certainly not less so, that if Churchmen understood their own case and their own position sufficiently to act in concert, they might do almost what they pleased with any Elucition meisure. If they were to refuse altogether to have anything to do with secular instruction except upon their own terms, the State would find itself involved in the alternative of such a vast expenditure for but very uncertain results that they would be commission to give secular instruction. That it has nevertheless taken in hand and carried on with such a large measure of success, this kind of instruction, is due partly to the anxiety of Churchmeu to do good in any direction open to them, and partly perhaps to the circumstance that the more important duties of the Priesthood having been of necessity in abeyance, this has been the sphere of exertion most obviously open to them. The proposed Parliamentary measure most seriously affects this position, and much more in its indirect than in its direct effects, by requiring religious education to be accepted as plainly subordinate to secular instruction. Whether, if unfortunately passed, it is as a matter of compulsion accepted in any parish must be determined by the circumstances of that parish. But considering the insidious and unsatisfactory character of the Bill itself, and the hope in which we may justifiably indulge that as time goes on the principles and the objects of the Church may be far better understood and appreciated both by those within and those without her pale. It certainly seems to be the interest and duty of Churchmen to use their utmost efforts to oppose the passing of the Bill. Yours, &c., Cuckfield Vicarage. T. ASTLEY MABERLY. to attend. Some few were prevented from appearing; but at the hour named as many as twenty presented themselves, and were placed in the ancient stalls of the Chapel. No one else assisted. The Dean read the Service from the Communion-table at the head of Henry VII.'s tomb. It so happened that this table thus received its first use. It had within a few days past replaced a temporary table, having, as the inscription around it records, been erected in the place of the ancient altar which once indi-pelled to accede to the terms proposed. The Church has no special cated the spot where Edward VI. was buried, probably to meet the wishes of his sister Mary, and had been destroyed by the Puritans in the Civil War. On the marble slab which covers its top is placed the fragment of the beautifully carved frieze of the lost altar, found unexpectedly last year in Edward VI.'s grave, together with other fragments of ruined altars which happened to be at hand for a like purpose. In front of this table, thus itself a monument of the extinct strifes of former days, and round the grave of the youthful Protestant King, in whose reign the English Bible first received its acknowledged place in the coronation of the Sovereign, as well as its free and general circulation throughout the people, knelt together the band of scholars and divines, consisting of representatives of almost every form of Christian belief in England. There were Bishops of the Established Church, two of them by their venerable years connected with the past generation; there were the representatives of our historic Cathedrals and Collegiate Churches, of our learned Universities, of our laborious parochial charges, and of our chief ecclesiastical Convocation; and with these, intermingled without distinction, were Ministers of the Established and of the Free Church of Scotland, and of almost every Nonconformist Church in England-Independent, Baptist, Wesleyan, Unitarian. It is not to be supposed that each one of those present entered with equal agreement into every part of the Service; but it is surely not without a hopeful significance that neither on the side of the Church nor of Nonconformity was there any religious difficulty' raised as to a joint participation on such an occasion in the most venerable and sacred ordinance of the Christian religion. The Chapel of Henry VII. has witnessed many sights, more august and more stirring-the funerals of the kings and princes, of nobles, generals, and statesmen; the debates of the Westminster Assembly and of the Convocations of the English Church; the installation of the Knights of the Bath, whose banners wave from the "According to what his Grace the Archbishop of Syra and Tenos roof, and whose swords were deposited beneath the altar raised on that writes to us, the diatribe of the English Clergyman in Smyrna, which spot. But it may be doubted whether it has ever been the scene of an we published lately in the Imera, and which accused him of having event so fraught, if rightly considered, with possibilities of kindly inter-assisted with great solemnity at the burial of a Brigand chief. "Tomaro," course between jarring factions, and pacific solution of warring problems, is a mere fabrication. The Brigand chief, Tomaro," never fled to Syra, as that which happened, silent and unobserved, on the 22nd of June." consequently, all the contents of the letter relative to such funeral are quite devoid of truth. It appears that this Clergyman, belonging to those Dissidents (Sectarians)? who combat most desperately the idea of the unity of the Churches, thought the present-when the whole of England is still in a state of excitement for the dreadful murder at Oropos-a suitable moment for an attempt to cool the zeal of those who are pressing to effect the union, and to vilify the Clergy of the Orthodox Eastern Church, by saying that they are friends of Brigands, and insinuating that they might, perhaps, also share in the money. His Grace the Archbishop of Syra and Tenos has already telegraphed to