1. The Natural History of Selbourne. By the late Rev. GILBERT WHITE, A.M. A new edition, with Notes by the Rev. Leonard Jenyns, M.A., F.L.S., &c. London: Van Voorst. 2. The Vicar of Wakefield. By OLIVER GOLDSMITH. With thirty-two Illustrations by William Mulready, M.A. London: Van Voorst. 1842.

Ir it be ruled, as we believe it is, that the "Natural History of Selbourne" be the best book of its kind, and that the "Vicar of Wakefield" is the first of Romances, we may certainly venture the assertion that we have now lying before us the most elegant edition extant of the one, and the most superb of the other; but this is a rule with Mr. Van Voorst's publications; he always sends forth good matter, printed with good type, on good paper. Mr. Jenyns has added very valuable notes to old Gilbert White's fascinating book, and the illustrations profusely scattered through it, are very fine specimens of woodcuts. The "Vicar of Wakefield" is a book of somewhat higher pretensions. It is of a size somewhat between octavo and quarto, or, rather, it is a broad octavo--a marvel of paper and typography, and illustrated, as the title indicates, with no fewer than thirty-two acu-graphs (we believe they are called), by no less a person than Mr. Mulready, and very good they are. There is a remarkably fine one opposite to page 97, where Mrs. Primrose is measuring the Squire and Olivia; there is a side look from the former almost implying as much as the action which a facetious poet thus describes

"But to his nose he clapped his thumb,

And spread his fingers out."

Both Books are admirably adapted for presents.

Popular Evidences of Christianity.

By WILLIAM SEWELL,

B.D., late Professor of Moral Philosophy in the University of Oxford. London: Murray. 1843.

THIS very remarkable book, the object of which is to show, in a popular form, not the evidences of the facts upon which Christianity is built, so much as the authority of the Church which asserts those facts, is in the form of conversations between a Churchman, a Dissenting missionary, and a Brahmin. The Churchman goes far to convince the two; but as the volume which we are now examining is only the first part, and as a Romanist is introduced who soon will, as it appears, take a large part in the discussion, we shall reserve our opinion till we see the whole. Mr. Sewell's books require to be read with caution, for they are very seductive, and not always correct in their conclusions. In this volume we see little to which we are inclined to object; but we must wait before we speak decisively.

History of the Scottish Episcopal Church; from the Revolution to the Present Time. By JOHN PARKER LAWSON, M.A. Edinburgh: Gallie and Bayley. 1843.

WHEN from time to time we look on the condition of Scotland, and regard the Episcopal but non-established Church in that country, prospering as it does, and gradually winning its way at the expense of the established Presbyterianism-when we see, too, the divisions of that same Establishment, we cannot but perceive that God, by his providence, has been gradually clearing a path for his Holy Catholic Church to obtain still greater triumphs in Scotland. Under these circumstances we look with great interest on Mr. Lawson's valuable contribution to the ecclesiastical history of our island. We shall take an early opportunity of examining and reviewing the work in a distinct article, but now we have only space to recommend it as a just and comprehensive survey of the period concerning which it professes to treat.

Synchronistic Annals of the Kings and Prophets of Israel and Judah, and of the Kings of Syria, Assyria, Babylon, and Egypt, mentioned in the Scriptures. Oxford: Parker. 1843. GEOGRAPHY and Chronology are well stated to be the eyes of history, and here are a set of very useful tables, more extensive than any which we know, so far as we have had leisure to examine. They are well adapted to be bound up with quarto Bibles, which is, we apprehend, the mode in which they are intended to be preserved. It is really astonishing how little attention is paid to sacred chronology, more especially that which connects the Assyrian, Syrian, Persian, Babylonian, and Egyptian monarchies with the chosen people. Yet without this it is obvious that but a very imperfect knowledge of sacred history can be gained. The tables now published appear correct as well as comprehensive, and may therefore supply a want which many persons have felt, and prevent the errors which we sometimes hear even in sermons.

The Key of Faith. Being an Explanation of the Articles of the Apostolic or Church of England Creed. Translated from the Latin of the Rev. John Ellis, D.D., by H. HANDLEY. London: Hamilton and Adams. 1842.

DR. ELLIS's work is sound, and as it was intended to be as much an exercise in Latin as in divinity, it was just twice the value in its original shape as it is in a translation. However, for those who want it, the translation is a very fair one.

Expositions of the Epistles of Paul to the Philippians and Colossians. By JOHN CALVIN and GOTTLIEB STORR. TransJated from the originals by Robert Johnstone. Edinburgh: Clarke. 1842.

To the student of the great Continental Reformation the lightest word of Calvin becomes important; and never was there a man who impressed more strongly his personal character on all that he did or wrote than "the Apostle (as he has been somewhat presumptuously called) of Geneva." It is in the genius of John Calvin that we are to seek for the genius of the Genevan reformation, and the genius of those who in England derived their ideas of Church discipline and Gospel doctrnie from Geneva. How much soever, therefore, we differ upon both these points with Calvin, we hail with satisfaction every book which brings him and his theories more fully before the eyes of the English reader. The present is a faithful translation, and is not the less valuable for containing also an acute and practical commentary by Gottlieb Storr.

