take to praying for unity, Roman Catholics must cease to do so; to attempt to re-unite the Roman, Greek, and Anglican Churches in any conceivable way" could only end in Babel; nothing but " unconditional submission" can be heard of: the A.P.U.C. is "an association which puts union before truth" (we fear the writer has put rhetoric before truth here); to unite with it is "an infidelity to the Person of the Spirit of Truth" "all interpretations emanating from Pontifical authority are certainly infallible;" (e.g., about Galileo, or the sin of usury, or the traditio instrumentorum!) to condemn anything tolerated in any part of the Church as the extremest cultus of the B.V., is to be guilty of temerity and immodesty;" (a censure Dr. Newman can hardly escape;) the temporal power is "infallibly certain," and yet "no dogma of faith," which is mere hair-splitting, for what is infallibly certain in matters of religion is part of our faith ex vi termini, whether we choose to call it so or not; "whatever is prevalent in the Church, or practised by the people, is at least conformable to faith and innocent in morals," which in the sixteenth century would have shielded Tetzel and his highly popular indulgences for future sins. There is a statement at p. 71 that is absolutely incomprehensible to us. We are told that "the case of the Anglican clergyman who recently went to Servia," and "the conduct of Prince Orloff throughout," prove "that the Greek Church absolutely refuses all contact with those who are out of its communion." As the clergyman in question was communicated in Servia, and Prince Orloff's conduct throughout bears out the assurance contained in his letter to the Times of the friendly disposition of his communion towards "other branches of the Christian Church," we are at a loss to understand how even the strongest ultramontane spectacles can have so oddly metamorphosed the phenomena before the writer's eyes. We are sure he is honest, and may therefore gauge by this paradoxical remark his unlimited powers of credulity. After all this, it is some satisfaction to meet with a recognition of the abstract importance of Re-union, though almost always qualified and rendered ungracious by the context. The Archbishop even admits that Anglicanism is "more nearly related to the [R.] Catholic Church" than the Dissenters are a great admission from him, and manifests an uneasy apprehension that "it may seem a strange and invidious thing to be tardy in going forth to meet those who approach us with invitations to union;" he calls the vision of a re-united Christendom "as beautiful and fascinating as the image of the heavenly Jerusalem which the Apostle saw coming down from heaven;" he considers the Union movement to spring from an "influence and impulse of supernatural grace," and he says it is "contrary to charity to put a straw across the path of those who profess to desire union." We

could wish that such statements, and the touching passage at the end of the Letter, which shall also conclude our notice of it, were less out of harmony with the rest of its contents. "But I cannot so dismiss the thought of union; the vision, distant as it may be, of seeing my brethren, countrymen, friends, and kinsmen once more in the bond of peace, of kneeling with them once before I die in the presence of Jesus upon the altar. God knows that for this I have prayed and laboured; for this I have incurred their displeasure and borne many a wound; for this I am ready to bear much more, and to bear it to the end. Every affection of nature and of grace binds me to desire, next after the glory of God, their salvation and the conversion of England. To this I gladly give the few years that remain to me in life." So far well; but if the writer will contrast his Pastoral Letter of 1866 with another Letter put forth by his predecessor in 1840, his conscience must surely tell him that he has done little to promote the work then so happily begun.

Father Gallwey's Sermon, under the clumsy title of The Lady Chapel and Dr. Pusey's Peacemaker, (London: Burns and Lambert,) is the blundering attempt of a well-meaning, but not well-informed, man to do, after his own fashion, what Dr. Newman has since done in a way that puts other (and therefore inferior) writers out of court:-viz., to ascertain the position of the Blessed Virgin in the economy of grace. The preacher has also thrown in a running fire of sneers at Anglicanism,—their taste on a par with their logic-while his allusions to Dr. Pusey, which would be disgraceful enough anywhere, in a sermon are nothing short of brutal, and must, we are sure, have been most offensive to the priest-himself a thorough gentleman-from whose pulpit they were discharged. Father Gallwey does not reproduce his favourite and elegant simile of "the old lady and the mutton pie," but we cannot congratulate him on his advances in refinement. Little can be said for the taste of the sermon-which is execrable-less for its argument, least of all for what we suppose must be called its theology. The preacher's standard of decorum may be gathered from Dr. Pusey being in one passage identified with the devil; his notions of evidence from his urging a theological argument in proof of a reading critically demonstrated to be corrupt; and his appreciation of facts from the statement that the name of Mary" is not found" in the Prayer-book! Father Gallwey is said to be a favourite confessor with middle-aged devotees, but he would do wisely to retire from the lists of controversy.

