ARCHITECTURE, AND HOW IT AROSE, With a Model for the Gothic. By CHARLOTTE POUND. London: Marlborough. This is a very original and able little work, which aims at accounting for the development of the principles of Gothic architecture on the ground that man's form was the real model of the originator. It sets aside the ordinary theory that Gothic architecture arose from the form of a ship, or a foreat of trees. "These," says our author, "would suggest pillars and arches, but there is nothing definite in their measurement "In these pages almost every part of a church and a cathedral is traced to the fashion of some human limb, thus, when, the human figure is recumbent, the upraised arms, with fingers bent touching each other, form the arch. Whereas the human figure erect supplies the height of the tower. It is certainly a curious and deeply interesting work, fully illustra

ted and well reasoned out.

Magazines of the Month.

The September number of Macmillan will be read with unusual interest; for another of the historical curiosities which seem so often to gravitate to this magazine, finds publication in a brief posthumous article by Sir P. Fitzgerald, Bart., the Knight of Kerry. Indeed, we might say there are two; the one relating to the events of the days immediately preceding the Battle of Waterloo, which can hardly ever cease to engage the attention of English people: the other a curious and characteristic episode in the life of the "Liberator" Daniel O'Connell. An ironical article entitled "A Latent Source of Revenue; The Herald's College" gravely proposes the putting up to periodical sale of Knighthoods and Baronetcies by the Government, at, say, 5000l. the one and 20 0007. the other; arguing that thus a large revenue might be obtained. A cynical proposal truly! One consequence of its adoption would be that all sorts of titles would be reduced to a common denominator "-the power of the purse. Mrs Oliphant's story keeps up its interest to the end which is clearly drawing near.-Cornhill seems to us composed entirely of serial stories. There are at all events four; and the other articles are easy and chatty, as befits the season. "The Pavilion on the Links" is the first instalment of a mediocre

novellette in the style of Wilkie Collins: improbable, of course, as its model is wont to be; but not having much vraisemblance imparted to it, as we judge; and therein certainly not like "Armadale" or "The Moonstone." We must respect "Washington Square" as it goes on, for the artistic power it exhibits, as a study of human nature; but certainly it is not attractive as a story.

The political article in Blackwood this month is, we think, more vehement in the sense of indulging itself in personal attack and accusation than we have ever known it in any instance. What has happened just now more than, say last month, to draw such a fire? An interesting review of Sir James Outram's career, under the title which he so well earned, and by which he was so widely known in the "Services," viz., "The Bayard of the East," follows. Then a cleverly written narrative of "A Week in Athens," full of matter, debateable and otherwise, but rather too long; and the best and most characteristic part we have yet had of "Bush Life in Queensland." In the Antiquary for Septem. ber (which learned and praiseworthy magazine we must

congratulate on having entered upon its second volume) Mr C. M. Ingleby writes to discuss the question of the "Kesselstadt Miniature," a small painting supposed to have been copied from the " Shakspeare Death Mask," to which we referred last month. He considers that the picture is one of, not of Shakspeare, but of Ben Jonson, and his opinion is strengthened by the fact that the date, A.D. 1637, which is inscribed on the face of the picture, is precisely that of Ben Jonson's death. To us, the contour of the head and face appears to be somewhat too oval and lengthened for the bluff, square features of Jonson. "An Essay on Book Plates," by Mr E. P. Shirley, is interesting; and an account of a man almost forgotten, though no further removed than the eighteenth century— Thomas Rowlandson, the Caricaturist is illustrated by some facsimiles of his cartoons. They are wonderfully spirited and full of power it is a pity that the bulk of them are not as presentable as these selected ones. This magazine certainly increases in interest as it goes on-vires acquirit eundo.

Good Words this month is especially worth reading, for Captain Butler's article on Cyprus," and a pathetic woodengraving of the Gothic Cathedral at Nicosia-ruined and desecrated, of course, but looking strangely noble among the sordid structures around, with its deeply recessed and lofty portals.

