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the process of development, as he understands it, both in Scripture and in the Church, might have been more clearly defined and illustrated. The two chapters on Delivery of Doctrine in the Old and New Testament are decidedly the weakest, and the final chapters on Development and Creedswhere the writer has a firm grasp of his own view of the matter-are the best worked out in the book. In one respect his treatment of the subject is throughout deserving of the highest praise—it is singularly candid. Speaking, as he does, avowedly from the position of "a disciple of the reformed theology," he is careful to explain at the outset that he postulates the reality of the Scriptural revelation and its sufficiency. as a rule of faith, and that on these two postulates his entire theory of Christian doctrine is based. Of course he considers his theory coherent and credible, but there is no disposition shown to ignore or misrepresent rival systems, so far as he understands them, or to deny the serious difficulties which certainly beset his own. That he does not always appreciate the force or exact point of these difficulties is evident enough, but he never seems to shrink from stating them to the best of his knowledge. An instance of his inadequate apprehension to the Catholic standpoint occurs very early in the first lecture, where the famous Vincentian rule is abruptly dismissed vague, treacherous, and worthless," and that partly at least on the ground of its supposed inconsistency with any doctrinal development-a mistake which a moderately careful perusal of the Commonitorium would have sufficed to correct. For it is a noteworthy feature of Dr. Rainy's teaching that he boldly upholds the principle of doctrinal development, in contradistinction to the general view of so-called "orthodox Protestants," who are content to maintain with him that the Bible is the Protestant rule of faith, without caring to notice the somewhat obvious circumstance that a book, whether inspired or not, may be open to diverse interpretations, and that while many professing Christians fail to discover in Scripture doctrines which they themselves regard as fundamental, a great majority of Christians cite its authority for doctrines which they reject as false. That the theory of development may be, and has been, applied in a purely rationalistic, or short of that, in a thoroughly anti-dogmatic sense, is admitted on all hands. But Dr. Rainy is too clearsighted and too honest to infer from this, as so many of Dr. Newman's Anglican assistants argued some thirty years ago, that it is therefore incapable of application in a Christian sense. There are not wanting, indeed, signs that Dr. Newman's Essay on Development has exercised a considerable influence over his own mind, and he pays an honourable tribute to the vigour and frankness of treatment of the great

Catholic divine. The task he has set himself is in his own words, to inquire

how we ought to conceive the place and use of doctrine considered as a function and a fruit of the Christian mind? in what position it stands to the calling of the [individual] believer and of the Church? how should the handling [or development] of it be conceived to arise out of the Christian calling? and what uses and applications of it [in the way of Creeds and Confessions] are suggested by the place we assign to it? And, as a preface to this, he devotes two lectures to the Delivery of Doctrines in the Old and New Testament.

We have already said that these preliminary lectures are the most meagre and unsatisfactory of the series. Dr. Rainy insists on the "progressive" character of the Old Testament revelation, which is so elaborately dwelt upon in Lessing's Erziehung des Menschengeschlechts, more familiar to English readers in the paraphrase contributed by Bishop Temple to Essays and Reviews. But we desiderate a more explicit and less sketchy and rambling exhibition of gradual development in Old Testament teaching, even if it had been illustrated in one or two crucial cases only-as, e.g., the doctrine of a future life, or the relative value of ceremonial and personal duties. The former point is dismissed with a passing reference, partly perhaps owing to the entire omission of any notice of the deutero-canonical books, which bring out the evangelical and spiritual side, so to say, of the Old Dispensation far more prominently and distinctly even than the prophetic writings. It is strange, indeed, that Dr. Rainy should thus utterly ignore what he must allow, even when he repudiates its authority and inspiration altogether, to be the main connecting link between the close of the prophetic and opening of the Christian era. What is said, however, of the inchoate and suggestive character of the Old Testament revelation and of the method of teaching in the New Testament, and the

relation of the doctrinal to the historical element, is much to the purpose as far as it goes. The author very justly observes that in neither case could the facts come into view as mere dry facts, to be afterwards invested with doctrinal importance ; the doctrine "emerges" out of the history :

The Epistles may open out further what is implied in the history, and what results from it; that the Christian story is already doctrinal at its first proposal, and all Christian knowledge of it includes elements The Gospels are already all alive with doctrine before you come to the of doctrine as to what the facts mean, and how they are related. . . . . Epistles.

