forth our remarks-though very little, save in a circumscribed sphere, is known of his inimitable sketches in the lands of Gothic beauty, we have them now in their unerring reality before us. Photography, "natures' sternest painter and the best," brings in this case not the imagination, but as it were the reality of the past be fore us. At this period, which we may not inaptly term the "renaissance of Gothic Architecture amongst us, may we not hope that the brilliancy which has characterized, and is characterizing its efforts abroad, may now be equally conspicuous at home. The architect with a work, like the one at hand, needs no other models of pure gothic art, and no more trouble in obtaining it than a reference to it. Here not only mass, but the minutest details are copied with the greatest fidelity, forming an elegant edition at ten guineas, and comprising, a perfect library of Architectural store. In conclusion, a word of unqualified praise is due to Mr. Ayling the publisher, for his masterly and scientific manner in producing such beautiful results, and in conquering the greatest difficulty a photographer has to contend with, that of copying nearly 500 drawings, many of which are sketched very finely on tinted or toned paper. "Church Doctrine, Bible Truth." By the Rev. M. F. Sadler, M.A. THIS volume is a most important addition to our theological literature. Its object, as the name implies, is to show how entirely the teaching of the Church of England, as embodied in the Book of Common Prayer, accords with the plain literal teaching of the Holy Scriptures. It is not intended to convince those who have doubts as to the written Word; but it professes to remove the difficulties of pious persons, who, receiving the Bible, have nevertheless doubts as to particular portions of the doctrines contained in the Prayer Book. In illustrating the Baptismal Offices, the author repeats, to a certain extent, what he had said in an earlier treatise connected with that particular subject, and shows, what few intelligent Churchmen now deny, the necessary connection between Baptism and Regeneration. His remarks on the Holy Communion are of greater importance, as illustrating what in itself is attended with more difficulty. No one can read the Baptismal Services attentively, and with a mind open to their obvious meaning, without seeing that the Church teaches the doctrine of Baptismal Regeneration. But the Eucharistic Office of the English Church requires a more minute and learned investigation to bring out its true meaning; and good and sincere persons may be excused if they are at times mistaken as to what that meaning is. The explanation is to be found in the struggles of opinion which took place at the Reformation, and in the marks which those struggles left on the Communion Office. The Baptismal formularies have all along taught one unvarying doctrine; but there is undoubtedly a considerable difference between the Eucharistic teaching of the first and the second Prayer Books of Edward VI., and some difference, though not so great, between the teaching of either of the two, and our present book. Mr. Sadler brings out the whole doctrine clearly and impartially; showing on the one hand that the office is entirely opposed to the erroneous teaching of the Roman Church, which the Articles expressly condemn, and on the other that it is in accord 66 ance with the doctrines, if not altogether with the ritual of the primitive Church. His own opinions incline towards those which are brought out so distinctly in the Scottish Communion Office, but he shows, at the same time, that the English Office contains or implies that true sacrificial character of the Eucharist, which our reformers, as well as our great divines, have acknowledged." In the two following chapters he discusses the subjects of the Christian Priesthood, and Forms of Prayer, and the Priesthood of the People, pointing out that the Church of England recognizes a true and proper priesthood in the clergy, and that the laity are also priests, though in a more limited sense. Referring to the ancient Liturgies and to the responses assigned to the people in these he shows "that the principle of the priesthood of the whole flock of Christ-in that they have part given to them in the very consecration itself-is attested in those documents more clearly than in our own reformed office, which gives opportunity but for one response in the shape of one Amen,' after the prayer of consecration." A chapter on Church Government follows, in which he exhibits the scriptural evidence for the apostolic origin of the episcopate. Admitting at once that the various names "bishop," "elder," ," "deacon," are used in various senses, and of themselves can decide nothing, he shews that the functions assigned by the English Church to those orders are supported by the authority of the New Testament, and referring to the oft-repeated assertion that no form of Church Government is laid down there, he thus sums up the argument: "It is quite true that no details are to be found there, such as the size of dioceses, the mode of election to Church offices, the order of proceeding in Church Courts, the limits of the authority of presidents, or bishops, or of presbyteries; but, though we find no details of this kind, yet we find one principle of supreme rule, and one only, and this is, that Church rule centres in the Apostle, and is transmitted by him to individuals. No counter principle is to be found, such as that all Church officers have equal authority, or that all power resides in the people. So that the principles of Presbyterian or Congregational parity, or ecclesiastical democracy, are not to be found, and the principle of Apostolic Episcopacy is to be found, in the New Testament." Other of the Church's offices are explained and defended on the same principles, and with equal perspicuity; and the language used, while explicitly and firmly maintaining the orthodox teaching, never degenerates into harshness or dogmatism. We may direct particular attention to the remarks on the state of the faithful departed, in the chapter re specting "the Order for the Burial of the Dead." He shows how entirely destitute of scriptural authority, how opposed to the Article of the Creed as to the final judgment, the popular opinion is, which, overlooking what is said as to the intermediate state in Paradise, holds that good men at their death go at once to heaven -an opinion wherein, as in some other cases, the teaching of the Church of Rome coincides with that of the Presbyterian formu. laries. THE SCOTTISH GUARDIAN. DECEMBER 18 6 5. SCOTTISH EPISCOPAL CHURCH SOCIETY. THE stated annual meeting of the General Committee of this Society was held in the Hopetoun Rooms, Edinburgh, on the 16th November, at halfpast ten o'clock. The Bishop of Moray, &c. (Primus), as Preses, occupied the chair. There were also present the Bishop of Brechin; the Bishop of Aberdeen and Orkney; the Bishop of