Dora Melder; a Tale of Alsace. By META SANDER. A Translation. Edited by the Rev. C. B. Tayler, M.A. London: Longmans. 1842.

WE are much inclined to think that this, if a tale, is not exactly a fiction and that, at least, the name of Meta Sander belongs to a living woman. This, however, is no business of ours. The book relates events, which if not extraordinary, are graphic and life-like. The tendency, too, of the volume is decidedly good; and after having had so many "religious novels, moral tales, and strictures

66

upon the living manners as they pass us," We are always glad to see anything that looks like reality. What does Mr. Tayler mean by editing? not translating, we suppose. Now, really as editors ourselves, we are very anxious to have this word clearly defined. Some suppose that it means putting one's name to a book, and having twenty or fifty pounds, as the case may be, for the use thereof. We wish we knew.

Records of Wesleyan Life. Second edition. By B. Love. London: Hamilton and Adams. 1843.

WE have already noticed this work, and have therefore only to say, with regard to this new edition, that it is bound in ultramarine cloth, a mode of binding far more expensive and splendid than serviceable; for the blue comes off, and other colours come on, before the book has been in use an hour.

William Edward Painter, Printer, 342, Strand, London.

THE

CHURCH OF ENGLAND

Quarterly Review.

APRIL, MDCCCXLIII.

ART. I.-A History of the Convocation of the Church of England, being an Account of the Proceedings of Anglican Ecclesiastical Councils from the earliest period. By the Rev. T. LATHBURY, M. A. London. 1842.

SINCE Hooker is universally admitted to be the most judicious writer that ever adorned the Church of England, we consider it desirable to draw public attention to the judgment which he pronounced on the question of enacting oraltering Ecclesiastical Laws:

"As all multitudes (says he) once grown to the form of societies are even thereby naturally warranted to enforce upon their own subjects, particularly those things which public wisdom shall judge expedient for the common good; so it were absurd to imagine the Church itself, the most glorious amongst them, abridged of this liberty, or to think that no law, constitution, or canon can be further made, either for limitation or amplification in the practice of our Saviour's ordinances, whatever occasion be offered through variety of times and things, during the state of this inconstant world, which bringeth fortlı daily such new evils as must of necessity by new remedies be redressed; (such as) did both of old enforce our venerable predecessors, and will always constrain others, sometime to make, sometime to abrogate, sometime to augment, and again to abridge; sometime and even often to vary, alter, and change customs, incident unto the manner of exercising that power which doth itself always continue one and the same."-Eccles. Polity, b. 6, sect. 2.

VOL XIII.-S

Now if this principle, so fairly stated, is evidently just, and holds good of all societies whatever, and therefore among them, or rather above them all, of the Catholic Church at large, is it not equally true of the Church of England in particular? Why should it be supposed that she alone is to be exempted from its application? Is the world grown so much less inconstant now, that no evils can arise requiring new remedies to redress them? or is the lapse of more than two centuries so short a period of time, that her constitutions and canons can stand in no need of limitation or amplification? If she repudiates the immutability which the law of the Medes and Persians claimed, may she not reasonably want some acknowledged alteration of her customs answerable to the changes in the customs of society? And since some of her canons have been annulled by Acts of Parliament, does not their continued existence upon her statute-book place her in an unseemly attitude of defiance and contradiction to the law of the land? And if in some she has seemed to step beyond her sphere, and to aim at extending her domain over the laity, upon whom she has no coercive authority beyond grave and earnest admonition, is it not to be wished that she could be extricated from this false position, and abate her pretensions, and confine them within her proper jurisdiction? True it is, that all this is no fault of hers; for she has had no power of correction afforded to her; but it is assuredly a reason why they who have the power should give her an opportunity of revoking laws which she cannot enforce, and delivering her ecclesiastical code from the scorn and mockery which vain legislation provokes. Moreover, some regard should be paid to the scrupulous consciences of those amongst the clergy, who, looking up to the Church as a mistress to whom they owe most unqualified allegiance, are much disquieted by observing that in those questions which belong equally to the domain of the civil and ecclesiastical law her ordinances are in direct opposition to those of the State, and desiring to obey her voice, and yet unwilling to disobey the law of the land, find the conflict of incompatible duties grate harshly upon their feelings; and would it not be a reasonable consideration for those feelings, even if it be granted that they are an overwrought refinement of High-Church sentiments, to allow her to bring her canons into conformity with the will of the legislature, whose authority is grounded on the same foundation as her own, and is equally ordained of God? But it is not only for the purpose of correcting what is amiss that she ought to revise her code-some of her canons are wise, judicious, and appropriate; and these want to be confirmed and restored to their original vigour of