complexly Peter and his fancied successors the bishops of Rome. The notion rests purely upon the unauthoritative speculation of a later age-and, upon that unauthoritative speculation, like the tortoise upon vacuity, rests the proof, that the Romish Church is the alone Catholic Church, and thence (as the Bishop's argument proceeds) that the Romish Church is infallible, and, therefore, that she has invariably been sound both in doctrine and in practice."

"Such being the true state of the case, if a Romanist wishes to work any conviction in a mind which is little influenced by the mere boldness of assumption that forms the true basis of Bossuet's inverted process, a Protestant will naturally invite him to demonstrate that the Latin Church, from its invariable soundness both in doctrine and in practice, MUST be the church to which Christ addressed his promises."

Mr. Faber goes on to show that the fearful apostacy from Christian truth, and Christian discipline, chargeable upon the Church of Rome, is such as completely to damnify her lofty and exclusive pretensions ; and, having done this, he then presents to the view of his readers the church of the Vallenses, or Valdi, or Vaudois, as a branch of the great Christian community, which, from times apostolic, has preserved uncorrupted the faith once delivered to the saints, and possesses a scriptural claim to apostolicity, which can never attach to the fallen and degraded church of Rome.

"From the apostolic age itself down to the present, that venerable church," observes Mr. Faber, "has been sealed in the valleys of the Cottian Alps. There it has never ceased to profess one and the same unvarying theological system; thus faithfully reflecting the sincere, unadulterated Gospel of primitive Christianity and there, both ecclesiastically and morally, the practice of its members has happily corresponded with their religious profession. This very remarkable church forms, in the first instance, the chain of connexion between the primitive church, and the church of the Albigenses; for the rise of the Albigensic or Paulician church was itself not earlier than about the middle of the seventh century; and, in the second instance, it similarly forms the chain of connexion between the primitive church and the reformed churches of the sixteenth century."

Two things of great importance to faithful history have been effected by Mr. Faber : 1. He has proved to a demonstration, that the Vallenses and Albigenses were originally two distinct bodies of Christians; the former a very ancient religious society, and the latter of much more modern date. This is the more important, as they have often been

confounded by most competent historians. 2. He has defended, most successfully we think, the Albigenses from the doctrinal and moral aspersions cast upon them by interested Roman Catholic writers. Indeed we may safely say, that the toil and research displayed in this volume are alike creditable to the learning, zeal, and piety of the author.

Some of the results brought out to full view, by Mr. Faber, in this work, are eminently calculated to lower certain high church pretensions urged in our day with more zeal than prudence. Mr. F. is evidently no advocate of these pretensions; having with great magnanimity given up the ordinary doctrine of apostolic succession in the case of the Valdensian church, and distinctly acknowledged its unimpaired scriptural purity, notwithstanding that it always disavowed all connexion with the state. We commend this volume very earnestly to the attention of our readers.

The PROTECTORATE of OLIVER CROMWELL, and the STATE of EUROPE during the early part of the Reign of Louis XIV. Illustrated in a Series of Letters between Dr. John Pell, Resident Ambassador, with the Swiss Cantons, Sir Samuel Morland, Sir William Lockhart, Mr. Secretary Thurlow, and other distinguished men of the time. Now first published from the originals. Edited by ROBERT VAUGHAN, D.D., Professor of Ancient and Modern History, in University College, London. With an Introduction on the Character of Cromwell, and of his time. In 2 vols. 8vo, pp.

1104.

H. Colburn.

These letters, now first published from the originals, in the Lansdowne collection of manuscripts in the British Museum, are an interesting relic of the days of the Commonwealth. "The value of such documents," observes Dr. Vaughan, "to the historian will be at once admitted. They have their place among his safest guides; and are indispensable, if his narrative is to be characterised by accuracy, fulness, and the real spirit of the times which it is meant to describe. Communications made in the confidential freedom proper between parties alike initiated into the mysteries of state poli y, often enable us to distinguish between the true springs of the most memorable proceedings, and the alleged grounds of them; and furnish such illustrations of individual character as are rarely supplied by the conduct of men while acting on the open stage of public affairs."

