THE indiscriminate latriaaccorded to the Authorised Version helps to confirm two charges, which have often been brought against the English nation; that of inordinate selfsatisfaction, and that of indifference to what are called par excellence "Learned Studies." With respect to the first, vast as have been our strides of late towards a more cosmopolitan impartiality, that intrinsic insular conceit, which can lurk beneath a liberal exterior, is but little modified; with regard to the second, our writers, with a wholesome fear of the cobwebs and dust of centuries, may be said to shine principally in amusing literature, adaptations from continental authors, and works of a material and immediately practical use.

If our area of thought were wider, and that sort of erudition which confers the title of learned more diffused, we should not be as apathetic as we are about translations of the Sacred Books in other languages and of different dates. This want of literary, and indeed theological, interest justifies a few words about two other world-famous Versions, after which we may be allowed to say that our own takes rank. For many years past we seem to have confined our Scriptural zeal to the mechanical multiplication of copies of the Bible. This no doubt we ought to do, but not to leave the other undone. Our labours in the department of what are called the classics are not by any means remarkable, yet our activity in this direction is decidedly commendable, compared with our interest in Sacred Philology and Hermeneutics. Our Divines, who combine otium cum dignitate, take on the whole far too literal a view of that often quoted phrase; and although we might justly expect from them works which combine research with orthodoxy, as a rule they disappoint our expectations. The truth is that another department of Sacred Science has monopolised our attention, and that department is Liturgiology; not that our proficiency even in this is other than superficial; but more than this could hardly be expected in the heat of that life-and-death struggle about sacrificial and sacramental worship in which our lot has been cast.

While we are considering the Revision of our own Version, it would seem not unnatural to look with deepened interest on all those which occupy a conspicuous place in ecclesiastical history; space, however, will not allow us to travel farther than the two great translations of the East and West, the Septuagint and the Vulgate. Both of these in intrinsic value, from their antiquity alone, would rank above our own, but both in the matter of diction fall far below it. In writing these last words, however, we are not unconscious of the weakness of our position. It may well be said, "How are we competent to judge on this point?" This indeed is not a question easy to answer, partly from our obvious prepossessions, partly from our ignorance (comparatively speaking) of languages other than our own. We must be content then humbly to submit that the amount of unidiomatic, unrhythmical, and unintelligible matter in these two Old Versions, which is due both to the original translators and to the corruptors of the texts, far exceeds that which can be found in our authorised translation. But, if hard pressed, we are obliged to confess that this matter is of secondary, though of considerable importance. The first object in translating the Oracles of God is not elegance and grandeur of style, but faithful translation of ideas out of one language into another.

The ordinary Vulgate version was made mainly by St. Jerome, whose labours, like those of Origen, may justly be termed gigantic, though he had the assistance of the Septuagint, and of an older Latin translation. He wrote, moreever, at a time when the knowledge of the two languages concerned was necessarily more diffused than in the days of our great Work. Critics of a later date have had all the advantage which may be derived from a more philosophical

acquaintance with the science of translation, and from greater proficiency in comparative philology. They have also a greater mass of evidence before them, as to the meaning of obscure passages; but the lapse of centuries must have also given great opportunities for interested perversions, amid the polemics of controversy, and the perplexities arising from a constant multiplication of copies, all propagating fresh and fresh variations.

If a comparison be made between the Septuagint and Vulgate, there can be no doubt that the value of the former is infinitely superior to that of the latter, so far as the Old Testament is concerned. With respect to the New Testament the Vulgate stands alone; but, fortunately, from the greater familiarity with Greek prevailing in Europe, the New Testament does not present so great difficulties as the Old. In other words, we moderns are much more at home in Greek than in Hebrew, and are, therefore, not to such a degree dependent upon extraneous assistance. Still, in determining the state of the text in the first centuries the Vulgate is of special use; and, inasmuch as the New Testament is more absolutely necessary to us as Christians than the Old, an aid like this is naturally of unspeakable value.

Perhaps the readiest way of facilitating an estimate of the advantages derived severally from these Versions, would be to give some account of their origin and history. According to the common, but not very trustworthy, account, the Septuagint Version was made with the full approval of the Jews of the time, about the year 277 B.C. Ptolemy Philadelphus, in order to supply his library with a faithful translation of the Hebrew Scriptures, asked the assistance of Eleazar, the High Priest. Six elders out of every tribe, seventy-two in all, conveyed a copy of the sacred writings to Alexandria, and forthwith translated it. Whether this account be correct or not, there can be no doubt that the guarantees for a correct translation were of the highest possible order. The Jews were scrupulous to an extraordinary degree about the purity of their text. Hebrew was not a dead language; no temptations to falsification seem to have existed; and, lastly, every encouragement was given.

