time of consecration, to stand "where he may with more ease and decency use both his hands." The accusation ran thus: "It seems to be no great matter that, without warrant of the Book of England, the Presbyter going from the north-end of the table shall stand at such a part of it where he may with the more ease and decency use both his hands: yet, being tried, it importeth much as that he must stand with his hinder parts to the people." (Laud's Works, vol. iii., p. 345.) It is plain, therefore, that at that time the Rubric of the "Book of England" was not understood to order the Eastward position for any part of the Service; and it may reasonably be inferred that in practice the Consecration Prayer formed no exception (and if it is to form an exception now, it must be solely upon the strength of the Rubric before that Prayer introduced in 1662); nor did Laud plead, as doubtless he would have done if he could, any such interpretation as is now contended for of the English Rubric at the beginning of the Service. What he did plead was, that the Holy Table was often "so narrow as to render it desirable for the priest to quit the North-end "to avoid the unseemly disordering of something or other that is before him" when he consecrates; and he calls God to witness that this was the only cause and intention which led to the introduction of the Scotch Rubric, for which he was accused. Add to this, that while the Scotch Communion Office (1637) of which I speak was confessedly founded upon that of K. Edward's First Book (1549), no attempt was made in it to revive the Rubric of that book, which at the beginning of the Communion Service ran thus:-"The Priest standing humbly afore the midst of the altar shall say the Lord's Prayer;" nor has that Rubric ever been reproduced in any authorised Prayer-Book-English, Scotch, Nonjuring, or American. The nearest approach to it is in the Rubric introduced in the last English Revision (1662) now in use. But had the words "standing before the table," in that Rubric, been intended to refer to anything more than "the ordering the bread and bread," it is inconceivable that the Eastward position for the Consecration Prayer should not have been introduced in obedience to it, at least in some one cathedral. That the said Rubric is not clearly or sufficiently worded, every one will admit; but its intention cannot, I maintain, be regarded as doubtful in view of the ascertained practice of all our cathedrals. Common sense, guided by a tradition of sound doctrine, determined that the avowed and only purpose of the Rubric-which is to provide that the Priest may "break the bread before the people," &c.—could not be fulfilled * Has not this evil greatly increased of late years? And ought not the Bishops to prescribe, for the guidance of architects, a minimum of breadth, and also a maximum of height, of the Holy Table, with sufficient and convenient standing room on the floor at the north-end? Moreover, "SuperAltars" are inconsistent with the notion of a "Table." And while we allow of both terms, "Altar" and "Table" (though the latter is the more plainly Scriptural), we ought not to suffer the structure itself, in effect, to exclude either notion; and still less that which is the more Scriptural of the two. except by his standing at the North-end of the table. Had not many of the tables been made (as Laud testifies) narrower than was desirable, the probability is that the Rubric in question would never have been introduced.* It would not, therefore, in my opinion, be safe or right to make to those who claim it the concession I have named, without at the same time adopting a declaration such as I have suggested, viz., that, in so far legalising the Eastward position, our Church has no intention of departing, in any respect whatever, from the doctrine of her present Liturgy or other Reformed standards. I have made these remarks upon the assumption, of which both you and my brother are better judges than I am, that some compromise or concession, as you both argue, has become necessary. I regret extremely that this should be the case, because I cannot but fear that the practical relaxation of the existing law, though made for the sake of peace, will only produce, ere long, a worse and more serious aspect of the same dispute, which will then be occupied upon doctrine alone; and that when that time comes (if it be not come already) we shall find ourselves in a weaker position to exclude error and uphold the truth. My brother put the matter very plainly and strongly last year in his "Twelve Addresses (pp. 100-103), where, speaking of the position of the Celebrant at the Prayer of Consecration only, he maintained that, besides other reasons, a regard for "the true doctrine of the Holy Communion' requires us not to depart from the North-end position. That eventually very serious inconvenience will arise in practice from the use of the position now being introduced with so much zeal by many of the younger clergy, cannot, I think, be doubted. As it is, in our larger churches, and wherever the chancel is disproportionately long, the priest, even with a strong voice and with all the advantage of standing at the North-end of the altar, and of some inclination