We are very glad to notice an interesting tract on "Restitution to the Church a sacred Duty" (Burns), as it shows the higher and juster views on ecclesiastical subjects which are coming into light. The writer would have the Parliament, as entrusted with the revenues of the crown, restore to the Church all the crown plunder; and he hopes that, if private impropriators showed a spirit of restitution, Parliament might be induced to interfere, and award them compensation, as in the case of the West India slaveholders.

 We are very sorry to have to notice a work of Mr. Steven, with an unobjectionable title, indeed, "The Spirit of the Church of Rome" (Hastings), but a most objectionable vignette in the title-page a crucifix, a mitre, a bible, crosier, a whip, a chain, and a pair of hand-cuffs. We fear, however, it is a compliment to call this a fair specimen of the work itself.

 A very remarkable volume of Sermons has been published, the writing of the late Mr. Vaughan of Leicester. We do not pretend to have studied every part of it, nor to assent to or approve every word that it contains; but wherever we have read it, we have been struck by evidences of original thought, and a startling anticipation of statements made on one side of certain controversies now pending among us.

 "The Irish Pulpit" (Curry and Co.) contains as much eloquence and affectionateness as most importations from that quarter, and rather more soundness and discretion.

 Mr. Melville's "Sermons preached at Cambridge, in November, 1839," are composed with his usual fertility of thought and expression. But with all due respect for his talents, we are constrained to say, that we lament the publication of his Sermon, preached at Brighton, on "Angels rejoicing in the Gospel" (Rivingtons). What a pity that a mind so rich and brilliant has not been submitted to the chastening and refining discipline of St. Basil and St. Gregory!

 Mr. H. Wilberforce has published, by request, a beautiful Sermon (Rivingtons), on occasion of the rebuilding of the ancient Church of St. Laurence, in Southampton.

 Mr. Kynaston's Sermon on "Church Extension," preached at Lichfield, is in many respects worthy of the high reputation with which its author left the University. If Mr. Kynaston takes care always to attend to the meaning of what he says, he will not only be a very fluent, but a really eloquent, writer. For instance, how can the Dissenters be like St. John the Baptist, or the Apostles, in any stage of their ministry? Does Mr. Kynaston mean to maintain that they are not only divinely permitted, but commissioned?

 A Sermon of much promise has been published at Launceston (Rivingtons), by command of the Bishop of Exeter, before whom it was preached by Mr. Gibbons. It is full of excellent doctrine, put forth with much animation.

 Rev. H. Townsend Powell, of Stretton, has been engaged in an active controversy with the Roman Catholics, the fruits of which are given to the public in "A Letter and Historical Table" (Hamilton and Adams), got up with great care, and likely to be very useful to minds of a certain character. His excellent and important object is to show that the Church of England had not "its origin in the Reformation," nor "her ministers derive their authority from the king." On the Table is drawn out the progress of our Reformation from the 20th of Henry VIII. to the 11th of Elizabeth, with the contemporaneous line of reformed and unreformed Bishops.

 Rev. Kirby Trimmer's "Curate's Manual" (Rivingtons) begins with a translation of Mr. Stearne's Latin work on the Visitation of the Sick, a useful work for those who need such a help. The offices for Private Baptism and Sick Communion follow, and extracts from Stonehouse's "Sick Man's Friend," which we do not very much like. The greater part of the volume, however, seems to be original. We hope it may do all the good which the pious writer desires from it.

 Some well written and useful weekly tracts and tales have been put out at Leeds, under the sanction of the Bishop of Ripon (Burns).

 A very pretty book for children has been published by a Clergyman, under the name of "Agathos and other Sunday Stories" (Seeley and Burnside). It is written with a wise object and on unexceptionable principles. We are not satisfied with the Greek names from "Agathos" down to "Edone."

 "The Liturgy of the Church of England catechetically explained by Mrs. S. Maddock" (Nisbett), is a useful and well-principled little book, which those who need such a work will be thankful to have heard of. Mrs. Cuthbert's "Practical Exposition of the Church Catechism" (Rivingtons), is a work of similar excellence.

 "The Ecclesiastical Almanac for 1840" (Leslie) has many improvements upon that of the former year. Rules are given for fasting and abstinence, as revived in the great body of Western Christendom; and biographical notices of the Saints who are named in the calendar. We do not altogether subscribe to some things in these accounts, particularly the cold and unfair mention which is made of King Charles, under January 30. But on the whole this small publication will be welcome to all ritualists; and as such we have noticed it in an early place in the number.

 A Prayer Book for private use or for a family has been published (Graham, Oxford) under the title of "Christian Catholic Prayers." It is compiled on the truest and best model of devotion, that of the Breviary and Church Prayer Book.

 Mr. H. W. Acland, of Christ Church, being obliged to voyage for his health, has profitably employed his time in preparing a most striking panoramic drawing of the Plains of Troy, taken on the spot, and a map constructed after the latest survey. Classical students will thank us for the information.

 As far as a superficial survey will allow us to judge, Dr. Giles' new Greek Lexicon (Longman) appears to be, in some respects, an improvement on our old school manuals. A good deal of useless matter has been got rid of in the Greek-English part; and room thus made for an English-Greek Lexicon much fuller than usual, a great help of course in the first steps to Greek composition. The substitution of English for Latin is a questionable advantage, which we have not here space to observe upon.

 J. T. Smith's "Comparative View of Ancient History" (Souter, Fleet Street) brings into a few pages a good deal of space and time. In the course of his chronological observations occur some curious notes on the elective character of the crown of England. One passage we will quote: "So much was this the case, that the chronicler of Henry II., alluding to the length of time between Stephen's death and Henry's recognition, says, England was therefore without a king for six weeks.'"

 The "New General Biographical Dictionary" (Fellowes) has advanced to the Fourth Part with the same spirit and variety as at the first. The work does not seem likely to exceed the compass originally intended.

 "The Glossary of Architecture" (Parker, Oxford), which so rapidly passed through two editions a year or two ago, has now appeared in a third. It has grown into two volumes, the second of which consists of plates. It is beautifully illustrated, and contains as many as 700 woodcuts. Articles are added on domestic architecture, stained glass (under the title "Window"), etc.

 A classical and elegant writer, under the title of "Vigornensis," has published an "Historical Review of the Nature and Result of Vaccination" (Rivingtons), which we recommend to all persons who wish at once entertainment and instruction on that important subject. We wish, however, he had not put the discovery of vaccination above "the gold of Ophir, the precious onyx, and the sapphire stone." p. 95.

 The "Chapters on the Modern History of British India," by Edward Thornton, Esq. (Allen), present as exclusively a story of war as Cæsar's Commentaries. They forcibly remind us of the one fatal condition on which we have obtained and now hold that vast empire, viz. the denial before men of the name of Christ.

 The "Travels in South-Eastern Asia," by Mr. Malcom, an American Baptist missionary (Tilt), contain so much curious matter as to deserve a larger notice than we have room for. They give an incredibly discouraging account of the prospects of Christianity in the East, and the unchristian policy and practice of the Europeans. Is it possible that our government has, as he states, appointed a Unitarian preacher "to visit various parts of India, and to report on the state of education?"

 Dr. Wolff is a person whose merits will be better appreciated when time has softened the effect of his eccentricities, and placed him beyond the reach of vacillation or change. The censures which his "Journal" has drawn on him from the enemies of right Church principles, supersede the necessity of commendation from us. That very interesting, though desultory, book, fully establishes and accounts for the fact, that the present state of the writer's views is the result of his own experience.

 "The Oriental Annual for 1840" (Tilt) is a most splendid drawing-room ornament. The beautiful engravings impress us more strongly than ever with the affinity of the Indian or Mahomeddan architecture to the Gothic or Catholic, as though they had diverged from the common stock of the Roman.

 Mr. Plumpton Wilson's "Christian Services" (Murray) vies with the last-mentioned publication in external magnificence. The author can hardly expect many to acquiesce in his plan, which is to make the book of Genesis the historical framework of a weekly course of devotions.

 The "Poems by Eliza Cook" (Tilt), possess great sweetness and spirit; but the subjects are not always well chosen, and the religion, with an indication here and there of something better, is in general that of Pope's Universal Prayer.

 Mr. Riddle has published (Parker, Strand) "A Manual of Christian Antiquities," professedly on the plan of those well-known school books, the Antiquities of Greece and Rome, treating the ceremonies and institutions of the primitive Church, "not only independent of polemics, but apart from the general materials of Church history." The utility of this plan appears to us very questionable, being likely to give a mere antiquarian, low, and superficial knowledge of a most important subject. Yet Mr. Riddle has intruded into polemical questions, and in the following tone: "We may reasonably believe that episcopacy is a Divine institution; but we have no right to contend that it is the only system to which that honour is attached." Again, of the Athanasian Creed, "Indeed, if our Church should resolve upon altogether expunging the clauses commonly called condemnatory, it is possible that the cause of truth would suffer no detriment."

 "Extracts from Holy Writ and various Authors, for Soldiers and Seamen, by Captain Sir W. Willoughby," is a pious and well-intentioned compilation from a very heterogeneous set of authors, Sturm, Tillotson, Jay, Bogatzky, Hawker, à Kempis, H. More, Newton, Watts, Mason, the Prayer Book, Horne, Locke, Hall, and Stillingfleet.

 Mr. Wackerbath has drawn attention, partly in his own words, partly in those of a friend, to Dr. Croly's Visitation Sermon, in a pamphlet called "The alleged Connection between the Church of England and Lutheranism examined" (J. W. Parker). We must confess we were quite astounded, though not wishing to use great words, at Dr. Croly's view, which if held consistently (which doubtless it is not by him), differs little or nothing in it fundamental principle from Mahometanism, Neologianism, or St. Simonianism. He conceives that Protestantism is a new interposition upon Christianity, as Christianity upon Judaism. "It is true," as says one of the writers before us, "Dr. Croly affirms that he does not intend to assert that there have been three revelations, but in spite of this, the whole scope and tenor of the sermon leans to such a conclusion. Such,' he says, are the tremendous cycles by which Omnipotence rounds its career. The concurrence, the similitude, the almost identity of the originating circumstances of Judaism, Christianity, and Protestantism, is beyond all question.'" Dr. Croly then contrasts, we still extract from the pamphlet, the second and third interpretation thus: Second, "In Christianity, the Son of Man came as an obscure Israelite, wholly unconnected with the public excitement of the times, and a priest of the order of Melchizedek. His religion was subsequently transmitted into the hands of the first Christian emperor, and it was embodied in the Established Church of the empire." Third, "The German Reformation commenced with the agency of Luther, a priest, a monk of the Augustinian order. On him the new delivery of the Gospel devolved; its protection on a British sovereign; its duties on the Church of England, the chief among the Churches of Protestantism." What portentous language is this? What does it omen? What is coming on us? And this in St. Paul's Cathedral. And the Sermon has reached a fourth edition.

 William Smith, Esq. author of "A Discourse on Ethics of the School of Paley" (Pickering), says "The only immutable morality is this, that the happiness of all be protected and cultivated,"

 "Questions and Answers for Young People of the Church of England, to guard them against its Enemies. By a Layman. 6th edit. 1st edition, 1838, one year before the Glory departed from Israel'" (Rooke and Varty), is, as the title would dispose one to consider, bold and zealous, with some oddities. The proposition to baptize or confirm all foreign princes and princesses (not episcopalian) into the Reformed Catholic Church of England, before marrying into our royal family, besides its questionableness in a theological point of view, would, we fear, lead to frequent profanations of the sacrament.

 "John Brown, D. D. Minister of the United Associate Congregation, Broughton Place, Edinburgh, and Professor of Exegetical Theology to the United Secession Church," to judge from his pleonastic and at the same time self-contradictory titles, must by this time be quite au fait at all questions of submission and resistance. His "Supplementary Notes to The Law of Christ respecting Civil Obedience, especially the Payment of Tribute," is a collection of some hundred passages from all sorts of authors strung together, like prisoners of war tied to their captors on a march. By way of a frontispiece, Hooker is introduced, handcuffed to Hoadley: then come in Pope, Wickliffe, Herodotus, Jeremy Taylor, Hume, Hammond, T. Cartwright, Bishop Butler, Priestley, Holy Scriptures, T. B. Macauley, Froude, Gibbon, etc. etc. Mr. Gladstone's book appears to be the spark which has exploded this miscellaneous magazine of combustibles.

 Mr. Edward Swaine considers that "Dissent wears no sword," and "the principle of Dissent is its shield;" and therefore he has composed a book called "The Shield of Dissent," with strictures on Dr. Brown's work on Tribute (Snow), but without "ambitious and general championship." This, if put into our language, would be that Dissent is a negative principle, which creates nothing, simply undoes, like discontent or lukewarmness. In the author's language it seems to come to this, that while a man keeps to the dissenting principle, he cannot be forced to advance forward to Church practice. "Under shelter of its principle," he says, "it is prepared for all attacks that argument may deal with." The drift of the work then is to show that the said principle is not open to certain objections which has been urged against it.