It cannot but be interesting to the public to know, that almost all topics of interest

connected with the Protectorate are touched upon in this large collection of original letters. That they should throw considerable light upon the motives of persons, and the character of events, will not be questioned by any enlightened student of human nature. The very existence of such documents is a guarantee of the information they will supply.

That part of the correspondence which relates to Cromwell's negociations with continental states on behalf of the persecuted Vaudois, will be read with deep interest by all who have studied the hi-tory of that primitive race of devoted Christians. That the memory of Cromwell will not suffer by a reference to the policy which he pursued in this matter, we will venture fairly to predict.

The preliminary memoir of the Commonwealth, by Professor Vaughan, is an able and vivid sketch. It is impartial even to caution; though it is perfectly clear to what side of men and measures the writer leans. He has displayed equal knowledge and sagacity in the management and exhibition of a most difficult subject. Masterly delineations are supplied of the leading actors in the times of the Commonwealth; and great pains have been taken to clear up some of the profoundest difficulties connected with the conflicting testimonies of contemporary writers. Henceforward these volumes will be deemed essential to the history of Cromwell and his times.

Christ-as consisting in believers being under one and the same Lord; in being invested with the same spiritual privileges; and in being destined to the same heaven.

The subject is treated with much discrimination, and in the genuine spirit of brotherly love and concord. It presents a compendious and truly scriptural view of Christian union; while, from its brevity, point and perspicuity, it is well adapted for extensive distribution, and may be safely recom mended as a beautiful exemplification of the spirit of Christ.

Our limi's will only permit us to cite in addition, two short passages :

"Christian unity does not consist in absolute uniformity; neither is it incompatible with a multiform diversity."

"I confess," remarks the intelligent author, "I am not so sanguine as to expect, at any time, a perfect accordance in the views and sentiments of Christians in every point. Observation and testimony concur to establish the fact, that it is much the same with human minds as with human countenances; of which the one is commonly regarded by physiognomists as the index of the other. There is a resemblance, and yet a difference. The resemblance pervades the species, and sometimes denotes the family; the difference determines the individual. So, in minor points, Christians differ; but in the great essentials of religion they all agree. Why then may they not differ and yet agree? Or, according to the proverbial saying, why should they not agree to differ? In form and order, probably, the various sections of the Christian church Not a few, will never be exactly alike. indeed, are anxious that they should be so. But past events and present appearances strongly militate against the assumption that they ever will.

"Freedom of inquiry, and the right of private judgment, are by no means opposed to the unity of Christians. The grand object is to maintain the one, without offering violence to the other on this principle, I would urge you to cherish and cultivate the spirit of forbearance and love towards all who belong to the family of Christ. Respect and reverence the image of Christ wherever you meet with it, whether in your own community, or in others. In regard to yourselves, let the sacred stream of charity circulate and flow all around. Is any thing more lovely on earth than a holy, united, affectionate family? each contributing to the happiness and comfort of the rest; and all endeavouring to keep the unity of the Spirit in the bond of peace? Such ought every Christian church to be in itself-an extended model of domestic concord and love. To be united and happy at home, is the way to be useful and respected

abroad. In reference to others, let them share your sympathy and esteem, as fellowheirs of the kingdom of God. Be more concerned to applaud their excellences than to expose their defects; to imitate their virtues, than to aggravate their faults. Recollect that their not following with us, is no decisive proof that they do not follow Christ. There is, probably, no one section of the visible church-no one denomina. tion of Christians, properly so called-from which the rest may not learn something good and profitable for themselves."

Friends, and readers, what a different aspect would Christianity present, if its professors, however externally distinguished, were governed and actuated by this law of love!

The spirit of inquiry which has within the last few years subjected to its ordeal systems of government and of religion, has not permitted systems of education to escape it.

