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young men cannot be controlled, they have at least some authority over exorbitant battell-bills, servile perquisites, and tradesmen's monopolies, the abolition of all which would make no inconsiderable difference in the expenses of many a student. If Colleges would not think it beneath them to conduct their pecuniary dealings upon the common principles of honest traffic, and if the system of bringing up useless and extravagant members were retrenched, we are persuaded that expenses would be at once reduced to a moderate compass. But this, it seems, Heads of Houses do not, as a body, desire; they are willing to allow of exhibitions to maintain the poor in luxury, but are not prepared to take active measures to arrest the reign of corruption and extravagance. Were this done, it appears to us that a large field would be at once opened for the admission of poorer students. The foundation Scholarships and Exhibitions are intended for the poor; at present they are in many, perhaps most cases, held by persons who are otherwise unable to support the present expense of an University life, but who in a well regulated state of things would be fully able to enter as independent members. Now, though under present circumstances we hold that such holders of Scholarships are fully justified in their position, they are not exactly the persons for whom an eleemosynary maintenance was designed; and would very rightly, in the state of things we are supposing, make way for a poorer class, for whom the richer endowments would afford a complete maintenance, and all would be a valuable assistance. These foundations, we imagine, would amply supply as many poor scholars as would be entitled to expect an academical education.

We will here anticipate an objection that this, if carried to any great extent, would tend to bring Fellowships and thereby the general government of the University into the hands of an inferior class. Again we answer that, if the recipients are worthy of the distinction, no harm could possibly arise; and farther it could only affect those Colleges where succession to Fellowships is limited to Scholars on the foundation. In many societies the Fellowships are totally irrespective of Scholarships, and in these no one of course need be admitted of lower rank, if that still be made a consideration, than is customary at present. For it is clear that the tenure of a Scholarship and of a Fellowship stand on entirely different grounds, inasmuch as the one is an assistance to parents during the time that their sons would naturally be maintained by them, the other is a permanent settlement for life at an age when the student would otherwise be gaining his own living in some other. Thus we think that persons whose fathers would do very wrong to allow them, while dependent on them for support, to receive the benefits of an eleemosynary foundation, may in many cases, when they are thrown upon themselves for a maintenance, rightly avail themselves of it.

One word more as to the proposal of the Hebdomadal Committee of giving "exhibitions privately, without the knowledge of any one besides the persons who come to receive them." The practical folly of the miserable half-measures proposed by that body has been convincingly and unsparingly exposed by the able correspondent of the Guardian. But here is involved a yet deeper error; do these reverend and learned Doctors rank themselves with those who

".. class the beggar with the knave, and poverty with sin"?

Do they esteem the lack of wealth to be a disgrace? Is maintenance at the hands of charity an indelible blot on the recipient? Be it so, but let us see what would be the consequence. Whence, we would ask them, comes your own wealth and dignity? What is the means that supports your own well-furnished houses and tables? What maintains your wives, and sons, and daughters where founders and statutes little contemplate such tenants? What, we ask, but the ALMS of the faithful? The very men who with all the contumely of secular pride shut up the bounty of Founders from those for whom it was designed, are themselves fed by the hands of charity. The College Head is himself but a poor scholar of higher academic place: the "advances or exhibitions" which maintain him there must in all consistency be eoncealed. Otherwise let your mouths be closed, and breathe not a word of poverty being a disgrace over which a veil must be drawn, or of the poor scholar needing to pass himself for other than he is, or concealing the bounty which maintains him.

But this state of things cannot be for ever; both the good and the evil tendencies of our times conspire to number the days of mere selfish secularity and irrational Conservatism. If we do not awake and reform our own abuses, if we cannot present a front of honest defiance to the accusations of the enemy, we must fall before the storm. If our Academical Institutions are swept away, or thrown open to the heretic and the infidel; if the revenues of Colleges are given up to the grasp of wasting sacrilege; it is their faithless rulers who heard not, or who heeded not the cry of coming danger, that must answer before the throne of GOD for the overthrow of His Church's firmest bulwarks. Verily, if while reform is called for from without, we do not wash our hands of corruption within ; if we deem those our enemies who would warn us of our danger; we had need beware lest we share the fate of the silent Amyclæ.