The work which resulted was treated with almost the same veneration both by Jews and the early Christians as the original. The Sanedrim gave its approbation; the Jews of the Dispersion used it; Our Saviour Himself and His Apostles quoted from it more frequently than from the Hebrew itself. Unfortunately it does not follow as a matter of course that our Septuagint is identical with that of 277. Lack of a critical spirit, errors of transcribers, and religious disputes have probably injured it, though not, however, in a high degree, as we know from citation in the Fathers. Still we cannot fail to see the immense interest attaching to it; and the very restricted acquaintance with it of which we can boast is certainly a stain upon our character both as theologians and philologists. It is this Version which the Apostolic founders of Churches commended to their converts, on this the Old Italic is founded; the Greek Church accepts it; the translations of Eastern Christians generally were made from it; it was quoted in Councils; the great manuscripts, the Vatican and Alexandrian, mostly agree together and with our modern editions. It certainly cannot be said to agree exactly with our Hebrew text, but such differences as exist affect neither doctrine nor morals. As to style, however, it is not commendable; it is full of Hebraisms, and deficient in elegance.

It is not necessary or convenient to mention other Greek versions; but the Vulgate, its different phases, and its merits and demerits, must be briefly referred to. In the early Latinspeaking Churches there were numerons versions of the Scriptures, but one was better known than the rest, and this was the Italic, or Old Version. Its author is unknown, probably for the sufficient reason, that it had no single author, different writers having contributed different books, It was made

directly from the Seventy; and although it contains some grand and simple expressions, is literal to a fault, and barbarous. Its successor, the ordinary Vulgate, to speak generally, is the result of a correction of the Old Italic, made by St. Jerome, not, however, from the Septuagint, but from the Hebrew. There seems to be a difference of opinion as to the extent to which the result of these labours of St. Jerome was adopted by the Roman Church, but all admit that it must have been considerable. The great use which St. Jerome made of the Hebrew gives it its real value. A translation of a translation in some cases may be of great value, but it generally is a work of but little interest when the original is at hand.

Several very important questions have arisen in connection with this Version, which has the sole approbation of the Council of Trent. Le Clerc and others have attacked St. Jerome as altogether incapable of executing the work. He has, however, thanks to many defenders, come out of that prosecution completely victorious.

Among the advantages which he enjoyed we must not forget his opportunities for examining the marvellous Hexapla of Origen; beside this, he courted the co-operation of learned Jews; he was well acquainted with many of the places mentioned both in Egypt and the Holy Land; his natural abilities were great, and his industry not inferior. Scaliger epigrammatically says, that no onesurpasses Hieronymus save Hieronymus. "He is compared by others with Origen, but in the knowledge of the Hebrew he had an advantage even over him.

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Returning, however, to the Vulgate, which is, in fact, the old Italic Version greatly improved by the adoption in part of St. Jerome's translation, what are its merits? We answer, that even if we set aside the claim of inspiration which some have maintained, the very existence of this claim shows the ability of the translation, which is more or less pervaded by his genius. The Latin Church has accorded to it the highest form of sanction. Grotius, an impartial witness, declares his great regard for it, in spite of its occasional errors and barbarisms; many of our own theologians are loud in its praise. Gisenius, a rationalist, commends it highly. The presence of grammatical barbarisms, albeit arising from a fear of departure from the literal sense, renders, it must be confessed, many passages unintelligible; but then, on the other hand, the practice, far too common, of inventing a sense for a passage obscure in the original, cannot be too severely condemned. Lastly, certain passages, and, indeed, whole books, abound with defects which might easily have been avoided by an adoption of Jerome's interpretations; an unwillingness to interfere too much with the existing translations, and, perhaps, the difficulty of superseding them has caused an inequality, which is much to be regretted. Unfortunately, in two most important portions of the Bible, the Psalms and New Testament, an inadequate revision of the Old Version was alone admitted.

