And being so much delighted with this commencing part, we have also felt additional pleasure in being permitted to illustrate our Review with two specimens of the Engravings, one of which, Mount Ararat, is a specimen of those which depict the localities of important events; the other (from Le Sueur) is a

AGAR AND ISHMAEL SENT AWAY. (Le Sueur.)-Gen xxi.

specimen of the Historical pictures. Had we presented specimens of any other class, they would have been equally satisfactory. We trust that this spirited effort of Messrs. Knight and Co., for the benefit of the young, aye, and for the intsruction even of their elders, will meet with full and remunerating encourage

ment.

On the subject of the two following Reviews we beg to recommend Dr. Biber's Sermon; The Eucharistic Presence Real, not Corporal, (Rivingtons); and The Doctrine of the Church of England, and of Holy Scripture, on the Eu charist, shewn to be entirely opposed to Dr. Pusey; Letter I. By a Ripon Clergyman. (Seeleys.)

A Lecture on Transubstantiation; delivered at St. Stephen's, Norwich, containing an answer to chap. IX. of Dr. Wiseman's reply to the Dean of Westminster. By Rev. E. C. KEMP, Rector of Whissonsett, &c. London: G. Bell, 1844. pp. 60.

THIS Sermon on 1 Cor. X. 16, 17, was preached before the Norfolk Protestant Association. It is illustrated with some useful notes; and with a preface, protesting against that part of the Romish doctrine of Tradition which has found advocates at Oxford. The special feature of the sermon is the answer to the objection, that there is a just parallel between Transubstantiation and acknowledged miracles; and specially between the supernatural mysteries of the Trinity and the Incarnation. Mr. Kemp has well argued against this objection, as utterly futile and inapplicable, and also in favour of a figurative interpretation of the words of the Institution. We value Mr. Kemp's argumentative powers both in this discourse, and in his work on Calvinism; but there is a vagueness in his use of words, and a looseness and incoherency in the construction of his sentences, which he would do well to submit to severe criticism, before his pages pass through the press. His writings would then be very valuable.

Some Remarks on the Sermon of the Rev. Dr. Pusey, lately preached and published at Oxford. In a letter addressed to that Gentleman, by S. LEE, D. D. Regius Professor of Hebrew at Cambridge, &c. &c. London; Seeleys, 1843. p. p. 108. THIS is a searching Analysis of the said Sermon and its Notes; of Dr. Pusey's quotations from the ancient Fathers, and of the subjoined Catena of more modern Authorities. Whatever be the conclusion of the reader as to the doctrine involved, he will at least feel he is walking in broad day-light with the Cambridge Hebrew Professor; and if we are not mistaken, will think that the path of the Oxonian is neither cheered by the light of truth, nor recommended by the Fathers of the Catholic Church in general, or of our own branch of it. Professor Lee has specially analyzed the sentiments of Andrewes and Bramhall, to which Dr. Pusey so pointedly refers as his own teachers; in which process, as well as in his examination of Scripture, of many of the Fathers, and of the ancient Liturgies on the subject, he has rendered refutation difficult; and we doubt whether the pamphlet will not, as usual, be contemptuously sneered at, rather than refuted. But we shall see. In the mean time it deserves the careful perusal of those, who desire to study the subject of Christ's real presence in the Lord's supper. The Professor's conclusion is that "every one of these [extracts, given in Sermon, notes, or appendix], with their authors, is also opposed to your notion of a fleshly and consubstantial union, and communion with Christ; as they also are, to any ineffable change, either Consubstantial or Transubstantial, taking place in the consecrated elements of the Eucharist," -and that the ancient "Liturgies do, in the main, agree most cordially with the requirements of Holy Scriptures, with the teaching of Andrewes and Bramhall, and with the Orthodox Fathers of the Catholic Church generally; while they present nothing whatever accordant with the peculiar doctrines of your Sermon." Among many excellent remarks on the writings of Dr. Pusey, and his friends, we quote the following.

