where Morning and Evening Prayer are appointed to be said, whether in the body of the church (as in parish churches), or in the chancel (as in cathedrals and college-chapels), was meant" &c. (p. 317.) We hope in a few years such a distinction as is here drawn will be impossible: it is tolerably incorrect even now. But the strangest omission of all, (and this shall be the last fault we find with the Book,) is the neglect to notice the Prefaces to the Prayer Book, which, as "the most authoritative exposition anywhere to be found of the principles of the English Church, and of the relation in which she desires to stand towards other branches of the Church Catholic," deserved the most ample treatment. But we have done.

Mr. Procter will pardon us, if we have been forced here and there to blame, where we should have wished only to have commended. Truth is the object we are both seeking: and that object is best advanced by plain and open avowal of differences, trivial indeed, as we hope, in this instance, but still not to be concealed. In a work of such great merit as that we have been reviewing, little errors show more than they would in an inferior book. It is only a natural wish that what is good may be better. With a few improvements, Mr. Procter's volume might reach a higher degree of comparison.

RELIGIOUS PERIODICALS.

THE Independent Catalogue presents us with a quarterly review of orthodox proportions, with half-a-dozen monthly, and with a single bi-monthly magazine: or, to arrange them according to money instead of according to time, we shall find one six shilling review, one eighteen-penny journal, one shilling periodical, three threepenny and three penny prints. The titles of these periodicals are the British Quarterly Review, The Christian Witness, The Eclectic Review, the Homilist, the British Mother's Magazine, the British Controversialist, The Bible and the People, The Christian Penny Magazine, and the Day-star, a penny publication for infant minds. 'The reason that only nine periodicals can be brought together as forming the contingent of the Independent denomination is to be sought in the fact that many magazines, which appear under the Baptist or other colours, are more or less infected with congregational sympathies. We have seen an instance of the manner in which in sectarian journalism one Paper can be made to serve the

1 The Prayer Book and how to use it," in the Churchman's Library.

interests of different factions-and this is an instance of a system which largely prevails, and which consequently makes it difficult to decide under which head some magazines should be classified.

The number of the British Quarterly Review which lies open before us, is redolent of biography, and of Manchester. These two topics in different aspects, monopolise four out of eight of its articles; with Tasso and Swift as subjects of the first; and with Manchester and Humphrey Chetham as titles of the second -the Manchester Foundations, including its Library, its College and Grammar School, its parish Church and why it was Collegiated, its Hospital, and lastly its Borough and the proceedings of the Council thereof. The hand-books to the fine arts in the Crystal Palace opens the XL. number, and the insurrection in Spain closes it; whilst the intermediate essays discuss the farming of the fine old English gentleman of the olden time, and the social ethics of Foster, Dore, and Stephen. We have likewise "our epilogue on affairs, and on books," extending respectively to one page and to eighteen. Oxford and the nonconformist body are the two subjects of discussion. To the latter, now known "as a party in the House of Commons, humble counsel" many times repeated and oft, is given, "Less noise but more work-less waste, worse than waste in platform performances; and more careful organisation, wise forecasting, and steady action." The former we learn "is no longer the school of a sect or of a party. The nation has its own again. The badge of civil inferiority fastened on all Englishmen who are not Churchmen has been cast away. It is as Englishmen that we congratulate our countrymen on this event." are at a loss to know whether the writer speaks prophetically or not, whether he congratulates his co-religionists on things past or things to come. However, what follows is candid; for us is hopeful.

We

are

"The men who have made this concession," says the writer, wise in their generation-let those to whom it is made be also wise. Churchmen have counted on more gain than loss as the fruit of this policy-and their expectation will possibly be realised. The sons of non-conformists, who have sojourned for a season in our old universities, have been almost invariably lost to the religion of their fathers. Should it become more common to travel on that road, it may be that the dangers of so doing will diminish. But come what may-let right be done."

"With the single exception," says the writer of the article on the Dean of S. Patrick, "of Pope, and excepting him only out of deference to his peculiar position as the poet or metrical artist of his day, the greatest name in the history of English literature during the early part of last century is that of Swift." That we have, however, selected this essay for further notice is not so much

a matter of choice as a matter of necessity. From the very nonreligious character of the various papers of which the October number of the British Quarterly is composed, it is somewhat difficult to determine which to choose, and it is less with regard to the estimate however incorrect it may be-which the writer has formed of Swift's religious views, and more with respect to the reviewer's opinions casually let fall, that we beg to draw more particular attention to the essay in question. Although the writer affirms that "the question, as to the nature of Swift's religion is too deep to be discussed" in the pages of the Review; yet he does not consider the occasion too trifling to allow him by inuendo and by attack direct to charge the Dean with open and undisguised infidelity; nor to prevent him from awarding even the scanty meed of praise to the peccant divine, allotted him by Mr. Thackeray when he says, "Swift's was a reverent, was a pious spirit-for Swift could love and could pray." We are not prepared to take up the cudgels, or to fight the battle of the Dean of S. Patrick; yet we are disposed to think that upon this point, if it be considered of sufficient importance, Swift's life has yet to be written, and that the mystery which surrounds more than a single feature in his character, and action of his life has yet to be dispelled. Mr. Thackeray's sneers, and the strictures upon Swift from another, and a higher quarter, should be received for what they are really worth; and before we assent to the doctrine that, by a misquotation of the Dean's words, he preached pamphlets, that his "pamphlets have scarce a Christian characteristic," that he "suffered frightfully from the effects of his own scepticism," that he "put his apostacy out to hire," that he only did not profess "disbelief," and all this immediately following the above assertion that "Swift's was a reverent and a pious spirit;" we must notwithstanding the British Quarterly Review, wipe from the page of history the Dean of S. Patrick's practical life, we must destroy the records of his theoretical existence, we must close his theological writings, (specially his Letter to a young Clergyman) must never peruse his prayers, must never study his sermons, nor glance at the outpourings of his inmost soul in that singular production the Journal to Stella.

