exceedingly useful to parents in communicating a knowledge of the principal events of the English history from the Conquest, to their children.

XXVII.-Burns' Fireside Library. London: Burns.

A MOST tempting series of cheap, amusing, and useful publications, of which we would advise all our younger readers to possess themselves of such at least as they may not already have seen. The volumes before us are, "Evenings with the old StoryTellers;" "Churches," by the Rev. G. A. Poole; Wilberforce's "Five Empires;" "The Shadowless Man," by Chamisso; "Fables and Parables" from Lessing, &c.; "Ballads and Metrical Tales" from Percy, &c.; "Lives of Englishmen ;” “Undine;" "The Siege of Lichfield;""Church Clavering," and "Frank's First Visit to the Continent," by the Rev. W. Gresley. The lastmentioned publication is the result of a visit to the Continent in the summer of 1844, and is replete with agreeable instruction, and reflections on the condition of France in a moral and religious point of view. The chapters on the Christian Brothers, Sisters of Charity, and the possibility of union between the French and English Churches, (which the author considers impossible under existing circumstances,) are particularly interesting.

XXVIII. The Goldmakers' Village, translated from the German of Zschokke. London: Burns.

THIS little tale describes the fortunes of a community who have been reduced to poverty and immorality by habits of extravagance, and are raised to comfort and independence by the influence and example of an individual.

XXIX.-Poems. By ROBERT BLOOMFIELD. The Farmer's Boy, with thirteen Illustrations. London: Van Voorst.

THE illustrations and the typographical execution of this new edition of Bloomfield's poems are deserving of all praise and commendation.

XXX.-MISCELLANEOUS PUBLICATIONS.

"A PLAIN Guide to the Holy Communion" by the Rev. Plumpton Wilson, Rector of Newmarket, (Rivingtons,) is written in a strain of sincere piety and devotion; but we think that it is deficient in its doctrinal views of the sacred mystery, on which it VOL. III.—NO. V.-MARCH, 1845.

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comments. "Consolations and Prayers for the Time of Sickness," by the same author, (Rivingtons,) consists of a series of conversations between a parish priest and a sick person, in which prayers and devotions are interspersed. "Morning and Evening Exercises for Beginners," &c. by a Clergyman, (Burns,) contains some devotions for morning and evening, and for self-examination. We do not see why the author should adopt the Roman Catholic phrase "examen," when "self-examination" would answer quite as well. "The Private Devotions" of Bishop Andrewes, Part II. (Parker: Oxford,) is intended as a companion to Mr. Newman's translation of the first portion of Bishop Andrewes' Devotions, which originally appeared in the "Tracts for the Times." The present volume is translated from a Latin original, and is less finished than the former. We must confess that we think the peculiar arrangement of these devotions is a disadvantage to them.

On the subject of conformity to the Rubric we have to notice "Horæ Liturgicæ," by the Bishop of Down and Connor, (Parker,) as containing a curious account of the existing diversities in the celebration of divine service, with directions for uniformity. "Drops for the Cup of Uniformity, Unity, and Peace," by the Rev. G. C. Hodgkinson, M.A. (Rivingtons,) comprises remarks on all parts of the Divine Service, without much pretensions to novelty. "Heresy and Schism, what are they?" by the Rev. E. Strickland, M.A. (Groombridge,) appears to be a useful and unexceptionable

tract.

A very interesting Charge by the Lord Bishop of Gibraltar, delivered in the English Collegiate Church of St. Paul, Malta, (Malta,) has reached us. This Charge narrates the circumstances connected with the erection of the bishopric of Gibraltar; states the principles of the English Church in the Mediterranean jurisdiction to be non-aggressive; and announces the opinion of the bishop, that communion with the Oriental Churches is not at present to be expected. The Charge also contains some temperate strictures on the theological movement in England. "A Charge" delivered in November, 1844, by Archdeacon Samuel Wilberforce, recommends an increase of the order of deacons, and contains some good remarks on the present state of the Church. Valuable as the charges of our archdeacons sometimes are, we cannot but be reminded by them, that the Church is not supplied with an adequate number of bishops. Were she so supplied, there would be no necessity for archdeacons to assume so much of episcopal authority as they do at present. "The Unity of the Church, a sermon preacht at St. Peter's Church, Brighton," by Archdeacon Hare, is characterized by the well-known ability of

