standing their existence as a distinct people, and all the bars which even now restrict their intercourse with Gentiles, are so intermixed with Gentiles that no man who knows anything about them would attempt to draw the line.

In thus writing, however, my object is not to make or to maintain any theory, but to obtain from reflecting students of the word of God some confirmation or contradiction of ideas which have occurred to my own mind, and which lead me to think that there is in the promise something more than we have been used to imagine I am, indeed, the more inclined to such an opinion from the following cir

cumstance :

Speaking of the condition of the Jews in his own time, (of course long after the predictions which I have cited of the scattering of Ephraim had been fulfilled,) the apostle Paul says, "Blindness in part is happened to Israel;" and he adds, that that blindness shall continue until the fulness of the Gentiles be come in.” (Rom. xi. 25.) He speaks of it as a mystery, of which he would not have them ignorant, and which he was, in fact, explaining; and he appears to me to do this in such a manner that if we read his words without knowing what had previously been revealed, or not revealed, to those to whom he wrote, we should take it for granted, not merely that those to whom he wrote would know what he meant by "the fulness of the Gentiles," but that it was something previously called by that name, some future event which had already been described in those terms. Now I know not where any such phraseology had been used, except in the promise respecting Ephraim which I have cited,-" his younger brother shall be greater than he, and his seed shall become a multitude (marg. fulness) of nations," I suppose that the, pwμa Tv Over of the apostle is as close a translation of 2 as he could have given, and I cannot help thinking that he meant it as such. Can it mean that the "fulness of the Gentiles" will eventually turn out to be "the seed of Ephraim"? and does this throw any light upon the apostle's immediate deduction, (which is not, perhaps, exactly what we should have expected him to make, taking the common view of Gentiles,) “and so (kaì outw) all Israel shall be saved." We should, I think, with our view of "Gentiles" as contradistinguished from Israel, have expected that the apostle was going to deduce that, on the coming in of the fulness of the Gentiles, "all," both Israel and the Gentiles, would be saved; instead of speaking as if the united company, consisting of the Gentiles in question, and those who were obviously and ostensibly Jews, constituted together but "all Israel." The suggestion, that by "all Israel" the apostle meant a spiritual Israel, comprehending the whole church of Christ, is not only, I believe, quite unauthorized by the language of scripture, but so entirely outrages the context of this passage, and the scope of the apostle's discourse, that it is scarcely worth mentioning.

249

DEVOTIONAL WRITINGS OF THE FIFTEENTH CENTURY.

NO. III.

MR. EDITOR,-The last specimen which we shall present to your readers under this head is a prayer taken from an illuminated "Book of Hours," which was probably written during some part of the fifteenth century, where the title runs thus," L'oroison Sainct Augustin pour impetrer cosolatio qut on a tribulatio." This volume, which is in 12mo, and contains 216 pages, has a short office for St. Genevieve, headed also by a French inscription, from which I gather that this manual was of French or Flemish execution. It is a very elaborate production of that era when the art of ornamental book-painting seems to have reached its highest perfection, every page having a beautiful arabesque border of flowers in separate compartments, and the miniatures and letters all displaying the delicate finish and design of a consummate workman. It may be of more importance, however, here briefly to allude to the object for which volumes of this kind seem to have been written, as this may perhaps be regarded as a general specimen of works which occupy an interesting place in the history of that period. The terms, "Missale Romanum," or Romish missal, which are frequently applied to the small devotional manuals of that day, are evidently a misnomer; since those terms can only be applied with propriety to the volume which is used in the public services of the church of Rome, and contains as its distinguishing feature the canon of the mass, together with the collects and portions of scripture which are read in connexion with it on the festivals, saints'-days, and Sundays, throughout the year. The volumes of the kind now before us contain, however, but little of that which forms so large a portion in the missal, and nothing whatever of what properly appertains to the public ritual. Hence it seems clear that they were made for private usage, and were probably written and illuminated for the use of those whose pecuniary means equalled their fervour of devotion; for volumes of this kind must have been always, and would be indeed even in the nineteenth century, very costly productions. Such works, it is easy to see, must have exercised a powerful influence over the imaginations of those who could read them, and who made them the choice companions of their solitary hours; and we may also readily believe, without wishing to enhance their real value, that, consisting for the most part of extracts from holy scripture, they would open fountains of consolation, as it were in the wilderness, to many a heart that thirsted for the word of life. They are fitly designated HORÆ, or hour-books, because portions of them were selected for reading at particular hours; for instance, as in the volume before us, at prime and vespers. They usually, if this way be taken as a specimen, begin with the calendar of saints' days. Then follow the opening chapters of the four evangelists, which relate to the birth of Christ. Then long addresses to the Virgin Mary. Next, a copious selection from the book of Psalms, some of which are appointed to be read on particular days of the week. These, together with the Te Deum, Litany, Song of the Three Chil

