Parker. In what sense of the word we are to regard Whitgift as a reformer, I do not know; but I will provide the reader with the following extract, if any doubts should possibly arise in his mind, to enable him to arrive at a satisfactory conclusion :

"We learn from the testimony of his biographer that he was extravagantly fond of outward splendour and a magnificent retinue, the usual accompaniments of personal elevation. His train of attendants sometimes consisted of a thousand horsemen. He adds that the Archbishop, being once at Dover, was attended by five hundred horsemen, one hundred of whom were of his own servants, many of them wearing chains of gold, when a person of distinction, just arrived from Rome, greatly wondered to see an Archbishop with so splendid a retinue. But, seeing him on the following Sabbath in the cathedral of Canterbury, attended by this magnificent train, with the dean, prebendaries, and preachers in their surplices and scarlet hoods, and hearing the music of organs, sackbuts, and cornets, he was seized with admiration, and said, 'That the people of Rome were led in blindness, being made to believe that in England there was neither Archbishop, nor Bishop, nor cathedral, or any ecclesiastical government, but that all were pulled down; yet he protested that, unless it were in the Pope's chapel, he never saw a more lovely sight, or heard a more heavenly sound.'. Brook's Cartwright. From Paule's Life of Whitgift, p. 388.

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But these are merely matters of taste, on which it would appear that the reformers did not quite agree with Mr. Ryle and his party.

"I proceed to remark that when I attended at S. Paul's, Knightsbridge, it was to hear the catechizing. Now, Cranmer was a catechizer. In his catechism, at page 214, he speaks of baptism, and these are his words: Our second birth is by the water of baptism, which Paul calleth the laver of regeneration, and the HOLY GHOST is poured into us as into God's blessed children, so that by the power and working of the HOLY GHOST we are born again spiritually, and made new creatures. And so, by baptism, we enter into the kingdom of GOD, and shall be saved for ever, if we continue to our lives' end in the faith of CHRIST.' I can assure the reader that at S. Paul's, Knightsbridge, I heard no doctrine different from this.

"The following were among his last statements:- Touching my doctrine of the Sacrament and other my doctrine, of what kind so ever it be, I protest that it was never my mind to write, speak, or understand anything contrary to the most holy Word of GOD, or else against the holy Catholic Church of CHRIST, but purely and simply to teach those things only which I had learned of the sacred Scripture, and of the holy Catholic Church of CHRIST from the beginning, and also according to the exposition of the most holy and learned fathers and martyrs of the Church.'-Wordsworth's Biography, p. 582.

"Did Mr. Ryle ever hear doctrine like this at S. George's, Bloomsbury? How does Mr. Ryle dare to place himself by the side of Archbishop Cranmer, after penning the sentence which we find at p. 24, in which he denounces the assistance which Cranmer sought, when Cranmer deferring only to Scripture, sought the aid of the Church to enable him to interpret the Bible rightly.

"Let Mr. Ryle, in the next place, request the pulpit of S. George's,

Bloomsbury, for Bishop Ridley. In the year 1554, Nicholas Ridley was summoned before the then Bishops of Lincoln, Gloucester, and of Bristol, and before what was called the High University of Oxford.' He was questioned on the subject of transubstantiation. Speaking to the Bishop of Lincoln, a papist, he said, 'Both you and I agree herein that in the Sacrament is the very true natural body and blood of Christ, hence that which was born of the Virgin Mary, which ascended into heaven, and sitteth at the right hand of GOD the FATHER, which shall come from thence to judge the quick and the dead; only we differ in mode, in the way and manner of being. We confess all one thing to be in the Sacrament, and dissent in the manner of being there. I being fully, by God's word thereunto persuaded, confess CHRIST's natural body to be in the Sacrament indeed by Spirit and Grace; because that whosoever receiveth worthily that bread and wine, receiveth effectually CHRIST's body and drinketh His blood.' He afterwards says, 'In the Sacrament is a certain change, whereby that bread which was common bread is now made a lively representation of CHRIST'S Body, and is not only a figure, but effectuously representeth His Body, that even as the mortal body was nourished by that visible bread, so is the internal soul fed with the heavenly food of CHRIST'S Body which the eye of faith seeth, as the bodily eye seeth only bread. Such a Sacramental mutation I grant to be in the bread and wine, which truly is no small change; but such a change as no mortal man can make, but only that omnipotency of CHRIST's Word.' Being questioned further, he added: Notwithstanding this Sacramental mutation, which all the doctors confess, the true substance and nature of bread and wine remaineth, with which the body is in like sort nourished, as the soul is by grace and spirit with the Body of CHRIST. Even so in baptism, the body is washed with the visible water, and the soul is cleansed from all filth by the invisible HOLY GHOST. And yet the water ceaseth not to be water, but keepeth the nature of water still. In like sort, in the Sacrament of the LORD's Supper the bread ceaseth not to be bread.'-Ridley's Life of Ridley, pp. 619, 620.

