acterize this latest effusion of Dr. Vermilye's pen, we should say, it is a piece of mosaic, cunningly put together, of phariseeism, ignorance, misrepresentation, impertinence, bitterness, intolerance, and threatening. The following are specimens :

"The logical sequence of the central High Church dogma, in its final step, is mere Popery. *** Of the three parties into which the Reformation seemed to divide the English Church, only one fairly adopted the Reformation principle. The middle party, never half reformed, has usually had control in England, as the corresponding party has here. And the result has been Puseyism, which was disguised Popery. The true work of Protestant Christianity is to spread the pure doctrine of the New Testament; and this as much through corrupt churches as among heathen. But this can never be done by forgetting our own Reformation birthright, and flattering and looking kindly upon the corruptions that made that Reformation necessary. All falsehood and wrong must cease, and it will cease only by conflict. In the civil state, we have just emerged from war, which we hope and believe has forever overthrown one form of civil wrong, human slavery. But the church is to experience a shaking also. And we think the conflict must be, between this ceremonial principle, with all its offshoots and sequences, and the simple doctrines of grace. We think we can identify the separate armies; and, perhaps, even now, the note of preparation has sounded and the gathering is silently begun. Each will go according to his affinities; and each should now inquire where he properly belongs, and report himself there. Much responsibility, in this present case, and in truth in regard to the whole subject, rests upon our Low Church, Episcopal brethren. We believe they will feel and meet their responsibilities. Whether they are where they ought to be,—whether in existing emergencies, they have yet come up fairly to the positions logic and consistency as well as their high evangelism require them to cccupy, they are best able to judge."

All this is sufficiently significant. As another illustration of the temper exhibited in that denomination toward the Church, in the Weekly newspaper which is the organ of these Dutch Presbyterians, there appeared, a little while ago, an Article against the Church, which was not only so bitter, but so full of imputations of a personal character, that the paper was compelled to retract every word, and to confess that the charges were without the shadow of a foundation. The retraction, however, was made in a manner only to add insult to injury. These charges were occasioned by some accessions from that denomination to the Church; and the smarting of mortifica

tion sought to vent itself in this way. Here, indeed, is evidently the whole trouble. Ever since the old Dutch Presbyterians lost control of New Amsterdam, two hundred years ago, they seem never to have forgotten the old grudge, which Washington Irving described with such inimitable humor. Nor does it seem to heal the wound, that with all their rich endowments of money, the denomination scarcely holds its own; and that so many of its members are all the while finding a more congenial home in the bosom of the Church. Large numbers of our noblest and most earnest Churchmen are of such an origin. If Dr. Velmilye will accept a little advice, we we would suggest, that if he wishes to build up Dutch Presbyterianism in this city, and to save the souls of men in that way, why not go out into the alleys of the city, where Dutch Protestants, constantly landing upon our shores, are living in utter destitution, and are fast sinking into practical heathenism. There, almost at his very door, he may see a missionary field worthy of all his efforts. If, however, his zeal is to seek more satisfactory expression in defaming and assailing the Church, we assure him, that both the experience and instincts of Churchmen will be quite sure to estimate him and his labors at their full value; and that he mistakes, greatly, if he puts a wrong construction upon the silence of Christian gentlemen, and upon their refusal to render railing for railing. So he will find in the end.

Meanwhile, practically, the Church has no new lessons to learn; save that of renewed loyalty to her great Head, and unshrinking fidelity to the trust committed to her. All that she has to do is, to work and pray, and, if need be, to suffer, in faith. Her principles will be tested to the uttermost, and her standard bearers will be tried as by fire. Not unlikely, there will be defections from the Church. Ten years ago, there was a tendency among us toward Rome; and between the years 1845 and 1855, amid the jeers and taunts of the Church's enemies, twenty-seven of our Clergy went over to the Roman Schism. Just now, there is, unquestionably, a tendency in the opposite direction; and the Sects see it, and are trying to strengthen and use it. Uneasy spirits among us are seeking

every opportunity to show where their real sympathies and affinities are. It certainly would not be surprising, that men who are Churchmen from mere preference, or expediency, and not from principle; men who have learned their Theology at the feet of other masters; men, puffed up with self-conceit; men, veering with every current of popular opinion; men, whose imprudences and unfaithfulness have bred distrust and loss of confidence; men, whose self-will chafes under the sober, healthful restraints of the Church, and is fully determined no longer to brook them; men, who, incited by the Church's enemies, have pledged themselves to trample upon Church Law and Order, and dare the consequences, we say, it would not be strange if such men should, sooner or later, go to their own place. Should it prove so, the Church will survive their departure. If, ten years ago, under the power of her organic law of life and growth, she was stronger than ever, when Romanism had sloughed off, she will not suffer now from being rid of an element which only weakens her influence. The Church has no real sympathy with either Rome or Geneva, as such. She will do her own work, in her own way. If she is indeed founded on the Rock CHRIST JESUS, they that be for her, are more than they that be against her.

In these pages, it has been our object to note, with some minuteness, those loose Church views which characterize our age and times; to show that they are false in theory, and mischievous in tendency; and to exhibit the spirit of determined hostility which this radicalism is manifesting toward what we believe to be the Church of God. With such teaching and such a temper, there can be no compromise. We will not purchase peace of such a foe at the price of treachery, and the surrender of the Truth of God. The irregularities which called forth the Pastoral Letter of the Rt. Rev. Bishop Potter, were but symptoms of a disease deeply seated, wide-speading, insidious, and malignant. Firmness for principle at every sacrifice, and, at the same time, a spirit of charity, forgiveness, and forbearance towards individuals,-this is now the bounden duty of Churchmen.

