THE CATHOLIC. Letters addressed by a Jurist to a Young Kinsman proposing to join the Church of Rome. By E. H. DERBY. Boston: John P. Jewett & Co. New York: Sheldon, Blakeman & Co., 1856.

A LAWYER lays down his pen to study the Roman Catholic controversy, with a view to dissuade a kinsman from joining the church of Rome. The arguments are generally well selected and tersely expressed, and the work will be useful, especially in relieving the minds of young high-churchmen who have received a too great propulsion Romeward. We have known of several persons of this sort, into whose hands we would have been glad to place Mr. Derby's Letters. It is always difficult to bring back a pervert to the knowledge of the truth. All minds are not influenced by the same arguments; and a high-churchman who is apt to distrust or despise other sects needs a high-churchman to pull his skirts when he is getting on the Appian way. The tendency of Puseyism is evidently to make Romanists; and a resort must be had to the earnest and weighty truths of Protestantism for the purpose of arresting error.

Mr. Derby, in our judgment, makes at least three mistakes in his antiRoman pleas:-1st. In depreciating the Apostle Peter, concerning whom he says, "St. Peter seems to have derived his subsequent reputation from a mere play upon his name, or a figurative expression of our Saviour," (p. 3.) Surely there is no logical necessity for the use of such language. Why rob Peter to pay Paul? 2d. Mr. Derby exalts the Episcopal church as the "true apostolic and catholic church," (p. 71,) and he seems to ignore all others. The absurdity of pulling down the Papal Hierarchy simply to get foundation-stones for the English Hierarchy is too great to call for any remark. 3d. Mr. Derby errs in laying so much stress on Paul's supposed labours in planting the church in Great Britain. Mr. Derby's object in insisting so strongly upon this latter point is to set up Paul's authority as a church-founder against Peter's, and to destroy the claims of the Roman church as a universal church. But, even admitting that the ancient British church was originally founded by Paul, (which is a very doubtful thing,) it is certain that, like most of the Western churches, it relapsed into Romanism. Indeed, Mr. Derby himself endeavours to prove that the church of Rome, now so corrupt, was originally founded by Paul, (pp. 12, 13, 14, 15,) and thus shows how vain an argument is the one which rests upon the pebble of a traditionary foundation, either in England or Italy. If it be said that the English church for a series of years protested against Papal usurpations, we reply that other churches did the same thing, but finally yielded, just as the English church did at last. Rome itself was Papalized by degrees. Mr. Derby's argument finds it necessary to admit that the pope's office was for a period in "a transition state," (p. 106.) As a mere question of time, England may have resisted the Papacy longer than some other churches, perhaps on account of its distance, but it finally yielded. If the Edwards and the Henrys sometimes opposed the popes, particularly where the latter encroached on national or royal prerogatives, so the kings of France, Spain, and other countries, often did the same thing. All this part of Mr. Derby's argu

ment we consider unsound. He himself seems to admit it, being constrained to say that "it is by no means essential to the case," (p. 292;) for he does not venture to maintain that the English bishops were independent of the pope beyond the period of the Anglo-Saxon invasion of the eighth century. At the time of the Reformation, as every one knows, the English church was thoroughly Papal as to doctrine and government, with its bishops, monasteries, masses, Latin prayers, &c. Under Queen Mary, the nation quickly fell back into its old habits of Popery again; and when it became necessary, under Elizabeth, to ordain Protestant bishops, it was very difficult to find the ways and means of keeping up the apostolic succession; but after a while three bishops were obtained to "lay on hands," and the English bishops are compelled, notwithstanding high-church catalogues, to trace up their apostolic succession through the church of Rome.

Mr. Derby's argument against Romanism receives aid from Chevalier Bunsen's late discoveries, particularly from the work of Hippolytus and some of the early church ordinances, which are quoted at large in the Appendix, (which constitutes a third of Mr. Derby's volume.) Whoever consults the Appendix, and particularly Chevalier Bunsen, will see that in the first and second centuries the bishop was not exalted above the presbyters. As the bishop of Rome, by a gradual "transition," became pope, so, by the same process, the presbyters of the chief cities became bishops, until, finally, the office of bishop became as distinct (and no more scriptural) than the office of pope.

We have deemed it proper to take these exceptions to Mr. Derby's book, so that our readers may know that his stand-point is on a highchurch eminence. We think the work may be read to advantage, although there are many abler ones on the Papal controversy; but the public ought to understand that, in opposing Popery, Mr. Derby presents Episcopacy as the Apostolic substitute. If he had contented himself with making Episcopacy the church of the third and fourth centuries, as Papacy is of the fifth and sixth, and as Presbyterianism is of the first and second, he would have avoided weak and useless discussion. As against Rome, we are at one with him. The church of the first and second century unites with that of the third and fourth in opposing the corruptions of the fifth and sixth. We are happy to learn that Mr. Derby's letters succeeded in keeping his young kinsman from entering the Babylon of Rome.

LIFE OF SCHAMYL; and Narrative of the Circassian War of Independence against Russia, By J. MILTON MACKIE. Boston: John P. Jewett and Company, 1856.