We have spoken strongly concerning the need of reformation in our Universities-more strongly perhaps than some of our friends will like-more strongly certainly than the state of some Colleges would seem to warrant; but after all it must be confessed that there is great backwardness in the Heads, taken collectively, to enforce anything like a strict discipline.

At the same time we are anxious to repeat, what was stated in a previous Article, that we do not desire to make the Universities mere Clerical Seminaries. The Universities might, we are of opinion, do more than they have yet done for supplying effective Candidates for the Ministry; and they are imperatively called upon to do their utmost. But after all they cannot satisfy the entire wants of the Church; and if the Clergy are to be made henceforward out of a coarser material than heretofore; a more exact discipline and a longer course of training will be required than any which has yet been attempted.

NOTE. In corroboration of the views expressed in the preceding article, we will quote the following remarks from Southey's Colloquies, (vol. ii. p. 130, et seqq.) which will be found agreeing with their most important features.

Sir Thomas More.-There is not then that encouragement for poor scholars which existed in former times? not the same means of advancement which were open to the Wolseys, and Cromwells, and Latimers?

Montesinos.-For the Wolseys and Cromwells there are other and more ways of advancement. But cheap learning is no longer to be obtained, education being, of all things, that which has advanced most enormously in its cost. This has been caused by the great increase of the middle ranks, by the higher degree of civilization which exists in those ranks, and by the general improvement in the condition of the Clergy. The endowments in our schools and Colleges, which were formerly the portion of poor scholars, have become objects of competition for the sons of the wealthy; they were never too many, and the additions which have been made to them are so trifling, that they can hardly be taken into calculation, while the number of competitors has increased tenfold, and is increasing every generation. The poor scholar is not absolutely excluded by this, but his chances are diminished; and what is perhaps even more discouraging, the disadvantages of his situation are so greatly augmented, that nothing short of the most extraordinary abilites, and the most painful industry, can enable him to surmount them. These, indeed, make their way; and as they are sure of meeting in the University the most liberal assistance, it is perhaps on the whole best, that in the present state of society there should be no bounty for bringing forward aspirants of inferior capacity.

Sir Thomas More-So it may seem. But some evil there manifestly is in a change which renders it more difficult for those who are humbly born, and placed in unfavourable circumstances, to follow those studies whereto good parts, virtuous inclinations, and laudable ambition, might impel them. It is no matter for regret that such persons should labour under the inevitable disadvantage of receiving, at the best, only an ordinary school education, while the sons of the opulent are brought forward by the most skilful and diligent tuition. Wealth ensures this for its children : and it is well, on all accounts, that some part of the expenditure of the wealthy should take this direction; and, after all, native vigour of mind will prevail against such odds **** But are there not other disadvantages of a more serious nature? Is the poor scholar upon the same footing in your Colleges that he was one or two hundred years ago? Have not offices become servile, both in reality and in appearance, which carried with them no such character in old times, when they were performed in great houses by youths of high birth, in the course of a generous education, suited to their birth and expectancies? Is not inferiority of condition in your Universities made more humiliating than it was in times when the distinction of ranks was more broadly marked, . . . and is not that humiliation of a kind which is likely to produce anything rather than humility? As those distinctions have been more shaded into each other, has there not been less bountiful patronage on the one side, and less of the kindly and grateful feeling of dependence on the other? . . . . for a kindly and a grateful feeling it is; and they who think it is well exchanged for the pride of independence, are in danger of losing the blessing which has been promised to the poor in spirit, and to the meek. One consequence of all this is, that the dissenting ministry is filled with men, the greater part of whom would have become Clergy of the establishment, if there had been the same facilities of entering it.

164

THE FIRST ROSES.

[The following Legend is related by Sir John Mandeville.]

Now lith and listen, lordinges all! and ye shall hear a tale
How God's own Might can make the right against the wrong pre-

vail :

A tale I learnt in Palestine, as ye shall understand,

What time with Cœur de Lion we fought for Holy Land.

