Meekness, love, patience, faith's serene repose;
And the soul's tutor'd mirth,

Bidding the slow heart dance, to prove her power
O'er self in its proud hour.'

But, indeed, the contemplation of Beatrix in her home-life, would make one believe that no one thought of self yet lingered in her. It seemed as though it was her chief joy to give up all for others. It is the hardest thing in the world to ascertain her real wishes in any matter. She, as it were, forestalls them, and identifies them with those of others. Who ever saw her lose patience? Who ever heard her complain, even when suffering most? Who ever saw her cheerfulness flag, or, when most wearied, fail in her desire to co-operate for others' pleasure? To be sure, such a life carries its own reward with it; and if in this world of sorrow and disappointment there be any to whom it is permitted to wear continually that herb called heartsease' in her bosom, I do believe it is she.

“And yet, valued as she is at home, I am not sure that she is not even more appreciated beyond the parsonage. The poor crazy old body who, when he passes her, salutes her as the Universal Mother,' is not far wrong,-at any rate within the limits of the universe of Owlstone.

"I believe she stints and denies herself of every personal comfort for the sake of CHRIST's poor and little ones. Her genteel neighbours sometimes wonder either at the shabbiness or the coarseness of her clothing. I think I could tell them the reason. And even of that which she has, I have known her strip herself, for the sake of those whose needs she believes to be greater than her own. Nay, if at meals you see anything of the nature of a delicacy laid upon her plate, you may make up your mind that it is not intended for herself.

"She is liberality itself in all works of mercy,—so far as her means go and yet there is nothing random or extravagant in her almsdeeds. Else she would not have the influence which she possesses. For it is quite a mistake to suppose that the hearts of the poor are to be won by lavish gifts. They may be glad enough of the present, but they will despise the donor. The worst manager among them thinks scorn of wastefulness in a superior. They admire thrift, even if they do not exercise it.

"Yet, if they contemn injudicious profusion, they detest stinginess, and the temper which only spends on self: and perhaps the bitterest words they ever speak are against the niggardly. Beatrix is no niggard but she so bestows her gifts as to teach the lesson that it is wrong to give where there is no need, or where no efforts are made towards self-support. And she proportions her gifts to the necessities which call for them.

"And another cause which gives her so powerful a hold on the regard of the people at Owlstone is, that while she spares no pains to put them at ease with her, she allows none to take liberties. She keeps her own place, and makes those around her keep theirs,-not through awe, but through love and respect. There was a time when the upper classes obtained such respect as they had, by hedging them.

selves in, and keeping dependants at a distance. That day is over for ever. And Beatrix knows that the secret of obtaining the strongest and most lasting influence lies, not in asserting the barriers of rank, but in bringing herself into the very closest connection with the humbler classes at Owlstone. Familiarity breeds contempt; but the closer the contact of a mind like hers with the ranks below her, the greater will be the respect gained, and the more will those who pay it be humanized and improved by the connection.

"But while Beatrix claims respect, she does not fail to show it. I have seen parsons before now who would keep on their hats in a poor man's house. I have known a parson's wife intrude upon the meal in a labourer's cottage, keep the family standing, and let the victuals grow cold, without necessity or apology. Beatrix has as much respect for a pauper's feelings, as she has for the squire's; and thus, while she claims respect, and shows it, she teaches the poor to respect themselves.

"Such is her daily walk of usefulness and love.

"And as all she has she simply holds in trust for others, so for others is she wholly spent. And just those things which the timid or dainty will not undertake through the risk or the loathsomeness, she makes it her privilege to do. Who but she will dress the wounds which no one else will venture to touch? Who but she is sought by the surgeon when something is to be done for a sufferer at which ordinary nurses would fail and faint?

"And all as a matter of course, in the quiet routine of daily life,never spoken of at all,-hardly thought of, except to lament some short-coming, or to consider how it may be done better another time.

"The very life and light of her own home; loved by her wealthier neighbours; adored by the poor; is not Beatrix the pattern of a parson's wife? Is she not in very truth a sister of mercy?

"An impossible character, Mrs. Mauger? I beg your pardon.' "A complete drudge, Lady Selina? No such thing.'

"A poor depressed victim, Mrs. Peckover? On the contrary, happy as the day is long: ever cheerful, and making others so.'

