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Rev. John H. Hanson, of New York, entitled The Lost Prince. It is very similar to that producible in favour of the identity of Perkin Warbeck with Richard, Duke of York, one of the two princes said to have been smothered and buried in the Tower: viz. 1. Personal appearance; 2. The conviction and claim of the principal party; 3. The recognition of indifferent parties; 4. The equivocal conduct and urgent opposition of the parties most interested; 5thly and lastly, The suspicious circumstances of the death and burial. Yet all this seemingly corroborative detail is confronted, in Warbeck's case, by the actual discovery of two skeletons in the alleged burial place of the murdered princes, and his own formal confession of the imposture: in the case of the Dauphin, by the positive evidence of his death and post mortem examination in the Temple, and the denial of the Duchess d'Angoulême (his sister) and the Prince de Joinville, of their express acknowledgment of the identity, which is attributed to them, and on which the direct evidence mainly rests; besides the extreme improbability of his total obliviousness of his childhood, which the hypothesis of his identity supposes, except on the further supposition of a mental derangement and aberration, sufficient to account for his own belief of the identity, when suggested in later life by others. Yet the author of the "Recent Recollections," in his summary of Mr. Hanson's case, expresses his opinion that "the evidence in detail would probably satisfy the mind of any honest English jury, were it brought forward, for instance, in support of a claim of heirship, or for an inheritance of property. It would certainly," he says, "satisfy my own mind." He seems to ignore altogether the one-sidedness of the evidence; that it is only the case and the speech of the counsel for the plaintiff; the argument of the advocate, not the summing up of the judge; that it has as much and no more value than an opinion founded on any ex parte statement of particulars; that it has to be balanced and qualified by a hearing on the other side, before a true verdict can be given according to the evidence.

On a question of this merely speculative nature, in which, now that the excellent person principally concerned in it has been removed beyond the reach of all possible consequences from its solution, few can be anxiously interested, except the surviving Bourbon or Buonaparte family, the author of "Recent Recollections" is welcome to his opinion. But when, by the same loose mode of inference," an English layman, five years resident in the United States," concludes in favour of the superior Catholicity of the AngloAmerican Church, which he attributes to the lay element and voluntary system therein prevalent, and which he conceives will react favourably in the modification of the Mother Church in this country, we must take leave to except to the sufficiency of his evidence in proof. "I am confident," he quotes with approbation

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the remark of a sectarian preacher in America, "it (the Catholic
expansion' of the Protestant Episcopal Church) will affect in the
end the Mother Church in England. The peculiar features of
your government and discipline, the regular lay representation in
your diocesan and general conventions, have already the appro-
bation of some of the most eminent Bishops and Divines of the
Anglican Establishment, who labour now, and will succeed ulti-
mately, though not speedily, in restoring the self-government, with
lay representation, of the Church of England."-Vol. ii. p. 274.
This is the prevailing tone and sentiment of the treatise, and the
ab uno disce omnes fallacy is the staple of the argument. A
passage from a sermon or a pamphlet, a pastoral circular, or a
memorial is quoted, or some actual Church work is graphically
described in detail; and see, it is virtually contended, here is a
specimen and proof positive of the Catholicity of the American
Church! There is a glaring instance of this inconsequential mode
of inference in the account given (ch. xviii.) of the movement going
on in the United States, as in this country, for the revision of the
Prayer Book. A memorial extensively signed by the American
revisionists was presented to the House of Bishops in the General
Convention, praying for "a wider door of admission to the Gospel
ministry," and a relaxation of the rule of "conformity in matters
recognized in the Preface to the Book of Common Prayer as
unessentials." "Of course,"
"Of course," says our author, "the memorial
suggested also, and most especially, the inquiry whether the useful-
ness of the Church might not be enlarged by relaxing what they
were pleased to consider the rigidity of her liturgical services,
by a general revision of the Prayer Book, in short, as well as by
the opening of a wider door to her ministry."-Vol. ii. p. 200.

