study of actual life and society: such a study absolutely requires a good deal of contact with society and experience of life. Still, it must be admitted that a certain amount of solitude is the indispensable condition of all study; the facts collected in the world must be arranged and generalized in private. A perpetual round of petty engagements is fatal to progress even in practical studies. We suffer from this malady in all departments of culture at once at the present time; not only in the Church, but among the teaching class at the Universities and in Schools. As idleness was the besetting sin of the last age, industry is the besetting sin of the present; or, more correctly, the idleness has been succeeded by a merely external and superficial industry. Our conversion seems to have begun not at the heart but at the extremities. The hands and feet have thrown off their listlessness and move to and fro indefatigably; the tongue, throat, and lungs tax themselves prodigiously; but the change will be more in form than in substance till it penetrate to the brain and will. In all the professions a man's first duty now is to renounce the ambition of becoming distinguished for activity; the temptation chiefly to be avoided is that of undertaking more work than he can do in firstrate style. The quality of work must be improved, and, for that end, if necessary, the quantity reduced. A higher and calmer sort of activity must be arrived at,-economy in energy, expenditure without waste, zeal without haste. The moral teachers of the community should set the example of an industry thus tempered, of a proper distribution of life between solitude and society, between contemplation and action: they are the last persons in the world who should allow their work to be spoiled by the unreasonable expectations of others. How can they direct the actions of others if they have not independence enough to direct their own? The question for all people, but particularly for them, is not how they are expected to do their work, but how their work may best be done; and the higher the kind of work, the more necessary it is that the worker should claim and use the privilege of doing it in his own way. If he is to submit to any other opinion in such a matter, at least let it be an authority above him, not an ignorant clamour from beneath.'-P. 284.

Such, then, are some of the friends of the Church of England, and such their advice. We have spoken freely and strongly both of them and their counsel, and we make no apology for having done so; for these are not the days to disguise honest opinions, whether of censure or approval. To the two sets we stand in no attitude of hostility, but rather of frank goodwill, which will not allow the services of a friend to be lost to the Church if a plain straightforward word will save them. Both sets hold something which is essential to the completeness of the Church of England. Both sets hold that something with an extravagance and disproportion of zeal which imperils the advantage they would otherwise render by their insisting upon it. That which the Ritualists hold is Catholicity; that which the Broad Churchmen hold is Nationality. Both must be maintained, or our venerable Mother will cease to be. Without Catholicity she would no longer be the Church-of-England; without Nationality she would cease to be the Church-ofEngland. But both to Ritualists and Broad Churchmen we must

say a word of earnest remonstrance. The former we ask to re-consider their infatuated admiration for everything Roman. Their behaviour in this respect is not only laughable, but is loudly laughed at by others, and by none more scornfully than by Rome herself. If they persist in fostering this most ignoble passion for a Church which, in the present time of her decaying fortunes and the breaking up of her strongest alliances, takes peculiar pleasure in spurning and scoffing at their advances, they will ruin their own communion. They are giving life and vigour and abundant triumph to such mischievous societies as the Church Association; they make The Rock a success; they put into the mouths of the Church's enemies the logic of appearances, which is more difficult to refute than the logic of facts. All this they, as English Churchmen, are doing, and the reward they reap is to be kicked aside as heretics and schismatics by the foot of Rome. Will they not forbear?

To the Broad' party we have little more to say than what we have said. Their infatuation is Nationality. As an idea held in due proportion with other ideas, it is important and fruitful of good. But held as they hold it,-as Dean Stanley above all others holds it,-it is a monomania, a frenzy, which warps the judgment, and destroys the intellectual balance. Every one can see, but these gentlemen themselves, that what they are willing to sacrifice for the sake of maintaining a national religion is not this dogma, or that formulary, not a creed or a set of articles, not even the Church, but that which includes all these, Christianity itself. Let not Broad Churchmen console themselves with the notion of a residual modicum of belief, which shall be able to resist the force of non-belief to which their policy of indefinite comprehension is giving an irresistible impetus. To cut off unhealthy excrescences, to throw aside burdensome accretions, to cut out diseased parts from the body—these offices may well come from friendly hands, for they contribute to strength and continuance; but to sacrifice essential elements, to forget the principle of its constitution, and yield it up by little and little in order to attain an imaginary inclusiveness which shall leave nothing outside of it, this is only a slow kind of self-destruction. If the Broad Church party persevere in their eliminating and dissolving policy, while they claim to be friends of the Church, they will not, as they suppose, save the Church, and the only thing left to hope for will be that the Church may be saved from her friends.

