The Church in England and in America, combines two elements, a true ORDER, and a true FAITH. On the side of Order, she stands in sympathy with the Greek, and with the Romish Church. On the side of Faith, she harmonizes, substantially, with those Orthodox denominations, which sprang out of the Reformation. Laying Her maternal hand on both, She would unite them in her Fold, and in the millennial, as in the primitive, time, be, throughout the world, the one HOLY, CATHOLIC, and APOSTOLIC CHURCH. In such a position, resulting from her genius, and her history, we might anticipate a preponderating element of conservatism, with, on either side, rash and injurious extremes. Such exist in fact. Such exist in fact. We see two classes, differing in temperament, opinion, and conduct. Nor is it desirable that all varieties of character should be destroyed by a resistless rigidity. If men are loyal to the Church, if they love her with a filial affection, if they submit to her authority, if they observe her rubrics, if they obey her Canons, they may, within certain limits, vary in their views of Predestination, Justification, Baptism, the Eucharist, Orders, and many other subjects. But the difficulty is, prudence is too often disregarded, and charity is too often grieved. Hence the classes I have named rush into strife, perhaps into Schism. Here, on the one hand, are men of taste, of sensibility, of reverence. They admire the past. They love unity. They venerate authority. They cultivate art. Painting, Sculpture, Poetry, Architecture, Music, possess for them an ineffable charm. The gorgeous pageantries of Rome, during Holy Week, appealing to their sensibilities, would lift them into a Heaven of adoring admiration. They are remarkable, more for fancy than logic, and enjoy the glow of refined emotion more than the truth of severe doctrine. They perceive, in the candle on the altar, an image of Christ as the light of the world. They see, in the smoke of the censer, a type of gratitude arising from a Christian heart. Overlooking the prejudice excited by every practice, however pure, if seemingly Romish, and often disregarding the feelings of brethren, they never understand how it may not be wrong to lavish ornament on a window, and yet wrong to decorate a vestment. They

persistently refuse to concede, that it is not sinful to make the sign of the Cross on the forehead, and yet sinful to wear the sign of the Cross on a Chasuble. They find it hard to comprehend, how it is not censurable to attract to the Church by pulpit eccentricities, and yet censurable to attract by a rich ritual. While a few of these persons may be in secret sympathy with Rome, others give evidence of love to Christ, and activity for his poor. We do not incline to their modes, and would not like to see them prevail. Yet we deem they will be more easily cured by toleration than by thunder. The Directorium Anglicanum will perish, like a building which falls because the weight of its ornaments exceeds the strength of its foundations. But while these may be individual opinions, there are other, and more serious questions. What is the LAW regulating the practices of Ritualism? Are they allowable according to the Canons and Rubrics of the Church? How far does the Ecclesiastical legislation of England apply to America? Are we to be bound by the Prayer Books of Edward, and the enactments of Parliament ? Or, as in the case of our national Constitution, should we look to the Mother Country, not for rules of authority, but principles of interpretation? Here we embark on a sea of difficulties. Unable to determine these questions, we have seen one Bishop excusably hesitate to interfere with strange practices in his jurisdiction, while a majority of his associates felt themselves conscientiously compelled into a Declaration, which seemed to interfere with the regulation of a Diocese beyond their legal control. Where is the remedy for such an anomalous condition of affairs? When we consider the questions which have arisen in relation to the Nicene Creed, to the Provincial System, to inter-Communion with other Churches, to Ritual, and to various subjects of agitation, does it not seem a call of God, by his wise Providences, to our General Convention, to appoint a Commission, who shall consider not one, but all important points of difficulty, and by authoritative and unmistakable LAW, compose the Church? Until this be done, there seems no end of strife, unless novelties expend themselves by their own violence.

But we now approach another, and an opposite class. Here we have men with little natural reverence,-often impulsive and eccentric. They are in the Church by birth, or accident. They do not incline to the æsthetic. They love doctrine more than art. In habits, in manners, in tendency, they are Puritanic,-more free among strangers than in their own household. To them, symbolism is odious. Every addition to Ritual, is an advance toward Rome. Altar lights are kindled from the sparks of the pit. Incense is a smoke from the nostrils of the Beast. A splendid vestment is a Popish abomination. These men, usually correct in Faith, often godly in life, and abundant in labor, find themselves repelled by whatever even distantly resembles Rome, and attracted, through their emotional experiences, and doctrinal affinities, to the surrounding denominations. Nor would this be culpable, if they simply indulged p references as individuals. But, as in the other case, there arise questions of duty, and submission, and law, which, passing beyond the single person, affect the entire Church. Here, however, the questions are unembarrassed with doubt. If anything is settled in the Church, it is the doctrine of Orders, which lies at the foundation of her entire Ecclesiastical System. We believe it drawn from Scripture, established by the Apostles, and transmitted through ages. It is expressed in the Preface to our Ordination Office. It is witnessed by the Canons, and the practice of the Church in England and America, restricting our pulpits to Clergymen Episcopally ordained. It is demonstrated by the hand of every Bishop, placed on ministers who have come from the various religious organizations. It has been made dear to the hearts of thousands by immemorial usage, and the venerable example of godly Clergymen. Now, merely to shock the sensibilities made sacred under such circumstances, is no slight offence. Simply to disturb the peace of fellowship, is a more censurable fault. But to defiantly proclaim that the repeal of the Law is to be secured by its violation, is rebellion against the Church, and injury to the State, spreading everywhere the infectious evil of war against constituted authority. In such a case, nothing remains but to summon, to arraign, to try, to convict, to pun

