hundreds in single churches, chronicled in William Dowsing's journal, bear witness. In the tenth century, we find S. Dunstan mentioned by Gervasius* as a painter, ("facere potuit picturam,") as well as otherwise accomplished in the highest degree. Governor Pownall, in a paper read before the Society of Antiquaries, and printed in the ninth volume of the Archeologia, mentions this, and also that Stubbs, in his Acta Pontif. Eboracensium, mentions that Aldred, who filled that See at the time of the Conquest, roofed his cathedral-" opere pictorio superiùs mirabili arte construxit. So also in the Chronica of Gervasius we read of the cælum egregiè depictum" in the old chapel at Canterbury, built by Lanfranc. Pownall also gives some curious figures from the bosses of the ceiling of Peterborough Cathedral, undoubtedly of the twelfth century. Also in the Sacrist's Roll, preserved at Ely, there are entries of various sums paid in the year 1335 for paint and painters' wages; it was the year in which the new wood-vaulted lantern was completed. There is an item "pro nová picturá," under which come verdigris, white lead, and vermilion, and several items for gilding. But evidences of this sort might be multiplied ad infinitum; we will rather proceed to give an extract from Mr. Dawson Turner's unpublished work on the Topography of Norfolk; he observes that in the churches of that county," traces of the care and expense primarily bestowed upon their decorations are still to be detected in many;" from what we actually know, we may safely infer that the majority of them were decorated with frescoes; their subjects were, as might be expected, drawn from Holy Writ, and from legendary hagiology: most frequently from the latter. Their merit, in point of execution, was usually small, one at Worstead perhaps excepted. It may be said that nothing better was to be looked for from the state of the arts in England, and yet such an assertion is hardly compatible with the very different pictorial excellence observable in our rood-loft screens; Norfolk in such is peculiarly rich: indeed, judging from what we read in Lysons' Magna Britannia, and in our various County Histories, it seems to be more so than any other part of the kingdom. May this be accounted for by its vicinity to the low countries, and its frequent intercourse with them? There are figures upon some of the rood-screens in Norfolk, which do assuredly seem to bear marks of Flemish art, and which, if not to be thought the work of Hemmelink or Van Eyck's scholars, look very much like the productions of men that had seen their works, and even formed themselves upon their model. Mr. Turner mentions two rood-screens, those of Randworth and Worstead, as particularly good instances of this style. In Carter's Ancient Sculpture and Painting in England are several plates of frescoes, taken from the walls of churches: among them four figures of Prince Edward, son of Henry VI., Edward IV., Edward V., and Henry V.; they were still to be seen on the outside of the south quire aisle of S. George's, Windsor, at the end of the last century, but are now quite obliterated. In Tewkesbury Abbey church is a very curious monumental effigy, kneeling, of one of the De Spencers, a

Gervasius de Vit. Dunst.

grandson of the unfortunate Hugh Spencer, the favourite of Edward II. It was completely coloured. The date of it is about 1375; it is also drawn in Carter's work. The plate 61 in the same work represents a portrait of King Richard II. in the Jerusalem chamber; the back ground is diapered in the same fashion as the spandrils and spaces between the nave arches and triforium in Westminster Abbey.

In Fisher's Antiquities of Stratford-on-Avon will be found a series of very interesting frescoes from the chapel of the Holy Trinity, belonging to the ancient Gild of the Holy Cross in that town. But we will not multiply instances in evidence of a custom which we may be assured prevailed throughout England. In Devonshire, and most other counties, remains are to be found of frescoes; nor need we remind our readers how usual was the application of colours to brasses, lecterns, and the like. We may mention a fine specimen of the former, being a brass of an Earl of Pembroke in Elsing church, Norfolk, circa 1347; it is given by Carter, plate 71. The lectern in Eton College chapel shows remains of colour in the emblems of the four Evangelists engraved upon it.

The use of tapestry in churches to cover the lofty shafts at least for some distance from the ground, and to suspend in graceful draperies from the triforia, though so long exploded in England, still obtains in all countries abroad; and the change of colours at different seasons affords the fairest field for symbolising the expansive sympathies of the Church-mourning as it were with those that mourn, and decking herself with glorious apparel at the great festivals, whether of the Church or nation.

