THE SETTLER AND THE SAVAGE. A Tale of Peace and War in South Africa. By R. M. Ballantyne, with Illustrations. NEW YORK. POTT, YOUNG & Co. pp. 421. This is something more than a boy's book of adventures, of hunts of wild beasts and fights with savages, of hair-breadth escapes, by flood and field. It has all these in plenty, enough to satisfy the most voracious appetite. But besides, it gives an account of the settlement of the eastern part of the Colony of the Cape of Good Hope, by "the landing of the British settlers in the year 1820," with the difficulties they encountered and the wars with the Kafirs. The adventures of " Charlie Consindine" and his Dutch friends, introduce very naturally, the history of these events; so that a great deal of information is given about the natural history of the country, the manners of the natives, and the history of the colonists. These are so blended with the tale, that no reader will be tempted to skip. Thus instruction and amusement are pleasantly combined. A YEAR AT BRIERCLIFFE. By F. M' Cready Harris (Hope Ledyard). NEW York. THOMAS WHITTAKER, 1879. pp. 189. A simple story of school-girl life. Kate Kimball goes to "Briercliffe Institution for young ladies and children" (the name shows it is an American story) as pupil and assistant teacher, the latter, in order that she may learn needed lessons of self-control. While there is nothing very original in the trials she meets with, how could there be, yet they interest. And religious teaching is conveyed throughout the story in a natural, and therefore, useful way, we mean inculcated by the events, and without any preaching. THE FAITH OF OUR FOREFATHERS. By the Rev. Edward J. Stearns, D.D. Second Edition, Revised. NEW YORK. THOMAS WHITTAKER, 1879. pp. 380. It speaks well for the value of this book that a new edition has been so soon called for. Works of this controversial character are not generally popular. We understand there has been a large demand for it in Baltimore and New Orleans; showing that it is of use where most needed. To this new edition a note has been added on the last page, "on the Immaculate Conception." We give a specimen of the curious logic of Archbishop Gibbons, quoted in this note: "It is worthy of note, that as three characters appear on the scene of our fall. Adam, Eve and the rebellious Angel, so three corresponding personages figured in our redemption; Jesus Christ, who is the second Adam (i. Cor. 15: 45); Mary, who is the second Eve, and the Archangel Gabriel. The second Adam was immeasurably superior to the first, Gabriel was superior to the fallen angel, and hence we are warranted by analogy, to conclude that Mary was superior to Eve. But if she had been created in original sin, instead of being superior, she would be inferior to Eve, who was certainly created immaculate." From the very first, "All that believed were together," and "continued steadfastly in the doctrine and fellowship of the Apostles, and in the breaking of THE Bread, and in THE Prayers." They came together not only to hear the preaching of the Apostles, but also to worship in the "Common Prayers" of the brethren, to enjoy the holy fellowship with the living body of Christ's people, and, in the breaking of THE Bread as He commanded, to hold Sacramental Communion with their risen Lord, and "to show forth His death till He come." The elements thus embodied in this early worship of the Church were soon incorporated into fixed and authoritative Liturgies, and have ever since been regarded as the essential features of the public worship of the congregation. Since the Church "in the United States " is a true branch of "the One Catholic and Apostolic Church," our Liturgy must be considered as based upon essentially the same principles as all the other forms of the Church's Liturgy; and we can gain a correct view of the nature and construction of our Ritual Law only by a clear understanding of the opinions which every branch of the Catholic Church has always held in reference to the authority and import of its own appointed Ritual. For the essential objects which constrained the Church from the beginning to ordain authoritative Liturgies were the same in all, and these were both to secure attention to the thoughts which should enter into the constant worship of the Church, and because the use of fixed and obligatory forms was the most efficient, and only certain means of preserving her spiritual truths unchanged, and supplying the continual influences which were necessary for the spiritual growth and welfare of her members. Hence from the time when the Liturgies were given to the Church by the Apostles, or the Apostolic men who learned of them, they were accepted as the CHURCH'S authoritative utterance of the truths she meant to teach, and as the precise mode and form in which she thought it best to have these truths presented. With this view her children came together in these appointed forms and words that they might there receive from HER and share with HER the feast of holy things SHE had prepared for them. They came to offer