The Sunday Magazine we have not noticed of late, but certainly not because we have failed duly to glance over it each month. There is a satisfactory story by Mrs Sarah Doudney going on, "Thy Heart's Desire," and Mr J. G. Wood's papers on "Natural History" are also most interesting and praiseworthy.

Other Magazines have arrived too late for notice in this number.

SERMON

Harvest.

ISAIAH liv. 10.

"My kindness shall not depart from thee." There was a belief, at one time, among the Jews that the name "Jehovah" was always written upon the rainbow. So whenever they saw the bow of the covenant in the clouds, they went out into the open air, closed their eyes, and bowing down with much humility thanked GOD for His goodness in sparing a wicked world and remembering His covenant. We may say with all reverence that this beautiful idea was the expression of a truth. The name of GOD is indeed written in the clouds, on the waters, and on all the exquisite creations of this beautiful

world.

The eye of faith can always discern the sacred name on the works of Him Who created them. One of our poets has bid us regard Nature, because "Nature is Christian," because "Nature is a friend to truth," and "preaches to mankind." This is because the works of Nature are the creation of a loving and all-wise GOD. The world would be better, men and women would be happier if they regarded "the living and visible garment" of the Triune GOD in the same spirit in which the old Jews

looked upon the rainbow. The Son of GoD when He came on earth drew His lessons from the birds of the air, the flowers of the field, and thus taught us to look through Nature up to Nature's GOD." It was CHRIST Who made men see in a lowly lily something more than a common flower. It was CHRIST who put new thoughts into men's hearts by a few simple words about the sower and the cornfield. It was CHRIST who told us that we might see even in a sparrow a token of God's love to mankiud. Well may we say then that Nature is Christian and preaches to us of the Almighty's kindness towards us. We may look up to the beautiful bow,

"that are of light,

Born of the shower, and colour'd by the sun,

Which spans the heavens when summer skies are bright,” and think of God's promise; then we can cast our eyes on the fields beneath it and see how GOD has fulfilled His promise made long years ago that, while the earth remaineth, seed-time and harvest shall not cease. When we see the plough turning up the rich soil, and the seeddrill sowing the grain in the earth, we see what a firm faith has been implanted in men's minds that the seed will grow and produce fruit in due season. Many of those who prepare the soil, and sow the seed that is to give the harvest, never think of God's promise, never think that, but for His goodness, they might plough and sow in vain; but it is only because GOD has kept His promise that the seed is placed in the ground year after year by men who never doubt for a moment that there will be a harvest to reap. Then after the rain and the sunshine which GOD bestoweth have done their work, when we see the beautiful yellow corn ready for the reapers, do we not see the gracious fulfilment of the promise? Yes, GoD has kept His word. Once more we know that throughout the world the harvest of another year has been provided by His mercy. We may hear of crops having failed; we may hear how the clouds and rain have kept the genial warmth of the sun from many fields of grain; we may hear, as we have done this year, how swarms of locusts have destroyed large quantities of corn, but still we can say with gratitude, with thankful hearts, that God has kept His word, that His kindness has not departed from us.

for one single day in consequence of that failure. Though it pleased GoD in His wisdom to deny us the crops which our fields might have borne, still He gave us as much as we required of the world's harvest. He fed us from other lands. Are we then to refuse to thank the good Giver, to refuse to assemble for thanksgiving services in our churches because GOD gave us the fruits of other men's labours? Surely not. When our harvests fail, and GoD still gives us our daily bread, we should think more of our dependence on His bounty, and see in the supplies which come to us across the stormy ocean a wonderful fulfilment of the promise, My kindness shall not depart

from thee."

now.

