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alonem during a number of Sessions, know to their cost how of the Church Missionary Society have long claimed to be nothing but the intervention of the House of Lords saved independent of the Bishop in the management of congregathem from a similar tyranny.

tions and the appointment of Catechists-matters in which his authority is fully recognized by every other clergyman in

the Diocese—and treat as ultimate authority a Lay Committee BISHOP COPLESTON AND THE C.M.S.

in London. These Clergy, whose licences are withdrawn,

are, I believe, doing what they think to be their duty in ECENT tidings from Ceylon will probably effect a

maintaining the long-tolerated, but never-acknowledged revolution in the ideas of many English Churchmen

freedom of their Society; I, on the other hand, believe that U with reference to the condition of the Missions

my duty is to compel them and their Society to submit. Our founded and sustained in foreigu lands through the instru

negociations, painful as they have been, have, thank God, mentality of this branch of the Church Catholic. The

been throughout conducted without anger and in a spirit of painful distractions of the Church at home, the suicidal folly

prayer and charity." Upon this letter we have but few of professing Christians, claiming membership with her, yet

remarks to offer. The case is stated by the Bishop with spending their lives in a desperate struggle to sever all that

absolute truthfulness, as we happen to know from private links her to the vast, world-pervading, timeless Unity of the

information from Ceylon. A correspondent of a leading Mystical Body; the narrow, short-sighted, and irreligious daily paper has tried to raise a prejudice against the Bishop. policy of Bishops, whose Pope is the Prime Minister, whose

Minister, whose by asserting that this systematic insubordination of the "Summa Theologica " is compiled from the Sibylline leaves of

Clergy of the Church Missionary Society has been tolerated popular clamour, strung together-if at all-by private judg

by previous Bishops. Will he venture to add that it had inent, and guarded by a world of Negations; the insolence and

their sanction or approval, without which his letter is as void blasphemy of the surrounding sects, who scale the walls of the

of any intelligible argument as it is of Christian charity ? Church by treacherous aid from within ;—these things goad the

| As a matter of fact, former Bishops have been unable or loyal and sensitive Christian, and compel him to look, away

unwilling to undertake the very arduous duty which Bishop from this scene of renewed Crucifixion, as often as not to

Copleston, aided by the favourable circumstances of youth the mission-field of the Church, where the very lives of

and physical energy, has nobly taken in hand. Of course, it Bishops and Clergy are jeopardized for the advancement of

was a very serious matter for a Bishop to adopt a position of God's glory, and for the extension of the Cloak of Christ over

necessary antagonism to an old, and in some respects venerthe nakedness of heathendom. The very atmosphere, he

able, Society : hence the monstrous compromisa, which the argues, of pure self-devotion must preserve the Church from

present Bishop is determined to bring to an end, was legislation repressive of Public Worship, from false-con

tolerated, after feeble protests on the part of each of those sciously false-interpretation of Rubrics, to gratify a depraved

Ceylonese Bishops who have so rapidly succeeded one Fanaticism, from the herding of blasphemous mobs in public

another in the office-tolerated because it could not be Halls, where their worst passions are stimulated to serve the

abolished. ends of interested demagogues, and where-as in Anti-Con

In plain language the scandal is this :—the Clergy of the fessional Meetings—the spirit of Anti-Christ manifests itself

C.M.S. in Ceylon (with, we believe, only one exception), in unparalleled iniquity.

though licensed by the Bishop, claim to be responsible for But in thus contrasting the condition of the foreign mission

reign mission their general religious system, not to him, but to their general religion

a Churches with that of the home Church, we have been apt / mixed Jay Society consisting of so-called Churchmen and to take an exaggerated view of the case. Under the violent Dissenters. This virtually amounts to the Bishop's giving mental pressure to which we are subjected by the many | his Episcopal carte blanche to an irresponsible Association of glaring evils of our home Church system, we are apt to draw a hybrid character. No amount of ingenuity can gloze over conclusions which the è silentio nature of the argument does these extraordinary facts: no authority or Christian principles not warrant. True, the faith of Missionary Clergy is not

can justify them. The whole fault lies not with the Missiontaxed by internal dissensions in so great a degree as is that of

| aries, but with the C.M.S., whose aversion to the whole theory those who stay at home; but, from the revelations which from

of Episcopacy is notorious. And it cannot be doubted how time to time enlighten us with reference to individual Mis

| the matter will end. The C.M.S. will be compelled to yield. sions, we may conclude that a large proportion of the i The fact that eleven out of the twelve licences have been foreign Churches of our Communion do suffer from analogous restored is not yet fully explained: but what is certain is. evils in varying degrees. The news from Colombo affords us

that Bishop Copleston will never abate one jot or tittle from an insight into the nature of some of the difficulties with the line which he believes to be faithful to the Church of God. which our Missionary Churches have to contend. But a few

We conclude with an extract from the Bishop's letter :months ago, one of the ablest of the younger generation of “I do not ask you to think me right, or to support' me in Oxford men was consecrated Bishop of Colombo, and forth

the world's abuse of the word : I ask you to support me, and with sailed for his Diocese. Judging as the world judges,

those who are opposing me, and all our Church, by your or, rather, as man must judge,- from all cognizable circum

prayers. Support us all by winning for us the spirit of love stances, the sacrifice which was involved in his acceptance of

and wisdom now, and in God's time the blessing of peace.” the post, was one with but few parallels in the history of the

| Can such an appcal need to be seconded by another voice ? Church of these days : we will only say that all who knew Mr. Copleston, his position, influence, abilities, character, and consequent prospects, must agree with us in this matter.

