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special reference to the great expiation accomplished in the death of our Lord, and, together with the greater part of the Mosaic institutions, ceased when the reality of which they were the shadow had come (p. 81.)

The transition from the Mosaic code to the Sermon on the Mount was not a sudden one, nor one for which the national mind was unprepared ; on the contrary there had been going on for centuries such a development in the moral teaching that we may be sure there was also an improved morality in life. This improvement or development is so marked that it has led to a theory respecting the Book of Deuteronomy, which will require some more particular notice (p. 85).

We have not space to give the author's very able examinanation of the idea that this book is of a date long after Moses' time, but he clearly shows that the argument is unsound, and that the laws it contains are such as would naturally be given by the Divine Lawgiver in anticipation of that gradual moral development which actually tock place in the Jewish nation. On this point, of the law being given in anticipation of a considerable advance, while yet from its whole nature it was essentially different from the Christian religion for which it prepared the way, we have the following forcible remarks: The immediate purpose of the law was to separate this one nation from the rest of mankind, so that there should be a sort of moral as well as ceremonial sanctification of that people out of whom the promised seed should come. The law was essentially earthly; what we understand by the spiritual element in the Church had no place in the earlier religion. Sacrifices and ordinances were not Sacraments; they had no inward grace attached to them, they were signs of something absent, not the means whereby present grace is conferred. Accordingly the regenerating and sanctifying influence of the Holy Spirit was not vouchsafed through the ordinances of the Mosaic law. Abraham was not justified by circumcision, nor David pardoned through any sacrifice he could offer. St. Paul repeatedly affirms the first, David himself asserts the latter; they were not like the Sacraments of the Church, the appointed means by which the benefits of the atonement could be conveyed to man. No eternal life was promised through the ordinances of the older dispensation. There is frequently a vague notion that the all-sufficient atonement of Christ acted on the Sacrifices of the old law in a like manner as it does on the Sacraments of the new law, in utter forgetfulness that this is exactly the idea which both our Lord and St. Paul so continually combatted. The burden of St. Paul's argument in the Epistles to the Romans and Galatians is that by the works of the law shall no flesh be justified. Thus there were no atonements provided for sins against the moral law, nor for direct offences against God such as idolatry (pp. 45-6-7-8).

The chapter on the Apocrypha, with a long note containing part of an article contributed to the Christian Remembrancer by the author, is a masterly exposition of the true character of these much misunderstood books, showing that the idea of their being of inferior importance and authority to the rest of the Old Testament is utterly wrong, and pointing out the important place they bear, not only as records of Jewish History, but as affording a deep insight into the interpretation of other parts of the Old Testament.

The fifth chapter which deals with the Development of Prophecy, and takes us to the middle of the book, is a very able one. It shows how in early days prophecy chiefly related to the contest which should prevail from the time of the Fall between the opposing principles of Good and Evil, exemplified first in Abel and Cain, and then in Noah's time, when the Deluge came in punishment of the general wickedness of men. He points out the very singular fact that from Moses' death to the time of Hezekiah, though there was a continual succession of prophets, their prophecies had reference almost without exception to events of transitory or trifling interest shortly to come to pass. During the tribulation of the Israelitish captivity the spirit of prophecy shone forth, and the glories of Messiah's kingdom were foretold; but on their restoration it died out. We have not space to do more than thus briefly sketch out the aim and method of this remarkable book, which will well repay a careful perusal. Next week we hope to deal with the remainder of it, which, as bearing on the Christian Church, has a more immediate interest, throwing light on many controversies of the present time. Some persons may remember the remarkable paragraph in which the connection between the Jewish and Christian Church is pointed out by Mr. Disraeli in "Sybil." I

Literary Notices.

Why I Left the Church of Rome, by Willis Nevins (Hayes).
It seems that Mr. W. Nevins at first" thought such and such
theories must be true, and therefore historical facts, &c., must
be made to suit the theory." As time went on he became satis-
fied that this was not sound reasoning, and so returned to the
Church of England. He dwells much on the suppressions of
truth made by Roman Catholic historians, but we cannot find
simply a small portion of those given by everyone who quotes
anything very forcible or new in his arguments, which are
history in contradiction of the claims of Ultramontanism.

Ponder and Pray, translated by the Rev. F. Humphrey, and
also published by Mr. Hayes, abounds in plainspoken truths,
eminently suited for consideration in Lent. It is divided into
short chapters on "Eternity," "Sin," "Repentance," &c.
Some may say that its language is occasionally a little like a
Low Church tract, but plain, forcible language is
very useful
when it conveys, as in this case, true and sound doctrine. We
hope that a cheaper edition may soon be issued, as it would
prove very useful to the Clergy if issued at a shilling.

translation of Avrillon's Devotions at the Blessed Sacra-
Mr. Hayes has published in a convenient little volume a
ment. It is much to be regretted that the paper used is of
so thin and common a sort that the printing shows through
in a most distressing manner. To bestow commendations on
the works of Avrillon is wholly unnecessary; their devotional
beauty has commended them to every Christian, and all that
we can do is to thank the translator for a fluent English
edition.

