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possible oppression of an unkind stepmother, without any vexing fear that perhaps the sister she has hitherto loved may be changed into the mother of a family having claims inconsistent with her own children's welfare. Dr. Pusey shows very fully that the words of S. Basil upon whose incompleteness a great argument has been built, are really a plain assertion of the general practice of the Church.

"Local customs," he says, "there were, but not in matters of this grave character. No local custom could have this binding force. Those customs alone had binding force which the whole Church everywhere inherited from the Apostles. Such customs were binding upon each because they were binding upon all. Such customs S. Basil elsewhere refers to, which prevailing everywhere had no human or assignable origin; no date of their introduction could be discovered; they were part of the common unwritten law or practice of the Church. No 'dark ages' had then intervened in which their history could be lost. If they had had a beginning short of the Apostles, that beginning must have been known. They must have had a history; they must have spread from one part of the Church to another, and this their known origin would have attested their novelty. When those customs were not attested by Holy Scripture, they were not essential to the faith. For Holy Scripture contained the whole faith. But when they related to what was contained in Holy Scripture, then, since these traditions were of Apostolic origin, they gave Apostolic sanction to that meaning of Holy Scripture which they attested."

As to the practical consequences of the law Dr. Pusey writes with much force.

"It is no hardship for a man to choose his second wife out of all but the near relations of the first. It is hard on all besides, that neither may the sisters of the wife be any longer sisters, nor (for it follows) the brothers of the husband any longer brothers, nor (for it follows consistently) the brother's or sister's daughter stand in any relation to the brother. The abolition of this law would narrow the circle of affection which God wills to expand. GoD willed by marriage (besides its other intermediate ends) to interlace the whole of society by the fine network of human affections. He willed to conjoin not individuals only but families binding together at all those different points of closer union, all connected with each pair whom He makes one. And so as new centres are continually formed by each new marriage He unites together the threads of human love in a new bond, and the love which concentrated more intensely in the husband or wife, expands again towards the whole family of each. Love is enlarged in each,-and all society is pervaded and bound together by these countless ties."

Eucharistic Litanies: from Ancient Sources. By the Rev. ORBY SHIPLEY, M.A. London: Masters. 1860.

THE Litanic type of prayer,-especially in those forms of urgent pleading for deliverance from dreaded evil by the virtue of our LORD's mediatorial work, which have been dear to Western Christendom since the days of S. Mamertus,-possesses so singular a capacity for stirring the depths of devotional feeling, that we cannot wonder at the sway which it has exercised over Catholic hearts for many centuries. In many a dark day, as Hooker says, it has been "the very stay and comfort of GOD's Church." The Medieval Church had Litanies for almost all

her solemn offices, among which the Litanies for the Sick were, perhaps, especially touching and beautiful; the present Roman Church fills her books of devotion with Litanies; and we have often thought that a larger infusion of the Litanic element into our public offices would greatly increase the attractiveness of the English ritual. At any rate, in private devotions this form of prayer can be used by any one without let or hindrance; and Mr. Shipley, in this first part of a collection of Litanies, has rendered a signal service to the faithful. He gives us, in the present volume, Litanies on the subject of the Holy Eucharist; he promises us a second series of Penitential Litanies, which, we doubt not, will equal those now published in edifying beauty and solemnity.

These Eucharistic Litanies are taken from various ancient sources. Some have already appeared in other works, and are now re-published by permission. We cordially recommend this little volume to our readers; only observing that in the event of a second edition being called for, Mr. Shipley might, in our opinion, do well to arrange the Litanies somewhat more in order, for use before or after Communion (at present some forms of Thanksgiving precede some forms of Preparations;) and to substitute "adorable mystery" for "adorable Sacrament:" the latter phrase being generally disclaimed by our best writers.

The Church in Babylon, by A. M. M. (Masters,) is a dramatic sketch of considerable originality, in which one of the Israelitish captives and his sick daughter are introduced, evidently written by no novice. the poem of "Holy Communion" which follows, the author should have recollected that Absolution is the appointed remedy for sin,—not the Eucharist. "Dryburgh Abbey" is the gem of the book, and its simplicity gives it this position.