"Everything made easy to her, did you say, Mrs. Flamsted? Look a little closer, and you will see that her whole life is a battle with difficulties.'

"Iron nerves, Mrs. Papfaddle? Quite a mistake. Only disciplined and kept in subjection.'

"Enthusiastic? good madam of Hay St. Wilfrid. I hope so: she would be good for little if she had no enthusiasm. A dangerous leveller? Because she feeds the poor rather than the rich? My dear lady, do read your Bible.'

"A very injudicious manager of a husband and family, eh, Mrs. Gray Mayor? Do allow me to suggest to you a trial of her system.' "Great doubts, have you, as to what political economists would say with reference to some of my friend Beatrix's proceedings? Believe me, Mrs. B., I have none whatever. What is there in common between political economy, and works of mercy? And you fear that the young ladies at Owlstone Parsonage will get a very unscientific

education? Likely enough, madam, and I don't care a rush if they do. Beatrix will train her children for heaven, and that point secured, the rest must be as it may.'

"But, ladies all, without stopping to hear further objections, or to be assured of that of which 1 am already aware, that the parson of Owlstone's wife is not a faultless monster,-that she has failings and infirmities somewhere or other, like all the rest of the human race,will you allow me to make one remark? Beatrix is a sister of mercy in the highest sense of the term. And what Beatrix is, any parson's wife, by God's grace, may be. But that which makes Beatrix what she is, is this, her heart is set on one single object, that, namely, of showing love, for CHRIST's sake, to all, and of winning them through that love to make themselves His for ever.

"Is it not the fault of many of our parsons' wives that they give to that which should be their first object, a secondary place? Are not some inclined to be ambitious, some to be sociable, some to be scientific, some to be agreeable in society-what you will-and only in subordination to that leading passion, to interest themselves about those among whom GOD has placed them?

"Would it not be better for all, for themselves, for their husbands, for their families, for their parishioners, if there were greater consistency of character,-if they realized their true position more,-if they became single-hearted fellow-helpers to their husbands in such matters connected with the pastoral care as properly devolve upon them. "Perhaps if they did so the results would not be very obvious or apparent. Men would talk little about it; the parson's wife would still be only the parson's wife; her life would be passed amid a small population, in the discharge of many common-place routine duties. She would rarely, perhaps, be heard of beyond the limits of the little parish wherein she has spent and been spent.

"But what then? Is this life all? Are there no promises to those who bring souls to glory?

"I dare say that you will never have an opportunity of seeing Beatrix at her work. Owlstone is only approachable by cross roads. There are no finger-posts or milestones to mark the locality. There is no Owlstone station in Bradshaw; no railway within-never mind how many-miles.

"She will toil on unnoticed till the heat and burden of the day are over; and then she will flee away, and be at rest.

"There will be no paragraph about her in the Times;' perhaps her only earthly memorial will be in the parish register of burials. "But what then? Her work is done: her reward is sure.

"Seed has been sown, which even in this world will bring forth an hundred-fold, reproducing itself, and multiplying for generation after generation.

"And when the great day of harvest shall have arrived, she shall be there with joy, and bring her sheaves with her !"-Pp. 225-232.

The Lushington decision is creating some attention, and we shall expect a quantity of pamphlets pro and con.

On the day of its delivery, we felt that it should be answered, and that materials were ready at hand for the purpose. The judge's evident conviction that he was called upon specially to maintain certain principles, pervades the whole. There is much that is sound in the judgment, and very much that is weak. We welcome, therefore, an able and clever pamphlet by a parish Priest who does not use the ornaments complained of. It is just the thing for general circulation. The question of altar-cloths is thus stated :

It

"I. THEIR CHARACTER.-Canon LXXXII. certainly is not to be viewed in the light of a Prohibition,' but rather a 'Mandamus.' is evidently not intended to be a restraint upon the liberality of charitable and devout people, but a precaution against anything unworthy of the Holy Place being introduced.