the writer, who is of opinion that the Church has not acted wisely in enforcing uniformity in worship. "Variety in Unity," a sermon by the Rev. A. C. Tait, D.C.L., inculcates the duty of charity and forbearance towards all who possess the essentials of Christianity; and we do not see any objectionable statement in

it. "Three Sermons Preached in Times of Public Anxiety," (Cleaver,) by the well-known author of the "Apology for the Doctrine of Apostolical Succession," &c., will be read with much interest. Sermons by the Rev. Joseph Oldknow, M.A., on "Sacerdotal Remission and Retaining of Sins ;" and by the Rev. Cecil Wray, M.A., on " The people's duty to the clergy in their aim at ritual conformity," are deserving of attention. Dr. Hook has published a sermon entitled, "Take heed what ye hear," with an excellent preface in defence of the English Church against the charges made against her by Romanizers. We are indebted to the same learned writer for a work on 66 Ecclesiastical Biography," (Rivingtons,) which is publishing in parts, and will be a valuable acquisition to churchmen.

"Thoughts on Church Matters, by a Clergyman," (Parker,) contains many good suggestions for promoting the discipline and effectiveness of the Church. "Considerations on the Exercise of Private Judgment," by James Parker Deane, D.C.L., (Parker,) proves that the clergy are bound to obey the canons and rubrics, and not to act merely on their private judgment of what is most fitting and expedient. We have to notice as deserving of attention Mr. Turnbull's letter on "Parochial Disorganization," the History of Christian Altars" read before the Camden Society, Mr. Wickham's "Rubrics of the Communion Office Examined,"

An "Abridgment of Scripture History in Connexion with Christian Doctrine for Parish Schools," by the Rev. W. Brudenell Barter, M.A., (Hatchards, and Rivingtons,) has reached a second edition, and seems to be very well executed. A pleasing little abridgment of New Testament History has just been published by Mr. Burns.

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Foreign and Colonial Intelligence.

AMERICA.-Suspension of the Bishop of New York. The canon passed by the last Convention for the trial of bishops, has been brought into operation in the trial of bishop Onderdonk of New York, brother of the suspended bishop of Pennsylvania, for personal misdemeanours. The result was, that after several divisions a sentence of indefinite suspension was pronounced. What renders this occurrence the more distressing, is the display of party-spirit; the partisans of the bishop of New York alleging, that the charges brought against him would never have been heard of, but for the dissensions occasioned by the ordination of the late Mr. Carey; a statement to which the remote date of the offences charged, and the want of agreement in the House of Bishops, appear to give some countenance.

AUSTRALIA. Popish Synod.-While our own missions in Australia are, through the want of both bishops and inferior clergy, in a languishing condition, the Ami de la Religion announces, that the first Roman Catholic Synod that ever assembled in the southern hemisphere, was held on the 10th of September last and following days, under the presidency of "Archbishop Polding." There were present the suffragan bishops of Hobart Town and Adelaide, the Prior of the cathedral of Sidney, the consulting theologians, and twenty-five parish-priests.

FRANCE.-Conflict between the Government and the Episcopate.—A collision has recently taken place between the Government and the Episcopate of France, which bids fair to throw the education question altogether into the background. The occasion of it was the publication, in the spring of last year, of a Manual of Ecclesiastical Law, by M. DUPIN, procureur-général at the Court of Cassation, and member of the Chamber of Deputies for the Department of the Nièvre'. Coming,

