Lettre à M. Guizot, Membre du Consistoire de l'Eglise Reformé de Paris, sur son Article de la Revue Francaise, intitulé, "Du Catholicisme, du Protestantisme, et de la Philosophie en France." Par ATHANASE COQUEREL, Ministre du Sainte Evangile, et l'un des Pasteurs de cette Eglise. 8vo. Paris: 1838.

In a late Number we took occasion to speak of M. Coquerel as a preacher; and if we were induced to ascribe to him a high rank in that character, we are led, by the pamphlet before us, to regard his efforts in the cause of truth as equally earnest and effective, whether he ascends the pulpit, or wields the pen. It is the grand object of his letter to prove, that ecclesiastical despotism and papal infallibility are altogether averse from the principles of a representative government; that the toleration of other creeds is totally incompatible with the exclusive dogma, which admits of no salvation without the pale of the church; and that as the see of Rome has never conceded a point which has not been forced from her, it is not likely that, except for political reasons, she will ever change. Her boasted infallibility is a necessary obstacle to the advance of religious liberty; and it is upon this ground that M. Coquerel opposes the formal assertion of M. Guizot, strange indeed from one of his opinions, that France ne sera jamais Protestante, and that catholicism, protestantism, and the sceptical philosophy which prevails, to a most alarming extent, must be content to exist together under the fostering and

impartial nurture of the charta of July. Now it is exactly because toleration is the order of the day, argues M. Coquerel, that infallibility must fall to the ground; and as France has long been gradually renouncing this dogma, so as to be already protestantized to a very considerable extent, it is surely a sufficiently bold assumption, that she will never be completely so. "I firmly believe," proceeds our author," that she is destined to advance slowly, insensibly, not perhaps without error, but certainly without check, towards protestantism; that is to say, towards Christianity founded upon revelation, and supported by the state. France is moving onwards to the faith which leads to the dénoument of the grand drama of the Reformation; and, so far from falling back, she will press forward in advance of others, who are following the same route. I see on all sides, in matters temporal and spiritual, in the clergy and the people, in the Romish and protestant communions, in science, in literature, and in philosophy, the most brilliant signs of a progressive advance to the dawn of the day of Truth. France will not be converted, but she will convert herself: as she has asserted her liberties, she will fix her religion; and I am persuaded that will provide the means, and hasten the time of this glorious event." We humbly hope, and sincerely believe, that the prediction of M. Coquerel will be accomplished in God's good time, though the present aspect of religion in France is anything but favourable to its speedy consummation. Protestantism has advanced of late years, and is still

advancing with rapid strides; but Romanism in all its bigotry, and infidelity in all its varied forms of blasphemy and vice, is so deeply rooted in the soil, that the harvest must yet be far distant when the tares shall be separated from the wheat, with which they are growing together in such fearful ex

cess.

A Brief View of Ecclesiastical History, from the Earliest Periods to the Present Time. Fourth Edition. Dublin: Curry. 1838. 12mo. Pp. 108.

THIS little compilation is designed for inquiring persons in humble life, who may be anxious "to know the history of the Church, and how those superstitions and abuses, not known in apostolic times,originated. To supply this information, the author has taken care to point out the comparative novelty of error, by distinctly stating at what periods each addition to, or perversion of, the truth arose; and to show that in every age there have been raised up confessors and witnesses, who have preserved the deposit of the faith once delivered to the saints." But although this is a peculiar and most important feature of the work, it only contributes to enhance the value of a most judicious and comprehensive epitome of the history of Christianity. The work will, in fact, be found a useful manual of reference, for the purpose of refreshing the recollection of the well-informed, as well as for the instruction of the unlearned; and we heartily trust that it will speedily advance from a fourth to a fortieth edition.

Cornelius the Centurion; or, Meditations on the Tenth Chapter of Acts. From the German of F. A. KRUMMACHER, D.D., Pastor at Bremen. Edinburgh : Fraser & Crawford. London: Washborne. 1839. 12mo. Pp. vi. 322.