in her words. the Common Prayer she gave them all to pray to join in loving songs of praise which she had taught, or made: to hear the lesson of HER choosing from the written Word of God. And as the heart and centre of the whole, to gather around the "Holy table" of her risen Lord, "and continue the perpetual memory of that, his precious death and sacrifice, until his coming again:" to receive the Holy Gifts according to his Holy Institution, that they "may be partakers of his most blessed Body and Blood :" feeding their souls with his spiritual food, and "offering themselves their souls and bodies to be a reasonable, holy and living sacrifice unto him." The entire Ritual portion of the service was thus the expression of the mind and purpose of the CHURCH, not of the individual minister; and as such, it was "set forth and established" in fixed words and appointed acts "which no one might presume to alter except he be lawfully called and authorized thereunto."" This was considered especially important in regard to the Sacramental office of the Church. It is to that, indeed, that the term Liturgy is properly applied. This was emphatically the divine service of the Church; it was through the appointed words and acts of the Liturgic service that the Church conveyed her highest blessings, and she always considered it as an authoritative utterance of her vital truths. Hence this was never regarded as in any sense the property of the officiating Priest. There was a time and place in the public service in which the living teacher might give his word (sermon) of exhortation, or instruction, but it was not by any alterations in the forms or language of the Liturgy that he should do it. 'Preface to the English Prayer Book. In reply, our author says: "There is no analogy' between the two. Eve was the wife of Adam, not his mother." Eve was the type of the Church; and he sets against the Archbishop this from Augustine: Parentes qui nos genuerunt ad mortem, Adam est et Eva; parentes qui nos genuerunt ad vitam, Christus est et Ecclesia; i. e. The parents who begat us to death, are Adam and Eve; the parents who begat us to life, are Christ and the Church." This second edition is printed on much heavier paper, but with the exception of the note just mentioned, is identical with the first. It is a useful book for the clergy to have on hand. STORIES EXPLANATORY OF THE CHURCH CATECHISM. There are some books which never seem to grow old; and from the numerous editions through which it has passed (this being from the twenty-fifth London edition of 1851), this must be one of them. It carries us back to our childish days, to read once more about the Barracks, and Sergeant and Mrs. Browne, and their God-daughter Mary. There are few books which better explain for children the meaning of the catechism than this; while its quaint style, and out-of-the-way stories of eastern life help to fix its lessons in the memory. FAMILY PRAYERS. Prepared by a Committee of the Upper House of Convocation of the Province of Canterbury. Published by Authority of the House. NEW YORK. E. P. DUTTON & ('o., 1879. pp. 128. The English Prayer book contains no form for Family Prayers, one was added to our own. Though a great number of books of Family Worship have been published, yet it seems that there is felt to be a need of one duly authorized by the Church. The Convocation of Canterbury accordingly, has taken the subject into consideration and appointed a Committee of Bishops to draw up a "Manual of Family Prayers," the Bishop of Exeter being chairman. This little book is set forth by them, "to be tested by use and experience prior to its final and formal adoption." THE CHURCH ALMANAC FOR THE YEAR OF OUR LORD 1880. No. L. Edited by Wm. G. Farrington, D.D. NEW YORK: THE PROTESTANT EPISCOPAL TRACT SOCIETY. POTT, YOUNG & Co. WHITTAKER'S CHURCHMAN'S ALMANAC. THE PROTESTANT EPISCOPAL ALMANAC AND CHURCH DIRECTORY FOR THE YEAR OF OUR LORD 1880. NEW YORK: T. WHITTAKER. AMERICAN CHURCH REVIEW. VOL. XXXII'.-MARCH AND APRIL, 1880. RITUAL LAW IN THE AMERICAN CHURCH. The importance of correct views of Ritual Law arises from the high place which the Ritual holds in the expression of the public worship of the Church, and as her most efficient means of preserving and presenting the vital truths which She is called to teach. The popular tendency of the present time is to regard the sermon as the chief matter in the public service of the Church. Where this is the feeling it can be of little moment just what are the details of the acts of devotion by which the sermon is accompanied. There must be a certain measure of prayer and praise, and the minister must perform these services with propriety, and reverence; but beyond this it cannot be of serious concern precisely what these "exercises" are, nor how the minister conducts them. But such has never been the view which the Church Catholic, in any of its branches, has taken of the meaning and value of the public worship of the Church. 1 Erratum. The January-February number is printed as Vol. XXXIII. It ought to be XXXII. |