sur, sed sola imitatione regiminis, et doctrinae similitudine, plurimis capitibus, quae odium paritura forent, mutatis, se fratres exhibent. Ipsa comitia non valent unitatem in sua provincia servare, quum auctoritatem nullam sacram habere agnoscantur, et oscillatione quadam in varias ferantur partes. Episcopaliani nullo communi vinculo tenentur, Anglicani enim regem vel reginam in omnibus causis civilibus et Ecclesiasticis, intra suam ditionem, suprema auctoritate pollere fatentur, quod ex Dei ordinatione repetit rex in solemni sua declaratione articulis praefixa. Nostrates autem conventione generali res suas moderantur, in singulis dioecesibus coetu quodam statuto, quo et Episcoporum arctetur potestas. Adeo autem carent communionis sacro vinculo, ut nonnisi humanitate quadam conjungi cum Anglicanis dici possint, cujus exercitium leges Anglicanae coercent, vetantes ne exterus quis episcopus in suis Ecclesiis concionetur. Anglicani porro cleri comitia, quae Convocationem vocant, nequeunt haberi absque venia regia, qualem etiam sanctionem ejus decreta exigunt ut valeant." Vol, i. p. 185-186.

The following account of Calvinistic strifes is as true as it is flattering.

“Calviniani, Dordracena Synodo habita, in sectas Gomaristarum et Arminianorum scissi sunt, illos hos etiam ad mortem nonnumquam persequentibus. Nostris etiam temporibus vidimus scissam sectam, jurgio vehementiori, et contumeliis in foliis in se invicem latis." Vol. i. P. 187.

On the subject of Presbyterian intolerance, hear the Bishop of Arath, the worthy organ of his mild and merciful Mother Church.

"Sic Calvinus in Servetum saevit: sie Beza saeviendum docuit: sic foedus sanguinis inierunt Puritani, rege juramento adstricto se ex suo imperio exterminaturum omnes haereticos, et vero Dei cultui adversarios: idque muneris civili magistratui in secundi decalogi praecepti explicatione haud obscure injungunt, quam etiam Presbyteriani nostrates retinent, omnibus inculcantes se teneri vi divini illius praecepti ad sese pro sua conditione omni falso cultui opponendum, et ad monumenta idololatriae, qua ratione Catholicum cultum placuit designate, tollenda." Vol. i. p. 194.

The following reference to Dr. J. P. Wilson's work on Ruling Elders, is, we think, instructive.

"Calvinus arguitur a Wilsone, praecone ipso sectae, quod ad optimatum conciliandum gratiam, laicos seniores regiminis fecerit participes, contra totius antiquitatis Christianae sensum et morem." Vol. i. p. 207.

The Bishop is of opinion that Protestant missionaries are more like travellers than preachers of the gospel, and that no nation has ever been converted by them to the Christian faith, (vol. i. p. 222.)

As the apostolical succession is a fashionable topic at the present time, we think it right to hear the Bishop of Arath on the pretensions of the Greek and English churches.

"Quod autem Graeci ordines habeant, non gravamur fateri; sed Apostolicas successionis jura manifesto schismate amissa sunt, quum enim Christus unam voluerit esse Ecclesiam, qui unitatis ligamen disrumpit, extra Ecclesiam fit, et jurisdictionem, quae ab ipsa pendet, amittit. Quod ad Anglicanos attinet, vitium hoc merito objicitur eorum jactatae successioni, ut interim sileamus de ordinibus ipsis, quos ob novam formam sub Eduardo rege invectam, et ob litem de Parketi in Archiepiscopum Cantuariensem consecratione, nihil valere, magno consensu Theologi existimant." Vol. i. p. 222.

"Inde igitur infertur societatem omnem quae caret ministerio, qualis est Amicorum, vulgo Quakers, caetus, nullo modo esse Christi Ecclesiam: nec societatem quae ministerium habet, sed unitatis sacrum vinculum disrupit, quod Graeci schismatici fecerunt, veram Ecclesiam esse: nec quae ordinationis validae defectu, vel schismatis crimine, Apostolicae caret successionis juribus, quod alterutrum, vel potius utrumque, de Anglicanis affirmari tutò potest, ullatenus posse Sponsae Christi privilegia sibi vindicare. Omni autem umbra successionis Apostolicae, vel legitimi ministerii carent, Calviniani, Methodistae, Baptistae, Unitariani, Universalistae, caeterique sectarii." Vol. i. p. 235.

In the following paragraph the Bishop shows an accurate acquaintance, not only with the difference between our principal denominations, but with the subdivisions which exist in one of them.