This memorial was met by "the preparation of a counter-memorial to the House of Bishops" (it does not clearly appear whether it was ever actually subscribed and presented) "intended as at once a protest against the memorial itself, and a declaration as to the real requirements of the Church, if changes are to be made at all." These requirements chiefly relate to the deficiencies of the American, compared with the English Prayer Book (e.g. the restoration of the Athanasian and Nicene Creeds; "that the three offices of Baptism, the Catechism of the Church, and the office for Confirmation be left untouched," &c.); though, as the author admits, deficient in the demand, even for restoration. Now, no mention whatever, as we have remarked, is made of the number of signatures, if any, attached to this manifesto, or whether it was ever in fact presented, and being presented, was received, or if received, was not laid sub silentio on the table. On the other hand, the memorial, presented by the revisionists, we are distinctly informed, was "received with every proper attention; and, by a majority of twenty to four, it was referred to a commission, with instructions

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'to take into consideration the subject thereof, receive any further communications in relation to the same, and report to the next general Convention."" The result was that a report being presented, the Bishops proceeded to take action on the memorial to the extent of enabling "the Bishops of the several dioceses to provide such special services, as, in their judgment, shall be required by the peculiar spiritual necessities of any class or portion of the population within said dioceses; provided, that such service shall not take the place of those prescribed by the Book of Common Prayer in congregations capable of its use;" a proviso possessing about as much practical meaning and safeguard as the proposed "capability" clause in our altered XXIXth Canon! Yet, says our author," there is something very instructive in this result to our own Church; no innovation, no tampering with the Prayer Book" (except in congregations not capable of its use') "no compromise of Catholic principles, no concession to heresy or schism, no 'Evangelical Alliance,'-nothing whatever, in fact, of that latitudinarian course which our English Revisionists' would fain have the Church to adopt! Let us hope that our own Convocation will be equally prudent and faithful !" That is, we presume, by allowing individual Bishops to tinker up each his own diocesan private "use" for congregations incapable of using the services of the Prayer Book. And then as to the unfortunate counter-memorial, with no one apparently to father it, and condemned by the House of Bishops to the ignominy of contemptuous neglect, he has ventured to affirm," Such a counter-memorial as this affords the most satisfactory evidence of true Catholic vitality in the Anglo-American Church!"-Vol. ii. p. 227. For our own part we should be more ready to take the Bishop of Pennsylvania's volume of "Memorial Papers" as a correct gauge of the prevalent 00s; and to make the acceptance and adoption of the counter-memorial a test of the revival of Church principles. When the Athanasian Creed, the Absolution in the Visitation of the Sick, and the Magnificat are restored to their places in the Prayer Book, and the "verily and indeed taken" in the Catechism exchanged back again for "spiritually taken," we shall be more inclined to view favourably the working of the Lay Element and Voluntary System; but until then, we must continue to regard them as the most direct and positive hindrances to "Catholic vitality," and the Church in America, so far from being a model for the re-edification of the English Church, little if at all better than its name implies, a "Protestant Episcopal " Communion.

There are several distinct blots, admitted by the author of "Recent Recollections," in the actual working of the Anglo-American Church, which seem amply to justify this severe judgment. The following may be specified as among the most flagrant.

1. Church Missions to the American Indians. After quoting

an eloquent passage from Judge Story,-" The winds of the Atlantic
fan not a single region which they may now call their own. Already
the last feeble remnants of the race are preparing for their journey
beyond the Mississippi. I see them leave their miserable homes
-the aged, the helpless, the women, and the warriors,—' few and
faint,' yet fearless still!"-our author candidly enough continues,
66 Such a page
of America's annals as this would never have had
to be written, had the Church done its duty from the first."-Vol.
ii. p. 3. But what is the Church yet doing in this respect? What
are the Bishops and the Clergy doing, like our own Bishops and
missionaries in New Zealand, with a boldness worthy of a better
age, in the face of an opposing government, standing up for the
rights of the poor savage aborigines, and successfully asserting
them against the grasping and land-devouring covetousness of their
fellow-countrymen, the white settlers? Here surely there is sadly
lacking one prime mark of "Catholic vitality."