 We find that in the frontispiece to Mr. Saunders's account of the Protestant exiles of Zillerthal, noticed in our last number, it is intended to represent them, not as Protestant exiles, but as Catholic inhabitants of the country.

 It is a great relief; that Professor Lee's Hebrew Lexicon has at length appeared, and all will sympathize with him in the afflictions and attendant ill-health which delayed it. For the beginner it is of especial value, as giving him the advantages of the modern German Lexica (in the comparison of the cognate dialects), without the neology which more or less is found in them, and with which we should be sorry that a young mind should be familiarized, even while rejecting it. Professor Lee's name is, moreover, a guarantie of a sounder and more thorough acquaintance with Arabic, than is possessed even by Gesenius. We hope, however, that Professor Lee's health will permit him to make this the basis of a larger work, which may bear the same relation to this as Gesenius' Thesaurus to his Lexicon. Even for this lexicon we should have desired a different arrangement (the old way of classifying derivatives under their roots was much more beneficial even to the learner than the strictly alphabetical method, which Gesenius introduced into his manuals, while for more advanced study it may be said to be indispensable); but chiefly we should have desired to have had from Professor Lee a fuller illustration from the cognate dialects than the nature of a manual admits; and we should have been glad also of a fuller notice of common words in passages where their meaning is doubtful. (To explain our meaning by cases which occur at the moment, [ n. ] (Eccl. v. 7), which we doubt not refers to Almighty God; the meaning of [ n. ] (Eccl. v. 8); whether [ n. ] (Eccl.) signify "uprightness," or only (as Professor Lee gives it) "prosperity, profit;" the meaning of [ n. ] (Eccl. xiii. 11), which some have explained as in apposition to the "nails," "firmly joining;" others "authors of collections;" the English version, "masters of the assemblies;" which we should adopt, only with a different construction. "The masters of the assemblies have been given by One Shepherd," i.e. the teachers set over the Church, though many, have been given by the One Shepherd of Israel, and, though many, speak one voice. Professor Lee has only "collections, i.e. of stores or money, or, as some think, storehouses." The Latin Vulgate, "a council or assembly of persons.") Professor Lee, we infer from the preface, made the Concordance the basis of his labours, referring continually to the Biblical text (which is manifestly the only way); we only wish that he would, in a larger work, pursue this plan more fully; enter more into discussion than was admissible in a manual; explain more fully the meaning of ordinary words (to us the space assigned to words of natural history or antiquities, which are the least important, seems rather disproportioned); insert the proper names, which often throw light on other words; give summaries, at least, of statements, where he now simply refers to his Commentary on Job, or his Sermons; and lastly, give us more of his treasures of Arabic knowledge. We could not but think that his Commentary on Job contained much which was more suited to a lexicon, and which we should have liked to have seen transferred thither. There are also some few things, which we need not specify here, which we should be glad to see omitted; nor do we think the continual correction of Gesenius necessary; it takes much space, and is an unpleasant way of giving information: it is better to teach truth positively than negatively; error often finds its way into the unsound mind by means of the refutation. However, whether Professor Lee be willing or be enabled to undertake this larger work, we are much indebted to him for one which we can put safely into the hands of students, and from which the more advanced may learn.

Note

 Notices of Books

 [ British Critic, July 1840.]

 O NE of the most remarkable publications of this quarter is Mr. Blunt's "Introduction to his Course of Lectures on the early Fathers" (Parker). When such clear and forcible statements of truth come from a divine in the station of the Margaret Professor of the University of Cambridge, what result may we not, under a divine blessing, expect?

 Nor is Dublin behind her sister University. Two very eloquent Sermons on "Church Education in Ireland" (Fraser), have been published by Professor Butler, of Trinity College. They are a noble witness to Catholic doctrines, and cannot fail, we should trust, of promoting it.

 The Reverend J. C. Crosthwaite has published a volume of Sermons (Rivingtons), which, as all which comes from his pen, is valuable and instructive. We particularly recommend for the attention of thoughtful persons the two Sermons upon the Doctrine of the Holy Trinity.

 Mr. Palmer, of Worcester, the well-known author of the "Origines Liturgicæ," has added to his other services to our Church by publishing "Episcopacy Vindicated" (Rivingtons), in answer to some papers of Dr. Wiseman, in which he takes that gentleman's own ground, descending into the details of historical facts, and occupying a position from which it is quite impossible for an opponent to dislodge him. In its form it may be mistaken for a defence of the Tracts for the Times, but the substance of the work looks far beyond any ephemeral or local object.

 The speech of Mr. Palmer, of Magdalen, read at the May meeting of the Christian Knowledge Society (Rivingtons), is said to have made a great impression on its hearers, and will not make less on its attentive readers. Of course it will be spoken against, but it has that in it which will outweigh many critics.

 A very pleasing little work has been sent us, consisting of Poems, by Members of Magdalen School, Oxford. "They are the production," says the Preface, of a few members of a school consisting of not more than twenty scholars, and none of the authors are above sixteen years of age."

 Mr. F. W. Faber, of University College, has published a Second Series of eloquent and beautiful "Tracts on the Church and Prayer-Book" (Rivingtons). They are well adapted to interest and improve a large class of persons; the only fear is, lest people should be so interested as to forget to be improved.

 We beg to direct the attention of our readers to a well-timed work, which we know to have been compiled with great diligence, and with a strong conviction of the practical importance of the subject. We mean "A Series of Documents and Authorities on the Duty, Advantage, and Necessity of Public Catechizing in the Church," by the Reverend John Ley, Fellow of Exeter College, Oxford, to whom we are indebted for the republication of Bishop Beveridge's work on the Church Catechism.

 "Christian Catholic Prayer" (Graham, Oxford), is for a family or individual; it consists of forms for morning, six, nine, twelve, and three o'clock; evening, bed-time, midnight, and on the eve of the Holy Communion. In saying that they answer to their title, we say as much of them as their author can desire. We heartily wish them extended circulation.

 Mr. Marriott's Lecture, delivered at the Diocesan College, Chichester (Mason, Chichester), has about it a reality and moral strength which argues well for the society committed to his superintendence.

 Mr. Brewer has edited that serviceable work, Bishop Cosin's "History of Popish Transubstantiation" (Leslie), and has printed the authorities at full length. He has subjoined a curious account, now for the first time printed from a MS. of Cosin's in the Bodleian Library, of two Conferences held between the Church and the Puritan parties, on the subject of Montague's celebrated "Gagger gagged."

 Mr. Churton's "History of the Early English Church" (Burns), forms a volume of the Series called "The Englishman's Library." We need not say that, as coming from him, it is a work of much learning and judgment. It contains in a small space a great deal of information which it is difficult otherwise to obtain; and by its candid and temperate tone will do good service by disposing ecclesiastical students to more catholic views of theology.

 Mr. Selwyn has continued his "Attempt to Investigate the true Principles of Cathedral Reform" (Parker), in a Second Part, which we hardly like to notice in this brief way, but which his name will recommend too powerfully to need any other.

 "The Old Paths," by the Reverend J. B. Pratt, of Cruden (Rivingtons), is a Treatise on the Notes of the Church, in defence of what the author not very happily calls "the Protestant Episcopal" or "Protestant Catholic Church," meaning by "Protestant," "true, primitive, or apostolic." p. 209. It is a learned, careful, and instructive work, though we do not agree with all the author says concerning the Church of Rome.

 We cordially recommend Mr. A. Acland's "Liturgia Domestica, or Morning and Evening Services for the Use of Families" (Rivingtons). It is far the most systematic work of the kind which has appeared, and cannot, we feel sure, be used without tending, through God's blessing, to form the minds of those who use it upon a Catholic model of devotion. It contains a great deal in a short compass.

 We are glad to see a reprint of Bishop Jolly's Treatise on "Baptismal Regeneration" (Burns). It forms one of a series, which we like altogether, except its motto, "Evangelic Truth and Apostolic Order."

 In "Outlines of Church history" (Seeley and Burnside), we have a proof of the growing interest in ecclesiastical history in the least promising quarter. It is a mildly written work, following the general hypothesis attempted by Milner, that Athanasius and Basil go off into the Paulicians and Protestants in essence, and into the Papacy in accidents.

 We have read with pleasure Mr. Skinner's excellent Letter to Lord Uxbridge, on the Observance of Lent (Burns), occasioned by recent occurrences. These occurrences will have conferred on the Church a benefit, as others of a similar nature have done before them, if they elicit such reflections and such protests from Churchmen.

 The Reverend G. A. Poole, of Leeds, has published an excellent pamphlet (Burns) on "The Anglo-catholic use of Two Lights upon the Altar," which demands an answer from those who find fault with the observance.

 Mr. Mac Neile has succeeded Dr. Chalmers in what he considers the "chair" (p. 7) of Lecturer to the Christian Influence Society. He proposes in his Lectures, which have been published (Hatchard), to prove that " our venerated Church Establishment" (p. vii), which he calls "Cranmerism" (p. 264), is not only an instrument of popular instruction, "the most economical, and in every practical point of view safest and most efficient" (p. 2), but that it is " scriptural " (p. 5). The author goes through a number of important subjects, such as the power of the keys and the indefectibility of the Church. On the whole, however, the book seems to us flat, though there is a good deal of bustle in it; but this may be because we do not agree with it.

 Bishop Doane, of New Jersey, has given in a funeral sermon a very full and touching account of Mr. Winslow, the assistant to his lordship in the rectory of St. Mary's.

 Mr. Craufurd's Sermons (Duncan and Malcolm) are published with a view of "augmenting the funds raised for the purpose of re-building the author's parish Church, and erecting a new Church in a distant part of the parish." They contain far more matter and thought than is usual in parish Sermons; we are nut always satisfied with the style or the quotations.

 "Clark's Plain Sermons'' (Hatchard) are the animated and pleasing compositions of a young man. They are on general subjects. Some things in them we could have wished otherwise.

 The best recommendation of "Sermons by the Reverend H. Jelly" (Rivingtons) is, that they are unlike the common run of sermons. They are plain and simple, and discuss a number of important subjects.

 Two Sermons have been published by Mr. Oakeley, on the Dignity and Claims of the Suffering Poor (Burns), which should be read in connection with the Article in this Number of our Review.

 Mr. Walker's Sermon on the "Way which they call heresy" (Richardson, Newcastle), is a manly defence of Gospel truth against the Puritanism and Erastianism of the age.

 Many of our readers will be glad to be told of an edition of the Psalter (Burns), pointed for chanting . It is small and cheap, and includes the hymns, canticles, etc.

 We have been favoured with a sight of a very interesting collection of "Prolusiones Literariæ," recited this year in St. Paul's School. We have seldom read a little work of the sort which has so pleased us.

 Two Letters (Rivingtons) have been addressed, in a pleasing and conciliatory spirit, to Dr. Hook and Dr. Shuttleworth respectively, on the subject of a late work of the latter divine, by a Churchman, and a Friend of Unity.

 "Gatherings," by the Author of the "Listener" (Seeley and Burnside), is a work of more merit than we had expected from the last and only publication of the author or authoress which we have fallen in with, "the Listener in Oxford." We do not mean, however, that we agree with every sentiment expressed in it.

 The Reverend G. Sandford has addressed a Letter to Mr. Spencer on the subject of his conversion to Romanism, in a style which unites the gentleness and earnestness appropriate, but rarely found in the controversy to which it belongs.

 We have received a letter from Mr. Ward, courteous and friendly as regards ourselves, but strongly remonstrating with us about a portion of our article on his Translation of the Magdalen Statutes. We can say most sincerely that we intended him no pain except what is inseparable on all hands from differences of opinion on an important subject, and such as he would be a party to inflicting as well as undergoing. His principal charge is, that we have accused him of publishing the Statutes in question against the will of the Founder, as declared in those Statutes, whereas they do but prohibit the publication of the Evidences, i.e . title-deeds and similar documents; and further, that in order to make this appear, we have unfairly quoted only a portion of the sentence as it stands in the Statutes, and supplied a termination of our own favourable to our opinion, and contrary to their real sense. Mr. Ward supports his construction by various collateral considerations.

 Such is the substance of Mr. Ward's complaint; to which we reply, that as we have reason to believe that Mr. Ward's construction of the passage is wrong in point of law, a belief which has been confirmed by the opinion of lawyers who have been consulted in the matter, we cannot honestly retract, and can but repeat our own statement, which he resists, that the word "Evidences" does include the Statutes. So much, however, we will grant, that the passage may admit of Mr. Ward's interpretation, and therefore, as far as our charge against him of inconsistency rests on this passage, and not on other considerations which were introduced into our Review, he certainly is not open to it. So far then we are ready to express our regret at what we have said, and we cheerfully unsay it. We are grieved, however, to find that Mr. Ward supposes that we accused him, not merely of an inconsistency, but of a moral offence, or crime, in publishing what the Founder wished concealed. We assure him with great sincerity that no such intention ever crossed our minds; and we have pleasure in thus setting ourselves right with any persons who so understood us. We know too much of Mr. Ward to suspect it, and if he knew the writer of the article in question as well, he would be as slow to impute to him what was uncourteous or inconsiderate, as himself intentionally to commit it.