"Plerique sectarii in hac regione vel Episcopale regimen prorsus rejiciunt, vel illud ad Ecclesiasticam politiam referunt, quin a Christi institutione derivetur. Presbyteriani contendunt nullam specialem auctoritatem regiminis Episcopi vocabulo designari, sed de simplici quovis animarum pastore illud usurpari. lis Baptistae, ut plerumque, assentiuntur. Methodistae nonnulli Episcopalis regiminis nomen retinent, sed illud repetunt ex Wesleyi in hanc formam voluntate magis propensa, eum Episcopatus sui auctorem agnoscentes. Episcopaliani eo gloriantur; sed ex Apostolorum institutione illud derivat White, qui, moderationis laudem cupiens, animadvertit Ecclesiam Anglicam absolutam ejus necessitatem numquam affirmasse, et Bancroftum ipsum, dum ageretur de Episcopis Scotiae dandis, ab ea quaestione dirimenda consulto abstinuisse, ne omnes pene Ecclesiae reformatae ministerio carere viderentur." Vol. i. p. 246.

The contrast between the Papists and the Quakers is exhibited in very bold relief as follows.

"Amici, quos Quakeros vocant, tenent universis prorsus hominibus lumen interius dari, quo quae ad salutem spectant noscere valeant, et salutem reapse assequi, etsi ignorent historiam Jesu. Catholica doctrina in Concilio Lateranensi III. exposita est his verbis: Una vero est fidelium universalis Ecclesia, extra quam nullus omnino salvatur.'" Vol. i. P. 313

The following sentence would be rather startling, if the context did not show that by biblical system, Bishop Kenrick means the system of the Bible Society, or the indiscriminate circulation of the scriptures:

"Callaghan, minister Protestanticus in Hibernia, egregie vitium systematis Biblici exposuit." Vol. i. p. 431, note.

In speaking of those who have denied the doctrine of original sin, our author brings together some who never could have dreamed of being placed in the same category:

"Hoc dogma negavit quinto saeculo ineunte Pelagius monachus laicus e Britannia, Coelestio Scoto assentiente; quibus praeclare restitit Augustinus, quosque concilia et Pontifices damnarunt. Albigenses in eodem haeserunt luto, sicut Zuinglius etiam, et Socinus uterque. Illud negant aperte Unitarii hodierni. Novissime Albertus Barnesius, praeco presbyterianus, illud evellere studuit, arte quadem et industria, editis in epistolam S. Pauli and Romanos commentationibus, quae magnum in secta conflaverunt incendium. Profitetur quidem se rem ipsam admittere, ex quo peccavit Adam totum humanum genus in peccatum et interitum prolapsum: sed theoriam nullam ab Apostolo statutam dicit, a qua igitur statuenda abstinendum est. Re tamen vera ipse suam mentem prodit, occasionem lapsus caeteris hominibus ex Adae peccato ortam, sed nullam veram peccati labem. Latet anguis in herba; de theoria enim statuenda haud agitur, sed de re ipsa: utrum scilicet peccante Adamo, universi homines constituti sint peccatores, et idcirco morti obnoxii: non adhuc quaeritur quomodo id contigerit, qua ratione reatus ille transfundatur, quave in re peccati hujus natura sit posita. Has quaestiones ad theorias relegari patimur libenter: sed dogma, rem, factum negat, qui dicit homines Adae posteros tunc primum peccatores constitui, quando suis actibus deliquerunt; Apostolus quippe docet omnes Adae peccato peccatores constitutos." Vol. ii. p. 38-39.

In the following paragraph, too, the Presbyterians and Quakers are somewhat unexpectedly brought together:

"Dordracena synodus definivit: 'Deus

Spiritum Sanctum etiam

in tristibus lapsibus a suis non prorsus aufert, nec eo usque eos prolabi sinit, ut a gratia adoptionis, ac justificationis statu excidant.' Id tradunt aperte Presbyteriani hodierni. Quakeri dicunt ad tantam perfectionem perveniri posse, ut quis in apostasiam totalem haud amplius labi valeat." Vol. ii. p. 338.

We commend the following statement to the notice of the Baptists, Presbyterians, and Mr. Barnes:

"Barnesius, commentationibus in Pauli ad Romanos epistolam plura de Christo Deo inseruit; adjunxit tamen eum Filium designari ex tempore quo humana indutus carne apparuit, et scripturas prorsus silere de ulla ejus processione antequam homo factus sit. Liquet hac ratione distinctionem personarum tolli, et veterem haeresim sub involucris renovari. Equidem constat Arianos et Humanitarios in Presbyterianorum et Baptistarum sectis plurimos reperiri." Vol. ii. p. 79.