towards the West, is often very imperfectly heard; but when these young clergy become old, and their voices weak, and their backs are turned to the distant congregation, there is too much reason to fear that the service will degenerate into a dumb show. In Roman Catholic churches, where the Prayers are in Latin, this is comparatively immaterial; but it will be a disastrous blow to the national and congregational form of worship which our Church has hitherto professed to exhibit since the Reformation, for the benefit more particularly of her poorer and less-instructed members, if her ministers during the most important of all her services are to be content to remain for the most part unheard: and what an advantage this will give to the worship of the Dissenting Chapel over that of the Parish Church, in the eyes of the middle and lower classes, will soon, I apprehend, become manifest. Mr. Scudamore maintains (Notit. Eucharist., p. x. sq.) that the North-end position is "unmeaning, awkward, and unnatural." But might not the same be alleged of the corresponding or counterpart position, in which the Prayers, during Morning and Evening Service, are now said most commonly in Churches-always in cathedrals? * See Bishop of London's Charge for 1871, p. 82 sq. Vol. 73.-No. 443. 5 T And whereas he assures us that, if the Eastward position were universally adopted, we should soon observe, arising from that cause alone, “a great and happy growth of reverence and intelligent devotion throughout the land," I confess my own anticipations, after considerable experience of the effect of both positions, are altogether the other way. There is one other consideration which I cannot altogether omit. Living here in a country where "Episcopalians" and Roman Catholics combined do not amount, I believe, to more than a tenth part of the Christian population, any tendency to make the divergence in religious practice between ourselves and the other ninetenths of our fellow countrymen greater than it already is, appears to me highly undesirable on the score both of prudence and charity. The same applies, though much less urgently, with regard to your position in England as Churchmen in relation to the great body of your Nonconformists. Under existing circumstances, we ought, I think, to be very jealous of every attempt, which, craving after union with foreign Christians, would show indifference to the feelings and sentiments of the Christian brethren among whom we live. In no sense more than in this, is the saying true, that "Charity begins at home." I am, with much respect, CHARLES WORDsworth, Bp. of S. Andrews. NOTICES OF BOOKS. Leaves from the Unpublished Journals, Letters, and Poems of Charlotte Elliott.-Those Holy Fields: by the Rev. Samuel Manning, LL.D.--The Temple, its Ministry and Services: by the Rev. Dr. Edersheim.-Memoirs of a Huguenot Family: from the Original Autobiography by the Rev. James Fontaine.- The Cheery Chime of Garth: by Mrs. Prosser.-London: The Religious Tract Society. 1874.-The time of the year is now fast approaching when, thick as the leaves in Vallombrosa, books of the class prefixed to this notice crowd in upon the attention of an Editor. In the case of the volumes before us, we can conscientiously say that they deserve it; for all are attractive, and all, in their way and degree, are profitable. The name of Charlotte Elliott has left with all so much fragrance, that a fresh volume of holy thoughts and aspirations, with some choice poetry, from her pen, will be heartily welcomed by all gifted with spiritual discernment. From the extracts selected out of her Private Diary we quote one containing at least one very beautiful thought, and which, late as is the period of the year when it falls under the notice of our readers, may furnish valuable admonition:This may be the last year of my warfare, and oh! that it may be the holiest I have ever passed, in a constant preparation for Heaven and increased assimilation to its employments! May every day be a day of progress, and render my Saviour more dear to me, His character more known to me, His Word more precious! May I each day put on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof! May His likeness, His lovely image, at least begin to be discernible in me! May He pour His Spirit upon me, and make His influences more effectual and purifying and transforming day by day,increasing my hunger and thirst after righteousness, my watchfulness, meekness, thankfulness, and love! May He render the thought of death habitual and welcome, and the hope of glory' firm, animating, and elevating! "May I have a distinct consciousness of the superiority of the heavenly state above the present,—strong desires after it, a meetness for it in Christ, so that, when the summons comes, I may enter it with joy and transport! 