 Notices of Books

 [ British Critic, October 1840.]

 Dr. Hawkings's "Inquiry into the connected Uses of the principal means of attaining Christian Truth," forms the Bampton Lecture for 1840, and is treated in  a way for which the public is well prepared, by the sound and convincing statements of his Dissertation on Unauthoritative Tradition. His intention, he tells us, in this new publication, is, to continue his former work, and that with a view of relieving it of certain exaggerated conclusions which have been drawn from it. He has no wish to enter the lists of debate; but this does not deprive us of his valuable judgment on a number of points of detail, but indirectly connected with his subject, relative to the opinions, writings, and proceedings of other parties, at present in controversy.

 Dr. Pusey has published a fourth edition of his Letter to the Bishop of Oxford, to which he has prefixed a Preface, chiefly on the subject of Justification.

 We are much gratified by Mr. Holden's work on Justification (Rivingtons). Its general view of the subject is as satisfactory as its mode of treating it is perspicuous. One passage we are tempted to quote. "Allowing," he says, "such a necessary connexion between justification and sanctification, it is unreasonable to wrangle about their being two distinct things. Supposing them to have separate marks and characters, and supposing, moreover, the one to be in the order of grace successive to the other, yet if they are invariably united, they may be properly considered as one work .  The act of justification by the Deity may be divisible into parts, in their nature and in the order of causality distinguishable; all that is contended for is, that they are never disunited; that they invariably appertain to the same person; that infused sanctification is ever present with those who are justified; and therefore that it truly belongs to the act of grace, which we denominate justification," p. 39. This view must prevail in the end, except amongst Antinomians.

 It is with great satisfaction and gratitude to the author, that we notice Mr. Sewell's "Christian Morals" (Burns). Of course we do not mean to state our agreement with every sentiment of a work full of matter and ardent in expression, but we do really trust good must come to the Church from an ethical creed so deep and attractive as that which this volume sets before us.

 Mr. Poole's volume on the Life and Times of St. Cyprian (Parker, Oxford), is sufficiently described by its title. It aims, according to the author's profession in his preface, "to recommend that tone of religion calm, reverential, implicit, self-sacrificing, and objective which is well and commonly called Catholic," a tone, which, great as are its merits, it does not always succeed in exemplifying itself. It is besides a carefully executed defence of Anglicanism against the Church of Rome.

 Mr. Beaven's sound and sensible remarks "On the Intercourse between the Church of England and the Churches in the East" (Rivingtons), are very seasonable at this juncture, and will doubtless have a wide circulation.

 Mr. Beaven has also published two pamphlets on "The Doctrine of Holy Scripture, and of the Primitive Church on the subject of religious Celibacy" (Rivingtons), in answer to the author of Ancient Christianity, which are a remarkable proof how much the efforts of enemies are tending to advance the cause of Catholic truth. What may not be expected for that cause in our Church, when a writer so free from what is called crotchetiness as Mr. B. uses the language which we find in these publications?

 Mr. King, of Trinity College, Dublin, has published (Grant and Bolton, Dublin) "The Psalter of the B. M. V." commonly ascribed to St. Bonaventura, with an analysis of the authorities on which its genuineness or spuriousness depends. From this it appears, 1st, that Alban Butler or his editor denies its genuineness, appealing to Fabricius, Bellarmine, Labbe, and Natalis Alexander, of whom no one expresses any doubt concerning it, while Waddingston, to whom some of them refer, affirms it 2. That Sbaralea, Perron, Oudin, and Chemnitz doubt it, from its internal characters. 3. That Manning asserts, though without appearance of reason, that it was placed on an index of prohibited books; and 4. that a papal bull has stamped all St. B.'s works, it inclusive, with approbation.

 A new monthly publication has made its appearance in Dublin, called the Irish Ecclesiastical Journal. It aims at "promoting unity among the members of the Church;" its "proprietors are determined to know no party whatever in the Church; they design neither to put down one party nor to exalt another," but "to promote truth, to defend the doctrine, discipline, and constitution of the United Church, and to make known and uphold the principles of the English Reformation." To a work conducted with such views and feelings we cordially wish success, and we think it will attain it. Some learned articles have already appeased in it. By the bye, what is meant by the " principles of the English Reformation?"

 There is much good matter in Dr. Stonard's "Six Sermons on the Church and her Ministry" (Rivingtons), but we cannot follow him in saying that "binding and loosing" means "forbidding and permitting," p. 38; that the Christian clergy do not offer sacrifice, p. 73; or that "the pope and the papal monarchy" are "typified by St. Paul's man of sin, as well as by the beast and harlot, and by the man the number of whose name is 666," p. 166.

 Accordingly we cannot agree with his "Dissertation on the Discourse of our Lord, Matt xxiv. etc." (Rivingtons), in which he makes the Pope and Mahomed rival "agents of the Prince of Darkness," and considers the Reformation "the sign of the son of man in heaven."

 Dr. Smith's "Digest of Hooker's Treatise on the Laws of Ecclesiastical Polity" (Rivingtons), is one out of many proofs of the increased attention which is being paid to this great author, and to theology generally. There is much to like and commend in this volume it is careful, clear, and succinct; but we wish that, in the Dedication, Lord Lyndhurst and Hooker were not said to be "kindred minds."

 "Narrative of a Tour through Armenia, Kurdistan, Persia, and Mesopotamia, by the Rev. H. Southgate" (Tilt and Bogue), is the work of a clergyman of the United States, travelling under the direction of the Board of Missions. He appears to be a well-principled and well-judging person, and is full of interesting and important information.

 Dr. Sale's "True Catholic and Apostolic Faith," re-published by the Rev. J. Allford (Whittaker), is curious, from the circumstance of the author, who lived in the reign of Charles the Second, being a converted Jesuit, a remarkable phenomenon.

 Sermons by Thirty-nine living Divines of the Church of England (Rivingtons), are published with the excellent object of aiding in the liquidation of "the debt on the Sunday school in connexion with St. Andrew's Church, Ancoats, Manchester;" and, if matter abundant yet not luxuriant, and doctrine various but not distinctive, will secure the sale of a volume, this is likely to be successful. What may not be expected of a volume which unites the respected names of the Bishop of Chester and Dr. Hook, Mr. Buddicom and Mr. Churton, Mr. Prebendary Townsend and Mr. Dodsworth?

 We have seen a book, printed at Leeds, on "Scriptural Principles, as applicable to Religious Societies," which will serve well to direct persons who are perplexed in the matter. It lays down first, that a society, to be supported by the Churchman, should consist of Churchmen ; second, that it should have the Diocesan's sanction ; thirdly, that it should be according to Church principles .

 We have also seen a specimen of a new series of Tracts called "Leeds Tracts." "A Church Dictionary," the first number of which lies before us, is in its idea one of the cleverest and most seasonable publications of the day.

 A Leeds Magazine has also started, with the best prospect of success. All this is cheering.

 Of "An Outline of the History of the British Church, by Philecclesia" (Burns), we would speak with respect, since it certainly is "necessary for these times;" still it seems to us unreal, both in its general theory, which is to prove we are originally independent of Rome, and in various of its phrases. What, for instance, does the author mean by Henry the Second's "jurisdiction over the clergy," "independence of Englishmen," "Morning star of the Reformation," "Spiritual Protestantism," "Protestant Church of England," and "venerable Cranmer?"

 "The Churchman's Brief Manual of Baptism," by the Rev. C. Kennaway (Nisbet), is written "with the view of correcting the error strongly held, and industriously circulated in the author's parish" by the Baptists. It is written in a very pleasing spirit, and evidences thought and research; and, though we cannot follow it in all points, is well calculated to raise the views of the multitude of persons who are more or less infected with the lax notions of the day on the subject of baptism.

 A new edition of Bishop Bull's Sermons and Discourses in one volume (Parker, Oxford), will be acceptable to the theological student.

 Mr. S. H. Parker's (Oxford) Series has been augmented by Bishop Patrick's Discourses on Prayer, edited by Mr. Paget; Bishop Wilson's Parochialia, Bishop Patrick's "Book for Beginners," being a help to young communicants; Bishop Bull's Vindication of the Church of England; Scandret's "Divine Service;" and Saravia's "Christian Priesthood."

 Mr. Gresley's Tale, called "The Siege of Lichfield," (Burns), illustrative of the Great Rebellion, we hope will soon cease to be, what it is at present, the last of the author's entertaining and very useful publications. There is a great deal that is beautiful in it, always excepting the love scenes. "Sobbing girl," "Henry's arms," "brief embrace," "dreams of happiness," are unworthy Mr. G.'s intellectual powers.

 Mr. Fulford has published a second volume of Sermons, on the Church and her Gifts (Rivingtons), containing well-written, sensible, and forcible statements on the subjects treated. We have met with few volumes so well calculated to approve themselves, and to be useful, to the general reader.

 The principle of Mr. Ashe's "Old Religion" (Curry, Dublin), or an inquiry into the doctrine of the Holy Eucharist, is Catholic and admirable; his conclusions are Calvinian, nay, almost Zuinglian.

 Lessons for the Days of the Week (Burns), are short texts, doxologies, hymns, and collects, arranged, or (as may be said) harmonized, for each of the seven days, according to the great events which have happened on them respectively. It is well suited for private or social prayer. We are very glad to see such continual proofs, as now reach us, that Christians are changing their long, languid, pompous, and cumbrous pharisaical or puritanical exercises of devotion for more healthy and Catholic forms.

 "A Practical and Doctrinal Exposition of the Church Catechism" (Burns), will be found a valuable assistant to those who are engaged in catechetica1 instruction. It is a small work with a great deal in it, and that sound and useful. Mr. Henderson's "Catechist" (Rivingtons) is a small work of the same kind, with an analytical table of the Church Catechism, and a list of difficult words.

 The English Mother, and Early Lessons on the Church of England, by a Lady, promises a great deal of information for young people, and is adapted to raise the tone of thought in members of our Church, and to give them more of a Catholic and ecclesiastical temper than was common with the last generation.

 Some writers have lately broken ground on a very important field of religious literature, which we have long wished to see worked by true Catholic implements, in the publication of tracts and little books for the young and poor. Among these we have to notice some admirable tales and conversations published by Burns, "James Ford," "Children of Hazlewood School," "Little Mary's Trouble," etc. We hear of others on a similar plan in course of publication.

 "A Dialogue between John Thoroughgood and Thomas Simple" (Langbridge, Birmingham), is a naturally and forcibly-written Tract, well adapted to distribution where there is danger of Chartism or Socialism.

 We do not like such anomalies as "A Dissenter's Apology for an Established Church, in a Letter to his Minister" (Hatchards). This is like "His Majesty's opposition." Non tali auxilio, etc, He has first to look at home and apologize for himself.

 Among sermons lately published, we are glad to notice "The Church her own Revivalist," by the Rev. F. M. Knollis, at the visitation of the Bishop of Peterborough (Rivingtons). "The Case of St. Paul and the Necessity of Appointment to the Ministerial Office," by the Rev. T. Farley, at the visitation of the Archdeacon of Oxford. "The Christian planted together with Christ," by the Rev. R. Anderson, on a very sacred occasion (Hatchards). "The Affairs of this World all ordered with a reference to the Welfare of the Church," by the Rev. T. Stone (Burns).

 We recommend to notice a little work called Ancient Models, by C. Anderson, Esq. (Burns), written in an excellent spirit, and containing much useful information on the subject of Church Building.

 Mr. Lewis has published the first part of his "Illustrations and Description of Kilpeck Church, Herefordshire" (Smith and Elder). They have been some time expected, and will not at all disappoint the high anticipations which have been formed respecting them.

