is, the subject, if a Catholic, cannot lawfully resist even the tyrant till the Church has declared the prince for his crimes and cruel oppressions fallen from his dignity, and his subjects released from their oath of allegiance. From this oath or religious bond the illustrious author asserts that Popes have absolved and may absolve subjects, and to deny it would be to place the Catholic at the mercy of Cæsar, and give, so far as religion is concerned, free scope to the civil despot. The Archbishop of Baltimore has not placed and never will place himself so unequivocally on the side of civil despotism, has not sanctioned and never will sanction by his high authority such a low and degrading Cæsarism, worthy only of the eunuchs and courtiers of a Byzantine Emperor in the worst days of the Low Empire. God, in giving the Church power to bind, gave her also power to loose, and we need not prove that he gave her power to protect the just liberty of the subject, as he did to protect the rights of the prince. If not, how could we maintain that our Church favors freedom?

On this point, the indirect temporal authority of the Pope, we are confident that the illustrious Archbishop has been misunderstood, and misrepresented, not less so than we ourselves have been on the same subject. He as well as we asserts the Papal authority in so far as relates to the religious sanction, and we no more than he assert it in relation to the civil bond as indifferent to conscience. But we wish the learned author had in the ninth chapter of the Fourth Part of his work more energetically vindicated the memory of those great Popes who have been so grossly calumniated by their enemies. We do not think Catholics are called upon to perpetuate calumnies against the successors of St. Peter. The author, in our opinion, might have gone further in vindicating the memory of Alexander the Sixth. That Alexander, while he was simply a soldier, lived in sin, nobody denies; but there is no evidence that he ever violated his vows of chastity after entering the ecclesiastical state, and his conduct as Pope was irreproachable, and his death peaceful and edifying. He was a great and good Pontiff, and in no sense can we look upon his pontificate as "disastrous." On this point, as on the conduct of the Pontiffs generally, we commend to our readers an excellent article in the last number of the Dublin Review, entitled "Bad Popes."

2. A Statement of the Trinitarian Principle, or Law of TriPersonality. Boston: Jewett & Co. 1853.

THIS book has been lying by us for a couple of years, and we have all along been intending to take some notice of it, more out

of personal regard for the author, however, than for its own intrinsic interest or merits. The work bears the marks of a good deal of speculative ability, and of much painful study, but a total ignorance of the sacred mystery of the Trinity as set forth in Catholic theology. As a psychological study, or as another proof of the sad wanderings of the human reason divorced from the light of revelation, it has a certain value; but in any other respect it is worse than valueless. We have read it with care, and perhaps may avail ourselves of an early opportunity to point out to the author, who regards his work as unanswerable, some of his mistakes.

3. A Vindication of the Catholic Church, in a Series of Letters addressed to the Rt. Rev. John Henry Hopkins, Protestant Episcopal Bishop of Vermont. By FRANCIS PATRICK KENRICK, Archbishop of Baltimore. Baltimore: Murphy & Co. 1855. 12mo. pp. 332.

WE are promised from a competent hand a review of this work for our next number. We have only partially examined it, but, like all the works of its eminent author, it is erudite and scholarlike. We thank the author for doing us the justice to state that, in our doctrine on the mutual relations of the temporal and spiritual powers, we follow Bellarmine and Pope St. Gregory the Seventh, and for saying that he does not believe that we claim for "the Pope any right to interfere with our civil allegiance." Of course we do not, in so far as it is only civil. We claim for the Pope no civil or temporal authority or jurisdiction out of the States of the Church, but we do claim for him plenary spiritual authority to govern Catholics in all things that pertain to salvation. Moreover, we are not an advocate for political atheism, nor do we think ourselves called upon, because a clamor is raised against us just now, to abate one jot or tittle of the power we have heretofore asserted for the spiritual order. It is when and where truth is most strenuously opposed, that we believe it our duty most strenuously to insist on it. Dr. McClintock's letters to Mr. Chandler show what utility there is in shrinking from high-toned Ultramontanism, and in attempting to make those outside believe that Gallicanism is Catholicity. The illustrious author speaks of a letter which he says he addressed to us in 1846, two years after our conversion. The letter to which he refers was addressed to us in 1849, three years later, and five years after our conversion.

4. History of the Life, Writings, and Doctrines of Luther. From the last French Edition. By WILLIAM B. TURNBULL, Esq. London: Dolman. Baltimore Murphy & Co. 1854.

2 vols. 8vo.

WE have here the second and last volume of Audin's brilliant work on Luther, the first of his series of works on the Reformation. We gave our opinion of this and the other works of the series in our Review for last January, and have nothing to add to what we then said. History is a record of the past, and the history of Protestantism may now be written. M. Audin has made a good beginning, and opened the way for others, who will complete what he has left unfinished.