On the other hand, doctrines are not presented in the New Testament, not even in the most dogmatic epistles, in a theological or systematic form, as in creeds, but have to be And hence the necessity, distinctly gathered out of it. admitted by our author, for schemes of doctrinal interpretation. He is obliged, of course, to maintain the great Protestant paradox that after all "the Scriptures are on all necessary points clear;" but when he refers to the obvious objection drawn from the occasional character of the Epistles, that the New Testament can never have been designed for an adequate rule of faith, he fails to catch the real point of the argument. To an objection that "the Epistles are too thoroughly relative to that age to be suitable to meet the wants of all ages," it might be sufficient to appeal to the divine guidance which led the Apostles to treat the wants of their own day and to provide for all analogous wants and dangers in the future. But what is really urged, under this head by such writers, e.g., as Dr. Döllinger, is that the Church was certainly guided by oral teaching for more than twenty years before a word of the New Testament was written, that all which is necessary to be believed or being designed for a there is no hint in the apostolic writings of their containing rule of faith, while, moreover, St. Paul expressly refers his disciples, not to his own or other canonical Epistles, but to what they had been taught by word of mouth; and that not indeed make them unsuitable for use in all ages of the although the occasional character of those documents does Church, it does preclude such direct and obvious application We cannot enter here at length on the subsidiary question as would supersede the need for an authoritative interpreter. raised by Dr. Rainy as to the existence of catechetical or other doctrinal compendiums anterior to the New Testament, but it must be observed that there is far more ground for such an "assumption" than he is prepared to allow. He has, for instance, wholly ignored the apparent signs in the New Testament of reference to an already existing form of liturgy (for doctrinal teaching. And when he points to the absence of the Eucharist) which would at once involve a good deal of any such indications in the Epistle to Diognetus as almost conclusive, because "it was intended for an intelligent person who was not a Christian," he has unconsciously refuted himself. Writings intended for the perusal of the heathen are precisely the last in which dogmatic formularies for the use of catechumens or believers would be likely to occur. The disciplina arcani would settle that.

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HE subject of this volume cannot but be of deep interest to all Christian people. It contains, in its thirty-eight chapters, a concise and popular account of the Roman Catholic Convents of the United Kingdom, which have so largely increased since the days of Roman Catholic emancipation, and which are such a blessing to those who reside in them, or who are benefited by the prayers and good works of the holy religious themselves.

When we remember the atrocities which were committed in the sixteenth century by the ruthless suppression of our religious houses; when we bear in mind what a deep loss the poor of every generation since have sustained; when we see -as any one may see who, following Spelman's footsteps, marks how Punishment has surely tracked Sacrilege-the misery and misfortune which have ensued to the descendants of the Protestant spoilers, we cannot but rejoice that a sound and sensible writer has come to the forefront, to give a calm, reasonable and readable defence of the principle of the religious life, and such information regarding the various Orders, not necessarily still in being, but still young in good

works and active in Christian charity, which is to be found in A WRITER who undertakes to pen stories from the Holy

this well-arranged, systematic and interesting volume.

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Some of our readers, as we know, are already acquainted with it for its first Edition was largely and attentively studied and it has had a considerable sale amongst Catholic members of the English Established Church. The chapters "On Objections to Convents" and Statistics of Convents strike us as being singularly well done, and very interesting; while the terse and epigrammatic descriptions of the various Orders, ranging from Chapters V. to XV., are all exceedingly readable, and provide a vast amount of information in a reasonably small space. Mr. Murphy to this adds accounts of the more recent organizations, many of them thoroughly active, such as the Sisters of Charity, the Little Sisters of the Poor, the Sisters of Nazareth, the Sisters of the Blessed Sacrament, the Nuns of the Good Shepherd, and others,-a portion of his volume admirably calculated to soften and change the blind and stupid prejudice of Protestants regarding the religious life. With these latter chapters we have been engrossed their perusal has afforded us great satisfaction; and we doubt not that the book which contains them will do a good service in the cause of Christ.

The Holy Father has a high opinion of the book, for he has declared his opinion of it in a Letter to the author as follows:-"We are confident that it will avail, in no small degree, in saving England from the foul crimes of other nations, and preventing much mischief;" while the eloquent Bishop of Orleans-the Wilberforce of France,-has given his Lordship's best commendations to Mr. Murphy's earnest and practical labours.

The book contains an excellent Index, from which the

Scriptures should own considerable knowledge, combined with a sound taste and reverent discretion. These are, to a great degree, possessed by M. A. Faber, who has just published a small collection of thirty Stories from the Old Testament (London: Parker and Co.), all eminently readable, and just the sort likely to be attractive to the young. Some of the descriptions are picturesque and ably drawn, while the tone and reverence are commendable, and the illustrations above the average. As a book for a present to young children, it deserves to be widely known.

AN earnest sermon preached in Salisbury Cathedral, on the occasion of the Summer Assizes, 1875, by the Rev. C. F. Hyde, is entitled Bidding to Intercession (Salisbury: Brown and Co.). The duty and value of methodical Intercessory Prayer on the part of the laity is well brought out as the complement of the great Sacerdotal Office of our High Priest and the Priesthood of the Clergy; "the whole Church," the preacher remarks," the preacher remarks, "Clergy and laity, is called to carry on the same work on earth, as that in which our Blessed Lord is ever engaged at God's right hand, and she cannot possibly neglect this priestly function, and not be wanting in one main feature of likeness to her glorious and exalted Head " (p. 9). This aspect of the Communion of Saints is ably put before the people: but much of its effect is lost by utter silence as to the power and value of the intercessions of the "spirits of just men made perfect." There are some interesting notes and a valuable "Office of Intercession" in the appendix.

