unwearied exertions; still there lie recorded the words of Scripture, and the declarations of Christ, and these are not to be put in competition with any claims or pretensions advanced by the Church of Rome in his behalf. They go for nothing in my judgment; nor do they afford the slightest proof in favour of the assumptions made by that Church. The only test by which truth can be tried is the Word of God; and that word is against the Papists in this matter, as well as are several other dogmas, brought forward and relied upon by the Popes and members of that communion.

The first passage to which I shall call the attention of your readers, is that in which there is an account of his call to the ministry. "Jesus, walking by the sea of Galilee, saw two brothers, Simon, called Peter, and Andrew, casting a net into the sea, and he saith unto them, Follow me, and I will make you fishers of mea. And straightway they left their nets, and followed him. And going on from thence, he saw two other brethren, James, and John his brother, in a ship with Zebedee their father, mending their nets, and he called them, and they immediately left the ship and their father, and followed him." St. John, who wrote to supply any deficiency in the accounts of the other Evangelists, and whose Gospel was penned subsequently to the others, gives a somewhat different version of this call. His words are, "One of the two which heard John (the Baptist) speak, and followed him, was Andrew, Simon Peter's brother. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ; and he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon, the son of Jona thou shalt be called Cephas, which is, by interpretation, a stone." So called in the Syriac language, but in the Greek, weτра, a rock. Whether we take the testimony of St. Matthew, or receive that of St. John, the matter is not at all important; neither the one nor the other will afford anything in support of the pre-eminency claimed for St. Peter by the Church of Rome. The circumstance of our Lord accidentally meeting the two brothers, and calling them to be his followers, proves nothing but the priority of their call, but establishes for neither the one nor the other that sort of primacy in sovereignty and power over those who were subsequently associated with them in the blessed work of the ministry; and in truth, if there were any force in such an argument or speculation, for it amounts to nothing more than to theory, Andrew ought to be the person for whom the supremacy should be claimed, and not Peter, supposing the represent ation of John to be the true one.

The next occasion upon which the name of Peter occurs, is in the 10th chapter of St. Matthew. "Jesus called unto him his twelve disciples, and gave to each of them power against all unclean spirits to cast them out, and to heal all manner of sickness, and all manner of disease." After thus bestowing upon all, without distinction, the power of working miracles, he enumerated the names of the Apostles, and gave them, it is more than probable, from the first four names mentioned, in the order in which they were respectively summoned by himself, to be Apostles and Evangelists. The name of Peter, therefore, is first mentioned; but no argument surely could be drawn from that circumstance in support of the pretensions of the Church of Rome. Each having received his commission, each departed, equally gifted, to fulfil his ministry, and to do the work of an Evangelist into what city, or town, or village he entered.

In the 14th chapter of St. Matthew the following is the next occasion on which the name of Peter appears : "When the disciples saw Jesus walking on the sea, the disciples were troubled, saying, It is a spirit; and they cried out for fear. And straightway Jesus spake to them, saying, Be of good cheer, it is I; be not afraid." The sight of his person, and the sound of his voice dissipated their fears, and rallied their courage; and Peter, ever ready to put himself forward, and to evince the warmth of his feelings, and the fervour of his attachment to his blessed Master, answered him, and said, "Lord, if it be thee, bid me come unto thee on the water. And he said, Come. And when Peter

* See Irenæus, lib. iii., c. 16.

was come down out of the ship, he walked on the water to go to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt ?" What must the other disciples, who saw and heard this, have thought? And what a fine moral is conveyed by this rebuke to ourselves? But I make no further comment.

In the 15th chapter, also, his name occurs. After giving a cutting reproof to the Jews for transgressing the commandments of God by their traditions, and for teaching for doctrines the commandments of men-a passage which Judaising-Christians now-a-days might read and apply for their benefit-our Lord was asked by Peter for an explanation of a parable he had delivered. 1 shall content myself with giving only the following words: "And Jesus said, Are ye also yet without understanding?” JAMES RUDGE, D.D.

(To be continued).

And so I came to Fancy's meadows, strew'd
With many a flower:

Fain would I here have made abode,
But I was quickened by my hour,

So to Care's copse I came, and there got through
With much ado.

That led me to the wild of Passion, which

Some call the world;

A wasted place, but sometimes rich,
Here I was robb'd of all my gold,

Save one good angel, which a friend had tied
Close to my side.

At length I got unto the gladsome hill,

Where lay my Hope,

Where lay my heart, and climbing still,
When I had gain'd the brow and top,

A lake of brackish waters on the ground,
Was all I found.

