Alensis says, that CHRIST, according to His Human Nature is locally in heaven, personally in the Word, sacramentally on the Altar. He allows also that these two things must be conceded, that CHRIST as circumscribed or locally, is contained in heaven; He is not contained, as circumscribed or locally under the Sacrament.' And Aquinas allows the other argument of the Rubric, No body can be in several places at once; this does not belong even to an angel; for by the same reason it might be everywhere. But the Body of CHRIST is a true body, and is in heaven.' His answer is, That the Body of CHRIST is not in that manner in this Sacrament, as a body in place, which in its dimensions is commensurate with place; but in a certain special manner, proper to this Sacrament. Whence we say that the Body of CHRIST is on different altars, not as in different places, but as in the Sacrament. Whereby we do not mean that CHRIST is there only as in a sign, although the Sacrament is in the nature of a sign; but we understand that the Body of CHRIST is here according to the mode proper to this Sacrament.' And again, he speaks of the presence of the Body of CHRIST, as it is spiritually, i. e. invisibly, and by the virtue of His Spirit, which he contrasts with the way in which it is present by the mode of a body, i. e. in its visible form.' But this Presence, which is not circumscribed, not local, not after the mode of a body, but spiritual only and Sacramental, is, so far, no other than our Divines have contended for. The Council of Trent itself (as I said) asserts, that our SAVIOUR Himself always sits on the Right Hand of the FATHER, according to the natural mode of being,' and asserts only that He is sacramentally present with us in many other places with His substance, in that manner of being, which although we can scarcely express in words, we can still, with thought enlightened by faith attain, as possible to God, and ought most firmly to believe.' Would that they had left it thus not expressed by words, and that both might have received with reverence the ineffable Presence of our LORD, to be our Food, and thus to dwell in us and we in Him, be one with us and we with Him,' without defining the mode!

'It was in this way that I thought of the Adoration of our LORD in the Holy Eucharist, in the words which I have quoted, not as confined or contained in place, much less so as to involve any worship of the consecrated elements. But believing Him to be present, I believed, with the Ancient Church, that He was to be adored as Present. It is the well-known saying of S. Augustine, No one eateth that flesh, unless he have first adored.'

And he concludes the subject with the words of Bishop Andrewes.

Nec Carnem

"Nos vero, et in mysteriis Carnem Christi adoramus, cum Ambrosio et non id sed eum, qui super altare colitur. manducamus, quin adoremus prius cum Augustino . mentum tamen nulli adoramus.'

Et sacra

Another noticeable result which the present crisis has produced,

is that Churchmen have been forced to review their position more accurately as regards those without. Attention had perhaps rather unduly been concentrated upon our internal state. This, it may be, has been injurious in more ways than one-leading to an over sensitiveness as regards the many crying evils of our day and circumstances on the one hand, and on the other to a forgetfulness that any thing is amiss in neighbour and rival communions. A juster and more philosophical view, if we mistake not, is now beginning to prevail. The nineteenth century is not the same as the fifth or the thirteenth. We inherit a peculiar class of evils, and it is the part of wisdom and courage manfully to meet those evils, yea, it is the Church's special vocation. Further, they are evils (as for instance, the loss of unity) which all branches of the Church possess a share in. Man cannot make unity. The Eastern and the English Church are facts which no individual submission to Rome can overcome or remove. Christendom is not united; there are physical and geographical as well as national and traditionary impediments to restoring the vision of unity which the mind is wont to picture to itself, but which in effect was never realized. The erection of a second Capital in the Roman empire introduced a rival power, even before the spiritual supremacy of the former had become established. And so of other incidental evils of our position. Further, many of those evils are attributable to the sins of the undivided Church: "the fathers have eaten sour grapes, and the children's teeth are set on edge."