However men may differ as to results in the former two cases, they will not, we think, deny that the mode of conveying instruction is perceptibly improved. The old plan, and it prevailed so recently that it should scarcely be called old, was to load the memory without exercising the understanding to make pupils remember words, not comprehend things. We are old enough to have been subjected to that system, and we remember often to have seen a schoolfellow with a retentive memory rewarded for repeating sentences which a parrot would have equally understood; and another, whose mind was capable of receiving and reasoning out principles, flogged for mere verbal inaccuracy in the repetition of a set task. In both cases the same end was attained. The one learned without advantage, as the other acquired a distaste for instruction-in neither was the mind stored with real knowledge, nor were its faculties developed, exercised, aad strengthened. That Procrustean system is fast passing into oblivion. In most of our schools of the present day it is thought necessary to teach something more than sounds, and to invest the subject to be mastered with an inviting rather than a repulsive aspect. The most successful form of instruction hitherto adopted is by means of questions, so arranged that the learner's acquaintance with a subject may be completely tested. Practical illustrations of the advantages of this

system may be witnessed in our infant schools, and other such institutions. The conversational plan was for some years in repute, but we believe nearly all those engaged in tuition are now agreed that there is a decided superiority in the catechetical form. Hence our most popular and useful school books, in nearly every branch of education, are so constructed.

A knowledge of the holy Scriptures is certainly of more importance than any other kind of knowledge; and we rejoice therefore that an author, whose name suggests all the qualifications necessary for the task, has commenced a series of commentaries on the plan which has been so universally ap proved. A person professing Christianity, but nevertheless indifferently acquainted with the contents of the book, which is the foundation of his belief, presents to our observation a most painful anomaly. Yet we fear there are many, sincere albeit and not unintelligent, who would be much puzzled to answer some of the questions contained in this little volume, although they may have given much time to scriptural reading. The fact is, a lazy, uninquiring habit of reading is easily acquired, and the things which are most familiar to us are not always those with which we are best acquainted.

Such

a commentary, therefore, as the one before us will be of incalculable use, especially to the young, for whom it is more immediately intended. That highly interesting and important portion of the Scriptures entitled, "The Acts of the Apostles," is the only book with which the commentator has yet presented us, and it gives satisfactory earnest of the quality of its successors. The style is carefully adapted to the subject, the questions being simple and perspicuous; and the answers are concise yet comprehensive; but of this the reader shall be enabled to judge by the subjoined specimen, selected indifferently from the 26th Chapter :

"1. After Festus had opened Paul's case, how did King Agrippa act in the matter?

"He said to Paul, Thou art permitted to speak for thyself;' thereby evincing a spirit of justice and impartiality.

2. When Paul was permitted to speak before this interesting assembly, how did he act?

"He stretched forth the hand, in an elegant and graceful manner, and began to speak for himself.

"3. How did he open his address?

"By congratulating himself, in terms highly respectful to Agrippa, on the circumstance of being permitted to answer for himself, touching the matters in which he had been accused by the Jews, before one who was expert in all customs and questions agitated among the Jews, having been instructed in them under his father Herod

Agrippa, having long resided in Jerusalem, and having, by the permission of the emperor, had the direction of the sacred treasure, the government of the temple, and the right of nominating the high priest.

"4. What does Paul earnestly solicit of Agrippa, and the others before whom he stood?

"That they would hear him patiently.

"5. What is the first point of Paul's defence?

"He appeals to the incontestable fact, that, from his youth up, he had lived among his own nation at Jerusalem, where he had received his education at the feet of Gama

liel, according to the rules observed by the strictest sect of the Jewish nation, he being a Pharisee.

"6. What is his second point of defence? "That though thus belonging to the sect of the Pharisees, who professed to hold the doctrine of the resurrection, he was now standing to be judged on account of his advocacy of the hope of that promise of a resurrection to eternal life and happiness by means of the Messiah, which in time past was made by God unto the fathers of the Jewish nation; (See Luke xx. 37, 38;) to the accomplishment of which promise also the remnant of the twelve tribes, in all the scenes of their dispersion, and in all their offices of devotion and services, hope to attain for the advocacy of this hope, and for no offence against the Jewish religion, Paul solemnly assures King Agrippa, he was accused of his countrymen.

"7. What is Paul's third point of defence?

"He appeals to his auditory whether indeed any of them could pronounce it to be an incredible thing in itself, that God should raise the dead, even if the religion of the Jews had embodied no professed belief in the doctrine. Had not God power to raise the dead? and was it in any way inconsistent with his moral attributes that such an event should take place?

