Memoir of Daniel Chamier, Minister of the Reformed Church, with notices of his Descendants. London: Printed by Samuel Bentley and Co. 1852. THIS memoir is not published for sale, but is intended chiefly as a record of family descent. This accounts for its peculiar form, and for numerous details uninteresting to the general reader. The greater part of the book, however, is of a different description. It lets us into the very heart of the noble and triumphant struggles of the Huguenots of France with Henry IV. and the Jesuits. Chamier was the leading spirit of that glorious conquest. He was killed by a cannon-ball at the siege of Montauban. His descendants have filled high positions in the French Protestant Church and in the English state, and some of them suffered for their attachment to the gospel during the persecutions of the Protestants in France. On the revocation of the Edict of Nantes, one of his grandsons came to London, and ministered in several French Protestant churches in this city. One of his descendants took an active part in the American war of the revolution. Another became under secretary of state, and member of parliament for Tamworth. He was well known in the literary and fashionable circles of his day, was a Fellow of the Royal Society, and one of the original members of Johnson's Literary Club, founded in 1764, the others being Reynolds, Johnson, Burke, Nugent, Beauclerck, Langton, Goldsmith, and Sir John Hawkins. We find another of the family associated with Manners Sutton, archbishop of Canterbury, Lord Ellenborough, and Bishop Magendie; and this gentleman's son filled some of the most prominent situations in the civil service of the East India Company at Madras, and after his return to London, became treasurer of St. George's Hospital, and died in Park Crescent, at the age of seventy-five, in 1831. One of his sons, Frederick Chamier, was a commander in the British navy, the writer of a series of popular nautical

novels, also of a continuation of James's Naval History, to the battle of Navarino,' as well as of a Review of the French Revolution of 1848.' His brother, the Rev. William Chamier, is now minister of the English Episcopal Church in Paris. We need not enter into further family details, but we have traced with much interest the fortunes of a family descended from one of those indomitable opponents of the Church of Rome, whose deep learning and fiery zeal kept alive in the south of France the spirit of the Reformed Church at a time when the avowed dislike of the sovereign, Henry of Navarre, to several of its leaders, and his treachery to the Church itself, aided by the machinations of the Jesuits, and (it must be confessed) the violent bearing of some of its own ministers, had well nigh deprived it of those privileges and immunities which had been conceded in the Edict of Nantes.'

The Claims of Truth and of Unity considered, in a Charge' delivered by Richard Whately, D.D., Archbishop of Dublin. London: Parker, 1852. It is now some years since, in reviewing Archbishop Whately's two 'Essays on the Kingdom of Christ,' we had to notice the anomalous and perplexing position which that acute and liberal man occupied as a prelate in the Anglican Church, and especially in that objectionable and offensive department of it, the Established Church of Ireland. The Charge' before us calls our recollections back to the remarks we then made, and seems to stamp upon them a kind of verification. For example, on the first page of this Charge,' his Grace notifies the subject of his preliminary remarks—'No effectual legislative protection for religion.' We heartily acquiesce in this principle, to which Dr. Whately was, doubtless, led, as much by his logical as by his historical studies. How comes it, then, that he himself is a legislator in sole virtue of his being a prelate, and for the very purpose of affording legislative protection to religion, and no

other?

The Archbishop's next object is to declare and account for the stationary, or even receding condition of the Reformation for nearly three centuries. Among the causes of this phenomenon, he alludes to some having reference to particular times and localities, to contentions among Protestants, and other considerations, in the treatment of which he is, as if unconsciously, led to expose the fact, that a coercive legislation on religious matters, so far from having the advantage of securing uniformity of faith, has only the pernicious disadvantage of creating a hypocritical, and, therefore, a criminal profession of conformity. Yet this writer, we repeat, is one of the highest dignitaries of our coercive church. But for his position, it would seem marvellous that he should have omitted to mention, as obstructing the advance of protestantism, that the Reformed Church retained that controlling protection of the state which had occasioned half the horrors of the papal domination.

