illumining influences of the Holy Spirit; they were not to be holy by efforts to rid themselves of their sins, but by following Christ, by doing his words, by walking in his spirit, by giving themselves up to the power of his heavenly love; by gazing upon his perfection until they grew into the same pure and heavenly image. They were to look out of themselves, not into themselves.

The different and almost opposite methods of training Roman Catholic and Protestant ministers, and the lives and influence, social, moral, and spiritual, of these, in the communities where they live and in the world, are fairly brought before our notice and judgment in a book like this, which sets before us one of the best examples, we presume, which the Romish system could offer us. The education of candidates for the ministry, in our Theological Seminaries, is to be compared with the same training in the Retreats and Noviciates of the Jesuit Fraternity; and we are not sure but that some most valuable hints, especially in the eminent attention bestowed upon spiritual culture as the chief thing, might not be gained in studying the Jesuit system. The life of a good Protestant minister, going among his people constantly and freely, mingling with the world of men, now and then, perhaps, drawn even into a political discussion, distinguished by no peculiar badge or dress from his fellow-citizens, living very much as other men do-this life is to be measured and weighed with that of the Jesnit Father or Priest, issuing periodically from his solitary cell to preach and administer the offices, to appear and disappear like an angel on a mount, rather than a man on the earth; and we are also to measure the actual results, the fruits of the two systems-of the life of Father de Ravignan, and, let us say, the life of Dr. Chalmers-for both were men of superior, though perhaps unequal power, and both, we believe, were influenced by the motive of doing the most good and of glorifying God. Let the two systems, then, be judged by their fruits. They are now fairly on trial in this country; for here, as elsewhere, the Jesuit is the educating and controlling mind in the Roman Catholic Church. Which of the two systems is most in consonance with our free institutions? Which of them most truly agrees with the spirit of

the present age of the world, and the advance of Christian truth? Which of them, above all, is most in harmony with the gospel of Christ ?

We have not attempted to investigate or discuss the history and position of Father de Ravignan, in reference to the different parties represented in the Roman Catholic Church at this most interesting crisis of its affairs. From all we learn, he was an Ultramontanist, in close union with his order as giving implicit submission to the decisions of his church, in upholding the infallible authority of the Holy Father, in accepting the Papal dogma of the Immaculate Conception, in holding strongly to the worship and mediatorship of the Virgin Mary, as the peculiar refuge and divinity of the Society of Jesus. We should be led to suppose from some of the opinions which he expresses, and the positions he assumed, that he had very little sympathy with Gallicanism, or the present Liberal Catholic party in France.

We would, however, heartily recommend this work, upon which we have briefly commented in no carping and uncharitable spirit, but with real interest and desire to come at the truth, to the reading of theological students and ministers of the gospel, as a book from which they may highly profit and learn much.

ARTICLE III.-FATHER HYACINTHE.

Discourses on various occasions by the Reverend Father HYACINTHE, late Superior of the Barefooted Carmelites of Paris, and Preacher of the Conferences of Notre Dame. Translated by LEONARD WOOLSEY BACON, Pastor of a Church of Christ, in Brooklyn, N. Y. With a Biographical Sketch. New York: G. P. Putnam & Son. 1869. 12mo. pp. xliv.,

198.

Ir is not a very long time since the American public first heard of the grand sensation which a new preacher had begun to make in Paris. Afterwards the name of "Father Hyacinthe" was reported occasionally by returning travelers, or by Paris correspondents of the newspapers. He was the successor of Lacordaire and Ravignan in the pulpit of Notre Dame; and the fame of his eloquence was a new honor to the Church which boasts of Massillon and Bourdaloue, and to the language of Fenelon. Hardly anything more was known of him on this side of the Atlantic, till his speech before a Peace Society in Paris, on the 10th of July last, awakened throughout the civilized world a new interest in the man and in his destiny. The consequences of that speech have made him still more conspicuous; and when the telegraph announced his sudden embarkation for a visit to the United States, there could not but be a demand for some translated specimens of his preaching. In answer to that demand the volume before us has been given to the American public.