The Rev. J. RICE BYRNE is in error in supposing that the little volume of Sermons which he has published are in "different styles." (Skeffington.) The ideas are borrowed from "different" sources, and there is somewhat of a corresponding difference of doctrine in the Sermons. There is one only style however throughout, and that not the highest, being an attempt, wilfully ignoring all theology, just to bring before Sunday-Christians thoughts that will please in agreeable language. In short, it is an attempt to do on Sundays in the pulpit what the Times does on week-days by its broadsheet.

More united action, (Masters,) is a very seasonable call addressed to Churchmen by Mr. COLIN LINDSAY. We regret to see by the paper reprinted from the Christian Remembrancer entitled "The Church and the Church Party," (Mozley,) that the same narrow views which have heretofore hindered union still prevail in certain quarters. We must not expect in our generation to see another flood tide of Catholic sentiment; but this is all the more reason why Catholics should be united in action.

Miss FRAMPTON's Short account of the Apostles, Evangelists, &c. (Rivingtons,) consists of the most meagre relation of facts without a single reflection or detail to make it either useful or interesting. The result may be guessed.

Mr. BODE has published a set of Hymns on the Gospels, (J. H. Parker,) which are not devoid of a certain soothing air. They often, however, entirely miss the leading idea of the day, (as e.g. on the Third Sunday in Advent); and we cannot conceive any clergyman (save a fond author) introducing them into the worship of the Church.

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Atheline, or the Castle by the Sea, (Parker,) is a harmless novel of good moral tendency, and this is all that can be said about it. It is one of the many soi-disant religious tales which have been engendered by the success of the authors of " Amy Herbert" and the Heir of Redclyffe," and which have largely diverged from the original type. Instead of giving us works intended purely for religious instruction in a very slight framework of fiction, they now present us only fashionable novels with the smallest possible sprinkling of religious sentiment. The work before us is by no means above the average either in style or execution, but it contains one piece of good writing in a well-told ghost story, for which the author vouches as a fact.

A much higher range of thought is to be found in Play and Earnest, (Masters,) which we can gladly recommend as a work not only very interesting to young people, but one calculated in every way to raise their minds to all that is best and purest.

The Sea Tigers, (Parker's Historical Tales,) treats of a portion of Church History which is very little known, though highly important, and we have only to complain of the work being somewhat incomplete and fragmentary-a result which was perhaps inevitable when so large a subject was confined to a space so limited. We trust that the sketch here given of the Nestorian Church will awaken curiosity with regard to it.

We have been greatly pleased with Mr. SHIPLEY'S photographs of Jerusalem and other scenes. It is a great boon to have a literal representation of these holy places, and we shall welcome with pleasure the numbers of the series which have yet to appear. Of those before us, the view of Nazareth is the most pleasing, and the street in Jerusalem the most striking.

The "Remarks" of the Rev. F. B. WOODWARD, on the Petition of the 465 for the Revision of the Liturgy, (Rivingtons,) exposes rather forcibly the mala fides—as well as the bad grammar of the petition.

There is a great deal of spirit and right feeling, mingled with a great deal of truth, in the Rev. JAMES DAVIES' Letter on Revivals. (Masters.) The writer is evidently a man of great earnestness and wide sympathies; and we hope that his pamphlet may be widely circulated. In a new edition one or two obscure passages might well be amended.

We have read with great interest, the Rev. R. GREGORY'S Sermon on The Spiritual Condition of the Metropolis, (J. H. Parker,) preached before the University of Oxford. It is written in an admirable tone.

We doubt not that the present season will be very generally employed by the Clergy, in explaining to their people the principles of Christian worship, and the structure of our own Book of Common Prayer; and it can certainly scarcely be better employed. The published specimens of this attempt however, which have reached us, we

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Are regret to say are not very satisfactory. A Lecture on the thesis the Outward Administrations of Religion under a prescribed Form required by the Christian Faith?" (J. H. Parker,) is remarkable for nothing but its obscurity. The Rev. E. J. EVERARD'S Address to his Flock (by the same Publisher,) is intelligible enough. But there is a needlessly bitter spirit in it, and the account of the introduction of the Latin language into England for ecclesiastical purposes, is grossly inaccurate. Surely we shall have some better Tracts than these?