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amount of information-general, specific and detailed,THE Faversham Alms-House Chaplain, the Rev. W. F. provided throughout, may be accurately gathered. The. author's style is simple, unpretending and uninvolved; there is an entire absence of anything approaching to theological bitterness in his sentiments; he tells his story plainly and forcibly, and his volume deserves a wide circulation.

In laying down our pen we would venture to point out to any one thoroughly competent to compass the task, that a similar volume from a Church-of-England standing-point, carefully and faithfully compiled, laying bare the interior working of our own English convents, would be very useful. Of the two hundred and more now, thank God! existing, many, we are aware, are at present small and insignificant; but such institutions as those of Clewer, East Grinstead, Bussage, Shoreditch, All Saints', Margaret-street, Wantage, and others -not unworthy in their works of pre-Reformation zeal deserve to own a monograph such as this. Here is a word to the wise.

HOW great has been the increase, both amongst Anglicans and Roman Catholics, of good religious books during the last forty years! and they appear steadily to increase on both sides. Abbot Burder, a competent translator and Editor, has just given to our R.C. brethren an English version of a treatise by Languet, Archbishop of Sens, entitled Confidence in the Mercy of God (London: Washbourne). Written more than a hundred and fifty years ago, in a dark period of the History of the Church of France, it is a volume of singular depth, devotion and piety. It consists of two parts, systematically divided each detail of the grand subject being carefully wrought out and treated at length. The varied thoughts are deep, impressive, and full of beauty, force and consolation; while the treatise must afford most profitable and suggestive reading for all devout souls. Persons tempted to despair should study it carefully again and again. No one can read it without much profit. Though here and there, a few awkward sentences occur, too French in their idiom, yet, on the whole, the translation is free, uninvolved and readable.

A SHORT tractate published by Palmer and entitled How to Communicate Properly: a Word of Caution, by a Priest, should be read by everyone who experiences difficulty in the proper management of the chalice when receiving the Holy Sacrament, the advice given being just what is wanted. The clergy will find it very serviceable for placing in the hands of those in whom they perceive hesitation or awkwardness at Communion-time. Its sensibly-written instructions will give no offence even to the most self-willed or fastidious, and its cost is trifling.

Hobaon, has published "an Argument and Eirenicon under the title Law and Vestments (London: Parker and Co.), which well deserves careful perusal. It is the more noteworthy being inscribed "By permission of the Bishop of Winchester." Although we are unable to go with the writer in all his statements, as for instance when he somewhat severely repudiates the position that "silence is permission," we cannot doubt that many of his arguments will do their work Comwith those less determinedly Erastian amongst us. promises are proverbially, and, as matters of fact, always unsatisfactory. The Reformation was admittedly a compromise, and we know what it has done for Catholic Truth and Catholic Worship. Therefore we have little faith in his recommendation, when Mr. Hobson exclaims, "Let this be the compromise: the North End and Eastward Position both allowed, and the Cope recommended, but let none be forced on any of the three points." "O that the Bishops would be bold on a venture, and lead the flock by recom

mending a compromise!" This evidently is not that "better thing" which we are bound to advocate, both in season and

out of season.

ANTI-ERASTIAN DOCUMENTS.

No I.-DECLARATION TOUCHING THE ROYAL SUPREMACY IN MATTERS

ECCLESIASTICAL,

Whereas it is required of every person admitted to the order of Deacon or Priest, and likewise of persons admitted to ecclesiastical offices or academical degrees, to make oath that they abjure all foreign jurisdiction, and to subscribe the three Articles of Canon xxxvi., one whereof touches the Royal Supremacy:

And whereas it is now made evident by the late appeal and sentence in the case of Gorham v. the Bishop of Exeter, and by the judgment of all the courts of common law, that the Royal Supremacy, as defined and established by statute law, invests the Crown with a power of hearing and deciding in appeal all matters, howsoever purely spiritual, both of discipline and doctrine :

And whereas to give such power to the Crown is at variance with the Divine office of the Universal Church, as prescribed by the law of CHRIST:

And whereas we, the undersigned Clergy and Laity of the Church of England, at the time of making the said oath and subscription, did not understand the Royal Supremacy in the sense now ascribed to it by the courts of law, nor have until this present time so understood it, neither have believed that such authority was claimed on behalf of our Sovereigns: Now we do hereby declare

1. That we have hitherto acknowledged, and do now acknowledge, the Supremacy of the Crown in ecclesiastical matters to be a supreme civil power over all persons and causes in temporal things, and over the temporal accidents of spiritual things:

2. That we do not, and in conscience cannot, acknowledge in the Crown the power recently exercised to hear and judge in appeal the internal state or merits of spiritual questions touching doctrine or discipline, the custody of which is committed to the Church alone by the law

of CHRIST.