Unfortunately for the compiler and translator, Father Hyacinthe is not an author, but only an orator-not a writer of sermons to be read, but only a preacher. Reports of his discourses-sometimes revised by him-have been published in French journals, especially in the monthly Revue Correspondant, but we believe that no collection of the great preacher's sermons has been published in his native country. Consequently, the translator of this volume is under the

necessity of saying in his preface, "The only principle of selection and arrangement has been to take all the published works of Father Hyacinthe which I could find, in the order in which they came to haud, and bring them out in one volume, while waiting for an arrival from Paris for the materials of another."

This little volume, therefore contains,

1. A compendious but authentic biography of Father Hyacinthe (Rev. Charles Loyson), terminating with his letter to the General of his order, Sep. 20, 1869. 2. His Speech before the Peace League at Paris, July 10, 1869.

3. The Notre Dame Lectures (or "Conferences") Advent, 1867.

4. A Sermon preached to an American lady (a member of the Plymouth Church in Brooklyn, N. Y.) on the occasion of her public renunciation of Protestantism, and first communion in the Roman Catholic Church, July 14, 1868.

5. A Charity Sermon for the sufferers by the South American earthquake, preached at the church of La Madeleine, Paris, March 11, 1869.

6. An Appendix, entitled "Men and Parties in the Catholic Church in France," translated from an article by Dr. De Pressensé in the Paris "Revue Chretienne for September and October, 1869;—an article in which" the foremost man of French Protestantism" illustrates the position and relations of the last great preacher in the pulpit of Notre Dame.

The compiler and translator of the work before us is not unknown to the readers of the New Englander. Remembering his relation to this journal, we do not write to commend his performance. His task of compilation was very simple, merely to collect such of Father Hyacinthe's discourses as were within his reach. Whether the work of translation is well done or ill done, let others judge. It is for us to say no more than that one who, having a competent knowledge of French, is accustomed to use the English language in public discourse, and especially in preaching, ought to be censured if his translation of such sermons as these is not spirited as well as faithful. Our concern in this Article is with the orator and not with the translator. We purpose nothing more than to show, chiefly from the work on our table, who and what the man is whose protest-though he refuses to be called a Protestant-rings like the strokes of the hammer with which Luther nailed those memorable theses to the door of the church in Wittenberg.

Those who were old enough to take notice of public events at the time of the last vacancy in the succession from Numa

Pompilius, have not forgotten what a sensation was produced by the accession of Pius IX. to the Roman pontificate, and what a movement followed. It was understood that the new Pope was not only kind in his feelings and gentle in his manners, but liberal in his views of government. His first official acts were testimonies of his clemency and good-nature, conciliating the favor of his subjects, and were followed by measures that testified his desire to reform abuses both in his secular government and in the government of the Church. A liberal Pope, a reforming Pope,- the manifest fact startled all Europe; and Pius IX. was for a time the most popular man in Italy, nay in Christendom. France, and especially Paris, shared as much as Italy itself in the strange excitement; for among the French clergy there had long been a party of thinkers dissatisfied with the conflict between Rome and the nineteenth century. Lamennais had indeed made shipwreck of his faith; but his associates, Montalembert, Lacordaire, and others like them, had never given up entirely their devout endeavor to make Christianity, as represented by the Roman Catholic Church, efficient in the political and social regeneration of their country. The measures of the new Pope were quite accordant with the ideas of these men, and were accepted as evidence that a new era was at hand. Gioberti-perhaps the greatest Italian thinker of the present century—who having been chaplain to the King of Sardinia, and Professor of Theology at Turin, had been banished from his native country for the liberality of his views on political themes, but in his exile and poverty at Brussels had made himself famous throughout Europe as a theologian, a philosopher, and a patriot-hastened to Paris that he might be in a position to observe and promote the new order of things which was so evidently beginning in Italy.

It was in that year, 1846, that Charles Loyson, born of a family which had risen in the preceding generation to some literary distinction, and carefully educated in liberal studies by his father, who was the head of an academy in the little city of Pan, came to Paris and entered the Seminary of St. Sulpice, to prepare himself for the priesthood. He was at that time in his twentieth year-just at the age when great