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Ffoulkes publishes a Second Letter to Archbishop Manning. He has been long silent under heavy and many provocations -only fully known when the last page of this pamphlet is read through: but we had little idea that the extreme feebleness which had distinguished his literary critics and respondents was to be atoned for by conduct from his authorities simply unprecedented, and which, better than anything he may attempt, will in the end surely serve the high and holy cause of Peace and Unity to which he has so nobly devoted himself. The position which Mr. Ffoulkes took up in his two remarkable volumes Christendom's Divisions" was one which gave great offence to many Roman Catholics. The "Roman spirit," as we know from The Month, is very necessary to enable people to read history, and quite essential for those who write it. Mr. Ffoulkes, however, is an Englishman, though a Roman Catholic, but is apparently wanting in this spirit, and boldly stated facts, leaving consequences to take care of themselves. This action of his caused the gravest dissatisfaction. He had not kept back nor perverted disagreeable truths, nor had he slurred over unpleasant events. There were no suppressions, no one-sided glosses. He told the truth, and left the truth to do its own work. Hence he became a marked man. The Roman Catholic newspapers and reviewers ransacked the dictionary for expressive epithets to describe him. According to them he is "ignorant,' 'very conceited," "only half converted," "full of pride," "flippant," "selfopinionated," "a heretic," "full of literary ambition and the worst kind of literary rancour," "ignorant of theology, "ignorant of theology," "notably obstinate," "persistently one-sided," "very foolish," "notoriously shallow," inaccurate in thought," "a bad and feeble writer," and "perseveringly displays his known historical incompetence." We should have imagined that a member of their own Church-to which he was welcomed with a loud flourish of Papal trumpets about the year 1856-so characterized, might have been peaceably allowed to lie by unassailed. But it was not so. When in a "Letter to Archbishop Manning" he gathered together and summarized some of the leading parts of his previous treatise,- —a letter in all respects remarkable, but especially so for its great simplicity, marked earnestness and unvarnished truth-Roman Catholic indignation rose to boiling point. This was the case mainly because of the indisputable historical truths set forth in the letter, but also because of the just remarks which were founded on them. The Dublin Review, the Month, the Tablet, and the Register were furious. An order had evidently gone forth from head quarters directing the conductors of these serials to leave facts and history alone-as their region was a dangerous locality; and merely to heap vials of abuse on the head of their unfortunate writer of history. Such was the main plan of the Anglo-Papal campaign. On the other hand, all the leading newspapers, reviews, and literary organs of the country were loud in their praises of Mr. Ffoulkes' frankness and ability. His pamphlet, eminently remarkable in itself, became trebly so from the position of the writer. It went through fourteen editions of more than a thousand each, as is reported, in less than as many months-a feature unparalleled in AngloRoman literature. What has happened since its publication is recorded in this "Second Letter." Here Mr. Ffoulkes, as before, tells his tale with a simplicity and power greatly to be He lifts up the drapery and throws a little light upon the modus operandi in Roman Catholic causes. We, mainly by quotations from the Letter, will endeavour to follow his example:

admired.

The circumstances, briefly, which led to the publication of my pamphlet, "The Church's Creed or the Crown's Creed ?" were these: On November 20, 1867, I sought an interview with your Grace, as my Bishop, on the subject of some grave difficulties, as they appeared to me, by which I had been confronted in my enquiries into the history of the schism between the Latin and Greek Churches, forming the subject of the second part of my book called " Christendom's Divisions," which had then been published six months. Your Grace listened to all that I

had to say with apparent gravity, telling me that you had not as yet read my book on account of some unfavourable criticisms that it had promising that if I would set down my difficulties on paper they should elicited, lest it should ever come before you judicially; but ended by be referred to persons of acknowledged learning and impartiality for consideration.

To this, after a delay of more than six months, no answer was given. On writing again, however, the Archbishop replied as follows::

I, and those with me, finding nothing in your papers that is not well known to theological students in Rome, are satisfied that there is no matter which needs to be referred to Rome for consideration. I may further add that to do so with a view to invite the Holy See to reconsider the whole course of its authoritative acts in so high a matter, would seem to imply either a want of accurate knowledge in respect to those acts, or a want of faith in its divine office. In the answer and paper which I sent you, I refrained as carefully as possible from giving you needless pain, by explicitly stating what I hope I have here expressed with due regard to your feelings."

And still more pointedly in the following passage

At the risk of giving you pain, I feel it now to be my duty to notice passages in your two last letters on which hitherto I have made no comment. You express your probable intention of addressing me on this subject in public. But let me first set before you the possible consequences of any public act on your part. You have a full and ample right to come to me, or to write to me, as any other member of the Church for help and satisfaction which it is in my power to give. In these private offices of friendship and charity I shall always be happy, But if by any so far as my work permits, to render what service I can. publication of opinions which are erroneous, you should introduce danger to the faith of others, or to the peace of the Church, you would lay upon me an inevitable duty to take such public steps as may thereby become necessary. This I fear could not fail to be of grave and painful consequence to yourself, and I would very earnestly impress upon you the prudence and duty of refraining from any act which shall transfer the private difficulties of your own mind into public discussions dangerous to others.