We therefore, for the relief of our own consciences, hereby publicly declare that we acknowledge the Royal Supremacy in the sense above stated, and in no other.

HENRY EDWARD MANNING, M.A., Archdeacon of Chichester.
ROBERT ISAAC WILBERFORCE, M.A., Archdeacon of the East Riding.
WILLIAM HODGE MILL, D.D., Regius Professor of Hebrew, Cambridge.

No. II.-RESOLUTIONS REGARDING THE " GORHAM CASE."
Extract from the Guardian [page 206] of March 20, 1850.
RESOLUTIONS.

1. That whatever, at the present time, be the force of the sentence delivered on appeal in the case of Gorham v. the Bishop of Exeter, the Church of England will eventually be bound by the said sentence, unless it shall openly and expressly reject the erroneous doctrine sanctioned thereby.

2. That the remission of original sin to all infants in and by the grace of Baptism, is an essential part of the Article "One Baptism for the remission of sius."

3. That to omit other questions raised by the said sentence-such sentence, while it does not deny the liberty of holding that Article in the sense heretofore received, does equally sanction the assertion that original sin is a bar to the right reception of Baptism, and is not remitted except when God bestows regeneration beforehand by an act of prevenient grace, (whereof Holy Scripture and the Church are wholly silent) thereby rendering the benefits of Holy Baptism altogether uncertain and precarious.

4. That to admit the lawfulness of holding an exposition of an Article of the Creed, contradictory of the essential meaning of that Article, is, in truth and in fact, to abandon that Article.

5. That, inasmuch as the Faith is ours, and rests upon our principle of authority, the conscious, deliberate, and wilful abandonment of the essential meaning of an Article of the Creed, destroys the Divine Foundation upon which alone the entire Faith is propounded by the Church.

6. That any portion of the Church which does so abandon the essential meaning of an Article of the Creed, forfeits not only the Catholic doctrine in that Article, but also the office and authority to witness and teach as a member of the Universal Church.

7. That, by such conscious, wilful, and deliberate act, such portion of the Church becomes formally separated from the Catholic body and can no longer assure to its members the grace of the Sacraments and the remission of sins.

8. That all measures consistent with the present legal position of the Church ought to be taken without delay to obtain an authoritative declaration by the Church of the doctrine of Holy Baptism, impugned by the recent sentence: as, for instance, by praying licence for the Church in Convocation to declare that doctrine or by obtaining an Act of Parliament to give legal effect to the decisions of the collective Episcopate on this and all other matters purely Spiritual.

9. That, failing such measures, all efforts must be made to obtain from the said Episcopate, acting only in its Spiritual character, a re-affirmation of the doctrine of Holy Baptism, impugned by the said sentence.

H. E. MANNING, M.A., Archdeacon of Chichester.

ROBT. I. WILBERFORCE, M.A., Archdeacon of the East Riding.

THOMAS THORP, B.D., Archdeacon of Bristol.

W. H. MILL, D.D., Regius Professor of Hebrew, Cambridge.
E. B. PUSEY, D.D., Regius Professor of Hebrew, Oxford.
JOHN KEBLE, M.A., Vicar of Hursley.

W. DODSWORTH, M.A., Perpetual Curate of Christ Church, St. Pancras.
W. J. E. BENNETT, M.A., Perpetual Curate of St. Paul's, Knightsbridge.
HENRY W. WILBerforce, M.A., Vicar of East Farbrigh.
JOHN C. TALBOT. M.A., Barrister-at-Low.

RICHARD CAVENDISH, M.A..

EDWARD BADELEY, M.A., Barrister-at-Law. JAMES R. HOPE, D.C.L., Barrister-at-Law.

No. III.-FOURTEEN ORJECTIONS TO THE CONSTITUTION, POWERS AND MODE OF PROCEDURE OF THE EXISTING COURT OF FINAL APPEAL. I. Because the existence of the Court infringes the rights and liberties of the Church as guaranteed by Magna Charta, and confirmed by numerous subsequent statutes, is a direct contravention of the preamble of the Statute of Appeals, and is further opposed to the oath taken by the Sovereigns of this realm at their coronation.

II. Because the Court has persistently sought to determine the doctrines of the Church by giving an undue preponderance to the Articles to the exclusion of the Creeds, Liturgy, Offices, and Catechism of the Prayer Book.

III. Because in one memorable decision, on the volume "Essays and Reviews," the ruling of the Court was so distinctly and unmistakeably opposed to the mind of the Church and to the Faith of CHRIST, that it was found to be absolutely necessary for the Convocation of Canterbury to interfere to remedy the defects of the Court's decision, and to pronounce the volume to be heretical, the authors of which escaped condemnation from the Judicial Committee of the Privy Council.

IV. Because in its origin, constitution, and functions, the Court is virtually identical with and a reproduction of the High Commission Court, which after a short and tyrannical career was (as well as all other Courts and Commissions of like nature) declared "illegal and pernicious" by the Bill of Rights.