the Greek Ambassador in London, requesting him to denounce the statement as calumnious, and he was awaiting more detailed information from Syra, in order to show through the Times, as suggested by the Imera, the falsehood of the absurd letter of the Clergyman in question." Correspondence. (The Editor is not responsible for the opinions of his Correspondents.) THE EDUCATION BILL. SIR,-It is not easy to fix the precise present bearings of the evershifting Education Bll, but there seems to me no doubt that the attitude of Churchmen should be that of firm uncompromising resistance to the passing of that measure. It is said by many that it would be well to accept what we can get now, lest a worse thing happen to us, and a measure be offered next Session less favourable to our just claims than even the present. But is it true that the Church is in a position to compel it, to resort to a method of reasoning so full of discouragement and despair? I think, most certainly, not. Time may be, probably is, on the whole, on the side of Democracy in this country, and the cause of Democracy is the cause of all that is evil; but time seems also in favour of a stout contest for principles, and does not appear inclined to assist one side only in the encounter. The Church is gathering up her strength at the present moment in a manner she has never done before in modern times. The most faithful of her sons have been insulted and persecuted until their patience is exhausted. They are gathering themselves up to refuse any longer to be vexed and harassed and contemptuously treated by a solemn feebleness, borrowing such power as it exerts only from the conscientious scruples of those whom it affects to instruct, rebuke, or coerce. The leaders of the Church party are passing, I believe, beyond the limits which have hitherto restrained them, and they will be supported everywhere in their course of boldness by brave young active men with that enthusiasm which courage always attracts, but which such gentle and defensive action as has been hitherto very rightly and properly pursued, checks and destroys. Church principle will be fairly brought before the people by those who understand what it is and what it means. The cause of the Church will be stated, its demands proclaimed by men who have come to the front entirely through their own energies and deep convictions. The Church will not appear as a suitor at the gates of the State begging for acknowledgment and favour, represented in these suppliant acts by men selected by the State itself, whose chief qualification, next to moral worth, is the absence of all trace of the deeper spirit which belongs to Her. She will assert herself as what she is, a co-ordinate power with the State, and the State will be dared to reject her co-operation and aid at the peril of losing all that is valuable for a people to possess. And if this is pretty clear on the one side, so, on the other hand, it is THE REPORTED BURIAL OF A BRIGAND CHIEF BY THE SIR,-Enclosed is the translation of a paragraph in the Imera of the 1, Great Winchester-street Buildings, London, E.C., Commissary to the Archbishop of Canterbury. "Gregory, by the mercy of God Archbishop of Constantinople, the new Rome, and Ecumenical Patriarch, to the most holy Archbishop of Canterbury, Primate of the Christians in Great Britain of the Anglican Confession, the Lord Archibald Campbell, peace from God, and the brotherly salutation in Christ. At the most revered and world-stirring feasts of the Immaculate Passion and of the life-bearing Resurrection of our Lord, we entertained here in joy and gladness of heart the Lord Alexander Lycurgus, the most holy Archbishop of Syros and Tenos, our beloved brother in Christ and fellow-minister, on his auspicious return from your renowned and Christloving country, and were gladdened in spirit, and revelled in the joy of mutual conversation, while he narrated and told at length, and we with affection and eagerness made inquiries and listened to his account of all the good things that were said of our unworthy self both by your Holiness, whom we highly regard in Christ, and by very many wise and powerful men, especially by the most eminent and distinguished Lords, Gladstone and Redlik Kaningk" (Lord Stratford de Redcliffe), "as they praised and magnified our state here. It was with pleasure that we heard of all the conspicuous honours, kindly acts, and hospitable welcome, which were shown to the holy and accomplished Greek Archbishop by private individuals, and by men in authority, by Clergymen and Divines, by members of the Universities, and by almost all the noble and mo-t hospitable people of England, not even its august and powerful Queen herself excepted, being proofs, and genuine and bright reflections of the approved conversation in Christ, and of all the evangelical love and brotherly affection of the English people. But especially interested were we in learning of all that his Holiness saw and heard throughout the whole extent of England. truly admirable and godly deeds and words, all characterizing the ardent and lofty reverence and sympathy towards the holy and orthodox Eastern Church, which, glorying in the Lord over the long and terrible persecutions and conflicts of martyrdom, the Heavenly Bridegroom having pitied and loved, did not deprive of the bright mystic candlestick, and of all the perfect and unsullied treasure of the faith-the Apostolic and God-delivered faith--which alien to profane and vain babblings and new dogmas and to stratagems of error and compulsion, being wholly spiritual, heavenly, and radiant. in the one and indivisible soul of the one Church, which the Spirit of God, the Spirit of truth, sanctifies, quickens, nurtures, influences, and