Mr. Maurice addressed a member of the society in a series of letters, now collected in these volumes. In the first volume he discusses the sacraments of the church, where his "great object," he says, "has been to shew that in them the idea of Christianity, as the revelation of a spiritual and universal kingdom, is set forth; that it depends upon the prominence given to them, whether this idea is upheld or lost; and that with the utter loss of it all the practical fruits of Christianity will disappear." In the second volume, he "examines the laws, government, and order of the kingdom, its powers, and its prospects; these gradually exhibit themselves as he considers those great endowments of the church, the scriptures, the ministry, her forms of prayer, the literature and history which she has been accumulating from age to age." In the third, he "considers the relation of this kingdom to the different kingdoms of the earth, to civil government, to social life and education." His work is the production of no ordinary mind. It is vigorous, judicious, argumentative. Though it partakes to a certain extent of the disadvantages common to most books written in parcels, where the author has, like the Jews of old, to be ready to fight while he is building, it is well-arranged and regular. The style, which is at once masculine and exuberant, is sometimes perhaps too rhetorical for the form into which he has cast his work; but it is the natural vehicle for such conceptions. Large views and noble feelings suitably find expression in copious language. A writer so thoroughly original must not expect to carry with him the uniform assent of all his readers, even when they concur in the soundness of his principles. The writer of this review has no hesitation in saying that he has perused it with great pleasure.

Illustrations of the Bible from the Monuments of Egypt. By W. C. Taylor, LL.D. London: Tilt. 12mo. pp. 200. 1838.

THIS is an elegant and well-executed little book, on a most interesting subject. It affords a very useful substitute for the larger and more expensive work of Mr. Wilkinson. But it has greater pretensions. It is a clever original work.

The State, in its Relations with the Church. By W. E. Gladstone, Esq., Student of Christchurch, and M.P. for Newark. London: Murray. 8vo. pp. 324. 1838. Ir will be curious if, after all the books which have been written by our divines on the connexion between the church and state, we should be indebted for the soundest work on that important subject to layman. Yet this seems likely to be the case. Admirably as the nature and constitution of the church have been discussed by the great Anglican writers, the relations in which our church stands to the state have hitherto been examined only superficially and upon false principles. Mr. Gladstone has entered upon a subject which has long been the prey of ignorance and error. He has communicated a large quantity of most valuable information. And it is a matter for sincere thankful

ness to find that the church has such an accomplished advocate in the branch of the legislature which has shewn itself least disposed to treat her with favour.

Fables from Ancients and Moderns. Versified by the Rev. James Gorle, M.A., Curate of Sheldon, Warwickshire. London: Smith, Elder, and Co. 1838. THIS little volume contains seventy fables (many of them old acquaintances) "done into" octosyllabic verse in a very pleasing way. The "grave and gay," the "lively and severe," are judiciously combined, with the design of setting before the young some lessons of proper temper and conduct. The thanks of parents are due for this useful and clever publication.

An Inquiry respecting Love as one of the Divine Attributes. By Thomas Gisborne, M.A., Prebendary of Durham. London: Cadell. 1838. SOME of the sentiments expressed in this book are more in keeping with modern theology than with that of the ancient church. Is it judicious, to say the least, so to exhibit the love, as to overlook the justice of God? Men are ever too reader to presume upon the mercy of the Deity, and their presumption finds its life and nourishment in the popular creed. The doctrine of the all-sufficiency of faith, and what are called religious feelings, has led to the neglect and contempt of primitive discipline and self-denial. There is much to admire in Mr. Gisborne's publication, but, for the reason above specified, the reviewer is sorry that he cannot recommend it as a whole.