That nothing might appear to have escaped his notice, the bishop thus alludes to a matter which has recently attracted much attention in this country:

"In magnetismo animali, quo quis eorum quae procul sunt conscius fieri dicitur, spiritu illuc nescio quo pacto se transferente, et uti dicitur, imaginatione operante extra proprium corpus, nullam daemoniacam operam interesse suspicamur, sed vel artem quandam, vel illusionem, quamvis recentissime in hac ipsa regione, plura miraque relata sint, quibus homines Acatholici judicio graves adhibueruut fidem." Vol. ii. p. 75.

With all his variety of knowledge, however, there are two omissions, which evince that he is still behind the age. Unless our very cursory perusal does the work injustice, it contains no reference either to the German Christianity, now taking root in some parts of America, or to the Oxford Christianity, already bearing fruit in others. We are, indeed, inclined to think, after all, that America, to Bishop Kenrick, means Philadelphia, and that to this circumstance may be ascribed the unenviable prominence given in his work to certain writers and preachers of that goodly city.

As the bishop, more than once, rather unadvisedly admits the great diversity of sentiment existing among Romanists themselves, the question naturally arises, to which school or sect of the infallible and only-saved he happens to belong. At the end of the second volume, he replies to this inquiry, and asserts his claim to be considered a good " catholic," as follows:

"Quamvis nulli scholae necessariò nos addictos profiteamur, in haereticorum solvendis objectionibus qualibet sententia catholica uti licere existimavimus. Placet nobis celebre Augustini effatum: IN NECESSARIIS UNITAS, IN DUBIIS LIBERTAS, IN OMNIBUS CARITAS. Quod si aliquid nobis exciderit, in re adeo difficili, quod sanae doctrinae haud consonum reperiatur, Apostolicae Sedis judicio illud revocatum habendum erit: quae enim scripsimus, sicut et quae sumus scripturi, summo illi praesuli, qui, Petri cathedram tenens fidei ejus haeres constituitur, ex animo subjicimus, nullum majus privilegium nobis vindicantes, quam fidei ejusdem et communionis consortium." Vol. ii. p. 389.

We have suffered the bishop to speak for himself, and for the most part at our own expense. For after all, what is there more distinctive of the Papist and the Protestant than this, that while the latter dares to spread before his hearers the worst that his worst enemies can say against him, the former, not content with his expurgatory index, is afraid to trust his followers with the word of God?

QUARTERLY LIST

OF

NEW BOOKS AND PAMPHLETS.

An Historical Account of the First Settlement of Salem, in West Jersey, by John Fenwick, Esq., chief proprietor of the same. With many of the im portant events that have occurred down to the present generation. By R. G. Johnson, Philadelphia. Published by Orrin Rogers: 1839. 12mo. pp. 173.

We hardly know how our aged men of leisure and opportunity can render a better service to the literature of the country than by preparing and publishing just such books as this. Col. Johnson has here given us a history of the county of Salem; an account of its first settlement; to a certain extent of the origin of its inhabitants; of the formation of its churches of different denominations; of legislative enactments and judicial proceedings; and its sacrifices and struggles in the revolutionary war. It is evident at once that if we could have similar authentic accounts of the several counties in our State, we should have a basis for its civil and religious history of inestimable importance. It is only in this way that the materials of history can be preserved and rendered accessible to the general historian. It is impossible for any one man to have access to the county records; to the archives of churches, to the family traditions over a whole state. The collection and publication of these materials must be left to the intelligent inhabitants of each particular district. We tender Col. Johnson, therefore, our hearty thanks for his interesting and instructive little volume, and hope that his example may be speedily followed by equally qualified writers in every part of the country.

A Sermon on the present crisis in the Missionary operations of the American Board of Commissioners for Foreign Missions. By Rufus Anderson, D.D., one of the Secretaries of the Board: 1840.

It appears from this discourse that there is great danger of the income of this venerable Board falling short to an alarming extent during the current year. The deficiency for the first five months is stated at 38,000 dollars. Should the residue of the year prove equally unproductive, the receipts will not exceed two-thirds of what they were in each of the last three years. The consequences of such a deficiency would be most disastrous. It must occasion the breaking up of whole missions. The causes of this decline in the resources of the Board are no doubt various. The most obvious is the general financial embarrassment of the country. This, however, though it has to a great