keen and amiable of feelings, have done more serious injury to the cause than the dullest and coldest antiquarian. They have created views, plausible though faulty, which have blinded the minds of many, and have unsettled and distracted those of most. They have done great positive mischief, while others have chiefly prevented good. They have pampered what is generally but too powerful, and is seldom enough guarded against-the lust of the eye. And when it is remembered how many serious and religious persons may have received from them their impression of Ecclesiology, now so strong a one, perhaps, that nothing is likely to remove it, that it is but a way of gratifying the feelings, or, at the best, of indulging in the luxuries of devotion, we have no fear that expressions still stronger than these are, will be judged uncalled-for or severe. As a bad argument brings discredit to a question, which nothing oftentimes can efface, so does the conduct of a supporter frequently do the greatest damage to a cause; and friends may be far more hurtful by their advocacy, than enemies can be by their opposition. The discovery and correction of what is faulty, should be the first step towards improvement. And now that we have discharged our duty by showing what is reprehensible, we turn willingly to the more pleasing task of pointing out what is to be done. Nor will this be very difficult, or detain our readers very long; for, in attacking the errors we complain of, we have already set before them the principles we recommend. There is but one main topic to insist upon, which we have already touched briefly, but wish to urge a little more at length: we would call attention to the imperative necessity of a closer and more cordial union among Ecclesiologists. In every pursuit, where many have a common object without being competitors for it, the importance of combination is acknowledged, and men join together to effect the end they have in view. "Union is strength" forms the motto of the Chartist, and has dictated the policy of Conservative Associations. It was the principle which originated the Guilds and Fraternities of the Middle Ages; and its truth was clearly established by the high perfection they attained. When we think of that wonderful agreement, extending to the minutiae of detail which characterizes the architecture of those times, so that buildings of the same period might all have been designed by the same artist, the influence of an organized society, such as the Freemasons, in directing the great work of Church Building, is made evidently plain to us; and it is greatly to be wished that some means should be devised to combine the religious-minded architects into one body. Whatever may be the merits of individuals, the standard of the profession is pitiably low. It is, indeed, true that the advance of Ecclesiology has been more owing to the labours of a living architect, than, probably, to any single cause. Yet, in acknowledging the great services of Mr. Pugin, to whose writings we ourselves are indebted greatly, we must lament that the most brilliant genius in architecture is not to be found within our Church; and that it has been reserved for one who is not a member of her to discover, almost without assistance, some of the most important principles, and to be the earliest to promulgate them to ourselves. There is, alas ! but too much truth in the following remarks, which are taken from a very admirable article in the last number of the Ecclesiologist: We have, as yet, in our communion," says the thoughtful writer, "hardly a man who can be pointed out as one who labours religiously; whose designs show clearly his belief in the great doctrines which the old men always contrived to symbolise; whose life answers to his vocation; who attends at the prayers which our Church still offers up daily in all cities and in many towns; who fasts or rejoices, as his Church directs, at the different seasons of the Christian year, and who attempts not to design a church except after rigid abstinence and humble prostration of mind; who makes drawings for every portion of his work with his own hands, not trusting to the very small portion of knowledge, and still smaller amount of faith, which a number of salaried clerks may appear to possess; and who silently, and in his own closet, and apart from the noise and bustle of a crowded city, pursues his religious occupation." * * But in what manner is the high character, which is here delineated, likely to be produced? Surely it will not be fostered by the prevailing practice of instituting competitions, which those who are the judges are usually incompetent to decide. It is indeed true, that one out of several architects who were consulted, was sometimes chosen to execute a work, even in the best periods; but they who distinguished between the candidates were well capable to form an estimate of their skill as artists; and they did not make their election solely from considering talent or professional ability, but character and moral worth were properly taken into account. Thus, when the Monks of Canterbury sought to restore their cathedral after the destructive fire in 1174, Gervasius relates to us that it was for his twofold qualities that they selected William of Sens to be their architect. "Convocati sunt igitur artifices Franci et Angli: sed et ipsi in dando consilio dissenserunt. * Advenerat autem inter alios artifices quidam Sennonensis Wilelmus nomine, vir admodum strenuus, in ligno et lapide artifex subtilissimus. Hunc cæteris omissis propter vivacitatem ingenii et bonam famam ad opus susceperunt. Huic et providentiæ DEI opus perficiendum commissum est."