Resting Places: a Manual of Christian Doctrine, Duty and Devotion. (Masters.) The author, the Rev. James S. Pollock, says:Resting Places' cannot hope to satisfy Christians who have been accustomed to the use of regular Offices,' but may be a help to some who find simple forms most useful to their souls.

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It is chiefly compiled from English sources." We can strongly recommend it to our readers as a valuable help to those who strive to sanctify a busy life by reference to God in all things. It embraces in a concise manner sound doctrine, with prayers, special and general, for all occasions, and well-selected hymns; in fact, it exemplifies that it is consistent to "Pray without ceasing" or live a life of prayer, though fully occupied with secular business. The little book is well got up, thoroughly orthodox in tone, and likely to be of use to many persons.

Mr. Hodges' issue of useful little books is continued. Manuals for the People, by the author of "What every Christian ought to know and do," is an excellent little series of penny books, containing instruction in Christian Doctrine. Prayers for morning and evening, for use at Missionary Meetings, &c., and "A Guide to the Church Services,” all plainly written and clearly printed. Then his second series of Penny Monthly Sermons, entitled Plain Preaching for Poor People are wonderfully good and cheap, being short, plain and pointed. The Gospel Story is a plain commentary on the Holy Gospels, in which various incidents of our Blessed Lord's life and Ministry are expounded in a practical way, which without any profession of criticism, explains very fully what they are meant to teach. It is issued in sixpenny parts. A report was circulated that Our Curates' Budget was at an end, but we are happy to find a new series of interesting stories quite equal to any that went before, and which will, we have no doubt, be fully appreciated by our readers.

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IRELAND.

(From a Correspondent).

There are additional Services in many of the Dublin Churches during Lent. In All Saints', Grangegorman, St. Bartholomew's and St. John the Evangelist, Sandymount, there is a Sermon on Wednesday evening. In the two former Daily Service twice every day, and a Celebration of the Holy Communion at 8 o'clock on Thursday morning, in addition to the 8 and 11.30 Celebrations on Sunday. On the motion of Rev. Stewart Blacker, the words "or Presbyter" were placed after Priest in the preamble of the Draught Constitution of the Irish Church. Mr. Dawson, Incumbent of St. Bartholomew's, wrote to the daily papers, pointing out that the derivation of a word does not determine its meaning, as many of the speakers at the Irish Church Convention had implied when speaking of these words, and Mr. Dawson further pointed out that the meaning which the word Priest had in the English language at the Reformation, and in which it is used in the Authorized Version, is the one which it must bear in the Prayer Book. This, of course, produced a number of indignant letters from gentlemen whose chief reason for writing about the word is their Protestant feeling; indeed, one gentleman, a Mr. W. H. S. Monck, seems to have taken all the affairs of the Irish Church under his kind protection and superintendence, for every morning he favours the public with his views as to what has been done well or badly, and what must yet be done; for example, he says, we must never cease to agitate" until all power of veto on the acts of the other orders in the Convention is taken from the Bishops.

66

In speech in the Convention, Rev. King Irwin proved that one could hardly speak of a true Priest if one wanted to do so, inasmuch as none of the words cohen (in) in Hebrew, hiereus (iɛpevç) in Greek, and sacerdos in Latin signifies a sacrificer.

Lord James Butler spoke of five Ritualistic Churches in Dublin, but when it is known that only two Churches (All Saints' and St. Bartholomew's) have different coloured altar cloths for the various festivals, and only one Choral Service every Sunday (St. Bartholomew's), it may modify this statement. Amongst some people in Ireland to have a cross at all on any part of a Church, and to have the Psalms chanted, is Ritualism. On Tuesday evening, March 8th, a paper will be read before the Irish Church Society, President, Dr. Maturin, on "The several efforts which have been made towards the restitution of Catholic Communion between the Orthodox Greek Church and the Church of England," by Rev. Edward N. Hoare, A.M., Rector of Killeskey.—On Monday evening, March 14th, a paper will be read at a meeting of the Theological Society, Trinity College, Dublin, on "The Christian Priesthood," by William B. Maturin, Esq.