The eleventh Report of the Anglo-Continental Society (London: Rivingtons,) only still further confirms our judgment as to the true character of this most mischievous Association. Though much is carefully masked or suppressed, that which remains tells a tale more than melancholy to contemplate. If the

Bishops of France, for example, were to originate a similar Society for helping Dr. Manning in England, with what howls of indignation would the Wordsworths and certain fussy country parsons greet the scheme! Or if the American Secularists were to hire apostate English clergymen to go up and down the parishes of England distributing cheap editions of Dr. Colenso's tractates, or Renan's printed blasphemies, how eloquent would the Bishop of Oxford become, with all the tribe of imitation orators who cling to his skirts and re-echo his tones! And yet, from a Roman Catholic point of view, this is precisely what Mr. Meyrick attempts, and what of all persons in creation-the Bishop of Salisbury openly sanctions! Our only consolation is, that the money collected and the tracts sent do but little harm. In this Report an official gravely informs us that in Roman Catholic countries "innovations . . . have reduced religion to mere external ceremonies and superstitions' (p. 14)-a generous and accurate sentiment worthy of Bethel or Bethesda. A Spanish priest, who had renounced Catholicity, was, it appears, rewarded with £42 by this valuable Society, but when the supplies came to an end, "feeling himself 'deserted by the Church of England,' to which he had by choice addressed himself first, he transferred himself [a very happy transference] to the Presbyterians, who at once found him a maintenance; and he is now preaching every Sunday in Spanish in the Free Church at Gibraltar." This, given at p. 32, indicates the sort of characters who are patronized and pampered by Mr. Meyrick and his allies. Another emissary of the Society, Mr. May, "formally asked the [so-called] Bishop of Gothenburg for admission to Eucharistic fellowship, and this his lordship cordially granted." (p. 39.) He might as well have sought a participation in Mr. Spurgeon's parody of the Lord's Supper, or have communicated with English Independents. The most consoling paragraph, however, in the whole Report is from the pen of Rev. C. G. Curtis, (p. 35,) a clergyman who, at a recent meeting of the Eastern Church Association, is said to have seriously proposed to act upon the Oriental Church by means of a translation of the Thirty-nine Articles into modern Greek. It runs as follows, and we rejoice to read it :-"I wish it were in my power to give a satisfactory account of the AngloContinental Society's depôt at Constantinople. I do not think that any of the publications have been sold there during the past twelvemonth."-(p. 36.) A correspondent informs us that, of his own personal knowledge, the tracts distributed in Italy are frequently used to light pipes with, or suffer other indignities at the hands of those who value them at their proper worth.

The following batch of Tales has been sent to us by Mr. Masters-(1). Scenes from Suburban Life, by A. L. Spencer, is an entertaining and forcible sketch of mission-work in a

