introduction, is not without something to recommend it. Holding that the ancient Greek drama was the great vehicle designedly prepared for the conveying the loftier impressions of the heathen religion to the mind of the people, he conceives that we ought to make use of the same machinery for the expositions of the far sublimer truths of the Catholic faith; he illustrates his meaning by referring to our LORD'S own Divine mode of Teaching, and suggests that a species of dramatic parables would be more palatable than the usual mode of mere verbal sermons." This is at least an allowable theory: if the Church adopted the Basilicas of the ancients as the model for a while of her own Christian temples, she may equally appropriate the machinery of Heathen art for her own holy purposes, and it is only on the actual execution of the plan in "Ida de Gallis," that we should be disposed to offer any comment. It is undoubtedly a fine tragedy, somewhat rough and barbaric in style, but of this we must not complain, as it is suitable enough to the times of which it treats; that which we most regret is that the author has not brought out his very excellent idea with sufficient vigour and lucidity. The power of the Catholic faith is, after all, but feebly set forth in the person of one of the characters only, that of Ida herself, and this is the more unfortunate, as all the passages which do refer to this lofty theme are full of great beauty and eloquence. Many parts of the poem however, are striking, and the entire scene of Ida with Merlin is admirable-there is a little too much slaying just at the close, the stabbing of the steward by the Duke's daughter being neither necessary nor natural: we would venture also to suggest to the author in the way of friendly advice, that he carries a little too far the "simplicity of expression," which he tells us is true sublimity when united to "magnificence of conception:" for instance, such passages as these strike us rather unpleasantly—

"Would that these hairs had sap, my thumb should crush thee.""There's not a toe within the welkin's hoop but hither tramps."

p. 40.

We also do not quite like the young lady hopping to meet her lover, although it be "light as a linnet." Lastly, we would hint at a few anachronisms which might be beneficially corrected in a new edition to talk of a "parsonage," a "coroner's court," or the "Portia " of Shakespeare in the sixth century, seems somewhat out of place.

"The Time of the End," is a much less pretending production, but contains some really beautiful poetry. With the minor poems in fact it is impossible to find fault, according to the measure of excellence which they aim at, for they do not lay claim to any very original genius; the longer one, from which the book is named, is necessarily more open to censure from the extreme difficulty of the subject-it is a description, as in a vision, of the events of that day and hour, of which no man knoweth the time nor even the angels in heaven: we may justly say of it however, that it is a very fair account of the possible events of that awful period; and it is much to be commended, for the care which is taken never to overlook the high and immutable position of the Church in the convulsions of the universe. We could have wished one page of it entirely cancelled, where Rome is fixed upon as the seat of Antichrist and there is (to say the least of it) a strong tendency to the vulgar

;

error which composedly incorporates the wicked denier of the FATHER and the Son in the person of a Christian Bishop. We have been much pleased with the poem entitled "Infant Communion" in this volume. Is the author aware that the practice of administering the holy Eucharist to infants is in full operation at the present day in that large portion of the Church which extends over the East?

"Rural Thoughts and Scenes" is the work of so gentle and Christian a mind, that it entirely disarms criticism. We have no desire in reading it, but to follow with great pleasure the melodious course of many holy thoughts that have been most truly brought into captivity to the obedience of CHRIST. The whole book is stamped with the repose of a mind that is at once contemplative and submissive; the author is not only a true poet according to his ability, but a faithful son of the Church, and he takes care that his gift shall be used only to render her a dutiful service. The poem called "Evening" contains much that is true and beautiful, on a subject where great misconception exists. We extract the following:

“The spirit of this age

May outwardly be brighter, but the heart
Of th' Age of Faith, a light possessed within,
Enough to compensate the want of all
We boastingly possess. The lore which seeks
To penetrate all nature's mysteries,

Methinks too nearly treads upon the verge
Of that forbidden knowledge, whose false lights
Have led astray the grasping mind of man,
From the first mortal sin. Well said of old
The Roman bard, who e'en in heathen gloom,
Knew man's presumption: Bold to conquer all
Through knowledge human and divine will rush
Man's heedless race.' I hear the scorner say,
'Is ought of good forbidden man to know?
Can knowledge be unlawful, when the voice
Of ages testifies the sacred truth,