 Great exertions are apparently being made to obtain attention to a pamphlet, entitled "Observations on the Prohibition of Marriage in certain cases of Relationship by Affinity. Second Edition." In the circular accompanying its distribution, it is stated to be by a Clergyman: and that, although it embraces two other cases, the object of those who circulate it is to obtain "the repeal of the existing law which prohibits marriage with a deceased wife's sister." The circular is signed by some respectable solicitors, acting "at the request of a number of gentlemen interested in that repeal." This organization, in such a cause, is somewhat formidable, as well as very revolting. The pamphlet itself states that the petition in behalf of the repeal "has already been signed by upwards of eighty parochial clergymen in the diocese of Norwich alone," and that "two of the ablest prelates of the Church, his Grace the Archbishop of Dublin, and the Lord Bishop of Llandaff, have promised their active support." It is then earnestly to be desired that the Church may not be taken by surprise by an exparte statement. It is admitted in the pamphlet, that the marriage pleaded for has been forbidden by all the canons of the church, from the Apostolic (which, on the authority of Daillé, are summarily set down as subsequent to A.D . 450,) downwards; and that commentators, until Michaelis, etc. have supposed it to be included in the prohibition to marry a husband's brother; it contends, however, that it is not necessarily so included, since it is not in the letter of Holy Scripture; and, because in Lev. xviii. 18, marriage with a wife's sister is prohibited "during her lifetime," it infers that it was permitted during her death. The writer speaks strongly against the inference prohibitory of such a marriage, on the ground that it is an inference, although supported (which is remarkable) by the Karaites, (the literalists of their day, who received only what was in the letter of Scripture), by individual commentators, and by the Church, which founded her canons upon it; and he rests the whole weight of the scripturalness of the marriage upon another inference. He argues against drawing any inference, when Scripture does speak upon a case, the same in principle, (that of the "brother's wife," Lev. xviii. 16), and he himself founds the lawfulness of a marriage, whose principle is thus condemned in Scripture, upon an inference, where Scripture does not speak. "In this way," says St. Basil, who had to speak on this very case, (Ep. 160, ad Diodor.), "whoever would dare such a deed, might take the sister even during the wife's lifetime. For the same sophism will fit this case also. For it is written, he will say, 'Thou shalt not take, to vex her ;' so then he hath not prohibited taking her, where there is no 'vexing.' Whoso then pleadeth for passion, will decide that the tempers of the sisters hath nothing 'vexing' in it. The reason then being done away, for which he prohibits his living with both at once, what is to hinder his taking both sisters?"

 We cannot bring ourselves to contemplate such an union being legalized; it were much to be deprecated, even on the ground that it would countenance the notion that purity in the one sex is different from that of the other, that an union which would be incest in a woman, is lawful in a man. It would also do much to destroy the oneness of the married state, which gives it so high a dignity, as a symbol of things spiritual; for this law presupposes that the husband and wife are so one, that the relations of the one become the very same relations to the other; as St. Basil says, l.c. "Those words, 'None of you shall approach to any, near of kin to him, to uncover their nakedness,' embrace also this sort of kin. For what can be more akin to a man, than his own wife, yea rather, than his own flesh? for 'they are no longer twain, but one flesh.' So that, through the wife, the sister passeth into the kin of the husband. For as he would not take the mother of his wife, nor the daughter of his wife, because neither would he his own mother, nor his own daughter, so neither the sister of his wife, because neither would he his own sister. And conversely, neither may the wife be joined to the kin of her husband. For the rights of kin are common to both." But, chiefly we should much dread the punishment of such impiety, if the state were to sanction a mixture, condemned by nature itself, which it would confound, making the offspring (as St Basil argues) brothers and sisters, and cousins at once; contrary to the spirit of the Word of God, as it has ever been understood by the Church. "First in order," says St. Basil, l.c. "which is of the greatest moment in these things, is the custom with us, having the force of law, because these ordinances have been handed down to us by holy men. And the custom is this: if any one, mastered even by an impure passion, shall have fallen into the lawless union with two sisters, neither to account this a marriage, nor to receive such into the body of the Church, So then, even had we nothing else to say, custom had sufficed as a safeguard of what is right." We trust then that the two bishops, whose names have been brought forward, if they have in any degree at first sight countenanced such a plan, will yet withdraw from supporting what the Church in St. Basil's time counted "profanation" ([ agos ]); which he could not believe a bishop could advocate, but thought the plea must be "a forgery;" that few English clergy will be found to petition for, what St. Basil thought, whoso heard, must "shudder at the very question being asked." It is, we hope, only one of those unhappy cases, in which persons, by following their own notions in interpreting Holy Scripture, involve themselves unknowingly in grievous errors of faith and practice; but that the better sort even of those who have fallen into it, will shrink even from the risk of advocating, upon a precarious inference, what they must feel it may have been the purpose of God to condemn. They will feel, we trust, this to be the only safe side. At the same time, we must say that there is something unspeakably disgusting in forming a combination for such an end!

 Notices of Books

 [ British Critic, January 1841.]

 A RCHDEACON Lyall's "Propædia Prophetica" (Rivingtons) is an original, deep and powerful argument on the grounds on which Christian evidence rests. We do not profess to follow him at every step, but it is most encouraging to find such views from one so high in the Church both in rank and name.

 Mr. Tyler's "Primitive Christian Worship, or the Evidence concerning the Invocation of Saints and Angels, and the B. M. V." (Rivingtons) is dedicated to "the One holy Catholic and Apostolic Church," and fully answers to its motto of "Speaking the Truth in Love." It is impossible to open the volume without meeting proofs of its brotherly tone; and on the other hand it is a book of facts, at this time the most useful book of all. It is a professed attempt to win over members of the Church of Rome to Anglicanism, by showing that their own communion is not infallible.

 Mr. Gladstone has published a second volume, on "Church Principles considered in their Results" (Murray).

 We have to thank Mr. Jebb for his "Divine Economy of the Church (Duncan and Malcolm). It is a thoughtful, perspicuous, and beautiful comment on the articles of "the Holy Catholic Church" and "the Communion of Saints."

 We are not going here to enter into the question of "Mehemet Ali,  Lord Palmerston, Russia, and France," by W .  Cargill, Esq. (Reid), but we will take occasion of this pamphlet, to express our surprise at two things, for which, however, Mr. C. is not responsible; first, that persons should have thought that the success of Mehemet could in any case compromise the prophecies about Egypt, after the dynasty of the Ptolemies, as if each were not a foreign power; and next, that a correspondent, favourably introduced into a well-known religious publication by its editor, should have advocated the settlement of the Jews in Palestine and building for them their Temple . So Julian, it seems, is at the bottom of these pseudo-evangelical principles.

 "Israel's Return, or Palestine Regained," by Joseph Elisha Freeman, (Ward) shows that the last statement is no mistake. He quotes Mr. Frey as "justly inquiring" thus "And now dear reader, why should it be thought strange that my dear people, who have for nearly 1800 years most conscientiously observed all the religious rites which God gave to our fathers, and would, when they are brought back by the wonderful goodness of God to the land which God gave to our fathers, build again a temple for the worship of God, erect an altar unto the Lord, and offer up their sacrifices, and observe all other ceremonies which they observed before their dispersion by the Romans? p. 227. Yet in his preface the author says, "So far as concerns the general outline of his subject," in which the point in question surely ought to be included, 'the author feels unbounded confidence (sic), and were he, from a feeling of false, humility, to speak in language less strong, he would be affecting doubt, diffidence, and uncertainty, where (whether right or wrong) he is not in the slightest degree (sic) conscious of possessing them."

 Very different is the unaffected and temperate tone, and the perspicuous method in which is conducted "An inquiry respecting the Destiny of the Ten Tribes, by a Layman," (Rivingtons) though we do not concur in the conclusion, which is, that the present population of Europe is descended from the ten tribes.

 Mr. Atkinson's "Principles of Political Economy" (Whittaker) are devoted to the excellent object of showing that the only real mode of relieving the physical wants of the productive classes, is by subjecting their exertions to a moral law; that love, not self-interest, is the true social bond, and that labour is efficient according as it is directed by justice. He attempts to treat this practically. We are rejoiced to see such symptoms of an improved philosophy in the important department of science which Mr. Atkinson has undertaken.

 Mr. Bowden has begun a new line of history in his "Life of Gregory the Seventh," 2 vols. (Rivingtons), unless the recent Becket Letters may be said to have anticipated him. It is very learned, and, if possible, still more interesting. The history is quite dramatic, and reads like a romance.

 Count Valerian Krasinski's "Historical Sketch of the Reformation in Poland" (Murray) is written with remarkable ease and idiomatic propriety for a foreigner, and in a temperate and amiable tone. Much information will be derived from it on its subject, but of course we cannot be expected to approve the views of a continental Protestant.

 Mr. Lathbury in his "Guy Fawkes" (Parker, London) gives a sketch of the two events commemorated in the 5th of November service, and endeavours to prove that rebellion on religious grounds against the sovereign is wrong in Papists and right in Protestants.

 Dr. Biber's "Standard of Catholicity" (J. W. Parker) contains much thought and some great truths. We have taken some pains not to misunderstand him, and we are sure he cannot hold what yet he seems to us to say, viz. that there is no Christianity without union with the visible Church, and no heterodoxy in those who sincerely seek divine communion in it. Hence, that orthodoxy is neither necessary for those who belong to it, nor available for those who do not. How this holds with maintaining the Athanasian creed does not appear; nay, according to Dr. Biber, "creeds or articles," p. 194, must be incumbrances, or rather stumbling blocks and snares. Surely a member of the English Church may fairly ask for a solution of these preliminary difficulties before he throws his mind into Dr. Biber's reasonings.

 "The Protestant's Armory" (Seeley and Burnside) is a collection of authorities to make it certain that the Church of Rome is apostate, idolatrous, and anti-christian. The writers selected are Keith, Newton, Faber, Burkitt, Jewell, Ussher, M'Ghee, Whitby, Doddridge, etc, etc.

 As to Mr. Scott's careful work on the "Suppression of the Reformation in France," (Seeley and Burnside) considering what is meant by the French Reformation, we can only say that, unlike the author, we are well satisfied that it was suppressed.

 The three volumes of the Edinburgh Cabinet Library on "British America" appear to be a useful compendium for those who want information on colonial affairs. The chapter on the social state of Canada gives an interesting account of the French habitans, and a sad contrast in the manners of the mixed multitude of later emigrants. Amongst much which it is painful to read, we find "Sir John Colborne expressly says, that the established clergy have not effected any Indian conversions." Can this be true?

 "Ecclesiastical Colloquies," by L. J. Hobson, (Roake and Varty) were first published in 1816, and are one out of many witnesses to the continuity of apostolical principles among us even in the least satisfactory times.

 The "Book of the Universal Kirke, Re-opened by a Presbyter," (Whittaker) does not do itself justice in its composition. It is a book of excellent views (bating some unchristianisms against Rome, into which right-principled persons are beginning to fall, and which will be sure to have an uncomfortable re-action,) delivered continuously without break or table of contents. It is a thoughtful, practical, and convincing argument upon Church unity.

 "The School Girl in 'France" (Seeley and Burnside), a caution against "the Snares, Pitfalls, and innumerable Perils of a Popish School," will find an energetic second in M. Thiers and the Marseillaise. There are other snares and pitfalls from which the volume does not secure us; for instance, that of young girls thinking uncertainty of their personal salvation awful and appalling, and triumphant assurance an ordinary privilege.

 "The Duty of the Members of the Church of England to adhere to Her Doctrine and Discipline," by Rev. F. R. Nixon (Wix), is a Visitation Sermon, written with much earnest feeling and sound principle. He mentions, as from an influential member of the Wesleyan body, that "the Oxford Tracts were getting into circulation amongst the Methodist preachers, and that many of them were 'decided Oxford tract men,' (his own expression,) and held the doctrine of the 'power of the keys' as fully as any Romish priest could do." p. 47.

 Mr. Beaven's "Calm Exposure," in answer to the Fifth Part of "Ancient Christianity" (Rivingtons), is, like his former pamphlets, written in a style remarkably temperate, sensible, and persuasive. It gives the authors of the "Tracts for the Times" their due, but distinctly draws the line at which they ought to have stopped in the development of their opinions, what they should have said, and what they should not. We anticipate that in no long time he will carry with him the bulk of English Churchmen. Our solitary misgiving about the view to which we allude is, lest it should turn out like the cry of the pieman, "Banbury cakes, all jam and no crust."

 The learning and excellent principles of Rev. W. Blunt's "Dissenters' Baptism and Church Burials" (Rivingtons) made us feel that it is wrong to despair of the Church, in spite of the captivity to which decisions such as Sir John Nicholl's, and her own conduct before and after it, have reduced her.

 The "Letter to the Clergy on the Bishop of Norwich's Speech" (Rivingtons) is on so painful a subject, that, excellent as the letter is, we had rather the Church should speak before us.

 "The Life of the late Bishop Burgess," by J. S. Harford, Esq. (Longman and Co.) is written in the clear, simple, unaffected style which becomes biography, and is interesting at once from its subject and from the various letters and anecdotes it contains of his literary and ecclesiastical contemporaries.

 Dr. James's "Proper Lessons, with a short Commentary" (Rivingtons), is intended "to aid the worshipper to understand their application to his own condition." It will be found useful for that purpose: the tone of doctrine is not so boldly and distinctly Catholic as we could desire, though it is more than enough so to offend ordinary Protestants.

 The grave, wise, and learned Bishop Sanderson's "Sermons, two volumes," (Arnold) are preceded by an Introductory Essay, by the Rev. R. Montgomery, who accordingly "acknowledges in all honest truth that the renovating doctrines of the cross, the riches of that everlasting covenant of love where the heart of the Trinity is revealed as interested with the miracles of salvation, and the profound mystery of sanctification, as effected by the energizing work of the Spirit, occupy by no means that position in these Sermons which might be desired." p. xiv.