NOTICES OF BOOKS.

The DirectorIUM ANGLICANUM; being a Manual of Directions for the right Celebration of the Holy Communion, for the saying of Matins and Evensong, and for the Performance of other Rites and Ceremonies of the Church, according to the Ancient Use of the Church of England. With plan of Chancel, and Illustrations of "such ornaments of the Church and of the Ministers thereof, at all times of their Ministration, (as) shall be retained, and be in use as were in this Church of England, by the Authority of Parliament, in the Second Year of the Reign of King Edward the Sixth." Second Edition, Revised. Edited by the Rev. FREderick George Lee, D. C. L., F. S. A., Lond. and Scot.; Chaplain to the Right Hon. the Earl of Morton, &c., &c. (London: Thomas Bosworth. 4to., pp. xlvi, 306, and fifteen 4to. plates.)

We give this title in full, yet it conveys an imperfect impression of the volume itself. The first edition was published in 1848, and the new edition is called for by the ultra Ritualists who seem bent on restoring, to the Reformed Church of England, some of the most offensive of the Mediæval ceremonies of Romanism, which were still retained in the second year of Edward VI. The Frontispiece of the volume, or Plan of the Chancel at the administration of the Holy Communion, is a gorgeous picture, and would never remind one of a Reformed Catholic Church. The lights burning on the Altar, the Crucifix, the Priest in the act of elevating the Host, the variegated and richly embroidered vestments, &c., &c., represent a scenic display admirably calculated to impress the senses. At the end of the volume, are sixteen lithographed quarto plates containing representations of vestments and furniture, from an altar completely equipped down to chalice covers and palls. One would infer that Ceremonialism in the English Church was about to become one of the fine arts; and that, as at Rome, learned men were to devote themselves to stage-effect. The terms, too, used in this Directorium Anglicanum, are somewhat peculiar, as describing an English Church Service ; such as Almuce, Amyss, Aspergillum, Aspersorium, Gremial, Planeta, Benatura, &c., &c. The following are some of the directions for the officiating Priest, when consecrating the elements.

The reader will note the words which we have placed in italics. "Let him stand erect, not lounging on the altar; his elbows should touch his sides; when he lifts up his hands, the extremities of his fingers should just be seen above his shoulders. He should join three fingers together, with which he will make the sign of the Cross; the other two he shall lay together in his hand."

"Whilst he shall say, Accipite et manducate ex hoc omnes, he shall fetch a breath, and with one inspiration shall say the words, Hoc EST ENIM CORPUS MEUM: so that any other train of thought shall not

intermingle with them. For it seems not reasonable to interrupt a form so short, so important, and so efficacious, whose whole virtue depends on the last word, namely, MEUM, which is said in the person of Christ. In like manner, the same rule should be observed in the consecration of the Blood."

If he has to consecrate more hosts than one, he ought to elevate that one of those which he has determined upon with himself from the beginning of the Mass; and should hold it in regard to others, so that he may direct his sight and intention to all at the same time."

"Before Mass, the priest should not wash his mouth or teeth, but only his lips from without, with his mouth closed as he has need, lest perchance he should intermingle the taste of water with his saliva. After Mass also, he should beware of expectorations as much as possible, until he shall have eaten and drunken, lest by chance anything should have remained between his teeth or in his fauces, which by expectoration he might eject."

Now, it is not surprising that there should be, in the English Church, a strong reaction from the cold repulsive features which the Puritan party sought to fasten upon the Worship of that Church; and we may expect to feel that reaction in this country. Symbolism, outward expression of the hearts truest, deepest sentiments and feelings, we may and shall have. Nature is full of symbolism. Our own Ritual can be, and ought to be, made far more beautiful, and imposing, and impressive, than it is. With the advance of the age in culture, Estheticism is naturally developing itself everywhere, and in every possible form. We see it in Society on every hand. But, in Religion, a Symbolism of the true Faith, and a Worship which expresses that true Faith, is one thing; a Symbolism of Romish Mediæval Error and Corruption, however dazzling to the senses, is quite another thing; and in developing the one, let us be careful not to ape or be guiled into, the other. All that we can now say, is, that this new Ritualistic movement in England has, to some extent most certainly, its origin in a false Theology. So far from leading to Romish Error, it springs from, and is based upon it, and Error, too, of the most dangerous kind. This point we are fully prepared to prove. Calling itself Catholic, it is a miserable caricature and perversion of Catholicity. Even such men as Dr. Pusey and Archdeacon Denison have come out boldly against it. As yet, in this country, we are not cursed with such fooleries; and we have no obsolete dead and buried Rubrics, behind which such representations can be enacted. Men who want them, must go where the genuine article can be had. Nor will they be the losers, for Romish Ceremonialism when well displayed is a very respectable performance, compared with such imitations as are attempted in the volume before us.

THE VICARIOUS SACRIFICE grounded in Principles of Universal Obligation. By HORACE BUSHNELL, New York: Charles Scribner & Co. 1866. 8vo. pp. 552.