Reviews and Notices of New Books. And what was to be the reception of one, who went out in all the confidence of an unbounded faith, by those to whom he was to be the chief spiritual Ruler ? Within a few brief

CATHOLIC ESCHATOLOGY AND UNIVERSALISM : An Essay on months, he found himself in a position of which it is not so

the Doctrine of Future Retribution. By Henry Nutcombe difficult for English Churchmen to realize the painfulness.

Oxenham, M.A. London: B. M. Pickering. 1876. Let his own words, carrying with them the unmistakeable THIS volume is founded on four papers contributed by voucher of calm truthfulness, describe the situation :—"A

the author to the Contemporary Review in the early sad trouble has come upon our Diocese. No less than - part of the present year. We note that they have twelve of our Clergy, members of the Church Missionary been revised, amended, and considerably added to. These Society, among them several of our best and most devoted, four re-arranged articles are here divided into five chapters, are excluded—I trust it may be for a short time—from thus respectively headed : “1. Difficulties and Misconcepofficiating in the Diocese, by the sentence of the Bishop. tions. 2. Witness of Reason. 3. Witness of Tradition. My authority, in certain important points, having been first 4. Witness of Scripture. 5. Conclusion.” A Preface of resisted and then openly and repeatedly denied, I felt it | 40 pages is prefixed ; and there stands an Appendix on necessary to withdraw the licences of those who thus resisted, | Transubstantiation at the end of the fifth chapter. There is in order, by showing the utmost firmness from the first, to likewise a " Postscript on Professor Mayor's · Reply,'” which, ensure the recognition of authority, which I believe indispen together, make up a closely-printed volume, small octavo in sable to the welfare of the Church,—an authority to which size, of about 230 pages. We will now proceed to give our each of my predecessors has in turn laid claim. The Clergy I readers some detailed account of it.

Numerous are the difficulties and misconceptions noticed Revelation must be accepted or rejected as a whole, Mr. or refuted in the first chapter. Within the compass of forty Oxenham proceeds, by a careful exposition of Pagan opinion, pages Mr. Oxenham manages to embody a very large amount of to show what the solemn teaching of conscience has been information. The persons whose heresies and novel opinions according to the general consent of antiquity-indicating he sets forth and refutes, cannot but acknowledge that the the opinions of the ancients with point, patience, and force. intricate work has been done with painstaking care and The denial by a recent Unirersalist that the doctrine of the remarkable patience. Of these, Sir James Stephen and Mr. eternity of punishment can be classed under the quod semper, F. D. Maurice--the latter one of the most muddle-headed quod ubique, quod ab omnibus, is also discussed with breadth and obscure writers who ever put pen to paper—are dealt and ability (Pp. 77-79). Then come detailed statements of with at sonde length. After which the ordinary and popular the obvious belief and convictions of the early Christian Universalist writers are specially considered, and some of martyrs (Pp. 82—84), and afterwards an allusion to the their chief misconceptions traced to the German heretic obvious and enormous value of the Athanasian Creed in this Calvin. One of these is the actual nature and duration of controversy. Step by step Mr. Oxenbam points out the punishment, pæna damni and pæna sensûs, and the other is fallacies and perversions of Church history in which the the exaggerated and wicked assertion of Sir James Stephen, Universalists indulge, and this by details of the greatest an amateur theologian, that the Christian scheme “is supposed moment in the records of early Councils regarding the conto consign the vast majority of our race to a future state, in troversies on Origenism, which are brought out and set forth which woe, immeasurable in amount, is also eternal in most adroitly. The outrageous misrepresentation of some of duration.” Mr. Oxenham points out with much force that the greatest Fathers by Mr. Jukes is proved beyond a doubt the foreign Reformers so violently distorted the Catholic —so much so that our faith in that controversialist's literary doctrine of Original Sin, not simply to “splendid vices,” but, honesty is somewhat shaken. St. Irenæus, St. Chrysostom, St. as Luther declared, to “mortal sins"_thus making the Augustine and St. Jerome are shown to have taught somedamnation of the whole heathen world a natural corollary of thing very like the exact antithesis of that with which Mr. the above fundamental heresies. He then quotes Fathers Jukes has endeavoured to load their sacred memories; while Lacordaire and Faber as to the probability that a large as to the current opinion of the divines of the Reformation number of mankind will be saved and not lost; and further period, there is scarcely room for a doubt. They maintained proceeds to dwell with especial force on the loss which has the doctrine of the Athanasian Creed without reserve and been sustained in England by the practical abolition of without explaining it away : 80 that the tradition of fifteen Purgatory and Prayers for the Dead ; pointing out truly centuries, carefully expounded, remains unbroken. enough that this doctrine is a most helpful and consoling, most The fourth chapter is taken up with “The Witness of fruitful, most suggestive and most indispensable truth-a truth, Scripture;” and is a chapter of very great interest and in contradicting which, the Reformers contradicted the instincts importance. Mr. Oxenham, at the outset, asks two very of Natural Religion as well as those of God's Revelation. pertinent questions of the Universalists. First : If Christ The whole of the facts, arguments and deductions, from had intended to teach the doctrine of Eternal Punishment, p: 26 to the end of the chapter, are worthy of very careful could He possibly have taught it in plainer or more direct attention. For they most ably and exactly hit the defects terms? Second : If He did not intend to teach it, could He of popular Church-of-England theology ; and serve to provide possibly have chosen language more certain à priori to thoughts and reasonings on the subject, of the greatest mislead (as the unbroken experience of eighteen centuries possible use to all who desire to teach the whole truth. Mr. proves d posteriori that it always has misled), the immense Oxenham's arguments are both eloquently and forcibly put, multitude of His disciples ? And then the author reminds and cannot fail to exercise considerable influence upon all his readers of Hooker's well-known assertion that “where a careful and impartial students of them.