With that abash'd, and struck with many a sting
Of swarming fears,

I fell, and cried, alas, my King!
Can both the way and end be tears?

Yet taking heart, I rose, and then perceived
I was deceived.

My hill was further: so I flung away

Yet heard a cry,

Just as I went, "None goes that way
And lives:" if that be all, said I,

After so foul a journey death is fair,

And but a chair.

From "The Temple," by George Herbert.

340

Church: Pastors: Patrons: or the Establishment as God designed it. In three Parts. Part I. Church and her Claims. Part II. Pastors and their efficiency. Part III. Patrons and their obligations. By William Graham Cole, A.B. Perpetual Curate of Walpole, Suffolk, and Chaplain to the Marquis of Abercorn. 12mo. London: James Nisbet and Co., Berners-street. 1839. THERE is considerable originality both in the design and execution of this work. Its pages bear ample testimony to the earnest zeal for religion of their author. Many of the hints and suggestions which it contains are excellent, and are likely to prove valuable not only to candidates for orders, and the clergy of every degree, but also to lay-members of the Church as well. The chapter entitled, "Church claims on Monarch and Subject," is well worth the attention of the reader. The chapters on the pastoral and episcopal offices may be studied with great profit and advantage. The author exposes the evils resulting from the abuse of patronage in the Church very forcibly; the following passage, which we extract from one of the chapters on this subject, places the evils arising from such practices in a very strong light. "He who misapplies the gift of the patronage, and abuses it to the unworthy purpose of investing unsuitable men with Church appointments, lends his hand to the aid of Christ's enemies. To the best of his ability he defeats the gracious ends for which the Church was established. He deliberately takes his stand amongst those treacherous dealers, of whom her Divine Head has but too much reason to complain as concerning the wrong he suffers in her person-yea, mine own familiar friend in whom I trusted, which did eat of my bread, hath lifted up his heel against me.' But why should any, who boast themselves that they are her children, be found doing this? Why should those whom she hath ́ nourished and brought up rebel against her and turn to be her enemy?' Why take part with aliens and strangers to expose her as a reproach to the gainsayer and the scoffer? Why should patronage, which by the law of our still Protestant country can only be dispensed by members of her own communion, be employed to strip her of her spirituality, and to leave her naked and defenceless to the malignity of her fierce asailants? She deserves better at their hands. Whatever may be their indifference to the maintenance of true religion and virtue, patrons still have an interest in the national welfare. Selfish considerations, if nothing nobler, should influence men in power to place none in charge of parishes, but such as shall lead the flock among the green pastures and by the still waters." "Here then is a view of this momentous subject which every patron would do well to take. Let this holy trust be discharged as for the public good and not for private advantage-for the glory of God and not for secular ends. Let the extensiveness of the minister's labours, or at least his qualifications for parochial usefulness, be first ascertained. Let the strictest enquiry be instituted, not only as to the unimpeachable life of the candidate for preferment-but also as to his proficiency in sound doctrine-his competency for pulpit ministrations-his devotedness to the objects of his sacred office and his fitness for an able and edifying performance of its manifold arduous duties." p. 223.

Labours of the Session, Lord Lyndhurst's Speech in the House of Lords, Friday, August 23. Ninth Edition. W. E. Painter, 342, Strand.

A most full and accurate report of this admirable and eloquent speech.

The Wellington Banquet at Dover, on Friday, August 30, 1839. Fourth Edition. W. E. Painter 342, Strand.

A publication which should be in every person's hands.

The State of the Church of England, from the Introduction of Christianity to the period of the Reformation. By the Rev. T. Lathbury, M.A. W. E. Painter, 342, Strand.

AN admirable tract, appearing at a most seasonable time. We earnestly advise our readers to make themselves acquainted with its contents, and also with Mr. Lathbury's other works on the Romish controversy.

A Summer's Day at Hampton Court, being a Guide to the Palace and Gardens; with an Illustrated Catalogue of the Pictures according to the new Arrangement, including those in the Apartments recently opened to the Public. By Edmund Jesse, Esq., Surveyor of Her Majesty's Parks and Palaces, Author of "Gleanings in Natural History. 12mo. London: John Murray, Albemarle-street. 1839. A delightful little book, executed in Mr. Jesse's own peculiar style; not only serving the purpose of a guide-book, but presenting a complete history of the palace, interspersed with anecdotes of various persons connected with it; embellished with some very well executed engravings. We strongly recommend all those who intend to visit Hampton Court, as well as those who have not time or opportunity to do so, to possess themselves of this work; they are not likely to repent of their purchase.