V. Because matters of fact, in criminal causes involving fine and imprisonment, are determined by the Court without the assistance of a jury, whereby grievous miscarriages of justice may occur, and in one instance, the St. Alban's appeal did occur.

VI. Because, in penal suits, the Court permits accused persons, e.g., in the St. Alban's case, to be interrogated with a view to their criminating themselves, and has even assisted in such interrogations.

VII. Because the members of the Court are chosen ad hoc by a member of the existing government; and the Court thereby con

travenes all the traditional safeguards of the administration of English law and may at any moment be used as the tool of a political party. VIII. Because the original promoters of the Court have left on record their solemn asseverations that the Court was never intended by its framers to decide purely spiritual questions.

IX. Because the Rubrics of the Book of Common Prayer were not drawn up by lawyers, or on legal principles, and are therefore unsuited to the process of strict legal interpretation.

X. Because it has been reported by a Committee of the Lower House of the Convocation of the Province of Canterbury "that the Judicial Committee have so interpreted the Articles and Formularies as in some instances to put a sense upon them which is new and strange to the Church."

XI. Because the existence of the Court has been found to encourage the employment of common paid informers, whose unsupported testimony has in one notable instance lately (contrary to all English principles of procedure) been accepted in preference to the distinct contradictory testimony of several other and respectable witnesses.

XII. Because the decisions of the Court are inoperative except as regards the individual before it, and so are of no public utility, while at the same time it affords persecuting associations an opportunity of barassing individuals; thus the Court appears to be at one and the same time, oppressive to individuals, and impotent in its relation to the general body of those whom it pretends to direct.

doctrine and ritual, instead of settling any disputed point, has been in XIII. Because every decision of the Court hitherto given in matters of fact a source of heartburning and strife to the Church at large, so that the Court has really become a standing misfortune, useful only as a weapon of party warfare.

XIV. Because the members of the Court have for the most part no special training or qualification for deciding the questions brought before them; and it has happened, and may often happen, that they know less of the subject-matter before them than the parties between whom they decide. E. S. G.

Endications of Current Opinion.

"We all like to see what the World says; though, perhaps, the World's sayings would not be so highly regarded, did we know who guided the pen and registered the opinion."-COLERIDGE.

THE HIGH CHURCH PARTY "DRIFTING." (From the Church Times of April 7th, 1876.) Sir, I wish to ask a question with reference to a circular which I have received concerning a "Deprived Priests' Fund." It seems to me that the High Church party are rather drifting at present, for want of some distinct policy.

I read in the Church Times of Feb. 11th:- However it may be conceded that this difficulty is obviated, for as Sir R. Phillimore and Mr. Vernon Harcourt have both resigned, Lord Penzance will henceforth sit as Dean of Arches or Chancellor of York, as the case may be."

Well, if Lord Penzance be the accepted Judge of the Court of Arches how can priests of the Province of Canterbury be justified in repudiating his jurisdiction?

On the other hand, if the newly "reformed" Court of Arches have no canonical or proper authority (whether in consequence of the Public Worship Regulation Act having been past in spite of the Lower House of Convocation, or in consequence, of its being avowedly subordinated to the Judicial Committee of the Privy Council), then surely Churchmen ought to join in a general statement to this effect, and setting forth the grounds on which they protest against it, irrespective of any particular cases (ritual or other) which may come before it.

It is an infinitely more grave question than "Vestments" or "Eastward position." Has the Church of England no longer any canonical courts? Have the Bishops really surrendered their jurisdiction to Statemade courts which all Churchmen are bound in conscience to repudiate? If so, then this is the point on which there should be a general and united protest; not on minutiae of ritual, for which not one High Churchman in a hundred will care to be a martyr.

The world would understand a protest on the former ground, which is a broad and intelligible one; but neither the world nor the Church can understand making ritual a matter of conscience, since it is clearly within the power of the local Church to decree rites and ceremonies.

I trust you will publish this letter, and that it will elicit a reply from some one competent to guide us at this time. ARTHUR A. DAWSON. Necton, Thetford, April 4, 1876.

TORY PATRONAGE.

(From the Daily Telegraph of April 24, 1875.) Often as it has been our duty to criticise Mr. Disraeli's acts and language as Prime Minister, we may yet gladly acknowledge that his tenure of office is honourably free from one too common fault of politicians, that of dealing out the ecclesiastical patronage of the Crown on partisan principles. The Conservative element among the Anglican clergy is a powerful one, and the rarity of Tory Cabinets since the repeal of the Corn Laws has resulted in the accumulation of what, under the once prevalent system, would have been indefeasible claims to preferment on the part of reverend supporters, while nothing would be easier than to select many names of sufficient mark to vindicate the Government amply from the charge of having looked no further than to services at elections. That Mr. Disraeli has laid down no such rule to guide his appointments is fully proved by the nomination of the Rev. Frederick W. Farrar, head master of Marlborough College, to the vacant canonry in Westminster Abbey. That gentleman has been through life a consistent Liberal, and is not by any means one of the pliable variety who would be ready to reconsider their political opinions on promising overtures being made to hem from the opposite side. The presentation has thus, at the outset, a

a double title to our approval, in that, while actually abandoning politics as a ground for non-political advancement, it nevertheless brings forward a champion of that school of political thought which, we are satisfied, is most in accordance with the best interests of the nation.