* It will not, however, be surprising to any one who has seen the kind of mistakes which a superficial knowledge is so apt to lead to, if the conduct of the monks upon this occasion should be quoted as a precedent for the proceedings of some committee who may have elected, from the sight of designs executed by an unknown draughtsman, the builder of the newly-finished meeting-house to be the architect of the proposed church. At all events, it is but too evident that the "good fame" of the competitor is generally the last thing which is examined into, and the one which exercises the slightest influence upon the judges. Those to whom we have been all along addressing ourselves, the lovers of Ecclesiology, who study architecture but do not follow it as a profes Gervasii Tractatus de Combustione et Reparatione Dorobornensis Ecclesiæ, ed. MDCLII. The Tract from which this passage is extracted has been translated by Professor Willis, in his "History of Canterbury Cathedral." We have preferred quoting the original, as it gives a more lively picture than the translation can, and as the book which contains the Tract in question is not in everybody's reach. sion, may do much to elevate the character of our architects, by acknowledging, in the intercourse which they have with them, the dignity and honour of their calling. Inferiority of manner, or deficiency of education, furnishes no reason why one whose labours are engaged upon things so holy should be treated harshly, or be wounded in his feelings by the employment towards him of a patronising or an overbearing air. A respectful consideration for his profession will be most likely to stimulate him to grow worthy of it. But these persons should remember that the most important movement must be made among themselves; for they are the chief directors of the public taste, and the employment of an architect is often left to them. If they would but use the opportunities they possess, and employ the machinery for forwarding the cause which existing societies now furnish, and new ones might readily extend, there is little room for doubting that Ecclesiastical Art would become every day more known; and that, what is now but a mere fashion, would grow up eventually into a settled habit of the Church's mind. In concluding, therefore, we recommend most strongly, that such associations as are founded upon good principles, should zealously and steadily be supported. May the time be not far distant when a local society shall be found in every diocese; and when each of the two great nurseries of the clergy shall stand prominent as the leader of a school of art, whose influence shall extend as widely as her members; each emulous of the other, but not jealous; sisters, equals in the race; working jointly, yet independent; provoking each other always to charity and good works. PAROCHIAL WORK IN FRANCE. Ir may not be uninteresting to English Priests to know a little about the Parochial work in France. The Church in that country is at present situated in very peculiar circumstances, and its trials and difficulties are analogous though not similar to our own. Both in France and England the Church affects only a part of the population, but the causes of this fact have been very different. The separatists in England are the result of a hereditary puritanism and of the rapid increase of the populationin the sister-country, they are the effect of the revolution. And as the causes have been different, so also are the consequences. In the one country the separatists are possessed of much religious feeling, though perhaps of a coarse and unspiritual character; in the other they are plunged in infidelity or extravagance. In the one country the Church has still the countenance of the State, in the other it is dreaded and hated by the civil power. In the one country the Church is identified with many of the secular institutions of the land, and is closely bound up in the interests of great bodies of the people; in the other it stands alone, maintaining itself against the prevailing infidelity which hates and fears it, and unconnected by worldly ties with any existing institution or class. Con sequently the Church of France is in a most interesting condition. It has cast off all its ancient royal predilections, and is now at work in the heart of society. Necessity has compelled it to throw itself into the arms of Rome for that aid which it cannot get at home; and hence the lamented result of Jesuitical and other ultramontane influences. Yet with every abatement its mission is a high and holy one. In the midst of poverty and state-oppression, and calumnies of every kind, it labours for the elects' sake if by any means it may save