faith: most people "only believe that they believe ;" and one result of scepticism is, that faith and reason are spoken of as if in direct antagonism to each other. Reason will, it is feared, destroy what faith has constructed. Mr. Smith argues that this is a fallacy; and tries to prove it by showing that all belief, in great things and small, is founded on reasons approved by the judgment. Belief will be right or wrong as the reasons on which it rests are good or bad. In no one age can there be a proclivity in opposition to the dictates of reason, towards Christian doctrine; so that such terms as, ages of faith or of reason, specially so called, are not logically true. Christianity is not touched by the discoveries of science, nor can any amount of science account for moral and spiritual truth, which is the essence of Christianity. Scientific discoveries do no more than touch a few physical phenomena relating to man's past or present condition, and such knowledge does not necessarily go hand-in-hand with material knowledge at all. The foremost nations of the world, in the truest and highest sense, have been Christian. This is strong evidence; and the doctrines of the English Church are common to all Christian communities, and have a right to this argument. The theories of Strauss, Rénan, &c., carry with them their own refutation. The Christ of the Neologists is not, in any sense, the Christ of the Gospels; the former is obviously a fiction, the latter beyond the power of human art to draw. Hence the narrative of Renan is inconsistent, unmeaning, and palpably unreal. It is in this spirit, with great vigour and conciseness of language and accuracy of thought, that our author conducts his reasoning to the end, becoming more pointed and practical as he proceeds. It is a pamphlet for scholars and thoughtful readers. It may hardly satisfy a starving man to tell him that he is not, or need not be, hungry; but half a loaf is better than no bread. So we must be content.

The Sacraments of the Gospel. Two Sermons, preached in Ripon Cathedral, by Ven. Archdeacon Dodgson, M.A., &c., with a Full Account of the Proceedings of Dr. Goode, Dean of Ripon, and the whole Correspondence, c. Second Edition. Rivingtons. 1864. -Personal controversies on such high matters as the "Sacraments of the Church" are never very profitable reading; and certainly not the more so when much angry correspondence is involved between dignitaries-the Dean and Canon of the same cathedral. We are bound to add, however, that the Archdeacon in this case was attacked so unjustly and with such virulence in public, that no course was open to him but the one he has here adopted. Whoever knows anything of the previous career of the Dean as a pamphleteer, and his courtesy as an opponent, and approves of them, will here find that his old charms have not forsaken him. What we need not add is, that the charge against Archdeacon Dodgson of preaching false and erroneous doctrine is utterly untenable, and falls to the ground-a charge, it seems, which his opponent "had the audacity to utter, but neither the honesty to retract nor the courage to maintain." The Bibliotheca Sacra. Edited by G. Park and S. Taylor. July, 1864. Andover (Massachusetts): Trübner and Co.-The character of this periodical, which we recently noticed, is more than fully maintained in the present number. It contains several able and thoughtful papers, and especially one on the "Authorship of the Pentateuch," which shows in a very masterly manner the shallow flippancy, falsehood, and unfairness of Colenso's objections against the truth of the Mosaic writings. Some of the charges of "Anachronism" are well refuted.

The Perfected Work of the Spirit. God the Fashioner of the Hearts of His People. Two Sermons preached in St. Giles' Church, Oxford. By the Rev. P. G. Medd, M.A., Fellow and Tutor of University College, Oxon. Parkers. 1864.-These are two earnest, able, sermons on two most important subjects; but they lack that life and animation so necessary in compositions of this kind to attract readers, of which perhaps they had some greater share when spoken to the people of St. Giles' from the pulpit. Dryness of style is no necessary attendant of depth of argument or importance of subject. Half the power of the shallow, popular, expounders of the day is owing to their fluency and freshness of style and delivery, and it is to be regretted that more attention is not paid to these points by men of such real ability as Mr. Medd.

An Answer to Professor Goldwin Smith's Plea for the Abolition of Tests in the University of Oxford. By the Rev. H. R. Bramley, M.A., Fellow and Tutor of St. Mary Magdalene College, Oxon. Rivingtons. 1864-This is by far the ablest answer we have yet had to Professor Smith and Dean Stanley's plea for the abolition of tests in the University of Oxford, and as far as argument can go entirely disposes of the objections urged against their continuance. Mr. Bramley writes in good, sound, clear English, takes the bull boldly by the horns, and sifts all his adversary's assertions with a skill and pertinacity which make him a very awkward opponent. He illustrates the present position of the two parties now engaged in attacking or defending the Church of England and the Christian religion by a neat and striking apologue from Don Quixote. Anselmo and Lothario were two intimate friends at Florence. The former was married to a most charming and faithful wife, but could not rest contented until her virtue and fidelity, of which he had no suspicion, had been put to the test. He was anxious that she should be purified by the fire of courtship and solicitation. If victorious he will have attained the utmost of his ambition, the possession of a truly virtuous woman, if not, he will have been saved from the snares of an unworthy one. In vain does Lothario endeavour to convince him of the folly and injustice of what he is about to do. "You are