rules to all ages. These, beloved and most honoured brother, these are the things good and profitable to men, faith pure and undefiled, and one only, working through a love bearing many branches and every fruit. These things straighten, smooth, and prepare beforehand the ways and the patus of the spiritual unity and fellowship of the faithful everywhere, is the one faith and hope of our calling, who are as branches growing together on the one tree planted of heaven and watered of God, as inseparable members of the one Christ-bearing body the Church, as bright morning stars of the light of truth. In return, then, for all these works and words, these good and brotherly sentiments and dispositions, which the whole Anglican body, eminently weighty and pure, and its most devout shepherds and rulers exhibited, whether in the person of the said orthodox Eastern Archbishop, or in our own humble person, towards our Eastern orthodoxy and true Catholicity, which by the mercy of God reverently keeps to the old paths, with the Holy Scriptures and the august eumenical Councils,-in return, we say, for all these things, we render, as is due, and with all zeal, our hearty thanks, and call down that rich blessing and recompense, which comes from God our Saviour, upon all the Christloving, glorious, and heroic Albion, which with such eagerness and in an unfettered spirit of freedom marvellously returns to customs handed down from old time and genuinely Apostolic, and we put as a seal to our prayers the Apostolic words of St. Paul, which are at once a prayer and a command, Speaking the truth in love, let us grow up unto Him in all things, who is the Head, even Christ." May His grace and boundless mercy be with your Holiness, for whom we entertain deep regard and affection, and with all who are under your pastoral charge. April 20, 1870. Τῆς ἐν Πνεύματι Αγίῳ πεφιλημένης ἡμῖν Πανιερότητος ἀγαπητὸς ἐν Χριστῷ ἀδελφὸς. ι ὁ Κωνσταντινοπόλεως Γρηγόριος. Stonehouse, St. Peter's, Thanet, June 20, 1879. ON BENEFIT SOCIETIES. THE ELIZABETHAN POOR LAW, AND THE OFFERTORY. SIR-AS Benefit Societies now occupy general attention and so many benevolent individuals interest themselves about them, it seems desirable that we should carefully examine their principles and their structure. That a poor man should have such views of independence as to be anxious not to trespass upon the liberality of his richer neighbours is assuredly most desirable. How very striking is the exhortation of the Apostle-"Let him that stole steal no more, but rather let him work with his hands in order that he may have to give to him that necdeth' (Ephes, iv., 28). Here we have apparently an Apostolic approbation of the principle of the modern Benefit Society. The poor labourer is invited to work in order that he may not only support himself and his family, but also help to support a poor brother in time of sickness. But can any man with the Holy Bible in his hand, in his head and his heart, say that the chief support of a poor man in the time of sickness, is to come from the contributions of his poor brother. But this principle is the characteristic of these institutions. Tho honorary subscriptions are anything but an honour to them. The poor man with a family is to punish them and himself by paying his contribution when he is in health, and to support them and himself during sickness he has nothing but the amount of his weekly earnings. In exacting contributions and distributing relief the Benefit Society knows no difference between a single man, and a man with a wife and ten children. Nor is this the only defect of these institutions. Sir Francis Eden, in his elaborate history of the poor, expresses great astonishment that though Benefit Societies were spreading in every direction, poor rates were increasing. If Sir Francis had carefully studied those principles of duty which are taught us by the law of our nature and condition in this life. supernaturally confirmed by the Holy Bible, and embodied in the Book of Common Prayer, he would have understood that the general condition of the poor was deteriorated by the prevalence of Benefit Societies, because these institutions separate, in an unwholesome manner, the interests of classes from each other, and encourage the unhappy forgetfulness and neglect of those duties, towards the poor, which property and station impose. A true Benefit Society is a Club which is supported by a parochial fund consisting of contributions from all the parishioners, levied on them according to their means, and distributed to them according to their necessities. The celebrated statute of the 43rd of Elizabeth established Benefit Societies of this description in every parish in England. Under its auspices there was in every parish a Benefit Society, which obliged the parishioners to find work for those who would work, and a House of Correction for the idle beggar. Here was a Benefit Society which compelled substantial persons to undertake the office of Churchwarden and Overseer, thereby admonishing the owners of property and station of their responsibility to their poorer brethren. Here was a Benefit Society, not like the modern poor law disowning all connection with Christianity, but taking justice and fairness for its basis, and rating every parishioner according to his means. Such Benefit Societies in every parish throughout the country could not do otherwise than encourage industry, discourage idle begging, diminish crime and misery, increase the comforts of the poor, and secure the rights of property by making its owners understand and discharge their duties to society. The law of our common nature and the law revealed to us in the Holy Bible were the