His Grace commits another and similar inconsistency in defending the Roman Catholic from the charge of surrendering his private judgment to the church or priest, to whose dicta he passively resigns his soul; inasmuch as he has primarily exercised that judgment upon the validity of the

sovereign claims of that church or priest. To speak,' says he, 'of such a person as indifferent about truth would be not only uncharitable, but also as unreasonable as to suppose a man indifferent about his health or about his property, because, distrusting his own judgment on points of medicine or of law, he places himself under the direction of those whom he has judged to be the most trustworthy physician and lawyer.' Now, if God speaks to us in revelation, treats us in providence, and deals with us in judgment, through our professional advisers, this is an admirable specimen of Whately's Logic;' but if religion is a personal thing, and individual responsibility a fact, the case is, we opine, rather different;-and the Archbishop must elect his alternative.

We could continue this style of exposure, did our space permit, throughout the successive topics of this 'Charge,' and should be glad to dwell especially upon two dissertations which one might be forgiven for suspecting to have been treacherously directed against the foundations of the Established Church. These will be sufficiently understood by their titles; the one being headed-The Adherents of a Party are Deprived of the Character of Witnesses,' and the other, 'Definiteness of Object essential to the Utility of Associations.' How the enunciation of such views can benefit a church of shreds and patches' it is hard to see. His Grace's logic is as perfect as his style is lucid; but it seems calculated to act upon his church as Juvenal represents the roots of trees to act upon the sepulchral monuments they were planted to protect, reducing the memorials themselves to destruction and oblivion.

Letters from Italy and Vienna. Cambridge: Macmillan and Co. 1852. THESE letters, dated in the spring of last year, are anonymous. They have the freshness of being written on the spots described, and are characterized by vivid perception, cultivated taste, an amiable spirit of liberal Church of England protestantism, and a strong view of good sense. While reading them, we have been unavoidably reminded of Charles Dickens's Pictures from Italy,' generally in the way of resemblance, occasionally in the way of contrast. The writer sometimes refers to that volume with assent to its statements, but in one instance for the purpose of correction in a point of slight importance. We do not regret that the English traveller, while free from bigotry towards Roman Catholics, so frequently makes a passing observation on the contrasts between Romanism and the gospel; and we are not disposed, because extreme Protestants ourselves, to find fault with his testimony in favour of the general morality of the priests at Rome, while, at the same time, confirming the experience of other travellers by gently condemning the dishonesty and falsehood of the Italian people, as compared with others, in the transactions of vulgar life. In the quietest descriptions of Italian sight-seeing, the reader is now delighted with sparkling wit, and now led to thought by some unexpected, yet natural and serious reflection, on the disagreeable national peculiarities. These suggestions are not the less valuable from their association with stories which are rich and piquant in most laughter-provoking drollery. Those who have read most about Italy, and even some who have long sojourned in that peninsula of wonders,' will probably

meet in these 'Letters' much that is new; and scenes which have become almost familiar will recur to the memory with the fascination which it is in the power of genius to throw around them. We wish all our readers to enjoy the delight which this lively and accomplished writer has afforded The close of the last letter is exquisite; and the Sonnet, ‘To Italy,' leaves the imagination full of musical and melancholy thought.

us.