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At the sitting on Tuesday, Lord James Butler, who had resigned his seat on Saturday, on account of the meeting assenting to the principle of allowing the Bishops a veto, attended, and asked leave to withdraw his resignation; also the following letter, which he had sent to the Convention:

"Drumcondra Castle, Feb. 26, 1870. "My Lord Archbishop,-The decision arrived at by the Convention yesterday of placing in the hands of the Bishops for ever,' an absolute veto. being, as I consider, a departure from Scriptural precedent, a betrayal of the rights of the Laity and Clergy, and not only a desertion of the principles of the Reformation, but a return to those which were then condemned, and therefore a decision which will be repudiated by a majority of the Protestants of Ireland, I feel that in a Convention which proceeds on such principles in organising a Church in Ireland, intended to replace that which in 1871 will cease to exist, I have no longer a right to sit. To a Church so constituted, by whatever high-sounding name it may be called, I shall never belong. I therefore beg to place in your Grace's hands my resignation as a delegate for the Diocese of Dublin. -Your obedient servant, "JAMES WANDESFORD BUTLER."

According to arrangement, the meeting proceeded with the consideration of chapter 2 of the draft report, which referred to the formation of a Representative Body, upon which there was considerable discussion during the sitting, and some clauses were agreed to.

The Convention did not sit on Ash Wednesday till one o'clock. Several of the Bishops and many of the delegates attended Morning Service in St. Patrick's Cathedral. The chief question discussed throughout the day was the Charter to be applied for by the Representative Body under the provisions of the Irish Church Act. On the motion of General Dunne, a Committee was appointed to draw up a draft Charter and present it to the Convention. On the motion of Mr. T. Cooke Trench, it was agreed that all the members of the Representative Body should be communicants of the Church. During the sitting the Lord Primate, read the following document amid loud cheering :

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sympathy with the Irish branch of our Church in the struggle through
which she is now passing. We offer our fervent prayers to Almighty
God that His Spirit may direct your Councils, and that you may be
enabled thereby to complete a system of Church government which may
be best fitted for making known in Ireland the pure faith of our Reformed
Church, and which may thus be the means of bringing many souls to
Christ. We beg to assure you that our efforts shall not be wanting
whenever you may call upon us to render such assistance on this side the
Channel as we may be able to do, to our beloved sister Church. We have
hitherto abstained from any public action in the matter, deeming it best
that the Church in Ireland should first frame her constitution, and should
then suggest to us the manner in which we may best serve her interests.
We have watched with sincere sympathy all that has passed amongst
you, and we are sure that we express a feeling that is spread wide and
deep in the English people, when we wish you every blessing and support
from above, and when we assure you that we shall always regard the
members of the Church in Ireland with sincere love as our brethren in
Christ, united to us by the strong bond of common faith and hope of
salvation. With much personal esteem for yourself, we are, my dear
Lord Archbishop, your faithful brothers in Christ, "A. C. CANTUAR.
"W. EBOR.

"His Grace the Lord Primate of All Ireland."
The address was signed by 3,777 Clergy and Laity.

The time of the Convention on Thursday was chiefly occupied with a motion brought forward by Archdeacon Stopford, to the effect that the General Synod may, if it seems fit, take into consideration any recommendation which may have been unanimously agreed to by the Ritual Commissioners in England, without compelling it to pass through the various stages by which, under previous regulations, it would be obliged to pass. The object of Archdeacon Stopford in bringing this subject forward was to bring a division of Services, and such alterations in the Lectionary and other parts of the Prayer Book as the Ritual Commissioners may recommend, under the consideration of the General Synod at an earlier period, and to enable it to be passed by easier stages than would otherwise be the case. A long and interesting debate followed, and on a division being called for, a vote by orders was taken, when there appeared :For Archdeacon Stopford's motion :

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At the commencement of the business on Friday:Professor GALBRAITH presented the Report of the Clerical Representatives Committee, allocating the Clerical representatives to the various Dioceses as follows:-Armagh 24, Meath 12, Derry 16, Down 20, Kilmore 17, Tuam 10, Dublin 29, Ossory 21, Cashel 13, Cork 22, Killaloe 10, Limerick 10; exempt jurisdiction of Newry and Mourne 1; total Clerical representatives 208. The consideration of the Report was fixed for Tuesday next. The Primate then urged upon the Convention the necessity of expediting its business as much as possible, as there was still a great deal of work before them. The Convention then proceeded to consider the constitution of Diocesan Synods. Upon Clause 1, a long discussion arose as to whether each separate Diocese should have a separate Diocesan Synod, it being in some cases geographically impossible to assemble the Clerical and Lay representatives of some of the united Dioceses in one place. As an example, it was mentioned that the present Diocese of the Primate extends from one side of Ireland to the other, from the Bay of Dundalk to the Bay of Donegal, and that, therefore, two Diocesan Synods, one for the Diocese of Armagh and the other for the Diocese of Clogher, were absolutely needful. It was also stated that in the cases of the united Dioceses of Limerick, Ardfert, and Aghadoe, the distances were so great from any central place of meeting, that a Synod for each Diocese was imperative if any real business was to be transacted in them. This was felt to be a powerful argument for the revival of the suppressed Sees, and there can be no doubt that an earnest effort will shortly be made to restore to Ireland the Bishoprics which were suspended in 1834, under the Church Temporalities Act. It was finally decided that each separate Diocese should decide for itself whether it would have its own Diocesan Synod, or unite with the other the words "Priests' Orders" should be omitted in the qualifications required Dioceses under the same Bishop. The Rev. James Walsh then moved that of a Clergyman who should be entitled to a seat in the Diocesan Synod. thus admitting Deacons to the Synod, so that in future it would consist "of the Beneficed and the licensed Clergy, and of at least one Synodman from each parish." The division on this Amendment was greatly influenced by the circumstance that the laity are admitted as Synodmen at twenty-one, whereas a candidate for Priests' Orders would be excluded after he entered the Diaconate. The admission of the Deacons was advocated by the Dean of Cashel, by Lord James Butler, and the Rev. J. Brandon; and opposed by the Bishop and Archdeacon of Meath, Vice-Chancellor Chatterton, the Rev. J. G. Scott, and Dr. Alfred Lee, who divided the House upon the question. A vote by orders was called for, when there appeared