You were probably offended, that a few are to be found among us, who think and speak too lowly of the means of grace adopted in our Church. I can feel the force of this, and can lament it with you. But, let me ask you, Can you recognise no mean between the sin of making these nothing, and of making them every thing?between considering the Eucharist a mere sign or symbol on the one hand, and as consubstantial with the Deity, and with man, on the other? Can you believe the absolute deification of the Elements to be less sinful in the one case, than defective view of their value and efficacy is in the other? For my own part, I believe the former to be the greater sin; tending, as it does, to rob God of His honour, and contributing, as it must, to disseminate ignorance and superstition of the very worst sort throughout the Church of Christ. If, indeed, you had adhered closely to the guidance of Andrewes and Bramhall, you would have done well. If, together with them, you had vigorously enforced the best sentiments of the ancient Orthodox Fathers, you would indeed have done a good and a great work. You would have

given to Holy Scripture its due authority and pre-eminence, as they have done to our Catholic, Apostolic, and Protestant Church the place and preference which are so justly its due; and you would have shown, as your teachers have done before you, that both Romanists, and Dissenters, are living in open and unwarrantable schism. This could not, under God, but have tended to enlighten and to benefit both of these; to give a true and salutary bias to our young men in the Ministry, and preparing for it, which must have been felt as a blessing for ages to come. Unhappily, however, you have mistaken the way: equally so has your misguided zeal found its admirers and flatterers; and you seem to be gliding on smoothly under this, at once unmindful, unconscious of, and even glorying in, the manifestly ruinous tendency of your course? "The Holy truth" which it seems to be your object to propagate, is, as you must see, daily creating and increasing an unholy division among us. Dissent is, on the one hand, rejoicing in your progress, and gathering strength under it. Romanism is still more anxious for your success, daily congratulates your heroism and your blindness, receives now and then one of your deluded followers into its bosom; and anxiously looks forward for the period, when your leaven shall have so leavened the whole lump, that darkness, superstition, and cruelty, shall again extend their ample ravages over this so long and so richly-favoured land! Infidelity, too, hails with no less enthusiasm the mystified reserve, the priest-enobling projects, the superstitious, blind, and irrational Theology of the Tractarian School, as something well adapted to its extension. These,-wiser in their generation than the children of light,— know full well how to appreciate efforts of this sort; efforts, from which the wellinformed and well-intentioned cannot but turn with sorrow, and over which the true disciple cannot but lament and mourn.

Tabular Display of British Architecture, by ARCHIBALD BARRINGTON, M.D., with a letter-press "Manual for Students," (London: G. Bell,) is a very elegant and instructive Chart. The numerous and judicious illustrations of each successive style are beautifully executed by Jobbins. A larger Chart has also been published, containing Architecture with Genealogy and History, which would be very useful in schools.

وو

Numerous Ecclesiastical ALMANACS have again appeared, in a still improved and more perfect form. The Churchman's, by the Christian Knowledge Society's Committee of General Literature and Education, of which 56,000 were issued last year-Mr. Paget's very able one-and the Ecclesiastical Almanac, “without authority [from the Anglican Church), but compiled from authentic sources,' ["the Roman Rubric," "without violating the letter of our own Rubrics,"] containing much of an aspect objectionable to Protestant minds, and much more Roman, than Catholic. The cheapest, and most handy, is Cleaver's Companion for Churchmen, fully carrying out the detail of our own Rubric, with the observance of which we may be content, and thankful. As many of our readers may not see the Ecclesiastical Almanac, we will cite the ominous remarks of the compiler, as to the leading principle adopted, viz., "To aim at bringing the offices and ceremonial practices of the English Church into as close an accordance as possible with those of the Church Catholic, without violating the letter of our own Rubrics." Hear the principle of Tract 90, applied to the Liturgy!