If we consider, too, what a wonderful thing corn is, we shall be better able to understand the power and goodness of our GOD. Corn was GOD's best earthly gift to man, and it was given to man originally as we have it The corn which explorers have found wrapped up in the grave clothes of the old Egyptian mummies is the same corn as that grown in our fields at the present day. Corn has always been the same, it has not been developed by Nature's laws, of which we hear so much in the present day to the exclusion of GOD. As a modern writer has said, "GOD gave corn to Adam, we have every reason to believe, in the same perfect state of preparation for food in which we find it now. . . . Corn has never been known as anything else than a cultivated plant. Neglected of men it speedily disappears. Everything proves that it must have been produced miraculously, . . . for Nature could never have developed or preserved it." Thus the corn with which we are so familiar is not like many other plants. Again, GOD has made it so that it will flourish in any part of the world in some form or other. Wherever man can settle down to live, GOD will give him wheat, or rice, or some other corn for his daily bread. Have not all men then good reason to thank God for His goodness? But how many who daily eat and are satisfied ever think of lifting up their voices in thanksgiving for His gift of daily bread? Too many, alas! take their daily bread as their right, and forget that "the staff of life," like life itself, is a gift that cometh of the LORD, the giver of all good things.

But with us it should not be so. If we wish to learn a lesson from this harvest season, let us learn something more than our dependence on God's kindness, let us learn how to be grateful. As a good old Bishop once said, "For all the blessings which Almighty GoD in His mercy bestows upon us, He expects and requires us to be thankHE bestows them for the promotion of His glory, and HE would have us give glory to Him. In the volume of His book are noted both the mercies which we receive and the manner in which we receive them." How seldom do we think of giving thanks to the GOD "Who daily loadeth us with benefits."

Day by day we have evidence of God's kindness towards us, for the harvest which His mercy sends us one year gives us our daily bread until another harvest can

be reaped. Day by day, therefore, should we lift up our voices in thanksgiving to the throne of grace. There is an old tradition which says that when God had created the world, HE asked the angels what they thought of the work of His Hands. One replied that there was only one thing wanted, namely, that there should be created a clear and harmonious voice which should fill all the quarters of the world incessantly with the sound of thanksgiving, day and night praising GoD for His incomparable blessings. If all who knew GOD would think of His kindness such a voice might rise to the skies-the song of thanksgiving for His goodness might never cease. Let us pray then at this glad season for more grateful thoughts towards the giver of our harvest, and let us ask His Son, JESUS CHRIST,

"To touch our wayward hearts and let them be
In stronger faith to His glad service given,
Till, o'er the margin of Time's surging sea,
We sing the song of Heaven!"

W. SIDNEY RANDALL.

The Church's Fortnight.

[CONCLUDING PART.]

From Saturday, September 11, to Friday, September 24, 1880.

[The Fortnight has to be reckoned from the Sunday week following the Saturday when most of our Readers receive their copies. The fortnight thus begins eight days ahead.]

SIXTEENTH SUNDAY AFTER TRINITY. Decima septima post Pentecosten.

LESSONS: Morning, 2 Chron. xxxvi.; 2 Cor. iv.

Evening, Neb. i. 1 to ii. 9, or viii; S. Mark xi, 1-27. The Lessons from the O. T. traverse a considerable tract of the history of the Jews. The First for the Morning narrates the fall of the kingdom of Judab, and the Captivity of the Two Tribes at Babylon. The First of the Evening Lessons passes on a hundred and forty-two years, to the mission of Nehemiah in B.C. 444, and the re-establishment of solemnities of the Jewish worship with the Feast of Tabernacles, chap. viii. [The prophecy of Daniel which falls into the interval of time between these two, is read during the week which follows.]

On the GOSPEL see Mr E. Fowle's Sermon for the Day, Vol. II., p. 177, of 'Plain Preaching for a Year' (Second Series), Skeffington and Son.

Suitable Hymns: 159, 165, 172, 217, 230. SEVENTEENTH SUNDAY AFTER TRINITY. LESSONS: Morning, Jerem. v.; 2 Cor. xi. 1-30.

Evening, Jerem. xxii, or xxxv.; S. Mark xiv. 53end.