To this Mr Ffoulkes sent a reply. In the meantime, eight days after the publication of the "First Letter," both the volumes of "Christendom's Divisions" were put on the Index at Rome on the 18th Dec. 1868, the Archbishop himself being a sojourner there at the time. Two months afterwards, during a correspondence between the author and the most Reverend Prelate, the "Letter" likewise was put on the Index, after an explanatory declaration formally proposed to Mr. Ffoulkes, had been, with several modifications, practically accepted. From Rome, however, new and additional terms, and an abject retractation were demanded in a letter from Monsignor Nardi.

Of this let Mr. Ffoulkes tell his own tale :

It was no surprise to me when in the first week of August you sent me a message-your Grace shrank naturally enough after all that had passed between us from putting it in black and white-to the effect that unless my declaration included what it had been literally drawn up to exclude, and you had yourself by revising it in the form proposed to you, countenanced its excluding till then, it would not suffice.

Only the manner of this communication remains to be told. A letter, or part of a letter-I cannot say which-was on August 6th read to me Grace, stating that my declaration had been pronounced defective by the from Monsignor Nardi, in what official capacity I am not sure, to your Congregation of the Index for several reasons, and particularly for not containing any mention of submission to the judgment of the Index. He then proceeded in the kindest manner to sketch out for me such a declaration as would be accepted, and which was purely general: a form of submitting unreservedly to the judgment of the Index, and of retracting all it condemned. This declaration, he was good enough to add by way of recommendation, would never be made public, but would be stowed away in their archives; and the only public notice taken of it Holy Father would then send me his blessing, and all further proceedings would be Auctor laudabiliter se subjecit" in the usual way. "The would be stayed."

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This proposition was sent by the Archbishop through a third person. To this the following noble answer was returned :— The more I reflect on the point pressed upon me by your Grace at our last interview, and previously through of submitting myself to the judgment of the Index, the stronger and more insuperable I find my objections in conscience to be to such a step. One of them, as I thought it my duty to intimate to your Grace some months back, is founded on the written laws of the realm: and to those laws, I must beg your Grace to understand most distinctly, I shall not fail to have recourse for protection and redress in the event of any pains or penalties of any sort being

imposed on me for non-submission to it. Possibly the authorities at Rome might be unwilling to press their sentence so far, if they were aware that any steps taken for enforcing it if resisted, as in this case, would

be made public after my pointed allusions, its author may possibly be induced to defer to your wishes.

entail a conflict with the laws of England. On the other hand, should of the treatise is very inadequate, for we feel confident that And so we have done. Our imperfect analysis and account they have foreseen, and be not indisposed to face this contingency, your Grace will not object to supply me with the means of having it fairly the great majority of our readers will at once procure it for tried early next Term. But even if I appealed to the statutes of the themselves-which we strongly recommended them to do. realm in vain, my objections to submit to the judgment of the Index would remain as strong as before: so that if they are to exclude me from communion at all, they may exclude me for ever. However, do your duty, my Lord, without swerving, by all means and I will do mine: and believe me to say all this without a breath of rancour or disrespect: and to subscribe myself as heretofore, &c.

Soon after the receipt of this the Archbishop concluded the business with the following communication:—

I have thought it better to allow a time to pass before writing again. I do so now with great sorrow, having only one course open to me. At Easter and at Whitsuntide, I was able to hope that all ban between you and the Holy Sacraments was morally removed, or at least in process of removal. Your last letter takes away this hope: and I have no choice but to make known to you that, until the scandal caused by your pamphlet is repaired by submission, no absolution can be given.

The sorrow with which I write this is very great: and I pray God the time may speedily come when I may have the consolation of seeing you restored to the Holy Sacraments. For this I will daily pray with all my heart.

And so the matter stands. Because Mr. Ffoulkes, without previous notice, unheard, undefended, and in his absence, refused absolutely to regard the officers of the Congregation as to all intents and purposes infallible (for this, when dust and cobwebs are blown away, is practically the real point), he is cruelly denied the Sacraments, and shamefully branded as a heretic. Here is a tyranny which has done much, and appears likely to do more, in weakening the hold of the Roman Catholic communion on the educated men of Europe. Here is an injustice which ought to make the defenders of such a system verily hang down their heads with shame.