literal interpretation will stand, the furthest from the letter In the second chapter the author meets his opponents on is commonly the worst," and proceeds to apply it. After common ground, stating, however, at the outset of it, that he which Mr. Oxenlam draws out a parallel between the explicit does not profess to prove the doctrine of Eternal Punishment statements of our Blessed Saviour regarding the doctrines on à priori grounds, but from Revelation. He, however, shows of the Real Presence and Everlasting Punishment respecwith great felicity and force tbat it cannot be dis-proved on tively. This portion of his argument is put with singular grounds of reason. Here he meets Mr. Andrew Jukes, and felicity and point, and cannot fail to make a deep impression his book “The Restitution of all Things," with a series of on all who read it. Then follows a dissertation in detail on arguments of some subtlety but great cumulative force. the antithesis of Everlaating Death, viz., Life Eternal (Pp. 113 Eternal damnation, as is so well pointed out here, is no et seq.), a dissertation which is conducted with great calmarbitrary infliction of a vengeful Deity, as scoffers, blas- ness, good judgment, and much ability. Facts and reasonings phemers and maundering pietists are so fond of putting it, are ably marshalled. Mr. Oxenham goes to the root of the but it is simply that God Almighty. Himself has at length disputed questions, and illustrates his comments and concludeliberately withdrawn from His rebellious creature that care sions with much varied and wide learning. We have no and gracious aid, which for so long a time bas been steadily space to follow him : but his remark", whether direct or and pertinaciously despised. The blessing comes from God: indirect, are always forcible and to the point, and his the curse from the sinner himself.Then the soul misses, the dexterous ability in impaling his opponents on the horns of a final end of its creation through its own fault, having chosen disagreeable " dilemma is constantly called inte operatior. self instead of God, and so remains for ever miserable. What is involved in rejecting the doctrine of the Athanasian Eternal damnation then is the eternal loss of goodness and of Creed on the subject under consideration is indirectly pointed God. “Heaven," as Dr. Newman put it years ago," would out. Categorical statements of Holy Scripture ha be Hell to an irreligious man.” The false and spurious explained away by objectors, maintained to be interpolacharity of the Universalists is well described on p. 63; while tions or spurious, or proved to be either metaphorical or the exact statements of the Fathers (showing expressly what false. The doctrine of the personal existence and active was the Faith of the early ages) are of great value : “What energy of evil spirits, and by consequence of angels, must be can be more grievous than Hell ” asks St. John Chrysostom. rejected—a clean sweep must be made of the fact of the " Yet nothing is more profitable than the fear of it,” he temptation of our first parents, of original sir, the fall of replies, "for the fear of Hell will bring us the Croun of the man, and all its consequences. In fine the origin and Kingdom.At the same time the fallacies, slipshod argue existence of evil must be altogether and totally denied. ments, prejudices, and exaggerations of the insidious, The “Conclusion” arrived at in the last chapter is not dangerous, and specious heretics who abound, are treated as merely a summary of those which stand before it, but a they deserve. Few modern writers could have dealt with careful and concise setting forth of various independent them so wisely or 80 well. .

