to seek those things that are above. Before us, in long drawn vista are the massy Piers, which are the Apostles. and Prophets: they are each of many members, for many are the graces in every Saint: there is delicate foliage. round the head of all; for all were plentiful in good works. Beneath our feet are the badges of worldly pomp and glory, the charges of Kings and Nobles and Knights: all in the Presence of GoD as dross and worthlessness. Over us swells the vast 'valley' of the high pitched roof: from the crossing and interlacing of its curious rafters hang fadeless flowers and fruits which are not of earth: from its hammer-beams project wreaths and stars, such as adorn heavenly beings: in its centre stands the LAMB as It had been slain: from around HIM the celestial Host, Cherubim and Seraphim, Thrones, Principalities, and Powers, look down peacefully on the worshippers below. Harpers there are among them harping with their harps: for one is the song of the Church in earth and in Heaven. Through the walls wind the narrow cloister galleries: emblems of the path by which holy hermits and anchorets, whose conflicts were known only to their Gon, have reached their Home. And we are compassed about with a mighty cloud of witnesses: the rich deep glass of the windows teems with saintly forms, each in its own fair niche, all invested with the same holy repose: there is the glorious company of the Apostles: the goodly fellowship of the Prophets the noble army of Martyrs: the shining band of the Confessors: the jubilant chorus of the Virgins: there are Kings, who have long since changed an earthly for an heavenly crown and Bishops, who have given in a glad account to the Shepherd and Bishop of souls. But on none of these things do we rest; piers, arch behind arch, windows, light behind light, arcades, shaft behind shaft, the roof, bay behind bay, the Saints around us, the

Heavenly Hierarchy above with dignity of pre-eminence still increasing Eastward, each and all, lead on eye and soul and thought to the Image of the Crucified Saviour as displayed in the great East window. Gazing steadfastly on that, we pass up the Nave, that is through the Church Militant, till we reach the Rood Screen, the barrier between it and the Church Triumphant, and therein shadowing forth the death of the Faithful. High above it hangs, on His Triumphal Cross, the image of HIM Who by His Death hath overcome death; on it are pourtrayed Saints and Martyrs, His warriors, who fighting under their LORD have entered into rest and inherit a tearless eternity. They are to be our examples, and the seven lamps above them typify those graces of the SPIRIT, by Whom alone we can tread in their steps. The screen itself glows with gold and crimson: with gold, for they have on their heads golden crowns; with crimson, for they passed the Red Sea of Martyrdom to obtain them. And through the delicate net work, and the unfolding Holy Doors, we catch faint glimpses of the Chancel beyond. There are the massy stalls; for in Heaven is everlasting rest: there are the sedilia, emblems of the seats of the Elders round the Throne: there is the Piscina; for they have washed their robes and made them white: and there, heart and soul and life of all, the Altar with its unquenched lights, and golden carvings, and mystick steps, and sparkling jewels even CHRIST Himself, by Whose only Merits we find admission to our Heavenly Inheritance. Verily, as we think on the oneness of its design, we may say: Jerusalem edificatur ut civitas cujus participatio ejus in idipsum.

POSTSCRIPTUM.

On concluding their work, which from circumstances that need not be specified has been a year in the press, the writers must apologize for the numerous typographical errors which have been allowed to remain. Their separation from each other, and distance from the printer, must plead in excuse.

They take this opportunity of expressing their thanks to the Reverend Dr. Mill, Christian Advocate of the University of Cambridge, and to F. A. Paley, Esq., M.A., of S. John's College, Cambridge, Honorary Secretary of the Cambridge Camden Society, for their advice and assist

ance.

It remains to say that some doubt has been felt by persons who have read the Introductory Essay in proofs, whether the writers have given Mr. Pugin sufficient credit for several passages in his works which seem to involve the principle now contended for. We had thought that no misapprehension could be feared on this head. It was enough to know that the principle in question, even though felt (as we indeed allowed) by this architect, had not been expressed in terms. In short, we took this fact for our ground: that whereas Mr. Pugin's book professed to assert the True Principles of Christian Architecture, yet Reality, according to his definition, was not at least so accurately a 'true principle' as Sacramentality. The principles themselves, as enunciated by Mr. Pugin, apply as well to any secular building as to a church: they are true for construction but not adequate in themselves to form a rule for ecclesiastical design.

KEMERTON, August 16, 1843.

The following very curious passage ought to have come in at page lxxvi of the Introductory Essay, but was not accessible at the time. It is an extract from the "Fardle of Facions," printed A.D. 1555.

FROM THE FARDLE OF FACIONS, PRINTEd 1555.

Oratories, temples, or places of praier (whiche we calle churches) might not to be built without the good will of the Bishoppe of the Diocese. And when the timbre was redy to be framed, and the foundacion digged, it behoved them to sende for the Bishoppe, to hallowe the firste corner stone of the foundacion, and to make the signe of the Crosse thereupon, and to laie it, and directe it juste Easte and West. And then might the masons sette upon the stone, but not afore. This churche did they use to builde after the facion of a crosse, and not unlike the shape of a manne. The channcelle (in the whiche is conteined the highe Altare and the Quiere) directe fulle in the Easte, representeth the heade, and therefore ought to be somewhat rounde, and muche shorter than the body of the churche. And yet upon respect that the heade is the place for the eyes, it ought to be of more lighte, and to bee seperate with a particion, in the steade of a necke, from the bodye of the churche. This particion the Latine calleth cancelli, and out of that cometh our terme channcelle. On eche side of this channcelle peradventure (for so fitteth it beste) should stand a turret; as it were for two ears, and in these the Belles to be hanged, to calle the people to service, by daie and by night. Undre one of these turretts is there commonly a vaulte, whose doore openeth into the quiere, and in this are laid up the hallowed vesselles and ornamentes, and other utensils of the churche. We call it a vestrie. The other parte oughte to be fitted, that having

as it were on eche side an arme, the reste maye resemble the bodye with the fete stretched in breadthe, and in lengthe. On eche side of the bodye the pillers to stande, upon whose coronettes or heades the vaulte or rophe of the churche maye reste. And to the foote beneth aulters to be joyned. Those aulters to be orderly alway covered with two aulter clothes, and garnished with the crosse of Christe, or some little cofre of reliques. At eche ende a candelsticke, and a booke towarde the middes. The walls to be painted without and within, and diversely paineted. That they also should have in every parishe a faire round stone, made hollowe and fitte to holde water, in the whiche the water consecrate for Baptisme maye be kept for the christening of children. Upon the right hand of the highe aulter that ther should be an almorie, either cutte into the walle, or framed upon it, in the whiche they woulde have the sacrament of the Lorde's Bodye, the holy oyle for the sicke, and chrismatorie, alwaie to be locked. Furthermore they would that ther should be a pullpite in the middes of the churche, wherein the Prieste maye stonde upon Sondaies and holidays to teache the people those things that it behoveth them to knowe. The channcelle to serve only for the priestes and clerks; the rest of the temporalle multitude to be in the bodye of the churche, seperate notwithstanding, the men on the righte side, and the women on the left.