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Clergy Laity

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72

91-163.

55 46-101

There being a majority of both orders in favour of the omission of the words, they were struck out accordingly. On Clause 3, the question arose as to whether the Synodmen in any Diocesan Synod should be two or one for each officiating Clergymen. In the Diocese of Cork an equality had been established, while in that of Down and Connor the principle of two laity to one Clergyman had been adopted. It was considered desirable that a uniform system should be established throughout the country, and a majority of the Diocese had declared in favour of two to one. This was carried, leave being given to any Diocese to establish for itself the equality of Clerical and Lay representatives if it so desired.

CHURCH AND STATE IN AMERICA.

Notwithstanding the efforts made by the founders of the United States Government to compass a thorough separation between Church and State by a constitution which not only secured the equality of all religions, but did not even contain the name of the Deity, several recent divisions of State Courts show that their ideal is far from being realised. As regards the equality of sects, the constitutions of the several States copy without exception the provisions of the United States, yet several of them recognise the Divine existence and the need of "morality and religion," and these are generally identified by the judges with Protestant Christianity. In the case of Levi Nice, who recently bequeathed property to be "held in fee simple by the Infidel Society of Philadelphia, hereafter to be incorporated," Judge Sharswood, of the Supreme Court of Pennsylvania, recently decided that the bequest was invalid, because no such society could be incorporated in that State. The acts provided for the incorporation of societies and associations for literary, charitable, religious, and beneficial purposes, and an Infidel Society could not be included in that category. In the course of his decision the Judge said: "It is entire consistency with the sacred guarantee of the rights of conscience and religious liberty contained in the constitution of the State to hold that even if Christianity is not part of the law of the land it is the popular religion of the country, an insult to which would be indictable as directly tending to disturb the public peace." A decision of still greater importance was given by the Superior Court of Cincinnati, Ohio, on the 15th ult., on the case involving the reading of the Bible in the public free schools of that city. The School Board of Cincinnati, by a vote of nearly two-thirds, decided some time since that the reading of the Bible and singing of hymns with which the schools were ordinarily opened should be suspended. An injunction was instituted against the carrying out of this decision, and the case was argued by the leading lawyers of the State at great length in November last. In the decision just given-sustaining the injunction-two of the judges agreed, while the third read a dissenting opinion. The case for the School Board rested on the assertion that the reading of the Protestant Bible was an oppression to Catholics, Jews, and to others who believed that there were errors in the Bible-all of whom were taxed to support the schools- and was inconsistent with the provision in the 7th section of the Bill of Rights of Ohio, which reads as follows:

"All men have a natural and indefeasible right to worship Almighty God according to the dictates of their own conscience. No person shall be compelled to attend, erect, or support any place of worship against | his consent; and no preference shall be given by law to any religious society, nor shall any interference with the rights of conscience be permitted. No religious test shall be required as a qualification for office, nor shall any person be incompetent to be a witness on account of his religious belief; but nothing herein shall be construed to dispense with oaths or affirmations. Religion, morality, and knowledge, however, being essential to good government, it shall be the duty of the General Assembly to pass suitable laws to protect every religious denomination in the peaceable enjoyment of its own mode of public worship, and to encourage schools and the means of instruction."

The reading of the Bible, it was said, kept from one-third to threefifths of the children out of the City schools. The majority of the Court held that under the last clause the State is connected with religion; that all are taxed to "protect" religious worship; that Church property is under it exempt from taxation; that the family Bible is exempted from executions; that in the Apprentice Law the master is bound at the close of his term to give the apprentice a copy of the Bible; that by the Penitential Law each criminal is furnished with a Bible; that the Bible is placed by law in every court of justice; that for these Bibles all citizens are taxed; that blasphemy is made criminal, not only against the Supreme Being, but the Son and the Holy Ghost-names found only in the Bible; that "religion" did not mean natural religion; and that while they did not regard the English Bible as a sectarian book, so far as Catholics, Jews, and Rationalists are concerned, they were at liberty to have their own schools, and also to raise the quite different question as to the justice of the present distribution of school rates.

