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admire him. He was a good man and a noble; a man of keen intellect, of lofty imagination, of thorough earnestness, of inflexible virtue, of courage that lifted him above even the knowledge of the fear of man.

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Since this article was commenced a second edition of the 'Life' has appeared. It differs in no respect from the first beyond the correction of typographical errors, the addition of a few unimportant notes, and the prefixing of a preface, which is chiefly taken up with meeting the Record repeated charges of socialism. also contains a withdrawal of the allusion, in vol. i. p. 110, to 'the sudden ruin of a friendship.' This is justly and generously done in deference to the assertion of Mr. Boyd, that he always entertained a sincere friendship for Robertson. See page 480 of this Review.

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NOTICE S.

An unusually interesting History of the Church in Connecticut' (New York: Hurd & Houghton), has been published by Dr. Beardsley of New Haven. It embraces the period from the settlement-if such it may be called-of the colony to the death of the first, and perhaps greatest, of the Anglo-American Bishops, Seabury. We have had the interesting and affecting narrative of the early struggles of our communion in these plantations told before, and the names of Johnson and Cutler are as household words to those who have mastered the details of those unhappy times. But the tale has never been so fully told. Dr. Beardsley has had access to original documents, and has used them well. The lesson of our neglect in America has not been lost upon us. It was not in this case the blood of the martyrs which was the seed of the Church: but the Missionary and settled Clergy in the States were martyrs nevertheless: and to their sufferings we owe the Colonial Episcopate. Two things are strongly brought out in this volume: first, that the Church of England in its darkest hour was not so neglectful of its duties as is usually thought. The English Bishops were overborne in their efforts to give America the Episcopate by political and home jealousies, but they were thoroughly sincere throughout. And the second lesson we learn is how much may be done, and for eternity, by a single-minded and resolute person such as Seabury was. His very isolation was perhaps the condition of his success. We have to thank Dr. Beardsley for a volume which reflects much credit on his piety and earnest research.

'The Priest at the Altar' (J. H. & J. Parker) is an elaborate attempt to show that the position of the Celebrant contemplated by the English Communion Office is not in front of the Altar. This is an argument which we have frequently discussed in these pages, and it is one of which we cannot see the force. Though we are by no means prepared to say that our conclusion is in the slightest degree shaken by the present writer, we may say that he writes carefully, and in a good spirit. The point which he has certainly missed is the great change introduced by the Laudian reforms, which secured the position of the Holy Table altarwise. We have little doubt that the ante-Laudian intention was to place the Table with its short end against the east wall. The position of the priest then was at the north or long side of the board. But when the Holy Table stood, as it now stands, altarwise, the north side became the west front; and the priest followed the side. In other words, under either position, the priest must be at the longest side.

We do not flatter ourselves that we understand Dr. Horace Bushnell's 'Vicarious Sacrifice' (Strahan); indeed we may as well confess that we completely fail to gather the author's meaning. But, as far as we can

make it out, this book seems to be one of those attempts, which are now becoming rather too many, to retain certain Christian forms of expression, terms, and dogmatic language, but to use them in a sense understood by and peculiar to those who use them. The mischief of such works is generally certainly in this work, corrected by their obscurity.

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Professor Shirley has published a very admirable Introductory Lecture on Scholasticism' (J. H. & J. Parker) which, in a short compass, seems to give an intelligent view of medieval thought and its largeness, as well as of medieval method and its insufficiency, such as we do not remember to have found elsewhere. If this is to be taken as the first-fruits of Professor Shirley's powers, we may augur great results from his teaching.

A singularly handsome and elaborate edition of 'Thomas à Kempis' has been published by Messrs. Parker, with more than the usual luxury of their press. As the volume claims attention chiefly for its splendour, we may venture to regret that the rubrication is lake-coloured, and not the good old scarlet or vermilion.

The publication of 'Ecce Homo' (Macmillan) is an event in the quarter. We propose to devote a very early article to this remarkable book.

'The Prayer-Book Interleaved,' by Messrs. Campion & Beamont (Cambridge University Press), contains a vast amount of useful, and a considerable portion of very elaborate and unusual, illustration of the Prayer-Book. But we must own that we are not satisfied with the arrangement: alternate pages of text and comment are simply distracting. The book is what it claims to be, the transcript of an interleaved Common Prayer; but a form very useful for a student's private collections is not suitable to a general reader. Besides, if this volume is intended to be taken to Church we suspect that it will present a grievous temptation to its owner to study Professor de Morgan's disquisitions on the Calendar, and the Jewish arrangement of the Psalms, when the sermon drifts into dull latitudes. If it is meant for a book of reference and study the type is much too small.

Mr. Ridley, of Hambleden, has commenced a promising series, 'The Every Day Companion' (Parker & Co.), which gives a daily text, meditation, and verse, for private use. The multiplication and success of these manuals is very encouraging.

'Christ the Light of the World' (Strahan), is the title of a volume of sermons, by Dr. Vaughan, of Doncaster, of which the characteristic is elegance and refinement.

Dr. Murphy's Critical and Exegetical Commentary on Exodus ' (T. & T. Clark), is a sequel to his similar volume on Genesis. In both these volumes there is exhibited a considerable amount of accurate and painstaking research; and indirectly they have their value in the Colenso controversy, with which, however, they are not primarily concerned.

