The women of Raffaelle are either his own mistress, or another's," the same author.

says

We are not willing to multiply instances which it would be easy to adduce from the works of Titian, Sebastian del Piombo, Cagliari, and others of the great masters. What we aim at is, to give a sketch of what we believe are the sources and principles whence flowed the characteristics of the secularizers. As we attempted at the outset to sketch the "spirit of the age or the dominant ideas which issued in Christian poetry, and painting as a form of it; we will not now recapitulate what we said there, but we will try to indicate that, as before we have glimpses of a certain rule of practice and definition of principle, such as the passages quoted from Cennini, and the facts we have mentioned as to other painters, so among the secularizers we have dicta which show another standard and facts, which declare of what kind it was and is. Such are these words of Lomazzo, the author of a practical treatise, "A Tract concerning Painting," translated by R. Haydocke, M.D., (Coll. B. M., Winton, p. Oxon: Soc. 1592,) who wrote about the year 1550: speaking of the use of light and transparent colours, he says we should be guided by an exact observance of nature-without which "besides that the virtue of the true art is not showed, there are oftentimes divers gross errors committed, insomuch as they have been used not only in the garments of the Saints, but even of CHRISTE Himself, and of our Ladye, by representing them in glittering and lascivious attire, which they never used." Now, this is not untrue, granting his premiss-which is implied, viz. that our SAVIOUR and the Saints are to be represented in pictures like ordinary men: but the mind which could hold such a premiss is clearly more bound to things of reason and sense than that of those who practically denied it.*

Again, Du Fresnoy gravely tells us, that art vanished from the face of the earth with the decline of the Roman Empire, and began to reappear in 1450-that is in the works of Ghirlandaio, who began to paint naked figures just like the natural. The works of Sir Joshua Reynolds abound with the same view of art, making it to hang on the intuition of the ideal, i. e. the purest emanations of nature. We will not quote his critiques on sacred subjects-they are painful to hear: they see in the representation of the most awful subjects merely the exhibition of nature-accurate copies of men, women, and children, as they appear. Thus he can speak of the awful "crucifixion of S. Peter" of Rubens, at Cologne-one at which the natural man weeps, and from which the Christian shrinks. We fear we have been diffuse, and

A parallel case is offered in the side taken by S. Cyril and Tertullian's disciples in the great controversy, as to the person of our LORD. These Fathers and their followers in the East, maintained that the person of CHRIST was mean and ill-favoured-"Ne aspectu quidem honestus," says Tertullian. But the three great lights of the Latin Church, S. Ambrose, S. Augustin, and S. Jerome, and in the East, S. Chrysostom, and S. Greg. Nyssen, held that His Divinity was only so far concealed, as not to destroy those who beheld Him. The Byzantine artists went so far as to represent our LORD as ill-favoured as they could; but the matter was finally settled only in the eighth century, by Pope Adrian the first, against whose decrees united with the eloquence of S. Bernard in later days, the few paintings of the Byzantines which penetrated to our parts of Europe, were unable to make head. The monks of the order of S. Basil still continued, however, to urge their views with a pertinacity worthy of future schismatics.

vague, in what we have said, but it will be felt that it is difficult to take out as it were a piece from a vast connected subject, such as this of painting, as a form of Christian poetry, and to produce sufficient illustrations of a fact which cannot be entirely separated from a series. But we will conclude by explaining that we have attempted to challenge for the art of the thirteenth and fourteenth centuries the same kind of superiority over that of the fifteenth and succeeding ones, which we all assert for the character of the Christian over that of the natural man, for just as that character being formed by a rule far higher than that of reason or calculation, consisting in a divine principle of life, transcends the anticipations and the criticisms of ordinary men, however informed in the wisdom of this world-so we say that the ruder achievements of one who devotes himself and his art solemnly to Him Who reveals wisdom to the faithful in visions of the night, is different in kind, and immeasurably superior in the abstract to the most beautiful materialization of that intuition into the well-springs of nature which is called the ideal, and forms the charm of the so-called great masters.