 Rainbow's "Sermon on the Death of the Countess of Pembroke" (Nichols) is a fair specimen of the mode of composition usual in the seventeenth century.

 Mr. Harness's "Four Sermons on Christian Education" (Rivingtons) are impressive and practical discourses introduced with a graceful dedication.

 We are obliged to Mr. Bennett for his second volume of Sermons, (Cleaver) which we feel sure will do good wherever it is known.

 Mr. Slade's "Plain Parochial Sermons," vol. iv. (Rivingtons) are not only so, but sound, affectionate, and instructive.

 Mr. Merewether's "Strictures on Mr. Benson's Sermons" (Rivingtons) are written in the amiable temper and with the clearness of argument, which characterize his former publications.

 "Faith, Hope, and Charity," by Mr. P. Hall (Norman) is the substance of sermons preached on "three Sabbath mornings" to the united congregations of the episcopal chapels in Broad Court and Long Acre during the renovation of the former; with a long index of the texts, quoted to prove, we presume, the scriptural character of the sermons.

 Harte's "Practical Sermons" (Rivingtons) are in a thoughtful and serious style, and show a strong sense of the difficulties which lie in the way of a consistent course of religion.

 "The Cloud of Witnesses" is a series of eloquent discourses by Mr. James Anderson, (Rivingtons) written with the design of inviting Christians to glorify God by the commemoration and imitation of the saints of the Old Testament.

 Excellent sermons have been published, on "Christian Goodness," by the Dean of Chichester, preached on a very trying occasion the death of the much-beloved Bishop of Chichester; "The whole Counsel of God declared by the S. P. C. K.," by Rev. F. Kilvert (Riviere, Bath); "The Office of this Generation in the Church of Christ," by Rev. F. W. Faber (Rivingtons); "Christ All and in All," by Rev. B. Addison (Hamilton and Adams); "The Church the Guide to Truth and Unity," preached before the University of Cambridge by the Rev. F. W. Collison (Rivingtons); "How are the Mighty Fallen," by Rev. J. Medley (Rivingtons), with a learned and interesting Appendix; "The Edification of the Church," preached at Bishop Shuttleworth's consecration by Rev. A. Grant (Burns); "The Duty and Blessing of Church Membership," by Rev. G. Sherard (Huntingdon); "A Thanksgiving Sermon on the Queen's Escape from Assassination," by Rev. F. Stone (Burns); "The City of God," by Rev. J. F. Russell (Burns).

 "Forms of Bidding Prayer, with an Introduction and Notes," (Rivingtons) is a curious and interesting little volume.

 "The Order of Confirmation," by Rev. H. Hopwood, (Burns) is a collection of beautiful meditations, prayers, etc. before and after the rite, from the Fathers and standard modern divines. It is calculated to give sound views and serious thoughts to those who are candidates for it.

 Mr. Keddell's "Dissertation on the Vow of Jephthah" (Painter) brings together some strong arguments for concluding that his daughter was not put to death, but makes the question of more importance than seems to us suitable.

 "The Christian Gentleman's Daily Walk," by Sir A. Edmonstone, Bart. (Burns) is a beautiful composition, written much upon the model of "Herbert's Country Parson." We wish he had not repeated the exploded interpretation of the text "Kings shall be thy nursing fathers, etc." as if it meant that they should nurse the Church, whereas it declares that they should be nurses, for and under her, of her children .

 Bishop Hacket's "Christian Consolations" (Burns) are sufficiently praised by saying that Bishop Heber has attributed the book to Jeremy Taylor, and included it in his edition of his works.

 "A Table of Psalms and Lessons for the Seven Services through the Week, and for Festivals, etc. from the Breviary" (Burns) will be acceptable to those who think that the influence of Romanism is best neutralized by taking from it its excellences, and leaving it the remainder.

 "Texts for Meditation, before and at intervals in Divine Service and at the Holy Communion," are printed on cards, and are to be had of Mr. Burns.

 "The brief Account of every Sect professing the Christian Religion" (Brittain and Reid) appears a useful little summary. Nothing can be more impartial. We have tried in vain to discover to what sect the author belongs, or whether to any.

 "Sabbath Musings and Every Day Scenes," (Seeley) and "The Miracles of our Lord explained in a Correspondence between a Mother and her Daughter," (Seeley) exhibit a patchy and desultory sort of piety. The writer of the former betrays a very extensive acquaintance with Irish, English, and German watering-places. Religion "not at home" would have been a more appropriate title.

 "Gospel Extracts for Young Children" (Rivingtons) are what the title signifies, simply passages from the Gospels, and will, as the preface hopes, "prove acceptable to many parents."

 "An Introduction to the Evidences," for schools (Nisbet), is a condensation of much matter in a small space, carefully done, well calculated to sharpen the minds of young persons, whether to make them religious is another matter. The following sentence seems to us to contain the essence of scepticism. "One of the greatest principles of wisdom man can arrive at in this world, is to let the degree of his belief bear an exact proportion to the degrees of evidence." p. 10. e.g . to believe the doctrine of the Divinity of the Holy Spirit, far less firmly, we suppose, than the Divinity of our Lord.

 The "Voice of the Church, or Selections from Divines of all Ages" (Burns) has now reached a second volume. It contains extracts from S. Irenæus, St. Cyril of Alexandria, Theodoret, etc., Archbishop Cranmer, Fuller, Chillingworth, Dean Stanley, Bishop Jolly, Bishop Patrick, Dr. Comber, etc., and a life of Bishop Ridley. This assemblage of names is dear to the Anglican Churchman, and will tend to build up others on his foundation.

 Of the series called "The Englishman's Library" (Burns) we have to notice "The Five Empires, an Outline of Ancient History," by Rev. R. J. Wilberforce, a work of much learning in an unpretending form; and "The Tales of the Village," by Rev. F. E. Paget, a beautiful and instructive volume.

 Archdeacon Wilberforce's "Stories" make the nearest approach to John Bunyan which we have in our Church. We feel much obliged to him for his "Rocky Island, and other Parables," (Burns) which are intended for the young, and we sincerely hope he will continue his labours.

 A tale of very great ability and excellent principle, though with a title which does not do it justice, has just been published, called "The Fairy Bower" (Burns). It is in form a child's tale, but is better adapted for grown people. We are sure that no one will repent having had it thus recommended to their notice. There cannot be a greater praise paid it than to say that its principal fault is a profusion of characters.

 Of little books for schools and young people, we recommend Burn's "Lessons for the Days of the Week;" "Little Mary," a picture of children with a great deal of beauty and naturalness, but with no plot; "Dialogues on the Te Deum " Mr. Chamberlain's "Godfather's Gift," which is full of instructive remarks; and two, which we should praise very highly, were there not a danger of our taking sympathy as a warrant for admiration; "Conversations with Cousin Rachel;" and "Practical Exposition of the Creed;" yet one should think they would be admired even by those who did not agree with them.

 Burn's "Tracts on Christian Doctrine and Practice" will be found to answer to their title, and are much to be recommended. Of these, that on "Evangelical Truth and Apostolical Order" explains the true sense of words in themselves somewhat ambiguous. In Mr. Pridden's "Richard Morton," strange to say, Sunday is apparently called "the seventh day."

 Among U. S. publications we notice an impressive address of Bishop Ives to the General Theological Seminary of the "Protestant Episcopal" (meaning the Catholic Apostolic) "Church in the U. S.;" a "Sermon on Isaiah's Prospects of the Church," by Bishop Doane; a "Pastoral Letter," by the same; "The Journal of the 57th Convention of the Diocese of New Jersey;" "Oxford Theology," an article from the New York Review, which must be very gratifying to the parties of whom it speaks; "The Proceedings of the Board of Missions at the first Triennial Meeting," which are very interesting, and contain valuable information about the Eastern Churches; and "A Sermon," by Dr. Jarvis, on Christian Unity, preached on that occasion, in which we are concerned to say that the excellent author defends the Nestorians and Eutychians, though of course upholding the third and fourth General Councils.

 It is encouraging indeed to meet with such pamphlets as Mr. Markland's on "Sepulchral Memorials of Past and Present Times" (Rivingtons). It is dedicated to the President and Members of the Oxford Architecture Society, an institution from which we expect much.

 We desire particularly to recommend "Church Music, or a selection of Chants, Sanctuses, and Responses, together with the Litany and Versicles as used in the Church Service; also Psalm Tunes adapted to the authorized Metrical Versions, (Burns) by R. Readhead, Organist at Margaret Chapel, St. Marylebone."

 There is a good deal of ability and even strength in "The Lord's Prayer contemplated as the Expression of the Primary Elements of Devotion," by Mr. Griffith (Burns), but the language is often more declamatory or discussional than suits the gravity of the subject.

 "Every Day Duties, in Letters to a Young Lady," by M. A. Stodart," (Seeley and Burnside) is a little book of which the tone and spirit are much better than the creed. It is a curious instance of the gradual encroachments which the light of Catholic truth is making at this moment on doctrinal ignorance. Men are seen as trees walking.

 "A Letter to T. Phillips, Esq. on the Connection between Religion and the Fine Arts," by H. Drummond, Esq. (Fraser) is a pamphlet which will repay a careful perusal.

 The excellent object of Mr. Littlehales's "Letter on Education" (Stratford-on-Avon) is to promote the growing feeling of the necessity of doing something of a sound and permanent character for the education of the middle classes.

 Mr. Buddicom's "Few Words for the Five Church Societies" (Rivingtons) well answers its main object of being useful for "distribution in country parishes."

 We are glad to see proposals issued for collecting and printing rare or unpublished works or documents, illustrative of the "history and Antiquities of Ireland." Specimens of works still extant in manuscript, to which attention might be turned, are "The Annals of Kilronan;" "The Liber Hymnorum," supposed to belong to the Abbey of Lona; "The Registrum nigrum and Repertorium viride of Archbishop Alan;" and "The Registrum CSnobii omnium Sanctorum juxta Dublin." Names may be sent to Messrs. Hodges and Smith, 21, College Green, Dublin.

 Mr. La Trobe's "Scripture Illustrations" (Seeley) is a most splendid book, All the more remarkable places of sacred history, from Ararat to the Seven Churches, are illustrated with copious extracts from Scripture and travellers of every age, and with what is now deemed almost as indispensable, striking engravings.

 "The Rhine; Legends, Traditions, History, from Cologne to Mainz," by Joseph Snow, Esq., is a very elegant, and, to those who have a taste for diablerie and such matters, a very amusing work. This peculiar sort of interest, however, is kept up at a great sacrifice of all kinds of religious feeling.

 "Popular Errors explained and Illustrated," by John Timbs, parts 1 and 2, (Tilt and Bogue) is a book to take up in a leisure hour, and get information from on the "economy of man," his properties, food, and domestic arts and manufactures.

 "Recollections of the Lakes," by the author of "The Moral of Flowers," (Tilt and Bogue) is an elegant volume of poems on natural and religious subjects.

 Sir J. Doyle's "Miscellaneous Verses" (Saunders and Otley) are vigorous, graceful, harmonious, touching poems, now and then extravagating beyond the bounds of reverence, and somewhat wanting in severity both of thought and composition.

 "Ragg's Poems" (Longman) are interesting, as being the writing of one who has raised himself from the situation of a working mechanic to a respectable literary position. They display considerable poetical talent, developed upon not very good models; for instance, the titles of some of his former works, "Incarnation," "Deity," revive a dream of profaneness some time passed away, and uncongenial to Mr. Ragg's nice feelings and natural good taste.

 "The Redeemer," by W. Howorth," (Tilt) is a poem of which our limits preclude perhaps as large a notice as it deserves. We have read considerable portions of it with a prejudice against it on account of its length, and feeling the want of that peculiar interest which an artificial plot alone can sustain. But we are forced to acknowledge that it contains much true poetry, and is full of good versification and deep religious feeling.

 The "Glossary of Provincial Words used in Herefordshire and some of the adjoining counties," (Murray) is a curious and interesting little book. It does not however discriminate enough between native old expressions, and modern corruptions and vulgarisms.