Of the concluding part of the "Letter" we have no space adequately to write. Suffice it to say that its author states his case, and defends himself with his usual ability and with even more than his customary charity. Similar cases of injustice in the past are briefly considered, and direct reference is made to three examples of unparalleled one-sidedness, which recently occurred:-(1) The condemnation of the A.P.U.C. based on ex parte statements glaringly false, wrought a great work in England. It showed that judgments at Rome, botched up by persons having the slenderest knowledge of facts, are not morally worth the paper on which they are written. It showed, too, the exceeding great power of those who have obtained 'the Roman spirit" in dealing with England and Englishmen. (2) A second subject referred to is the proposal for a Catholic College at Oxford, snuffed out some years ago by officials at Rome who not unnaturally displayed an ignorance of our customs and country, which would have disgraced a peasant of the Abruzzi. (3) What is stated with regard to Dr. Newman must be quoted at length :

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Whether your Grace knows anything of the remaining intrigue to which I shall allude, it is not competent for me to say: the intrigue, or series of intrigues, namely, that has for so long doomed to comparative retirement and inaction one of the master-minds of his age; when for the genius with which God has blessed him, and the influence which he wields over countless multitudes in all communions-above all, for the crisis through which we are passing-he ought to have been raised aloft on a pedestal as the St. Bernard of Europe. Characters that it takes ages to produce, we should make the most of while we can: therefore, when they are condemned to unmerited obloquy year after year, of their mature prime, it becomes a national, if not a world-wide calamity. Now I have seen and read a pamphlet written by one scarcely his inferior in ability, and full his equal in honesty, detailing this intrigue from beginning to end, and disclosing such conduct in some cases-in one case comparable with the behaviour of Lady Nottingham to Lord Essexas would have made all concerned in it, however exalted their positions, colour crimson had it been made public. The noble nature that had been assailed stepped in between this pamphlet and the world, just as it was ready for circulation: a presentation copy gave him the first tidings of what was contemplated, and he replied by telegraph begging that it might be suppressed. Should your Grace desire that its contents should

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while tendering our sincerest respect and sympathy for Mr. For ourselves, we should be wanting in our public duty, if, Ffoulkes under his severe trial, we closed this notice without a plain and practical suggestion. Some people hold that 'passive suffering" is a certain path to an eventual triumph. It may be so. But most truths have at least two aspects. Mr. Ffoulkes is a leading public character in the Anglo-Roman Church, and has grave duties to perform, such as he, and others like him, can alone adequately compass. The fearful and timid look up to the true and brave. Let him present himself at the altar of his Parish Church, notifying to the parochus his intending approach: and should communion be refused, let him at once compel this official to explain before Catholic is condemned unheard, and at the same time teach an English tribunal of justice, on what principle a Roman his rabid persecutors that a man's character, fair name and fame, although he chance to be a pure-minded, honest and honourable Papist, may not in England be fly-blown or blasted with impunity.

Literary Notices.

To some the new edition of the late Bishop of Exeter's Letters to Charles Butler (Murray) will be acceptable, as one of the most brilliant of his Lordship's earlier publications. But its tone and type of argument are altogether those of a bygone age. On both sides so many political and other changes have been made, that the respective positions of the Churches of England and Rome are greatly and permanently altered. Bishop Doyle was the very antithesis of Archbishop Manning, as was also Mr. Charles Butler of Dr. Ward; while the Anglican communion has been steadily rising both in sentiment and Catholic character. The volume before us, by no means of a mere ephemeral influence, is a conclusive evidence of Bishop Phillpotts's great argumentative powers; while his later Letters, especially that to Archbishop Sumner, prove him to have been a clear-headed theologian, a masterly tactician, and a writer of pure English.

name and labours will live.

His

We have received Counsels on Holiness of Life, translated from the Spanish of Luis de Granada, together with a Life of the Author (Rivingtons). It forms the third volume of the Ascetic Library, for which we are indebted to Mr. Orby Shipley. The brief sketch of the life of Luis de Granada, which is most edifying and interesting, is, we are informed, abridged from that written by Mora. with additions from other sources; while the text, with the omissions, which we regret, of some illustrative anecdotes and stories, claims faithfully to represent the original. The book is one of great value and merit, displaying the learning, devotion and many graces of its saintly author in the dignified, eloquent and forcible manner in which, making use of strong and persuasive arguments, he recommends to others the practice of virtue, contempt for the world, and attainment of holiness of life. It cannot fail to be of much service to many both as a book of spiritual reading, and a help to meditation. The Editor has done his work well.

Mr. Ranking, a young author of no mean promise, has published a new volume of Poems (Hotten), which is of considerable merit. Forcible and expressive in his diction, careful and accurate in his choice of epithets and similes, he frequently writes with taste and generally with power.