It was, then, against a system which held up to imitation and admiration the works of these masters, and of their immeasurably inferior successors, that Overbeck and his friends rebelled; and we demand for them a high degree of praise. Of the reality of their views as Christian artists, there can be no question, since it was through their keen appreciation of the moral requirements requisite in the Christian painter, that they were led to abjure the faithless religion in which they had been born and bred, and to join themselves at the expense of all that men hold dear, to the communion of Rome. We are not so absurd as to claim for the German School the praise of being the most technically able. We can quite enter into the indignation of the connoisseur called upon to admire paintings deficient in almost every requisite which his jargon designates; he expects to find his flowing outlines, his bold contours, his depths and breadths, and chiaro-oscuro, and flesh-tints, and anatomy, and he finds none of them-in fact he will say that these German frigidities may be all very well, but they are not art. We answer that they are not pagan art-they are not reproductions of things cognizable by the eye and intellect; but they are sufficient representations or hints of things unseen and invisible. The truth is that pagan art aimed at the materialization (so to speak) of ideas purely subjective; Christian art suggests things which have a real objective existence, and all the flesh-tints, the breadth and depth, the anatomy, the lights and shadows, &c., &c., of a hundred Titians and Rubens, would not avail to this end one jot, nor be set against those cold, hard, lifeless figures, the offspring of a half-starved monk's uninstructed pencil, which bear in every line the impress of the painter's holiness, and look on us with faces all cloudless, as of those who shine forth as the sun in the kingdom of GOD. We hail with real satisfaction the appearance in this year's Exhibition, of a picture which seems to bear this lofty stamp, and to soar above the ordinary sphere of æsthetics: we mean Mr. Dyce's Madonna with the Divine Infantpainted we believe, for H. R. H. Prince Albert. It is a picture which we should be sorry to look at without some raising of the heart towards the Fountain of all goodness, and therefore of all true beauty.

TEXTS FOR THE HOLY DAYS OF THE CHURCH.

THE following selection forms a portion of the last chapter of the Concordantiæ Morales, compiled by S. Antony, of Padua. It is intended

as a guide to the Parish Priest in his choice of texts for the Saints' Days of our Calendar; and as the general direction of his thoughts at those seasons.

The mystical interpretation of Scripture,-the delight and the glory of early, mediæval,-and of our own Caroline, Saints, has so much, and so unhappily fallen into disuse, that any attempt to revive it must have a tendency to good. And the writer whom we follow, was not only the most popular preacher of his time, but had an especial talent in addressing the poor. The connexion of some of the texts with the Saints' Day may seem, at first sight, obscure; a little consideration will shew the applicability,-in many cases the extreme beauty of the reference. And the mind may thus be led onward in an unhackneyed and striking train of thought.

Not more, perhaps, than half the original Scriptures are here given. Sometimes the omission has arisen from the manifest applicability and common use of the text : for example, (John xxi. 22,) in the Festival of S. John Evangelist. Sometimes from the difference between the Vulgate and our own Version-thus, Nova bella eligit Dominus, (Judges v. 8,) is a beautiful text for the Festival of a Virgin Martyr according to the one translation, but finds no parallel in the other. Sometimes the allusion is so very quaint or obscure, as to be less fit for these times; and sometimes-though very rarely, the reference might appear objectionable to members of the Church, as, for instance, 1 Kings iv. 21, on S. Peter's Day.

S. ANDREW.

JOB Xxiii. 11.-My foot hath held His steps: His way have I kept, and not declined.

CANT. vii. 8.-I said, I will go up to the palm tree: I will take hold of the boughs thereof. [Referring to the Martyrdom of the Apostle.]

ISA. lii. 13.-Behold my servant shall deal prudently: he shall be exalted and extolled, and be very high.

S. LUKE xix. 4.-And he ran before, and climbed up into a sycamore tree to see Him for he had heard that He was to pass that way. ROM. x. 10. For with the heart man believeth unto righteousness: and with the mouth confession is made unto salvation. HEB. xii. 2.-Looking unto JESUS, the Author and Finisher of our faith, Who for the joy that was set before Him, endured the cross.

S. NICHOLAS.

JOB Xxxi. 18.—From my youth he was brought up with me, as a father; and I have guided her [the widow] from my mother's womb.

Ps. iv. 4.-Stand in awe, and sin not: commune with your own heart and in your chamber, and be still.

PROV. viii. 17.—I love them that love Me: and those that seek Me early shall find Me.

ISA. xviii. 5.-For before the harvest, when the bud is perfect, and the sour grape is ripening in the flower, He shall both cut off the sprigs with pruning hooks, and take away and cut down the branches.

Isa. xxviii. 9.—Whom shall He teach knowledge?—and whom shall He make to understand doctrine?-them that are weaned from the milk, and drawn from the breasts.

LAM. iii. 27.—It is good for a man that he bear the yoke in his youth.

S. THOMAS APOSTLE.

JOB xlii. 5.-I have heard of Thee by the hearing of the ear: but now mine eye seeth Thee.

PROV. xiv. 35.-The king's favour is toward a wise servant: but His wrath is against one that causeth shame.

JER. i. 10.—See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and throw down, and to build and to plant.

ZECH. iv. 9.-The hands of Zorobabel have laid the foundations of this house; his hands also shall finish it: and thou shalt know that the LORD of Hosts hath sent me unto you.

ZECH. vi. 12.-Behold the Man Whose Name is the branch: [Vulg. the East.]