The point, however, to which we wish to draw attention is the animus towards what its friends call the Establishment, displayed in the following periods. Alluding to the Tale of a Tub, the Reviewer conceives that the production "was well calculated to shock the more serious even of Martin's (as the representative of the Church) followers, who could not but see that rank infidelity alone would be a gainer by the book;" he asserts that "despite of all that Swift could afterwards do, the fact that he had written this book left a public doubt as to his Christianity;" and he continues with

1 English Humorists, p. 31, 1st Edition.

these characteristic words, "It is quite possible, however, that with a very questionable belief in Christianity, he may have been a conscientious high Churchman, zealous for the social defence and aggrandisement of the Ecclesiastical institution with which he was connected." The writer justifies his views by the arguments which we shall extract, and with which, as we shall have no further need to refer to the article under discussion, we beg to take leave of the British Quarterly Review. "Whatever that institution," says the author, alluding to the Church,

"Whatever that institution was originally based upon, it existed as part and parcel of the commonwealth of England, rooted in the soils of men's habits and interests, and intertwined with the whole system of social order; and just as a Brahmin lax enough in his own speculative allegiance to Brahminical faith, might still desire to maintain Brahminism as a vast pervading establishment in Hindostan, so might Swift with a heart and head dubious enough respecting men's eternal interest in the facts of the Judæan record, see a use notwithstanding in that fabric of Bishoprics, Deaneries, Prebendaries, parochial livings, and curacies, which ancient belief in those facts had first created, and put together. This kind of respect for the Church establishment is still very prevalent. It is a most excellent thing, it is thought by many, to have a cleanly [a requisite which we were ignorant was essential, and regret to think it peculiar to the Parish priest, as opposed to the Dissenting teacher, and one which is doubtless made upon the strength of the old maxim, that cleanliness is akin to Godliness,] cultured, gentlemanly man invested with authority in every parish throughout the land, who can look after what is going on, fill up schedules, give advice, and take the lead in all parish business."

To give some idea of the contents of an Independent Monthly Magazine, we select "The Christian Witness," a periodical of which "the profits are devoted to the benefit of aged ministers." The index of the October number contains a list of seven Theological articles, of one "lesson by the way," of two statistical notices and one biography, of a "hall of wisdom," and a "diamond box," of seven essays and reviews, of two pieces of poetry, and of monthly reviews, intelligence and missions. One of the best of the theological papers is entitled "The prayer was too long," and contains many very excellent admonitions to the deliverers of extemporaneous effusions mis-termed prayers. Let us read one or two specimens.

"The prayer was too long. It is certainly difficult for us to concentrate our thoughts with the intensity that devotion requires for a long time, or maintain without weariness the proper attitude of prayer. Remembering this, he who leads publicly in prayer, representing not simply his own desire, but those of the congregation, should go no further than he may reasonably hope to carry with him their thoughts and devotions."

"The prayer was too long. Perhaps the good brother did not know it. In the self-forgetfulness of devotion perhaps he took 'no note of time.' As the prayers of the social meeting are generally too long, he was but extending a bad custom."

"The prayer was too long. Perhaps your own heart was not in a proper frame to sympathize with the devotions. You did not pray in private before you came to the public meeting, and consequently you wanted a praying spirit. There was then but little fellowship of spirit between you and the brother who sought to express what ought to be your desires; and if his heart was warm and yours cold, it is no wonder you thought the prayer too long."

"The prayer was too long. Was there any preaching in it? Sometimes brethren aim to instruct the congregation, and substantially turn their prayers into exhortations, or statements of doctrine."

"The prayer was too long. Was it formal and heartless, without unction and earnestness? Did it seem as though the brother prayed merely because he was called upon, without appearing to have any special errand to the throne of grace? Did he seem to pray merely to fill up the time, or to perform his part in the prescribed routine of service? Was it the same old stereotyped prayer, which he always offers, as though circumstances never changed, and our wants and supplies were always the same? If it were so, then the prayer was certainly too long, even if it occupied only one moment."

Notwithstanding the sneer against the "same old stereotyped prayers," there is much in these lines which bears unconscious and unwilling and indirect testimony to the vitality, the reality, and the beauty of set forms of worship.

We proceed now to the Methodist Periodicals.

In common with others of the religious periodicals the London Quarterly Review presents its readers with an essay upon the prevailing form of disbelief of the present day, issuing from the press of Mr. Chapman. The Crystal Palace and Jerome Cardan monopolise two articles of the October number. The ancient Northmen in Britain, and the modern Abyssinians in their own country, supply subjects for two more. The sixth paper is devoted to the New Educational Measure in India, and the seventh to Farini's History of Rome; whilst, besides a bundle of brief literary notices, the remaining articles are occupied with the American School of Ethnology, and "the Methodist Episcopal Church," (the incongruous title it appears still remains) in the same land of the West. In none of these articles is there anything remarkable.

Besides the London Quarterly the Wesleyan body support thirteen other periodical publications; of which four are sixpenny magazines; two are sold for 4d.; three for 2d.; and the remainder for 1d. apiece. These all appear monthly, and four of them are devoted to the juvenile members of the denomination. Little seems neces