His little ones. I earnestly wish there were among you all an anxious desire to help each other and care for each other; that you would remember the truth, that you are not members of different families, isolated here and being each the chief object to herself, but that you are all of one family, dwelling under the eye of your FATHER, and as sisters combining to love and support one another. I know it requires a victory over self, and that the work of subduing the love of all those inclinations and passions which make us selfish, is one scarcely really begun in you, but let me urge you to pursue it earnestly, and let your connection with me and each other here be what it ought to be,—a training for the perfect obedience and perfect love of heaven."

More was said separately to the girls, particularly to Leonore, on her want of firm principle and decision in doing what she knew was right; and the sorrow expressed by all, as well as the thoroughly sobered manner of Leonore, made their anxious guardian hope she had not spoken in vain.

Gloomy as the Eve of S. John's appeared to most of her pupils, none felt it so sad as Mrs. Lonsdale, who grieved over their follies far more than any of those who committed them. She was vexed and disappointed to a great degree at Leonore's conduct, as showing that the faults she had been so often warned against, and entreated to watch and overcome, still retained their power. It was not the idle frolic in itself, but the disposition to seek amusement in any way, and to join those who would flatter her wit and good nature, that pained Mrs. Lonsdale.

She, however, felt more keenly Laura's fault; for she knew her to have been more seriously brought up, and to know her duties as a Christian better than Leonore, and the outbreak of the afternoon was a consequence, she felt too sure, of indulged temper and neglect of watchfulness and prayer. Laura often lamented her sins,—often thought of being a different character, but failed in the firm faith and patience which are needed to take step by step in the right way. One angry feeling subdued-one act of quiet bearing with reproach, and returning instant goodwill for it, would have helped her further than all her imaginings of what she might be, or

than the excitement she sought for her feelings. She needed not only to dwell when alone on the SAVIOUR'S love, on His bright example, and on the sweetness and beauty of His words, but to see Him in her heart always, and having gained His Divine strength by prayer, to follow His footsteps one by one at all times. She found this too hard a task, and while she obeyed sometimes, she was unwatchful and self-willed at others; and then any contradiction or unkindness let loose her quick temper, and brought on violent conduct. Mrs. Lonsdale knew this, and felt that Laura needed to be more seriously warned than ever she had been before, of her inconsistency and sin in not earnestly endeavouring to root out her passionate, unloving spirit. She therefore inflicted on her the most severe punishment she ever gave, -exclusion from the school prayers, and confinement to her room, except in the hours of class.

The Editor's Desk.

THE Lushington Judgment continues to provoke consideration, and to call forth first one brochure, and then another. Nor can we be surprised at this. The very nature of the questions raised is one reason-whilst the character of the judgment pronounced is another. The questions at issue though apparently of trifling moment were not really so; whilst the judgment, eloquent, specious, and popular though it be, shows such a theolo gical bias, as ought not to have been allowed on the judicial bench. We cannot, we regret to say, speak of it in those terms of praise which the Bishop of Exeter uses in his otherwise able and beautiful letter. That rood-screens and candlesticks are allowable is to us no news-but that they should receive the authority of Dr. Lushington-whilst the credence table, crosses, and various coloured altar cloths are not permissible, really does somewhat surprise us, for a large amount of authority can unquestionably be brought forward in the

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support of them. It is not our intention to enter largely into the consideration of the matters here enumerated, but rather to allude to the writings, which the crisis (for so it may be called) has produced. But we must protest, and that most strongly, against the fallacy upon which the whole of the learned Chancellor's judgment is based. We had to protest against this theory some years ago; the theory, we mean, that regards the Reformation as the setting up of a new Church a theory which at once robs the Church of England of her "ancient and Catholic things." Now, as regards the credence table, we cannot for a moment think that the judgment in question can be maintained. Surely some such furniture as that is implied or sanctioned by the Rubric, which directs that chancels shall remain as in time past. And though Dr. Lushington, adopting Sir H. Jenner Fust's decision, dispenses the whole matter in few words, and says,-"I am not at liberty to enter into any consideration of convenience; I have but one duty, and that is to obey," we nevertheless think that it will receive somewhat more consideration before it be allowed, that the law as laid down by Sir Herbert, is in this particular binding upon the English Church. The Bishop of Exeter in his letter to Dr. Lushington, argues the question of the credence table with his usual ability, both upon doctrinal and other grounds. The argument is too long for the space at our disposal, and to leave out any part were to spoil the whole. We are glad to find that the learned prelate has also modified the judgment pronounced upon the case of the Rev. W. P. Smith as regards crosses, whilst we have also the benefit of the historical facts that have led him so to do. A cheap edition of this letter for parochial circulation would be a great boon. By the way, touching the derivation of the word upon which his Lordship has written, we turned accidentally to Dr. Hook's Church Dictionary, and there we found