basis of this admirable system, and so long as its principles were observed it could n.t do otherwise than prove its wisdom by its effects. But no adequate pains could have been taken to preserve in the public mind the principles on which this statute was based, and its spirit was allowed to evaporate. Besides this, it ought to have been understood that the human law was never intended to take the place of the higher law of the Gospel, but only to act as its auxilia y. and that its compulsory powers were only to be exercised towards those who would not pay their poor rates upon the principle of Christian duty But what says the Church on this important matter? Certainly the Church does not recognise the modern Benefit Society system; but her instructions are that on every Sunday and other Holy Days, afte the Sermon in the morning, the Priest is to return to the Lord's Table and begin the offertory, and "while the offertory sentences are in reading" (I am now quoting the words of the Rubric verbatim), "the Deacons, Churchwardens, or other fit person appointed for that purpose, shall receive the alms for the poor, and other devotions of the people, in a decent bason provided by the parish for that purpose; and reverently bring it to the Priest, who shall humbly present and place it upon the Holy Table." On every Sunday and on other Holy Days in every parish throughout the kingdom the people are to be invited to make offerings or devotions of their substance as acts of worship to Almighty God, and in these arrangements the offering of alms for the benefit of the poor occupies a prominent place. It is here, also, most important to observe that the offertory sentences not only invite the people to give alms to the poor as a matter of worship to Almighty God in the Church, but they virtually set forth the manner in which the poor should be treated at all times, and the principles on which poor rates should be collected and distributed. Now, if the plain directions of the Church had been attended to, the principles of the Elizabethan Poor Law would have been preserved in the public mind, and our statute book would not have been disfigured and disgraced by the modern poor law. The unfair way in which poor rates are now levied, and the present treatment of the poor, are imperative calls to us to go back to those old paths from which we have unhappily strayed. Let me then express my hopes that Churchmen will urge the legislature to renounce all connection with modern Benefit Societies, and that the benevolent supporters of these institutions, espe cially the Clergy, will direct all their energies towards the revival of the ancient system which benefits all classes--benefits the rich by making them sensible of their duty to society and thereby securing to them the rightful enjoyment of their property, and which benefits the poor by training them to be industrious and frugal, by correcting them if they are idle, and by providing Homes of Refuge and liberal alms for them if they are in distress. Faithfully yours, CHARLES MILLER. Harlow Vicarage,, June, 1870 Fragmenta et Miscellanea. COPES, &c., TEMP. ELIZ.--No. IV. The following extracts from the Zurich Letters, dated 1566-7, indicate that some time after the promulgation of the Advertisements," the use of Copes, &c., was considered to be quasi-obligatory if not obligatory in the English Church by certain "Confor.uing Puritans," who seem to have been better informed on the point in question than most of the Had the " Advertiselegal advisers of their modern representatives. ments" been intended to prevent the use of copes in Parish Churches, it will be rather hard to account for some of the language which is quoted below from the letters of Elizabethan Puritans. Those vestments pre-named are assailed by them as generally adopted if not imposed, and not as though only limited to a few Cathedral and Collegiate Churches. "1566, June 6.-John Abel to Henry Bullinger [dated London]. Another book was afterwards published by order of the Commissioners, wherein is declared the judgment of Master Doctor Peter Martyr and Master Bucer, viz., that every Preacher and Minister ecclesiastical, may wear a surplice, cap, and the other habits, without committing any sin as you and Master Guater have also written. The opposite party are much dissatisfied with this, and, as far as they dare, write secretly against it. ." 1566, July-Miles Coverdale, Laurence Humphry, and Thomas Sampson, to William Farell, Peter Viret, Theodore Beza, and others [dated London]:-"Our affairs are not altered for the better, but, alas ! are sadly deteriorated. For it is now settled and determined, that an unleavened cake must be used in place of common bread; that the Communion must be received by the people on their bended knees; that out of doors must be worn the square cap, bands, a long gown and tippet; while the white surplice [vestis alba'] and COPE [capa] are to be retained in Divine Service. And those who refuse to comply with these requirements are deprived of their estates, dignities, and every ecclesiastical office, namely, brethren by brethren and Bishops, whose houses are at this time the prisons of some preachers, who are now raging against their own bowels; who are now imposing these burdens not only on their own persons, but also on the shoulders of others; and this, too, at a time when, in the judgment of all learned men, they ought to have been removed and abolished altogether. Thus you have the image and representation, such as it is, of our Church. Nor, indeed, can we regard these things as altogether indifferent, when compulsion is made use of, and when, too, they are branded with the mark of superstition. Nor is there any occasion in the Church of Christ, either for the Aaronic Priesthood or Pharisaical ambition, that sacred garments should be worn now-a-days in the Christian temple, or that a dress not common, but distinct and peculiar, should be prescribed [even] for ordinary use. 1566, July.