It would be quite out of place to enter farther into particulars, but thus much has been said to show that some other translations are, like our own, excessively valuable, and yet imperfect; that the translation of the Bible, under any circumstances. is a matter of infinite difficulty as well as necessity; that the propriety of renewing our efforts is a natural inference, unless, indeed, we are contented to leave the perplexing question, "How comes it to pass that different translations exhibit such wide discrepancies in interpretation?" unsolved. Further consideration will probably show that something more than a new translation is required; and great credit will undoubtedly be due to our Church if she perceives this, and acts upon it.

Professor Stanley Leathes will commence his Boyle Lectures at Whitehall Chapel on Sunday next. His subject will be "The Witness of St. John to Christ."

Reviews of Books.

THE CHURCH AND THE AGE-ESSAYS ON THE PRINCIPLES AND PRESENT POSITION OF THE ANGLICAN CHURCH. Edited by Archibald Weir, D.C.L., and William D. Maclagan, M.A. (London: Murray, 1870.)

Another volume of essays-this time emanating from the High Church Anglican school-both in form, title, and size of volume, imitating the well-known "Church and World." Whether, like the latter, intended to proceed to further series, or destined to go through several editions, has yet to be seen. Speaking of the volume generally we may say that the essays are thoughtful, carefully written, and very much to the purpose. Among the contributors are one Bishop, one Dean, one Oxford Professor, one Principal (King's College, London), two Prebendaries, one Honorary Canon, one Baronet, and five Rectors and Vicars; a very fair representation of the Church. The introductory essay is by Dean Hook-it is in every way characteristic of the writer: he chooses the one subject, which he seems to have dedicated his life to enforce-Anglican principles; a defence of the Anglican Church against the Church of Rome and Dissent. So long ago as 1822, in his first published Sermon, and again in 1825 at the consecration by the Scottish Bishops of Dr. Luscombe for Paris, he asserted the well-nigh forgotten principle of the Catholicity of the Anglican Church, apart from its position as legally established. Later on in 1837 he published five Sermons before the University of Oxford, and in the following year his "Call to Union on the Principles of the English Refor mation." On these and other Sermons he established a very high reputation as a leader of the then Tractarian party. Indeed then he was considered quite a dangerous man for his very advanced opinions, and thus he has stood, and stands still. He is perhaps the only man in England who can say, with perfect truth, that he has not changed his opinions for the last fifty years: the present essay shows it; it is merely a rechauffe of his two pamphlets, the "Call to Union " and the Three Reformations." In 1870, he is quite an anachronism to read his essay now is like looking at the petrified skeleton of an extinct saurian.

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Very different from this is the next Essay of the Bishop of Gloucester, on the "Course and Direction of Modern Religious Thought;" so far from standing still on one spot, the Bishop speaks of nothing but advance and necessary development. He does not regret the publication of the "Essays and Reviews,' for they broke through the trammels which had fettered thought before, and gave it new direction-the very need to answer this developed thought, and force it into a different channel. In speaking of the progress of thought in former times the Bishop betrays an entire ignorance of the revolution and progress of thought, which took place in the Middle Ages, of which the University of Paris was the centre and focus. He actually attributes to Osiander the opinion that it is possible that the Incarnation would have taken place even if man had not sinned: a doctrine hinted at by some of the Fathers, but boldly taught by Duns Scotus, in the fourteenth century, and opposed by Thomas Aquinas; forming one of the famous disputations between the Franciscans and Dominicans. There is one passage in the Bishop's essay, of immense importance as coming from a Bishop, respecting the xxxix. Articles. We quote a fragment of the passage, "the truth is our Thirty-nine Articles, as the Patriarch of Constantinople has but lately felt, cannot be considered as a carefully-constructed Confession of Faith . . to use them, as they have been used, both by writers and students, as a sort of body of Divinity, when, as our Oriental critic justly observes, they leave almost untouched several momentous subjects, is simply to mistake them, and to expose them to much of the undeserved contempt with which they have

been treated by modern religionists." Dr. Ellicott does not seem to be acquainted with Bishop Forbes's treatise on the xxxix. Articles, any more than with our medieval writers. Essay II., by Dr. Irons, on 'the State, the Church, and Synods of the Future," does not call for any particular notice. Essay III., by Mr. Tyrwhitt, on "the Religious Use of Taste." is chiefly remarkable from his not understanding the object of art in religion. Speaking of stained windows and frescoe painting, he says, "the object of all such illustration should be instruction, so to speak, rather than devotior." A beautifully ornamented Church, therefore, is to be a mere gallery of art for instruction, not a Temple of Worship for God's Saints.