 We should notice with reference to the article in our last number on "New Churches," that the late alterations in St. Mary's, Nottingham, to which we briefly alluded, are on a very excellent design, and with a decidedly primitive aim. This was of course to be expected from Archdeacon Wilkins's well-known zeal and judgment in church building. What struck us as inconsistencies were entailed by the absolute necessity of accommodating an old church to modern worship. Snenton Church appears also not so entirely destitute of a fourth, or chancel arm, as we had been given to understand. Our informant had overlooked an octagonal apsis extending eastward from the central tower. We are glad to be able to give Mr. Pugin's own account of the word "Cathedral" in the title appended to his engraving of his "Church" at Derby: "Before I left London for the continent, when I was engraving the views of the church, I left the directions for the letter-engraver on a slip of paper, and wrote 'Cath. Church, Derby,' abbreviating the word 'Catholic.' What was my astonishment and annoyance to find on my return a few weeks after, that he had engraved ' Cathedral Church' instead of 'Catholic.' I immediately had the error rectified as well as I could." It seems, too, Mr. Pugin used his best endeavours to prevent the bearings being from north to south. As for the position of the edifice, with respect to the old English church close to it, we merely meant that, however accidentally and unwillingly, ("There is a divinity that shapes our words, rough hew them how we will,") the Romanists had in fact stumbled upon a situation and attitude which were emblematical of their ecclesiastical position. The new Church of Holy Trinity at Blackheath has not two tiers of galleries, we are glad to learn, but an organ loft above the west end gallery. We will add, that when we spoke of "the rough work of a vestry going on just behind the altar," we were thinking of the ordinary conversation, and half-secular business, such as parish affairs, often carried on there; not to speak of the lumber, parts of the warming, lighting, or cleaning apparatus, etc., sometimes there kept or thrown aside. We have just received notice that the tower of Lee Church, which is in course of building by Mr. Brown, has been erected according to a plan different from that which was at first proposed and to which we alluded, and, as the architect informs us, avoiding the errors which we pointed out.

 Notices of Books

 [ British Critic, April 1841.]

 Dr. Mill has published his "Christian Advocate's" publication for 1840 (Rivingtons), for which we have been some time looking with great interest. It is the first part of a profound reply to the Pantheistic Principles of Strauss.

 To Dr. Wall's very interesting volume (2nd) on "The Ancient Orthography of the Jews," (Whittaker), we cannot do more in so brief a notice as this than direct the reader's attention. As his former volume was intended to establish the miraculous origin of alphabetic writing, so this illustrates the value of the gift by showing the low state in which learning must have remained, had mankind been confined to the use of such means of writing as they have invented for themselves. A third volume is to follow, principally on the subject of China.

 The subject alone is sufficient to make "Egyptian history deduced from Monuments still in existence," (Fraser), deeply interesting. The first part, which is all that we have seen, extends from Menes to Osirtesen. We are glad to see that it observes that reverence for Scripture history which is often wanting in such investigations.

 Mr. Girdlestone's "Commentary on the Old Testament," Part V., on Job and the Psalms, (Rivingtons), is written with a careful attention to the details of moral duty, which is particularly seasonable in this day, and which, we may trust, cannot fail of a beneficial result.

 "The Book of Illustrations," by the Rev. H. Salter, (Hatchards) is condemned by its very length, which runs to 532 closely printed octavo pages. Illustrations should be written in a terse and pithy style; so large a book therefore must either have a great many indeed, or they must be spun out. Again, it is condemned by its being original and selected, for illustrations are not likely to be expressed vigorously unless thrown off by the author. Mr. S. seems too to belong to a bad school in religion; yet we cannot help feeling kindly towards him for his advocating the principle, which is most philosophical and true, that teaching should proceed by means of visible things, or that religion is mystical.

 Dr. D'Oyly has, in his second edition of "Sancroft's Life" (J. W. Parker), added some extracts from the Archbishop's letters, the three sermons which he published himself, and the celebrated treatise called "Modern Policies," attributed to him.

 Mr. Pope, in his "Roman Misquotation," (Holdsworth), shows that the Roman work called "The Faith of Catholics," used by Dr. Poynter, the Bishop of Strasburgh, etc. is not at all to be depended on in certain of its extracts and translations of the early Fathers.

 We observe that "Geraldine" has got to the third edition, and really do not know how to be sorry for it. It contains incomparably more truth than error, and is far more powerful against the Protestantism of the day than in behalf of Rome. Some few converts it may make to its own creed; but on the whole we doubt not its circulation will work beneficially for our Church; and even as regards its converts, we have always to inquire what they were before conversion. The chance is that they will be found in the judgment of the sober Anglican to have gained by it. We are no palliators of superstition, but England is not in so orthodox a state, that Romanism is the worst of heresies.

 Two new Tracts have appeared in the series called the Tracts for the Times, No. 89, "On the Mysticism attributed to the early Fathers of the Church;" and No. 90, "Remarks on certain Passages in the Thirty-nine Articles." The latter is creating a great sensation.

 Mr. Bickersteth " completes a series of theological works begun in 1815," with "a Treatise on Baptism " (Seeley). This looks like "labor actus in orbem," and perhaps indicates the beginning of a new and improved cycle. The spirit which dictated the following words is progressive: "Let us be led by these considerations to a more full and entire confidence in the Lord, and a more diligent, believing, and practical observance of every direction of our God, though at the time we may little discern its full meaning and importance."

 "The Case stated," with reference to the late meeting of the subscribers to the Curates' Fund at Leeds, is a little tract, published at Leeds, in defence of the vicar of that parish, who it seems had been attacked by Mr. William Sinclair and another clergyman of the Parish of Leeds, and Mr. Atkinson, a solicitor, for some observations he had made on the Pastoral Aid Society. It is noticed here for two reasons, to express our satisfaction at finding that church principles "have progressed" in Leeds, and that with the progress of church principles, there has been a progress of church temper . The assailants of the vicar of Leeds seem to have displayed some asperity of temper, and to have indulged not in hard arguments, but in hard words, from which the writer of this pamphlet has carefully abstained. As to Dr. Hook's speech itself, if we may judge from the report of it given in the Leeds Intelligencer for Feb. 6, a more impressive and beautiful one never was delivered at any meeting.

 We are glad to find that Dr. Biber disclaims the views which we gathered in our last number from his late work, "The Standard of Catholicity." We understand that some remarks will be appended by the author to our present, by way of explanation.

 Mr. Clay's "Explanatory Notes on the Prayer Book Version of the Psalms" (Parker, London) are carefully done, but prolix. It has however often occurred to us, that an edition of the Psalms on this plan, but with no more than two or three lines of argument and explanation to each Psalm, is a desideratum.

 Mr. Painter is carrying on the very seasonable reprints called "Tracts of the Anglican Fathers," which had come to an end, with a new editor and against the wishes of the old.

 "Twelve Sermons on the Faith and Practice of a Christian," by C. Gregory, B.A. (Rivingtons), will be found earnest exhortations to general obedience and holiness.

 The Dean of Chichester has published a sermon on "the Decoration of Churches" (Parker). Mr. Alexander Watson, a farewell sermon, preached at St. Andrew's, Ancoats (Burns). Mr. Stafford, a sermon on "The Offertory," a subject to which we are glad to observe a growing attention (Rivingtons). Mr. Frere, a sermon on the "Ember Weeks," preceded by a discourse upon "Fasting" (Rivingtons). We had intended before this to have called attention to an excellent Sermon of Mr. Nelson's, lately published.

 We recommend Mr. Dodsworth's three excellent "Discourses on the Holy Communion" (Burns).

 Mr. Fryer's Sermons (Cadell) is a volume of excellent principles, somewhat wanting in definiteness.

 "Sermons by the Rev. W. H. Tucker," (Fellowes), contains a good deal of thought not always adequately enucleated.

 We are glad to observe that "Fuller's Characters," taken out of the "Holy State," have been published (Burns) in a small volume.

 Bishop Jeremy Taylor's "Practical Works," (Ball and Arnold), comprise all his Sermons and the "Holy Living and Holy Dying" in one volume and in a very clear type.

 We are not particularly fond of Bishop Burnet, but his "Pastoral Care," (Washbourne), has always been reckoned useful, and Mr. Dale has put an excellent preface to it, which it will do most people good to read.

 "Felix de Lisle," (Seeley and Burnside), is the history of the conversion of an Englishman, bred-up abroad without baptism, from heathenism to Christianity. He grows up, his mind expands; his father, who is an unbeliever, dies with sudden assurance of salvation; he finds Deists all ignorance, Roman Catholics all form and mystery, Jews all cheating, and high Churchmen all morality. He studies the Bible and Prayer-Book; thinks no sect conducts worship so admirably as the Church of England, yet baptizes himself, from not being clear what communion it is best to enter. Then he falls into a consumption, receives a more regular baptism from the clergyman of the parish, and dies with an assurance which he felt before receiving it.

 Dr. Molesworth has published an excellent Letter to the Bishop of Chester, on the "Pastoral Aid Society" (Rivingtons).

 Mr. Burns has published a series of books for children, with woodcuts, which will be found very suitable for school prizes.

 Mr. Soames's edition of "Dr. Murdock's Translation of Mosheim's Ecclesiastical History," 4 vols. (Longman), must any how be a great improvement on a translation like Maclaine's.

 "Baptismal Regeneration" (Burns) is a tract on that subject, written in a very serious and practical spirit, and adapted to help persons in their difficulties.

 We would not pronounce anything magisterially in so sacred a matter as grief, and we know how wonderfully all things are transmuted to good by the recipient mind; but we will only say with respect to "The Christian Mourner," (Seeley and Burnside), that if a volume of [number illegible] closely printed pages [be found to?] assuage sorrow, it is the first time that such a host of words did anything else for the unfortunates upon whom they fell but inflict a desperate headache.

 "Aids to Devotion," (Dalton), is a selection of texts and hymns arranged under heads; the plan is simple and good; the selection somewhat objectionable.

 "Tendrils Cherished, or Home Sketches," (Houlston), 'is a tale for the young, drawn, apparently, after life. It has considerable merit, and will be useful, in spite of its title being somewhat sentimental, and of the little girls who are its subjects inventing and writing down "Aphorisms," p. 37, at the end of every day.

 "The Temperance Emigrants, a Drama, by John Dunlop, Esq." (Houlston and Stoneman), is a vulgar, outrageous story conveyed in vigorous and striking dialogue.

 "Ecclesia" is a volume of poems by the Rev. R. S. Hawker (Rivingtons), marked by good feeling, elegance and grace, with some want of severity and awe, considering the subject treated of.

 "Sketches of Country Life and Country Matters," by One of the Old School, (Rivingtons), is a little work of excellent principles written in a pleasing style.

 The Baron Geramb's "Journey from La Trappe to Rome," (Dolman), is a lively, interesting, and (making allowances for his creed) instructive narrative.

 We think it right, in justice to Dr. Burney, and for the satisfaction of our musical readers, to correct an error in the article on Chanting, in a late Number. It was there stated that Dr. Burney could trace no difference between the Ambrosian and Gregorian chants. This is correct; but in the errata at the end of the second volume he corrects his error, and says that Padre Martini informed him it was "in the finals." "The principal difference (he says) which I can discover in these finals, from those of the Gregorian chant, is the frequent use of the favourite Greek interval, the fourth, with which, descending from the octave of the key of C or D to the fifth, almost every close is made."

 At a general meeting of the Board of the Society for Promoting Christian Knowledge on the 9th of February the following Report from the Foreign Translation Committee was laid before the Meeting:

 "The Foreign Translation Committee beg to state to the Board that they have had a report made to them by the Secretary, the Rev. G. Tomlinson, of the journey which he made to the Levant, in the autumn of last year, at their request.

 "In the Report which the Committee made to the Board in July last, they stated that they had received some communications respecting the Translation both of the Holy Scriptures and of Books and Tracts for use in the Levant; but that they had found it difficult to obtain such information upon these subjects as might enable them to come to a satisfactory conclusion respecting the course which ought to be pursued. They agreed, therefore, with the approbation of his Grace the President, and with the concurrence of the Standing Committee, to request the Secretary to go out to the Levant to make inquiries personally in the different localities, and to ascertain, as far as possible, the opinions and views of the authorities of the Oriental Churches and communities respecting these matters.

 "The Committee had afterwards the satisfaction to learn that his Grace the President, and the Lord Bishop of London, had been pleased to give the Secretary commendatory letters to the Bishops of the Oriental Church.

 "The Secretary has now reported to the Committee, that in accordance with their wishes he visited Malta, Athens, Constantinople, and other intermediate places, but was prevented from extending his visit to Syria, Palestine, and Egypt, on account of the war which broke out whilst he was in the Levant. He has stated that he met with a friendly reception from the heads of the Oriental Church generally; and in particular, that he was kindly and cordially received by the bishops and principal clergy of the kingdom of Greece, who are willing and desirous to receive such assistance as the Society may be able consistently to give towards the Christian instruction and improvement of the members of the Greek Church. In the conferences which he held with some of the Greek clergy, it was suggested by them that the Society would render much service to the Greek Church and to the cause of pure religion generally in the East, if it would print an edition of the Holy Scriptures in ancient Greek, and also of some portions of the works of the ancient Greek Fathers, so that they might be distributed, either gratuitously or at a very small price, particularly to the clergy. These are represented as being the works of which they at present stand most in need; and a supply of them would be most gratefully received by the bishops and clergy in Greece.

 "The Committee have therefore agreed, with the approbation of his Grace the President, to print an edition of the Septuagint Version of the Old Testament and an edition of the New Testament in ancient Greek, with the marginal references and the sections of Eusebius, according to the edition of Bishop Lloyd, for distribution in Greece and the Levant.