2. And this most criminal dereliction suggests another nearly allied to it, and still more monstrous-the " peculiar institution"> of the United States-slavery!

"Even the Church herself," says our author, "stands in the way (of abolition). In the States where it exists in all its odiousness she is made directly to sanction it; and where it does not exist, she is made to appear by her silence to give consent. Only too much cause is there for the righteous indignation of the Bishop of Oxford when he says, 'What witness, then, has as yet been borne by the Church in these Slave States against this almost universal sin? How has she fulfilled her vocation? She raises no voice against the predominant evil: she palliates it in theory, and in practice she shares in it. The mildest and most conscientious of the Bishops of the South are slaveholders themselves. The Bishops of the North sit in open convention with their slaveholding brethren, and no canon proclaims it contrary to the discipline of their Church to hold property in man, and treat him as a chattel. Nay, further, the worst evils of the world have found their way into the Church. The coloured race must worship, apart; they must not enter the white man's church; or, if they do, they must be fenced off into a separate corner. In some cases their dust may not moulder in the same cemetery. Whilst all classes of white children voluntarily attend the Sunday schools on terms of perfect equality, any mixture of African blood will exclude the children of the wealthiest citizen. Recent events have shown that all this is not the evil fruit of an old custom slowly wearing itself out, but that it springs from a living principle, which is daily finding for itself fresh and wider developments.' Vol. ii. pp. 238-239.

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There is much more evidence to the same purport, and our author admits it all, and most honestly condemns the foul blot, as not only uncatholic, but anti-Christian. He even says:

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"In England, we know how anything so audaciously anti-Christian as this (the defence of a glaring and cruel iniquity like Slavery), put forth by one in such a position as that which Dr. Seabury occupies in the American Church, would bring down upon him the execration of all the religiously and virtuously disposed of the community of every party and every class. And if the American Church is to secure that degree of English sympathy, and respect, and co-operation, which it is on all accounts so desirable she should, these apologies for so cursed a thing as slavery, with all its hateful accompaniments, must be silenced and repudiated."-Vol. ii. p. 245.

There is some good sense in this confession; only it is scarcely compatible with the conviction of a strong "Catholic vitality" in the Anglo-American Church, and its probable reaction on the Church of this country. For we must remind our author, that even by his own showing, the New York Convention and Episcopate, so lately as 1857, formally refused to break their criminal silence on this "forbidden subject," and that in the Bishops' Pastorals of the present year, relative to the civil war, it is studiously ignored.

3. Almost, in our opinion, a still more grievous count is involved in the matter of education. The prevailing and what may be called the national system of America, is that of common schools.

"A godless system," says the writer, "from which all religious teaching is virtually excluded. And practically it is the fact, that there is no religious teaching whatever. I spent a good deal of time in visiting the common schools, and in examining their operations, and I soon perceived that not only religious teaching, but religious influences of every kind could not be admitted. No regard whatever is paid to the religious profession or character of the teachers. Many of them are Socinians-many more are Rationalists. The system then is a godless one."-Vol. ii. pp. 155-157.

Yet this is the system which the Anglo-American Church has been satisfied to adopt for the education of her children; a system, again to quote the words of "Recent Recollections," "which makes the objects of it, too often, more unregenerate and more vicious than they were before." (Vol. ii. p. 157.) American Churchmen, hitherto, he admits, "have been too content to be passive under the operation of the common school system; often indeed regarding it not only with complacency, but commendation." (Vol. ii. p. 161.) Some proceedings, indeed, took place at the diocesan convention of New Jersey, immediately preceding the death of the lamented Bishop Doane, which seemed to hold out hopes of some Church action in the matter; but at the last convention of the diocese, "it stands recorded that a 'resolution, reported by a majority of the committee, which, while warmly commending Christian education, deemed it in

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