1 The work is entitled "Manuel du Droit Public Ecclésiastique Français," and contains a digest of the principal documents relative to the political position of the Roman Catholic Church in France. The first of them is the treatise of Peter Pithæus on the liberties of the Gallican Church, re-edited by the brothers Pierre and Jacques Dupuy, under the title " Traité des Droits et des Libertés de l'Eglise Gallicane," and accompanied by their “Preuves des Libertés de l'Eglise Gallicane," a work which was condemned by a synod of bishops assembled at Paris in 1639, on the ground of its doctrine, which they described as "pernicious, often heretical, tending to schism, impious, contrary to God's word, subversive of the hierarchy and of ecclesiastical discipline, and injurious to the Holy See." The second set of documents in the Manual is the declaration of the French clergy of the year 1682, with the edict of Louis XIV., by which the declaration obtained force of law, and the decree of Bonaparte in the year 1810, which declared both the declaration and the edict to be the law of the empire. After these follows the report of M. Portalis on the Concordate, together with the Concordate and the Organic Articles. In addition to all this the Manual contains a variety of decisions on questions of ecclesiastical jurisdiction, by way of precedents, and speeches delivered by the author himself in the Chamber. A list of writers on the subject, under the title "Bibliothèque choisie," closes the volume. In the discussion of these subjects M. Dupin follows in the wake of the ancient parliamentary writers. He describes himself, it is true, as "a Gallican Catholic, one who is friendly to religion, honours the

as it did, from the pen of the highest law officer of the Crown, with a kind of demi-official character, and professing, moreover, to be composed for the use of the clergy and of students in divinity, M. Dupin's work was thought of sufficient importance to be attainted by ecclesiastical censure; and accordingly the Senior Cardinal of France, Archbishop Bonald of Lyons, decreed sentence of condemnation against it. The ground upon which the Cardinal proceeds, is the right, not of the Pope only, but of every bishop, to condemn any writing which is contrary to sound doctrine, especially if such writing should profess to be intended expressly for the use of the Clergy. But if the book of M. Dupin had excited the displeasure of the Episcopate, the mandement of the Cardinal Archbishop gave no less umbrage to the government; and the minister of justice and worship, to whose department such affairs belong, brought the Episcopal mandate under the cognizance of the Council of State, by means of that ancient

clergy, and reveres the sovereign pontiff as the head of the universal Church, and the common father of all the faithful;" but he limits this his allegiance to the Church by the proposition, that the spiritual power extends only over matters of faith and doctrine; and that to the political power belongs the right of exercising a watchful control over ecclesiastical discipline and the external regulations of divine worship, and of keeping every one to his duty.

The mandement of the archbishop, condemning the book of M. Dupin, is dated Nov. 21, 1844; but it was not published till the 4th of Feb. last. The sentence itself runs as follows:-"Upon these considerations, having examined the book entitled Manuel du Droit Public Ecclésiastique Français, par M. Dupin, Docteur en Droit, Procureur-Général près la cour de Cassation; Député de la Nièvre, &c. &c. Paris, 1844; and a writing by the same author, entitled Réfutation des Assertions de M. le Comte de Montalembert dans son Manifeste Catholique, [a pamphlet appended to the larger work,] and having invoked the holy Name of God, we have condemned and do condemn the said works, as containing doctrines which are calculated to overthrow the true liberties of the Church, and to substitute for them a dishonourable servitude; to give countenance to principles which are opposed to the ancient Canons, and to the received principles of the Church of France; to weaken the respect due to the Apostolic See; to introduce Presbyterianism into the Church; to impede the legitimate exercise of ecclesiastical jurisdiction; to promote schism and heresy; as containing propositions which are respectively false, heretical, and such as revive the errors condemned by the dogmatic bull, Autorem fidei, of our holy father pope Pius VI., of glorious memory, of August 28, 1794:

"We prohibit all ecclesiastics of our diocese from reading and retaining these works; we prohibit them from advising them to be read; we prohibit in like manner the professors of divinity and canon law from placing them in the hands of their pupils, and from explaining their doctrines otherwise than for the purpose of refuting and controverting them. And the same prohibition we lay upon the professors of the faculty of theology in the university.

"And this our mandate is ordered to be sent to the curates of our diocese, to the superiors of our seminaries, and to the dean and professors of the faculty of theology in the university."

Among the charges which Archbishop Bonald brings against M. Dupin, is that of having designated the pope "as a foreign prince." "The teacher," says the cardinal, "whose word we are bound to hear, the pastor whom we are bound to follow in the Christian path, he whom we call Father, can never be 'foreign' to us, when he instructs, directs, and blesses us." This is a practical illustration of the Romish doctrine respecting the pope's authority in all the countries of his communion, which become eo ipso lands of his obedience. Let those amongst us, who by acknowledging the Romish hierarchy, give the go-by to the 37th Article, and to the Oath of Allegiance, look to this.