ish the culprit. Without this, neither God nor man can be satisfied. Yet, in dealing with these extremes, let the aim be, not excision, but correction. The Law should be executed with firmness, but in love.

Nor should the existence of these extremes excite distrust as to the mission of the Church. Nay, these opposite parties may have their strifes overruled by Infinite Wisdom for her final triumph, and prove Providential links, on the one hand uniting us with the Oriental and with the Western Church, and on the other, with the innumerable denominations; and so far from causes of alarm, are proofs of Catholicity. Let the Reformed Church, at once resting on the true FAITH, and the true ORDER, as the foundation laid by the Saviour and by the Apostles, keep ever burning on her altars the fires of love, and, in the latter days of earth's glory, she shall arise, with Her Primitive Constitution, and Her Millenial Purity, to shine in the brightness of Her Lord, and extend her sway of peace over our world.

NOTICES OF BOOKS.

THE HUGUENOTS, THEIR SETTLEMENTS, CHURCHES AND INDUSTRIES IN ENGLAND AND IRELAND. By SAMUEL SMILES, author of "Self Help," "Lives of the Engineers, etc.," with an Appendix relating to the Huguenots in America. 12mo., pp. 448. Harper & Brothers. 1868.

The history of the Huguenots possesses a tragic interest. There are few pages more deeply stained than those which record the dragonnades, the butcherings, the burnings, the imprisonments, the exiles, consequent on the revocation of the Edict of Nantes. The infatuation, producing such scenes of horror and blood, is more wonderful, when, amid the congratulations of the Pope, the joy of Bishops, the exultation of Kings, and the shouts of the populace, we hear the eloquence of a Bossuet and a Massillon, applauding the zeal which drove from their desolate homes many of the best and noblest families in France. If, in the work of Mr. Smiles, events so thrilling, and tragic, are not depicted with the greatest dramatic power, the narrative at least is always clear, sustained, and truthful, while the frequent introduction of personal adventure excites the interest and deepens the impression of the reader. It is instructive to remark, how the cruelties of France were punished by the loss of some of her most gifted sons, and the prostration, or rather extinction, of many profitable branches of industry. England, on the other hand, was amply rewarded for her generous sympathies and contributions, to which she is to day owing much of her present manufacturing and commercial greatness. While humble mechanics were industriously plying new trades, soldiers, scholars, and divines were enrolled among the most illustrious names of Britain. Even the Queen of England has Huguenot blood in her veins. The present Archbishop of Dublin, is said to be of Huguenot descent. Dukes, Earls, and Barons, are connected with the Huguenots. Sir Samuel Romilly, Dr. Porter, Grote the historian, are of Huguenot origin. In our own country, Huguenot families have left their traces in New York, Pennsylvania, Maryland, Virginia, where they have increased the wealth, and fought the battles of the Republic. The brilliant Laurens, the illustrious Jay, the celebrated Boudinot, were of Huguenot extraction.

The work of Mr. Smiles, with the Appendix by the Hon. G. P. Dissosway, exhibits the history of the Huguenots, both of England and America, most satisfactorily, evincing scholarly research and a mastery of the subject. We commend the book as entertaining, and permanently valuable.

THE HERMITAGE, AND OTHER POEMS. By EDWARD ROWLAND SILL. 12mo., 152 pp. New York: Leypoldt & Holt. 1868.

Nothing is more difficult, than to form an opinion of poetic merit. What finds no response in the colder heart of the critic, may yet touch the sympathies of thousands. There is a subtle charm in poetry, which, like the fragrance of flowers, is too often chilled away before the icy breath of the formal reviewer. Besides, after the toil of years, with all the alternations of hope, and despair, how cruel, by a remorseless inquisition, to crush a young aspirant to poetic honors, and turn to darkness the bright expectations of friends and admirers! While these thoughts have been suggested in reading the book of Mr. Sill, we have neither the intention, or the occasion, of any such murderous violence. Here are displayed a most respectable culture, many tokens of creative power, certain delicacies of perception and felicities of expression, frequent excellence of versification, and more than ordinary promise of future success. Mr. Sill's poem, will be read with pleasure by many, and with respect by all. Yet it may be a fair question, whether