The History of Gustavus Vasa, King of Sweden, with Extracts from his Correspondence. 8vo, pp. 312. London: John Murray. THIS volume supplies a void in historical literature which has hitherto been unoccupied; and by the diligence and pains-taking displayed, it merits a welcome reception. The life of Gustavus Vasa is well known in Sweden; but though the name is familiar to English ears, no separate memoir has been published in our language. This has probably arisen from the slight acquaintance possessed by our countrymen with the languages and literature of the North of Europe. There has been no dearth of materials, nor is the subject wanting in deep interest; but other and more accessible themes have attracted attention. A state of ignorance has been preferred to the labor required in order to a complete knowledge of his illustrious and, in many respects, noble career. 'Few royal names,' as our author remarks, are more illustrious, or have conferred more honour upon their country, than those of Gustavus Vasa, Gustavus Adolphus, and Charles II.' Of the three, the first was the greatest king, and wrought the largest benefits for his country. He was born at the close of the fifteenth century, and in some of the circumstances of his early career resembled closely our own Alfred. By the force of his genius he rose superior to adverse circumstances, united the disjointed and conflicting elements of Swedish society, threw off the yoke of Denmark, broke the power of the Romish clergy, and established the doctrine and polity of the Reformation. His energy, far-sightedness, unwearied diligence, vast capacity, and earnest pursuit of what he deemed for the national welfare, constitute him a rare example of kingly virtues. He had his faults—some of them sufficiently glaring-but take him all in all, Sweden may well cherish his memory and be proud of his fame. The author of the present volume has rendered good service by its publication. He first contemplated a translation of that portion of Geijer's History of the Swedes' which related to Gustavus Vasa, but ultimately altered his purpose-we think wisely, and produced an original work, in which he has combined from various sources whatever is adapted to illustrate the career and character of the Swedish monarch. He has labored with diligence and competent skill in the production of a work which is worthy of public attention. Its qualities are substantial; its interest must be enduring; and we shall be glad to learn that the writer is encouraged to prosecute his researches into the subsequent periods of Swedish history.

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The Pastors in the Wilderness; a History of the Huguenots from the Revocation of the Edict of Nantes to the Death of Louis XIV. By N. Peyrat. In three vols. London: T. C. Newby.

HISTORY Scarcely affords a parallel to the narrative contained in these volumes. The nearest resemblance is found in the darkest and most

atrocious doings of the papal church. Even paganism has been exceeded by catholic Rome, as the valleys of Piedmont and the fair fields and fastnesses of Languedoc testify. The work before us details a series of enterprises, by which the dark policy of Louis XIV., prompted by Bossuet and the Jesuits, sought the extirpation of the Protestant faith. Their churches were razed to the ground, their property pillaged, their dwellings burnt, their wives and daughters insulted, and they themselves driven into exile, doomed to the galleys, or broken on the rack. The work of extermination was carried on to a terrible extent, and the foulest passions of the human heart were freely indulged. The heroism of the Huguenots almost surpasses belief. Deprived of their natural leaders, they stood at bay, chose officers from amongst themselves, and for several years held the Marshals of the Grand Monarque' in check. Unhappily, their own character greatly suffered by the scenes through which they passed. The sheep were turned into wolves, fanaticism in its wildest and fiercest mood shaped their policy, and frequently prompted to deeds of blood. Oppression makes a wise man mad. We need not, therefore, wonder at the shepherds of Languedoc emulating the cruelty and treading in the steps of their persecutors. M. Peyrat's work is not written in the style of English history. It is deficient in discrimination and reflection, does not sufficiently distinguish between the true and the questionable, and leaves the reader sometimes in doubt respecting the view that is entertained of the actions recorded. It is a series of rapid sketches, portraying the chief incidents of the strife, rather than a luminous exhibition of the principles involved and the terrible calamity endured. Notwithstanding this, however, the work will be read with much interest, and conveys an instructive though mournful moral respecting the evils of intolerance on the one hand, and of popular fanaticism on the other.

The Head and the Heart enlisted against Popery, under the Banner of Christian Truth. A Prize Essay designed for Sabbath School Teachers and Scholars. London: The Religious Tract Society.

THIS little volume, apparently the production of a lady, is the fruit of much reading and observation, and most happily fitted to arrest the attention, and instruct and fortify the minds of Sunday School Teachers and Scholars.' We do not remember to have seen the unscriptural features of the Church of Rome portrayed with equal intelligence, fidelity, and perspicuousness within such brief limits. To many others, besides the classes for whom it is immediately intended, we can sincerely say, Read these pages, and neither your head' nor your heart' will hesitate to range under the banner' which is here unfurled. The arrangement is skilful, and the illustrations are pertinent and lively.

The Economy of Prayer; its Principle, Practice, and Result: deduced from the Lord's Prayer.' By Joseph Ede. London: Houlston and Stoneman. 1851.

A SWEET companion for the closet of the devout, for which, in the most sacred moments, the reader will give thanks.