In conclusion we shall observe, that in the use of colour with a view to the former of these two ends, it should never be forgotten that in this position it should be held purely and entirely subsidiary to the construction which it ornaments. The form, subject, and even colouring of each painting, should be dictated not by the perception of their abstract beauty, but by their fitness for the position assigned to them. They should not attempt to engage our attention at the expense of the building they decorate, but as ornamenting the construction of it; they should be obedient to its dictates, following the lines of its architecture, and aiding in the illustration of the principles which that architecture sets forth. No prettinesses however pleasing, no effect however striking or picturesque, should tempt the architectural painter to forget the final cause of his work; if this be kept duly in view, we shall not be shocked by the display of pictorial excellence, which, however admirable in the gallery or museum, is jarring or disconnected in a church. The school of Overbeck, or of Cornelius and the Munich artists, or that of Dusseldorf, we consider eminently qualified for architectural ornamentation. It combines, in a great measure, the skill and graces of the great secularizers, with the proprieties and conventional fitness of the early schools. Undoubtedly minuteness would be utterly to be condemned in Polychrome, but surely not more so than the adoption of a secular and voluptuous style of art. We trust that in these observations we do not seem to depreciate the noble art of which we speak, or to introduce an unprecedented view of it as subsidiary to

architecture. Vitruvius (b. i., c. 1.) refers to architecture as at once the proper parent, and the very gauge of all other art, an idea entertained indeed by most succeeding writers on this subject; but without subscribing to this canon we may surely allow that painting, on entering this field, at once becomes ancillary, and so misses its scope when it forgets that character and challenges independent regard. The reintroduction of Polychrome in the instance of the Temple church in London, and of many churches at home and abroad, has been hailed with such general approval, that we may hope perhaps ere long to become more practically acquainted with the subject. We are warranted surely in saying that it is one which merits, and will repay the attention of the archæologist and the man of taste; but such praise is insignificant indeed compared with the interest with which it is invested, if it may really, as we believe it will, prove subservient to the interests of Religion.

THOUGHTS ON PREACHING.

THERE is a kind of practical talent in the world, by which we see a person of small abilities sometimes rise to great eminence, simply because he has the skill to make the most of his friends; because he has made it his business to observe what each of them can do, and precisely for so much makes one and all serviceable to himself. Α kindred faculty has likewise been observable in some states. Ancient Rome expected all her citizens to be able to discharge all offices; and the energy which this expectation inspired did actually carry them successfully through difficulties which would otherwise have been insurmountable. The effect was, that there is scarcely more than one type of character to be found among the citizens of her best days. Other nations have succeeded rather by giving each member of the body full scope to develop his peculiar gifts, and by placing him in that precise position in which he would be best able to employ them to the public good. Such was the policy of Athens, where jealousy did not interfere to cut short the career of her great men. It is a trite observation that the English Church has failed peculiarly in this talent. She has seldom known to place the right man in the right place. Andrewes, we commonly say, should have been exalted to the Primacy in the place of Abbot. The Non-Jurors and the Wesleyans should have been cherished and not excluded. Even now the same fatality hangs about the Church. Her ablest and most devoted Pastors find the door of preferment closed against them, and are glad to seek employment in their Master's service in distant climes.

It would seem, too, that some of the admitted faults of her people are but the misdirected cravings of a righteous instinct, which she should have known how to satisfy. The Rubrical disturbances of last year were not without a favourable as well as an unfavourable aspect. It would certainly not have argued well for the devotion and attachment

of Churchmen, if they had quietly acquiesced in a great external It did not change in the manner of conducting their Public Services. betoken confidence in their spiritual guides, nor sincerity of religion, when the Lutherans of Prussia accepted a new Liturgy, and agreed to merge the differences which had formerly estranged them from their It was not charity or Calvinistic neighbours in a new denomination. implicit obedience, but indifferentism; because a spirit of unbelief had eaten out the vitals of their religion; and they cared not to contend for a system which they neither loved nor respected. The resistance to rubrical changes, on the other hand, is at least an evidence of life. People do not usually fight for what they despise. And granting, as every one must, that their zeal was blind and foolish, yet is zeal of any kind a thing deserving of consideration. A mind capable of attachment is better than one to which all are alike indifferent; and it should be our wisdom to direct such a temper aright; not harshly to condemn it.