"CREDENCE, or CREDENTIAL.-A table or shelf near the altar, on which the bread and wine to be used in the eucharist are placed, previously to consecration, called in the Greek Church τράπεζα προθεσέος, mensa propositionis. The table of Prothesis in the Greek Church is

placed in a side vestry; and here many prefatory prayers and cere. monies are performed, before the priest goes into the chancel. The word credence appears to be derived from the Italian credenzare,' to taste meats and drink before they were offered to be enjoyed by another; an ancient court practice, which was performed by the cupbearers and carvers, who for this reason were also called in German credenzer. Hence also the credenz-teller-credence-plate, on which cup-bearers credenced the wine; and, in general, a plate on which a person offers anything to another: credenz-tisch, credence-table, a sideboard, an artificial cupboard with a table for the purpose of arranging in order and keeping the drinking apparatus therein. (See Adelung's German Dictionary, word Credenzen.') This table or shelf is used for the more convenient observance of the rubric following the Offertory sentences, in which it is directed: And when there is a communion, the priest shall THEN place upon the table so much bread and wine as he shall think sufficient.' Where the staff of the clergy is large, the rubric can be conveniently observed without this aid. Archbishop Laud (Troubles and Tryal, ch. 33,) in his chapel at Lambeth, had a credential (or side table,) from which the elements were fetched, and set reverently upon the communion table. He defends this, by saying that both Bishop Andrewes and some other bishops used it so all their time, and no exception taken. From the plan of the chapel of Bishop Andrewes, in Archbishop Laud's possession, and adduced as evidence against him by Prynne, it appears that the credential was placed on the south side of the communion table, the vessels for the communion being placed upon it. There are many credences in various churches; among others, in the Collegiate and in S. John's churches, Manchester, and in the parish church at Ludlow, where they have been in use from time immemorial.-Jebb."

Crosses moreover, as parts of furniture, are condemned also. The judgment in this point seems to us weak indeed, whilst the results are sad. There can be no distinction between crosses internal and external. All must fall together. The old gray cross on the old country church, as well as the more beautiful ones of later days, must all go together, since the judgment is most sweeping. And is it can it really be true, that the Church of England is ashamed of the sign of man's redemption? This cannot be. "Let us," says an able writer in the last Christian Remembrancer, "give up the principle of our crosses, and we shall prove an object of contempt, not only to the unreformed Churches of the East and West, but to the Lutheran communions." We cannot, as we have said, go through this judgment in detail, for a whole number would scarcely suffice if we were to enter into

it, and produce authorities, &c. Six letters in the Morning Chronicle have already done this, with all the wellknown ability of their writer-one most thoroughly versed in everything appertaining to the rites and ceremonies of the English Church.

Mr. SKINNER also in his Sermon, Why do we prize externals in the service of God, has shown that they are no unmeaning trifles which are now being contended for. These are words full of meaning—

"Thus, beloved brethren, we have no empty signs here. We have no mere forms of worship, and no mere non-essential adjuncts to set them off. All we attempt is real-real in itself, and real in its end. All has its significancy, to give honour and glory to GOD, and to make us acceptable in His sight. Not acceptable because of our Church, and its services, and its music, and its beauty; but acceptable because of the truths to which all these witness, which they perpetuate and hand on to others; acceptable because of CHRIST, His mercy, His love, His greatness, His majesty, and the gifts which He has so largely poured out on man.

"And I have not said a word to disparage inward religion. Only this I must say that the inward sentiments of religion of which many boast, have no necessary connection with worship and the service of GOD. For this end they must be put into copartnership (so to say) among men, by certain determined signs. And those determined signs cannot be worked out without the ministry of special men and special external instruments. No force of reason can resist this position; and therefore, it never is resisted at all by reason or argument, but only by abuse and ridicule, the childish weapons of pride, or selfishness, or indifference, or want of love.

"Oh! it is that blind, untamed, insatiate, tyrannical self-love, which covets all for itself; which makes men idolaters of themselves; which shuts out all power of sympathy, and compassion, and fellowfeeling with others; which teaches a few to aspire to be the centre of the whole world; which would bring down God Himself to minister to their vanity and self-will: this it is which is the antagonist of the love of GOD; this it is which generates all rebellion and unbelief, and the spirit of gainsaying Core in the Church. And, O my brethren, it is this which makes the deep wound of our heart; it is this which breeds up the great plague-spot of irreligion; it is this which degrades man from his better self; it is this which makes him forfeit all, by tempting him to secure all; and until God gives us grace to rid ourselves of this poison, our wounds can never, and never will be healed."-Pp. 20, 21.

To the Hon. and Rev. R. LIDDELL, our thanks are pre-eminently due for a Sermon on Christian Moderation. that every theological student should have Dr.

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