Essay IV. does not call for any particular notice. Essay V. is an earnest appeal to the Clergy for more regular habits of study and devotion than are usual; the necessity for personal holiness in the Parish Priest is much and by no means too much insisted on; private devotion and devotional reading strongly recommended, though. strange to say, Mr. How nowhere insists on the daily recitation of Matins and Evensong. This paper, excellent in itself, is not equal to one published some years ago in the Ecclesiastic, "the Priest in the Inner Life."

Essay VI. shows very clearly how the great divines of the sixteenth century moulded the theology of the present school of High Church Divines, and rescued the Church of England from the bondage of Calvinism. We are glad to see that Mr. Hadden repudiates the opinion that all the Catholic Faith is contained in the New Testament, and, admits, at least, that it gradually developed into its present form under General Councils.

Essay VIII. When we said that this volume is written by the Anglican High Church School, we ought to have excepted Sir Bartle Frere, for he seems to be ignorant of the meaning of the word Church. With him all sects are Churches, ours being the "Established Church." Like most untaught Protestants, he ignores the Catholic Church, and looks at an intellectual and eclectic Christianity as that alone of Divine institution. Accordingly, in his account of Missions in India, he not only speaks of the work of different Christian sects outside the Church, but talks of the Indian Church of the Future as a doctrinal system rather than as a part of the Kingdom of Grace, the Catholic Church. Passing on from this, we have really, in this essay, a most interesting account of the change now going on in the Hindoo mind with regard to its old forms of belief, and of religion. The Indian mind seems to have got very nearly into that stage in which the mind of the Roman Empire was, when the Apostles and their successors were sent to plant the Church: a disbelief, more or less pronounced, in the former deities, and a seeking to remedy the want of belief in them, by forming and working out systems of philosophy, in Gnosticism, and in such mysteries. The crisis of Indian idolatry, with its peculiarities of caste and division, is being rapidly brought on by means of railroads and other modern inventions. If the Church be sufficiently strong and united to seize the opportunity, India, as a country, may become as important an acquisition to the English Church as Russia is to the Greek. The essay is well worth reading, as coming from one who bore rule in the country he describes, and who is, from his impartiality, a competent judge of the progress made.

Essay IX. A very painstaking essay on Education. Dr. Barry, like the cautious school to which he belongs, carefully avoids the real point of the "religious difficulty;" which is that of practically educating children in worship far more than in intellectual exercises. He fails to inform us how a Parish Priest can conscientiously give up a portion of his flock to heretical and schismatical worship. This class of divines seems to forget altogether that when the parent brings his child to Holy Baptism, he commits it to the Church, and

consequently has no right-though of course he has the power to bring it up in heresy; but has the Parish Priest the right to give up the child thus ?

Essay X. The best of the lot. A thoroughly earnest plea for Missionary work among the non-Church-going multitudes, and a strong recommendation of dogmatic teaching. Every Parish Priest should study this essay.

Essay XI. Dr. Weir divides the schools of thought-he calls them parties, we prefer the word schools-into three, the Scriptural, the Traditional, the Rational. We demur to this: it is not true that there is a Scriptural school distinct from a Traditional. There are two Traditional schools, one which follows the traditions of the first six centuries, the other which follows those of the sixteenth century: a purely Scriptural school is impossible. The writer urges strongly moderation and abstinence from calling opponents by hard names. For instance, he would recommend that Dissenters be not called "heretics" or "schismatics," because they hold the Apostles' Creed. But do they? Does not every Protestant Dissenter deny the Article "I believe in one Holy Catholic and Apostolic Church," and "in the Communion of Saints," and very many "in one Baptism for the Remission of Sins?" Surely it is more really charitable to speak the whole truth in this matter, than to allow those who thus deny an Article of the Faith, to be ignorant of the fact. We reserve the consideration of Mr. Sadler's essay to another paper.

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Literary Notices.