The EPISTLE for this day gives an explanation of the Christian "vocation" or calling. There is no passage of Scripture which shows more clearly the practical issue of the Redeeming work of CHRIST, viz., the setting up of His Church, as a depository of spiritual and sacramental grace, and a means, therefore, of training up souls to be holy. Christians were "called to be saints" (Rom. i. 7). This Church was the "One Body" in which abode the "one Spirit," and in which were found "one Faith, one Baptism."

The two portions of the GOSPEL, viz. vv. 1–6, The healing of the dropsied man, and (7-11) The rule of Christian humility, were connected by the circumstances under which they were spoken, but not apparently otherwise. Either would be a very suitable subject for the teaching of the day. The comment upon the character of the Church under this Sunday ('Commentary on the Epistles and Gospels.' Parker and Co.), is from a treatise of S. Cyprian, and is particularly full and striking. Note also, 'A Homily of S. Chrysostom on the Gospel,' in the same work. Suitable Hymns: 173, 212, 216, 238, 248.

Sept. 21 is the FESTIVAL of S. MATTHEW, AP., EVANG., and MART.

LESSONS: Morning, 1 Kings, xix. 15-end; 2 Cor. xii. 14 and xiii. Evening, 1 Chron. xxix. 1-20; S. Mark xv. 42 and

xvi.

The Eastern Church does not, apparently, regard this Saint as a Martyr; but venerates "Matthew, Apostle and Evangelist," on Nov. 16. In this, no doubt, that tradition cited by S. Clement of Alexandria was followed, which states that he died a natural death, and this seems to have been accepted by Clemens Rom., Origen and Tertullian. The tradition that he died a martyr grew up afterwards, and seemingly in the West. Similarly divergent are the reports as to his place of Apostolic labour. He is variously said to have preached among the Parthians, the Medes, the Persians, the Macedonians. Nothing is certainly known with respect to this. One mediæval Chronicle states that his body was found in Ethiopia in A. D. 954, translated to Britain and thence to Salerno.

He is usually spoken of (as in A.V.) as "the publican" (¿ τελώνης). But publicanus (dnμooiwvns) was a farmer of the revenue of the Roman State, "publicanus est, qui vicesimæ aut decimæ publicum redemit, et pro eo quod convenit reipublicæ reddit." These were generally persons of consideration and wealth, often Roman knights, and came into no personal contact with "the receipt of custom."

They employed for this work of collection inferior officers, ratives of the country, and these were called Teλ@vai, portitores "quem autem præficit iste publici redemptor, sive publicanus, vicesimæ aut decima colligenda δεκατηλόγος aut δεκατευτής, et eixoŋλóyos dicitur. Sed illi magis vocantur Teλŵva, qui in portibus et teloniis sedent ad colligenda et exigenda portoria quos Græci vocant ¿XXμevioτás, portitores." It was to this class, probably, that the Apostle originally belonged. The first Gospel speaks of him under the name of Matthew in the account of his conversion; the second and third under the name of Levi. Afterwards they all employ the name Matthew, except that the first Gospel (his own) speaks of him by the title of infamy, Teλúns. How very similar this trait of conduct is to that of S. Paul! He, too, changed his name from Saul to Paul; and he, too, made noble confession of the mercy shown to him although "a blasphemer and a persecutor and injurious.”—(1 Tim. i. 13.)

The EPISTLE makes obvious reference to the abandonment by the future Apostle of his former pursuits, in its mention of having "renounced the hidden things of dishonesty, not walking in craftiness;" while the GOSPEL is the account of the call of the Apostle. The First Lesson for the morning is the call of the prophet Elisha by the greater prophet Elijah, a striking parallel; while that in the evening is the account of the costly

offerings made by and under the influence of king David, for the building of the Temple. The connection of thought is probably this: that in this pious devotion of the Jews and their costly gifts to GOD's earthly sanctuary, as in the devotion by S. Matthew of himself and all his earthly means to the service of CHRIST, we are invited to see examples of the right use of worldly wealth.