Mr. Arthur Wolfe was, it seems, formerly Tutor of Clare College, Cambridge. Clare College is to be congratulated on its relief from such

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an instructor. This gentleman has subsided into a benefice near Bury St. Edmund's, and St. Edmund is not the only person buried in those parts. With amazing freshness, Mr. Wolfe, in his Plea for a Revision of the Prayer Book' (Bell & Daldy), sets down the old stupid objections to the Baptismal Service, the Apocrypha, Saints' Days, and the Athanasian Creed, just as though they had occurred for the first time, and as though it had been reserved to Mr. Wolfe to make some wonderful discovery. We can assure Mr. Wolfe, and he is probably the only clergyman in England who wants the assurance, that his objections have been made, and better made, and replied to at least a thousand times.

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The Ritual-or rather, as it ought to be called, the Ceremonial-controversy has called out a host of publications. We can scarcely do more than specify the titles of some of them. 1. 'The Beauty of Holiness' (Palmer), by Mr. F. G. Lee, in which the information and research frequently or generally atone for occasional extravagance. 2. Doctrine and Ritual: a Layman's Letter to the Bishop of London' (Palmer). 3. The New Crusade against the Cross and Ritual' (Palmer), an amusing and plain-spoken letter to Dean Close. 4. The Law and Usage of the Church of England,' &c. (Masters), one of the ablest of these publications. 5. Ritualism: its Importance and Necessity' (Palmer), another Layman's Letter to the Bishop of London, by Mr. J. Place, of Nottingham. 6. Full and Free Ritual the Birthright of Englishmen' (Brighton: Dowell), not very respectful or judicious in language. And advancing to a higher sphere of controversy, 7. Dr. Jebb's Ludlow Sermon, ‘On the Ritual, Law, and Customs of the Church Universal' (Rivingtons), the force of the argument in which is increased by the fact that the learned author does not himself use the vestments for the legality of which he argues and finally, as the most important, 8. Archdeacon Freeman's 'Rites and Ritual : a Plea for Apostolic Doctrine and Worship' (Murray). Appreciating to the full the Archdeacon's learning and liberality, we cannot hold out much hope that there will be any general acquiescence in the practical part of his Eirenicon, viz. that the clergy should wear at the celebration white linen chasubles, which would hardly be distinguishable, and this in Mr. Freeman's view is their chief recommendation, from the surplice. In his hope that the whole dispute is tending more and more to elevate the tone of thought and reverence for the Eucharistic mystery, and, if properly approached and treated, will lead to the general use of at least Weekly Communion, we discern a sentiment of piety very characteristic of this respected writer.

'Scenes of Suburban Life,' by Mrs. Spencer (Masters), is a sort of 'Chronicles of Carlingford,' confined, however, to the experiences and trials of a district clergyman in a rough new parish. Though rather too long, there is some quiet power in this book.

A second and improved and cheaper edition of Dr. Goulburn's 'Thoughts on Personal Religion' (Rivingtons), shows how much and deservedly these wise counsels have been received.

To those who are interested in the discussion, Mr. Clissold's pamphlet, Swedenborg, and his Modern Critics' (Longman), presents the ablest

defence of this curious development of religion which has recently appeared. Mr. Clissold's aspect towards the sect which he supports so resolutely both by his pen and otherwise, is curious, for we are not aware that he has separated himself from the Church of England, whose orders he still holds.

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We cannot say that we have been so much impressed by Mr. Spence Hardy's recent work, The Legends and Theories of the Buddhists' (Williams & Norgate), as by his former most valuable and instructive books, the Manual of Buddhism,' and 'Eastern Monachism.' To be sure, there was the charm of novelty in these two publications; and perhaps the title of the present work has misled us. It comprises merely the substance of Mr. Hardy's Lectures and Conferences with the Buddhists,' that is, his controversial works, drawn up in the course of his duties as missionary in Ceylon. We are bound, however, to add that they are very sufficient and practical, though perhaps deficient in metaphysical acuteness. And although we do not know to whom and under what circumstances they were addressed, they have the vivid colouring of fact. This is a great merit. It is one thing to elaborate apologies and to attack systems in the closet; another to confront a large and ancient belief in situ. Mr. Hardy is a Wesleyan teacher, and we should be glad to think, which we do not think, that he has his equals among our Cingalese chaplains and missionaries. One thing struck us, which indeed we were prepared for by Professor Max Müller, that inquiry reduces the antiquity of the age of Gótama Bhudda.

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When the silent sister' speaks, like most other silent people, she generally speaks to the purpose. Trinity College, Dublin, seldom sends out a poor book, and certainly Dr. Gibbings, Ecclesiastical History Professor, will not allow the reputation of his university to sink. We have to acknowledge three publications from this accomplished scholar. 1. ‘An Introductory Lecture on Ecclesiastical History,' delivered in 1863. Reading it at this distance, we cannot but be thankful that so early a protest was raised against the sentimental view of the history of the Church, of which Dean Stanley is the Coryphæus. Dr. Gibbings' 'line,' as they say, is slightly old-fashioned; but in this lecture he lays down with precision the limits and the attainments of Church history. 2. The Diptychs a Prolusion.' Here again is a special subject treated with the method of old times. This lecture is in form a disputation or thesis. It looks as though selected at random; though of course there was some remote cause for turning the author's attention to it. It is just one of those detached essays which in those times would have fallen into the huge tomes of an ecclesiastical Grævius or Gronovius. Dr. Gibbings treats the Diptychs in their ecclesiastical rather than their artistic character; that is, he prefers the substance to the ivory. He says that there were four kinds of Diptychs. (1) Formal catalogues, and lists of the baptized, something resembling parochial registers. (2) Diptychs containing the names of those who were prayed for-kings, bishops, and benefactors—in the Eucharistic office. (3) Diptychs of the Saints, from which the Kalendars were probably derived. (4) Diptychs of the Dead, which contained the

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