And yet more particularly, if we are forced to compare our state with that of our immediate and peremptory rival, the Church of Rome-though, of course, the question of our allegiance is not so altogether to be determined-we find in her great and manifest departures from the faith and practice of the best ages. These are specially the cultus of the Blessed Virgin, and the position assigned to the Saints, together with the doctrine of development as now being elaborated: "they are grounded upon no warranty of Scripture (we must continue to say), but are rather repugnant to the word of GOD." This is grave but temperate language, and which we are bold to affirm cannot be justly used of any doctrine or practice authorized by the Church of England. And while this is the case, and we are compelled by very force of truth to make the assertion, no English Churchman need feel ashamed or doubtful of his position. The denial of the cup and the disuse of the vernacular tongue are points we suppose which they might possibly concede.

We have no intention of making a counter "aggression" upon our Roman Catholic brethren. Matters of more pressing importance, indeed, demand our attention. But it is right that Churchmen should not permit their silence to be misinterpreted.

REVIEWS AND NOTICES.

Sermons preached at S. Barnabas' in the Octave of the Consecration. Cleaver.

It seems almost mockery to be speaking of the consecration of S. Barnabas', when its very existence, viewed as the creation of Mr. Bennett's mind, has already come to an end. But we should not be doing justice to the church, nor to our own feelings, did we not put on record the history of its noble foundation, and acknowledge the admirable tone and temper of the narrative which is prefixed to these Sermons, relating the various trials through which it was accomplished. Here on the one hand, is no boasting or parade of the unparalleled influence acquired in so short a time by the mere force of truth and principle, over a parish wholly unaccustomed, till Mr. Bennett's appearance amongst them, to the severe, yet endearing realities of Catholic discipline. In no one passage is Mr. Bennett betrayed into expressions of self-glorification. Neither, on the other, is there any acerbity or bitterness of spirit in recounting the various hindrances and disappointments by which he was

met.

But the most important question which the appearance of this volume at the present time suggests, is,-Are we to consider the failure of S. Barnabas' and S. Saviour's Churches, which we should once have pointed to as among the most encouraging features of the times, as an indication that such institutions cannot be naturalized among us? We think certainly not. Mr. Bennett would still have been the Incumbent of S. Barnabas', and would still have enjoyed (as indeed he does) the affection of his people, had he not, on what we must consider a mistaken view of duty, put himself in the Bishop's power. And, though he is himself sacrificed, we have yet the encouragement of his unexampled success, assuring us that zeal and self-denial will still make their way to the hearts of men, and that Catholic ritual and the principle of living and working in community have not lost their virtue.

One fact indeed becomes apparent, to which we shall do well not to shut our eyes, viz. that when a body of men, possessing common views, and devoting themselves exclusively to one object, come together, they are sure to push matters to their results. It is the very use and object of association in all pursuits to do something beyond what individuals, not acting in concert, could hope to effect. But surely the Church alone should not be so helpless as to be unable to control her children's zeal; nor should she be so grudging a mother as to desire to reduce all to one uniform model of mediocrity. We may be admonished indeed by past failures, but we must not be discouraged.

While we write, the Papers inform us that successors have been appointed to Mr. Bennett at S. Paul's and S. Barnabas'. The opinions of these gentlemen are well known, and we cannot believe that they intend to carry on the Services on any other principles than those which have been heretofore recognized there,-much less that they have pledged themselves to any other course.

History of the War of the Sicilian Vespers. By MICHELE AMARI. Edited, with Introduction and Notes, by the EARL OF ELLESMERE, in 3 vols. London: Richard Bentley.

..

1850.