"A carpet of silk' is placed first, or, if means do not admit, of ' decent stuff,' the Ordinary being judge of what is or is not meet and decent-The question is, What do the terms not include, and what they may include? Beyond all doubt they are not to be understood of those most disgraceful coverings which are far too commonly used on the Holy Table of the LORD, e. g. green baize with yellow worsted borders and fringes, or the like, vulgar, cheap, and coarse; such as they who use them with complacency would not-no, not for an hour -suffer to remain upon their own tables. Such the terms do not include. What then do and may they include? The Law, it is allowed, does not define meet and decent.' 6 I must therefore appeal to what was' de facto' and according to common usage the interpretation of these words as a 'principle' to guide me. Well, then, in order to arrive at the idea of meet and decent in the time of the Stuarts and with the Caroline Divines, I take decent and meet' in Canon LXXXII. on Altar Cloths, in conjunction with decent and comely ' in Canon LXXXIII. on the Pulpit; and I accept the old and very beautiful oak pulpits which remain, as an evidence of what the Altar Cloths were, which do not remain; and I conclude that as 'decent and comely' in the former case includes what is most elaborately and costlily carved, so in the other case 'decent and meet' must, by analogy, include what is most elaborately and costlily worked, i. e., if please, embroidered.' I might also compare decent and meet' in Canon LXXXII. with decent Bason' for alms: and remark, that this 'decent' oftentimes is interpreted of Silver, sometimes of Gold; this silver and gold having upon them, besides other designs, the Monogram and Cross-The carpet,' then, of silk' or 'decent stuff' may be of the most costly material and kind, diverse in different places, and richly embroidered, and withal having upon it a variety of Christian Symbols, and in particular that most despised and hated one, of which men are ashamed,' the sign of our Redemption, THE CROSS. "Now I follow up the analogy, and thus apply it in reference to the

you

'Fair linen Cloth,' at the time of the administration of the Holy Communion. If the carpet of silk or decent stuff does not exclude, according to Canons and Rubrics compared together, and I may add, according to custom, former and present, especially in Royal Chapels and Cathedrals, what is very precious in material, cunning' in embroidery, bearing Christian symbols and ecclesiastical designs, monograms and crosses, borders, fringes, and laces; so neither by parity of reasoning does the Fair linen Cloth,' exclude, though like as in the other case it may not enjoin, what is very choice and precious, ' embroidered,' and 'ornamented with lace.' The two cases are analogous; and if extreme latitude, as it is, be allowed in the one, a stringent and invariable rule can hardly, with any fairness, be enforced in the other.

"In his remarks upon lights, Dr. Lushington says, 'How can the Ecclesiastical Court scan in each case the make and the size?' and though the learned Judge has no doubt in his own mind but that 'massive candlesticks and enormous candles are connected with Popish associations,' yet he cannot on this ground condemn them. Apply these remarks to his reasoning upon Altar Cloths and Communion Cloths. They are totally at variance; and we may justly conclude, that if the Court in the one case cannot scan,' neither can it in the other; and if the argument of Popish associations' be not valid for a removal of the Lights, so neither is it for the removal of the Cloths.

"II. THEIR NUMBER.-Does the Canon which orders one, forbid more coverings than one? Dr. Lushington concludes it does,-the singular number is used, and by it a plurality is negatived. He admits, indeed, that if the several cloths were of the same colour, and exactly matched, and all simultaneously used, the singular number would not necessarily, 'vi termini,' exclude the plural. But he adds, 'it gives no authority for it:' and his iron rule, to which we shall further allude, is, what is not prescribed,' is 'not permitted.' Then, I submit, this rigid construction of the Canon forbids even one of a commoner material, such as is frequently used, whether in service or not, on other days to save the better and the Sunday one. It excludes a 'violet' or black one for Lent or for mourning at the death of a Sovereign, or nobleman, or great benefactor of the parish. Such a law of uniformity would indeed be strict. But here again, compare Canons LXXXII., LXXXIII., and LXXXIV. Are two pulpits in any church, I would ask, forbidden, because one 'in every church' is ordered? If so, then the new arrangement in Westminster Abbey, and the double pulpits in our Cathedrals are a violation of the Law. Are two Alms Chests' by the same rule forbidden, because one is ordered; or four keys, because three only for an express reason are named? Then the Law is violated in every diocese. Are, respectively, I may add, two Basons, two Chalices, two Patens, in the administration of the Communion forbidden, because one in either case is ordered? Then in most populous parishes, where duplicates are used, the law is violated. For it will be observed, not even a good reason which indeed all, Patens, Chalices, Basons, Chests, Keys, Pulpits,