jects to a very few of the most urgent and important. The multiplicity of subjects is itself a very serious distraction, and a collision of important subjects must necessarily be a cause of disappointment. We have heard indeed a remedy somewhat maliciously suggested, which has the merit of combining the two objects, that a section should be set apart exclusively for ladies and ladies' men, and that Dean Alford, Mr. Hullah, or some other popular lecturer, should be asked to read papers on some of the lighter semi-Church topics, with perhaps a few diagrams and experiments added to the "vocal illustrations." Seriously, we are disposed to entertain the above exceptions, because we know they are weighing unfavourably with many earnest Churchmen, and repelling them from the movement, and because the remedy is so easy. It is simply reverting to the original idea. Let the next congress have more of the character of a deliberative synod, and less of the platform-meeting, and lecture-room about it; less of the Irish element, and the jocose character. Let the subjects be much fewer in number, and better chosen. Let each subject be introduced by the single paper or set speech of some representative Churchman, whose special subject it is, followed by a full and free interchange of opinions on the part of any whose knowledge or experience would justify their advice. Above all, let there be no lowering of grave subjects, by playing with them, or unseemly jocularity; and when such unspeakably important topics are brought upon the tapis as the education of the clergy, let the thesis suggest something infinitely more serious, than such mere personal accomplishments as English composition and reading, to the exclusion (but for a most timely protest by Canon Woodgate,) of theological and even moral qualifications. In short, let the congress really mean business at its next session, or it will find the already diminished attendance of practical clergymen and laymen growing beautifully less. REVIEWS AND NOTICES. The Primer. Part II. By the Rev. GERARD MOULTRIE. Masters. WHATEVER of a ritualistic nature comes to us from Mr. Moultrie must be valuable, but there are several aspects in which this present work is especially so. The author demonstrates clearly, what is perhaps generally admitted, that our daily offices of Matins and Evensong, are in fact the chief offices of the Church accumulated; the one consisting of Matins and Lauds, minus the repetitions which the recitation of two hours at once would involve, the other of Vespers and Compline. This is shown by a minute comparison of the structure of the ancient offices, with our present ones; and, (as the hours were very generally said by accumulation before the Reformation), we see, hence, that all that the revisers of our Book of Common Prayer really did with regard to the Breviary, was to authorise a method of devotion which was already practically in use, and really to improve on it. The Primer, of which this is a very careful edition, consisted of the same offices abridged, but not accumulated. It was intended "for private use in the household or oratory," and though revised later than the Book of Common Prayer, it adheres more closely than that book has done to the original offices. To what may in one sense be called these lesser offices, we can scarcely attach too much importance. If in some aspects they demand less reverence than the Liturgical Office, there is one in which they call for even more, and that one is their antiquity, which Mr. Moultrie says is "probably" Apostolic; but which we incline to reckon as still greater. For we cannot but think the sevenfold service of the Breviary, to have been a continuation and fulfilment of the orisons of the man after GOD'S own heart, who seven times a day" praised Him in the same Psalms, (and prayed probably nearly the same Paternoster,) which we still use. We see the same continual round in Daniel's life of devotion, who claimed for his office an importance beyond that attaching to any mere voluntary act of worship, as is shown by his turning towards the Temple when he recited it, thus denoting that he did it in union with some authorised form. We read also in the Acts of the Apostles of the "ninth hour," as an hour of prayer. If our offices have, (as we believe they have,) this high warrant of antiquity, we cannot overstate their sacredness; and though they are made holier and greater by their Christian use, (just as the Song of Hannah was sanctified when it was reproduced as the Magnificat of the Virgin,) yet their greatness is very chiefly owing to their antiquity, just as the Magnificat is all the holier, as being based on Hannah's Hymn. In this point, even the Eucharistic Office must yield the palm; though in all other respects, of course, that as the distinctive office of the Christian Church is the more sacred, so that here as of old, "the elder must serve the younger." But then again it is to be noted, as Mr. Freeman has already observed, the hour offices in our Prayer Book, acquire a dignity beyond what properly pertains to them by being united, through the means of the Eucharistic Collect, which is always said in them, with the Eucharist itself. There seems to us, certainly, much more authority for considering the Christian Hours of prayer, the lineal descendants of the Jewish hours; than there is for representing the Sacrifice of the Eucharist, which may not be offered after mid-day, the anti-type of the morning and evening sacrifice of the Levitical ritual, as it is assumed in some recent tracts and manuals to be. Amongst other interesting matters the Primer contains "A Paradise of the Soul," which, as it was not itself original, so it gave more than a name to Horst's well known work-thus showing us how all the most popular books of devotion in the Catholic Church, are not really the work of those whose names they bear (when they do bear a name), but rather the gradual growth of ages, each successive saint adding somewhat to or revising the inheritance which he received from his forefathers. Such is the history of the Imitatio, the Spiritual Combat, the Golden Grove, and other well known manuals. Thoughts on the Catechism. Part II. The Creed. Mozley. The Catechism Explained. Part II. The Creed. Masters. WE suppose the day will come when Theology will be accounted among the sciences, and recognized as demanding from its students the same rigorous study and application as the rest of the sciences. That a day so much to be desired has not yet dawned, the little book that stands first on our list, among others, is a proof. We cannot understand why it is that Law and Medicine are freely abandoned to their regular professors, and never approached by amateurs, while Theology becomes the prey of that vast number of well-meaning people, whose wish to do good takes the form of "writing a book." Young men and maidens, old men and children," all think they can handle Theology; and the only way we can account for this delusion is by supposing that the subject, being in its fulness beyond any one's grasp, it is imagined, by a curious