5. A History of England, from the Invasion by the Romans to the Accession of William and Mary, in 1688. By JOHN LINGARD, D. D. A New Edition, as enlarged by Dr. Lingard shortly before his Death. In Thirteen Volumes. Boston: Phillips, Sampson, & Co. 1855. 16mo. Vols. VIII. - XIII.

THESE Volumes complete Phillips, Sampson, and Company's edition of Dr. Lingard's History of England. We have so frequently expressed our opinion of this work as decidedly the best History of England extant, that we have no occasion to do anything more than to congratulate the Boston publishers on the completion of their edition of it. Anybody who henceforth shall cite Hume as an authority will be inexcusable, as much so as any one would be who should regard Robertson's History of Charles the Fifth as any thing more than a clever romance.

6. History of the Life and Institute of St. Ignatius de Loyola, Founder of the Society of Jesus. By Father DANIEL BARTOLI, of the Society of Jesus. Translated by the Author of "Life in Mexico." New York: E. Dunigan and Brother. 1855. 2 vols. 12mo.

WE thank the publishers for this translation of the work of Father Bartoli. There are few writers of the Italian language who have equalled the learned Jesuit in classical purity and beauty of style; and this History of the Life of St. Ignatius is one of the few biographies of the saints we have met with which contain anything more than a barren relation of events, with anecdotes and miracles confusedly thrown together, without either discrimination in their

choice or order in their arrangement. A book may be edifying without being necessarily dull, heavy, and offensive to good taste. Such books may promote the spiritual advancement of their readers, by affording opportunities for the exercise of patience; but we do not think they incite us to the love of a saintly life. This biography of the founder of the Society of Jesus is free from this fault. It charms and interests, whilst it edifies and instructs, the reader. It is also the best defence of the Order against the calumnies of its enemies, who hesitate at no falsehood, however glaring, when their object is to malign the Jesuits. St. Ignatius prayed that they might always be persecuted by the world, as a mark that they were loved by God. Truly his prayer has been heard, and these holy fathers, whose only object has been to promote the greater glory of God by devoting themselves to the salvation of their neighbors, have received in return for their charity only hatred and persecution. We do not pretend to assert that the Jesuits have no faults; for they are but men, and humanum est errare; but we do not believe a single one of the many charges brought against them. We think this work of Father Bartoli's their best defence, and we earnestly recommend it to our readers.

It is well and faithfully translated, and published in a neat and convenient form. We have often remarked the excellent style in which the publications of Dunigan and Brother are issued, but there is one thing which we dislike and to which we wish to call the attention of the publishers. It is to the catalogue of their books bound with the first volume. We would suggest to them, that it would answer the purpose just as well if they would send a catalogue with the book, but still keep it separate from it.

7. Florine, Princess of Burgundy. A Tale of the First Crusaders. By WILLIAM B. MACCABE. Baltimore: Murphy & Co. 1855. 12mo. pp. 424.

8. Growth in Holiness: or the Progress of the Spiritual Life. By F. W. FABER, D. D. Philadelphia: H. & C. McGrath. 1855. 12mo. pp. 490.

9. The Young Man Advised: or Illustrations and Confirmations of some of the Chief Historical Facts of the Bible. By E. O. HAVEN, D. D. New York: Carleton and Phillips. 1855.

12mo.

pp. 329.

BROWNSON'S

QUARTERLY REVIEW.

OCTOBER, 1855.

ART. I. The Temporal Power of the Pope; containing the Speech of the Hon. Joseph R. Chandler, delivered in the House of Representatives of the United States, January 11, 1855. With Nine Letters, stating the prevailing Roman Catholic Theory in the Language of Papal Writers, by JOHN M'CLINTOCK, D. D. New York: Carlton and Phillips. 16mo. pp. 154.

THIS publication by an able and learned Protestant divine is one which we cannot, with our sense of duty as a Catholic reviewer, pass over in silence. The authority of the Pope in relation to temporal princes and governments is the great question of the day, and we cannot blink it out of sight, if we would. We must meet it fairly and fearlessly, let us offend whom we may. In open questions among Catholics, each party must be free, and silence must be imposed on both or on neither. But at present our controversy is with non-Catholics rather than with a school in our own Church.

Dr. M'Clintock proves in his Nine Letters to Mr. Chandler that it is idle to attempt to ward off the objections of non-Catholics to the Papal power on the ground assumed by that gentleman in his well-known speech, apparently the ground taken by the learned and excellent M. Gosselin ; for it is a ground widely rejected by Catholics themselves. It cannot be asserted as Catholic doctrine, and no nonCatholic, for no Catholic, can be required to accept it as such. At best it is an opinion in the Church, not of the

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