choirs-"almæ Sionis æmula "that is diffusing blessings through the entire town or village, making its narrow ways the aisles of her vaster temple, the open squares its spreading nave, and the heavens with their consenting angels, its noble vault. And in place of niches and images inanimate, to adorn its walls, see every casement alive with glowing countenances, and tuneful voices; the sick man has had himself brought from his bed to join the festival, now come to his very doors; and the aged and helpless matron is supported in the arms of her children, or sits and raises her palsied head at the threshold, to salute the Church's borne treasures; and the very babes exult in their mother's arms, and stretch forth their little hands in glee, as did John in the womb of Elizabeth, at a similar visit. And now the sounds come swelling and encreasing, but wave-like, as the flowing tide, till they strike once more against the roof, and re-echo through the arches; and the bright successive flashes of the torches, as they enter, and the stirring flood of life that spreads over the pavement, and the thronging array that again surrounds the altar, give back the animation, the spirit, the soul, that seemed to have been sundered, for a time, from the visible and material frame, restore to it utterance, and make it thrill once more with stirring life and sparkling joyousness.

Now, what has the Church of England to produce, and send round among her people, in which they can confide, or to which they will turn their looks and hearts, in thankfulness and reverence, or in more solemn worship, as it moves among them? Do they, who would have processions restored in her, imagine that two long files of choristers and clergymen in hoods and scarfs, constitute them, and would rivet, long and often, the devout attention of the people? Or that flaunting banners and antique devices would give a further attraction to them? Surely these things may form a goodly pageant, and meet for the walking-day of a club, but they are not the essentials of a religious function. Where there are ministers and symbols, there must be something higher and better than either, a reality to be ministered unto. The Levites walk forth with their tunics and trumpets, only when the Ark of the Lord moves along, and they in attendance on it. Has the Church of England then the shrines of ancient saints, which priests may bear reverently in their hands or on their shoulders, to remind her people that she was (alas! is she cannot say) the mother of saints, to awaken in their minds the recollection of bright examples, and to excite their confidence in the intercession of those, with whose sacred remains they are thus associated upon earth? She that hath rifled the tombs of her ancient bishops, hath scattered the ashes of her martyrs to the winds, hath blotted the names of her holy monks from the calendar, and hath cast into oblivion the memory of her saintly virgins? She who cannot count one relic in all her treasuries (revered as such,) who reprobates all honour shown to any, and dares not tell her people to bear them about them? Or can she presume higher, and hope to bear more solemnly about, the Lord Himself of Glory, in His Eucharistic triumph, for such the Catholic procession may, in

general, be called? She who, independent of her sacramental losses, which debar her from ever possessing the reality, may not even attempt so to honour its substituted type, in the face of her own melancholy decree against it?* She who allows irreverence to any amount in the administration of it, discerning not in it the Boey of the Lord ?t No: she has forfeited and lost these gifts, part of the Catholic inheritance. The motives which can suggest religious festivity, the means whereby it can be conducted, the objects towards which it may be directed, are all bound up together by that unity which, to be anything worth, must be Catholic, Catholic in the widest sense, as embracing in its universality heaven and earth. Only through that communion of saints which brings men in the flesh into living association with spiritual beings, can those feelings be stirred up from which gladsome commemorations of them, or celebration of great mysteries spring. The vesture of the Church, that is her variable ritual, sparkles as with gems, some of greater cost and brilliancy, others serving but for embroidery and every-day adornment: but they must seek in vain to fit them on again, and have them shine, who have first rent, and then stript off her, this her seamless garment. She is as the spring, and scatters flowers along her path, wherever she treads; as the season advances, new and fresh ones rises beneath her feet, flowers of holiness as of loveliness-but it is only the dew of Hermon that can feed them, the dew which only falls where brethren dwell together in unity. The attempt of our amiable nobleman to revive them in the national church, reminds us sorrowfully of those little gardens which children in Germany love to make upon the graves of their departed friends,

Art. xxviii.