Knowledge is power? and shall we then deny
Man's right to learn and rule?' O! ne'er forget,-
By lust of power the angels fell,-desire

Of knowledge hidden, brought into the world

Sin and her comate, death. Learn well this truth,
'Knowledge is power, but Faith is victory!'
Be ours the happy task to reunite

The too long severed pair. It may yet be
Ours to possess them both; the holiest gifts
Bestowed upon the past, may yet be ours;
And science and all worldly learning too
Advance in happy friendship with the holy
(Drawing new life and power from ancient faith,)
Upon the road to perfect. We may all
With chastened mind and reverential heart,
The precept feel, which He the lowly gave,
These ought ye to have done, and not to leave
The other undone ;- both alike are yours.'

Thoughts on Confession and Absolution, &c. By THOMAS Bowdler, M. A., Prebendary of S. Paul's. Rivington.

THESE "Thoughts" traverse much the same ground as Mr. Gresley's excellent little volume; and from the age and well-known moderation of the writer, cannot but carry with them very considerable weight. Mr. Bowdler has been trained amid the traditions of what may be called essentially Anglicanism, and it is no slight testimony to know, that he thoroughly adopts Confession as an authorized and needful instrument in the hands of the Parish Priest. Why he should depart from the formula of Absolution enjoined in the Prayer Book, we do not understand.

The passage which we are about to quote refers to another but kindred exercise of the Priest's office, of which less recently has been spoken.

"There is another part of the Priest's office intimately connected with that which we have considered, namely, Benediction. This likewise must be slighted, or thrown aside, if the office itself be not duly honoured. And we have known some who have departed from the prescribed form in dismissing the congregation, so far as to use the first person plural; thus making themselves part of those who meet together. It is the LORD who gives His people the blessing of peace;' but if He be pleased to bestow it by the ministry of one whom He would send, the gift will not be impaired, nor should the office lose ought of the grace and dignity which He has conferred upon it. This, like the other parts of the priestly office, was lightly regarded by Hoadly, the favoured object of ministerial patronage in that day. He taught publicly that they were trifles and niceties.' Alas! that similar teaching, or worse, should be found now among us! The good God defend us, that the next age be not, like that which went before us, a seculum tepidum! Or rather, that the latitudinarian temper of the day, opening, strange as it may seem, an easy prey to the Romish spoiler, may not bring upon us the fearful age of unbelief! Benediction is directed to be pronounced in every form of Church services, and whenever a sick person is visited; and who is there, whether Bishop or Priest, who will hesitate to give a blessing in private intercourse to those who desire it? Benediction is not a less priestly office than absolution; and they may mutually illustrate each other."

We were glad to see in a recent journal of one of our best Colonial Bishops' Visitations that the custom adopted by Bishop Andrewes, and other of our soundest Prelates had been revived, of solemnly "blessing" the vessels designed for use in the sanctuary.

Ellen Meyrick or False Excuses, by the REV. W. E. HEYGATE, (Masters,) is a deeply interesting little tale, and contains an admirable lesson of self-discipline. The stiffness which was visible in Mr. Heygate's earlier writings is now quite worn off; and both here, and in his Sermons recently published, we observe a very close acquaintance with the springs and motives of action.

us.

MR. KINGSLEY, we fear, will scarcely be disposed to take counsel of Nevertheless, we must express our deep regret that he will mar the usefulness of a sound principle by exaggerated statements, which must grate painfully against the feelings of every reverent and orthodox

mind. Acquitting him entirely of any sinister intentions, we would simply ask whether he is not couscious that many who have heard or read his Message of the Church to Labouring Men, (J. W. Parker,) will be injured by it either in their sentiments or in the tone of their minds? MR. HAYMAN'S Dialogues on the Early Church, (Skeffington and Southwell,) are better calculated for the drawing room than the cottage; and there is an elegance and spirit about them, which we think will make them favourites with educated readers, as they certainly will help to convey a vivid impression of the times. The language however in some places, we must remark, is much wanting in simplicity.