Recent Anti-Erastian Publications.

1. CHRIST OR CÆSAR: A Letter to the Archbishop of Canterbury.

By the Rev. Chancellor WAGNER. London: Rivingtons, 1874. Price 6d.

2. CANON OR STATUTE; A Correspondence on the Public Worship

Regulation Act, between Lord SELBORNE and a SUSSEX PRIEST. London: Hayes, 1874. Price 18.

3. THE LAW OF GOD AND THE LAW OF MAN: A Sermon. By

G. A. DENISON, Archdeacon of Taunton. London: J. Parker and Co. Price 2d. 4. CHURCH AND STATE; or, Christian Liberty. By A. W. PUGIN. London: Longmans. Price 18. 5. RECENT LEGISLATION FOR THE CHURCH OF ENGLAND

AND ITS DANGERS: A Letter to the Bishop of Winchester. By Rev. F. G. LEE. London: Mowbray, 1875. Price 1s.

6. THREE RECENT DECISIONS: A Letter to Lord Selborne. By

Rev. C. S. GRUEBER. London: J. Farker and Co. Price 2s. 6d.

7. OUGHT WE TO OBEY THE NEW JUDGE? By Rev. ORBY SHIPLEY, M.A. London: B. M. Pickering. Price 6d.

8. CHRISTIANITY OR ERASTIANISM? A Letter to Cardinal Manning, by PRESBYTER ANGLICANUS. London: Batty, 1876. Price 18.

9. REASONS FOR NOT OBEYING THE STATE COURT IN Wrawby. London: Masters. Price 6d.

order, and the inevitable changes may become remarkable in these latter days, now that the "times of the Gentiles" are drawing to their close.

HE return of the Prince of Wales has in every respect THE realized our best hopes; and we heartily thank God for His mercy in the preservation of the Heir to the Throne. The Queen's desire to return thanks to the King of Kings in all our churches is a feature most pleasant to contemplate and very commendable. The Prince's reception on landing was eminently cordial and enthusiastic. So, too, was it in London. The largest Levee of the present reign was held last week at St. James's Palace; while the City Reception, Banquet, and Ball were worthy of the great Corporation of London. As to the popularity of the Prince there can be no doubt; while it is not too much to affirm that his Royal Highness's Princess is beloved and respected by the nation. Laus Deo!

THE reception of the King of Hanover and the Royal
Family has been singularly remarkable-and is obvi-

ECCLESIASTICAL MATTERS. By Rev. J. R. WEST, M.A., Vicar of ously intended to be, as it is, a protest on the part of English

10. CAN CHURCHMEN RECOGNIZE THE NEW JUDGE? London: Masters. Price 1d.

11. LIFE OF ROBERT GRAY, THE FIRST BISHOP OF CAPETOWN. In Two Vols. Edited by the Rev. C. N. GRAY. London: Rivingtons. 12. THIS CHURCH AND REALM; or, the Rights of the Church and

Price 328.

the Royal Supremacy. London: Hayes. Price 2s.

NOTICES TO CORRESPONDENTS.

As a rule, we must decline to insert both personal attacks of every sort and kind, and anonymous letters. If people want to ventilate their opinions (and a newspaper is certainly a proper vehicle for such action,) they must be good enough to sign their names to communications forwarded.

We beg our correspondents and supporters to address all Letters relating to the literary portion of this paper to The Editor of THE PILOT, 376, Strand,

London, W.C.;" and all communications regarding the sale and advertising, to Mr. J. H. BATTY, Publisher, at the same address.

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"Has not all our misery, as a Church, arisen from people being afraid to look difficulties in the face? They have palliated acts, when they should have denounced them . . And what is the consequence? That our Church has through centuries ever been sinking lower and lower, till good part of its pretensions is a mere sham; though it be a duty to make the best of what we have received."-P. 274-"HISTORY OF MY RELIGIOUS OPINIONS." BY VERY REV. J. H. NEWMAN, D.D.

THE

M

PILOT.

WEDNESDAY, MAY 24, 1876.

Published on Every Alternate Wednesday.

Fortnightly Notes.