The decisions of the two Courts to which we have referred have pro

duced great excitement in the United States. There are a large number of societies in America which call themselves "infidel," and one or two Theistic Churches, which may possibly be affected by Judge Sharswood's decision, since the laws of the various States are almost identical on the subjects involved in it. But the decision in the Cincinnati case—which has been looked for with great anxiety throughout the country-promises stood that the Roman Catholics will immediately take measures to to result in a religious struggle throughout the country. It is underdemand a release from the school rates, or at least a proportion of the school fund for their separate schools. They have already secured this in New York, and it is predicted by the Rev. Henry Ward Beecher, Horace Greeley, and others, that unless the Bible can be withdrawn from the common schools every denomination will claim the immunity which must be conceded to the Catholics, and thus the whole educational system will crumble away.-Pall Mall Gazette.

THE COUNT DE MONTALEMBERT ON PAPAL INFALLIBILITY. The Paris Correspondent of the Times gives a letter from the he considered a flagrant contradiction between his former speeches in the Count de Montalembert to a person who had pointed out to him what Chamber of Peers against Gallicanism, and his present adhesion to the protest of Father Gratry against the absolute supremacy and separate infallibility of the Pope. The letter is dated Paris, the 28th of February, lute and victorious adversary twenty-five years ago was solely the vexa1870. After explaining that the Gallicanism of which he was the resotious or oppressive intervention of the temporal power in spirituals, and had nothing in common with that maintained by Father Gratry, the Count concludes as follows:

"At the same time I willingly admit that, if I have nothing to cancel I should have a great deal to add. I have sinned by omission, or rather by want of foresight. I said, Gallicanism is dead, because it made itself the servant of the State; you have now only to inter it.' 1 think I then spoke the truth. It was dead, and completely dead. How, then, has it risen again? I do not hesitate to reply. In consequence of the lavish encouragement given, under the Pontificate of Pius IX., to exaggerated doctrines, outraging the good sense as well as the honour of the human race-doctrines of which not even the coming shadow was perceptible under the Parliamentary Monarchy.

"There is wanting, then, to that speech, as to the one I made in the National Assembly on the Roman expedition, essential reservations against spiritual despotism, against absolute monarchy, which I have always detested in the State, and which does not inspire me with less repugnance in the Church.

"But, in 1847, what could give rise to a suspicion that the liberal Pontificate of Pius IX., acclaimed by all the Liberals of the two worlds, would become the Pontificate represented and personified by the Univers and the Civilta? In the midst of the unanimous cries then uttered by the Clergy in favour of liberty as in Belgium, of liberty in everything and for all, how could we foresee as possible the incredible wheelabout of almost all that same Clergy in 1852-the enthusiasm of most of the Ultramontane doctors for the revival of Cæsarism? The harangues of Monseigneur Parisis, the charges of Monseigneur de Salinis, and especially the permanent triumph of those lay theologians of absolutism who began by squandering all our liberties, all our principles, all our former ideas, before Napoleon III., and afterwards immolated justice and truth, reason and history, in one great holocaust to the idol they raised up for themselves at the Vatican ?

We

"If that word idol seems to you too strong, be pleased to lay the blame on what Monseigneur Sibour, Archbishop of Paris, wrote to me on the 10th Spetember, 1853:-The new Ultramontane school leads us to a double idolatry-the idolatry of the temporal power and of the spiritual power. When you formerly, like ourselves, M. le Comte, made loud professions of Ultramontanism you did not understand things thus. We defended the independence of the spiritual power against the pretensions and encroachments of the temporal power, but we respected the constitution of the State and the constitution of the Church. did not do away with all intermediate power, all hierarchy, all reasonable discussion, all legitimate resistance, all individuality, all spontaneity. The Pope and the Emperor were not one the whole Church and the other the whole State. Doubtless there are times when the Pope may set himself above all the rules which are only for ordinary times, and when his power is as extensive as the necessities of the Church. The old Ultramontanes kept this in mind, but they did not make of the exception a rule. The new Ultramontanes have pushed everything to extremes, and have abounded in hostile arguments against all liberties-those of the State as well as those of the Church. If such systems were not calculated to compromise the most serious religious interests at the present time, and especially at a future day, one might be content with despising them, but when one has a presentment of the evils they are preparing for us it is difficult to be silent and resigned. You have therefore done well, M. le Comte, to stigmatise them."

Thus, Sir, did the Pastor of the vastest Diocese in Christendom express himself seventeen years ago, congratulating me upon one of my first protests against the spirit which, since then, I have never ceased to combat. For it is not to-day, it was in 1852 that I began to struggle

against the detestable political and religious aberrations which make up contemporary Ultramontanism.

of 1870.