"For this doctrine Bishop Ridley was burned, in 1554, by the Papists. How would it be received by those who regard themselves as Protestants, par excellence, in modern times?-by the Shaftesburys, the Ditchers, and the Westertons, and other intolerant advocates for the toleration of their own private judgment, and that of no one else? Still, the name of Ridley is a great name, and Mr. Ryle may like to hear him again: 'In that the Church of CHRIST is in doubt, I use herein the wise counsel of Vincentius Lirinensis, whom I am sure you will allow, who, giving precepts how the Catholic Church may be in all schisms and heresies known, writeth in this manner: 'Where,' saith he, one part is corrupted with heresies, then prefer the whole world to that one part; but if the greatest part be infected, then prefer antiquity.' In like sort now, where I perceive the greatest part of Christianity to be infected with the poison of the See of Rome, I repair to the usage of the Primitive Chmrch.'-Ridley's Ridley, pp. 613, 614. "How contrary, how directly opposed to the principles of Mr. Ryle are those of Cranmer and Ridley! Mr. Ryle says, page 24, 'There are few religious controversies which might not be disposed of in a day by

twelve honest men, prohibited from looking into any book but the Bible. But unhappily, the principle of the sixth article is not carried out as it ought to be.' Why are there any controversies, if this be the case? Among Protestants, at least, there must be none. Is Mr. Ryle aware that the forerunners of the Ryleites, in the days of the Reformation, denounced the Church of England on account of the deference shown by her Reformers to the Primitive Church as the Church of the Traditioners, in which there is no other discipline than that which hath been maintained by anti-Christian Church of Rome?'-Strype's Parker, ii. p. 284.

"But Dr. Bradford-let us suppose him, on the recommendation of Mr. Ryle, admitted to preach from the pulpit of S. George's, Bloomsbury-I suspect that the amiable rector, if sitting in the reading-desk, he should hear the following sentence addressed to his people, would look with reproachful good nature at the pew occupied by Mr. Ryle, and determined never to permit Bradford to occupy his pulpit again: As, therefore in Baptism is given to us the HOLY GHOST and pardon for our sins, which yet lie not lurking in the water, so in the LORD's Supper is given to us communion of CHRIST's Body and Blood without transubstantiation or including the same in our bread. By Baptism the old man is put off, the new man is put on ; yea, CHRIST is put on without transubstantiating the water. And even so it is in the LORD's Supper.'-Bradford's Sermon on the LORD's Supper; Wordsworth's Life of Latimer, iii. p. 236.

"Well! but good old Bishop Latimer; Mr. Montague Villiers cannot object to him. Surely Lord Shaftesbury, Mr. Gorham, Mr. Heywood, Mr. Westerton, and even Dr. Cumming and the Duke of Argyle will tolerate old Latimer, as he is familiarly called. Bishop Latimer speaks out, in his usual blunt style-'Like as CHRIST was born in rags, so the conversion of the whole world is by rags-by things which are most vile in this world. For what is so common as water? Every foul ditch is full of it: yet we wash out remission of sins by Baptism; for like as He was found in rags, so must we find Him by Baptism. There we begin: we are washed with water, and then the words are added, 'for we are baptized in the name of the FATHER, and the SON, and the HOLY GHOST, whereby Baptism receiveth its strength.'-Sermons, ii. p. 779.

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'Fierce' would be the frown upon the controversial' faces of the hearers their whiskers would curl with indignation. We can fancy old Latimer taking a hint from Mr. Ryle, and becoming 'personal:'-' In all ages the Devil has stirred up light heads to esteem the Sacraments but lightly-as to be empty and bare signs.'-Ridley's Ridley, p. 453. "Would the light heads' like to hear him speak on the subject of Confession? He seems to me to take that via media course on the subject which would be acceptable neither at S. George's nor at S. Barnabas's. Let us hear him: As touching Confession, I tell you that they that can be content with the general absolution which every minister of God's Word giveth in his sermons, where he promiseth that all that be sorry for their sins and believeth in CHRIST such help 1 "Dr. Cumming, in a public lecture, declared that he regarded every clergyman without whiskers as a Papist in disguise."

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and remedy by Him, and afterwards intend to amend their lives and avoid sin and wickedness-all these that be so minded shall have remission of their sins. Now, I say they that be content with this general absolution, it is well; but they that are not satisfied with it, they may go to some godly-lived minister which is able to comfort and instruct them with the Word of God, to minister that same unto them, to their contentation and quieting of their consciences.'-Sermons, ii. p. 229.