points and considerations which clinch the arguments already The "Witness of Tradition," comprised in the third | adduced, and serve to remove certain difficulties previously chapter, is a piece of writing of great breadth and power. hinted at rather than explained. Here the mystery of evil, In many respects (specially as regards grasp of truth and the justice of the Almighty, the fact that wickedness percapacity for philosophic dissertation,) it is a masterly produc petrated by men lives after them, together with other details tion, and of leading interest : though of course somewhat bearing on the author's leading enquiry, are consideredtough and stiff to master. After asserting truly enough that I many words of wisdom, and sentences rife with profound

thought, being set forth for the edification of the reader. 1-neglectum sui ulciscitur. I mean the doctrine of Purgatory Here are some of Mr. Osenham's forcible sentences :—“We and Prayer for the Departed. It is certainly a stranga cannot pretend to trace out in detail the harmony of a vast Nemesis on those who for upwards of three centuries have system, of which only a portion, and, for aught we can been inveighing against this doctrine as a Pagan superstition, tell, a very small portion, is as yet disclosed to us. Mean- to find themselves constrained suddenly to turn round upon while we do know that, in order to arrest the progress us with the charge that we are, in the courtly phrase of of that tremendous conflict initiated by the perverse will of Anglicanus,' teaching horrible' and 'infamous' doctrines, the creature, the Creator vouchsafed to submit Himself to and are no better than 'priests of Moloch' if we decline to the laws of His own creation, and to die a malefactor's death" accept at their bidding an universal Purgatory for everybody" (p. 144). “It must be remembered that, while the blessing (p. 26). The Reformers, who, as Mr. Oxenham remarks, is from God, the curse is from man himself.” . . . . were much in the habit of acting as though they were the “The fiat of eternal death issues from the will, not of the chosen depositories of a new revelation from on higb, made Creator, but of the creature, who has preferred darkness to short work of Purgatory and Prayer for the Dead; yet, light, and has deliberately rejected the love that wooed but eloquently remarks Mr. Oxenham-"There must always have failed to win him” (p. 145). . . . . “Varieties of been many who, like Dr. Johnson, interceded privately for character, and circumstance, and position, are all but infinite, their lost ones, while many more, who dared not rebel and the sin which fixes the aversion of the soul from God, against the tyranny of a false tradition, groaned in secret and seals its final destiny, may assume ten thousand forms. under the perverse refinement of superstitious cruelty, wbich, It may be the monster ambition which wades through in the hour of darkness and desolation, when all earthly torrents of blood to an imperial tbrone, or the petty but lights are darkened, and the stricken heart instinctively turns conscious dishonesty which looks God full in the face and to God, sternly forbade them to name before Him mother, then asks a halfpenny too much for a pound of sugar. The wife, or child, or beloved friend, whose name, till then, had profit of all alike will be lighter than vanity when weighed never been absent from their daily prayers. It is customary in the balance of the world beyond the grave, and all alike with Anglicans to talk of our beautiful Burial Service, and are so far decisive of the eternal future, as they express the beautiful no doubt it is, so far as language goes; naturally ultimate condition and settled character of a soul that has enough, for nearly every word of it, not contained in the text • forgotten God'” (p. 148).

of Scripture, is taken from Catholic sources. Its fault is not To members of the Church of England the Appendix, of commission, but of omission ; but the fault is a radical one. consisting of a careful dissertation on Transubstantiation, will It has often been my lot to hear that service read over the be read with great interest. Mr. Osenham defends with graves of those very dear to me, and at such times I have ability and power the position taken up about six years ago never been able to escape a bitter sense of the unreality of by Mr. G. F. Cobb, of Cambridge, in his remarkable treatise, a ritual, however musical in expression, which consigns their "The Kiss of Peace," adding much that is at once pertinent bodies to the earth without one syllable of intercession for and forcible to the arguments of that truly valuable volume. their parted souls. A service for the dead which omits to The comments on p. 163 and those which follow on the pray for them is, indeed, to use the hackneyed simile, like heresy of Consubstantiation or an objectionable theory of Hamlet' with the Prince of Denmark's part left out” Impanation, a kind of Sacramental Eutychianism-which has (p. 30). Passages like this, marked by masculine vigour been popular with some High Churchmen who ought to and obvious justice, are common throughout the volume. have known better than to have adopted it, are deserving of We have written enough, we feel confident, to induce many serious attention; as are also the pointed comments of Mr. of our readers to procure for themselves this able and timely Oxenham on the Zuinglianism of some of our Church volume. It deals thoroughly with errors now ripe and periodicals.

popular; and it deals with them by a masterly method and The most brilliant piece of writing we have read for some in a most orthodox and reverent spirit. A theological time is the “ Postscript on Professor' Mayor's · Reply.'" treatise, written in a stiff and scientific mode, might have We have not the remotest notion who Professor Mayor may secured a limited circle of students: here, where theology be, or what he “professes ”—whether it is conjuring, hair is set forth learnedly, attractively, with apt illustrations, and dressing, patent medicine-compounding, or book-making (for so popularly, from one whose reading has been wide and there are such numerous “ Professors ” of all these important whose scholarship and philosophy are at once exact and arts now-a-days)—but, whoever or whatever he may be, we do thorough, we venture to predict that its readers will be not envy him his sensations on perusing Mr. Oxenham's numbered by thousands. There are, we regret to note, several scarifying criticism, which is as amusing and thorough as it unfortunate misprints in the book which no careful printer is brilliant, pungent, and well-deserved. The “Professor " should have passed. must have often winced, capered about and screamed, on reading this crushing exposition of his misconceptions, errors, and mistakes. "I do not remember," writes the author, "to