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His style however lacks coherent uniformity. Both Tennyson cation, The Olive Leaf (Bosworth). There is a vast amount and William Morris have been his models. And this, though of curious information in it, not however at any time he is no mere imitator, "Uther" is incomplete-its subject intruded on the reader for the mere sake of display: while is the reverse of pleasant-and some other of the composi- its tone and general sentiments are eminently English and tions are too over-classical and Pagan to suit our taste; while thoroughly conservative. It contains the record of a journey, here and there, he seems not indisposed to descend into that or "pilgrimage," as its author terms it, from England to region of poetical sewerage where a well-known sensuous Rome, via Paris, Basle and Milan; afterwards on by Ancona poetaster avowedly revels in literary filth. Had Mr. Ranking and Brindisi to Alexandria: thence to Jaffa, and so to Jerunever lost sight of the Christian principle and of good taste- salem. Throughout the whole journey the author's main such as are abundantly evident in certain choice and striking object was to ventilate the Re-union idea, which he did by poems, his unequal book would have been of much higher personal intercourse with some of the most exalted dignitaries value. "Ave Maria," A Caged Lark," and "The Death of of both Western and Eastern Churches, and by explaining to Cynewulf," are striking for their power and originality, as is them the full force of the silent religious revolution being likewise the poem, first in order, "The Five Stars," which effected at home. There are very few volumes of modern we quote:travels, though far more pretentious and spun out than this, which the head of a Christian family might with greater safety entrust to his children; for both deep instruction and varied amusement are to be had from this attractive record of a most interesting pilgrimage. To members of the A. P. U. C. and the Eastern Church Association, if that once energetic sodality has not collapsed, we commend it, with hearty approbation.

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The stars came sliding from the south,
By one, by two, by three;

Of love on earth was full great drouth,
And careless hand to thankless mouth
Set all the lewd menyie.

The stars came sliding up the sky,
By three, by four, by five;
Each seeking if it might descry
The palace where this King should lie:
The angels carolled blive.

These stars since first the stars were born,
They clustered all together

Beneath the new moon's lower horn,
Like bees upon a summer thorn.

When cloudless was the weather.

The first star was a star of red,

It heard an angel sing,
This night a maid in oxen's bed,
'A queen uncrowned, a wife unwed,
'Ĥath borne a mighty King.'

The second star was bright and blue,

It heard a song above,

'On Jesse's root drops down the dew,
'The budding rod hath bloomed anew,
All peace to men of love!'

The third was yellow for to see,
It heard the voices tell,

'Now standeth in the gate the key,

'The gates of glory open be:

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All hail, Emmanuel!'

The fourth it listened in that steven,
This star it glittered green:

'The Wisdom hath come down from heaven,
'Now worketh well the saving leaven.'

Thus sung the choir unseen.
The fifth star was a little star,
A voice bespoke it low,
'Go forth into that land afar
'Where in the cave the sleepers are,
'To guide the sleepers, go!'
The stars they journeyed in a ring,
Into the north them gat;

Above a cave they stayed to swing,
Where rested first the white dove's wing
On holy Ararat.

There were three sleeping in the cave,
The night seemed long to them,
All listening from their living grave,
The three who 'scaped the whelming wave,
Good Japhet, Ham, and Shem.
Then up they rose, and on they yode,
The stars went on before,
A-glittering down the western road;
The stars in Bethlehem abode

Above the stable door.

The stars they shaped them to a tree,
Slid back to southern lands:
They bend above the Peaceful sea,
For head and burdened body three,
And two for blessing hands.

A very charming volume, remarkable for its religious simplicity and earnest sincerity, is Mr. Wyndham Malet's publi

The second edition of Mr. Miller's Singers and Songs of the Church, (Longmans) a great improvement on the first, evidences painstaking care, creditable powers of criticism and laborious research on the author's part. Not only has he provided much original information of the Hymn-writers of previous times, but has collected facts and records regarding living. writers, which though brief, seem accurate, and will be acceptable to that considerable class which reads and enjoys the reading of personal history.

We have received from Mr. Macintosh a small volume, consisting of fifteen independent and well-written religious tracts, entitled Church Seasons. Their general tone is excellent being at the same time sufficiently dogmatic and unquestionably practical. The book, in its present form, will be found useful for Parish Libraries, and for lending to the large class which, amid dense and pardonable ignorance, having been brought up as dissenters, knows little or nothing of practical Christianity or religious duties.

Miss Brougham's Brief Meditations on the Collects, (Mozley) is a thoughtful work, written generally in an excellent spirit, and likely to be of some use in schools and families for reading and catechizing. It is, however, sadly disfigured by a most inadequate treatment of the Blessed Virgin, and her important work in the mystery of the Incarnation; a blot on the book, which evidences on the part of the author looseness of thought, inaccuracy of expression, and a very imperfect conception of the mystery of God manifest in the flesh. Some of the statements are clearly erroneous. This chapter, and some other passages, ought to be carefully and devoutly re-written.