AHOMETANISM is soon to receive a severe and well-deserved blow. It is obviously impossible for the European Powers to maintain any longer the old status in Turkey. That position was unreal, illogical, and immoral. For ourselves we hope for the establishment of a new Byzantine Empire, thoroughly Christian in its character. Inherent corruption, and gross jobbery-so that European commercial men and financiers have become disgusted, and have suffered-are the causes amongst the shortcomings of the coming downfall. It is significant that the Times, which always so cleverly sails with the wind, has tacked round to a complete recognition of this fact. Our daily contemporary does not mince matters. There is no mistaking the following:-" Men of ordinary sense among us see, what we may assume is no secret to the allied Governments, the impossibility of effecting any real improvement in the social condition of the Turkish Empire by the processes of diplomacy. Reforms which will not and cannot be executed, concessions which are scornfully rejected by the malcontent, conciliation which is regarded only as weakness or cowardice, understandings which may be violated at any moment, guarantees which, in the nature of things, can never be enforced, recommend themselves no longer to the public." No doubt disorder will give place to

men against the aggression of Prussia, and the gross rapacity and want of principle of Bismarck. German notions, German adventurers, German beer, and German Professors are happily not quite so popular as they once were. The Presslacqueys of the late Prince Consort, since his death, have left off blowing so energetically the Imperial German bassoon.

TH

`HE Convocation of Canterbury has been almost entirely taken up with the Burials' Question. The Lower House being not quite so plastic and obedient to Dr. Tait, as are his suffragans, has had one or two ratings more Archiepiscopi. Its members stand in the way of the Archbishop's shameful concessions to political Dissent and obsequious readiness to "satisfy Public Opinion." If the Archbishop had boldly gone to Mr. Spurgeon's Tabernacle and listened to the Liberation-speakers last week, His Grace might have somewhat changed his opinion as to the increase and influence of Dissent. Dissent, of all shapes, whether flabby, grotesque, respectable, or pietistic, is surely declining; but Indifference and Infidelity are rapidly increasing. For now Protestantism at Tabernacles, Bethesdas, and Bethels developes with unusual quickness; and no doubt the author of that false system, and his co-demons, rejoice.

COM

YOMMENTING upon the debate in the Lords on the Burials' Question, the Times had the audacity to term Lord Selborne "a Churchman of Churchmen." Such a statement after the noble Lord's support of the Public Worship Regulation Act, and his advocacy of the rights of political Dissenters, will provoke a smile; but it has also its serious side. The debate in question was remarkable for the fact that another noble and learned Lord, at one time regarded as a friend to the Church, Lord Coleridge, held a brief for the Nonconformists. But we must altogether decline to admit, because these two distinguished individuals have changed their minds, that churchyards are either less sacred than they were, or that the Clergy are bound to change their minds also. The fact is, that the attitude of Lords Selborne and Coleridge, and their speeches on the Burials' Question is simply a warning (not altogether unnecessary) to the Clergy not "to put their trust in princes or in any child of man. There has been too much "having men's persons in admiration" among the Clergy of the Church of England, and the result has been that many a layman who had a handle to his name has been led to patronize the cause of the Church as if he conferred a favour upon his religion by supporting it; and this has in almost every case resulted in the attempt to force the pious and noble individual's crotchets and opinions upon the Clergy. When these have not been able to swallow the dose prescribed to them, their would-be patrons turn round and deplore the narrow-mindedness of the Ecclesiastical order, and purchase a cheap popularity by posing as the candid and sorrowing friends who can no longer defend conscientiously a

cause which nevertheless is dear to them. Their defection, of course, affords a peg for anti-Church newspaper articles, such as that of the Times on the Burials' Debate; the whole force of which consisted in the use made of Lord Selborne's name. The reason why Nonconformist claims become irresistible is, because dilettante Churchmen of the type of the two noble Lords alluded to, choose to speak up for Nonconformity instead of standing by the Church. We exhort our readers to compare with the speech of Lord Selborne the real stand made by Lord Salisbury in behalf of the Clergy; and to judge which of these two is the better entitled to be called a Churchman of Churchmen." Meanwhile Lord Selborne's assertions as to the reality of Dissenters' grievances are amply disposed of by a letter from the columns of the Standard, printed in another column.

IN

N regard to the Education of the Poor the Government is making a great mistake, and Lord Sandon is their tool. Already the lower classes are over-educated, and, by consequence, neither farm-labourers nor domestic servants can be had. Artificial education unfits such persons for the sphere in which they were born, renders them insolent, dissatisfied, and restless; and can only end in misfortune to the country. When, moreover, the Infidel education of the School Boards has practically taught another generation that this World is the only world worth living for, and, that the world to come (as far as so-called science teaches) has no existence, they will soon put their new and superfine principles into practice. "Why," they will ask, "should some have thousands, and do nothing, and I have only what I earn by the sweat of my brow, uncomplainingly enduring my poverty in silence? This is a shameful inequality and a rank injustice. Let us remedy it at once by Brute Force, the only Power now respected; for we live only for the present." Lord Sandon is a Well we will forbear. :