We are scarcely so well acquainted in England with the practical theology of the German divines, as with their critical and exegetical labours; and these last are frequently, perhaps we should rather say generally, so strongly cast in

their neological mould, that great caution is requisite in their perusal. True it is that they are confined, by their very nature, to the use of the learned; and it is well that they should be; though it is perhaps from the knowledge of this pervading principle of scriptural interpretation, that so little attention has been paid to their devotional and pastoral productions. Among this class of works there are many of considerable value; almost, if not entirely, free from the taint of heterodoxy, and written in a spirit of sober piety and solemn exhortation which is truly admirable. The treatises of Dr. Krummacher of Bremen stand deservedly high in public estimation, of which Cornelius the Centurion is not the only one which has appeared in an English dress. It will strongly remind the reader of Bishop Porteus's excellent Lectures on the Gospel of St. Matthew; and this will be sufficient, we suppose, to recommend the translation, which is well and faithfully executed, to the consideration which it deserves.

The Antichristian and Pernicious Doctrines of the Church Catechism: containing an affectionate and faithful Appeal to Parents, on the Impropriety and Danger of allowing their Children to learn it. By the Rev. W. THORN, Winchester. London: Jackson & Walford. 12mo. Pp. 56. It would be waste of time to expose the woful ignorance, and wilful misrepresentation, of this pitiful performance. That the illiterate are frequently blinded, and the prejudiced easily misled, by similar trash, of which the very impudence is calculated to impose upon the thoughtless and unwary, we will not pretend to deny; but if any should be led, by the bold assertions of the writer, and others of the same stamp, to submit them to a candid and impartial examination, the result must be the very opposite of that which they are intended to produce. We are induced to suspect the motives of the publication, by the care which the author has taken to disguise them; and, while disclaiming the influence of

a mortified and retaliating spirit," Mr. Thorn is evidently prompted by

some such "stimulating circumstance," to the execution of the "good work" of abusing the Church, and misstating her doctrines.

The Affectionate Character of the Pastoral Relation: a Sermon, preached on Wednesday, October 10, 1838, in the Cathedral Church of St. Paul, at the Visitation of the Hon. and Right Rev. Charles James, Lord Bishop of London. By the Rev. WM. STONE, M.A. Rector of Christ Church, Spitalfields, and late Fellow of Brasennose College, Oxford. London : Rivingtons. 1838. 8vo. Pp. 19. AFTER Some remarks upon the affectionateness which characterizes St. Paul's teaching, Mr. Stone proceeds, from 1 Thess. ii. 19, to illustrate his proposition, that the ministerial relation, being in itself unchanged, " is still favourable to the development of the kindliest sympathies, and the exercise of the most intense affections." The points which he has selected for the illustration of his subject are the pastoral offices of preaching the gospelof administering religious instruction to the young-of visiting the sick; enhanced as they are by the intimate connexion between the christian teacher and his people, in whom, from his residence in a prescribed locality, he must feel, as it were, a personal interest. Each division of the subject is well worked out, and the sermon is highly deserving of the attention of the clergy.

The Christian Ministry: a Sermon preached on October 1, 1838, in the Cathedral at Chester, at the Triennial Visitation of the Right Rev. John Bird, Lord Bishop of Chester. By the Rev. EDWARD BIRD, B.A., Rector of Tattenhall, Cheshire. Chester: Seacombe. London: Hamilton & Co. 1838. 8vo. Pp. 27.

In this sermon the christian ministry is considered in its commission, as derived immediately from Christ himself, so as to sanction its exercise with authority, and endue it with effect; in its operation, as a service to be performed with diligence, and in faithful reliance on the assistance of Divine grace; and in

its prospects, as the appointed means of reconciling sinners to God. The composition bears evident marks of a young and unpractised hand; but the earnestness of manner, and the deep sense of ministerial responsibility which breathes in every line, could scarcely have failed to make a deep impression upon the assembly before whom it was delivered.

A Protest against the Introduction into Great Britain of any System of National Education not based upon the revealed Word of God: a Sermon preached at Bedford Chapel, Charlotte Street, Bloomsbury, on Sunday Morning, March 25, 1838, in behalf of the Bedford Chapel National School. By HENRY HUGHES, A.M. of Trinity College, Oxford, Minister of Bedford Chapel, &c. London: Seeley. 1838. 8vo. Pp. 24. The Progress and Prospects of the National Society for promoting the Education of the Poor in the Principles of the Established Church, considered in a Sermon preached for the Benefit of that Society, in the Cathedral Church of Norwich, on Sunday, September 30th, 1838. By the Hon. GEORGE PELLEW, D. D. Dean of Norwich. London: Longman & Co. 1838. 8vo. Pp. 16.