some. It throws itself heart and soul into the festering corruptions of sinful Paris, and seeks "for those sheep that are dispersed abroad, and for those children that are in the midst of this naughty world, that they may be saved." It follows then that the work of the French Pastor is almost that of a Missionary. He is employed in converting back to the faith a nation that has fallen from grace. His endeavours are similar to ours, with this difference-that the system that he would impose is a far more rigid one. The cords of discipline are drawn tighter with them than with us; consequently, his course is even more difficult. He must not disgust his penitent lest he fall back into the slough of misbelief, and yet he must impose upon him many things that are painful to the natural man. By the confessional he acquires much additional responsibility in consequence of the power he there obtains, and yet he must wield that power so as to retain his penitent, over whom he has only a moral influence. In short, he must so temper his severity with discretion, that while he leaves no part of the character uninfluenced, he does it in such a way as neither to frighten nor disgust. A very interesting work on these subjects has lately come under our notice a work, strictly speaking, the composition, but not the original work of the Abbé Gaume. It consists of seven treatises on the duties of a confessor, by several of the authorities of the Roman Church, interwoven with each other, and thus brought to illustrate each other. The first, called Le Prétre sanctifié dans l'administration du Sacrement de Pénitence, and is the anonymous work of a living author. The second is a work by S. Alphonsus; the third by a distinguished Penitentiary of the seventeenth century, Blessed Leonard of Port Maurice; the fourth by S. Charles Borromeo; the fifth by S. Francis of Sales; the sixth by S. Philippo Neri; and the last by S. Francis Xavier. It cannot fail to be interesting to know the opinions which these distinguished persons held on the subject of the pastoral care, and we therefore propose making a few remarks on some part of the work. The theory then of foreign parochial work presupposes the practice of confession. All the faithful are bound to confess to a priest once a year, about the time of Easter, therefore a consideration of the duties of the tribunal of penance will let us into a very great part of the duties of a French parish. Much attention must be paid to the qualities of a good confessor, who, in order to fulfil his trust, must exhibit towards his penitent the love of a father, the ability of the physician of souls, the learning of the teacher, and the exactness of the judge. The love of a father will make the priest ever ready to receive a penitent, and to receive him not with a severity that might disgust or repel, but with an affection that removes fear. It will make him endure hours of tedious communication without murmur, and at the same time arm him with firmness where necessary. Now, as might be supposed, there are two opposing errors in this duty-too great rigour, and too great lenity. While the lax confessor brings the ordinance into contempt, the rigorist renders it hated. The one scandalizes by the ease wherewith he grants absolution to those who evince but doubtful signs of contrition, and thus ruins many souls: the other causes evils not less serious; for, not only does he frighten many away from a duty rendered needlessly disagreeable, but he vexes to no purpose those who have recourse to him. The mean is difficult to find, and there is much in the conduct of a French confessor that applies to an English Clergyman. With us also the task is a hard one. I mean the treatment of known sin. The pastor has on the one hand to take heed that he does not become a partaker therein, by appearing in the slightest degree to connive at it, while on the other hand he must take care that there is nothing in his manner to render a return to religion distasteful. Again, in the case of those who are living a worldly but not profligate life, how far for the sake of maintaining his influence over them, may the pastor abstain from rebuke, or maintain relations of amity with such? Another caution that also affects our system is this-a confessor must never administer temporal relief to his poorer penitents. He must explain to them that they come to him for a purely spiritual purpose; no probability of earthly advantage must be opened to them; otherwise their confession will probably be sacrilegious-prompted and continued from worldly motives. But the duties of a confessor are not only wearisome and fatiguing, they are also a source of temptation. More is required of the confessor even than the love, wisdom, and skill that we have alluded to. So salutary is the duty, and so great is the good to our neighbour done by the practice, that no man should shrink from it, and a high sense of the excellency of an office closely allied to that feeding of the sheep enjoined to S. Peter will make a conscientious person willing to undertake what is so burdensome and irksome. For this purpose he must, while proposing to himself the sanctification of |