dren, various short collects, ave Marias and pater nosters, make up the most considerable portion of such volumes. There are, however, towards the close, several portions from the book of Job, which are used in the service for the dead in the Romish missal. And lastly, in some of the larger of these books of Hours, there are offices appropriated to particular saints. In the volume under review, a special place is afforded at the end to the four following-St. Genevieve, St. Augustin, St. Appollonia, and St. Margaret. At the commencement of each there is a small miniature, beautifully executed. Augustin is represented holding his pastoral crook in one hand, and in the other a naked heart, the emblem of divine love. Why, however, this venerable father should be placed in such apocryphal and questionable society it seems difficult to determine. It would seem most probable that these names were selected for the purpose of giving a celebrity and sanction to forms of prayer against the most common and prevailing maladies "which flesh is heir to."* Genevieve is invoked almost in the language of a national and tutelar deity.† Appollonia, as the dispeller of toothache. Margaret, as being the supposed soother of those pangs of childbirth which are so characteristic of the burden of mortal woes. But for what reason Augustin should have been introduced here is not apparent, unless it be as the patron saint of those pious sorrows which most deeply touch the heart, a reputation which he may well have acquired from some of his writings, especially his confessions, which breathe the same spirit of ardent and deep affection which distinguished "the disciple whom Jesus loved." This may, perhaps, supply the clue to his position in this volume. As to the authenticity of the prayer which follows, as a production of this eminent father of the church, we say nothing. It is probably the offspring of the same era as gave birth to the prayers of which specimens have been presented to the reader in my former paper. The circumstance, however, of its being ascribed to Augustin may serve to demonstrate the influence of that mighty name even in the fifteenth century; and the prayer itself may be a witness that a pure flame of piety would sometimes burst forth through the gloom of superstition, as if to shew

* Of this the following is a specimen—“ Vierge doulce, vierge benigne, vierge sancte, vierge de France née, vierge de grace consummée, vierge consummée, vierge puissant et virteuse, de Dieu espouse gracieuse; Sancte Genevieve, Madame, par ta pitie mon corps et m'ame, vueilles de tout peche defendre, et en ta sancte garde prendre, &c."

Touching the next saint, Apollonia, Fuller relates the following anecdote, in his usual vein of facetiousness :-"Chemnitius affirmeth from the mouth of a grave author, that the teeth of St. Apollonia being conceived effectual to cure the toothache, in the reign of King Edward the Sixth, when many ignorant people in England relied on that receipt to carry one of her teeth about them, the king gave command, in extirpation of superstition, that all her teeth should be brought to a public officer deputed for the purpose; and they filled a tun therewith. Were her stomach proportionable to her teeth, a county could scarce afford her a meal's meat."

↑ Or rather, perhaps, Genevieve in the calendar of France occupies the same relation as Castor and Pollux in the Greek mythology. Her day is the 26th of November; and the illumination descriptive of her is, a saint praying with an attendant angel on one side, and on the other a fiend with a pair of bellows directed towards a dark sky.

that the elements of true devotion were still preserved, amidst the embers of a declining faith, to be rekindled into a surer and steadier lustre in the following century.

THE PRAYER.

