have been lost sight of. It is, therefore, necessary that new arrangements should be sought for.

It may be said in reply to this, that the present system of ministerial appointment has worked well; that much practical good has resulted. We deny that it has worked well. It is not necessary to state particulars; but we do say that the Church has had reason, in too many ways, to feel that it has not worked well; and that we have many reasons to complain of the operation of the existing order of things. It is needless for us to state particulars they are too widely felt and known. Therefore, without dwelling on an invidious branch of the subject, let us say here, as we do without doubt or hesitation, that no true Churchman can any longer acquiesce in the present state of things as regards the absolute power claimed by statesmen to appoint bishops, without reference to their qualifications; and that it behoves Churchmen to adopt such steps as are in their power, for the firm, but temperate, and persevering agitation of the moderate and just claims of the Church, for protection of her highest and most sacred interests in this respect. The contest ought to be pressed on the ground of common justice, of reason, of equity, and of religion; and this, without any appeals to principles beyond the understanding of the mass of the people, will, we trust, eventually lead to an alteration in the law on this subject, and, in the mean time, may, at least, lead to some alteration in the practice.

Another subject on which the Church of England has had reason to complain that her highest interests have been either neglected or made subservient to merely political considerations, is the due increase of her ministry-not merely of the second, but of the first order of the ministry. The Church has for a long series of years been unanimous in the opinion, that some considerable increase in the number of Bishops is necessary; and yet that increase has been withheld, under one plea or another. What is it that now prevents the increase of the Episcopate? It is simply this, that there is a certain small party in the House of Commons, who are bent on opposing vigorously every increase of the Episcopate, on the same basis as the present Episcopate. That is, they will not have any more Bishops appointed with large incomes, and temporal dignities. Whether this party might not be divided by a proposal to appoint suffragan Bishops with smaller incomes, is a question which might fairly be asked, if there were any party amongst men in high station that was in earnest on the subject. But, as it does not seem that amongst politicians there is any strong feeling in favour of the measure, we have only to say, that if the Church of England wishes to see her Episcopate properly enlarged, so that Bishops shall be brought

in contact with the Clergy and laity in their pastoral capacity; the Church must not depend upon any set of men, any political party, or even on its own heads in the House of Lords, who abstain habitually from bringing forward any measures on behalf of the Church; she must look to herself, her own energies, her own perseverance, her own firm, and persevering, and temperate expressions of opinion, to win for her those benefits which ought to have been granted without importunity, but which importunity alone will win.

In the Session of Parliament which is before us, we trust that the members of the Church of England will make their voices heard, and will not refrain from the fullest and most open expression of their objects and their wishes. We shall require to keep a vigilant eye on the proceedings of various parties, and to resist those measures which we deem injurious to religion in general, and to those of the Church of England. In all probability the proposal will again be made to go a step further in the course of unprincipled concession to religious error, by granting political power to the Jews. We are bound, as members of the Church of England, and, therefore, as holding the duty of the State to uphold the truth and to discourage error- -we are bound, we say, as members of the Church of England, to oppose and resist this, or any other similar measure of encouragement to what is evil.

We shall again have to confront the odious and disgusting agitation which seeks to dissolve the obligations of the table of prohibited degrees, and to throw all principles on that most important subject into confusion. We have to bestir ourselves, so that petitions shall issue from every parish in the land against this detestably impure and most audacious attempt. We have to require that, at least, the Church of England may not be subject to the gross tyranny implied in preventing her from punishing those of her ministers who should presume to celebrate marriages which she in her canons denounces as INCEST.

We shall, perhaps, further have to watch over measures introduced for the reform or alteration of the Cathedral system. We shall have to defend the rights of the Cathedral bodies, but without defending the abuses which have arisen in them. We shall have to resist the needless appropriation of their revenues to objects altogether alien to the intention of their founders-to point out the injustice of extinguishing the Cathedral offices instead of giving to those offices that care of souls, and those other important and onerous duties which were originally connected with them-to urge the propriety of bringing the members of chapter into permanent residence, and annexing to those offices the poorly-endowed parishes of the Cathedral cities, and other im

portant functions. In such efforts we have no doubt that we shall have the concurrence and aid of a considerable part of the Hierarchy.

It will be our duty to watch over the insidious advances of the temporal government to gain possession of the whole education of the land-to take from the Clergy the control they now exerciseand, finally, to impress its own latitudinarian bias on the whole.

Such are the objects now before the Church of England, and which, we trust, the faithful, zealous, and resolute sons and servants of that Church are prepared vigorously and perseveringly to press, without regard to persons, or parties-and alike through evil report and good report. Their way is plain before their face they have objects before them incontestably good and right-claims founded in plain and palpable justice, and which only need to be known in order to secure general acceptance.

ETC.

1. A Sunset Reverie. 2. Mangin's Outline of the Constitution and History of the Church. 3. The Order for Prime. 4. Peile's Annotations on St. Paul's First Epistle to the Corinthians; The Second Epistle to the Corinthians; and the Epistles to the Galatians, Ephesians, Philippians, and Colossians. 5. Copy of a Correspondence between the Lord Bishop of Sydney and the Governor of New South Wales; and Copy of a Correspondence between Dr. M'Hale and the Poor Law Commissioners of Ireland. Sessional Papers. 6. Alford's Greek Testament. 7. Jackson's Sinfulness of Little Sins. 8. Cotterill's Seven Ages of the Church. 9. Letters to a Lady: from the German of Baron Humboldt.