See Newman 'Sermons' Vol. II. Serm. 28, on "The Danger of Riches." Keble Sermons for Saints' Days,' No. 37. "The Apostle S. Matthew was employed in collecting the taxes for the Roman Emperor; a gainful business, and reckoned even sure, in those days, to make men's fortunes who practised it; when our Blessed LORD, passing by, said only two words to him, Follow Me'; and he left all, rose up, and followed Him." Suitable Hymns: 403, 420, 427, 431.

With the present number closes that series of articles entitled "The Church's Fortnight." which has now been continued for a year. The first number, as will have been inferred from the initials A. R. A. attached to it, was from the pen of the late lamented Canon Ashwell. He wrote but one, and rested from his many labours; when the present writer took his place. The endeavour throughout the articles that have followed has been to supply a brief but plain commentary on the Services for Sundays and Saints' Days, which, affording illustrative matter not given in any existing publication, might be found suggestive, and therefore serviceable and helpful to the clergy.

We have some reason to hope, from the communications which have been made to us from many subscribers, expressive of appreciation and thanks, that this our endeavour has met with success.

Jesu, Lover of my Soul.

JESU, Amator animae,
Me sinas ad Te fugere,
Inter vortices aquarum,
Inter fluctus procellarum.
Tempestas dum cessaverit,
JESU, in Te latebra sit;

Duc me in portum, et dignare
In horâ mortis me servare.

In Te, salutis unica
Spes, tota pendet anima;
Ne me nudum derelinquas,
Vires mihi fer propinquas.
Fiduciae et roboris

Quod est in me, Tu sufficis,
Tu alarum sub tute'â
Inerme caput meum cela.
Tu plenam habes gratiam,
Quæ mundet omnem maculam,
Aquæ profluant sanantes,
Culpà cor intus liberantes.
Qui vitæ fons et auctor es,
Ne Te gustandum deneges,
Intra cor meum exorire,
Perennem rivum Te largire.

S. J. E.

of Bishop Wordsworth's defence of their rights in the discussion of the Burials Bill will doubtless meet with general approval. The Bishop has already munificently contributed more than 7,000. to the College, and it would be a graceful act on the part of both clergy and laity to enable the Bishop to open the new Hostel, free of debt, on the 1st of October.

**

The parish of Whitechapel, so long the scene of Dean Champney's labours, is now in the unfortunate position of being deprived at the same moment of its Vicar and its church. The new edifice, erected at a cost of about 30.00, only three years since, and noticeable for its external pulpit from which congregations have been addressed in the churchyard, was on Thursday in last week burnt to the ground in a few hours, only the shell of the walls and the steeple being saved. The building thus destroyed was not, as the Times of Tuesday stated, a restoration of the old church, but an entirely new structure; and although it is satisfactory to learn that it was insured for £1,000, the work of rebuilding must necessarily require a far larger sum. The appointment of a successor to Mr Kitto, who is now Rector of Stepney, rests with the Bishop of Bedford.

The Archbishop of Canterbury, in the opening portion of his Charge delivered at Croydon on Tuesday, reviewed the present position of the Anglican Church, and expressed his satisfaction at the frequent evidences of friendliness on the part of the Eastern Church and of other foreign Communions. His Grace spoke briefly of the probable effects of the passing of the Burials Bill as a measure calculated to conciliate Nonconformists, and in reference to the Public Worship Regulation Act, of which he declared himself to have been "the chief promoter," he stated his conviction that its operation had, on the whole, been beneficial. The Archbishop, in dealing with the question of the

SIR,-In your number of last Friday, speaking of Services in watering places, among others you quote "Bournemouth till now." It is quite true that, in the loss of our Vicar and in the recent exercise of lay-patronage, Bournemouth has sustained an irreparable blow; still in fairness to the place and to intending visitors, it should be stated that there is still a church, S. Michael's, where the S. Peter's teaching is carried on, and which is quite independent of Sir G. Meyrick. The Vicar is a former curate of Mr Bennett's, which is all I need add. I enclose a list of the services, &c.