It is but a few weeks ago that "the English Churchman" contained a paragraph com plaining of the manner in which the communion service was administered in the restored Temple church. It stated that the remaining sacramental bread (considered of course as duly consecrated) was left on the paten on the altar-rails, till every thing else was cleared away, when it was taken into the vestry by a man, who carried it in one hand, and a pile of cushions in the other! And yet such irreverence and sacrilege (supposing consecration) brings down no censure upon its doers and abbettors, beyond that of a newspaper. If the bishop of the diocese believes in the real presence after consecration, the least he could be supposed to do, would be to suspend the clergyman, disiniss the cushion-bearer, and take measures for future amendment. In fact the church ought to be placed under an interdict. Yet because this church has been repaired and restored, and repainted after old models, it is considered quite demonstration of return to Catholic ideas and feelings. How little they know of Catholic truth who can so judge! Alas! these things are but as the mint and the cummin, while the others, that are neglected, are the weighty things of the law. Look at the ancient canons prescribing different degrees of penance for the casual spilling of a drop from the chalice. The decree on this head in the canon law is there attributed to Pope St. Pius I, but more probably belongs to Theodore, archbishop of Canterbury. (Dec. 3d. P. De Consec. Dist. ii. cap. xxvii. S PER NEGLIGENTIAM.) Where there has been decided negligence, a penance of forty days is enjoined, besides the priest's having to wipe with his tongue the place on which the precious drop has fallen. The rubrics (De Defectibus, x. 12-15) specify most minutely what is to be done in cases of any accident, abstained for several days from the celebration of the divine mysteries. Surely the conduct of the Catholic Church and of the Anglican cannot indicate anything like identity, or even similarity, of belief, respecting the B. Eucharist. And if only one of them can be allowed to hold the real presence, Solomon's test-not here of material, but of filial, affection-will easily decide between their respective claims.

Pa cxxxii.

by studding them with flowers, plucked from the neighbouring fields. There, indeed, they had roots and lived; but here they can only look pretty for a time then fade and die, to point the moral of a comparison, between the flower above and the flower beneath the sod.

So will it be with holy-days introduced by act of parliament, or by private speculation--nay by that Church even, which has destroyed every emotion that can suggest them, has quenched the sympathies and untoned the harmonies necessary to enliven them, has long disused her people to jocund sounds, and cannot bring back these lost feelings without bitter self-condemnation.— Till she is prepared to make this, she must sit under the yoke of her own forging, and weep over the desolation of her own making; she may exhilarate the people by a passing effort, she may throw this her body of death into a galvanic spasm, that looks like a gambol of joy; she may mistake convulsive twitches for smiles, and a ghastly glare of the eye for the rekindled flash of life. But dead, heavy, and lumpish will it fall again, so soon as the wires now applied to it are withdrawn; unless advantage is taken of the momentary artificial life, to dart into it once more the living spark-the Catholic soul, which, restoring it to unity and its privileges, will put the garland into its hand, and the canticle into its mouth, and give it place once more among the children of God.

Truly, "viæ Sion lu

We have said the "desolation of her own making." gent, eo quod non sint qui veniant ad solemnitatem."* But who has made them mourn? no foreign invader, no princely oppressor, no plague or famine, nor prophet's curse. But it was a part of the plan which made her a national Church, which purged her, as she vaunts, from errors, and made her more holy and apostolic; so at least speak her bishops and legislators. It is the designed and well accomplished scheme of those who pretended to be her fathers in Christ. "Dixerunt in corde suo cognatio eorum simul: quiescere faciamus omnes dies festos Dei a terra." It was a deliberate sin, and that sin must be expiated and repaired. It is in the power of England and its rulers, to bring back once more all that is now regretted as lost, but there is only one way.— England's first national holy-day will and can only be, the bright and glorious day which sees her restored to the communion of Christ's Church Catholic.

For once thy native stubbornness;
The Royal burden gently bear,

And spare our dying God, O spare !

Thou alone wert meet esteemed
Him to bear, who man redeemed;
Thou' unshaken Ark, bedewed
With the Lamb's availing Blood,
Shipwrecked man dost safely guide,
And in port securely hide.

To th' undivided Tree in Heaven
Be glory, praise and honour given,
Alike to Father and to Son,

And Paraclete, the Three in one;

Yea, let the adoring world proclaim

Of Three and One the glorious name.-Amen.

FULFILMENT OF PROPHECY.

We shall endeavour to be as brief as possible in our promised explanation of what is to be understood by the Little Horn, which forms a part of the vision presented to Daniel, as recorded in the 7th chapter of his prophecy. Although we have already inserted that chapter in the 4th No. of the CATHOLIC CABINET, we shall quote once more that portion of it, which relates to the subject of our present examination.

DANIEL VII. 19–25.

"After this I would diligently learn concerning the fourth beast, which was very different from all and exceedingly terrible: his teeth and claws were of iron; he devoured and broke in pieces, and the rest he stamped upon with his feet.

"And concerning the ten horns that he had on his head and concerning the other that came up, before which three horns fell: and of that horn that had eyes and a mouth speaking great things, and was greater than the rest. "I beheld and lo! that horn made war against the saints, and prevailed over them.

“Till the Ancient of days came and gave judgment to the saints of the Most High, and the time came and the saints obtained the kingdom.

"And thus he said: The fourth beast shall be the fourth kingdom upon earth, which shall be greater than all kingdoms, and shall devour the whole earth, and shall tread it down and break it in pieces.

"And the ten horns of the same kingdom shall be ten kings: and another