answer to their own souls and unto the judge of the whole earth,' at the last day,' when there shall be no more sea.'

6

We are quite sure that these quotations will justify the devotion of more than ordinary space to so small a work, which, in conclusion, we heartily commend to our readers, for its vigorous eloquence, purity of style, felicity of illustration, and above all the soundness of its doctrine.

Arful Disclosure, being Extracts translated from the Moral Theology of Alphonsus Liguori, who was canonized in the year 1839, with Remarks thereon. By the Rev. R. P. BLAKENEY, B.A. London: Simpkin, Marshall, and Co. 1846. 12mo.

THIS is another important documentary volume, with which the clergy cannot too soon make themselves acquainted; and, as these extracts from the Moral Theology of Saint Alphonsus Liguori are accompanied by the original Latin text, no Papist can justly complain that his sentiments are misrepresented. We well remember the outcry raised by the Romanists when the abominable principles contained in Dens's "Theology" were exposed some years since; especially when it was proved that that work was sanctioned by the titular Romish Archbishop of Dublin, and was the established conference-book of the Romish clergy in the so-called diocese of Leinster. "But" (Mr. Blakeney has truly remarked) "a worse than Dens is here! one, who is more open, explicit, and less guarded in the exposition of Roman Catholic principles. The Moral Theology of Liguori cannot be repudiated." (Introd. p. viii.) The work was published at Naples, in 1755, in two volumes quarto, and was dedicated to Benedict XIV., who sent the author a complimentary letter in reply.* In the process for the beatification of Liguori, the cardinal-reporter of the congregation of Rites declared "that the theologians, who had examined his manuscript and printed works, had found nothing censurable in them."+ Consequently they contain the system of morals approved by the modern Church of Rome. The following brief enumeration of the topics, which Mr. Blakeney has adduced in the very words of Liguori, will show how absolutely opposed the tenets of this so-called saint are to the pure and holy morality taught by Jesus Christ and his apostles. Rome prohibits the free use of the Bible, proved by extracts from Liguori. Liguori teaches the lawfulness of dissembling or concealing the faith; and the lawfulness of equivocation for a just

Lives of St. Alphonsus Liguori, St. Francis de Girolamo, &c, p. 55, note. London: Dolman, 1839, 12mo,

† Įbid. pp. 54, 55,

cause (this topic is illustrated at considerable length); the veniality of sin in the man who swears with the intention of fulfilling an oath, and not with the intention of laying himself under an obligation. A large portion of the volume is given to the subject of confession: such portions of Liguori's moral theology as are too immoral to be exhibited in English, are necessarily given in Latin only. Our readers will bear in mind, that it has been officially declared at Rome, that the works of Liguori contain "nothing censurable.” All the immoral and profligate principles, taught in his " Moral Theology," therefore, are approved by Rome. But what says the divinely inspired apostle John? (We quote the English version as it appears in the popish translation of the New Testament.) "There shall NOT enter into it" [the new or heavenly Jerusalem] "anything DEFILED, OR THAT WORKETH ABOMINATION, OR MAKETH A LIE.” (Rev. xxi 27). Yet has the modern Church of Rome enrolled Liguori, the teacher of equivocation, perjury, and everything that is abominable, "in the catalogue of saints, enjoining the universal Church devoutly to worship their memory yearly upon their natal day.”*

Elements of Physics. By C. F. PESCHEL. Translated from the German, with Notes, by E. WEST. Three vols. 12mo. Longman. It is a two-fold advantage in translated works when the translator is not only acquainted with the language of his original, but is familiar with the subject on which it treats; and this advantage the volumes before us possess in an eminent degree. With regard to the author it is almost needless to inform our scientific readers that he is the Principal of the Royal Military College at Dresden. Mr. West has enhanced the value of this work by his notes, and the woodcuts and diagrams illustrative of the subject are very neatly and clearly executed. The body of information comprised in these three closely printed volumes is enormous. The last portion is devoted to the investigation of the Physics of Imponderable Bodies, in the handling of which very difficult and delicate subject the author exhibits peculiar acumen; giving a candid and careful consideration to the theories of others, while on points on which celebrated philosophers are opposed, he has contented himself by stating their conflicting opinions, modestly withholding his own. Translations into our language of works on science cannot be too much encouraged, and we earnestly hope that the success, as a publishing speculation, of the volumes before us may be such as to tempt other labourers into the same useful field.

Lives of St. Alphonsus Liguori, &c. Introduction, p. xviii.

Farewell to the Pope! or, Reasons for Renouncing the Church of Rome. By J. J. MAURETTE, late Priest of the Parish of Serre (Arriège). With an Introduction by the Rev. J. CUMMING, D.D. London: Edmonds. 1846. 12mo.

"WHILE many Protestant divines" (Dr. Cumming remarks) "are unhappily apostatizing to the Church of Rome, and numerous Romish priests are vigorously spreading their pernicious errors among our people, it is some compensation to those who deplore these calamities that in France and Germany the tide rushes in an opposite direction. In France, especially, whole communes have recently cast off the superstitions of the Papacy, and embraced the glorious truths of the blessed Gospel. Not a few of the priests also have not only renounced the apostacy in which they have been nursed; but, in the face of persecution and reproach, have given irresistible reasons for the better faith that is in them." (Introd. p. iii.)

nent.

