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the chalice, repeats in an audible voice, the Eóxò ó lobáußwvos,—50 called from the place where it is said. The Deacon, in the Prothesis, eats the remainder of the consecrated Elements; and the Priest distributes the antidora, or unconsecrated oblations, to the people.

And with the Benediction, and the shutting of the Holy Doors, the Liturgy terminates.

We will conclude with one observation. While the tenor of this Liturgy shows how vain and feeble were the assertions of the Dutch and French Protestants, in the great Oriental Calvinistic controversy, that the Eastern Church did not believe in the Real Presence, it is certain by a comparison of the Councils of Constantinople, Jassy, and Bethlehem, that it acknowledges Transubstantiation in no other way than as a pious opinion. Nothing can be more in accordance as to spirit, (alas! not as to beauty,) than the Liturgy of S. Chrysostom, and that of the First Book of King Edward VI.


From the German.


Blood flow'd throughout the stately city,

The cruel Cesár's haughty home;
Men perished, and there was no pity,

Nor rescue, in Imperial Rome!
t was when Nero's wrath was sorest,

And death and sorrow mark'd his way ;
When, like the wild beast of the forest,

He revell d o'er his quivering prey.


Then Christian limbs were bow'd and blended,

Prostrate, where peopled pathways meet;
Coated with slime, till pain was ended,

By the slow march of trampling feet :
Or smear'd around with pitch for burning,

Their fires along the pavement spread ;
Torches, to light the crowds, returning

From some fierce game where Christians bled !


Now, blessed blood that day was sweeter

Than the red stream of lowlier gore;
So shall the veins of good Saint Peter

Slake the fierce Gentiles' thirst once more :
His guilt, that he, the blind and cripple

Had touch'd, until they saw and trod;
His crime, that hosts of Roman people

Sought at his voice the Christian's God!

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The Literature of the Church, indicated in selections from the writings of

eminent Divines, with memoirs of their lives, and historical sketches of the
times in which they lived. By the Rev. RICHARD CATTERMOLE, B.D.

In 2 Vols. 8vo. J. W. Parker, London. We believe that this book was compiled with the praiseworthy desire of making persons better acquainted with the writings of the most eminent Divines of the English Church, and we are not prepared to say that some good may not result from its publication; but we put it seriously to Mr. Cattermole, whether, in the present advanced state of theological and historical knowledge, it is not time for him to retire from literary life. Twenty years ago, when booksellers were the accredited judges of theology, he occupied a respectable and useful position ; and had, we believe, large dealings in Paternoster Row. But a new generation has arisen, and people begin to look for something more than a mere facility of composition. We do not wish to be severe on Mr. Cattermole; but we are bound to declare that he is utterly unfit to direct his readers in the appreciation of the great men of past days. As a specimen we give the summary of Laud's character, which is really one of the most ludicrous criticisms that we ever happened to meet with.

“The history of the twelve disastrous years that followed, (his elevation to the Primacy,) is the most minutely known, but the most eagerly disputed passage in our country's annals. Strafford in Ireland, Laud in England, (the peer, one of the most high-minded of men and gifted with pre-eminent genius as a politician; the Churchman inflexibly honest, profoundly pious, regally munificent;) became conjointly, not certainly the cause, but the eager and self-applauding, though unintentional instruments of subverting a civil constitution worthy to be the world's model; and a Church establishment, which, when wisely administered, combines with the purity of the primitive ages an exquisite adaptability to the necessities of more advanced periods of civilization. We now know how all that befel in those dismal times was providentially over-ruled for good results; yet can hardly refrain, when we read their history, from exclaiming with wonder, against the blindness and infatuation of great men. The heart of a mighty nation was bursting with an exuberance of strength, given for the accomplishment of vast and beneficial achievements; and here was a ruler who thought to stifle its complaints, correct its waywardness, and repress the distortions of its self-torturing power by the magic of ceremonies raked from the dust of ages to which those struggles and that strength were unknown, and to lay it bound at the foot of antiquated and illegal, if not irrational prerogative.'