The same may be said in reference to another attachment which is known to exist in undue proportion among our people, the taste for listening to sermons. No doubt it has superseded something of more importance; and that men in speaking of "going to hear," instead of "going to pray," do in effect convict themselves of a very faulty apprehension of what is the proper end and object of Public Worship. But is it not, to say the least, bad policy in the Clergy disdainfully to reject, or carelessly to use an engine of such great power which is thrust upon them. Were they, of their own suggestion, to seek to magnify unduly the office of preaching, they would be justly liable to the charge of seeking to magnify themselves. But to make the most of an opportunity which the people readily concede to them, and GoD in the first place ordained, is not only allowable, but a positive duty.

"The importance of the ordinance of preaching," (observes Archdeacon Robert Wilberforce,*) "it is needless to say, can hardly be over-rated. Remember that we have the great mass of the people of England brought together every Lord's day;-under circumstances singularly favourable to quiet consideration, and during such period as is desired, we may inform, inflame, and admonish them. What better opportunity could be opened to earnest men? The popular attention, besides, bespeaks much of the feeling so well expressed by Hooker, that the discourses which they shall hear can have public audience but once,' so that if they be let slip for the present, what good soever they contain is lost, and that without all hope of recovery. True it is that preaching would be far more effectual if a due attention to Catechetical instruction had prepared our people for the mysteries of the faith; yet, as it is, what mighty effects might attend it? Perhaps its importance cannot be more clearly illustrated, than by the selection of an individual case. Suppose a Clergyman to hold private discourse with a parishioner who was to appear the very next day in GoD's Presence. How earnest and affectionate would be his exhortations; how anxious would he be that the soul, which was committed to his trust, should not pass unwarned And yet we never ascend the pulpit without before the awful tribunal. addressing those to whom God's house may be opened for the last time. And what reason is there why our advice should be less earnest, because it is addressed in common to many? If we would in this manner individualize

* Charge to the Clergy of the East Riding, 1845. London: Murray.

our people; would select a few as representing the wants of several classes, and set forth such truths and such exhortations as seemed likely to go to their hearts, not only would our manner gain more life, but our words would gain more reality."

There is danger, while we reject the Puritan view of making the sermon the all-important feature of the service, that we fail to recognize its just and real position as an ordained means for "feeding the Flock of CHRIST." The object of the Apostles in disengaging themselves from all worldly occupation was, that they might "give themselves continually to prayer, and to the ministry of the LORD," and S. Paul gave it in charge to S. Timothy, "rightly to divide the Word of Truth." The Word of God is indeed, in its degree, the appointed food of the regenerate soul: and if we consider that in preaching the office of the Priest is not to speak any word of his own, but simply to "divide aright the Word of God," giving to each his due portion, we shall see that it is a work deserving of all the pains which we can bestow upon it; and we shall learn to thank God, that in the general decadence of religion, there yet survives this desire, expressed though it often be in extravagant phrase, and distorted from the proper harmony of the Evangelical scheme, in the hearts of so many, to hear the Word of God unfolded to them by the mouth of CHRIST'S Ambassadors. We would by no means, then, that the people should be stinted in the gratification of this their desire; neither would we, that the Clergy should suffer themselves in a way of discharging this duty carelessly or perfunctorily It is a work surely worthy of all the talents which a bountiful Creator has bestowed, and one which consecrates them to the highest possible end.

Men sometimes speak as though the high view of the Sacraments rendered preaching of less importance. This, it appears to us, is altogether a mistake. Contrast the ends of preaching under the respective systems, and we shall see that whereas according to the Puritanical view the touching of the heart and feelings of the unconverted is the end proposed, the Catholic system sets before the preacher the high office of directing aright the regenerate soul, and feeding it with food convenient; or, again, while the cry of the Puritanical Preacher is simply a challenge of faith to his audience, the Priest, administering the system of the Church and following his cycle of Christian doctrine, is charged with the high responsibility of setting the Son of GOD Incarnate constantly before the faithful, as the Source of Grace and life, the great food of meditation, and the universal Pattern. In a word, the preaching of the one embraces man, his feelings, the changes of his heart, his destiny, and his duty; the other really and truly "preaches CHRIST." So misapplied and unwarrantable is the usurpation of this phrase by the Puritan! Of all the writers in the New Testament S. John, if one may presume so far to criticize the language of the HOLY GHOST, is confessedly the most spiritual; and his teaching is at the same time most strictly sacramental. His First Epistle contains a fervent exhortation to practical holiness grounded on the possession of the seed of regeneration, and fortified by the threefold pledge which all had made at their baptism, to renounce the world,

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