Glasgow and Galloway; Very Rev Dean Ramsay; Very Rev. Dean Hood; Very Rev. Dean Wilson; Very Rev. Dean Torry; Very Rev. Dean Henderson; Very Rev. Dean Thom n; Very Rev. Dean Christie; and a large number of Clergy. Amongst the Laity were the Hon. George F. Boyle; Hon. Arthur Drummond; Sir Archibald Edmonstone, Bart.; Sir Henry Seton Stuart, Bart.; Patrick Boyle, Esq. of Shewalton; John Stirling, Esq. of Kippendavie; Captain Ramsay of Barra; Major Scott of Gala; Thomas Craig Christie, Esq. of Bedlay; William S. Walker, Esq. of Bowland; Alexander F. Irvine, Esq. of Drum; William Robertson, Esq. of Kinlochmoidart; Charles Fraser Tytler, Esq.; D. A. Carruthers, Esq. of Warmanbie; James Stuart, Esq. Chairman of the Committee on Funds; William Forbes, Esq. of Medwyn; Charles Brand, Esq., Fordoun House; the Rev. James F. Montgomery, Joint Honorary Secretary; the Rev. Francis P. Flemyng, Organising Clerical Secretary; George Auldjo Jamieson, Esq., C.A., Auditor; and Hugh James Rollo, Esq., W.S., Treasurer. The Primus read the special collects appointed to be used at meetings of the Society, The Minutes of Meeting of Committee of 17th November, 1864, were read and approved of. VOL. II.-NO. XXIII. 33 The Very Rev. Dean Ramsay read the following Paper on "The Twofold Objects of the Scottish Episcopal Church Society." Right Rev. Primus and President,—I have been permitted on former occasions, before the Committee fairly entered upon business, to call its attention to any points of interest which I thought should be specially brought before the Church for consideration. If I receive from your Reverence a similar permission on the present occasion, I can promise that I will not abuse the privilege, but will confine my remarks within the shortest compass. I abstained from any observations last year, as I considered that we were in an experimental position—in a transition state— between our closing the original organisation of the Society, and our opening that which was more extended in its operation, and which was intended to embrace a wider field of improvement. Of this enlarged form we have completed the second year, so that we can now see our way more clearly as to the result of the Society's future operations under the new code. I believe we are in a crisis of our Church's financial history, because I feel convinced that, under the Divine blessing, we have a fair prospect of realising, in a few years, the four great objects which we had set before us, and which may be thus briefly stated: 1. To secure an annual independent income of £500 for each See. 2. By annual grants for stipend aid to bring our clerical incomes up to a minimum of £150. 3. To provide that £100 of this income shall be permanently secured by endowment. 4. To aid all congregations, whatever be their means, in securing for a portion of their income the independence of endowments. These objects being once attained, we may fairly anticipate a financial condition of our Incumbencies which, humanly speaking, would impart a new character of efficiency and of weight to the ministrations of our Church generally. Be it remembered, however, that to accomplish these objects effectually, and to carry forward all the financial benefits contemplated under the new code of the Church Society, will require a cordial co-operation of the several Dioceses and of the several Incumbencies with the working of the Society itself. I am convinced that liberal conduct on the part of congregations themselves will always meet with a corresponding liberality on the part of the Society, and will be the best policy for all parties. We must remember that the new laws of the Society are so constructed as to admit every Incumbency into a participation of its advantages. It is a wise regulation. For twenty-five years we went upon the principle of the whole congregations of the Church joining to assist exclusively the Incumbency which was under £100 a-year. I see now it was an error, because those Incumbents who had but a trifle over the £100, as well as those who, although having above the £100, were living in an expensive locality, naturally felt disappointed that they should enjoy no benefit from a Church Society to which they were continually called upon to contribute. We have now a more liberal principle for its distribution, and a more extended basis for its operation. The Society is now applicable to all cases; and from our experience of the past, I think we may fairly anticipate a great financial improvement for the future. It is not easy for younger members of the Society to realise the poverty of this Church when we commenced our financial operations twenty-seven years ago. Incomes were returned at sums merely nominal, and no doubt there were Incumbencies which must have died out entirely, and there were chapels which would have been abandoned, without the help of the Society. Allow me to illustrate the difference between our present and our past position. When the Church Society was first projected, the only common general fund available for our poorer Incumbencies was a portion of the small income that arose from the old Episcopal Fund, and the Regium Donum grant. When I expressed to our President, that truly good man Primus William Skinner, a hope that the Society would ere long be enabled to distribute £1500 a-year amongst our Incumbents, he smiled and shook his head, dubious of such a result. No movements were then making for endowments, none for aid to Episcopal Incomes, or for educational or building grants. We may contrast this state of affairs with a brief survey of the benefits which will accrue to the Church from the operations of the Society on the present occasion. After all other claims and expenses are disposed of, £3471 will be expended by the General Committee in aid of the increase of all clerical annual incomes under £150; £620 will be added to the Episcopal incomes; £600 for educational grants; and £7200 in aid of local efforts made for providing endowments for the Sees and for individual congregations. Besides these objects, each congregation receives back two-fourths of the amount which it has contributed to the general fund-one-fourth to be expended upon objects generally connected with the Church, and one-fourth to be added to an endowment fund. During the present year, and under this rule of the Society, nearly £2000 have been retained by the several congregations for Church purposes-a sum in itself nearly equal to the whole annual income of the Society for the first five years of its existence, and a judicious disposal of which may be of the greatest importance to the congregations, and which will, I hope, secure the establishment of an endowment fund in each. The success of the endowment movement (which owes its origin and progress entirely to the Church Society) is very remarkable both as it regards our Incumbencies and our Sees. For the former, it commenced about ten years ago, and last year had reached the sum of |