SCHAMYL is one of the great names of modern history. Born within sight of the great Caucasus, on the upper waters of the Koissu, which flows into the Caspian, he commenced life with the high spirit of a mountaineer, and his course has been dashing and free as the wild, majestic stream of his native land. The period of Russian aggression commenced, more particularly, under Peter the Great, in 1722. The czar obtained a sight of these grand mountains and vales, and it is said that he pointed with his dying hand towards the Caucasian peaks of Elbrus and Kasbek,— a direction which his successors have ever been ambitious to follow. Within the last quarter of a century, Russia has made incredible efforts to conquer this territory. A line of forts commenced by Peter the Great

along the river Terek, and extended westward by Catharine, is now completed from the Caspian to the Black Sea. Settlements of Cossacks have been pushed forward as far as safety allowed. A large force, amounting latterly to 200,000 men, has been maintained in the territory on both sides of the mountains. The best generals in the Russian service have been placed at the head of the Caucasian army, as Jermoloff, Paskiewitsch, Woronzoff, Mouravieff. The Emperor Nicholas himself visited the Caucasus, to inspire his officers and soldiers with fresh courage, and the present emperor, Alexander, took part in the campaign of 1850 with the same object in view. But the mountaineers, in their great natural forests and fastnesses, still hold Russia in check. The entire population of the Caucasus is estimated at about a million and a half, but only about six hundred thousand acknowledge the rule of Schamyl, and his army has never numbered over twenty thousand men. The adventures of this renowned military chieftain are well told by Mr. Mackie, although not with that minuteness which will satisfy all readers. Much interesting information, however, is given of his birth and education, of the manners and customs of the country in general, and of the various Russian campaigns. In the recent contest between Russia and the Allies, Schamyl seems to have stood aloof, having no more faith in England and France than in Russia, and probably apprehending as much danger to his country from Western as from Northern encroachments. The prevailing character of the religious belief of the Caucasians is now Mohammedan. Soon may Christianity pervade these tribes dwelling so near to the ancient Paradise, and to Ararat, and to the churches of apostolic planting. May the peaceful reign of the Messiah soon extend throughout this glorious mountain-land!

We give from Mr. Mackie's book an account of the restoration of Schamyl's son, who had been taken prisoner by the Russians in early youth and educated in St. Petersburg.

"His son, together with a ransom of forty thousand silver roubles, was demanded by Schamyl in return for the deliverance from captivity of two Russian princesses,-the Princess Tschattchavadse and the Princess Orbelian, with the children of the latter,-all of whom had some months before fallen into the hands of some of his followers. This was finally agreed to, and the interchange was effected by Schamyl in person. Distrustful, however, to the last moment, he came to the appointed place of rendezvous on the banks of the frontier river, Mitschik, accompanied by a force of some six thousand warriors, and several field-pieces. Then, having taken up his position on the right bank, while the Russians occupied the left, he sent forward another of his sons, Khasi-Mahomet, with thirty murids, to escort the captives. At the same time a party of riflemen, commanded by Major-General Von Nikolai, advanced from the other side, having in charge Jamal Eddin, the son who was to be exchanged, and a carriage containing the ransom-money. When then Jammel Eddin came down to the ford, the thousands of his countrymen who covered the neighbouring heights set up a shout of thanksgiving, and chanted the Estaphir Allah. Then, having crossed the river, he put on a Circassian dress, and, in company with his brother and the Russian officers, climbed the hill, where, surrounded by his murids, and having a large parasol held over his head, sat the Imam. When the son who had been lost and was found approached, the heart of the venerable father was deeply moved; and, stretching out his hand for the young man to kiss, he then embraced him and wept.

The report of the interview published in Tiflis states that Schamyl, at the close of it, after having bowed courteously to the officers and thanked Baron Nikolai for the kindness with which he had treated his son, exclaimed, as if

involuntarily, 'Now I believe in the honour of the Russians.' This, however, is doubtful.

"The interview, it may be added, was memorable also from the circumstance that it was the first time since the year 1839 that any Russian is known to have seen the face of Schamyl. All present were struck with its expressiveness, as they also were favourably impressed by his noble and prepossessing

manners."

THE BAPTISM OF THE HOLY GHOST THE GREAT NEED OF THE CHURCH. A Sermon preached in New York on the occasion of the eighth anniversary of the Evangelical Knowledge Society of the Protestant Episcopal Church. By WILLIAM BACON STEVENS, D.D. New York, 1855.