ECCLESIASTICAL DISCOURSES, Delivered on Special Occasions. have ever met with before, the narrow intolerance of a Calvin

By Bishop Ullathorne. London : Burns and Oates. 1876. with the arrogant disregard of all authority other than of his own vrost active must be the life of every Bishop in these reason, which distinguished Socinus, nor with a writer whose V days, (whether Anglican, Roman Catholic, Protheological antipathies appear to be keen and unmeasured in

testant Episcopal, or Colonial,) if he would do his proportion to his inacquaintance with theology." Our own duty at once to his Master and his flock. Amongst Bishops reflection on reading Mr. Oxenham's “Reply" is this-If of the Roman Catholic Communion in England, no one has these “Professors ”, are the people who are allowed to deservedly obtained a higher reputation for wisdom, prudence. instruct and illuminate the prejudiced and ignorant on and zeal, than the pious, energetic, and respected Prelate subjects of the deepest moment, what must be the literary who fills the important See of Birmingham-(one of the most degradation of those dazed persons who read, and are led by, important in England)—where we are happy to know that such lumbersome lucubrations as the “ Professor " wrote his Lordship is looked upon with regard by many external to

Two passages from the earlier part of the book are worthy his own particular Communion, and where his reasonable and of special notice. Referring to certain distinguished Catholic legitimate personal influence is very considerable with all authors who have asserted that in great probability the classes. The Bishop has not been a great author. His majority of mankind will be saved, Mr. Oxenham thus account of the Establishment of the R.C. Hierarchy, howwrites :-"We may gladly take comfort in the many con: ever, is of real historical influence ; his exposition of the siderations which seem to point that way. But the subtle Doctrine of the Immaculate Conception of Our Lady was operations of the human will, in contact or conflict with the very timely and singularly able; while his Reply to Mr. pleadings of supernatural grace, must ever continue to elude Gladstone's pamphlet on “ Vaticanism," so-called, was singuour keenest scrutiny" (p. 25). “The causes of the revolt larly able and quietly crushing. His most important volume against the doctrine of everlasting punishment are well is the book before us, which consists of Twelve Sermons, some described as the neglect or denial amongst Protestants of l of them of considerable length-rather concise Treatises than another great Christian truth, attested by heathen philosophy ordinary Discourses. They appear to have been delivered at and tradition, no less than by the teaching of the Church, various intervals within the last quarter of a century; and and* of which it may, indeed, be said with terrible emphasis are called “ Ecclesiastical Discourses," as the Bishop intimates in the first sentence of his Preface, because they either treat priesthood is so strong a grace, and that it takes a low course of inward of ecclesiastical subjects or were addressed especially to Eccleof emplesiastical subjecte or more addressed concriollo to foole neglect and decay, or & violent course of rebellious resistance, before

it is absolutely broken down, before the world is scandalized by a fall siastics. Four of them were preached before the Diocesan

like that of Satan. (P. 20). Synod of Birmingham; three before the assembled Clerics at

A few pages later on, the due relations between priest and St. Bernard's Seminary; two were addressed to the Provincial

people is admirably stated :Synod of Westminster; one was delivered upon the occasion

It is impossible to love Christ and not love to save souls. A soul of the consecration of the Bishops of Salford and Amycla ; among created things is the rollest, and when pure is nigh unto God. one at the opening of the First Provincial Chapter of the What is the diamond of purest ray serene, compared with the lustre of Dominican Sisters of the English Congregation of St. | that ray of light in which God constitutes a soul, and brings it into Catherine of Sienna ; and another on the festival of All tbe

relationship with His intelligence? If we go to the skilful for a true

valuation of the jewel, God has appraised the soul of man, and ba3 Saints of the Order of St. Benedict. A few have already

redeemed it, not with gold and silver, but “the precious blood of Christ, been published separately; but these have undergone a very as of a Jamb unspotted and undefiled.” And this soul, 80 dearly careful revision

redeemed-I use the words of St. Gregory Nazianzen-God has placed on The first Sermon, preached in 1853 at his Lordship's first

the earth to be alter angelus, cultor sui. If that soul has turned away

from God, you are its illuminator. The more need have you that the Diocesan Synod, is a very touching and able discourse. Remem

light of God's countenance should shine upon you. If it hath sunk into bering that Ergland bas professed to adopt the principle unclean mire, you are to rescue and redress that soul. The more need of Civil and Religious Liberty, we never could understand have you to be clean of heart. If like the light straw or idle feather, it why the insanity of the “Papal-aggression "-people-with