The Dissenting World: An Autobiography. By the Rev. This is a most Brewin Grant, B.A. (Macintosh : London.) curious picture of life among Dissenters; no doubt it is as regards them but a very common-place narration of everyday scenes, but to most Churchmen it comes like a sketch of the ways and manners of some foreign nation. The author of it has recently been brought especially into notice by the tyrannous treatment he received from the leaders of the sect in which he was a preacher, because he was too straighforward to conceal his distrust of the Gladstonite policy which his companions were deluded enough to believe would aid them, because it ruins the Church. From his early days we here find him, standing up boldly for what he believed to be truth and justice. He now reaps the reward in being, by God's good Providence, brought within the Church. His controversies in time past, with Infidel and Secularist writers and speakers, give evidence of learning and ready power of applying himself, which will, we trust, as truth unfolds itself to his mind, be developed still further in the apprehension of the fulness of the Catholic Faith. The indignation of the Radical and Dissenting press against Mr. Grant is not to be wondered at, for he exposes the underhand tyranny of the Liberals in a most damaging manner. His triumph over Messrs. Holyoake and Bradlaugh is all forgotten now by those who at the time most belauded him, because he cannot be induced to conceal his plain perception of the ruin which Mr. Gladstone is working to Religion in England through weakening the Church. We so recently noticed Mr. Grant's Dissenting Reasons for joining the Church, that we need not enter at any length on the way in which he was expelled; nor do we wish to revive a bygone dissension in a Society formed of Churchmen (though a striking parallel exists) by asserting that certain members of its Council underwent similar treatment because they also would not consent to support the powerful and unscrupulous minister whose sole aim, beside self, seems now to be the ruin of Her whose faithful son he was once supposed to bethe Church of England.

The Curate's Budget (Hodges: London) has this month a capital story, for boys preparing for confirmation—or lads

"2. We receive the Canon of the Holy Scriptures as the Word of God, and as the rule and standard of faith.

"3. We recognise the Book of Common Prayer and Sacraments, together with the Thirty-nine Articles of Religion, as a true and faithful declaration of the doctrines contained in the Holy Scriptures. "4. We declare that the Orders of Bishops, Priests, and Deacons ought to be retained as Scriptural and Apostolic."

Among the more interesting features in the subsequent proceedings was the debate which arose on the question of the qualification for voting for representatives at future Synods. In the course of it Mr. REYNOLDS, a negro, spoke for his rare:-"My Lord and Reverend Gentlemen, we have been hearing a good deal about the black people to-night, and we may have (and I don't say we haven't) a lot of black sheep amongst us (laughter)-and where won't you find black sheep?-(renewed laughter)-but we have a great many respectable men among the black people, and it is not right to run us down, and say we are black, and don't know A from B, and if the Parson holds up his finger the black people will run to become communicants. (Loud laughter and applause.) It takes the spirit from we black people-(applause)-but, my Lord and Reverend Gentlemen, I only rise to say we all think the Government and the voting should all be with the communicants. (Prolonged applause)." The Motion that none but communicants be electors was carried by 58 votes against 46. During the sittings the Synod adopted an elaborate financial cheme. The State-paid Clergy agreed to give two per cent. of their incomes towards meeting the wants of the future Church. The Jamaica Church of England Home and Foreign Missionary Society was adopted as the recognised agency for performing the aggressive work of the Church. It was resolved that the patronage of each Benefice should be vested in the congregation, subject to the approval of the Bishop, or in case of dispute to the Bishop in Council. The future Bishop is to be selected by the Synod. The proceedings closed with a vote of thanks to the Bishop of Kingston for his conduct in the chair. A subscription fist amounted in a few minutes to £400. Sir Bryan Edwards, ex-Chief Justice, has endowed Trinity Chapel, Spanish Town, with £6,000. Since the sitting the congregations of the Cathedral and Trinity Chapel, Spanish Town, have repudiated the authority of the Synod, and have set up on their own account.

The Archbishop of Dublin has addressed the following letter to a layman who complained of a Manual for Communicants, recommended by one of his Clergy :The Palace, Stephen's Green, April 7, 1870. Sir, I have examined the passages in the little book which you have sent me, and am unable to join in your disapproval of them.

I can find nothing in the passage to which you first call my attention (p. 4.) more than is taught in the Catechism, where it is said that Christ's Body and Blood are verily and indeed received by the faithful in the Lord's Supper. All gross, carnal, material notions, such as those held in the Church of Rome-all notions of a local presence-I consider to be sufficiently guarded against indeed to be excluded by the language

in which the statement is made.

P. 8, sec. 3.-I consider it altogether wrong for members of the Church to be present at, or take part in, either Roman Catholic or Dissenting Services; and entirely approve of the question relating to this subject. P. 10.-You speak of a passage in this page as "unfit to transcribe." As I do not share in your scruples, and as it seems to me very important, should this letter reach others beside yourself, that there should be no mistake upon this matter, I proceed to transcribe the words. They relate to the Seventh Commandment, and are as follows:"Have I indulged in indecent thoughts? read indecent books? joined in indecent conversation? looked at indecent objects? committed indecent actions, by myself or with others?" Eph. iii. 5.