--Laurence Humphrey and Thomas Sampson to Henry Bullinger: You answer hypothetically, that if a cap and a habit not unseemly and without superstition, be prescribed to the Clergy, Judaism is not on this account brought back. But how can that habit be thought consistent with the simple ministry of Christ, which used to set off the theatrical pomp of the Popish Priesthood? For not only (as our people wish to persuade your reverence) are the squa e cap and gown required in public, but the sacred garments are used in Divine Service; and the surplice or white dress of the choir and the COPE are re-introduced. In the time of the most serene King Edward the Sixth, the Lord's Supper was celebrated in simplicity in many places without the surplice, and the cope, which was then abrogated by law [i.e., under the second book, 1552] is now restored by a public ordinance. This is not to extirpate Popery but to replant it; not to advance in religion but to recede. You say that the priestly habit savours [not] of monarchism. Popery or Judaism. This ambitious and Pharistical prescribing of a peculiar dress savours of monkery and Popery, and those! of the present age ascribe no less virtue to it than the Monks of old did to their cowls. "Why should we look for precedents from our enemies the Papists, and not from our brethren of the Reformation? We have the same Confession in our Churches as you the same rule of doctrine and faith; why should there be so great a dissimilarity and discrepancy [between us] in rites and ceremonies? Why do the signs so differ as to be unlike yours and to resemble those of the Papists? Why are the banners of the enemy set up in our Churches, which if we were men of God, if we were endued with any zeal, we should long since have abominated and destroyed? We have put a candid interpretation upon their [the Bishops] display of grandeur. Why do they cast us into prison? Why do they persecute us on account of the habits? "The controversy is of no light or trifling character, but of great importance, and that we are not merely disputing about a cap or a surplice, we send you some straws and chips of the Popish religion [in the English Church] from which, with your wonted prudence, you may imagine the rest. We implore you be active in effecting either the removal of these evils, or the toleration of those good men who are not yet convinced, lest the Roman Ceremonial should disunite those whom the firm bond of doctrine hath joined together. Some blemishes which still [July, 1566] attach to the Church of England. [Here follow 13 principal counts; among them are]: 5. The sacred habits, namely, the COPE and surplice, are used at the Lord's Supper; kneeling is enjoined to those who communicate, and an unleavened cake is substituted for common bread. 6. The Popish Habits are ordered to be worn out of Church, and by Ministers in general; and the Bishops wear their linen garment which they call a rochet: while both parties wear the square cap, tippets, and long gowns borrowed from the Papists. 12. The free liberty of preaching is taken away from the Ministers of Christ: those who are now willing to preach are forbidden to recommend any innovation with regard to rites, but all are obliged to give their assent to Ceremonies by subscribing their hands." 1566, Sept. 3. (dated Geneva) Theodora Beza to Henry Bullinger :--" Of those very few teachers of the pure Gospel, some are turned out of their offices, and others even thrust into prison, unless they swear that they will so inviolably approve all these things, as not to impugn them by word or writing; and will resemble also the Priests of Baal in their square caps, bands, surplices, hoods, and other things of the like kind. 1567 [circa]-The state of the Church of England, as described by Perceval Wiburne: 10. The greater part of the Canon Law is still in force there, and all ecclesiastical censures are principally taken from it. 28. In the administration of the Lord's] Supper, for the greater reverence of the Sacrament, little round unleavened cakes are re-introduced by the Queen [Elizabeth], which had heretofore been removed by the public laws of the realm, for the taking away superstition. Everyone, too, is obliged to communicate at the Lord's Supper on his bended knces. 29. In every Church throughout England during Prayers, the Minister must wear a linen garment, which we call a surplice. And in the largert Churches, at the administration of the Lord's Supper, the chief Minister must [not "may"] wear a silk garment, which they call a COPE. And two other Ministers, formerly called the Deacon and Sub-Deacon, must assist him to read the Epistle and Gospel. 31. In their external dress, the Ministers of the word are at this time obliged to conform themselves to that of Popish Priests: the square cap is imposed upon all, together with a gown as long and loose as conveniently may be, and to some also is added a silk hood. 1566.