Correspondence.

DISESTABLISHMENT.

SIR,-Let me call your attention to Archdeacon Denison's letter in the John Bull, in vindication of his recent remarks, which really caused some of us to doubt his identity with our brave, staunch old friend. He says that the Church of England being threatened with an unfaithful Bishop has to make choice between faithfulness and unfaithfulness to Christ, and proposes, if the Dean and Chapter of Exeter and the Bishops do not resist this encroachment of the State that we should see whether faithfulness cannot be obtained by separation of Church and State. This seems to me to be merely enunciating, in another form, what the Gladstonites have been long pressing on us that the Church will be better off, stronger, more pure and faithful, when separated from the State. But what ground have we for the assumption. Does the Archdeacon is the net still to hold the good and bad alike until it be drawn ashore? propose to draft into the new Church only those he considers faithful, or If it were possible to persuade all who now are members of the Church

of England to agree and separate from the State, the evils would be great in the loss of influence over the irreligious masses left behind, but to split off a part or party from the present Church of England seems to me an error and a sin against which we must pray and strive with all our might.

tary, Mr. Hope Johnstone, were Scotch, and so are the greater part of its present leading promoters and supporters. Of the Council Mr. Charles Skinner, Mr. Mackonochie, the Hon. H. Douglas, Mr. C. Anderson, Lord Glasgow, Lord Forbes, Mr. Shaw Stewart, and Mr. Galloway Cowan. Such had far better operate on the Scottish Church than play experiments on the Church of England, which are not at all wanted. Reigate, Oct. 25, 1869. A. R. FORBES-DAVIDSON.

[Our correspondent has been misinformed. Mr. McColl neither forced himself into the meeting in question, nor did he in any way disturb it. C. H.]

Surely, even if Bishops be found to consecrate Dr. Temple at the command of the Crown, we shall not be in anything like so bad a state as portions of the Church have been in times past, when History tells us of Prelates in the middle ages who not only believed nothing, but led grossly immoral lives in practical evidence of their want of faith. Let us labour and pray as earnestly as we can that the Dean and Chapter-ED. may be brave and wise, resisting to the uttermost the unconstitutional dictations of the State; but let us hold to our principles and not take up the regular High-Church-Radical formula of calling out for separation of Church and State whenever we see a difficulty in our way. That the separation is only too likely to be forced upon us I am quite aware, but I see no more reason in that for trying to bring it on than I see reason to torture ourselves now because we know that in the last days, which seem to be at hand, there shall be persecutions such as have not yet been. I am, Sir, yours faithfully, Purbrook House, Cosham, Oct. 24, 1869. GEORGE J. MURRAY.

DISESTABLISHMENT.

SIR,-Our position as a National Church should make many amongst us pause to gather the true reason why the Clergy, as a body, have lost their legitimate influence in the body politic. For myself I am one of those, who, while they rejoice in the Anglo-Catholic Movement, regret that so many feel disposed to vote for a separation of Church and State. Whatever may be the supposed advantages of freedom from State control, the disadvantages are very obvious. The position of the Church in America is not such as to form a model for sensible men: more especially when the ablest of her Bishops are ever lamenting her existing divergencies from the Mother Church. The Church in Scotland, nearer home, is at once an example and a warning. All the evils of the Church in England are intensified in Scotland; there is tyranny, apathy, deadness, sectarian jealousy and personal ill-will. And to crown these evils, there is no pretence at Church extension-a principle which is looked shyly at by many and discountenanced by more.

If those really able to give a true account of the Scotch Church would set it forth, a great blessing would be bestowed upon many superficial dreamers who dream of a Utopia which Mr. Gladstone is to create. Yours faithfully, PREBENDARIUS LINCOLNIENSIS.

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DP. TEMPLE AND LESSING. SIR, I was astonished at seeing Lessing called by one of your correspondents, apropos of Dr. Temple's essay on the "Education of the World," an obscure German author." I should be sorry to see general literary subjects so discussed in the CHURCH HERALD, but to hear Lessing, who after Goethe has done more to awaken the German mind than any other writer, the author of Emilia Galotti," "Nathan der Weise," and "Laocoon," called "obscur," ergues such ignorance of him and of his influence, that it ought hardly to be passed over. I have not all Lessing's works by me, but I will compare his essay with Dr. Temple's at the first opportunity; I think that Fichte wrote an essay on Education, with a somewhat, if not quite, similar title, and I do not think any writer need be ashamed of getting ideas from either him or Lessing. Yours faithfully,

New Inn Hall, Oxford, Oct. 25, 1869.

THE E.C.U. AND DR. TEMPLE.