Here are five questions in all; and unless those sins of the flesh, which do more to ravage and lay waste the bodies and souls of men than almost all others put together, were to be ignored altogether, I know not how they could have been fewer, nor how those sins could have been spoken of in a more guarded manner, or in one less likely to suggest the remotest thought of evil to those who by the grace of God had been kept in happy ignorance of it. I pray God that there may never be among us, least of all among our Clergy, that false delicacy-for such I must call it-which would allow souls to perish unwarned, when by a little plain speaking they might perhaps have been saved; and when I remember that our Church has chosen for her

among us.

I

Sunday lessons such chapters as Gen. xxxiv., xxxix., and Num. xxv., feel sure that she does not desire to nourish any such misplaced delicacy Page 22.-You object to the connection of forgiveness of sins with Baptism. But you must equally object to the Nicene Creed-"I acknowledge one Baptism for the remission of sins;" and to the words of our Baptismal Service, where we are taught to pray "that he, coming to Thy holy baptism, may receive remission of his sins." You further object in the same page, to the words which put the forgiveness of sins in any relation with the Sacrament of Christ's Body and Blood. They are placed in the closest connection in our Communion Service; as, when we pray "Grant us so to eat the flesh of Thy dear Son, and to drink His Blood that our souls may be washed through His

most Precious Blood." In respect of your last objection (the same page), I can only refer you to the Absolution, or Remission of Sins, to be pronounced by the Priest alone," which is every day read in our Churches; and to the concluding words of the First Exhortation, when the Minister giveth warning of the celebration of the Holy Communion.

I have now gone through all the passages objected to by you in the little manual which you have submitted to me, and for the reasons which I have stated I am unable to join in your disapproval of it.

It is, of course, altogether within your power to object to its being placed in the hands of those who are immediately under your authority, and I am quite sure that Mr. Weldon would not have so done had he been aware of this objection.R. C. DUBLIN.

I remain, Sir, your very faithful servant, L. F. L. Maberly, Esq.

P.S.-I entirely agree with the author of the tract that sitting at prayers when one ought to kneel is a mark of gross irreverence to Almighty God; and that anyone examining his conscience, may very fitly ask whether he has been guilty of it or not. St. Paul has said that at the name of Jesus every knee should bow; and it has been a pious custom in the Church that there should be at least one manifestation of this honour to Christ our Lord as often as the Creed is repeated. At the same time, I do not attach such importance to this as would lead me to put it in a book of self-examination, had I been preparing such.

Bishop Ryan, one of these home-birds, has done a wonderful stroke of London, has prevented the Bishopric of Madagascar being filled by Mr. policy on behalf of Puritans. He, in conjunction with the Bishop of Willis, of New Brompton. This latter gentleman is a gentleman, a scholar, a man of private means, and thoroughly endowed with the missionary spirit; yet because he cannot say "Amen" to all the Evangelical sentiments of Popular Puritanism, Bishop Ryan says he ought not to, and shall not, go." Yours truly, A HOME PARSON.

THE ADORATION OF THE B.V.M. SIR,-In reply to the second letter of your subscriber, I must explain to show that standard Anglican divines held the opinion that the soul of that by the quotations I gave from Ken and Pearson, 1 merely intended Our Lady was in heaven, while maintaining an expressive silence as to Romish doctrine; I replied by quoting two (I might have extended the the doctrine of her corporal Assumption. I was charged with adopting list) of our best Anglican authorities, whose views on the subject are certainly not those of modern Roman Catholic theologians. Then the question arises, Does this in any way contradict the Catholic doctrine of a future Judgment? and I think the answer will be in the negative. For we learn from the Revelation, that at the opening of the fifth seal the souls of them that were slain for the Word of God were under the, heavenly altar. We read of their supplication, "How long, O Lord, holy and true?" &c., and of their being bidden to rest yet for a little season, till the martyr roll shall be complete and the last name inscribed thereon. Therefore, that the martyrs are even now in enjoyment of the Beatific Vision seems to me incontestable, and I can see no reason for supposing that saints like SS. Mary and John do not share a like privi lege. I am, &c., 36, St. Philip's-road, Dalston, April 23, 1870.