-Bishop Sandys to Henry Bullinger [dated Worcester, June 3, 1566]. Among us there is some little dispute about using or not using the Popish habits; but God will put an end to these things also." Jewell writes to Bullinger, Feb. 8, 1566:- "The contest respecting the linen surplice [&c.] is not yet at rest. I wish that all, even the slightest vestiges of Popery, might be removed from our Churches, and above all from our minds. But the Queen at this time is unable to endure the least alteration of matters in religion." Thomas Sampson writes to Henry Bullinger, Feb. 16, 1566:-"Our Church remains in the same condition as was long since reported to you. For, after the expiration of seven years in the profession of the Gospel, there has now been revived that contest about habits, in which Cranmer, Ridley, and Hooper. were formerly wont to skirmish. The state of the question, however, is not in all respects the same, but the determination of those in power [i.e. the Queen, Bishops, and Council] is more inflexible. This, indeed, is very gratifying to our adversaries at Louvaine, for they praise these things up to the skies." "In the larger Churches"-not in Cathedral and Collegiate Churches We believe no new sect of Christians has before been formed in Inaia. Now, at Rangoon, a sect is reported as Edgites, named after a Mr. Edge, and combining the practices of the Baptists and the Plymouth Brethren. Is not this an American sect, however! Mr. Kelly, of Dublin, is issuing a Catalogue of "Books relating to Ireland." A Congress of Geographers is to be held at Antwerp in August. An exhibition of feminine work of all kinds is to be opened, in November, at Florence. Honorary Degrees of D.C.L. were conferred at Oxford on Tuesday and Wednesday last, upon the following artists, Sir E. Landseer, Mr. Boxall and Sir F. Grant. Mr. J. Fergusson received the same degree on Wednesday last. Births, Marriages, and Deaths. BIRTHS. June 13, the Vicountess Adare, of a daughter. June 26, at 177, Victoria Park-road, the wife of W. H. Y. Smith, Esq., of a daughter. MARRIAGES. June 9, in the Church of the Benedictine Abbey of St. Boniface, at Munich, Sir Rowland Blennerhassett, Bart, M P., to the Countess Charlotte de Leyden, only daughter of the Count and Countess de Leyden. June 20, T. Gaisford, Esq., of Offington, Sussex, to Lady Alice Mary Kerr. June 17, at Killin, Perthshire, Lady Simpson, widow of Sir James Y. Simpson, Bart. June 23, D. D. Keane. Esq., Q.C., one of the Benchers of the Middle Temple, and and Recorder of Bedford, aged 60. Admiral and the Hon. Mrs. Charles Elliot, aged five years and four months. June 23, at 55, Eccleston-square, Gilbert Edward Elliot, eldest son of Vice A YEAR'S SUBSCRIPTION, INCLUDING POSTAGE, IN ADVANCE, 8s. 8d. Two COPIES, POST FREE, 13s. Advertisements should be sent not later than Monday Evening to the Publisher, THOMAS BOSWORTH, 198, High Holborn. Books for Review may still be sent, under cover to the Editor, to the Printing Office, 6, Red Lion Court, E.C. TH Just published, four illustrations, 38. 6.1., by post 3s. 10d. THE HOLY EASTERN CHURCH: A Popular Outline of its History, Doctrines, Liturgies, Vestments, &c. With Preface by Rev. Dr. Littledale. J. T. HAYES. Lyall-place, Eaton-square; & IMPKIN Lately published, 8vo., pp. 580, price 168. THE VALIDITY OF THE HOLY ORDERS THENALE CHURCH OF ENGLAND MAINTAINED AND VINDICATED BOTH THEOLOGICALLY AND HISTORICALLY, WITH FOOT-NOTES, TABLES OF CONSECRATIONS AND APPENDICES. n use By the Rev. FREDERICK GEORGE LEE, D.C.L, F.S.A.. Vicar of All Saints', Lambeth. Contents: Preface-List of Books quoted or referred to. CHAPTER L-Introductory: Statement of the Author's object. II. The Preface to the Ordinal of 1549. III. Form for the Ordination of Deacons, 1549. IV. Form for the Ordination of Pries's, 1549. V. Form for the Consecration of Bishops. 1549. VI. The Edwardine Ordinal. VII. The Ordinal of King Edward VI.— Objections. VIII. Ordinal of King Edward VI. in substantial harmony with the most ancient forms. IX. Some other ancient forms for Ordination. X. Mediæval forms for Consecration and Ordination in the West. XI. The same subject continued. XII Eastern forms of Ordination. XIII. Forms of Ordination amongst the separated communities of the East Christians of St. Thomas. XIV. The Nestorians. XV. Archbishop Matthew Parker. XVI. The Consecration of William Barlow. VII. The Consecrations of Hodgkins, Scory and Coverdale. XVIII. The Consecration of Archbishop Parker. XIX. The Nag's Head Fable. XX The Case of Bishop Bonner versus Bishop Horne. XXI. The Sacrament of Baptism. XXII. The Office of Consecrator and Assistaut-Consecrator. XXIII The Doctrine of Intention XXIV. and XXV. Roman Catholic Testimonies to the Validity of Anglican Orders. XXVI. The Cases of Certain Anglican Clergy who have joined the Church of Rome. XXVII. Changes made in the English Ordinal in 1662. XXVIII. Concluding Remarks and Summary of the Author's argument. ADDITIONAL NOTES. Tables of Consecration: I. Archbishop Parker. IV. Act 3 Edward VI. to draw up a New Ordinal. VIII. Act declaring the legality of the Ordinations. X. Documents relating to the Consecration of Barlow and odgkins. XI. Documents relating to Scory and Coverdale. XIII. Parker's Book, De Antiquitate Britannica XIV. Henry Machyn's Diary, with testimonies regard ing the same. XV. Breve of Pope Julius III. to Cardinal Pole. XVIII. The Nonjuring Consecrations. Bishop Hickes, XIX. Documents concerning the Case of Bishop Gordon of Galloway. XX. Dr. Newman's Letters on Anglican Orders and replies to the same. XXI. Certain Comments on Roman Catholic state- London: J. T. HAYES, Lyall-place, Eaton-square THE FREE CHURCHZ NO CIETY'S Strand): Record of Offertory and Anti-pew Movement, National Association for Freedom of Worship. Offices, 16, Northumberland Street, W.C., and Manchester. BY THE REV. JOHN KEBLE AND THE REV. THOMAS KEBLE. Just published, fcap. 8vo., cloth, 18. 6d, RICHARD An EXHIBITION of WORKS of ECCLESIASTICAL NELSON: being ART and CHURCH FESTIVAL DECORATIONS will CONVERSATIONS ON 1. THE APOSTOLIC SUCCESSION. II. THE ATHANASIAN CREED. III. BAPTISM. IV. LENGTH OF CHURCH SERVICES. By the late Rev. JOHN KEBLE, M.A.. Vicar of Hursley, and the Rev. THOMAS KEBLE, B.D., Vicar of Bisley. "An excellent little book, expounding in a plain practical manner the Church's Teaching as to Apostolical Succession, The Athanasian Creed, and Baptism, with a telling Chapter against those who excuse themselves for coming late to Church on the plea that the Services are too long."