O sweetest Lord Jesu Christ! the true God who wert sent from the high omnipotent Father to discharge the punishment of sin; to save sinners; to redeem the afflicted and the captive; to unbind the fetters of the prisoner; to gather together the scattered strangers, and when gathered to bring them back in contrition to their own country; to comfort and console the sad; O Lord Jesu Christ, Son of the living God, vouchsafe therefore to deliver me from the affliction, the temptation, the tribulation or danger in which I am placed, and to give me counsel. O Lord! who forasmuch as thou hast received into thy custody the human race from the omnipotent God the Father, and hast purchased paradise for man with thine own blood, and made peace between men and angels, vouchsafe, O Lord, I beseech thee, to establish and confirm thy protection against my enemies; and to shew me, moreover, and to pour into me, thy grace. Extinguish for me all thine anger and wrath, and the wrath also of thine enemies which they have against me, as well as domestic hatred, even as thou didst take away the anger which Esau had against his brother Jacob. Thus shew me thy power and thy grace, that I may obtain deliverance from all who hate me, even as thou deliveredst Abraham from the hands of the Chaldeans; and his son from being sacrificed, by a ram. And as thou didst deliver Joseph from the hands of his brethren, and Noah from the flood by means of the ark; Lot from the city of Sodom, and Moses, and Aaron, and the people of Israel, from the hand of Pharaoh, and from the slavery of the Egyptians; and in like manner as thou didst deliver King David from the hand of Goliath the giant; Susanna from a false accusation; Judith from the hand of Holofornes; and Daniel from the den of lions; and the three children from the burning fiery furnace; and the daughter of the Canaanite which was tormented by the devil; Jonah from the whale's belly; Adam from the depth of hell, with thy own precious blood; Peter from the sea; Paul from chains; so now, O Lord Jesu Christ, Son of the living God, may it please thee to deliver me from all the tribulations in which I am placed, and from the snares of mine enemies. Vouchsafe, O Lord, to come to my help; for my foes take, and desire to take evil counsels against me. They execute them, and are busy in so doing. Therefore, O Lord, do thou make vain their counsel, thou who didst make vain the counsel of Ahitophel, who was Absalom's councillor against King David. Therefore, O Lord, grant me deliverance, by thy holy flesh which thou didst receive as man of the Virgin Mary, and by the hunger and the thirst, by the cold, by the heat, by labours and afflictions, by the spittings and buffetings, by the scourge, by the nails, by the spear, by the crown of thorns, by the drink of gall and vinegar, by that most severe death of the cross, by the seven words which whilst hanging on the cross thou didst deprecate the Father— thou didst say, "Father, forgive them, for they know not what they

do;" and to the thief who was there suspended, "To day shalt thou be with me in paradise." Thou, O Lord, didst say to thy mother, "Behold thy son." Thou didst say, "Eli, Eli, lama sabacthaniwhich is, being interpreted, My God, my God, why hast thou for saken me? Thou didst say, "I thirst," desiring as thou didst the life of souls. O Lord, thou didst say, "Into thy hands I commend my spirit." Likewise thou didst say, "It is finished," signifying the pains which for us thou sustainedst. For all these things, and others before mentioned, I ask thee, O sweetest Lord Jesu Christ, that thou wouldest keep me, thine unworthy handmaid,* and my friends, enemies, and benefactors, dead or living, from the malignant enemy, and from all danger in the present and future age; and defend me and all the aforesaid persons. By thy descent into hell; by thy resurrection; by the meeting and consolation with thy disciples; by thy wonderful ascension; by the advent of the Spirit, the Paraclete; by the advent in the day of judgment; by all these things, O Lord, and thy divine power, hear me, and all others before mentioned. By all these thy benefits, for which I give and return thee thanks; for all thy benefits or good things conveyed to me; forasmuch as thou hast created me and begotten me from nothing. Thou hast redeemed me, and hast led me to hope in thee; and, notwithstanding the temptation of the Devil, hast promised me eternal life. For these and other things, which eye hath not seen, nor ear heard, nor the heart conceived, I ask thee, O sweetest Jesu Christ, that thou wouldest vouchsafe me deliverance from all dangers of soul and body, for thy pity and mercy's sake; and in all my tribulations grant me thy help; and after the course of this life, bring me to thee, the true and living God, who livest and reignest God for ever and ever. Amen.

E. B.

THE CONTROVERSY CONCERNING VESTMENTS.

Ir is one of the curiosities of English history, that when so many important changes were effected in ecclesiastical affairs, schism should have taken place at last on points not of doctrine but of discipline. The ruling powers are often blamed for their obstinacy in maintaining adiaphorous rites; and many an excellent commonplace has been written on the corrupting influence of wealth and power which prevailed with Elizabeth's prelates to enforce what as exiles at Zurich they had disapproved. A short review of the controversy concerning vestments may serve to shew whether such censures are deserved or justifiable.

When persecution under the act of six articles drove many re

From the use of this word we may infer that this manual was designed for the use of some female votary.

+ Mr. Hallam suggests that this one point early conceded might have postponed indefinitely the Anglican schism. If this opinion be just, it must give great importance to every record of this puerile controversy.