To the Editor of the L. C. SIR-I have read with much interest your review of Dr Pusey's "What is of Faith as to Everlasting Punishment?" It is natural to yearn for enlightenment on what you truly describe as "this much-vexed and solemn question." It is this feeling which prompts me to ask you to help me in a difficulty presented to my mind by one passage of your review. You say "Holy Scripture never even approaches to answering the general inquiry as to the proportion of the lost to the saved." What of the type the Ark, "in which few, that is, eight souls were saved by water"? What of S. Peter's warning:-"If the righteous scarcely (μókis or μóyis) be saved, where shall the ungodly and the sinner appear?" And lastly, what of our LORD'S apparently plain statements:

"Many are called, but few are chosen."-S. Matt, xxii. 14. "Enter yo in at the strait gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." -S. Matt. vii. 13 14.

I have always understood these passages, and many similar ones as teaching that while the wondrous mystery of the Incarnation has made it possible for “all men to be saved and to come to a knowledge of the truth;" yet, as a fact, comparatively few do accept the offer of a free salvation, or embrace the truth in its fulness. On this matter, of course, Canon Farrar and his disciples carry the world with them, and call a conscientious preaching of revealed truth" bigotry." But the only material point for us is to find the answer to his own question-"Is it true?" Yours faithfully, T. A. C. Snareston, Atherstone, Aug. 27, 1880.

[The passige (S. Matt. xxii. 14) referred to by T. A. C. is not without difficulty of interpretation. Undoubtedly many

Thus

commentators have taken it in the sense he mentions. Corr, à Lapide says bluntly, "omnes infideles damnantur ob infidelitatem, æque ac multi fideles ob impiam vitam."

S. Chrysostom, in an Homily (40) to the people of Antioch, in which city there were probably 100,000 people or more, says "among so many thousands, scarcely a hundred can be found who are saved; for in the young there is malice, in the old, sloth," &c.; but still this is not the same thing as saying that the remainder never would be saved.

And S. Augustine, in one place, compares the Church to a thrashing-floor, in which there is more chaff than grain. But it is to be noted that all this kind of language is employed for admonitive purposes in order that, since there is a degree of uncertainty as to salvation, hearers might be the more in earnest to flee from the wrath to come."

So with the words quoted. It must be taken that they were employed with a similar intention. It was not the LORD's purpose to tell the number of the saved, whether few or many; and as Dr Pusey justly points out (p. 11), "He gave us a warning about ourselves. He told us nothing about the proportion of

Meyer refers the "calling" kλoy to "not in the first instance, the judicial sentence, but the eternal decree of GOD." Possibly again, as by others, it may be referred to the state of things then existing when our LORD spoke.

It must also be remembered that there are passages in Holy Scripture which seem to point another way. Thus, in the parable of the Wedding Garment, there was only one out of all the guests, who lacked that necessary vesture. And in the Book of the Revelation, after mentioning "the number of the sealed," we hear the Redeemed, described as a great multitude which no

man could number."

Farther reflection will, we feel sure, confirm T. A. C.'s assurance of the truth of Dr Pusey's remark quoted above; as of our similar one.-ED. L. C.]

To the Editor of the L. C.

SIR,-Let me thank you for your kindly notice of my last quarterly paper, and for calling attention to the painful circumstances under which I am forced to bring my own need before the Church.

The late Prebendary Bullock and myself used our best endeavours to ascertain the sufficiency of the income guaranteed to me, 6007. per annum, and concluded that a Bishop might do upon it in the supposed condition of things here. That condition I have found very different from our calculations; a pound equals 10s. or 13s. 4d. at the outside. A Bishop must keep horses for travelling, and Pretoria might vie with Pallmall in what it thinks becoming in a Bishop, so that it is impossible for him to indulge his own ideas of "enduring hardness" without loss of weight among his people. Your faithful, H. B. PRETORIA, Bishop's Cote, Pretoria, the Transvaal, South Africa, July 22, 1880.

TO CORRESPONDENTS.

Received: E. S. W.