often been expressed, and still more often felt, of some cheap pictorial works of art which may take place, in the dwellings of the poor, of those miserable and often offensive daubs which they seem to delight in affixing to their walls. We venture to say there is hardly a parish priest who is not familiar with some score at least of these eye-sores, which he would be glad of any excuse for removing. The editors hope not only to facilitate their ejection, but also to afford means for instilling into the minds of the humbler classes some principles of good taste, by thus bringing before them, and making them familiar with the works of the best masters. The desire which the poor appear to entertain for something, however homely, in the way of picture to decorate their otherwise blank and cheerless walls, is one which cannot be repressed; nor indeed were it possible to do so, does it seem that we ought to discourage such a feeling; we should rather endeavour to direct it into a right channel, and make it, as we should make everything, a means, direct or indirect, of instilling Divine Truth into their minds, and furthering the great work of Christian edification and perfection. Such is the object which this publication has in view. Three numbers, containing in all thirteen prints, have been published. They are selections from the works of Raphael, Overbeck, the blessed Angelico, and others. The choice of designs seems judicious, and the execution very creditable, —nay, beautiful-but the main fault of them is their extremely small size. We are quite convinced that owing to this unfortunate error, not one of the thirteen already published will ever fully answer the end for which it was designed. What we require is a good sized, and if the term may be used, legible picture, not a miniature of a celebrated painting. The execution need not be artistically minute, for the class of persons for whom the Cottage Prints are intended, are best pleased with a bold, though rough, outline. And we would recommend the editors to make as much use as possible of the designs of Fra Angelico. The simplicity and devotional feeling which every one of them displays, are sure at once to make them useful in doing their intended work, and to render them general favourites. We regret above all that his beautiful "Flight into Egypt," (No. 6,) was not published of at least double the size. It is to be hoped that no objection will be made to giving the cottager a little knowledge of hagiology, and so of ecclesiastical history, by introducing among the prints authentic conventional representations of the principal Saints in the kalendar. These should be interspersed along with the scripture subjects-especially such as our old Churches are dedicated to-SS. Nicolas, Giles, Lawrence, Margaret, &c. &c.

FOUR numbers of a very useful and interesting work have been lately published, entitled Sacred Hymns and Anthems, with the Music as used at the Church of S. Saviour, Leeds. (Morrish: Leeds. Masters: London. Oxford: J. H. Parker.) The hymnal department of our services seems to be one which deserves especial attention; since it admits of complete adaptation to the several seasons of the Church's year. And for this reason the use of hymns, as well as anthems, and introits

where practicable, is so decidedly preferable to that of metrical psalms ; there being much more liberty in the former than in the latter, besides, that the last exclude many of the finest tunes owing to the stiffness of the metre. We understand that in one of the Metropolitan churches, Antiphons and Hymns are distributed about the church in four parts, one for each of the seasons. This excellent plan of separating the Hymns for each part of the year from the rest, does not appear to be followed in the present publication, though generally those for contiguous times are naturally grouped together. The Music is chiefly extracted from Catholic and ritual sources. Among them we may mention the "Pange lingua," "Alleluia dulce carmen," Dies Iræ," "Stabat Mater," &c. There are also several which have been in common use amongst us. The tune popularly named "Sicilian Mariners," from its superficial and secular tone, its weak structure, and its meretricious air, is perhaps scarcely worthy of the collection. But still, to those who are desirous of some compendious form of well-selected Music for parochial use, this promises to be as well from its general character and tone, as from boldness of type and cheapness, a most useful publication. The hymns, which have been put forth without the music, have reached a third edition.

As the least painful of two alternatives we have withheld all notice of Dr. Hook's recent publications, but as they are sent us to review, we ought not perhaps to decline the responsibility of the critic. The professed object of his last brochure is expressed by the title "The Nonentity of Romish Saints and the Inanity of Romish Ordinances." (Murray.) It is not our business or desire to defend the Roman Church. We wish only we could think the blow would fall as harmless on our own people as on hers; we wish we could think the author has no more personal opponents in his mind, than such as are indicated in the title of his two Sermons.