R. C. S. W.

SIR,-As a humble and most unworthy member of the E.C.U., though unattached to any branch, may I venture to ask the President and Secretary, publicly through your columns, whether the appointment to Exeter by Mr. Gladstone is not one in which they are bound to see that the Union defends the doctrine and discipline of the Church of England." If they are either in doubt on the subject, I venture to recommend them to Dr. Pusey, their Vice-President, who may be able to solve their doubts, and tell them exactly what to do.

Further, if they receive our subscriptions for undertaking to do this work and don't do it, are they not getting money under false pretences? This is another case of conscience which Dr. Pusey might likewise

solve.

Trematon Cottage, Plymouth, Oct. 24, 1869.

P. J. W.

WHO ARE THE EXPERIMENTALISTS? SIR,-I congratulate you on the high and dignified tone of the CHURCH HERALD, which is sure to win its way to respect and influence. Though of Scottish extraction myself I write in order to corroborate the truth of your statement that the leading agitators for Liberalism and disestablishment in this country are Scotchmen, who, as they dislike the principle, would be more at home and in place in the unestablished Scotch Church. Mr. McColl and Mr. Skinner, who disturbed the meeting to oppose Dr. Temple's appointment, are countrymen of mine, as, in truth, is Mr. Gladstone himself. Then the English Church Union-so disappointing in its work—has been, and is, mainly managed by Scotchmen. Its first secretary, Mr. Ramsay, its first president, Mr. Lindsay, its second secre

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CHURCH AND STATE.

SIR,-"Amen" to your prayer to the Saints to preserve us from "Freedom from State Control." Look at the "Episcopal Church of Scotland," for instance. Dare a Priest there do or say anything displeasing to his spiritual children? No. The children are to be taught only such lessons as they like! The result of such a system is the same in spiritual as in mundane matters. There the Laity have assumed to themselves the powers of the law, and virtually order their Bishops to put their commands into effect. Do the "offerings" of the smallest and wealthiest Church in Christendom flow in with a more overflowing abundance, than God's portion, collected by the State, for the Church in England? On the contrary, they are less in proportion than those of any other Church in the Christian world. They make a great parade over the "offerings" they do give; but the Church might well say, Pay me that thou owest, and talk of thine offerings' afterwards." If the landowners of Scotland were not compelled to give the sum which they now do, to the religion of the State, would they give it to any religion at all? They themselves tell me No. When a dog stands upon his hind legs, we do not expect to see the performance well done. We are surprised at its being done at all. So, when the Church is dissevered from the State, we do not expect to see it flourishing. We are surprised at its continuing to exist. (For though "The Catholic Church" cannot die, a national branch of the same easily might do, and frequently has done so.) We cannot look at any country in Europe in which there is a flourishing Church that is noi connected with the State. Many have questioned the justice, but none the wisdom of Constantine the Great; and he was the first to "establish" religion. The law protects Bishop and Beneficed Priest. It settles what is and what is not "oppression," what is and what is not a "lawful and godly monition," on the part of the former, and it obliges "obedience" on the part of the latter. Were it nct for the law of the State, where would the Catholic Clergy now be, who are under the "fatherly protection" of Low Church Bishops? Thank God that there are fewer than there were, and that the Church of England, which sixty years ago was "Low" in every sense of the word, has now been leavened throughout by the Catholic Revival. Then woe be to the Clergyman whose wife disagrees with Mrs. Proudie, Where would an unpopular Priest be, "High" Church or "Low?" offends the Squire's lady, or forgets to bow to the shopkeeper's wife! He would be convicted of heresy, and voted out in a week! The "Episcopal Church of Scotland" is copying the government of the that he is forming, that it is to consist not only of a Provost and four Free Kirk. The Primus has just said, in describing the new Chapter Canons, but also of a Lay representative of the board of management," also that the Laity are to speak and vote in Synods. They are copying the worst points of the Free Kirk, who, when they had severed themselves from the protection of the State, had to call in that of the Laity. But in order to obtain it, they had to give them a voice in everything. They had to allow them to dictate in matters of ceremonial, to adjudicate in matters of doctrine, and to elect their own ministers. They have stein, tremble before the monster of their own creation. They have formed a monster between Priesthood and Laity, and now, like Frankenexchanged the law of the land for the law of their own congregation. I have known of a Free Kirk minister, whose congregation (and, consequently, his income) left him. But, in the nick of time, a female friend told him the reason, and he at once removed the cause of dissatisfaction. The ladies had been scandalised by his wife and children appearing at Kirk in scarlet cloaks. They have arrived at that point which the Episcopal Church of Scotland is rapidly approaching. They do not claim the commission to "Go teach all nations." They "Go argue with them." The Episcopal Church has further copied them (as in the case of Lord Rollo), in sending unordained persons to preach. In both bodies the "teachers," like a carpenter's apprentice, prepare their work for the Laity to approve or condemn. Look at their competition preaching matches, when a vacant Incumbency is to be had!