A Greek Lexicon to the New Testament, on the basis of Dr. Robinson's; designed for Junior Students in Divinity, and the Higher Classes in Schools. By Charles Robson, Τυπογράφος London: Whittaker and Co. 1839. 12mo. THE value of Dr. Robinson's Lexicon to the Greek Testament is too well known to need any commendation, from the accurate reprints (with corrections and improvements), executed in London under the critical superintendence of the Rev. Dr. Bloomfield, and at Edinburgh under the direction of Mr. Negris and the Rev. Mr. Duncan. As however these works are designed rather for the advanced student, Mr. Robson, who unites in his person the two-fold character of editor and printer, has conferred no small favour on “Junior Students in Divinity and the Higher Classes in Schools" by the present publication, which is both cheap and neatly printed. It is avowedly selected from Dr. Robinson's masterly work, but with the addition of various grammatical aids for the benefit of learners; and it deserves, what we hope it will receive, an extensive circulation.

A Key for Catholics to open the Juggling of the Jesuits. By Richard Baxter. A New Edition, Revised and Corrected, with Notes, Illustrative and Biographical, by the Rev. J. Allport. London: Hamilton and Co. 1839. 8vo. THIS is a seasonable reprint of one of the best and scarcest of Baxter's polemical treatises. One hundred and eighty years have elapsed since the first edition of it appeared. It is designed (he states) "to satisfy all who are willing to understand, whether the cause of the Roman or Reformed Churches be of God; and to leave the reader utterly inexcusable that after this will be a Papist." Much of the value of this work arises from the numerous references which the author has made to the writings of the Jesuits themselves: and his editor, Mr. Allport, has increased its utility by adding many notes and illustrations.

Queen Anne's Bounty. What is Queen Anne's Bounty? the Question asked and answered with, reference to the Acts and Neglects of the Ecclesiastical Commission. By Frederick A. Glover, M.A., Rector of Charlton-in-Dover, and of St. Peter's College, Cambridge. 8vo. London: Simpkin, Marshall, and Co., Stationers'court: Roake and Varty; Wix and Leslie. 1839.

Few writers are more prompt or ready in defending the Church from the numerous attacks to which she is so continually exposed than Mr. Glover; few bring more ecclesiastical research and information, or a more vigorous and intrepid spirit to the task. The present work is particularly curious and interesting, as it presents an entirely new view of the Fund whose name it bears on its title page, and suggests a mode of supplying the necessities of the Church, perfectly consonant with justice and equity, and totally at variance with those schemes of ecclesiastical improvement, or rather spoliation as they should more properly be called, which it is the fashion with certain parties, professing friendship for the Church too, to propose. We recommend it strongly to the perusal of our readers.

66

The Church of England Vindicated, on Scripture Principles solely, in her practice of Infant Baptism; also in her use of the expression Regenerate" in her Baptismal Service. By the Rev. Richard Graves, A.M., Vicar of Ballinamana, and Surrogate of the Diocese of Ossory. 18mo. W. E. Painter, 342, Strand. 1839, THE object of this work is to show that the Church of England, in the practice of Infant Baptism, not only pursues a custom adopted by the primitive Church, but one which has received the sanction of our blessed Lord, and which is consonant also with the usage of the two dispensations, the Patriarchal and Levitical, which prepared the way for the Christian, under which we live. The author's reasoning is very ingenious, and he has succeeded in establishing his case very clearly. The latter part of the work is devoted to an examination of the meaning of the term Regenerate," and a justification of the sense in which it is applied by our Church. Here also the line of argument is very well sustained.

66

A

The Church Catechism Explained, for the use of the Diocese of St. David's.
New Edition. 12mo. Oxford: J. H. Parker; and J. G. and F. Rivington,
London. 1839.

THIS is a very well-executed reprint of a most valuable work by Bishop Beveridge, one of the most eminent of those many eminent prelates whom our Church has produced at different periods. We hope it will be widely circulated.

Miscellanea.

THE PROTESTANT ASSOCIATION. The following Address is well worth the attention of our readers at the present crisis. Deeply deploring, as we do, the recent appointments which have taken place, we would have Churchmen learn from them a lesson of caution and vigilance; more especially those who possess a seat in the Parliament of their country, and have thus the opportunity of recording their opinions upon any measures which may be proposed of a nature hostile to the Church of their native land. But all persons, let it not be forgotten, whatever may be, their means, their abilities or acquirements, have it in their power to defend the Church to which they belong, and to advance the cause of pure Gospel truth, by correcting the misrepresentations, detecting the falsehoods, and exposing the sophistries which are continually in circulation by the enemies of our National Church, respecting its doctrines, its rights, its dis