is tossed to and fro in the eddies of human opinion, your office is to

bring that soul into the stability of truth. Oh! what a mission is ours ! Lord John Russell at their head—was not at once repudiated What a prize we have in view to keep our courage up to earnest work! by all sensible and fair-minded Englishmen. Roman Catholics (Pp. 26, 27). had every right to avail themselves of the “Civil and Reli- | The Sermon on Mixed Marriages is perhaps the ablest in gious Liberty '-principle, just as much, at least, as Wesleyans, the book. Here the discipline of the Church is set forth as Jumpers, Shakers, or Quakers. And we are not very sorry luminously as words can set it forth: while the somewhat that they did so. The considerable increase in the numbers difficult subject of dispensations—all the more difficult since of R. Catholics since 1850 has proved how much Diocesan the notorious Ellon case scandalized so many in Scotland and Bishops were required for their communion; and, though England, -is treated by the pen of a “master in Israel." that increase is considerably indebted to the Oxford move Scarcely of less interest is that preached on the occasion of ment and to secessions, it largely helps to intensify the bene the consecration of Bishops Vaughan and Weathers. Here ficent influence of Christianity in England. Of course, we (pp. 102-106) “the office and work of a Bishop in the have never becn able to appreciate the force of R. Catholic | Church of God” is set forth in words which none can fail to arguments, that the line of St. Augustine certainly came to understand, and the point of which few will readily miss. an end with Pole ani the death of Thomas Watson, Bishop Towards the end of this noble discourse his Lordship sets of Lincoln. If all the Prelates ceased to be, why did not the forth in eloquent words the true glory, honour, and privilege Pope order the immediate consecration of others to fill the appertaining to the episcopal office now-a-days; then, as if acknowledged vacancies? Yet the old Sees were filled up as affording him his key-note, be takes occasion to remark that of old; the old titles remained; there was no such evident what was said by an eminent orator to the revolutionary guidance and dogmatic assertion from Rome as to the Church Assembly of France towards the close of last century is everyof England not being any part of the Family of God as to where exemplified in this :-"Drive the Bishops from their clear up every difficulty: and so the remedy was not forth- palaces, and they will find refuge in the poor man's cottage ; coming, nor vouchsafed for three centuries and more after- snatch their jewelled croziers from their bands, and they will wards. This by the way. We can quite enter into the grasp a staff of wood.” (P. 113). Bishop's joy in the creation of a new Hierarchy, for the R. | Again, in most forcible and eloquent terms he writes Catholics by their social influence, numbers, and religious thus:importance sorely needed it.

If ever a Catholic Bishop was strong, he is strong in this hour of the Here is a passage, on that valuable step, of force and world's history. He is strong, because he is free. He is strong, because truth:

he leads a simple and frugal life. He is strong, because he is a Bishop,

and nothing but a Bishop; strong, therefore, in the vivid conciousness The hierarchy! which arose amidst so wild an opposition ; it mears

of his high office. Strong he is in the affections of his people, of a that fertile organization which the Holy Ghost breathed into the Church people who hold the faith with the loss of advantage in this world, that from her earliest beginnings. It means the restoration of that discipline makes the representative of that faith all the dearer to their souls. by which the Saints awakened and directed the energies of pastoral Strong, and vigorously strong is he, because more closely than erer solicitude. It means an Episcopacy and Clergy imbued with the deep

united with the Apostolic Chair. Such is the Catholic Bishop of this wisdom of the Sovereign Pontiffs, of the Fathers and of the Councils.

nineteenth century. The arduous difficulties that beset his path but It means the regulation of Ecclesiastical government by subordination of

plume his courage. The heat and pressure of the combat with ignorance authorities, under the influence of that unity which is the secre! of all

and error bring out his light to greater radiance. On so much has he to strength. It means subjection to "precise rules both for Bishops and their

think, against so many things has he to guard, insomuch must he Clergy, and obedience for those who govern in the Church as well as those

endure in the patience of his soul, so much hus he to construct, so many who are governed. Study we'l that Provincial Council in all its features,

affairs to set in order, that every spark and atom of his sacramental or any similar one, and you will see that the Prelates of the Church

energy is brought into life and action. And if ever the essential bind themselves more strictly fır than they bind their subjects." qualities of the perfect Bishop were required, they are demanded in our (Pp. 3, 4.)

day and circumstances. His learning is called for to withstand and conThis is a model discourse, full of wisdom and unction found the intellectual follies, to detect the sophistries and fallacies of dignified and stately in every sentence and exhortation.

writers, who constitute themselves the guides of men both for this life

and the next; and to know how to steer the bark of the Church amidst In fact, there is not a Sermon in the volume which does the tempest of life. His virtue must be calm as it is firm and solid, as not deserve a careful study. We recommend this book, there tender in compassion as uoflinching in justice ; upholding the Cross and fore, with confidence to our own Clergy, because they will

bearing its reproaches with a martyr's spirit, a pattern to the flock in all

the charity and patience of God. His wisdom must appreciate the find in it much which they never hear at their own Confer

circumstances of the times in a great spirit, among the blended elements ences and Meetings—a great contrast to the too feeble and of the new and old conditions of human life and society, discerning and often platitudinarian utterances of the Bishops of the old holding to that in which the will and providence of God is made Church of England—now so grievously Erastianized by the

manifest. influence of designing and wicked men. Here Dr. Ullathorne Having said thus much in regard to the Episcopal dignity uses language not to obscure but to enunciate his ideas.