THE dark ages certainly no longer exist for the nineteenth century. Every day almost gives birth to some new work, whose author, by patient research and learning, has been enabled to throw undoubted light not only on historical facts, but on the secret causes from whence they sprung. We have a remarkable instance of this in the volumes before us. The revolt of the Sicilians against the French in the year 1282, commonly called the Sicilian Vespers," is one of the most striking events in the history of oppression. It acquired this name, it is well known, because, by a singular circumstance, the peaceful vesper bell calling the citizens of Palermo to evening prayer became the tocsin of a bloody war. Up to the present day this insurrection, whereby Sicily threw off the unlawful yoke of her tyrants, and freed herself finally from the Anjevin rule, was always supposed to have been the fruit of a deep-laid conspiracy, silent and slow of growth, between Peter of Arragon, (the lawful heir in right of his wife Constance, daughter of Manfred,) the Pope, the Emperor of Constantinople, and a certain John of Procida, who from mixed motives of patriotism and private vengeance, had resolved on wresting the kingdom from the hands of the tyrannical Charles of Anjou. Amari's work however, proves most satisfactorily that this is an erroneous account, and adds a twofold interest to an event which must under any aspect be one of deep importance to Europe, since it gave the first shock to the dominion of the Church of Rome, and paved the way for those various rebellions against her authority, which some centuries later reached their height under Calvin, Luther, and Henry of England. Amari shows, with great eloquence and lucidity of style, that the outbreak at Palermo, so far from being the result of a well-weighed plot amongst those who sat in high places, was the spontaneous impulse of a generous people no longer able to endure that foreign oppression which was the more intolerable that it assailed chiefly the weak and helpless, to the utter destruction of all domestic happiness. It was not the voice of Kings and Emperors, but the cry of one weak woman fainting under the insults of a lawless Frenchman, which called all Sicily to arms, and proved in truth a war-cry that echoed on unceasingly till they had purged their beautiful island of its oppressors. The volumes before us inculcate strikingly the double lesson which is to be derived from all revolutions, that while on the one hand there is a limit in human nature to the endurance of oppression, so, on the other, that it is a fearful thing for the people themselves when they take the law in their own hands, and that the unbridled passions to which they thus give vent will not fail to become to them masters more tyrannical than any human foe. Ample justice is done to this subject by Amari, whose reputation as an author of eminent talent is thoroughly established in Italy, and not less, in her degree, by the anonymous translator. To appreciate the merits of a translation as truly excellent as that before us, it must first be understood what are the difficulties of such

an undertaking. A far higher combination of talent is required for it than is generally supposed. A perfect knowledge of the foreign language is the least requirement. It is not more difficult to render merely the letter of a work in another language than to make a wooden representation of a living face; but to reproduce the true spirit of the composition requires a mind which can cope in thoughts with its original. The present performance appears to us eminently successful; while the work has an additional attraction in the graphic sketch of the author's life given in the editor's preface.

Parochial Papers, No. 1.

Hints on the formation and improvement of a Church Choir. Oxford and London: J. H. Parker.

We welcome with much expectation the series of "Parochial Papers," which promises to be more useful than any which Mr. Parker has hitherto published. The parochial clergy are, as a body, sadly ill-informed as to the right manner of discharging the priest's office. They bring no system, no, nor yet any fixed principles of action with them; nor is there any recognized type in the mind's eye, to which they should conform themselves. There is, indeed, a too familiar type of a country parson, which the newly-ordained deacon will do well in every respect to avoid a gentleman who is seen in his church one day only in the week, and then perpetrates every kind of peculiarity; who neither in dress nor appearance is to be distinguished from the neighbouring gentry whose dinner table he is always ready to frequent, and whose whole domestic establishment aims only to be genteel. Now if the "Parochial Papers" will show the clergy how to work the several portions of their ministry after a proper ecclesiastical type, they will render an essential service to the Church.

No. 1 is a useful practical tract, well adapted to the level of ordinary parishes. The "hints" which it furnishes appear to us excellent, descending to the most minute details; and at the same time the work, we are sure, of one who is also master of the higher branches of his art. The School" is to follow next in order; and the whole is under the editorship of the Rev. John Armistead, vicar of Sandbach, in the diocese of Chester,

"

Poems, Legendary and Historical. By EDWARD A. FREEMAN, M. A., Late Fellow, and the REV. GEORGE W. Cox, S. C. L., Scholar of, Trinity College, Oxford. London: Longmans. 1850.

THE first part of this volume is devoted to mythological subjects; and it seems almost startling to find ourselves transported out of the tumult and ferment of these eventful times into the very midst of the sublime disagreements of the dwellers on Mount Olympus. Possibly, some will be disposed to say with Sandy Mackaye, in Alton Locke, that poets need not travel so far out of the region of our sympathies; but these poems are no doubt the fruits of occasional relaxation from graver studies, and may in like manner be of service to others as an agreeable