-CHURCH HERALD. London: J. and C. MOZLEY. 6, Paternoster-row. T sidered with reference to their Moral and Prophetical Meaning. By HENRY W. I. THIERSCH, D.D., late Professor of Divinity in the University of Marburgh. "This is a very useful and good guide towards the understanding of the twenty-two Parables which were spoken by our Blessed Lord. To those Priests who want to get at the main drift and burden of one of these discourses-either for a Sermon or a Bible Class-in a few minutes this little book will prove itself to be an invaluable boon. The salient points of each Parable are seized upon at once, and the commentary seldom extends over more than five or six pages. The reader is not burdened with useless matter, and what there is, is very much to the point. There is nothing either verbose or high-flown in the treatise: its very earnest simplicity must commend it to any houghtful mind.' Church Reviero London: THOMAS BOSWORTH, 198, High Holborn, Removed from Regent-street be held in the month of JULY. Special Prizes are offered for floral and other devices. Full particulars may be had on application to I. WILKINSON, Superintendent, Crystal Palace NATIONAL EDUCATIONAL UNION. London Offices-18, Parliament-street, S.W. Rt. Hon. W. F. COWPER TEMPLE, M.P., Chairman of Executive. Col. AKROYD,M.P., Treasurer. Rev. A. BARRY, D.D, F. S. POWELL, Esq., W. H. SMITH, Esq., M.P., C. BUXTON, Esq., M.P., Honorary Secretaries. Rev. W. STANYER, M.A., General Secretary. The Executive Committee earnestly solicit co-operation and support in their great work in order to secure the primary religious education of every child. and to counteract the efforts of the "Birmingham League" and others now agitating for the Secularization of all our National Institutions, and the exclusion from our Publi Elementary Schools of the Bible and all definite religious teaching. The printing and circulation throughout the land of upwards of Two Millions of Reports, Pamphlets, and Papers have entailed heavy concurrent liabilities; while the GREATER expenses attending the many large successful meetings which have b en held, have materially drained the resources of the Union. The organization and working of Borough and County Branches, coupled with the costs of the London and Manchester Offices, necessitate a large and unavoidable outlay. The Union is actively supporting the Government Bill as introduced" by Mr. Foster, Vice-President of the Council. Subscriptions are earnestly requested to further this object. WILLIAM STANYER, Gen. Sec. SUBSCRIPTIONS and DONATIONS (the latter to be paid at once, or to spread over three years) will be grateful y received on behalf of the C mmittee by the joint Treasurers. Rev. J. Dart, Mission House, Victoriaroad, Stoke Newington, N.; E Ferraby. £q., Bank of England, E.C.; or they may be paid to Messrs. Barnet, Hoare and Co., 60, Lombard-street, to the account of St. Faith's Mission, Stoke Newington." W H. BAILEY & SON, W. 418, OXFORD STREET, LONDON, Beg to recommend their ELASTIC STOCKINGS, KNEE CAPS, &c., they are made of the best material, and warranted to wash. Inventors of the IMPERCEPTIBLE TRUSS. Belts for the Support of the Back &c., &c. HOLLOWAY'SPILLS.---PROSTRATION OF STRENGTH.-The old and delicate always feel the sudden transition from cold to heat, and fearfully they tell upon them unless preventive measures be adopted to counteract them. Nothing effects this CHURCH_____OPINION. object to certainly and so readily at mach, regulating New Series, Published every Saturday, price Twopence. CHURCH OPINION contains Articles from the leading Papers and Magazines upon the chief Ecclesiastical Topics of the day, with all the latest Church News, Occasional Notes, Correspondence, Reviews, a Complete List of Clerical Appointments, Preferments, and Vacancies; Notes on Current Events, Univer ity Intelligence, and Legal Reports. Subscription for one year, post free, 138.; for six months, 66. 6d., payable in advance. OFFICE: 9, RED LION COURT, FLEET STREET, E.C. which begin by strengthening the the liver, and purifying the blood, and end by working a complete, lasting, and rapid cure. These admirable Pills exercise a most salutary influence over every organ of the human body. They dispel nervousness, weariness, and enervation; in a word Holloway's Pills wonderfully restore every function to its natural state of health and vigour. They never fail, directly or indirectly they adjust and invigorate the whole animal economy. London: Printed by JOHN HIGGS BATTY, at 6, Bed Lion Court, Fleet Street, E.C.; and Published for the Proprietors by THOMAS BOSWORTH, 198, High Holborn, W.Č.