"Here, then, traced by the pen of an Archbishop of Paris, is the explanation of the mystery that preoccupies you, and of the contrast you point out between my Ultramontanism of 1847, and my Gallicanism "Therefore, without having either the will or the power to discuss the question now debating in the Council, I hail with the most grateful admiration, first, the great and the generous Bishop of Orleans, then the eloquent and intrepid Priests who have had the courage to place themselves across the path of the torrent of adulation, imposture, and servility by which we risk being swallowed up. Thanks to them, Catholic France will not have remained too much below Germany, Hungary, and America. I publicly pride myself, and more than I can express by words, to have them for friends and for brother academicians. I have but one regret, that of being prevented by illness from descending into the arena in their suite, not, certainly, on the ground of theology, but on that of history and of the social and political consequences of the system they contend against. Thus should I deserve my share (and it is the only ambition remaining to me) in those litanies of abuse daily launched against my illustrious friends by a too numerous portion of that poor Clergy which prepares for itself so sad a destiny, and which I formerly loved, defended, and honoured as it had not yet been by any in modern France. "I thank you once more, Sir, for having enabled me thus to say what I think, and I should be a great deal more obliged to you if I could hope that you would obtain the publication of this letter in one of the journals with which your opinions must put you in intercourse. "Accept, &c.,

"CH. DE MONTALEMBERT." Archbishop Sibour, referred to above, was appointed to the See of Paris by General Changarnier, in June, 1848, and was murdered by a Priest, named Verger, in 1857.

Correspondence.

(The Editor is not responsible for the opinions of his Correspondents.)

THE S.P.G. AND BISHOP TEMPLE.

SIR,-It appears from the slight account in the papers that the meeting of the S.P.G. was content to eat its leek while protesting against it, after the fashion of ancient Pistol. Of course all such hasty apologetic speeches go just for nothing. The fact remains that a Society for the Propagation of the Gospel chooses as a fit person for its Vice-Presidency the leader of the Septem Contra C., the Subscriber to Colenso, the patron of schismatic conventicles, the advocate of each man's individual conscience or fancy versus the dogmatic faith of the Bible, &c., &c., and thereby deliberately sides with him, and commits itself to all his crude, schoolboy heresies. Can it wonder then, if they, who don't understand such coquetting between truth and falsehood, take their names off its books, as I, for one, have done, after a life-membership of nearly half a century.

Oh! but it did not elect "Frederick Temple" "with all his blushing honours thick upon him!" Oh dear no! only the new, untried (respected) Bishop of Exeter. Only him who adheres to all he had done before, though for common decency's sake ashamed to repeat some part of it. "Your Majesty may be unable to condemn the Earl of Strafford in your private conscience, but in your public, as King, you may sign his death warrant." "I don't fight as a Bishop, but as a noble," exclaimed the continental Prince Prelate. "Just so, my lord," was the reply," but when hereafter one part of you is condemned for bloodshed what will become of the other?" Your obedient servant, TEMPLE BAR.

THE THIRTY-NINE ARTICLES SUPERSEDED.

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implication. Is it not of the essence of heresy to say the "eye" to the
hand," I have no need of thee? What argument against Rome or
Dissent have we when we do what they do-viz., make articles of faith
not sanctioned by the Church in General Council? The misleading
character of the Thirty-nine Articles (besides their uselessness) is seen
in the one which treats of "General Councils," saying they "have
erred." This at first sight contradicts the act above quoted and the
Homilies. What, then, does it really mean? Bishops Burnet and
Browne say it refers to such Councils only as "pass" (!) for "General"
Councils among Romanists. Is it creditable to the English Church to
retain Articles requiring such a gloss as this to bring them into harmony
with historical fact, Acts of Parliament, and the Homilies?
Your obedient servant, A CATHOLIC CHURCHMAN.

Vicarage, St. Wollaston.

THE PRINCE OF WALES' EXAMPLE IN RELIGION. Sm,-The Prince of Wales came on Ash Wednesday on a visit to Mr. H. Chaplin, M.P., at Lincoln, and to join the hounds' meeting next day in the neighbourhood. Last year, on Ash Wednesday, His Royal Highness was in the fields at the hour of Divine Service on Ash Wednesday in another county. Will you have the courage to protest against this desecration? Royalty has long treated Churchmanship in England with coolness, but surely the Prince of Wales has amusements enough without selecting one of the few days left for observance as a day of abstinence, to be turned into a Carnival. I have no objection to field sports in themselves, but the example of His Royal Highness I say is an uncalled-for scandal and an outrage upon the feelings of Churchpeople. I am, sir, your obedient servant, A LINCOLNSHIRE PRIEST.

REVISION OF THE BIBLE.