"8. What is Paul's fourth point of defence?

"He refers to his former bitter prejudices against Jesus of Nazareth and his disciples, which had been fully attested by his cruel treatment of the Christians, both at Jerusalem and elsewhere; he makes mention of the commission he had received from the chief priests against the Christians, and how zealously he had endeavoured to execute it; and he then passes on to describe the solemn and miraculous scenes connected with his conversion-the light, brighter than the sun, which fell upon him-the terror which overtook him and his companionsthe voice which spoke to him in the Hebrew tongue-the discovery which Jesus made of himself to him-the message which he re

ceived from his lips-the commission delivered to him-the promise of protection given to him in publishing it to Gentile sinners-the prompt obedience which he yielded to his Saviour and the Messiah, showing at Damascus, and in all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.

"9. How does Paul apply all these facts to the case in hand?

"He declares before King Agrippa, that on account of the manner in which he had fulfilled a Divine commission, proclaiming forgiveness to Jews and Gentiles, through the blood of Jesus, he had been seized on by his countrymen in the temple, and had been put in imminent jeopardy of his life; though in fulfilling his commission he had only maintained the doctrine of Moses and the prophets, that Christ should suffer, that he should be the first to rise from the dead, and that he should show light unto the people and to the Gentiles.

66

10. To what does Paul attribute his preservation in the work to which he was called, in thus witnessing to small and great, the things which Moses and the prophets had foretold should come to pass?

"To the helpful and extraordinary providence of God, by which he had been continued in being amidst the threats, stratagems, and cruel persecution of his enemies.

"11. What is recorded of Festus as Paul was proceeding with his defence before King Agrippa?

"To a mind like his, the things uttered by Paul were so astounding and incredible, that he cried out with a loud voice, so as to be heard by the whole assembly, 'Paul, thou art distracted, much study of these ancient records, on which thou layest so great stress, drives thee to madness.'-See Doddridge.

12. How did Paul take this interruption?

"With mild dignity, calmly saying, to the Roman Governor-'I am not mad, most noble Festus; but utter the words of truth and sobriety,' which will bear the strictest examination, and I desire nothing more than that they may be brought to it.

"13. To whom does Paul refer for the justification of what he had advanced?

"To King Agrippa, who knew the things he had asserted; for the events referred to by him were not done in a corner, but were objects of public notoriety throughout all Jerusalem and Judea.

"14. What personal appeal does Paul make to Agrippa?

"Believest thou the prophets? I know what thou believest.'

"15. What is the force of this appeal? "That such a reference to the prophets

as had been made by Paul, could not be repudiated by any one, who, like Agrippa, professed to believe the Divine authority of their testimony.

16. What was Agrippa's reply to Paul? "Almost thou persuadest me to be a Christian.' Such was the force of Paul's reasoning from the prophets, that instead of condemning Paul for the course pursued by him, he was almost persuaded himself to be a Christian.

17. What striking use did Paul make of Agrippa's concession?

"He expressed his fervent desire to God, that not only Agrippa, but all who heard him, might be both almost, and altogether such as he was, except in the matter of his bonds and persecutions, which he was willing to endure himself. if but the truth which he proclaimed might prevail and triumph in the world.

18. What followed this noble appeal to the heart and conscience?

"The King rose, and the Governor, and Bernice, and they that sat with them; and when they had returned and consulted together, they reached one common conclusion that this man had done nothing worthy of death or of bonds.'

"19. What was King Agrippa's final decision as announced to Festus ?

"That Paul might have been set at liberty, if he had not appealed to Cæsar.

"20. How would Paul, under these circumstances, view the appeal made by him to Rome?

"He would fully comfort himself in the thought, that, placed as he had been, he had acted for the best, under the direction of that wisdom which cometh from above."

We trust the author's purpose, as expressed in his title and advertisement, will be fulfilled, and that the commentary will rapidly advance to completion. Presuming that the same ability and judgment which characterise its commencement will be sustained throughout, we rejoice in the certainty that the youthful of every rank, and partially-educated Christians of all ages, will receive therein a most important accession to their means of acquiring knowledge of that volume which has God for its author, salvation for its end, and truth without any admixture of error for its matter."