S. AGNES.

PROV. xxxi. 25.-Strength and honour are her clothing: and she shall rejoice in the time to come.

CANT. i. 10.-Thy cheeks are comely with rows of jewels: thy neck with chains of gold.

ISA. xliii. 2.-When thou walkest through the fire thou shalt not be burned; neither shall the flame kindle upon thee.

JER. ii. 2. Thus saith the LORD:-I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me into the wilderness, in a land that was not sown.

EZEK. xvi. 14.-And thy renown went forth among the heathen for thy beauty: for it was perfect through My comeliness which I put upon thee, saith the LORD GOD.

S. MATT. xxv. 1.—Then shall the kingdom of Heaven be likened unto Ten Virgins, which took their lamps, and went forth to meet the Bridegroom.

MISCELLANEOUS.

RECENT EXAMPLES OF CHRISTIAN MUNIFICENCE.

1. Mrs. Sheppard, sister of the Venerable President of Magdalene, has given £12,000 in her life-time, to endow two Fellowships at Pembroke College-one to be in the Faculty of the Law, and one of Medicine.

2. A Brother and Sister have given through the Bishop of London, the sum of £10,000, for the planting of the Church in China; part to go for the endowment of a Bishopric, and part for the foundation of a College

3. A Lady has offered through the Managers of the Colonial Bishoprics' Fund, to endow two Sees in our Colonial Possessions.

4. On a recent occasion, the Incumbent of S. Paul's, Knightsbridge, London, made an appeal to his flock for assistance in building a Church for a densely populated and poor district in the parish. The offerings on the occasion amounted to nearly £2,400 (including £1,000 from the Incumbent himself, we understand,) and about £1,000 has been received since.

REVIEWS AND NOTICES.

Sermons, by Charles John Vaughan, D.D., Head Master of Harrow School, late Vicar of S. Martin's, Leicester, and formerly Fellow of Trinity College, Cambridge. London: Murray, 8vo. pp. 472.

If we took up this volume with some degree of anxiety, it was certainly not without hope. The hereditary opinions of Dr. Vaughan we knew to be those of the Evangelical School; and therefore we expected to find, as we do, the usual watchwords of his party-the Reformation, Justification by faith only, &c., employed in their ordinary conventional way. Still our hope was that when called upon to address a congregation of boys, and we doubted not that a pupil of Dr. Arnold's would do this earnestly, he would find it impossible to overlook the great fact of the new nature that had been imparted to them, and could not fail to stir them up to cherish this great gift, and to preserve it untainted by all those means of strict and holy living which the teacher of Christian youth, above all others, should be careful to bring into prominent notice. Under this impression we were prepared to overlook much that offends the theological sense in that part of the volume which contains sermons preached before a mixed congregation: but we are greatly disappointed to discover that no improvement is visible even in those preached in the School Chapel. The first Sermon preached at Harrow was on the gift of the HOLY GHOST and really it is not too much to say, that as far as concerns the gifts specially under consideration it might have been addressed to a school of heathen youths. To us this is really incomprehensible. Put out of sight the baptismal gift, and we do not see what ground there is either for love or hope, as regards children. A Christian Schoolmaster who does not realize the fact of those committed to his charge being verily regenerate and members of GOD's family seems to us a contradiction in terms. We will justify the application of those remarks to Dr. Vaughan by giving an extract from the Sermon alluded to:

"Reflect on GOD (he says) as OFFERING to forgive all your sins and to heal all your infirmities-to be to you a Father and a GOD, and to seal you for His own child by giving you that Spirit of adoption which shall enable you to call Him Father. And now would we know whether we are yet in this true sense Christians, whether we have yet in any measure received that Holy Spirit who is the Comforter? It will become a matter of the deepest interest to you to know how you may either for the first time obtain the fulfilment of that glorious promise 'I will send to you the Comforter,' or may know more," &c.

This is indeed miserable theology to proceed from one of our Public Schools, which nothing else can possibly compensate. It is in direct opposition to the teaching of the Prayer Book; and such as no Churchman ought to sanction being imparted to his child. It would be easy to multiply examples of the same kind from the volume.

Anglican Ordinations Valid.-A refutation of certain statements in the second and third Chapters of "The Validity of Anglican Ordinations examined, by the very Rev. Peter Richard Kenrick, V. G." By J. F. Russell, B.C.L., and Incumbent of S. James' Enfield. London: J. Masters, 1846. Pp. 34.

In his advertisement Mr. Russell sets forth that he was led to undertake the present pamphlet, by reading Dr. Kenrick's work some years since, and finding in it some very startling, and as he had reason to think, unfounded statements regarding the sentiments entertained by the "early English Reformers,”