now-a-days, the revered Prelate adds : Of the effect of the mission of our Lord's Apostles upon

Such is the Bishop whom the Church demands, and whom the world

stands in need of in this latter part of the nineteenth century. And themselves, the Bishop of Birmingham thus beautifully

so let us all with one heart and voice pray to God that, through the writes :

grace of the Holy Ghost, such may be the Right Rev. Prelates who are The fire of the Eucharistic grace caused their hearts to burn within this day consecrated to the saving of souls. (P. 114.) them; and while thus ductile and impressible through the tenderness of His cbarity and the contemplation of His departure from them, He

Almost every detail of the active and spiritual life of a reiterates upon them stroke upon stroke, as with the sword of His spirit,

priest is dwelt upon or dealt with, wisely and powerfully. “ Ye are pot of the world." He puts the word of His power into them; Dr. Ullathorne's words are always clear; his teaching is ever He sanctifies Himself for them ; He prepares in Himself that sacerdotal definite. The three sermons (Nos. VII., VIII. and IX.), "On grace which He gives to them as the principle of the sacerdotal virtues; Science and Wisdom," point his Lordship out as a theologian and He sends them into the world arined with the adamantine shield of that imperishable prayer, in which He asks the Father to keep them

and Christian philosopher of merit and rank. They deserve from sin and secularity. Need we wonder then that the grace of the to be carefully studied, and would be of great service to many

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a country parson of the Established Church, as well as to second volume, being attributed to the Church of England. every candidate for Holy Orders amongst us. Sermons such as To whomsoever else it may belong, wo defy anybody to prove these ought to be known at Wells, Chichester, Lincoln, that it is hers. Perhaps the author will see his way to Cuddesdon, and Salisbury; and if the estimable prelates | modifying the language of this passage in that future edition presiding over those various seminaries would only study of his book to which we sincerely hope it will attain. them, and have them read to the students, they would do well. The perusal of them would be more profitable than the ROUND up with another and longer treatise-of which consideration of “Little Sins” or “Rome, the Babylon of the ) more presently—are two shorter ones, entitled respecApocalypse.”

tively John Wesley, an Unconscious Romanist; and Notes on a Here is a passage, at once practical and pungent, from the Suggested Alteration in the English Church Formula for eleventh sermon, which touches up those preachers who some Administering the Blessed Sacrament of the Eucharist to the times allow short or bad tempers to get the better of them :

Recipients (Pickering), both of whieh we have studied. The The preacher is out of sorts; or something has crossed his calmer

former consists of a stale criticism on the “ Capel-Liddon mood ; or some vulgar emotion, love of affectation or suspicion,

controversy” in the Times of twenty months ago. The unpurged by self-discipline, takes the ascendant for the time; or, author fails to perceive the points at issue, and evidently coming unprepared, he sees no clear line before him. Instead of looking knows extremely little of the philosophical bearings of the calmly to God for light; instead of holding in peaceful hope and patience

dogma of Transubstantiation, which, as held by Roman to his centre, where he would certainly find some edifying word for bis people ; instead of falling back as his final resource on those elementary

Catholics, and formulated by St. Thomas Aquinas, is based doctrines with which he is always at home, the preacher yields himself on the doctrine of the Realist philosophy with regard up to his inward provocation, nurses the sore of his wounded fancy, gives to "substance" and "accidents”-a doctrine which our the old Adam his way, lets his warmed imagination follow her unpleasant fancies, and breaks over his congregation in a distempered fit

author, by the way, seems to think was first enunciated by of scolding that damages bimself and damages them. If he be vain as

John Locke. Hence, to make Transubstantiation de fide is well as weak in spirit, he will imagine he has given a powerful discourse, clearly, by implication, to make the Realist theory as to and that the relief he feels at firing off his temper is a sign of the good "substance" and "accidents" also de fide ; and consequently, he has accomplished. (P. 278.)

as Dr. Liddon pointed out, those who cannot accept Realism We have no further space at our disposal : otherwise we

cannot accept the Roman definition of Transubstantiation, might both write and quote more. Ere laying down our pen | In the passage quoted from Dr. Neale's book, that writer diswe may briefly sum up our judgment of these Twelve Sermons, tinctly accepted the Realist philosophy on this point, and as and say that there is a simplicity in their forcible eloquence,

distinctly accepted Transubstantiation according to the Roman and a rigour in their stately sentences, which unquestionably

definition of it. Hence the bumptious ignorance of a writer, attract and charm the reader. There is no straining after

who seeks to instruct Dr. Liddon and Mgr. Capel on these effect or grand sentences; the Bishop always writes easily and

points (pp. 126, 127), is infinitely amusing. As to the conluminously. His illustrations from the Holy Scriptures are cluding short treatise with the long name, it is noteworthy at once suitable and pertinent, while the numerous Patristic for the utter confusion and inaccuracy of thought in which quotations, evidencing so careful a study of the Fathers, add the writer flounders from beginning to end, and which carry immensely to the interest and value of the volume. We

him perilously near to heresy. After reading the two shorter miss the titles of the Sermons at the head of each page, works, we cannot say that we had the patience to wade which does not even, we remark, contain the respective

through the ninety-seven pages of large, and sixteen of numbers of the discourses. In the coming second edition

small, type, in which is discussed the question, Sacrifice, or this obvious and practical defect should be amended.