481

NOTICES.

THIS is with publishers the dull afternoon of the year. We can only specify, as befits the autumn quarter, the gleanings of the book-harvest. Mr. D. T. Stewart's' Monograph of Ely Cathedral' (Van Voorst), recalls Willis rather than Stanley. A painstaking archæologist, an expert in architecture, and with a love for his subject, which Mr. Stewart's former connexion with this noble church accounts for, the author has had unusual opportunities for composing an interesting work. He has succeeded, and though we should have been pleased had not Mr. Stewart's plan, to which he has rigorously adhered, precluded him from adverting to the magnificent and munificent works of restoration at Ely which our own times have witnessed, and at the same time forbidden him to enliven his pages with such picturesque biography as that of which Dean Stanley is a master, yet we may say that in severe precision and accuracy this handsome volume is one for which students have great reason to be grateful.

One of the main causes of that popularity, not of the very highest class perhaps, which the advanced school of so-called 'Ritualists' has attained, is to be found in the circumstance that many of them can preach. They are lively, picturesque, and dramatic. In a volume of 'Sermons' which has reached us, Dr. Lee's (Hayes), we recognise a good deal of vigour, and, as they are usually concerned with practical subjects, there is little that can offend. Somewhat stilted and over-ornate in diction, they do not satisfy a very pure taste; but the fact is, that sermons ought not to be over-refined. A false metaphor, so that it tells, is better than our correct platitudes; and we can quite believe that, in all the senses of the word, not excluding the best sense, Dr. Lee is a striking, as he certainly is an eloquent, preacher.

Some attention has lately been called to the expenses of religious societies. If the Revised Code principle of paying for results is good for anything, the 'Report of the London Society for Promoting Christianity among the Jews,' is, as they say, interesting. The Society's income is more than £36,000, and last year they spent their income, and £1,400 more than their income. At the large London institution in Palestine Place twentyseven adults were baptized, at Liverpool one, at Manchester three, in Sweden none, in Holland eight, in Germany, with eight or more stations, eight, in France none, in Italy none, in Greece none, in the Danubian Principalities one, in European Turkey one, in Asiatic Turkey, including the expensive mission at Jerusalem, costing about £5,000 a year, one convert is reported; in Algiers two, but in Tunis none. A little more than fifty converts involve an expenditure of thirty-seven thousand "pounds! The Bishop of London knows with what difficulty his fund for the spiritual necessities of London is collected. Has it ever occurred to NO. CXLII.-N.S.

I I

him, as one of the Vice-Presidents of this remarkable Society, to investigate its accounts and work?

Archdeacon Churton is one of the most accurate of our living writers, and in critical acquaintance with English theology he stands unrivalled. The legitimate and hereditary guardian of that sound school of Churchmanship which is best known by the name of Bishop Van Mildert, and of which Mr. Joshua Watson was, as a layman, so noble a living exponent, Mr. Churton is at home as with most subjects so especially with this. Bishop Jackson, of Lincoln, has recently thought fit to republish' Waterland's Views on the Eucharist,' and he went out of his way, or rather made it his way, to show that Waterland's was the text book of Anglican theology on this subject. Archdeacon Churton has recently got hold of some unpublished papers of Waterland, of no great value in themselves, and these he reprints as a supplement to Van Mildert's large edition of Waterland's Works, under the title of Fourteen Letters from Daniel Waterland to Zachary Pearce' (J. Parker). This republication the Archdeacon of Crowland prefaces with one of the neatest pieces of literary criticism which we remember. It dispels two figments: one that Waterland is the authority on the Eucharist: the other, that Van Mildert either said or thought We commend this curious little tractate to all who are interested not only in theological criticism, but in acute and polished writing.

So.

It seems to be Mr. S. C. Malan's speciality to select out-of-the-way subjects. He elucidates them always with immense erudition, and whatever his subject is he enters into it heart and soul. We know that is, if we think of it we know-the existence of the Armenian Church; but as to its having a history, a literature, and a hagiology, he must indeed be a ripe and exceptional scholar who can say that he has studied this subject. Mr. Malan has done so; and in his 'Life of S. Gregory the Illuminator' (Rivingtons) he has given us a really interesting book,-interesting rather for the fields of knowledge which it hints at than for those which it discloses. Without the late Mr. Mason Neale's attractive style, Mr. Malan possesses much of his singular and esoteric learning.