Among these is the Abbè Maurette (now, we understand, an ordained minister of the Reformed Church of France), whose little work has so justly excited a great sensation on the contiIt contains an eloquent, simple, and in most points truly satisfactory statement of his reasons for abjuring the system of the modern Church of Rome, and for his embracing true scriptural Christianity. We had marked various passages for quotation, which we have omitted, because we think our readers will prefer to read them in their proper order and connexion, especially as the book is neither large nor dear, and is well translated into English. The Abbe Maurette's "Farewell to Rome" appears to be eminently adapted for circulation in those districts in which the emissaries of Popery are most active in their efforts to ensnare the ignorant and unsuspecting to embrace the unscriptural and anti-scriptural dogmas and superstitious practices of Popery.

Letters on Tractarian Secession to Popery; with Remarks on Mr. Newman's Principle of Development, Dr. Moehler's Symbolism, and the Adduced Evidence in Favour of the Romish Practice of Mariolatry. By GEORGE STANLEY FABER, B.D. Prot. Association. London: Dalton. 1846.

We have always the greatest pleasure at falling in the way of writings by this veteran in the ranks of orthodoxy, who old as he is has lost none of his fire, none of his willingness to stand forth as a champion of the faith against any new assailant; or, as a true and loyal soldier of Christ, to denounce and defy any regenade who has deserted his standard and joined the ranks of the enemy. Mr. Faber's writings, too, have the charm of

being well timed and seasonable, without any tincture of personality or asperity. He writes with the earnestness of a man who has an important object before him, which object he has much at heart; but he always writes as a Christian and a gentleman, feeling his own responsibility and respecting the feelings of others, and knowing that he will soon be called to give an account before God and in the presence of those he addresses both for the one and the other.

These letters were begun in consequence of the perversion of a young man at Cambridge who was connected with the writer by ties both of family and friendship; and they were continued so as to take a wider range than was at first intended, in consequence of the notice which the two first attracted, when published in the "Christian's Monthly Magazine,” and as a tract for wider circulation: and they are now collected into one volume, printed in a cheap form by the Protestant Association, with the writer's revision and some explanations and additions; especially a preface and the concluding remarks.

It is in no ordinary degree satisfactory to take up the work of a practised writer on a topic which he well understands. Every sentence in such a work is to the point, and it is almost sure to be a point gained. He knows where the strength or weakness of an argument lies, and knows also his own strength: he does not, therefore, grapple with a difficulty without being certain of mastering it: he does not make an attack upon a position without expecting to carry it. And Mr. Faber withal is so candid a man, and has so often shown his candour by modifying his first opinions, that we feel convinced he never assails an opinion without being thoroughly convinced that it is erroneous, and will be ready also to give all the weight he conscientiously can to the arguments of his opponent that he is contending for the truth, in short, and not merely for victory.

The point on which Mr. Faber seems to feel most indignant, in speaking of Mr. Newman's conduct, is the dissimulation of, professing to be in communion with the Church of England for so many years after the time when, by his own avowal, he was in heart a Papist. It is difficult to avoid speaking in terms of the harshest kind of such conduct, although it may be explained by the sure tendency which any tampering with Rome invariably has to render a man Jesuisitical and dishonest, in these respects, who may still scorn a dishonourable course of proceeding in worldly affairs, or in anything save religion, where correct thinking would render a man most especially scrupulous. It is in fact one of the signs of its being the mystery of iniquity that such should be the consequences, and it ought to

act as a caution against tampering with Rome and her agents; since there is in all cases the risk of their sapping the foundations of simplicity and honesty, and generating a spirit of subterfuge, equivocation, and falsehood, by destroying all personal responsibility, and inducing men to confide in the guidance, and decisions, and absolutions of the Church, irrespective of their own faith, and holiness, and charity. And Mr. Faber shows that the same kind of dissimulation follows Mr. Newman in his new position; for he neither admits all the doctrines which the Church of Rome holds, nor teaches as that Church enjoins; and he professes many doctrines which Rome has repudiated in her most accredited decisions.

"We must never forget (says Mr. Faber) the broad assertion of the council of Trent-that both faith and practice, as defined by themselves, had always, without any variation, existed in the Church of God. The assertion itself is not a mere dogmatical enforcement of unevidenced infallibility: it is the assertion of a fact. Hence, as the assertion of fact, it must be subjected to testimony, like the assertion of any other fact." And, accordingly, all the former advocates for Rome have endeavoured to produce historical proof that their faith has been the unvarying faith of the Church in all ages. But now this position is not merely abandoned, but another position is taken up in the theory of "Development;" the very ground of which is that the faith of the Church has not been the same--has not been unvarying-but has from time to time adopted opinions, rites, and practices from heretics and from the heathen, which were unknown to the primitive Church, and that Rome is to be justified and commended for having done so.

"In fact, the appeal to antiquity on the very just principle of Tertullian's canon, which constitutes the argument (of former writers) is now openly relinquished, both by Mr. Newman and Mr. Moehler; and we are at present called upon to receive all the dicta of Trent, not on the asserted ground of the Tridentines themselves, but on the totally different ground of an odd mixture of 'Development and Romish Infallibility. I may add, that even before the adventures of these two last mentioned gentlemen in the hazardous field of demonstration, the often claimed TESTIMONY of the early Church in favour of Popish peculiarities had been acknowledged to be unproduceable by the very efforts which were made to account for its NON-APPEARANCE. Sometimes the Disciplina Arcani was resorted to, which, it was alleged, forbad the committing of high doctrinal truth to writing; where, of course, what had never been written in early times, could, in writings of that period, never be found. And, sometimes, with most amusing incongruity, we were told, that we may be quite sure, that, in mood and in form, they must have been noted down in numerous primæval