neglected London district. We are shown what was done by one hard-working priest to evangelize an overgrown and practically heathen population; and how, after much patient labour and waiting, success in a great measure crowned his efforts. The workings of a plan for gaining an influence for good over factory people is also brought before us. The tale itself is full of interest, displaying the writer's happy power of description and delineation of character, and a considerable knowledge of the subjects of which she treats. (2). Thinking for Oneself, is a story for children, not in the lower walks of life, which opens with a comical but somewhat serious adventure happening to the chief characters in the tale. The moral is excellent, and the style of writing so good, and free from exaggerations and sentimentalism, that we can confidently and with pleasure recommend it. (3). The Two Surplices, by Ada Cambridge, though somewhat marred by the defects noticed as avoided in the last-mentioned tale, is, on the whole, prettily written and full of good thoughts, and we are sure will be read by many with pleasure and profit. (4.) Joey; or the Tale of an Old Coat, (being No.. V. of "Tales for the Million,") by the Rev. E. Monro, is one of those touching and pathetic stories for which the author has deservedly gained a reputation; and we consider it no small praise to say that "Joey" is not inferior in style or interest to "Harrie and Archie." Mr. Monro's sketches, though, perhaps, a little highly coloured, are always vivid and life-like; and the pages before us are no exception to this rule-the characters standing out sharp and clear against the background of bravely-borne poverty and wretchedness. (5.) Chapters on Animals; or, Annie Grant's Playmates. We sincerely hope that this little book may obtain a wide circulation. Children could not do better than cultivate a taste for pets such as Annie Grant's, to the exclusion of less innocent amusements; and here they would find plenty of pleasantly-told information on the subject, at a small cost.

Scotch Presbyterianism, as we all see, is slowly but surely collapsing. Even some of its ministers now cry out, "Cut it down, why cumbereth it the ground? With the retirement of Bigotry to the ranks of the so-called "Free Church," and the enormous indirect influence exercised in the north by the Church of England, this is no wonder. "Dust thou art, and unto dust shalt thou return." On the great Sabbath Question, therefore, it was no difficult matter for Mr. Milner to plant his potent arguments with success. In his Tract for the Times (Aberdeen A. Brown and Co.) he has written, not only with much ability, but with commendable lucidity and great logical power. We earnestly trust that the younger ministers of the Scotch establishment, marking the signs of the times, may be led to labour for Re-union with the Church of England, and so

:

with the Church Universal. The necessity of a valid ordination is the main difficulty. And let them not judge of Catholicity by the working of Scotch Episcopacy. Brass sovereigns are not current coin.

Mr. Robert Liddell, in his plain and manly sermon, The Scriptural Rationale of Eucharistic Vestments, (London: Hayes,) writes with undoubted force and most telling effect. His principles are sound, his arguments good, while the conclusion of the discourse is eloquent and eminently striking. While recommending our readers to procure this sermon for themselves, we congratulate Mr. Liddell on having come forward to protest most emphatically against the Puritan attempt to reverse by a side wind the deliberate judgment of the Privy Council in the SS. Paul and Barnabas' case. Even the ponderous writings and tiresome sermons of Archdeacon Wordsworth, thrown into the opposite scale will not avail to turn it. That respectable divine's recent actions will only serve to put him in his true light before educated and impartial Churchmen as a tolerably learned, but one-sided and self-opinionated Protestant, and nothing more.

Mr. Masters has published another part of The Cottage Commentary, treating of S. Paul's Epistle to the Hebrews and the general Epistles. Clearly written, easily understood, and sound in its tone, it deserves the best attention of the clergy, supplying as it does a long-felt and obvious want.

Where the motive and intention are so good, as in the case of Mr. C. C. Spiller's book of verses, entitled Gethsemane, (London: Masters,) we have no wish to use strong adjectives. Butcome and "won" (p. 24) do not rhyme, neither do "here" and "prayer," (p. 15,) nor "Thine" and "clime."(p. 12). So we venture to recommend the author rather to read poetry than attempt to write it. The tone of this brochure is unexceptionable the verses prosaic and feeble.

Mr. Nugée has hit upon a good and useful idea in his Tracts and Extracts, (London: Hayes.) Those published are both timely and well selected.

There are few works better calculated to be of real service to the Catholic cause at the present crisis than Mr. F. G. Lee's Beauty of Holiness, (London: Palmer,) of which a second and cheap edition has just been published. It sets forth plainly and clearly, in a style that is both interesting and readable, the old and true principles on which external religious observances rest. It is just the book for distribution amongst people open to conviction on the Ritual question, for no sensible persons could read it and not both gain sound instruction from its facts and arguments, and get some of their prejudices softened by the exceedingly pleasing style in which error is exposed. In no