Israel after the Flesh, (J. W. Parker,) by Mr. JOHNSTONE, Chaplain of Addiscombe, is appropriately dedicated to Sir Ephraim Stannus. The writer does not appear to be intentionally unorthodox ; but taking his Bible alone," wherewith to form a Creed, how could he do otherwise than fall into all kinds of heresy? Thus (e.g.) he denies the HOLY GHOST to be the Paraclete, and pleads for the perpetual observance of the Jewish Sabbath. When will our Clergy understand that it is not their vocation to make a religion, but to deliver that which they have received?

Flowers and Fruit, and The Scholar's Nosegay, (Masters,) are the titles of two little packets of children's books, which, we can say, quite realize the promise given by their names; they breathe the spirit of innocence and joyousness.

We are glad to see, that amid the pressure of so many important ecclesiastical matters, the Marriage Question is not forgotten by Churchmen. An able Letter on The Scripture Argument, (Rivingtons,) by Dr. HESSEY, of Merchant Tailors', has reached us, which we very heartily commend.

Bishop Jewel's views on the two Sacraments have been printed in a separate Tract by Rivingtons. We should scarcely have thought this worth while.

Mr. STREET, of Bishop's College, Calcutta, has published a small volume of orthodox Sermons. (J. H. Parker.)

Parochial Institutions, (London, Darling,) by the Hon. and Rev. SAMUEL BEST, Contains the history of some very varied and apparently very encouraging efforts for the temporal and spiritual amelioration of the people of Abbott's Ann. It is a question, we think, if greater simplicity could not be introduced into this machinery. In all such projects it appears to us most desirable not to weary the poor with too great fussiness and complicity of rules.

Mr. TRIP has published a judicious and useful selection from Percy's and Evans' "Ballads." (Bell.)

For combined beauty of composition, (it is in verse) typography, and illustration, we will venture to pronounce Margaret, an Olden Tale, (Masters,) even in this day of handsome books, unrivalled. We would only suggest, that as the writer has not followed exactly the history of S. Margaret, it might have been better not to have taken her name.

ARCHDEACON HALE, (" whose title," he tells us, " denotes a primacy amongst the Deacons in the most populous Protestant City in the world,") has published a pamphlet, The Duties of Deacons and Priests, (Rivingtons,) which, though rather circuitous in coming to the point, is really of importance, as showing the growth of a conviction, even in minds the most slow to receive new impressions, that the exigencies of the Church demand the revival of some of the inferior orders among us. The Diaconate in England (as in France, from a different cause,) has well nigh ceased for practical purposes, to be a distinct order; and we quite agree with the Archdeacon in thinking, that what is wanted is the restoration of the Sub-diaconate or Readership. We cannot notice this pamphlet, however, without protesting against the essentially unsacramental view of the Priesthood set forth by the writer. We certainly did look for a higher tone in the Archdeacon of London.

Education in England historically considered, (J. W. Parker,) by the Rev. W. H. TEALE, is an inquiry that will astonish others, perhaps, besides Sir R. Kaye Shuttleworth, and those who with him are in the habit of asserting, that education was never cared for till the institution of the Committee of Privy Council in 1839. The sketch of the progress of education, from the Anglo-Saxon times to the Reformation, is exceedingly interesting; while full justice is done in later times to Archbishop Cranmer, Robert Nelson, Dr. Bell, &c. It is the great merit of the writer, indeed, that he can appreciate as well the labours of S. Dunstan, as of the founders of the Society for Promoting Christian Knowledge.

Our readers will be pleased with Hints on Church Colonization, (J. W. Parker,) by the Rev. J. C. WYNTER. The views of the writer are sound, and his writing spirited.

MONK'S ANGLICAN CHANT BOOK.

The Anglican Chant Book. By E. G. MONK, Mus. Bac. Novello.