BESET as she is with dangers on all sides, the church will still be found to acquire fresh energy from increasing perils, and her ministers will not shrink from the task of defending her bulwarks and maintaining her strongholds. Both the above discourses are directed against the unhallowed projects of the Central Society of Education, which, backed though it be by Lord John Russell and others of the present godless administration, will scarcely be allowed, we should hope, to unchristianize the land, and sacrifice the Word of God to the servile and senseless fear of offending the prejudices of Papists and Unitarians. Against the efforts of their powerful adversaries the National Society is making a noble stand, and we strongly recommend the statements contained in the sermon of the Dean of Norwich,

respecting the recent operations of that Society, to the attention of every friend of true religion. The nature of the proceedings adopted by the government society is explained and reprobated by Mr. Hughes, and the utter impossibility of forming any efficient system of education without the Bible clearly and earnestly argued. But neither the evil machinations of the one party can be frustrated, nor the antagonist labours of the other promoted, without ample funds; and we cordially unite with the able advocates whom we have linked together in this notice, to urge upon the laity the paramount necessity of seconding the exertion of the Church for the promotion of christian knowledge, the inculcation of christian duties, and the encouragement of christian practice.

Remarks on the Breaking and Eating of Bread and Drinking of Wine in Remembrance of the Passion of Christ. London: Houlston & Co. 1838. 12mo. Pp. 47.

THOUGH We notice this pamphlet but briefly at present, it is probable that we may take an early occasion to return to it. The commemorative nature of the Lord's Supper, and the essentially figurative character of the symbols, are ably and effectively discussed by the author, whoever he may be; and he has concisely refuted the arguments, and clearly unmasked the motives of the Romish church in setting up the doctrine of transubstantiation. But when he says that "the practice of the simple observances does not necessarily call for the intervention of any member of the priesthood," though it cannot be denied" that such intervention be "decorous," we, as members of the Church of England, not only feel it our duty to withhold our assent, but to denounce in the most emphatic terms the profane hardihood of an assertion not merely heretical but unscriptural. The ingenuity with which the position is maintained does not render it less dangerous but we must content ourselves for the present with observing that St. Paul's question to the Corinthians, "Have ye not houses to eat and

:

to drink in?" indicates the church is the appropriate place for the celebration of this most holy rite, and consequently points to the ministers of Christ as the persons set apart to "break the bread," "to give thanks," and to "give the cup" to the communicants. These are clearly the acts of an individual acting in a ministerial capacity; and consequently "a body of devout Christians, consisting only of laity, who should meet together in communion to avow their faith in Christ, and who so assembling should reverently break and eat bread and drink wine in thankful remembrance of their common Saviour's passion," would not "fully obey the injunction of their Redeemer." They would take to themselves, instead of receiving at the hands of his representatives, and thus virtually from himself, the sacred symbols of his body broken and his blood shed FOR them, not by them, except in so far as sinners are said to crucify the Son of God afresh by their transgressions.

Sermons. By JOHN HENRY NEWMAN, B.D. Fellow of Oriel College, and Vicar of St. Mary's the Virgin, Oxford. Vol. IV. London: Rivingtons. 8vo. Pp. 406.

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Ir is no exaggeration to say of the volume now before us, that the truths contained in it are indeed most searching. Like Mr. Newman's other works of a similar kind, these sermons are characterized by a marked originality of thought, and a profound acquaintance with the requirements of that law which is "holy, just, and good," and which will be found pre-eminently to be so, if, as in the present instance, a man use it lawfully." There would perhaps be some difficulty accurately to point out in what the chief excellence of sermon-writing consists. Of some works of this nature that we have read, we should be tempted to think that they were written expressly with a view of pleasing others; but we doubt whether the most advanced Christian could rise from the perusal of Mr. Newman's fourth volume without feeling very much dissatisfied with himself.