We admit that Laud and those good men who were his fellow-labourers had one great fault-an almost Erastian devotion to the monarchy as then settled. But how Mr. Cattermole can hold such a view consistently with his admiration of the “civil constitution” of the seventeenth century as fitted to be “the world's model,” we do not understand. But taking our leave of Mr. Cattermole, the estimation in which the memory of Laud is held by English Churchmen generally, is one of the most extraordinary instances of historical injustice on record. The faults of Laud are the faults of his age, and of his identification with the system of “ Church and State” which then prevailed. But we verily believe, that had Laud not succeeded to the Primacy when he did, the English Church would long before this have lost its Apostolical character and been merged among the sects. What Hooker did for the Church by his writings in the sixteenth century, Laud did by his acts in the seventeenth. It is true that a puritanized people would not bear it; but by the collision were drawn forth those principles to which alone now we can appeal in making good our ground against the Romanist; and in him and in those who his master-mind informed, we have the only specimens of spiritual excellence and heroic virtue which our Church in later days has produced. It might not, perhaps, be too much to say, that a blight will rest upon the English Church, till she has had the courage to acknowledge and bless her great men; and among st them, in the first place, her martyred Archbishop.

Verses for Holy Seasons, with Questions for Examination.By C. F. H.

Edited by Dr. Hook. London : Rivington. 12mo., pp. 232. We opened this little volume with every disposition to be pleased. The initials we imagine to belong to a lady already favourably known to the public; and the name of the Editor must, of course, command respect. We are constrained however, as impartial critics, to confess that it does not appear likely to commend itself either to children, or to that class of teachers who alone would desire to use it. For the former it is somewhat too stiff, and cold, and un-suggestive. By the latter the authoress will scarcely be deemed to have penetrated sufficiently deeply into the Church's teaching. The peculiar suitableness of poetry as a vehicle of instruction in religious matters to children we conceive to consis in this, that through the imagination it diinly hints an idea to the mind which the reason would be as yet quite unable to realize. Here our authoress fails : neither does she always seize the subject proper to the day. The verses which please us best are those for The Holy Innocents,” “ Easter Eve," and the “Third Sunday after Easter." And, in proof of the good intentions of the writer, we may mention that the volume is dedicated to the author of “ The Christian Year.” The “Questions at the end do not convey so much information as they might.

The Parish Choir ; or, Church Music Book, (London : Ollivier,) is a fellow. labourer in the cause of church-restoration, whose first appearance we very heartily welcome. It contains eight pages imperial 8vo. of letterpress-directions concerning the proper method of conducting the services of the Prayer-book; which manifests a very great advance upon the ordinary run of popular books. Indeed, we have no complaint to make of it, unless it be a somewhat deficient appreciation of the sublime Gregorian tones. Each monthly part is also to contain four pages of Ecclesiastical music. In the present number is an unpublished anthem by Goldwin arranged for four voices, with an organ accompaniment. In future numbers we should prefer seeing portions of the music of the Early English Masters, Gibbons, and Tye, Tallis, or Tarrant, reproduced and rendered accessible. Novelty is not what we want; but a return to the severer school of former days.

For those who communicate at intervals less frequent than weekly, we recommend “ Steps to the Altar,” (Burns,) as the best manual with which we are acquainted. It is not original, for then it would be worthless ; but while giving the thoughts of holy men, the editor has freely changed the language with which they were expressed, and arranged them so as to suit the object he has in view. This, it appears to us, is the only sound principle of compilation: : only it must not be forgotten that it involves the necessity of having a good theologian for a compiler. An Editor must reproduce his author faithfully; and at the present day, one has specially to be on one's guard against insidious attempts at lowering doctrine, as in the reprints of the S.P.C.K. But in compiling, the object is different. Then the end to be kept in view is the production simply of a good book; and the great difficulty consists in maintaining a unity of design throughout; which is quite incompatible with the preservation of the exact words of a variety of authors. The present manual consists of three parts ; namely, devotions before, at, and after the celebration ; and in these are supplied some features, whose omission has been generally regretted in our Prayer-book. The book is of a plain and simple kind, such as any ordinary Churchman might use.