at this time," he says, "in the same disposition that the Moors are always in, whom you cannot convince of the error of their sect by citations from Holy Scripture nor by arguments of reason or of faith, but you must produce examples, plain, easy, intelligible, demonstrative, and undeniable, such as-If from equals we take equals the remainders are equals.' Why should I solicit her who is reserved, persuade her who is virtuous, bribe her who is disinterested, and court her who is prudent? You know you have a reserved, virtuous, discreet, prudent wife; what more can you need? If she come off, as she doubtless will, victorious from my attacks, what better titles can you bestow on her? What more can she be to you than she now is? If you had one of the noblest diamonds, and were sure of its beauty and purity, which all the world acknowledged to be as great as diamond could possess, would it be right to lay this precious gem between anvil and hammer, and by mere dint of blows try whether it were so hard and fine as men believed? If the stone bore the trial it would be no better, if broken it would be lost and ruined." Lothario's logic was good, but his friend turned a deaf ear to it. The jewel was put under the hammer and crushed, and Anselmo was a desolate man. The one party who are attacking Christianity, argues Mr. Bramley, would persuade men to lay aside their faith until they have proved the truth of it. They plead for greater liberty of thought, protest against committing themselves to creeds or systems, denounce as tyranny any attempt to secure definite doctrines, or gain final adhesion to presumptive truth. No conviction is of value unless it spring from previous inquiry. Belief must be preceded by doubt, faith be always open to reconsideration and revision, and no set of opinions is more correct or precious than another. Undirected, endless search for truth is the one duty and the highest occupation of the intellect. All authoritative inquiry into men's tenets must be abandoned, all provisions for securing a certain faith abrogated. To this, reply their opponents, Christianity is a definite, known, ascertained system, resting on well-known It is unwarrantable to unsettle, truths which make up its Creed. and so perhaps destroy, the faith of those who have been brought up in the belief of Christian doctrines and Christian means of grace. The arguments applying to the virtue of chastity may also apply to the grace of faith, which is too precious a jewel to be thus wantonly risked by trials and hazards of our own devising. This is the ground justly taken by Mr. Bramley as his starting-point, and from it he proceeds to examine one by one Mr. Goldwin Smith's sweeping and bitter denunciations of Christian doctrine and the formularies of the English Church. It is impossible to extract from these assertions all their native malignity, but our author shows in some cases that it is harmless, and in many others that it is wholly unjust. He examines Mr. Smith's main arguments paragraph by paragraph, lays bare their weakness, and shows how they may be best answered or refuted. In our present limits it is impossible to make quotations, but our plete manual of the whole subject. readers will find Mr. Bramley's essay well worth reading as a com

The Union of the Spiritual and Temporal Authorities in One and the Same Ecclesiastical Court; a Letter to the Right Hon. W. Gladstone, M.P., &'c., c. By the Rev. W. P. Ward, M.A., Rector of Compton Valence. London: Rivingtons. 1864.-This is the republication of a very able and important letter to Mr. Gladstone, first printed in 1850, and addressed to the Chancellor of the Exchequer when true Churchmen had yet some ground left for believing in him not only as a statesman but a stanch upholder of Church and State. We do not agree with all Mr. Ward's gloomy auguries; but there is no doubt that the drift and broad tendency of ministerial dealings with the Church is what he describes. For the court which he proposes we prefer the recommendation of the late Committee of the Lower House of Convocation of Canterbury. He points out two great wants in the Church-1. The restoration of the legislature of the Church; 2. The construction of a Judicial Court for all causes ecclesiastical, which, while final, shall command also the confidence of both the Church and the country at large. All who take an interest in this important question will here find it ably and temperately discussed, with especial reference to the royal prerogative.