CONSIDERING the readiness with which lawyers interfere in the concerns of the Church, and the injuries which the Church, and more especially the Clergy, have received from the gentlemen of the long robe who have kindly or unkindly patronized them, it is impossible not to contemplate with some feeling of satisfaction the attack made by Mr. Norwood upon the legal profession on the subject of Counsel's fees. We are not ourselves strongly biassed in one direction or the other, and anything which tends to depreciate or vulgarise any existing institution or profession, is on patriotic grounds, to be deprecated. At the same time nothing can be more vulgar than to take money for rendering a service, and then not to render that service and we think Mr. Norwood has done a good work in raising the question. Of course all the lawyers in the House of Commons were unanimous in prophesying the most dire results to the nation at large if any interference with their accustomed mode of doing business was attempted; but it would have been more re-assuring if some experienced suitors could have been found to support their view. We have a special object in noticing this matter here, and it is this: to point out the different measure which is dealt out by Parliament and the Press to the lawyers and to the Clergy. There is nothing divine or sacred about our legal institutions; yet the moment any outsider attempts to suggest any reforms in them, he is at once reproved for his presumption, and overwhelmed with the dismal vaticinations and purely professional considerations which were employed to defeat Mr. Norwood's measure. No legal reform is to be carried, however much it may be in the interest of the public, which has not the consent of the bar; and the barrister's convenience or inconvenience, advantage or detriment, is always considered a sufficient argument. It is otherwise when it is a matter concerning the Church or the Clergy. Then we are told, and by none more glibly than by lawyers themselves, that the professional feeling of the Clergy must yield to the spirit of the age,-that the rights or personal advantage of the Clergy ought to be postponed to the good of those for whom the Clergy exist forth. The same Parliament which rejected Mr. Norwood's proposal that something should be done to secure the rights of suitors in return for heavy fees, is the Parliament which passed the Public Worship Act to show its contempt for the

and so

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rights of the Clergy. The Times, writing in reference to the debate on Mr. Norwood's measure, says that it was "an illustration of the plasticity of human nature : and the misleading journal goes on to say, "he proposes to abolish the historic method which has come down to us consecrated by the wisdom of countless generations. But was there no "historic method consecrated by the wisdom of countless generations" abolished when the Public Worship Regulation Act was passed with the approval of the Times? And is not the different attitude which the Times adopts towards sacred and secular "historic methods" a good "illustration of the plasticity of the Times' nature?"

WHEN

WHEN the Judge of the Divorce Court is found delivering a lecture on the blessings of decent morality, though we are reminded of the pot calling the kettle black, we must, as a nation, have come to a pretty pass. Such a sink of moral filth and degrading revelations as exists at Westminster is a disgrace to a Christian country; and the responsibility which rests on our authorities in Church and State for steadily Archbishops and Bishops to speak out. tolerating it, is weighty indeed. Some people expect the Others look to the Judges. But neither Bishops nor Judges, either have or deserve, the weight which belonged to their respective orders of old, for they are inferior in integrity, high principle, and closed long ago. character-otherwise the Divorce Court would have been

THE agitation against drunkenness in England and the tions which even Archbishops are ready to father, are, we wild and random assertions made concerning it,―asserbelieve, enormously exaggerated. For ourselves, it appears that there is far less than there used to be thirty years ago. "Two" or "three-bottle men," as they were called, are now unknown. Less wine is taken after dinner, and in conse

quence less time taken up in drinking it. The general decay of principle, the strong race after popularity, the lower moral (because lower religious) tone of all classes of the people, and "the insolence of sham-knowledge" and so-called " Science because the latter cannot be cured by Act of Parliament, and are all greater evils than either beer or dram-drinking: can never be eradiacted without the aid of True Religion. A well-known English parson was recently pressed by a Canon, who is suffering from beer-on-the-brain, to become a total abstainer. "With the greatest pleasure!" was the reply. "I pledge myself, in the future, to abstain altogether from the use of cold water, except when applied, externally, at my matutinal bath :-When used internally I shall always add something else to give it a flavour. Like the Apostle, I take a little wine for my stomach's sake. And where's the sin? Go and convert the Archbishop to a belief in the Athanasian Creed, and you'll do a deal more good than by irritating and damaging the licensed victuallers.

TOUCHING legal reforms we much regret that more notice has not been taken of a letter on law reform which appeared in the Times so far back as March 24th, from the pen of so high an authority as Sir John Stuart, till lately one of the Vice-Chancellors. His words are so exact a description of the course of events in connection with the Public Worship Regulation Act that we reproduce them here for our readers' consideration; after some other remarks Sir John Stuart concludes as follows: "But one of the greatest obstacles to the amendments of the law proceeds from a very unworthy cause." "Some lawyer or layman, great

or small, conceives that there is in himself or some friend a peculiar aptitude for an office of suitable emolument, the creation of which may be obtained by a scheme to be called law amendment." "This scheme is begun by raising an outcry to make the Legislature and the public believe that there is a gross abuse to be remedied by the scheme which shall create the desired office." "Speaking from more than fifty years' experience, very few schemes for the amendment of the law have any other origin." This is, be it remembered, the testimony, not of an excited ecclesiastic, or irate Ritualist, but of a Judge who has retired from the bench

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