The Oxford, Cambridge, Durham, London, and Dublin University and Ecclesiastical Almanack for 1846,” (Rivingtons, &c.,) is a smart looking book ; but constructed (like the Churchman's Almanack of the S. P. C. K.) in utter defiance or ignorance of the principles which regulate the Church's Services.

NOTICE TO CORRESPONDENTS. A correspondent accuses us of making a blunder in our notice of Mr. Eden's Theological Dictionary in our last number. We observed, under the word “ Puri. tans," which Mr. E. calls “ a name given in the Primitive Church to the Novatians," that the name of Novatians, if it meant anything, means the followers of Novatus, who observed great laxity in the re-admission to Church communion, of those who had yielded to the terrors of persecution, and were therefore anything but Catharists or Puritans. We were, perhaps, rather severe in our condemnation of Mr. Eden on this head, as he errs in what he would call good company, such as Mosheim. But we repeat, the correct designation of the sect to whom Mr. Eden alludes, is Novatianists, not Novatians ; just as the followers of Priscillian are called Priscil. lianists. Mr. Eden has been misled, like others, by a confusion of Novatus and Novatian, which is common in the Greek Fatbers.



No. I. Far different from their present condition must have been the estate of our Cathedrals in days when the spirit of their institution was at all carried out. We do not speak here of the ruined splendours of the material fabric, the niches void of their saintly occupants, the altar shorn of its gold and jewels, the very tombs of saints and martyrs rifled, and their dust cast to the winds, or mingled with that of the unbeliever or the heretic; we do not ask for the gorgeousness of mediæval worship, the procession with cross and banner sweeping round the aisles of the vast temple : all that we claim is the birthright of the Church, to see, week by week, (wherefore not day by day ?) the chief Pastor surrounded by his priestly Council, administering the Bread of Life to his flock; to see for the few hired laymen, the whole band of Clergy, with one heart and voice, chanting the praises of The ALMIGHTY; for the visitors scattered through their vacant stalls, the crowd of worshippers thronging the spacious nave and aisles ; for the gates impervious to aught but a key of silver, the mighty temple open for all to enter and bend in adoration.

It is not to be denied that the very Churches where most of the faith and love of earlier times might have been hoped to rest, are those where the spirit of the world has most completely entrenched itself. The Parish Priest still recognizes his. Bishop's authority, still holds himself bound to some duty to those over whom he is set in the Lord, but the Cathedral dignitary too often slumbers on, awake to but two objects, to exclude his Diocesan from all authority in the very Church where is his throne and home, and to fence himself in by an odious spirit of secular distinction from those of his brethren in the Priesthood who may occupy a somewhat inferior place in the sanctuary.

On no subject of ecclesiastical polity does more ignorance exist, on none are greater and more pernicious misconceptions prevalent, than on the subject of the capitular bodies of our Cathedral and Collegiate Churches. The existence of the latter is unknown to many ; they are merged in the designation of Cathedrals—a word whose meaning in popular idea Auctuates between a Church of more than ordinary size, and one served by a more than ordinary number of Clergy. These latter are also, by some wonderful prescription, endowed with the privilege of performing, without injury to the purest Protestantism, acts which in a less favoured temple would render necessary an appeal to the “Times” or the House of Commons to interfere against the spread of Romish innovations. And, as with the building, so with its Ministers; not to mention the view which looks upon a Canonry as a comfortable maintenance for an episcopal son or nephew, when episcopal lands can be no longer applied to their support, the ordinary notion of a Canonry is at best a sort of prize in the great ecclesiastical lottery, an honourable sinecure for a deserving Priest, where, when wearied with

No. IV.-APRIL, 1846.

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