"In conclusion it may be remarked, that the principle stated above, if carried into the interpretation of all our Rubrics and Formularies of whatever kind, will be found to have a far larger field for its exercise than might at first sight be supposed. The instances are too many to enumerate in these pages, in which the letter of our formularies is indeterminate, upon points which a vicious practice has determined one way, but which reference to the Catholic rule would decide the other. It is by the constant action of this principle, as upon our theological opinions, so upon our ritual and ceremonial, and indeed upon every branch of our religious life, that we may hope to prepare ourselves for that union for which we sigh, and which we are so far privileged as to be permitted to hope for, and even begin to look forward to. For THIS, who would not pray and labour, as for an end before which all other objects of desire sink into infinite insignificance !-For these poor pages, at least, the

motto has long been chosen, and must year by year be repeated. God grant it may ever be our sole aim-TO HASTEN THAT UNION, AND RENDER OURSELVES WORTHY OF ENTERING INTO IT!"

One of the cheap Repository Tracts described Mr. Philosopher Fantom as aiming at universal philanthropy, and thinking all minor benevolent objects as "infinitely insignificant." He would have regenerated and united the whole world at once by French philosophy; and we fear that the union proposed above is as visionary, and as little a rule for individual practice, and as productive of local disunion, as that proposed by Mr. Fantom. It may, it has, it will lead many to that unscriptural and unprimitive Papal union, which that school of Ultra-Catholics have repeatedly espoused, and which several have joined already: but from which the Catholics of our Protestant and Reformed Church rejoice that we have escaped. The future glory and unity of the one Holy Catholic Church will be brought about by no such principles; it will be unity in primitive and scriptural truth, not in medieval error and superstition.

What means the following passage, p. vii. ?—Persons cannot usurp the power of dispensing with themselves in a fast or abstinence; but they should apply to proper authority."-Romish priests claim such authority; but do any of those of our own Church? If so, what Bishop authorised them, and by what authority of the Church of England? We have lately seen strangely Romanized performances of our service, and have read many strange things tending the same way. But they are saddening things; and they lead us to request our readers to refer to the remarks we made in our memoir of Dr. Grabe, April, 1842, pp. 105, 106, deprecating all such innovations, as uncalled for, at best extra-scriptural, as impairing the growing efficiency of our Church, by dividing her against herself, and thus "rendering the prospect of true Catholic unity with our neighbours dark indeed!" Christian truth, Christian charity, and fealty to our Church, all forbid such aggressions on her peace and purity.

NOTICES TO READERS AND CORRESPONDENTS.

Those of our readers, who have complained of the small print, will observe that we have endeavoured to meet their wishes. The little saving hence resulting, and certain arrangements in which we have been successful beyond our expectation, have enabled us to commence the embellishment of the Magazine on an enlarged scale. Circumstances, however, both last month and this, somewhat have retarded our purpose of rendering our Magazine of this year a comprehensive and attrractively illustrated Volume. We solicit the aid of our Correspondents and Subscribers, both as to the supply of contributions, and the extension of the circulation; hoping, if so favoured, to include among our illustrations, a series of Portraits, engraved on wood by an artist hitherto unequalled in that department.

We intended to have inserted this month at least the greater part of Epsilon's letter on the Magazine as an advocate of the high and distinctive principles of our Reformed Church, and intended for general circulation. Such principles it will persevere in calling to remembrance every month,"line upon line, precept upon precept; here a little and there a little." It certainly would greatly assist and encourage our efforts, if, as he observes, quoting the words of a former correspondent, each reader would persuade one friend to take the periodical, and so double the circulation. We are unable to give the promised extracts from Bishop Kaye's charge, on Justification, from having lost our copy of the charge.

“J. C.”—“ R. A H.”—and "T. F." are received; also Nemo, and "M. I. O.," with thanks.

We do not think with "S. E." that the Litany should be introduced, except when appointed. It is doubtless always appropriate, and is a complete Service in itself, and we have much enjoyed it, when used alone at a season of confirmation by the Bishop. But we have quite as much enjoyed the other Services, without the Litany, on Ascension-day, Christmas-day, &c.