Palm Sunday. London: Bosworth. 1864.-The point of this serThe Certainty of the Final Judgment of All Men; a Sermon for mon lies in its bringing clearly out the doctrine, not simply of man's responsibility, or the certainty of the future judgment to all, but that that final judgment will be an entire and thorough examination decree of life or death eternal. of men's lives, of all the things done-good or bad, not a mere

Apostleship; a Sermon. By the Rev. H. Dalton, M.A. London: Bosworth. 1864.-This is rather a vague, loosely arranged discourse, the pith of it seeming to be this not very novel or striking assertion-"The Church is apostolic, not because there were once twelve apostles, but because she is the body of Him who is the Apostle. Being apostolic, she has ever the power of sustaining the ministry of apostles. In a word, Jesus is the Apostle-the Church His Body," K. T.λ. It was scarcely worth while to fill 16 pages with this sort of thing.

Church Extension and the Ecclesiastical Commission: the Law relating thereto, with Suggestions for its Amendment, comprising Pew Rents, Grants of Patronage as a Means towards Church Extension; being a correct Edition of a Paper read at the Manchester Church Conference. By J. M. Dale, Esq., &c. London and Oxford: J. and J. H. Parker. 1864. The working of the Ecclesiastical Commis

sion has now, unhappily, somewhat to do with almost every parish in the kingdom: and it is, therefore, a subject with which clergymen are bound to have some little acquaintance, if only for their own sakes. All those who are in search of information will find this legal summary of Mr. Dale's a plain and useful manual. But we regret to find a man of so much sense going back to the false principle of pew rents for the building and support of churches, and venturing on the extreme absurdity of saying that the offertory, as compared with such a system, is a failure. Whoever really knows anything of the working of the offertory knows that the movement has been, and is, marked by all but invariable success.

An Address to the Royal Commission appointed to Revise the Various Forms of Declaration made by the Clergy, &c., in Favour of the Abolition of the Oath against Simony. By the Rev. C. Meade Ramus, M.A. Oxford and London: J. and J. H. Parker. 1864.-Mr. Charles Meade Ramus objects to the Oath of Simony which every clerk is bound to take when presented to a living. He does so on several grounds-as, 1st, because it fails to stop the practice which it was framed to prevent; 2nd, because no defendant, in civil courts, is put on his oath ;-and is simony so heinous a crime as to demand this? 3rd, Simony has never been yet so fully and accurately defined as to require men to disclaim having committed it; 4th, why should the presentee be made to take this oath more than the patron? A similar mode of reasoning, if it can be so called, might be applied to murder-e.g., No laws prevent murder; the accused person ought not to be put on his oath; the line between murder and manslaughter is hard to define; why should A. B. be put in the dock as a felon more than his accomplice? We do not like the oath; but Mr. Ramus's reasoning we like as little.

A Brief Reply to the Second Edition of Mr. Sergeant Shee's Pamphlet on the Irish Church. By E. A. Stopford, Archdeacon of Meath. Dublin: Hodges and Smith. 1864.-If any of our readers feel inclined for a re-discussion of the old and worn-out, but still vital, topic of the Irish Church, its history and statistics, here they will find it to their heart's content. The attack and the reply are mainly based on information of some twenty-five or thirty years' standing. The whole tract is stale and wearisome enough. Our God a Consuming Fire. The Christian Doctrine of Everlasting Punishment, founded on Reason and Revelation. By the Rev. A. Baker, M.A., Curate of Kemerton, &c. London: J. & C. Mozley. 1864. This is a thoughtful and reverent sermon on a very solemn subject; solemn as a doctrine founded on the Saviour's own words, and of vital importance to all men. It is not so able or so convincing as some of Mr. Baker's discourses, but is quite worth reading. An Office of Intercession for the Church, with Preface and Appendix. By P. G. Medd, M.A., Fellow and Tutor of University Coll. Oxon. Oxford and London: J. H. and J. Parker. 1864.-Mr. Medd here republishes, for public as well as private use, a short and touching Office for the peace of the Church, which, according to the ancient English use of Sarum, was once said daily both morning and evening, except during the festal seasons of Christmas and Easter. He believes that the fortunes of the world are bound up with those of Christ's Church militant here on earth; and therefore that it becomes all members of that Church to pray for "the peace of Jerusalem." His book is very well-timed, and good of its kind.

Propitiatory Sacrifice and the Sacrifice of Christ, according to Scripture and Catholic Antiquity. With an Appendix on the Scheme of Mr. Birks. London: Rivingtons. 1864.-The aim of this little book is to ascertain what meaning lies in three terms, Sacrifice," “Atonement,” and “Vicarious;" and the sense in which they are severally scriptural and catholic. It is obvious, at a glance, that the door is thus opened to an infinitely wide and lengthy discussion, not to be handled with success in a hundred octavo pages, far less to be more than touched on in a brief summary of this kind. But this much we can say, that the so-called Calvinistic Record view of the subject, which rather dwells on the passion of our Blessed Lord as a "punishment" than on the merit and excellence of His perfect obedience, is entirely refuted, so far as error can be refuted by argument. The writer is a good Hebrew and Greek scholar, and his language is forcible and fluent; but we are not quite sure as to what his own view of this important subject really is. He shows us many aspects of the whole question, from some of which he strongly dissents, but not so clearly those to which he inclines. After being in a labyrinth, one feels curious to know how we got out. This is not told us. The pages are crowded with details, but not possessed by one clear, main idea.