Friarswood Post-Office, (Mozleys,) like everything Miss Yonge writes, is an exceedingly graphic and interesting story, with whose characters she makes us perfectly at home. We are glad also to see that in this tale her religious teaching is more decided on doctrinal points than it has hitherto been.

So far as we can enter into the feeling of children, we should think that nothing could be to them more charming than the revelation made in The Bantam Family, (Mozleys,) of the domestic affairs of martins, starlings, and tabby cats. It is no doubt very advantageous to them to have thus a little insight into the worlds within worlds of this marvellous creation.

Those who agree with the late Hugh Miller's "Theory of the Creation," may be glad to know that it has been worked up into the form of a Dialogue, by Mrs. (or Miss) ELIZABETH REDGRAVE, entitled The Word and the Work. (Mozleys.) For ourselves we do not accept the theory, and would therefore rather not perplex simple-minded people with this small réchauffé.

Straightforward, by the author of "Long Long Ago," (Mozleys,) is a specimen of a new developement in our modern literature, which would have astonished the domestic servants of the last century not a little. There is now a class of authors who devote themselves, not only to the instruction, but also to the amusement of persons in that rank of life; and as the education of the lower classes has kept pace with these exertions in their favour, it is undoubtedly a great gain to have some better reading to place in their hands than the penny newspapers and cheap publications which are likely to fall in their way. There is considerable originality in this work, as the other writings of this author which we have seen, and the doctrinal teaching is throughout sound and good. We e are however, doubtful as to the wisdom of some part of these stories regarded as vehicles of instruction to servants; the last especially, though an exceedingly clever and interesting tale, seems to us of hazardous import, inasmuch as a successful death-bed repentance must always be a dangerous example. The writer has however a decided talent for this sort of writing, and with a little care and prudence, may become a valuable friend to the lower orders.

Miss Glynn's Scholars is another volume for servants of a simpler description, and adapted to younger girls. The little tales are nicely written, but we must give a caution against being too explicit in the detail of evil practices even as a warning against them.

THE JUDGMENT IN THE BISHOP OF BRECHIN'S CASE.

THE case of Henderson and others v. the Bishop of Brechin is now closed. In the few observations which we shall make upon it we wish to speak simply of the sentence pronounced by the Court, and to refrain, for the present at least, from commenting on any of the opinions expressed by individual Bishops, of which as yet we have no report, save through the columns of a newspaper.

The Sentence is as follows. The Bishops find, in reference to "the first and second heads of the presentment" (those which related to-1. Sacrifice; 2. Adoration and Presence), "that the teaching complained of is unsanctioned by the articles and formularies of the Church, and is, to a certain extent, inconsistent therewith:" Find that the third charge of the presentment (that which had regard to Reception by the wicked) is not proven: Find that (we here abbreviate the formal language to some extent) in reference to certain special matters complained of, the passage which referred to the position of the Gloria in Excelsis has been withdrawn ; and that the charges of depraving the Declaration at the end of the Communion Office, and of contradicting the Church's words about Adoration, are in substance disposed of by the finding on the second head.

"Having in consideration," they proceed, "the explanations and modifications offered for the respondent in his answers in reference to the first charge" (as to the Sacrifice), "and in consideration also that the respondent now only asks toleration for his opinions, and does not claim for them the authority of the Church, or any right to enforce them on those subject to his jurisdiction, we, the said College of Bishops feel that we shall best discharge our duty in this painful case by limiting our sentence to a declaration of Censure and Admonition, and we do now solemnly admonish, and in all brotherly love entreat the Bishop of Brechin to be more careful for the future, so that no further occasion may be given for trouble and annoyance, such as have arisen from the delivery and publication of the Primary Charge to his Clergy complained of in the presentment; and we declare the proceedings in the case to be now closed."1

We had some reason to expect a sentence of this kind, rather than any penal judgment, from the various indications which appeared in the weeks preceding the 14th of March, of "something dangerous" to the scheme of Puritanic persecution in the minds of the laity of the Scottish Church. Not to dwell on the addresses presented to the Bishop by the congregations of S. Paul's, Dundee,

1 Bishop Ewing, who was ill, wrote to the Primus that he could not concur in anything more than an exhortation against speculative teaching, and, the Scottish Office being considered, he felt some hesitation in going even thus far.

VOL. XXII.-APRIL, 1860.

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