J. M.'s Extract against the 5th of November service. This, and the other three state services are no part of the Prayer Book, which is permanently fixed by the joint authority of Convocation and Parliament in 1662, while these are only ordered by each successive sovereign to be "printed, published, and annexed to the Prayer Book." They stand on the same footing as other occasional prayers and thanksgivings, which the Archbishop of Canterbury prepares, at the request of the Queen in Privy Council. A fuller reply on this interesting topic is unavoidably postponed, though it was sent to the printer; also several reviews in type.

Our friend who refers to an article in the Mirror for December, respecting our Saviour's age at the termination of his ministry, will find a valuable letter on the subject in this Number. The opinion of Irenæus to which he refers, that our Saviour was 50 years old, arose from a strange misapplication of the remark of the Jews, "thou art not yet 50 years old." John viii. 57. It was especially strange that he should so interpret the passage, when arguing against an opinion, as unsoundly drawn by the Valentinians, from the expression "the acceptable year of the Lord," that our Lord's ministry lasted only one year. We will subjoin the remarks of Mr. Benson, the Master of the Temple, on this topic. (Chronology of our Saviour's life, p. 290.)

"If we believe his statement, it confounds and overturns the calculations and theories of every age and every nation of Christians under heaven, and is also absolutely contradicted by the first three Evangelists, who all confine the duration of our Saviour's ministry within ten years instead of twenty, by informing us that he was both baptized and crucified under the government of Pontius Pilate, who only remained ten years in Judea. If we reject it, it casts a reflection upon the understanding or the credibility of Irenæus, which I should be extremely unwilling to admit, and which is not justified by any similar instances in any other part of his writings. Perhaps the truest and most lenient conclusion we can draw is, to say that he was borne away by his zeal against the Valentinians, and ventured for once upon one of those unwarrantable assertions which are sometimes hazarded in the heat of controversy, and of which we have some glaring examples from Allix and from Mann in a later and more enlightened age."

Although it never was our happiness to be in Scotland, we have, we may say we inherit, so deep an interest in the Scottish branch of our Church, that we received, with great delight, the two first numbers, for Jan. 6th and 20th, of "The Scottish Episcopal Times." It is to be published at present every other Saturday, at the trifling charge of seven shillings annually. It seems well edited, and will be very acceptable to all those interested in the affairs of that long persecuted, still depressed and tried, but firm and faithful remnant. What still more makes us anxious to notice and recommend this little journal, which will be exceedingly useful, is the announcement of the sentiments of its conductors, which we rejoice to believe identical with our own." In the soul-stirring age in which we live, and among the zealous and earnest, and in many respects prejudiced men with whom we have to do-all of them firmly and individually convinced that the tenets which he holds, and the path which he pursues, besides being the best, is undoubtedly the only just one-we shall find enough of difficulty in treading that middle way which it is our desire to preserve. In religious matters the world is at present divided into two extremes. With neither of them it is our wish to consort. We are neither Low Churchmen nor High Churchmen. We are simply CHURCHMEN. As such, latitudinarian notions, and an approximation to Ultra-Protestantism, are condemned by us, on the one hand; as such, despotic ideas of ecclesiastical rule, and a tendency to the fascinating, but corrupt doctrines and practices of Popery, are repudiated by us, on the other."

We also wish success to the Spottiswoode Society (called after Archbishop Spottis woode) for re-publishing the principal documentary and valuable works of the Scottish Church, on the plan followed by the Parker Society and Anglo-Catholic Library in England;-which has been for some time pursued by the Scottish Presbyterians, under the title of the Wodrow Society; and is about to be imitated by the English Independents under the scarcely honest title of the Wickliffe Society, which somewhat considerably ante-dates the post-reformation original of Independency.

ERRATA.- Page 18, line 3, for "trust," read" truth ;" line 31, for "generation," read "denomination."