SIR,-Apart from all religious discussions on the subject, would it not be a loss to the English language to have the present authorized edition of the Bible withdrawn from general use? A new and revised edition in more modern English would have a debasing influence upon the language of the country. Grimm speaks thus of Luther's Bible :-" In this work Luther has made use of his mother tongue with such force, purity, and beauty, that his style from its powerful influence on our whole language, must be considered to have been the germ, and laid the basis of the modern high German language, from which up to the present day but few deviations have taken place, and those mostly to the detriment of its force and expressiveness." Has not the authorized English Bible had a similar effect upon the language of this country? If this is granted, would it not be an error to lose it? Ecclesfield, Sheffield. Yours truly, G. P. HAYDON.

Miscellaneous.

The Morning Advertiser understands it was finally settled at the Minister of the Crown should ask for special powers to enable the ExeCabinet Council on Saturday that within the next ten days the First cutive to cope with the shamefully disorganised state of society in Ireland. The establishment of a detective branch of the Royal Irish constabulary will, it is said, be one of the remedies proposed.

A deputation of Irish members of Parliament and a number of local delegates had an interview with Mr. Gladstone on Saturday in reference to the Land Bill. At a meeting held before the interview, it had been decided unanimously to recommend that the principle of Ulster tenantright, a definition of which was agreed to, should be applied to the whole of the country. Some of the speakers went so far as to say that they would rather matters remained as they were than accept the present Ministry to do justice to Ireland. Mr. Gladstone, in his reply, said it Bill. All expressed, however, confidence in the desire of the present was incumbent on the Ministry, while doing their utmost to satisfy the opinions of the Irish people, to consult also the feelings of the people of England and Scotland. The right hon. gentleman expressed no opinion as to the specific question brought before him, but promised to invite the attention of the Cabinet to the suggestions which had been made to him.

SIR,-Your reviewer's remark last week, that it is useless to talk of doing away with the Thirty-nine Articles until a substitute is found, induces me to point out one of a strictly orthodox and Catholic character already existing. It is simply the rule of faith of the Greek Church, nominally held also by the English-viz., Holy Scripture and the Creeds and Canons of the six real Ecumenical Councils-"Shall not have authority or power to order, determine, or adjudge any matter or cause to be heresy, but only such as heretofore have been determined, ordered, or adjudged to be heresy by the authority of the Canonical Scriptures, In 1663 Charles II., on his progress to Scotland to be crowned, went or by the first four General Councils, or any of them, or by any other to see a Protestant nunnery at Gedding Parva, near Stilton, in HunGeneral Council," &c. (1 Eliz. I. 36.) This is exactly the position of the tingdonshire, instituted and appointed by Mrs. Farrar, a widow of 80 Greek Church, and what do we want more? Do these Councils not years of age, who said that she had bidden adieu to all fears and hopes provide that no addition shall be made to the Nicene Creed? Do they in this world, and only desired to love God. In this house none were not acknowledge the rightful authority of Scripture? Do they not permitted to reside who would not devote themselves to prayers at provide for the Succession of Bishops? The Homilies say, "those six certain hours-morning, noon, evening, and night-and eat and drink Councils were allowed and received of all men," and I venture to express by measure. Within the chapel was a rich altar, crucifix, and wax an opinion that we should have every needful safeguard, if the Articles candles, and before the reading of prayers they bowed thrice to the altar were abolished to-morrow, in the acknowledged decisions of these six as they went up and came down. They were at liberty to use any General Councils. I venture further to express an opinion that no vocation within the house, as binding books, teaching scholars, or studyNational Church has the right to make and impose articles of faithing, and if any of the society were inclined to marry, they had free ather than such as the whole Church has sanctioned either directly or by liberty to depart.-Fosbrooke's Monachism, p. 398.

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they have been refused all opportunity of giving evidence. the trouble even to complain of the disgraceful way in which

All the discussions on the Government Education Bill show

that it is one more fitly to be amended than directly opposed, but we trust that Churchmen will not fail to perceive its pernicious tendency, and will steadfastly oppose the arrangement which enables the Education Board to establish a school, supported by rates, wherever a discontented Dissenter picks a quarrel with and takes his child from the Church school on a religious pretence. The Dissenters dislike the Bill as it stands, fearing that they will be outvoted in many places; but we deprecate the strife which is thus impending, and have no confidence in the local "Boards," who will, in fact, be much like vestries without their present ex officio Chairman the Parish Priest.

The mutiny which broke out on Friday at Woolwich among the men formerly belonging to the Military Train, though a serious one, is but a slight intimation of the discontent and disaffection which the abominable cheeseparing economics of

The CHURCH HERALD may be ordered through any Bookseller or Newsman. It is the present Ministry fosters throughout the country. In

kept on Sale at Messrs. W. H. SMITH & SON'S principal Book Stalls, and by the following Booksellers:

Mr. ABBOTT, Great Tower Street, E.C.
Messrs. ANDREWS & CO., Durham.
Mr. G. M. ATKINSON, 40, King William
Street.