 "The Committee also consider it advisable that the Society should print, for the same purpose, the Apostolic Fathers, the Ecclesiastical History of Eusebius, and the Homilies of St. Chrysostom; and they request that they may be empowered, with the approbation of his Grace the President, to print editions of these works for circulation among the clergy and other members of the Greek Church.

 "The Committee are happy to learn that the authorities of the Greek Church will be glad to avail themselves of the offer made to them by the Secretary, of translating and printing any of the Society's publications, which they can consistently approve of, for circulation in Greece. But as the Standing Committee already possess the power of ordering such translations to be made, it will not be necessary to make any application to the Board for that purpose.

 "It having been moved that the Report be adopted, and some discussion having taken place, it was moved by way of amendment by the Dean of Chichester,

 "'That the consideration of this Report be deferred till the next meeting.'

 "The Rev. R. Monro seconded this.

 "The amendment was lost.

 "The Rev. J. Endell Tyler then moved, as an amendment to the original motion,

 "'That the Report be adopted, with the omission of the words "the Apostolic Fathers."'

 "This amendment was seconded by the Rev. Dr. D'Oyly, and carried."

 In explanation of these proceedings it may be stated, that certain members present objected that the term "Apostolic Fathers" was too indefinite, and begged to be informed what writers were intended to be included under it. The Secretary replied that those Fathers were contemplated who were so termed by Archbishop Wake; whereupon a discussion arose on the question of what writers were entitled to the name, and on the comparative merits of those recognized by Archbishop Wake. Some members strongly protested against this discussion as contrary to the rules of the Society, which prohibit all debate on any theological subject. The objection however was overruled, and the Board proceeded at considerable length to entertain the questions. As might have been anticipated, no decision was arrived at. And hence, partly to evade the difficulty, and partly, it may be feared, from a wish to get rid of the "Apostolic Fathers," it was proposed to leave them out from the Report. This proposal, it will be seen, was carried, notwithstanding a strenuous opposition on the part of a few members present.

 These facts are painfully illustrative of the character of this Society's proceedings, and of its very faulty constitution. The simple facts are these: The Primate of the English Church entered into communication with the heads of the Greek Church; and after diligent inquiry into the the wants of that Church by the Secretary of the Society during a personal visit, it is proposed to print certain books for circulation amongst the Greek clergy. This proposal is maturely weighed by the Foreign Translation Committee, who, under the sanction and approbation of the Archbishop of Canterbury, draw up a Report recommending the adoption of the plan as above detailed. This plan is brought forward at a public meeting. By chance there happens to be present a majority unfavourable to a very important part of it. And on the spur of the moment, in an assembly as little deserving the name of deliberative, as can well be imagined, the proposal of the Committee, who, it must be supposed, had maturely considered it, and the sanction and approbation of the Archbishop are set at nought.

 It cannot be said that this was merely a slight upon the Committee; because their recommendation was understood to have the approbation of the Archbishop. Besides, all they asked was, "to be empowered, with the approbation of his Grace the President, to print editions" of the proposed works for circulation in the Greek Church.

 As the Report appears above, a stigma seems to be thrown on the Apostolic Fathers. Let the clergy of the Church of England observe the terms of the amendment which was carried; "That the Report be adopted, with the omission of the words ' Apostolic Fathers .'" Is this resolution in harmony with the general sentiments of the clergy? We confidently answer, no.

 Notices of Books

 [ British Critic, July 1841.]

 Archdeacon Thorp, of Bristol, has published two Charges delivered in 1839 and 1840. They embrace the subjects of Cathedral Chapters, Rural Chapters, Church Discipline, Church independence, the Tithe Commutation Act, and Church Rates; and contain an excellent suggestion on the union of the Five Church Societies into a Church Union Society.

 Dr. Pusey has published a Sermon, preached in Bristol, (Rivingtons,) under the title of "Christ the Source and Rule of Christian Love."

 The learned Dr. Todd has published a literary curiosity (Dublin Univ. Press), "The Last Age of the Church," by John Wycliffe, the morning star of the Reformation.

 Mr. Collison, of St. John's, Cambridge, has published (Rivingtons) a temperate and successful "Vindication of the Anglican Reformers" from the well-meant calumnies of Professor Scholefield.

 Mr. Beaufort's Norrisian Essay on "Scripture sufficient without Tradition" (J. W. Parker), is a careful, learned, temperate, and well-reasoned essay on the important subject which it undertakes. It is singular that the same general subject has been proposed for one of the Oxford Theological prizes of the year, which has been gained by the Rev. M. Pattison, Fellow of Lincoln College. These prizes are not ordinarily published, but the character of Mr. Pattison's mind, as seen in a work which we have reviewed above, is sufficient to assure us of the clearness and critical acumen with which he would treat an argument.

 "A letter to the Warden of Wadham on the Oxford System of Education," (Vincent, Oxford,) is the work of a person who has evidently thought a good deal on the subject, and does not write at random.

 The Bishop of Nova Scotia has published a Sermon in behalf of the Society for the Propagation of the Gospel. Mr. Hussey, Censor of Christ Church, a University Sermon on "The Great Contest," preached on Easterday; and Mr. Sibthorp, a University Sermon on St. Mark's, under the title of "The Claims of the Catholic Church;" both excellent; the latter especially interesting from its subject; Mr. C. Marriott, another University Sermon on St. Barnabas, on "The Church's Instruments for the Work of the Holy Spirit;" Archdeacon Thorp, an impressive University Sermon, called "The Student's Walk;" Mr. Ram, a Visitation Sermon at Towcaster; Mr. Tarbutt, a Sermon on the Observance of Lent; Mr. Scott, a Sermon on Christian Quietness, by way of warning against so-called Revivals of Religion.

 It is with melancholy satisfaction that we have received, in a collected form, the late Mr. Davison's "Occasional Publications" (Rivingtons); satisfaction, that so many papers can be traced to him on theological and other subjects; deep regret, that his pastoral labours hindered the gifted author from leaving us further memorials of his faith and wisdom.

 "Principles of Natural Education, by Rev. H. Hopwood," (Burns,) is an examination of the views of "the state-educationists," with the main object of pointing out what is good in them, and developing it into something more definite and real than they present. The idea is philosophical and valuable, and it is well brought out.

 "Hints to Teachers in National Schools," by the same author, (Burns), is a useful little selection of remarks and hints from some authors of name on the subject of education. There is much in it that is highly interesting; for on no subject has there been more ingenuity elicited than on education. The writer notices, with respect to some of these authors, their sad want of "definite Christian principles." If it had been possible, (which perhaps it was not), the book would have been made much more valuable by being compiled more from sources not thus objectionable.

 "The history of a Pocket Prayer Book, written by itself," (Philadelphia), collects under that fictitious form a great number of facts and true narratives; and shows how wide and how deep church principles are taking root in the United States.

 "The careless Christian reminded of his Privileges, warned of his Danger, and urged to repent without delay," by the Rev. G. W. Woodhouse, (Rivingtons), is written in a serious practical style, and more sound and faithful in its doctrine than many publications on the subject.

 Mr. Cyril Hutchinson's "Plain Sermons on the Church Ministry and Sacraments," (Cleaver), are clear and plain spoken discourses, designed to prove the danger of slighting these means of grace.

 Mr. Woodward writes on "The Amusements of the World" (Duncan and Malcolm) in a style almost amusing enough to be a fair substitute for them. Far be it from us to tolerate anything so utterly out of the control of the Church as the theatre in its present state, but we cannot agree with Mr.Woodward when he says, that if he had an acquaintance, a most exalted character, as near Christian perfection as a man can be, he would mentally pass a lighter judgment on him if he heard that he had "committed some desperate act of flagrant open sin," than if he heard that "a character of the same high stamp" had "with all sobriety and decorum, presented himself at the theatre." However he does not always speak in this tone.

 "Your Life, by an Ex-Dissenter," (Fraser), is in substance a comparative history of the Church of England, and Dissent, for the last century, leading to the condemnation of the latter. It is a mixed and rambling production, running too much on statistics to be always interesting; but contains many good observations.

 Mr. Fulford has published a very interesting Essay on "The Progress of the Reformation in England," (Rivingtons), likely to do great service by exposing some popular errors on that subject.

 The Bishop of Chester has published a Charge, in which, amongst other topics, he urges on Dissenters "the Church, which authority has accredited, antiquity bequeathed, and the judgment of succeeding ages sanctioned."

 A volume of Sermons by the Rev. T. T. Smith (Hatchard) appears both sound and practical.

 Mr. Tate's "Continuous History of St. Paul" (Longman) is drawn up on the basis of Paley's "Horæ Paulinæ," and is intended to exhibit clearly the series and succession of St. Paul's labours and writings.

 The excellent Bishop Mant has finished his elaborate work on "The History of the Church of Ireland" (Parker). The author has adopted the most useful mode of writing history, that of incorporating original documents into his text.

 We do not mean to express our assent to the principles or views of Dean Waddington's "History of the Reformation on the Continent" (Duncan and Malcolm), but it is impossible to speak otherwise than respectfully of a work which has employed an able man through "seven assiduous years."

 "Sephardim," or "A History of the Jews in Spain and Portugal, by James Finn," (Rivingtons,) is learned, yet in a popular and attractive form.

 "The Canons of the Apostles" are, we are glad to see, published in a separate form, (Parker, Oxford,) with the translation and notes of Johnson.

 Mr. Freeman's "Church Principles, as bearing on certain Statutes of the University of Cambridge," is a sound-principled pamphlet, with the motto, "Ne divagentur Scholares ad Ecclesias parochiales."

 The Rev. Johnson Grant's "Sketches in Divinity" (Hatchard) are answers to three hundred questions published at Cambridge as specimens of examination for Orders. They are carefully done, and will furnish the student with much information on the subjects of which they treat, though we cannot follow the author in all he says about the Church of Rome.

 Mr. Trench's "Notes on the Parables" (J. W. Parker) are, like every thing he writes, interesting, erudite, and instructive. He has "determined to use very sparingly" the materials which he "found ready to his hand, and rather to make an independent gathering of his own, however small it might prove, than to enter upon other men's labours."

 Mr. Parker (Oxford) has added to his excellent series of publications, Hammond's "Parænesis;" Jones's (of Nayland) "Letters from a Tutor to his Pupils," edited by "E. C." and dated "Eton;" Sherlock's "Practical Christian," a devotional work especially to be recommended; and Spelman's "Churches not to be violated." Also, an instructive "Inquiry into the Mode of distributing the Holy Communion in the Church of England and Ireland," by Rev. J. C. Crosthwaite; and "A Book of Family or Private Prayer," by Rev. H. K. Cornish, which will be acceptable to many persons.

 We had intended before this to announce the commencement of the publications forming the "Anglo-Catholic Library" (Parker, Oxford). It has begun with three volumes of Bishop Andrews's Sermons, edited with great care and accuracy by Mr. Wilson of Magdalen College. We understand Bramhall's Works, a translation of Bull's Harmonia, and Courrayer's Defence of English Ordinations, are in course of preparation.

 Among reprints of old divinity are two excellent Tracts by Thorndike; one "Of the Government of Churches," edited by Rev. D. Lewis, (Stewart); the other on "The Right of the Church in a Christian State" (Cleaver), by the Rev. J. Brewer. Also of Bishop Ken's "Pastoral Letter and Sermon on Daniel" (Wertheim); and of Mede's "Three Discourses on the Church and Offertory" (Burns). There have also come out Bishop Patrick on "The Work of the Ministry," edited by the Rev. W. B. Hawkins, (Rivingtons); and Bishop Montague's "Articles of Inquiry," (Rivingtons), with an interesting memoir, and notes.

 We are glad to see a reprint also of Lawrence's "Lay Baptism invalid" (Burns), edited by Mr. Scott, of Hoxton.

 Of the Englishman's Library (Burns) has appeared, Mr. Paget's instructive and excellent "Tales of the Village," Parts I. and II.; Dean Howard's "Scripture History of the New Testament;" and "Charles Lever," another of Mr. Gresley's clever productions. The 18th No. of this collection is a reprint of "The Art of Contentment," a series of meditations for those who are suffering or feeling disappointment, by Lady Pakington, the reputed author of The Whole Duty of Man; edited by the Rev. W. Pridden.

 A considerable portion of Mr. Bosanquet's "Rights of the Poor" (Burns) has already appeared in this Review. Those who perused so much of it will need no recommendation of it in its new and enlarged form.

 "Home Discipline by a Mother" (Burns) is a thoughtful little work, and will suggest thoughts to others, for which they will thank the authoress. The subjects of which it treats will best be seen by the headings of some of the chapters; such as, "the Government of Servants, and other Dependents;" "General Arrangement of a Family;" and "Home Duties as taking Precedence of Public."

 Mr. Parkinson on "The Present Condition of the Labouring Poor in Manchester" (Simpkin and Marshall), is the pamphlet of a person who writes from what he sees and knows, and who combines knowledge with good principle.