England before the Norman Conquest, by the author of "Domestic Scenes in Greenland and Iceland," and "Every Day Wonders," (Van Voorst, is a most praiseworthy little volume. A Christian historian is a rare thing in these days; still more an historian who takes the trouble to sift the records of profane history for the sole purpose of ascertaining the true state of the Church in past times: this has evidently been the task which the author undertook in the present volume, and it has been performed with very great success; we have a clear and truthful account of the early British Church previously to the arrival of S. Augustine and of its progress subsequent to that period until the Norman conquest. The book is written in an exceedingly pleasing and lucid. manner, and although well adapted to the comprehension of very young persons, may be no less profitably read by their elders.

The BISHOP OF LLANDAFF'S Primary Charge, (J. W. Parker,) is the product of a working Bishop, residing in the Diocese, and conversant with its language; a blessing which the diocese has never we imagine enjoyed before since the Reformation. In the face of such fearful defects nevertheless remaining, we cannot understand the language of congratulation which the Bishop uses.

Another and similar record of good done, we believe to an extent beyond parallel in our day, by DR. HOOK, at Leeds, since the date of his incumbency, (The Duty of English Churchmen, &c. Murray,) is also marred by a detracting notice of S. Saviour's, which might well have been spared.

The Work we have to do. A very spirited and faithful Sermon by Mr. FLOWER, closing a temporary ministry, at Christchurch, Plymouth, which will live, we should think, in the hearts of a Congregation who had been trained in every unworthy prejudice against the genuine principles of the Church.

The Rev. B. W. WRIGHT'S Sketches of Modern Irreligion and Infidelity (Seeley) might we think have been written without any "extensive Travels on the Continent." They are in fact chiefly made up of extracts from other writers and travellers, and do not display any depth of observation, or novelty of view beyond what is held by members of the Evangelical School in general. The tone of them is, we may add, nevertheless moderate; and the result is to confirm the worst anticipations concerning the progress of unbelief in Germany.

My Godmother's Letter in explanation of Holy Baptism (Mozleys) is plain and sound, if not striking.

FRANCHEVILLE'S POEMS.

Foi et Patrie: Poëmes. Par le Vte. JULES DE FRANCHEVILLE Paris Michel Levy Frères. 1850. Pp. 276.

WHEN We saw M. Francheville's poems advertised under the above title, we looked upon their publication with interest, not unmingled, perhaps, with a certain degree of curiosity; and we have since perused them with pleasure. We say that we viewed their publication with interest; for it is quite a novelty in these times to meet with a French poet professing to be swayed by religious principle, and writing with a Christian end in view; and we add that we have perused them with pleasure, for we think that M. Francheville has accomplished his task, if not brilliantly, at least respectably and creditably, and we doubt not, conscientiously, and that his productions, on the whole, will not be without doing some good in his native land. If Bishop Ken's definition of what the true poet should be, is correct

"Prophets and poets were, of old,
Made of the same celestial mould:
True poets are a saint-like race,
And, with the gift, receive the grace,
Of their own songs the virtue feel,
Warmed with a heaven-enkindled zeal.
"A poet should have heat and light,
Of all things a capacious sight;
Serenity with rapture joined ;
Aims noble; eloquence refined;
"High thoughts; an admirable theme;
For decency a chaste esteem ;”—

if, we repeat, this definition of what the true poet should be and should have, is the correct one-if "aims noble," "high thoughts," and "for decency a chaste esteem," are among the unmistakeable and essential characteristics of genuine poetry-then France, so eminent in other departments of literature, so rich in great writers -in essayists, philologists, critics, biographers, historians, philosophers, divines, is remarkably poor in poets. On the whole she can boast of but few religious poets; and at present their number is as small as it can well be; indeed at this moment we scarcely recollect any that deserve the name. The only one we know, besides our author, is the famous Protestant pastor and representative of the people, Coquerel. His "Esquisses poétiques de l'Ancien Testament," and his "Calendrier," especially the former, contain many fine and powerful passages, which do not appear to be in any way tainted with their author's peculiar doctrinal errors. For a long series of years, the vast majority of the poets of France (if VOL. XII. DECEMBER, 1851.