A Companion to the First Lessons of the Services of the Church, on Sundays, and the Fasts and Festivals. By James Duke Coleridge, LL.D. London: Riving

THE estimable author of this volume does not profess to give a continuous commentary on the first lessons, and still less to write sermons on them; but to explain, briefly and familiarly, those passages that occur in them, which, from any cause, are not obviously intelligible to an ordinary reader. The value of such a work to the Christian layman will be admitted by all. Dr. Coleridge's observations are evidently the result of extensive reading and mature consideration. They are also clothed in intelligible language, so that "he who runs may read" them with pleasure and advantage. No opportunity of inculcating sound doctrine has been overlooked. Not only are the first lessons for every Sunday illustrated and explained, but, "because the increased and happily increasing reverence paid to the fasts and festivals of the church, both by clergy and laity, seemed to render it desirable, the author has added a commentary, on the same principles, on the first lessons appointed for the services of those days." Dr. Coleridge states, that his book was written during some of the hours of a long winter, in the retirement of a Cornish living. It will afford

the reviewer sincere pleasure to learn that a portion of the present dreary season has been similarly employed upon the historical parts of the New Testament.

A Manual of Mental and Moral Philosophy. By the Rev. Joseph Jones, M.A. Oxford: Talboys. 1838.

THIS professes to be no more than a compilation, and may serve to give a general and elementary view of our nature, our various faculties, and the laws by which they are regulated. Mr. Jones appears to be a pains-taking and right-thinking clergyman.

Historical Sketch of the Rise, Progress, and Decline of the Reformation in Poland; and of the Influence which the Scriptural Doctrines have exercised on that Country, in Literary, Moral, and Political Respects. By Count Valerian Krasinski. 2 vols. Vol. I. London: Printed for the Author. pp. 415. 1838.

WHATEVER feelings or opinions a man may hold with regard to the policy of Russia towards Poland, it is impossible to deny that the annals of that country are disastrous, and the country itself unhappy beyond measure. It would almost seem to claim by prescriptive right most of the calamities which can befal a nation. For ever torn by internal dissensions, or dismembered by foreign aggression, it has constantly struggled in vain for a national existence, and its history still continues to wear the same gloomy aspect. It is brought before us in this volume in another light-as the cradle in some degree of the Reformation. The author states, in his preface, the result of his inquiries into the ecclesiastical history of his country,—that for a time, when protestantism had in some degree flourished, the nation made rapid strides in improvement in everything which can exalt a people; but when the Reformation had been crushed, that it retrograded manifestly. This volume, the only one published as yet, brings down the history to the year 1592, which was signalized by the death of Sigismund Augustus. There is an introductory chapter, containing a summary of the early ecclesiastical history of Poland, which is highly interesting. Count Krasinski represents the quarrel between Boleslav the Dauntless and Stanislaus Szczepanowski as a contest between the temporal and spiritual powers, and considers that the prelate was judicially executed by Boleslav, and not murdered by the monarch at the foot of the altar, as the common story goes.

It is impossible to give an analysis of this work; it is enough to say, that the matters of which it treats are highly interesting, and will probably be new to most readers-that it is written in a tone of moderation, and appears the result of very considerable research and care. The account of John Alasco is very interesting, as bearing on our reformation. It is to be hoped that the volume may meet with such a reception as may induce Count Krasinski to finish his task. His style is highly creditable to a foreigner. Here and there a foreign idiom VOL. XV.-Feb. 1839.

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occurs, and that is all. The count, however, would do well to correct the Latin quotations; they are miserably printed in some cases.

A Letter to the Archbishop of Canterbury, occasioned by the late Meeting in Support of the Society for the Propagation of the Gospel in Foreign Parts. London: Stewart. pp. 18. 1838.

THIS pamphlet, which ought to have been noticed before, should be read and deeply considered by all who feel any interest in the propagation of the gospel, and who desire that the laudable and Christian zeal which is directed to the objects of missionary labour should be well regulated and effective.

It is matter of sincere regret to the Editor, that, owing to the pressure of matter, and other circumstances, the notice of so many works which deserve it must be deferred.

CHURCH MATTERS.

THE CASE OF BREEKS versus WOOLFREY.