paradox, to be equally attainable by all, and whatever of it is apprehended must certainly come to people in some imperceptible manner, since study seems to have nothing to do with it. 66 To the first of these two books we can accord no praise, unless for being well intended. Its errors are chiefly negative, though occasionally we come across an egregious blunder, as when we are told (p. 208) that the Thirty-nine Articles (with which, by the way, the laity have no concern whatever) have, since they received Elizabeth's sanction, been "the criterion of faith of members of the English Church." We thought the Nicene Fathers had something to do with giving us such a criterion. There is a wild disregard of chronology, too, in translating S. Gregory the Great into the eighth century. It is simply weak throughout, with italics ten per cent., to give vigour by extrinsic aid, "like a tale of little meaning, though the words are strong." Such are the books we must expect, and shall have, however, until people will see that equally with Geology or Mathematics, Theology is, strictly speaking, a science, with its own unalterable laws, its own technical terms, its text-books, and its authorities. Who sets up for a physician because he has had a fever? or for a geologist, because he has been down a coal-pit? Equally absurd is it to profess to be a divine because one is a Christian. Of Mr. Stretton's book we can speak highly, and we doubt not it will be found useful as supplying material and illustration to the catechist. Like many other books that we meet with, however, it appears to be written too much for the " present distress." For ourselves we would rather trust to the inherent force of Truth than come forward in the controversial form. We think also, as a general rule, quotations from Anglican divines might be omitted. Education for Frugal Men at the University of Oxford. An account dates for Holy Orders who pass through the Universities. And for this purpose a new Hall on a large scale must be built at Oxford. In the meantime the Church is very much indebted to Mr. Chase and others, who are trying to develope the existing resources of the University to the utmost. According to the arrangements now made at two or three halls in Oxford, the whole academical course can be gone through for the sum of £300. Surely, when persons of small means discover the possibility of getting through the University in such an economical manner (and in many cases exhibitions can be had which will still further reduce the cost of education) they will strain every nerve to secure the great advantage of residence in Oxford in preference to going to any of those provincial colleges, which have nothing to offer that can elevate or refine the mind of the student. The Words of the Hymnal Noted, with Appendix, Revised and Enlarged, and Introits throughout the Year. Palmer. THOUGH the production of the Hymnal Noted was a great work, and a very useful one, we have always felt that it could not become a popular (we use the word in a good sense) Hymnal. In the present collection, to the 105 hymns of the "Hymnal Noted," are appended 238 from various sources; and though this bulky Appendix goes far to supply the defects of the lesser work it supplements, the book as a whole is not to our taste for use in public worship. We cannot discover the principle of selection of black-letter days to be commemorated. S. Alban and S. Mary Magdalen have hymns to themselves, also the Visitation, and S. Anne, the Transfiguration, Invention of the Cross, and Holy Name of JESUS; but what of SS. Augustine, George, Edward, Benedict, and others? By a curious blunder, a hymn for S. Thomas of Canterbury (from "Hymns for Minor Festivals:"1 Masters) is given here for any "Bishop and Martyr," while the words are inapplicable, so far as we know, to every one except the saint to whom they belong, for they relate the very striking details of his martyrdom : "Sing we how, for nought esteeming How the murderer's weapon gleaming, Altar's sanctity defies; How the Martyr's life-blood streaming Mingled with the Sacrifice." As sacrifice we observe is printed without the capital, we imagine that the idea of the hymn has not been apprehended. For an aid to private devotion, this compilation will be found, we think, more useful than as a Church Hymnal. Many hymns in the collection, from their structure, are not fitted for public use: they contain no idea of worship, and we notice several in the singular form. Take the following stanzas from one entitled "Conversion :' 1 By the way there is no acknowledgment of the sources from whence these additional hymns are taken. "There was a place, there was a time, Thy Spirit came and left that gift, "How many hearts Thou might'st have had How many souls, more worthy far Of that sweet touch of Thine."-P. 290. Putting doctrine out of the question, such words could not be sung in a general congregation. We are sorry to see not a few which we must call almost irreverent. The general favourite, "The Will of God," is painfully familiar. We ought to have learnt that we only breed contempt in people's minds by trying to bring down the things of GOD to the level of every day. What can well be less reverent than "He always wins who sides with GOD."-P. 315. A hymn on the Passion is even more offensive : 66 : My JESUS! say what wretch has dared Thy Sacred Hands to bind? And who has dared to buffet so Thy Face, so meek and kind?"-P. 245. It is for refreshment and relief that we turn from sentimentalism of this kind to the stern objectiveness of the stiffer hymns of early times; and we close this new attempt to supply a Church Hymnal with the verdict, that it is only another failure. Of the Introits, which form an important feature of it, we have spoken lately at length, and in this place need only say that we think the form for this part of the Eucharistic Service has not yet been hit upon. We do not remember to have seen the Rev. JOHN MILNER's earlier Tract; but his Sequel to a Few Plain Words on the Apostolical Succession, (Masters,) is clearly and forcibly written. He seems to have been in controversy with some Presbyterian in Scotland, and considers that many of that Communion are really seeking for the Church. Mr. TUCKWELL'S Sermon, entitled The Aim of a Liberal Education, (Parker: Oxford,) seems to us to prove rather too much. Undoubtedly considerable results ought to follow from an education extended over fourteen or fifteen years; but experience shows us that we may be too sanguine. We cannot say that we go along with Mr. ScOTT entirely in his Paper on the Conservation of Ancient Architectural Monuments, (Parker.) In fact we cannot look upon a Church as an "Ancient Monument" at all. On the contrary we regard it as a centre of present life, and consider that every other idea should be subordinated to this primary one. Mr. Scott's restoration of the Church of S. Mary the Virgin, in Oxford, illustrates the difference which exists between us. The chancel of that Church, as every one knows, was less decorated than the nave, owing to the circumstance that some restorer of the |