'Good art Thou, Lord, to the soul that seeks Thee. What art Thou, then, to the soul that finds Thee?" "Our thoughts and speeches in most things run to waste-yea, are defiled; as water spilt on the ground is both lost and cannot be gathered up again, and it is polluted, mingled with dust. But no word spoken to God from the serious sense of a holy heart is lost; and this communication is certainly the sweetest-to speak little with men, and much with God.' "Oh! happy that heart which is as Jacob's house, purged, in which no more idols are to be found; but the holy God dwelling there alone, as in His holy temple, amid silence and peace!'" "Those Holy Fields" is a beautiful volume, companion to the "Italian Pictures" and other similar books with which many no doubt are familiar. Like them, it is beautifully illustrated, and in this case the subject is one which comes home to the spiritual instincts of all. Often as the topic of the Holy Land has been treated, interest in it never palls, and each fresh volume is welcomed as though it had no predecessors. This, in itself, although a subsidiary, yet it is a significant, testimony that it is no mere human interest which attaches to "Those Holy Fields." We strongly recommend the book as a most appropriate Christmas gift.-Dr. Edersheim's volume on the Temple and its Services has more especial reference to the time of our Lord Jesus Christ. It has been his aim to place "the permanent Christian interest in the foreground." In his preface he quotes a long list of learned writers from whom he has derived his information, and the reader of the volume will find that he has made good use of them. It is a book which will be read with much pleasure and profit, enabling the student of the New Testament more fully to realise the nature of the glorious structure and gorgeous rites which were no help, but a hindrance, to the Jews who trusted in them from receiving Jesus as their Messiah.-The "Memoirs of a Huguenot Family" is the republication of a most interesting book. For those who are not acquainted already with it, we may say that, while all the incidents are real, it has all the charm of a romance; but, beyond this, it is the record of what men were content to endure for the sake of conscience in the times when Popery, under the influence of the Jesuits, was paramount in France. It narrates the trials and persecutions which Mr. Fontaine underwent in his native land, and gives an account of his settlement in England, afterwards in Ireland. There are few family stories more full of touching interest than those of the Huguenot refugees, and we are glad to find this one brought under notice again.-Together with the "Cheery Chime of Garth" there are some other stories, all short and pleasant; but we must not divulge the secrets of the book. It is a collection of small tales, written in a genial spirit. It will be acceptable to young people. Christ and the Church: Sermons by Adolph Saphir.-The Ingleses; or, How the Way Opened: by Margaret M. Robertson.-The Little Camp on Eagle Hill: by the Author of the " Wide, Wide World."The Gates of Prayer: by the Author of "Memories of Bethany."The Well is Deep.-Long Evenings, and Work to do in them: by Mrs. Bayley.-Memoir of John Lovering Cooke.-Religious Poems: by the Author of "Stepping Heavenward."-Between the Cliffs: by Emma Marshall.-Loving Kindness: by Sophia Russell.-Lupicene; or, the Hermit of St. Loup.-Mary Trelawny: by Christian Redfern. -London: Nisbet. 1873-4.-We have more than once had occasion to commend to our readers the writings of Mr. Saphir. The present volume, which is an exposition of the last words of our Lord, as recorded in the Gospel of St. Matthew, will not detract from his well-won reputation. We imagine that few Evangelical Christians will dissent from the statements he has propounded. He has not shown himself zealous for any sect, but has rather dwelt upon the weightier matters which concern all; there is little to offend the most prejudiced, and much to comfort and edify the believer.— "The Ingleses" is a story of the struggles made by the family of a Scotch minister after his removal from them by death.-The "Way Opened"-how, must be gathered from the book - it is a wellwritten tale. In the "Little Camp" we would rather praise the intention than the performance; it is one of what is called the "Golden Ladder Series." There may be no harm in the Americanisms in which the author indulges, but we do not care for the importation of them into the talk of young people." The Gates of Prayer" is by Dr. Macduff; it is a volume of prayers meant for private rather than for social worship. Such manuals may have their use, but would seem more necessary for those who might lack a gift of utterance in the presence of men; it cannot matter with what stammering lips a soul holds communion with God, and each heart knoweth its own bitterness better than the most profound divine or the most eloquent expositor can interpret for it. It is curious to find manuals of this description coming from minds north of the Tweed. We must, in justice, add that there are many holy thoughts in the volume clothed in becoming language, and there may be those to whom it may be a valuable help.-"The Well is Deep" is one of the many little manuals which provide texts and verses of hymns for morning and evening meditation. The author pleads that it is not an "indiscriminate compilation," but that the contents are selected with the special design of bringing out in each case some special truth. We think this purpose, which is a landable one, has been achieved with fair success.- 66 'Long Evenings, and |