 We cannot give the reader a clearer notion of "Anti-Popery, a new edition altered and amended by John Rogers," (Simpkin and Marshall,) than by stating his opinion, that certain divines are "endeavouring to bring a dark papal cloud athwart our clear and bright Protestant firmament, by circulating the Oxford Tracts, or rather Oxford Trash." p. 37. Also, he writes " suprematy and primaty for supremacy and primacy, as more musical and more etymological." p. 61. Nor "could he well avoid coining the word secundaty," which "comes regularly from secundus, as primaty from primus ." p. 309.

 We are glad to find from the Pastoral Letter of Mr. Boyd, of St. John's, Philadelphia, with the authorities he brings from bishops of his Church, that our American brethren are beginning a movement against the system of pew rent.

 "The Festivals and Fasts of the Church of England" (Burns), conveys instruction upon the subjects which it treats in an attractive, because in a devotional and affectionate tone. "The Mother of St. Augustine" is another of the little works which Mr. Burns has so seasonably furnished for young people.

 An excellent Essay upon the "True Character of the Scripture Work of Mercy" has been published by "A Clergyman of the Archdeaconry of Dorset," under the title of "A hospital is a Religious Institution."

 "One Tract more, or the System illustrated by the Tracts for the Times externally regarded, by a Layman," (Rivingtons,) will repay an attentive perusal.

 Of Mr. H. E. Head's "Sermons on the First Principles of the Oracles of God," (Palmer and Son), it may be enough to observe, that he denies not only the Eternal Sonship of the Word, but even that the Word is Son in any real sense whatever.

 Mr. W. Harness, the author of Four Sermons preached before the University of Cambridge, on the subject, "The Image of God in the Soul of Man," (Rivingtons), appears to us to treat of that first creation of man, the divine attribute of love, and the human instinct of benevolence, too exclusively of other parts both of the revealed word, and of human nature. In Five Sermons, on the parable of the "Rich Man and Lazarus," preached before the University of Cambridge, by the Rev. J. Hildyard, (Rivingtons), the author has introduced under that awful subject a great deal that is sound and useful, written in a serious style.

 "Pastoral Addresses," by the late Bishop of Chichester, (J. W. Parker), is a valuable collection of Charges, Letters, and Sermons of that lamented prelate.

 "Sermons on the Seven Churches of Asia, and other subjects," by the late Mr. Carr, of Southborough, (Dalton), is a publication much to be regretted. There are many things, both in the matter and in the style, which one can hardly suppose the writer would deliberately print and publish, and which it is painful to think were ever even spoken. Some of the worst peculiarities of the Jacob Abbot school, and worse even than they, are here to be found. For example, "Our blessed Lord himself does not appear to have been a man of strong nerve;" "If this were the day of visions, and one of you saw Christ, in a vision, making at you with a sharp sword, etc.;" soon after, "Christ is well pleased, I am assured, with our creeds and articles of religion;" "that it is his last effort, is evident from what he (Christ) says about supper-time ;" "even Christ himself said, Why call ye me good? Can they then be blameless who deify and canonize men into such objects of veneration as to make them almost worshipped;" "as if he (Christ) said, 'I am glad you respect the name of a Christian, that is something,' etc.;" "after an interval which gave Jesus an opportunity of showing much love to them all," etc.

 The 4th No. of the Publications of the Cambridge Antiquarian Society is an essay on the application of Heraldry to the illustration of various University and Collegiate Antiquities, by H. A. Woodham, Esq., A.B.

 In the May Number of the Christian Miscellany our readers will find three most interesting lectures by the Rev. John Jebb on the Cathedral Service, its history, and rationale; with suggestions for its proper performance.

 "The Lyra, or Sacred Songs, the words taken chiefly from the Lyra Apostolica," (Bates), is a collection of airs, some original, and some adapted from German and other composers. Several of the originals are very sweet and suitable. The Morning and Evening may be singled out as most likely to be generally pleasing. The others have considerable merit, but are more difficult. The airs taken from foreign composers are melodious and well adapted; though perhaps we should say that some of them do not quite come up to the serious tone of the words.

 The Rev. Samuel Rickards has published, with an especial view to a rural congregation, "Selections from the Prayer-Book Versions of the Psalms," (Rivingtons), adapted to the services of the Church, and the different seasons of the Christian year. The Psalms are selected, and the tunes from our old English Psalmody appropriated to them, with carefulness and skill. With a view to the object of the work it is cheap, and easy of use.

 Mr. Ogle's "Mariamne, an Historical Novel of Palestine," (Fraser,) has prefixed to it a flattering recommendation from Sir Walter Scott.

 Mr. Alison's meritorious object, in his "Principles of Population," (Cadell,) is to "illustrate the intentions of God in the moral works of nature," and to deduce from statistical, geographical, and economical considerations, "the principles of supreme wisdom, human corruption, spiritual regeneration, and Christian charity."

 Dr. Silver's "Second Letter to Sir R. H. Inglis on the Origin and Importance of the Church Rate" (Rivingtons), is one of the most learned pamphlets we have met with a long while.

 Le Keux's "Memorials of Cambridge" continue. The new Numbers, from the tenth to the fifteenth, contain views and antiquities of C. C. College, Trinity Hall, and Sidney Sussex College; and of Great St. Mary's, with several other parishes.

 We do not profess to agree with all the sentiments entertained by the author of "Pastoral Annals" (Seeley and Burnside), but they are written by a person of independent mind, though not of the most fastidious taste.

 Mr. Gillmour's "Unity of the Church" (Rivingtons) is an impressive and forcible essay on a subject which will, we trust, attract more and more the anxious attention of all Christian denominations, and, not the least, members of the Church itself.

 We have received a number of excellent Tracts from the New York Protestant Episcopal Tract Society. By-the-bye, we are glad to have the great authority of Dr. Mac Vickar's opinion against some of the words which go to make up this composite title. "For the legal style and designation of the Church in America," he says, "we are indebted, partly to the necessity of discriminating among the endless divisions of Christians in this country, as well w perhaps to some want of true Churchmanship in those who first adopted it."

 We have to notice a useful series of "Questions and Answers on the Church Catechism," by Mr. Sandford, (Rivingtons). And another of the same character, under the title of "A Manual of Christian Doctrine," (Burns,) by the Rev. John James.

 Two very graphic and effective exposures have appeared of the mode in which Church-Building and Repairs are at present conducted (Burns); one by Mr. Paget, under the title of "St. Antholin's;" the other is anonymous, and is called "The Church Committee, or an Incident in the Life of Mr. John Wilful."

 "Difficulties of Elementary Geometry, especially those which concern the straight Line, the Plane, and the Theory of Parallels, by F. W. Newman, formerly Fellow of Balliol College," (Ball and Co.) is an ingenious attempt to suggest a basis for geometrical proof, more axiomatic than that adopted in Euclid's Elements. With this view the author, whose high mathematical talent is well known to his contemporaries at the University, does not scruple to introduce the idea of motion and the doctrine of limits into his definitions, though aware of the objections to which, at first sight, such a method is exposed.

 "Sacred Poems," by the Rev. J. Gorle, (Rivingtons), are the production of a cultivated mind, and contain much finished versification.

 The known history of the Nestorians appears to us fully to account for their present condition, without having recourse to Dr. Asahel Grant's hypothesis that they are the Lost Tribes. Possibly this writer's prepossessions may have helped him to this conclusion. "They have," he says, "broad common ground with Protestant Christians, so that not inappropriately they have been called the Protestants of Asia."

 A layman has published what he calls "The Bishop. A Series of Letters to a newly-created Prelate," (How and Parsons). Being advice to a bishop, the cover is adorned with a splendid mitre; and being written by one man, the motto in the title-page is, "The opinion of the many possesses great value." The writer also suggests that as bishops are appointed by laymen, therefore laymen are their proper advisers, on the principle that it is not a jury of cooks, but the guests, who pronounce whether a dinner has been well dressed. The writer gives "his friend" much the same advice that all the world has been favouring bishops with for the last fifty years and longer, that they must not make their sons tuft-hunters, etc.; and then says that converting the maxim " præcipere laudando," he has offered a tribute of applause in the guise of precept. As the letters were entirely private and confidential in the first instance, they were written in sentences of the length of a page, with abundance of illustration and oratorical ornament. Having been so written, of course they were published, contrary, however, to a rule the writer himself lays down that "a concio ad clerum must not become a concio ad populum ."

 A Winter in the Azores," by J. Bullar, M.D. and H. Bullar, of Lincoln's Inn, (Van Voorst), is written in a light amusing style, with numerous pretty sketches, both by pencil and pen. It gives a pleasant account of the people, and describes their religious customs with as much sympathy as one expects from a good-natured traveller of the liberal school.

 "A History of British Star-Fishes," by Edward Forbes, Esq. (Van Voorst), discloses a world of wonders round our shores. The illustrations, in which fancy is made to lighten science, are very beautiful.

 "Letters from Italy to a Younger Sister," by Catharine Taylor, (Murray), a mere traveller's note-book, not much illumined by sentiment. Speaking of the splendid decorations of the tomb of Borromeo, she makes the following singular remark: "These riches seem indeed ill to accord with the memory of one whose life was devoted to acts of mercy and benevolence, and whose days were spent in self-denial and humiliation." Has this lady ever read the Beatitudes?

 "One Hundred Sonnets," translated from Petrarch, with the original and notes, by Susan Wollaston, (Bull), are at once elegant as compositions, and useful for Italian students; but we cannot prevail on ourselves to be patient with a poet whose genius is dedicated to the praises of another man's wife, whom, by-the-bye, suitably enough, he fell in love with in church on Good Friday.

 "Poems by Lady Flora Hastings" (Blackwood) is really a beautiful volume, and speaks as pleasingly for the religious feeling as for the talent of the lamented writer.

 Sir A. Croke's "Progress of Idolatry, and other Poems," (Rivingtons,) are written at once with learning and classical taste. However, we like the poetry better than the theology.

 "The Selwood Wreath" (Burns) is a collection of poems from one neighbourhood, forming an agreeable memento of the parties concerned in it. They are written with much religious and amiable feeling, and are not ambitious of any extended celebrity.

 An elegant edition of Bishop Heber's Poems (Murray) has been published in one volume.

 "Athanasion, an Ode by A. C. Coxe," (Hertford, America,) is a poem of much merit, and more promise.

 Mr. Hankinson's "Ministry of Angels, a Seatonian Poem," (J. W. Parker), evidences abundant power of versification and elegance of thought; but one marvels how any one should treat the very sacred subjects which are introduced with so little sobriety and reverence as is here shown, e.g.

 "There be Four, standing by the Throne,    Nearest of living things;  Within the rim of the rainbow zone,  They catch its emerald tints upon    The snow of their folded wings."

 Is St. John's heaven a romance or fairy tale, to be celebrated in ballad-metre?

 The Camden Society at Cambridge, amongst other valuable services to the cause of sacred architecture, has published some useful Directions to Church-wardens, which should be circulated to every parish in the kingdom. We have, however, two objections to make. The first is a matter of taste. We do not think that stone is beyond doubt the best paving for churches. For our part we like coloured tiles, which are getting cheaper every day, quite as well. The other is a more important affair. It is most dangerous to attempt the cure of damp by clearing away the earth from the foundations of churches. In half-a-dozen instances, recently, within our knowledge, this proceeding has been followed by the spreading of the walls, the earth having, as it afterwards appeared, done the duty of a buttress. Our churches were built in days when people did not care for damp, and built their own houses half underground. From inspection we are able to say that it was common to build village churches thus: an excavation was made the size of the church, one or two or three feet deep; the foundations were laid not much below the inner surface, and against the side of the excavation. In such cases, instead of the earth having accumulated against the wall, it will be found that the outer face of the wall to that height never was above ground, and accordingly was not finished. At least let not the earth be removed without the advice and assistance of an experienced architect.

 The following has been sent to us as an illustration of our remarks in the last Number on Religious Advertisements. It is without parallel.

 "NEWLY INVENTED WAFERS, neatly coloured, containing fifty various Scripture Texts, Maxims, Admonitions, and Appeals.

 "The publisher has spared neither time, trouble, nor expense, in preparing these Wafers, and trusts that by a general circulation, they will tend greatly to encourage the Christian, impart a word of consolation to the afflicted, admonish the careless professor, and warn the impenitent sinner.

 "They possess many advantages beyond any article in present use; require only to be moistened on one side, and gently pressed, are considerably cheaper than sealing-wax, and the mottoes being short, and impressive, are more liable to be read and remembered than a tract.

 "Sold by , Paternoster-row, and all booksellers, at the low rate of 3d. per 100; and sent, post-free, at 4d. per 100; or 300 for 10d., if the cash is enclosed to , Essex.

 "All true Christians should immediately forward their orders, and use these wafers, without delay, and thus assist in disseminating gospel truths and religious precepts throughout the world.

 "'As ye have opportunity do good unto all men.' Gal. v. 10."