W. S. BROOKE.

THE THREE HOURS AT ST. PAUL'S, KNIGHTSBRIDGE. SIR-In the CHURCH HERALD of Wednesday last I saw a few words taken out of the John Bull, about the Good Friday Services at St. Paul's, Knightsbridge. Would you allow me to say a little about the letter, as it

may give those of your subscribers who were not there a very wrong idea of the devotion of the "Three Hours" as held at that Church.

The writer of the article declares that the majority of the congregation left after Matins. I beg to say not anything like half left; what might have caused him to think so was that the galleries were made nearly empty by their occupants coming down stairs and so filling up the pews below. I certainly knelt rather near the chancel, and so heard every word Father Grafton said, but I am told that those who were placed at the extreme west of the Church also heard very well, with the exception of part of the address during the "Sixth Word." Except after the end of the hymn after the "First Word " very few people left, I should not say more than twenty, and those that did so appeared only to have remained thus long in order to see what it was like, and were most probably some of Mr. Westerton's few remaining adherents. In conclusion, I do not think the writer of the article was at St. Paul's, as he gives a very full account of the Services at St. Barnabas which were going on at the same time, and that therefore his very accurate (?) account of the devotions at the former Church are second hand. Yours, &c.,

A SERVER.

ST. SAVIOUR'S HOSPITAL AND REFUGE. SIR,-Allow me to thank you for so kindly inserting an appeal on behalf of the above, in your valuable paper of last week's date. It affords me great pleasure to be able to say that it has been warmly responded to by several ladies who have promised to assist the mach overworked Sister-in-Charge by reading occasionally to the Penitents and instructing the children. There is much work to be done, and any further aid of this description would be most valuable. I would also take this opportunity of thanking all those who have so kindly responded to another appeal in your advertising columns, to which I beg to call the attention of your readers, and to any requiring further information regarding this charity, I should be most happy to forward the printed Report of last year's work. I am, Sir, &c., Upper Holloway, N., April 18th.

HUGH R. GOUGH, Hon. Sec.

The following sums have been most gratefully received:-The Rev. C. J. Eliot, 4s. 6d.; ditto, 1s.; John G. Baldwin, Esq., 10s.; C. Poyntz Stewart, M.A., Esq., £1; Miss S. Neale, £1; H. G., £1 1s.; the Dowager Lady Bateman, £1 1s.; the Rev. E. S. Appleyard, £1 1s. ; O. F. G, 2s. 11d.; C. S. and N., 2s. 8d.; Miss Lyon, £3. Further donations, also parcels of left-off clothing or of provisions, are much needed,

SUGGESTIONS TO OURSELVES.

SIR-I have just chanced to light upon your CHURCH HERALD for Wednesday, April 13, and have with great interest perused your Notice in italics, placed at the commencement, about your last six month's "fortunes," and your wishing to get more subscribers, readers, and correspondents. Will you kindly take a few words from me, a young AngloCatholic, and take them in good part, respecting a "little suggestion which I am about to make? If you will only consider my words I will be thankful. I must come to the point at once, more than probable, though it is, that you will laugh at me, and denounce my "point" as trivial; but I deny it to be trivial, since I seek your interest, and that of the Catholic cause in England. To be bold then-Will you adopt the High Church way of writing the word Saint? At random I select for an example, p. 410, first column, last paragraph but one, "The Church of St. James's, Marylebone." I plead that for the future your readers, among whom I hope then to be, may see "the Church of S. James's, &c. ;" and so on through the whole paper. If this were adopted I certainly should not let the CHURCH HERALD (I, for one, I mean) come out week after week unnoticed, as hitherto, but should take great delight in putting it into the hands of my Catholic friends. If I were to do this fatter now they would take up the paper, look down at once some leading article, or turn to some notice or paragraph, on purpose to see-yes, I know many (I even boast myself to be among their number) who would (aye, and do) turn to see whether "The Editor is a Catholic, and writes Saint properly;" and they would immediately spy out such an instance as I cited above, and disappointedly and inexorably throw down the paper with an ejaculation anything but complimentary to you and the Editor, and probably dub the paper with Protestant wash" or "twaddle," or something equally elegant. So you see that there are some Catholics who are "silly" (?) enough to be led by such a "trivial" point.