Gray's Earth's Antiquity. 11. Evans' First Revelations of God to Man. 12. Houghton's Examination of Calvinism. 13. Wilde's Closing Years of Dean Swift's Life. 14. Soyer's Modern Housewife. 15. Developments of Protestantism; and other Fragments. 15. Evans' Leicestershire Words, Phrases, and Proverbs. 17. Ewart's Lessons for Writing from Dictation. 18. Judith. A Romance from the Apocrypha. 19. Francis' Chronicles and Characters from the Stock Exchange. 20. Ramsay's Life and Literary Remains of Barbara Hofland. 21. Best, On Catechising. 22. Garratt's Scripture Symbolism. 23. H. Sherlock's edition of Sherlock's Practical Christian, with Life by Bishop Wilson. 24. Reflections, Meditations, and Prayers on the Life and Passion of our Lord. 25. Thorpe's Plain Truths on Important Subjects. 26. Kelly's Fourth Series of Lectures on Subjects connected with Prophecy. 27. Trevilian's Letter on the Antichristian Character of Free-Masonry. 28. Williams' Seven Sermons on Various Occasions. 29. Report to the General Assembly of the Church of Scotland, with Notes of Returns, &c., on the Suppression of Intemperance. 30. Moral Tales. 31. The Last Sleep of the Christian Child. 32. Sharpe's London Magazine. 33. John's History of Spain for Young Persons. 34. Froude's Nemesis of Faith. 35. Magnay's Rest. An Episode. 36. The Pastor of Welbourn and his Flock. 37. Poole's History of Ecclesiastical Architecture in England. 38. Bernays' Life of Christians during the first three Centuries of the Church. 39. Smith's Devout Christian. 40. Bowdler's Few Words of Family Instruction. 41. Forbes' Danger of Superficial Knowledge. 42. Harrison's Prophetic Outlines of the Christian Church and the Antichristian Power. 43. Davidson's Introduction to the New Testament. 44. Short Conclusions from the Light of Nature. 45. Newton's Antichrist; and The Flight of the Apostate. Poems. 46. Chapters on Deacons. 47. The Theologian and Ecclesiastic; and The Churchman's Companion. 48. The Ten Commandments. 49. Michell's Ruins of Many Lands. A Poem. 50. Cutts' Manual for the Study of the Sepulchral Slabs and Crosses of the Middle Ages; and Buotell's Christian Monuments of England and Wales. 51. Percy's Romanism as it exists at Rome. 52. Harvey's Two Sermons on the Duty and Manner of Keeping the Lord's Day. 53. Sewell's Two Sermons; The Nation, the Church, and the University of Oxford.-Miscellaneous.

1.-A Sunset Reverie. An Allegory. London: Masters. ONE of those pretty little religious fictions, if the term be held to involve no self-contradiction, which have issued in numbers from the various so-called "schools" within the English Church during the last ten or fifteen years, and of which the one before us, if the last, is certainly not the least. The design of this "Sunset Reverie" is very simple, but it is unambitiously, and, mainly on that account, poetically executed. The "two children Mirth and Earnest," types of the ordinary Christian, and the more devoted child of God, are well contrasted. The

incident of the pursuit of "the king-moth" by Mirth reminds us rather too forcibly of a certain passage in Byron's "Bride of Abydos;" but perhaps the resemblance was unavoidable. The happiest idea, in the whole allegory, we think, is that of "the diamond" fastened on each child's breast by "the Stranger," (our Lord,) the type of the presence of the Holy Spirit. The sun calls forth brilliant colours on these diamonds, giving them the semblance of various precious gems in turn, which are thus happily described :

:

“First of all I marked the dark red carbuncle, emblem of the glowing zeal, which was so necessary to sustain their spirits through the weary and toilsome hours that must elapse before the Stranger's return; next, the golden-tinted topaz, whose light, like the gleaming of steel, recalls the sword of the spirit, with which the good fight is fought; then the dark green emerald, suggesting not the least of the Christian graces, hope; the sapphire, type of love; the turquoise, blue as the sky that spreads above them, full of thoughts of heaven; and the amethyst, typical of the calm yet resolute bearing of the soldier's

cross."

After this corollary of graces we will not seek to display our critical acumen. It were brushing the butterfly's wing, indeed, or crushing the first spring violet beneath tempest rains, to assume our rod of office here.

11.-An Outline of the Constitution and History of the Church. In Question and Answer. By the Rev. S. W. MANGIN. London: Masters.

WE like this little work much; very much indeed. It was greatly needed, and we thank Mr. Mangin for his very sensible and conscientious performance of his humble task. This catechism is strictly Anglican, and at the same time Catholic, in the best sense. It is thoroughly and unobtrusively orthodox, on all points in dispute, whether betwixt Rome, or Geneva, and ourselves. We only object to the unqualified statement (page 23) that the Church of England is not in communion with the Greek Church. Not in communion outwardly, or in a strict and legal sense, we admit ; but the two Churches have mutually recognized each other more than once, and, surely, we are spiritually in communion with those with whom and for whom we pray.

The whole arrangement of this little catechism is very happy. The ordering of Church government is rightly traced back to Scripture evidence, in opposition to all, who would teach us, that we must rely merely on tradition for the fundamentals of our Church's discipline or government. Thus, after apostolical succession has been rightly vindicated as proceeding, not primarily