HAD the above publication been simply a collection of chants, we should only have expressed regret that another had been added to the already perplexing number that exist; (an evil, indeed, admitted and regretted by the compiler of the book before us.) But the reasons alleged for adding to this evil, and the theory propounded by the author are such as compel us to notice this production at greater length than we should have felt disposed to do had it been simply a music book and nothing more. And, moreover, because we think the arguments sufficiently plausible to influence those who have not time, or will, or means, or perhaps ability, to inquire and judge for themselves, we wish to throw out a caution as to the reception of Mr. Monk's statements; premising, however, that any one who knows even but little of the historical part of the subject, will see at a glance how absurd and untenable a theory it is that is here set up.

We have real respect for any man who so boldly throws out an idea, and pushes it with the vigour here displayed, albeit his weapons are straws, his defences lath and plaster; and we distinctly disclaim any disrespect for the individual, however roughly we may deal with his work. We may respect a carpenter for his excellent character, but, if his work tumble about our ears, we cannot respect that. In the present case, as we are told, we have every reason to esteem our author as an industrious, earnest, hardworking man; and we almost feel disposed to prophesy, from a certain something which pervades the whole of his preface-the negative support of his avowed opposition, which seems on his own showing to be without rhyme or reason, may be one item in producing this feeling, for we seldom find men at one extreme without soon after discovering them at the other-that not many years will pass ere we find him as strong an advocate for, as he is now against, the ancient Ritual music, commonly called Gregorian.

The fact that first strikes us is the "pretension" of this book, a fact we are carefully advised of in these words: "Any one who glances his eye over these sheets can scarcely fail of observing two things-an appearance of pretension about their title, and the obvious exclusiveness of their contents." It is this pretension, for it is not merely an "appearance of" but a positive "pretension," that we wish to examine; its exclusiveness we do not quite so clearly see. We must here advert to the inference which, whether VOL. IX.-APRIL, 1850.

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meant or not on the part of the writer, will surely be drawn from the statement that, from the title of this book "it may be deduced not only that the system which it contains is held to be Anglican, but also, by implication, that some other systems are not Anglican. From these conclusions there is no intention of shrinking." In the sense intended by Mr. Monk we deny both statement and inference. In so far as Anglican means uncatholic, (which we hold to be its proper meaning,) we adopt the distinction.

It

The selection of the Gregorian system cannot, he says, be maintained "because it has the suffrage of the earliest times; for it is really much more modern than a former one-the Ambrosian; for although it seems to be agreed upon all hands that we are in ignorance of what the 'Cantus Ambrosianus' precisely was, there is no doubt the unbending bishop, who was the author of it, would admit only the four 'authentic modes,' as they are called, and would not tolerate the 'plagal." Here are several blunders: S. Gregory's improvements and systematizing did not create a new style, but altogether more firmly established the old one, namely, the Ambrosian, (if it might be so called,) and was kept entirely subordinate to it. To call the selection of S. Ambrose by his name is a mistake; as is also, indeed, the styling S. Gregory's re-arrangement" Gregorian." is a common way of speaking we know, but if we will use the terms, let us always remember they do not imply what similar terms in those days generally would imply, viz., that the thing was styled after its inventor. Neither S. Ambrose nor S. Gregory were inventors, they only selected and arranged what was most fitting for the purposes of the Church. S. Gregory doubtless would never have thought of reforming, had not a spirit of secularization and musical pride (for there certainly is such a thing) crept in and marred the serenity of the Church style. Evils, the growth of two hundred troublous years, were not to be eradicated at one stroke. S. Gregory was too wise to disgust people by all at once going from seasoned to simple food; but meets them, it would seem, if fairly considered, by enlarging the range. He adds to the limited choice of S. Ambrose,-(limited not because more was not allowable, but because in those troublous times it was perhaps, among other reasons, as much as men could well manage,)— but seems to caution them that it is but in charity to their depraved taste, acquired by heretical and pagan association and contamination. The modes selected, or as it would seem merely corrected and arranged from the Greek Modes, by S. Ambrose, are carefully retained by S. Gregory*; and those superadded, (the plagal modes,) are drawn from the same source, and have a similar and cognate character. If "music had advanced in the interim" between these holy Bishops, a period of two hundred

These are commonly known now as the 1st, 3rd, 5th, and 7th Tones.