The Free Kirk, like one of the long-haired terriers of Scotland, is a confused mass, of which it is impossible to say which is the head, or which is the tail; which are the teachers, and which the pupils; which are the law-givers, and which the law-receivers a state the "Episcopal Church" is rapidly approaching.

If the High Church Radicals have no better prospect to hold out to us than a condition like that of the "Episcopal Church" of Scotland, they must not be surprised at our preferring that State protection which our brethren of the "Episcopal Church" sigh after, and so deeply envy. Have our Radical friends ever paused to consider what would become of the villages and hamlets throughout the country, which are now ministered to by so many hundreds of the Clergy of the Church of England? To

remove the Clergy would be nearly as dangerous a measure as to remove the police. The country poor in Ireland are chiefly Roman Catholics, and the disestablishment of the Irish Church will not leave them destitute of religion. But were the English Church disestablished and disendowed to-morrow, these many hundreds of Clergy, now scattered over the villages and hamlets of England, would be withdrawn, and the country people left without any religion whatever. Should not a Christian nation have a Christian national religion? Authority comes, not from the "Will of the People," but by the "Ordinance of God." Else, what a sham our Coronation and other National Services! Once, members of Parliament were all communicants of the English Church. Now, Parliament is composed, to a considerable degree, of Jews, Infidels, and heretics. But is that a reason for severing Church and State? As well might we wish to do away with all marriages, because some had not kept their marriage vows! I remain, Sir, yours faithfully

64

VULGAR WIT.

CHARLES G. C. DUNBAR.

SIR-If your better judgment thinks it well to put on record the following specimen of High Church Radical" wit-as vulgar a specimen as it ever was my lot to read-I shall be thankful. It was cut out of a recent copy of the Church Review or Church News, I forget which, but they are said now to be the same concern. If the bad spirit and temper of this clerical writer be that which is likely to extend, I shall wish for the old days over again, before all the present innovations came in. At all events, when I was young the Clergy were gentlemen: now many of them are But in charity I refrain.

Yours obediently, A CLERGYMAN WHO IS A MAGISTRATE. Oxford and Cambridge Club, S.W., Oct., 1869.

The Squarson patronizes the people, and often snubs them. Very likely he is, as well as the Squire, a Justice of the Peace, and he fines and imprisons his people for snaring the game on his estate. His wife and daughters are fine ladies, who seldom, if ever, go near the cottages; and if they do, they go in such a condescending manner that the people, to use their own words, wish them at Jericho.' The Squarson himself seldom visits any of his people except the squire, and he always takes the Squire's part if any of the people complain of his conduct. He never consults the farmers about anything, and never asks them to the Squarsonage; and his wife and daughters elevate their noses at the wives and daughters of the farmers and tradesmen. All this is bad enough, but what makes it doubly hard to bear is the knowledge that the money upon which the Squarson and his family cut such a dash is the Church's money, and given to him that he may do the Church's work. The people fail to recognize the necessity of the handsome phaeton and pair in which the Squarson drives the Squarsoness and her daughters to the county town, and to the houses of the neighbouring Squires and Squarsons; nor do they see why the bonnets and dresses of the ladies at the Squarsonage should be as fine as those of the Squire's lady. They are apt to make a kind of arithmetical exercise, and to estimate at its market value the amount of work done for the Church by their Squarson. They know that a Curate in the next village does much more work for £100 a-year, and they think this is quite enough for the amount done by their Squarson, which consists of what is called in Squarson language two full Services on Sundays. school-treats, the soup and wine (which, to do the Squarson justice, he dispenses more freely than the Squire), may, perhaps, cost another £50; and taxes, &c., £50 more. Wishing to be liberal, they throw him in his Squarsonage rent-free. Thus, supposing the value of the "living" to be £600 a year, £200 is spent for the Church, and £400 for the world; or, in other words, one-third of the amount goes to the Parson part of the compound Squarson, and the remaining two-thirds to the Squire part, ie, the average Squarson disendows the Church of two-thirds of the amount of his Benefice!"

The occasional

Fragmenta et Miscellanea.

No. I. THE ATTESTATION OF SEVEN ARCHBISHOPS OF THE GREEK CHURCH RESPECTING THE DOCTRINES OF THEIR COMMUNION.