Mr. H. B. BULT. 25, New Quebec Street,
Portman Square, W.

Mr. T. BOSWORTH, 198, High Holborn.
Mr. W. BIRMINGHAM, Plymouth.
Mr. BAKER, Cosham, Hants.

Mr. BETTESWORTH, Horndean,

Mr. W. CLIFFORD. Exeter.

Mr. CROYDON, Torquay.

Mr. HAYES, Lyall Place.

Mr. J. HODGES, Frome.

Mr. JORDAN, Strand.

Mr. LITTLE, Broadway, Ludgate Hill.

Mr J. P. LEGG, High Street, Gosport.

Mr. . G. LOMAX, Lichfleld.

Mr. LAMB, Wensome Street, Norwich. Mr. W. LOCKE, Havant.

Mr. GEORGE MORRIS, Larkhall Lane Clapham.

Ireland we have six soldiers of the 18th, a regiment not long returned from India, arrested for seditious cries; in all our dockyard towns famine incites to disaffection those it does not Mr. GEORGE PEVERALL, Walworth slay. When will Englishmen rouse themselves and see to it that justice is done; that the cries of them that are oppressed may not any longer rise to Heaven against this land ?

Mr. NEALE, Pimlico.

Road.

Mr. POTTLE, Royal Exchange.

Mr. J. P. PEARCE, High Street, Portsmouth; and Gosport.

Mr. ROBINSON, Brook Street, Holborn.
Messrs. SMART & ALLEN, Paternoster
Row.

Mr. SACKETT, Birmingham.
Mr. J. SAMPSON, York.

Mr. G. S. SHAW, Cheltenham.
Mr. VICKERS, Strand.

Mr. G. WALLIS, Cambridge.
Mr. WATLING, Strand.
Mr. J. WILSON, Aberdeen.
Mr. H. WIPPEL, Leamington.

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Ir is, we believe, simply from want of having anything uthentic to report that the rumour of the Council being likely to pronounce in favour of the Pope's claim to infallibility has been circulated. That those who are opposed to the dogma being proclaimed are suffering much in the struggle is highly probable; but men with a good cause, and great moral weight and mental power to sustain them, are not likely to lose their faith in God, for whose truth they are striving, nor will He forsake them.

Lord J. Butler early repented of his resistance to the motion for giving a veto to the Bishops of the Irish Church, and since he returned, little of importance has come under our notice. The resolution to adopt any change of Rubrics which was unanimously recommended by the Ritual Commissioners here, is more remarkable as an instance of the way in which distance lends enchantment to the view, than likely to be of practical importance. The Ritual Commission have scarcely been unanimous on any of their recommendations, and are generally held in this country to have, as a body, completely stultified themselves, so that those most unjustly dealt with our laity who love Ritual-will not take

We deeply regret that Conservative Churchmen have been so indolent as not to exert themselves to have the Conservative Banquet, which is fixed for this evening, postponed until after Easter. In former days Lent was observed by all, and we deeply regret that Radical Infidelity should have so tainted some among ourselves that those in high position are ashamed to openly walk in the old paths.

The memorial of aggrieved parishioners in the parish of St. George's, Hanover-square, has called forth a reply from the Rector, which is only excusable because he was suffering from an attack of gout, for it goes utterly wide of the mark, and seems intended chiefly to raise the evil spirit of Protestant prejudice in opposition to the memorialists. The Standard had a very reasonable and temperate article on the subject, but this is denounced as "coarse and mendacious," perhaps because the writer made the common mistake of supposing that the dreary old place had no Service in it except holy matrimony on week days. There is a Daily Matins at ten advertised, but it depends on a congregation assembling, and so is often unsaid, for who could go there with any other Church accessible. In contrast to this fashionably situated London Church with, according to Mackeson's Guide, a nett income of £700 and a house, we may place S. Mary's Prestbury, as an example of what may be done in the country. There we learn, from the excellent Lenten Pastoral issued by the energetic Vicar, the Lent Services are Holy Communion on Sundays, at 8, 10, and 11.45; other days, 7 and 8; Sermons on Sundays, 11.45 and 6.30; Wednesdays, 8 p.m.; Bible class, Fridays, 8 p.m.; Prayers daily at 10 and 5. Church open all day.

We sadly need some means of getting rid of Clerical drones, but we must deprecate attempts like Mr. Hibbert's, which would throw a doubt on the indelibility of Holy Orders, and, apart from that, cause great scandal through men who were tempted by lucrative prospects to resign their Orders, seeking to return when reduced to poverty, and, like Eli's descendants, crying "put me into one of the Priest's offices that I may eat a piece of bread."

Sir J. Pakington has disgusted all who hold our Churches sacred by supporting the desecration of Worcester Cathedral, which is periodically caused by turning it into a music hall on the occasion of the Festival of the Three Choirs there.

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