no Sacrifice ? but we observe that it starts with an absurd

and ignorant perversion of the Roman Catholic doctrine THOSE of our readers who follow our advice by procuring

about the Holy Eucharist. 1 Readings for the Sundays and Holy Days of the Church's Year (Bosworth), will perceive that we need not apologize

VE are pleased with the Oration by Father Ignatius for recommending the book; although it happens to have

(Lyne) on The Present Position of Ritualists in the been written by a member of what is known, outside its own

Church of England, not alone because of its outspokenness, limits, as the “Irvingite" Communion. From all tenets

but because of its shrewdness, force, and eloquence. It is which are peculiarly “ Irvingite " we need hardly express our

well worth reading, as the following forcible extract abunentire dissent; but no Catholic can afford to withhold a glad

dantly serves to show:and thankful admission that a rast body of Catholic Truth is

It is JESUS Only the Head of His Church, and only her Bishops and

Clergy freely elected—not by the Prime Minister, who may choose grasped by “Irvingites” with a firmness, and taught by them

Jews, Turks, ipfidels, or heretics—who have a right to govern her. with a fidelity, which might well put to shame many amongst Until the Church of England speaks by her canonically-elected Bishops ourselves. This book is, of course, arranged in accordance and her Clergy properly elected in council, and abrogates herself the with the “ Irvingite " Liturgy, and the reader will light here

old service-books which she has sanctioned, I do not care for Privy

Council authority in matters concerning God, in matters concerning the and there upon passages referring to the restored “Four-fold

worship of the Most High. For, my brethren, see for one moment of Ministry”; but these can scarcely be held to detract from what our Legislature consists. Does it consist of strict communicants the value of the work as a whole. We have no hesitation of the Church of England ? If it does there would be a little fairness whatever in saying that we know of no book which so

in Parliamentary legislation in Church matters; but when I see that

Parliament consists of men some of whom do not believe in the Ascensimply, so clearly, and so thoroughly sets forth the whole

sion of Jesus Christ, and would not adjourn on Ascension Day for rationale of the Church's Year. It is the very thing to put Divine Worship, though they did on the Derby Day for the races, I say into the hands of otherwise well-educated people, who, never they are pot only a disgrace to common-sense, but to Christianity too. I theless, need sound elementary religious teaching ; whilst the

doubt their religious scholarship as Liturgical Reformers. If we look at

the principles of our Legislature, I say Christianity is not part or better-instructed will not fail to find here much that is valu

parcel of the requirements in a man who enters that House and takes able. The author, who is evidently a man of wide theological The Constitutional oath. In the House of Commons are infidels, attainments, clearness of intellect, and refinement of mind, Socinians, Jews, unbelievers of every sort; and if these are the men has thoroughly digested materials drawn from Catholic

who are to vote as to what is to be done by the Church of England, we

poor Church of England people in this nineteenth century are in a most sources, and reproduced them in a terse and compact form.

scandalous spiritual slavery. Is it fair that our Church of England, for Even in the very “Readings" where we are compelled to which our martyrs have lived and died—is it fair that our Church of differ most widely from his views, as, for example, in those England, wbich has been the motber of so macy saints—is it fair that for the Fourth and Fifth Sundays after Pentecost, we still

our Church of Eogland, which has been the admiration of the world for

ages, and whose saints have filled the calendars of many foreiga willingly admit the existence of much that is interesting and

Churches is it fair that our Church, which founded and organised the noteworthy. We cannot, within our present limits, pause to State-is it fair that we should see the State trample on her and rob her specify those passages which have pleased us most; altbough, of her beauties, and then tell her to be thankful for the paltry pittance as Tories, we may perhaps be allowed to express our particular

| it doles out? Are we Christian Churchmen to allow it? Are we to

sit tamely by and see our precious heritage parted with piece by piece ? satisfaction with that on “ The Kingship of Christ," which

If you part with the symbol you will have to part with the reality incidentally shows how the doctrine of the Divine Right of before long. Kings to govern, is really a safeguard of the Divine Right of Peoples to be governed with law and justice. We must, in TINDER the title of Reflections (Hodges), the Rev. Dr. conclusion, just whisper a protest against the somewhat Evans, the much-respected Rector of St. Mary-legrotesquely Erastian theory, mentioned on page 257 of the 'Strand, publishes forty short addresses delivered during the

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