"In vain they seek the truth who do not derive it from Evangelical sources, but from their own reasoning and the principles of a vain philosophy. By this mode of proceeding they attain not the end which they have in view, but involve themselves and their followers in precipices. This we see verified in the French Calvinists, who, inflated with vanity and presumption, impudently caluminate our Oriental Church, and audaciously attempt to impose upon us the blackest impostures; everywhere publishing that our Church accords with their opinions, and approves of their novelties. Whereas, the fact is, that their absurd and extraordinary opinion touching the Sacrament of the Eucharist, and some other points, has been positively rejected by particular Councils at Constantinople, and condemned as un-orthodox and unknown to the Oriental Church. Wherefore, having been requested by the Marquis de Pointel, Ambassador to the King of France, to state our true and sincere judgment of the articles proposed to us: we, the undersigned, what thought proper to accede to so reasonable a request, and to testify have are the real sentiments of the Greek Church as to the following points:"1. With respect to the Holy Sacrament of the Eucharist, we hold that the living Body of Jesus Christ, who was crucified, who ascended into heaven, and who sits at the right hand of the Father, is truly present in the Eucharist, but in an invisible manner.

"2. That the bread and wine, after the invocation of the Priest and of Jesus Christ, and that the accidents which remain are not bread and the consecration, are substantially changed into the true Body and Blood wine in reality, although they appear to be bread and wine. established by Jesus Christ, and which the Apostles have left us by 3. That the Eucharist is a sacrifice for the living and the dead,

tradition.

"4. That the impassible Body of Jesus Christ in the Eucharist, is eaten whole and entire by those who receive it, whether they be worthy or unworthy. The worthy receive it for their salvation, the unworthy for their condemnation; and that it is immolated without effusion of blood, and justly adored as God.

"5. That the Church ordains fasting and abstinence from certain kinds of food.

6. That Christains have a particular veneration for the Blessed Virgin, called Hyperdulia, and that they honour the saints in heaven, without any prejudice to that adoration which they owe to Jesus Christ.

"7. That we ought to shew a relative honour to the images of the Saints, but not to worship them with that supreme honour which is

called Latria.

"8. That we ought to honour and respect the saints, as having suffered for Jesus Christ.

9. That, by the established order of God, Bishops are superior to Priests, who receive the Divine grace by their ministry.

"10. That Episcopacy is essential to the Church of Jesus Christ. 11. That the Catholic Church, built on the foundation of the Prophets and the Apostles, Jesus Christ being the chief corner-stone, will always be visible and infallible.

"12. That baptism is necessary to all children of the faithful, in order to be saved.

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13. That the vows of Priests and Monks, and the prayers they offer, are agreeable to God.

"14. That the books of Tobit, Judith, Wisdom, Ecclesiasticus, Baruch, and the Maccabees, make a part of the Holy Scripture, and are not to be rejected as profane.

15. That the Oriental Church acknowledges seven Sacraments, which she has received by tradition.

RADICAL REFORM IS RADICAL DESTRUCTION.-While Messrs. Forster Gladstone, and Bright are engaged in the work of dismantling the gar-things, and willingly make an open profession of them, as having received rison of Canada, remarks the Canadian Volunteer Review, and are thus doing the best they can to bring about the dismemberment of the Empire, a gallant officer of the 13th Hussars thus writes to us from his quarters in England:-"On leaving Toronto we all felt that we were leaving our hearts behind us, when we bade you good bye; and the sting was greater when we thought that many of us would never have the good luck to meet you again. We can only curse the misfortune that has placed a Gladstone and a Bright at the helm of the State, to canse so dire a calamity to happen to us as the "route" for our return, although cherishing strong affection for this the mother country.

VOLUNTEER NOBLES AT ROME.-It is said that a corps of volunteers is to be formed at Rome consisting entirely of nobles. At present only 500 have enrolled themselves, and, as the corps is to be 800 strong, 300 more are required. The members are not limited to the Roman nobility, but may be of any nation. The command will be given to a lieutenant colonel taken from the army. The uniform is described as handsome. The members of the corps will not receive any pay, and their duty will consist in guarding Rome. There does already exist a Palatine Guard, whose duties are the same, but this guard is composed of shopkeepers, though, they, too, give their services gratuitously.

"We, children of the Oriental Church, do sincerely believe all these them by tradition from the Holy Fathers; and they who entertain contrary sentiments are in a dangerous and pernicious error. Moreover, in the jury which possesses them, they impudently speak against our orthodox confession, and against the Greek Church, as if she had abandoned the usages and tenets of our ancestors; whereas she has sanctioned and confirmed them by her Synods, viz., by that at Constantinople under the Patriarch of Berea, and soon afterwards by another under Parthenius, when the infamous articles, under the name of Cyrillus Lucaris, were condemned and anathematized as erroneous, and favouring the novelties of the Calvinists. Such is the testimony which we have signed relative to the above articles, and which we certify to all who believe and profess the true religion. (Signed).

"Given at Pera, 1671, 18 July.

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BARTHOLOMEW of Heraclea. "JEROME of Chalcedon.

"METHODIUS of Pisidia.

METROPHANES of Cyzicum.

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