The volume is of portable size, well and legibly printed, and when bound will form a most valuable as well as pretty present.

WORKS RECENTLY PUBLISHED.

1. History of Madagascar. Comprising also the progress of the Christian Mission established in 1818; and an authentic account of the recent Martyrdom of Rafaravavy; and of the Persecution of the native Christians. Compiled chiefly from original documents. By the Rev. WILLIAM ELLIS,

Foreign Secretary of the London Missionary Society. In 2 vols. 8vo, pp. 1078. Fisher and Co.

2. A Commentary on the Acts of the Apostles, in the catechetical form; for the use of Schools, Fa→ milies, and Bible Classes. The first of a series. By JOHN MORISON, D.D. 1smo, pp. 430. Ward and Co.

3. China; its State and Prospects, with especial reference to the Spread of the Gospel. Containing Allusions to the Antiquity, Extent, Population, Civilization, Literature, and Religion of the Chinese. By W. H. MEDHURST, of the London Missionary Society. Third Thousand, pp. 606. Snow. 4. The Ministry of Reconciliation. A Discourse, delivered before the Tutors, Committee, and Friends of the Hackney Theological Seminary, at Barbican Chapel, on Tuesday Evening, October 18, including some Remarks on the Subject of Apostolical Succession. By JOHN MORISON, D.D. Published at the unanimous request of the Committee. 8vo, pp. 35. Ward and Co.

5. Microscopic Illustrations of Living Objects, their Natural History, &c. &c. With Researches concerning the most eligible methods of Constructing Microscopes, and Instructions for using them. By C. R. GORING, M.D. A New Edition, amended and enlarged. By ANDREW PRITCHARD, M.R.I., Hon. Mem. Arts, Edinb.; author of "Natural History of Animalcules," &c. &c. 8vo, pp. 248. 10s. 6d. Whitaker and Co.

5. Dionysius Longinus on the Sublime; chiefly from the text of Weiske: with English explanatory Notes and copious Indexes. By D. B. HICKIE, LLD., Head Master of Archbishop Sandys' Grammar School, Hawkshead. For the Use of Schools and Colleges. Svo, pp. 146. Longman and Co."Read," said the excellent Bishop Pearce, “over very frequently this GOLDEN TREASURE, that you may not only understand how the best authors have written, but learn yourself to become an author of the first rank."

7. The Little Dorc. From the German of F. A. KRUMMACHER, D D. A Story for Children. 12mo, pp. 48. Hamilton and Co.-To us this is one of the sweetest of all Krummacher's numerous productions. It has in it an inimitable adaptation to the infant mind. It deserves to be as popular as the "Dairyman's Daughter;" for, indeed, it is as well conceived, and as well expressed to the full. are not very young now; but we have read it with something of the renewed feeling of childhood. It consists of five little stories beautifully told :The Breakfast-The Sailor-The Mother's Words -The Hunter-and The Little Doves.

We

8. A Brief View of Ecclesiastical History, from the Earliest Periods to the Present Time. Fourth Edition, revised and enlarged. 18mo, pp. 108. Curry, Dublin.-This is an invaluable little compendium of Ecclesiastical History, well adapted for a Sunday-school Library, or for the instruction of the younger branches of a Christian family.

9. Letters and Papers by the late Theodosia, a Viscountess of Powerscourt. Edited by the Rev. ROBERT DALY, A.M., Rector of Powerscourt, in the Diocese of Dublin. Second Edition, enlarged. 12mo. pp. 308. W. Curry, Dublin; and Holdsworth, London.-The piety of this volume resembles more that of Rutherford's Letters, than any thing we have seen in modern times.

10. Three Discourses on Practical Subjects. By the late Rev. RICHARD CECIL, A.M., formerly Minister of St. John's Chapel, Bedford-row. Now first published. 12mo, pp. 120. Crofts, Hatchard, and Seeley. It is no mean commendation of the accuracy of these discourses, that the surviving members of Mr. Cecil's family regard them as among the most approved specimens of his preaching, not prepared by his own hand for the press. This we happen to know on undoubted authority.