"A Presbyter of the Church of England" has published " A Letter to his Grace the Archbishop of Canterbury, in refutation of certain opinions delivered by the Right Honourable Sir Herbert Jenner, Official Principal of the Arches Court of Canterbury, in the case of Breeks v. Woolfrey." The Presbyter first sets himself to the refutation of these opinions, and then proceeds to point out "the lamentable position in which" Sir Herbert Jenner's decision "has placed the parochial clergy." The dilemma is thus described :

"If his judgment is to be considered valid, and prayers for the dead are henceforth to be accounted not contrary to the doctrine and constitution of the church of England, then every incumbent throughout the land, who shall not suffer the erection of monuments similar to that to the memory of Joseph Woolfrey, will be offering an unjust and vexatious opposition, and setting, at the same time, his individual opinion in array against the authority of the church. If, on the other hand, he shall allow such inscriptions to be set up, he feels that he is acting in direct contradiction to that solemn promise he made at ordination, when he promised, with God's assistance, to be ready, with all faithful diligence, to banish and drive away all erroneous and strange doctrines, contrary to God's word.' Placed in this most painful dilemma, the parochial clergy are very naturally desirous of some authority higher than Sir Herbert Jenner's to direct them in cases similar to that upon which he has so lately decided; and such cases, without doubt, will now be of frequent occurrence."

Now, really, there is no "painful dilemma" of any kind in the case, Every incumbent throughout the land has the right to deter

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mine, in every case, whether he will suffer the erection of monuments similar to that to the memory of Joseph Woolfrey, or any other kind of inscription whatsoever. And if any such inscription were brought to him, he has good reason, from the case of Breeks v. Woolfrey, to suspect that there was some priest Woolfrey, or priest something, at the bottom of it, and some "catholic institute" (as it is pleased to call itself) at work, trying to divide churchmen, and weaken the (real) catholic church. And if he refuse to permit any such inscription to be put up, he need not surely disquiet himself with the fear of" offering an unjust and vexatious opposition" to any body; the case Breeks v. Wolfrey has made it notorious that he is merely exercising his right, and doing his duty; all it has shewn is, that, if he lets a tombstone with such an inscription be set up, he cannot get it removed again on the ground of its being "unlawful." Neither will he be "setting his individual opinion in array against that of the church." The homily is quite sanction enough for any incumbent who shall oppose the setting up of any such inscription; even though an "opinion" in the book of homilies be not admitted in a court of law as equivalent to a doctrinal statement in the book of articles. The church has plainly enough in the homily discouraged such an exhortation being made on tombstones in country churchyards, as "Pray for the soul of Joseph Woolfrey." There is really no dilemma in the case. All that the clergy have to do is to take care, before tombstones are put up, what inscriptions are put on them.

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To go back now to the Presbyter's refutation of Sir Herbert Jenner's most remarkable and ex-officio opinions," as he styles them. The learned judge, it seems, cites Bishop Taylor, "who considered praying for the dead not contrary to the doctrine and constitution of the church of England." This witness, however, is dispatched with the remark that, in his letter on original sin, he claims the privilege of putting his own interpretation on the ninth article of our church;" and "a person claiming this latitude in one case, would be likely to speak with equal latitude respecting the doctrine and constitution of the church of England.' Bishop Burnet," adds the Presbyter, " made 'the doctrine and constitution of the church of England' his particular study. I adduce him, therefore, as at any rate an authority that may compete with Bishop Taylor. An objection (wrote the Bishop of Sarum) may be made to our constitution that, in this of praying for the dead, we have DEPARTED from the practice of the ancients,""&c. Now, not to enter upon the comparative merits of Bishop Burnet and Jeremy Taylor as authorities, nor upon the question with what success Bishop Burnet studied the doctrine and constitution of the church of England,' nor to observe that there is nothing said in Jeremy Taylor or in Sir Herbert Jenner about this "doctrine and constitution" that gives so much point to the Presbyter's sentences, it may be sufficient to observe that Bishop Taylor, in his letter on original sin, does not claim in any way the privilege of putting his own sense on the ninth article; but only such a sense as, he says, whether rightly or wrongly is another question, "is certainly agreeable to truth and reason," pleading for "that sense which may best warrant