CORRESPONDENCE.
Separation of the Sexes.

To the Editor of the “Church and State Review." IR,-A Correspondent in your last number asks for the authority for the separation in our churches of men and women. And he puts the question, Is it a Catholic custom? I have no doubt that it is one-a custom which has come down to us from Pre-Reformation times; and I infer this not from anything which I have read on the

subject in learned authors, but because the practice to which your Correspondent alludes exists amongst us and requires no "advocate" to gain acceptance for it.

Your Correspondent may probably reside in some town where ancient Church customs have died out before the withering genius of progress in the nineteenth century. If he were acquainted with some of the rural districts of this county he would be able to notice how the separation of men and women in our congregations, as well as some other Catholic customs, such as bowing at the Gloria, &c., were kept up by the people themselves, having lived on through the dreary times of deadness which are spoken of in the Mendip Annals. Whatever may be the case in any other Christian community in this matter, the custom of our own Church seems quite clear, and such an overstatement of the case as your Correspondent alludes to must not be allowed to prejudice the fact itself. That it should not be found to prevail in the Roman or Eastern Church, may be due to the circumstance that the way of using and occupying churches in those communions is somewhat different from our own. I do not remember that in the Roman Catholic churches abroad any method of having fixed seats in them prevails as it does in this country. And when people come to pray privately in them, they commonly are some distance apart from each other, and when each person occupies a distinct seat, there is at once a check upon the evils which may have led to the custom of men and women sitting in separate groups in our pewed churches. But this separation is not a thing unknown in the Roman Church, as every one who has visited S. Peter's at Rome and the Sistine Chapel on high festivals will remember.

In the Eastern Church sitting down in churches is not recognised at all. The two postures of church-goers there are standing and kneeling, and the only seat allowed is one running along the wall of the church for the use of aged and infirm persons. So that here again the reason for this separation does not apply.

But in whatever way the custom may have arisen, every parish priest cannot be too thankful to find it acquiesced in and maintained, and where it does not exist he should endeavour to bring about such an arrangement in his church, for the sake of those of his congregation especially amongst whom self-respect and delicacy of feeling are less influential than they ought to be. If your Correspondent knew what many pains-taking clergy have to contend with, through the promiscuous mixing of men and women in the occupation of seats in church he would, I feel sure, do anything rather than stand in the way of such an arrangement or oppose its introduction. If I merely glance at this part of the subject, it is because it would not be right in a public journal to enter into details about it. Of one thing there can be no doubt, that this custom is no development of Protestantism, nor any relic of the sourness of Puritanism, but a wise provision prompted by a loving regard for the purity and holiness of the House of God, and for the protection and edification of those who assemble to worship therein, and to enable them to serve the Lord without distraction.

To the Editor of the "Church and State Review."
IR,-It may be interesting to your correspondent ❝ A
Husband and Father," and to others of your readers,
to know that the custom of "separating the sexes" is
still pursued in the Vaudois Churches, both in the
French and Italian valleys. It seems to me, although

I must plead great ignorance of Church history, that in the case of these people, the custom was adopted to falsify, as far as possible, the libels which were universally uttered against them. Those who are acquainted with Vaudois history will, I think, agree with me in saying that even in these matters, which to some of us appear so trivial, our persecuted ancestors in faith were compelled by their conscience to pay a marked attention.

I beg to enclose my card, and remain, Sir, yours truly,

St. John's Coll. Oxford, November 24, 1864.

Corrections.

R. G. A.

To the Editor of "The Church and State Review."
IR,-In your second article upon Cathedrals as they
should be you have fallen into an error affecting a whole
capitular body.

By the provisions of The Manchester Rectory Division Act the four stalls in the cathedral are to be attached to what are known as the four Government churches, and one of them has been so united for several years past.

Permit me also to advert to another slight misstatement in your truly excellent publication.

The reviewer of Tennyson's last poem assigns The Pogmoor Olmenack to the Lancashire dialect, whereas it is a Yorkshire publication, descriptive of the habits and vernacular of ❝ Barnsla foak.” I am, Sir, yours,

A NORTH COUNTRY READER.

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IR,—I

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