-June 29th, 1870. CORRUPTIO OPTIMI PESSIMA. THE Committee for revising the Authorised Version of the Holy Scriptures have been unhappily committed to, or perhaps we should say, betrayed into, a false step at the outset which has given exceeding gratification to those from whom commendation in regard to religious matters is very far from being honourable. The circumstance of the Committee of Convocation and their invited co-adjutors assembling at Westminster Abbey for a joint participation in the Blessed Sacrament, before commencing their labours, and as a solemn sanctification of the great work in which they are about to engage (may we not say also as a special invocation of the indwelling of the Everblessed Trinity in all His power and wisdom, and love, to fit them for one of the most important responsibilities with which the Church could entrust them?) would have been in itself nothing extraordinary, but rather perfectly laudable and pious, had all the workers been, we will not say Christian, but of one heart and walking in one way in the unity of the faith and of the body of Christ. But that which under other circumstances would have been more than faultless, and the surest guarantee for the abiding assistance of that Divine Spirit whose inspired Word the Committee have to interpret, becomes something worse than vain and more terrible than a merely idle ceremony as presented to us in the real facts of the Instead of a Holy Communion of Christ's own believing and loving members, we see a plain and monstrous sacrilege, a defiance to the face of the Divine Majesty, a profanation of the holiest things, a direct challenge hurled down before the altar of the Most High, an open and deliberate non-discernment of the Body and Blood of the Lord. case. Of course sceptics and unbelievers laugh the careless ones who take thought for nothing of faith, save how to root it out of the Church and the world, are gratified at the good "augury" and happily "hopeful significance" and "pacific solution of warring elements.' Just as they would courteously applaud the removal of the Athanasian Creed from the Office Books of the Church, so they are thankful to see the "religious difficulty" waived, and an "unsectarian" "undenominational" Communion celebrated in Westminster Abbey. It is just what we look for and expect from them. Under the wings of Dean Stanley we feel that any violation of Catholic principle will find a congenial shelter. He lives, so far as his public and ecclesiastical life is concerned, simply to undermine and destroy dogma. We write this not uncharitably, but sincerely, believing that we have described his aims in words which he himself would readily endorse. In his place in Synod he has openly gloried in supporting motions because he thought them of a latitudinarian tendency. We have here in this travesty of holy rites in Westminster Abbey one of the most significant, practical commentaries on his words and actions elsewhere. We see at least part, probably only a part, of what he really means, The full gratification with which he heard at Sion College the Solicitor General insist on the great relaxation of degma as the only alternative to disestablishment, has here Price 1d. received a partial, practical exegesis. He would have such a relaxation as would admit at least Socinians. How much further he is prepared to go we can only guess at present. We are told that "the whole of those who have accepted the invitation of Convocation met, with one exception, in Henry the Seventh's Chapel, and received the Holy Communion together at the hands of the Dean," May we suppose that the "one exception" was the chief Rabbi, who it has been announced has accepted a place on the Committee for the Old Testament revision? Probably the Dean's heart must have felt an unsatisfied craving for the presence of the venerable Jew (if the absentee were really he) by the side of the Socinian, as representatives of those branches of the "Catholic Church" who reject Our Lord altogether or receive Him with such abatement as they please to approve. That no element of abomination might be wanting to the occasion, we are told that it was the first sacrifice offered on the new altar in Henry the Seventh's Chapel, which in a singular manner is a symbol of Christian reunicn, containing, as it does, fragments of three other altars-the ancient high altar of Canterbury, representing the undivided Western Church; the altar of the Greek Church of Damascus, symbolising the venerable Oriental Communion; and an Abyssinian altar, representing those separated bodies which, though nominally heretical, from the mere tenacity of the Oriental adherence to received traditions, are yet, as grave divines have maintained, substantially Catholic in all essentials of the Faith. The Communion of June 22nd may therefore be taken as a deliberate embodiment of insult and defiance to the whole of Catholic Christendom, and to the ancient faith of the Christian world. When we reflect what is involved in every offering of the Adorable Sacrifice it makes us fairly tremble and shiver to think of that Celebration: "communion we really know not how to call it again. Words of awful import press on the mind and memory-The wedding feast, the King coming in to see the guests, the calm terrible query, "Friend, how camest thou in hither?" Presbyterian, Baptist, Independent, these are bad enough; but Socinian! one whose only claim to distinctive recognition as a representative man is that he denies, formally and persistently, the foundation articles of the Christian faith, that doctrine of the Incarnation which is at once the rock on which the Church is built, and the touchstone of the Antichrist, whose peculiar mark it is that he " acknowledges not Jesus Christ come in the flesh." O "happy augury" indeed, O sign of most "hopeful significance," when one who acknowledges not " is received as a brother and fellow member by those who acknowledge" and "steadfastly believe." Is Christianity a truth or a lie; a reality or a dream; a fact or a fable? Well may one of the correspondents of the Church press recall us to the recollection of the days when Arius, a less gross heretic by far than the modern Socinian, was by Imperial order paraded through the streets on his way to the Church where the Emperor ordered and himself hoped that God's Priest should pollute God's altar by sacrilegiously receiving him to the participation of the Divine Gift which he denied, O Episcopi, O sucerdotes, quartum mutati ab illis! |