"But I find that Bishop Latimer goes further on this subject than I can follow: To speak of right and true Confession, I would to GOD it were kept in England, for it is a good thing. And those who find themselves grieved in conscience might go to a learned man, and there fetch of him comfort of the Word of GOD; which is better and more to be regarded than all the riches of the world. And sure it grieveth me that such confessions are not kept in England.'-Sermons, ii. 398.

"Suppose now that, to the horror of Lord Shaftesbury and Mr. Westerton, Bishop Latimer were to preach at S. Paul's, Knightsbridge. He takes for his subject Repentance, and he expresses himself thus: May we rise from sin? Yes, that we may. For God hath provided a remedy for us. What is that? Forsooth, penance. We must bear the staff of penance to rise withal.' (Quoted by Archbishop Lawrence from Sermons, p. 227.)

"Now, I will not ask whether this is the language used at S. George's, Bloomsbury; but I put it to Mr. Ryle whether, if it were uttered from the pulpit of S. Paul's, Knightsbridge, the whole religious world would not be in commotion? Whether the Shaftesburys, the Kinnairds, the Eardleys, and the whole body of the modern Inquisitors, would not put the preacher to moral torture through the press and perhaps the mob? Would not they invoke the smiling vengeance of Archbishop Sumner? Would not the Bishop of London open the next day's Times with trembling hands, to ascertain whether he would be required by that journal, the representative of public opinion, to denounce or to encourage the preacher? Poor old Latimer, he had much to bear in his own age; if he lived in this, he would have felt as deeply the moral persecution to which the passions of the unrenewed heart instigate the professors of godliness in all times.

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"I will not invoke the shades of Archbishop Parker or Archbishop Whitgift but if either Mr. Ryle or Mr. Montague Villiers has made his will, I will venture to say that it does not commence with language similar to that which conveys to us the latest feelings of Archbishop Parker: I profess that I do certainly believe and hold whatsoever the Holy Catholic Church believeth and receiveth in any Articles whatsoever pertaining to Faith, Hope, and Charity, in the whole Sacred Scripture. And where in these I have offended my LORD GOD in any ways, either by imprudence, or will, or weakness, I repent from my heart of my fault and error, and I ask forgiveness with a contrite heart.'-Strype's Parker, ii. p. 438." Pp. 18-28.

There are many other excellent remarks contained in the pamphlet especially what the writer says concerning the unfairness with which High Churchmen are treated by episcopal and

judicial authorities, who seem to consider themselves simply as the representatives and servants of Public Opinion. But our space will not permit us to enter upon any other fresh subject, and we will only just in conclusion advert to one other consideration, not noticed in the pamphlet, which very plainly shows with which of the two Church parties there is a conscious feeling of dishonesty.

We hear much now of proposals to alter the Prayer Book. From whence do they proceed? Not from Tractarians, but from Gorhamites-not from "Romanizing" Parish Priests, but from heretical Bampton Lecturers.1

REVIEWS AND NOTICES.

Holy Week Lectures: forming a commentary upon the latter part of the Apostles' Creed. By the Rev. JAMES RUSSELL WOODFORD, M.A. London: Masters. 1855.

It is not only by catechizing that catechetical instruction may be given. The Lectures before us may properly be called catechetical; and it has often occurred to us that there is nothing so well fitted for conveying systematic teaching as the latter part of the Apostles' Creed. If any one doubts it, let him read these Lectures of Mr. Woodford's, which are worthy to take place among the most valuable publications of the day. They are very eloquently written, and thoroughly Catholic.

In a new edition, which we hope will soon be called for, we would suggest a sentence to point out the resemblance of the indwelling of the HOLY GHOST to the Incarnation of the Eternal SON. And we would ask that the position and effect of absolution may be made a little clearer. It would be much better also to change the large 8vo page into the more convenient 18mo.

The History of France. By CANON HASKOLL. London: J. Masters. IT would be a fortunate thing for all those engaged in the work of education, and for the children committed to their care, if all the histories designed for their use were written in as faithful a spirit as this admirable little work. The author keeps steadily before him from first to last as his primary object the task of tracing out in every event the working of God's Providence in the Catholic Church, whose history is necessarily bound up and intermingled with that of every Christian. In this endeavour he has admirably succeeded. Taking his stand boldly on the independence of the old Gallic Church of all Papal claims, he points out with great skill the clear shining of her light, as the unconquerable witness for GOD and His Truth, through all the guilt and turmoil of succeeding ages, and notes the solemn warnings and noble lessons which she thereby delivers to ourselves, while at the 1 See Mr. Bode's Bampton Lectures for 1855, and the writings of Mr. Litton, Bampton Lecturer elect for 1856.