A goodly land is Palestine, with valleys fair to see,

And many a purple flower, and many a branching tree;

But the Queen of Flowers had ne'er been seen, men say, of mortal eyes;

And Roses, if they bloomed at all, but bloomed in Paradise.

A maiden dwelt in Bethlehem town, (that blessed town, where He
That harrowed hell with heavy stour, took Flesh our race to free,)
As lovely as the western sky when the sun goes down in gold,
As true, and pure, and holy as the blessed Saints of old.

It was a son of Belial then, the very child of hell,
Who loved her with the cursed love that minstrel may not tell;
He brought her gold, he brought her gems, to work her to his will,
But on the soul that hoped in GoD had he no power for ill.

Then out and spake that evil man, where Bethlehem's elders sate
To judge the judgment of the LORD all at the city gate;
"This maiden, whom our city deemed so virtuous and so mild,
Hath wrought a deed of sin and shame, and our city hath defiled."
Then gave they judgment-for in vain the maiden wept and spake-
"Now have her forth without the walls, and bind her to the stake."
They raised a pile without the gates, they heaped it broad and high;
And the lamb for that burnt-offering in quiet prayer stood by.

And then they linked her to the stake, and she was sore afraid :

But as the whirling flames uprose, with heart and voice she prayed;

"

'LORD GOD of Israel! hear me now, and magnify Thy Name!

And let not her that trusts in Thee this day be put to shame."

A miracle! a miracle! there is music in the air;

The fire is quenched, the faggots gone, and two "roseres" are there;

There are red red roses glistening for the brands that were aglow; And for them that were not kindled yet there are roses white as

snow.

:

They were the first, the very first, that ever bloom'd on earth;
In maiden innocence and shame the Queen of Flowers had birth:-
CHRIST bring the innocent of heart, their many trials o'er,
To where the Heavenly Roses are blooming evermore !

THE LITURGY OF THE CHURCH IN PAST AND

PRESENT TIMES.

No. II.

We have now to examine the Ordinary of the Mass in the ancient Liturgies of the English Church. As was explained in a former number, the Ordinary includes all parts of the service except the Canon, as well the introduction to that solemn form of words and ceremonies by which the Sacrifice was perfected, as those prayers and rites which followed the Canon, at the Communion of the Priest, and the dismissal of the faithful. Of the services for particular days, whose place and order in the Liturgy were determined by the Rubrics of the Ordinary, we shall only speak incidentally, following Mr. Maskell in an examination of the general order of the Service only, and those forms of devotion which were never or seldom changed. Still these particular Missals in our English Books are full of interest, having some features peculiar to themselves, and differing much from each other, and from the modern Roman Missal. It seems to us, that Mr. Maskell would have added to the value of his work, had he chosen some day, say Trinity Sunday, and drawn out the proper service for it according to the different forms of the Liturgy which he was investigating, filling -up the Ordinary of each, by putting in their own places the proper Introits, Collects, Lessons, &c., out of its respective Missal. A difference of type might have marked sufficiently that they were not so to speak, permanent parts of the Service; and the increase of bulk in the book would have been fully made up for by the exhibition of the beautiful harmony and entireness of the ancient Services.

If we take the modern Roman Missal for our guide, we may observe that the Ordinary of the Mass falls naturally into six divisions. I. The ingress to the Altar. II. The Mass of the Catechumens, representing that introductory Service of the ancient Church, consisting of Litanies, Collects, Psalmody, and Lessons, to which the unbaptized were admitted. III. The Öffertory, answering the Missa omnium offerentium in the Ambrosian rite. IV. The Trisagion with its prefaces, ushering in the Canon, with which the Church has always closely connected it. V. The Kiss of Peace, the Communion of the Priest, and as it seems properly of the people also after the end of the Canon and VI. The dismissal of the congregation, from which it is well known the whole Service derived its Latin name, Missa.

:

I. Of the ingress to the Altar, the parts in the Roman Missal may be thus enumerated. 1. The invocation of the Name of the

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