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If you deny that it is the Catholic way to write "S. Stephen," "S. Paul," "S. Valentine," "SS. Michael and AA.," for "St. Stephen," "St. Paul," "St. Valentine," &c., I cannot do better than refer you to some of the High Church advertisements on the back of your own paper, S. Joseph's College," "S. Lawrence, Jewry," &c., or to the swarm of AngloCatholic books, sermons, and pamphlets which are now everywhere-e.g., "Six Sermons by the Rev. Father Ignatius" (p. 42), "The Kalendar of the Church Press Company," &c., &c., or to read the notice on such Churches as "S. Andrew's, Wells-street," "S. Ethelburga, Bishopsgatestreet, "SS. Michael and All Aagels, Shoreditch," &c.

Again, if you would deny "St." to be the Protestant usage, I must ask you what else but "Protestant" it is, and what Protestant Minister would not write "St."? I also refer you to the Rock newspaper, who a little while ago denounced S. as being "The Romish Ritualistic way" of

writing St., and declared faithful allegiance to the latter, which it called the Protestant usage!

Now, Sirs, I ask you-a High Churchman asks High Churchmen, a Catholic asks Catholics to defend and stick to our High Church, Catholic custom. Will you cast aside "St. James," and glory in "S. Jumes?" Finally, you may reply that you do not see S. to be a bit better than St.; so may I just give you two or three reasons in favour of the former. (1.) St. universally stands for "street"-e.g., "Bishopsgate St. Without," Charles St. West, &c., &c., and even St. James' St." (!), St. Luke St." (!)

[The above is so highly instructive that we have great pleasure in inserting it, and are deeply grateful to our correspondent for enlightening us as to what is the evidence of Catholicity. We must humbly confess that hitherto the all-important mark was unknown to us, though we do generally, for the sake of brevity, write in the Latin manner S., instead of using the English contraction, with the final letter added, St. Should our youthful "vert" have the opportunity, we request him to refer to page 372 of Bishop Forbes on the Thirty-nine Articles (which we opened accidentally just now), he will there find St. ten times to one S. Would he have us, therefore, conclude that the excellent Prelate is not a Catholic?-ED. C. H.]

Notes, Literary, Archæological, &c.

Among the Athenæum items we read that it is now ascertained that Dr. Munck, the Swedish naturalist, is one of the many victims of Lopez. He was detained in prison for some time, and then executed. His collections have been saved, and are on their way to Stockholin.

A new book on the native races of India, by Mr. Robert H. Elliot, promises to be of considerable interest.

With a view still further to promote the growth of European vegetables in the hill settlements, the Government of India has established at Raneekhet a garden for supplying vegetables to the troops.

An important discovery is said to have been made at Jerusalem. It is an old stone bearing the figure of a god sitting on a throne, with priests on both sides, and a Hunyaritish inscription two lines in length, which had been brought from Yeman, and was offered for sale. Dr. Oscar Meyer, the Chancellor of the North German Confederate Consulate, succeeded in obtaining an impression, which is at present in the hands of the Confederate Consul, Dr. Blair, who is residing for a time at Berlin. The inscription is said to contain the name of Athtar (Astarte).

Some forty years ago a trunk full of manuscripts was discovered at Mdme. D'Arblay's old residence, Camilla Cottage, in Surrey. They had been concealed with some care, and one person who was present at the discovery survives. As "little Burney" is known to have written more than she published, and as not half that she wrote illustrative of Court life was printed, we may express a curiosity as to th whereabouts of these manuscripts, whether they consist of the numerous early stories Fanny Burney is supposed to have destroyed, or of anecdotes referring to Royal domestic life at Windsor or at Kew.

Miscellaneous.

At a meeting of the South Durham Liberal Registration Society, held at Bishop Auckland, on Thursday, Mr. Pease, M.P., stated on what he considered good authority, that Mr. Leatham's Ballot Bill will be withdrawn, and that the Marquis of Hartington, on the part of the Government, will introduce a comprehensive measure for the reform of our system of conducting elections, of which the ballot will be a part.

The wife of the Rev. T. Simpson, of Halecat, Witherlads, Westmorland, with Miss Simpson, her daughter, and Miss Daniel, a relative of the family, were on Monday being driven by their coachman in a pair-horse waggonette from Sindale to Grange, when the horses were frightened by a train, and plunged so suddenly as to eject all the occupants from the carriage. Mrs. Simpson was so severely injured that she died ton minutes after the accident. The other ladies and the coachman escaped with a severe bruising.