THE PRO-CATHEDRAL, KENSINGTON.—At the time of our former sketch of this place, the principal preacher did not occupy the pulpit, and we therefore now append a note on Monsignor Capel, who is unquestionably a leading attraction at the Pro-Cathedral. This rev. father appears about forty years of age, and may be said to be very superior in everything as a preacher, except that in which, after all, we must conclude it is of the highest moment that a preacher should attain perfection—viz., the Gospel. To say that he does not preach the Gospel would not be quite correct; but there is just so much that is not the Gospel intermingling in his discourses, that we much fear that in many the good wheat must be choked by the tares. As a divine, he is, of course, framed upon the Roman Catholic system of theology—and all that can be said is that his preaching does not illustrate the peculiarities of Popery more strongly than the fundamental truths of the Christian religion. To a cultivated theological ear the latter will form the staple of his discourses, and the former the colouring incidents. And they are there in sufficient degree to show that Monsignor Capel studiously identifies all the errors of Romanism with the Gospel—enough to a decided Protestant ear to mar the better effect of his eloquence. To hear him makes one grieve that such elocutionary powers as he manifestly possesses are not confined altogether to the illustration of those great verities of the Gospel upon which he often descants with feeling and power. But he is trammelled by Romish dogma and tradition. It is impossible to deny that Monsignor Capel is an orator of no mean order. We have heard greater pulpit orators certainly, but seldom one who, upon the whole, has been more pleasing in his own style. He has not only the natural gift of voice and manner, but he has culture, which together, if he were in any other than the Roman Catholic Church, would probably open his way to extensive influence. He is now, however, ministering to a congregation of four or five hundred in the morning, and six or seven in the evening, in great measure of a very miscellaneous and unsettled character. He preaches quite extempore; but such is the order maintained throughout his discourse, and such the flow of appropriate language, that an idea of the most careful preparation is conveyed to the hearer. We are creditably informed by those who know the habits of the rev. gentleman that he is a very hard worker; that, in fact, he works “night and day” at sermonising; hence no doubt the freshness and general excellence of his pulpit orations. Such harmonious arrangement of thought, with such general felicity of diction, continued, as a rule, for from forty-five minutes to an hour, can only come of mental labour in the study. The discourse we heard was from the words “The Prince of Peace,” being the morning of Christmas-eve. After an appropriate introduction, the preacher proceeded to enlarge on the following topics: I. Christ was the only source of that principle on which peace could be obtained by man. Under this head the enmity between God and man, by reason of original sin, and reconciliation by the atoning death of Christ were topics fully brought out; and an affecting appeal was made to the congregation on the “vanity” of seeking peace in earthly or conventional sources without coming to the cross. II. Christ was the sole undivided object of our affections, and as such was the centre of, the Prince of Peace to his people. Here the ways in which the Saviour seeks to win the affections of his people were treated—even, the preacher said, to the “multiplying himself upon our altars.” In view of such tokens of condescending love, the uncharitableness of Christians, and their frequent cynical criticisms on their fellow-Christians, “even from the Pope down to the peasant,” were sharply rebuked, and the habitual imitation of Christ’s own love and tenderness enforced: for thus were all men to know that they were his disciples—that they “loved one another.” III. Christ was the Prince of Peace in that he prescribes the rule by which we are to follow peace. We must submit to his authority in this; and this authority he had placed in his Church. Many sought it outside the Church, in pursuing their own fancies, or the opinions of other men; but to them there was no peace. And even within the Church, although “the great body of Catholics held the truth,” yet there was a vast amount of perverseness with some, and a sad tendency to follow their private judgment, or the teaching of some preacher or order, rather than the directions of the Church.