On the important subject of this discourse Dr. Stevens holds forth in a strain of fervid, discriminating, evangelical exposition. The church does not need so much an increase of ministers, more ecclesiastical unity, a higher standard of pulpit teaching, &c., as the baptism of the Holy Ghost. Dr. Stevens shows that this is the paramount want of the church from a variety of considerations:-1. From the agency of the Holy Spirit in the scheme of redemption, no other power being able to renew and to sanctify the soul. 2. From the agency of the Holy Spirit in building up the church through the work of the ministry, especially in enabling ministers to understand divine truth and to preach it with unction and effect. 3. From the agency of the Holy Spirit in removing the evils which assail the church. Among threatening evils, Dr. Stevens mentions formalism, the exaltation of signs and symbols above the things signified, rationalistic theology, a miscalled liberalism, a low manifestation of piety among the communicants, and the lack of a free, full, and frequent setting forth of the great doctrines of the Bible. Dr. Stevens "rightly

divides the word of truth" in this seasonable and excellent sermon. following paragraph is taken from the concluding pages :

The

"I see it [the power of the Holy Spirit] ascending like a forked flame into the heart of the individual Christian, and it immediately glows with divine fervency until it becomes incandescent with glory. I see it descending like a dove upon the heads of our ministers, and lo! they become full of faith, filled with the dovelike qualities of God's undefiled One, yet bold as lions, strong as wrestlers, valiant as soldiers, every faculty and power of mind and body being baptized with the Holy Ghost, and working in tireless energy and sweetest harmony with the Spirit of God. I see it visiting our church like the rushing mighty wind, and lo! it fills all our houses of prayer, purges out all errors, vivifies all truth, and makes us realize of a truth that the Lord is in his holy temple,-in it, not in cloud overshadowing the mercy-seat, but in the presence of a spiritual inhabitation; and see! there is no more coldness in prayer, no languor in praise, no weariness in worship, no drowsiness in preaching, no formalism in our service; but every thing is instinct with the Holy Ghost, and the courts of the earthly tabernacle become none other than the very gate of heaven. I see it descending upon our several church institutions, poured out upon each as a spirit from on high, and lo! what a change! -sectional interest, party prejudices, selfish views, are forgotten; one thought fills all committee-rooms, one spirit pervades all schemes, one aim directs all instrumentalities, and that is the glory of God in the salvation of souls,-a salvation begun, continued, and perfected, by the Holy Ghost. Human thought cannot conceive the scenes of moral power and glory which are yet to be seen on this our fallen world, when the Holy Ghost shall make every day a Pentecost, every church an upper room at Jerusalem, every congregation of one heart and one soul, every occupation sanctified, every talent consecrated, every home hallowed, every land made Emmanuel's, the abundance of the sea converted unto God, and the whole earth filled with his glory."

THE ARTICLES OF THE SYNOD OF DORT. Translated from the Latin, with notes, by the Rev. THOMAS SCOTT, D.D. With an Introductory Essay by the Rev. SAMUEL MILLER, D.D., late Professor in the Theological Seminary, Princeton, N. J. Philadelphia: Presbyterian Board of Publication; pp. 260.

This book contains not merely a Confession of Faith, but a history of one of the most important controversies which have arisen in the Church since the days of Luther and Calvin, a controversy concerning the doctrines of grace which were preached by those eminent reformers, and which the latter embodied in the most remarkable theological work of that age, entitled, Institutes of the Christian Religion. Arminius, a professor of divinity in the University of Leyden, disturbed the peace of the reformed churches, nearly all of which were Calvinistic in their theology, by inculcating sentiments which were not in harmony with the prevailing doctrines of the reformation. After years of anxious inquiry and discussion, during which time the author of these troubles was called away by death, an ecclesiastical council was summoned in 1618, composed of distinguished divines from several different countries, in order to deliberate and express their judgment concerning these departures from the faith. This volume contains the history of the acts and doings of that synod, and incidentally a history of the church for some years prior to that period.

Though the articles of faith adopted by any assembly of uninspired men, however learned and pious, must not be received as a substitute for the Scriptures nor as being of equal authority with them, it is, nevertheless, a confirmation of our belief as to what the Bible really teaches, to be assured that the doctrines which we hold are in harmony with those which were maintained by almost the entire Protestant Church during the palmy days of her reformation from Popery. Arminianism was deemed in that period to be so clearly unscriptural, and of so dangerous a tendency, that Bishop Hall, in replying to the charge of entertaining Arminian sentiments which some had preferred against him, used the following strong language:-"You add, election upon faith foreseen.' What! nothing but gross untruths? Is this the doctrine of the bishops of England? Have they not strongly confuted it, in Papists and Arminians? Have they not cried it down to the lowest pit of hell?" Even a man's horse could not be dubbed with a more execrable epithet, at that exciting period, than to be called an Arminian. Times have undergone a remarkable change since then, (a change for the better with regard to religious liberty;) but divine truth is immutable, and, in our judgment, this truth, on the points at issue, is embodied in the Articles of the Synod of Dort. We recommend the book to all our readers, and especially to our brethren in the ministry and to students of theology.

ONE WORD MORE. An Appeal to the Reasoning and Thoughtful among Unbelievers. By JOHN NEAL. Second Edition. New York, published by M. W. Dodd; pp. 220. This work is dedicated by the author to his children, and the first chapter is entitled, All Beginners are Children. He then proceeds to discourse, in several succeeding chapters, on Miracles, Faith, A change of heart, Prayer, and Universalism. In the last he states the fact that he was once a Universalist, and this circumstance, though not mentioned as a reason for his writing to his children on the several topics above indicated, may nevertheless be reasonably supposed to have influenced him to