We have seen with very great pleasure a copy of the Book of Common Prayer, &c., according to the use of the Church of Scotland. It has just been published by Lendrum of Edinburgh, under the sanction of the Senior Bishop of the Scotch Church. The peculiarities of the book are the restoration to the calendar of certain saints; some, as S. Cyril, of Catholic, but mostly, as SS. Ninian, Serf, Adamnan, Patrick, of national interest; the insertion of the proper Scotch Communion Office; and the exclusion of the State-Services. We do not understand why the Thirty-nine Articles are admitted here (more than in our own Prayer Book.) They are not mentioned in the title page, and consequently have no right in the body of the book. They have no sort of connection with the devotions of the people.

Imaginative works are not always light works; and so we have had difficulty in getting through The City of GOD, a Vision. (J. W. Parker.) It is a kind of amalgam of prophecy, and history, and speculation; embracing in short the author's views, conveyed in rather a misty form, upon the most miscellaneous subjects; from the expurgation of the classics and their reduction to the state of a compendium," to dissertations on the mysteries of the Faith. Where did the author learn that "Basilicæ, i.e., royal residences, is a term often used in the Romish Church in reference to churches, supposed to be palaces of the saints to whom they are dedicated?”

The promoters of Hymnody at the present day will be glad to find the high authority there is for this valuable branch of Ecclesiastical Music. In some "prefatory remarks" to the Stabat Mater, with Latin and English words, set to eight Melodies, Ancient and Modern, for four voices, with organ accompaniment, (Lonsdale,) DR. GAUNTLETT states that upwards of a thousand hymns existed at the commencement of the sixteenth century. But in the meantime, we must not forget that the English Church, as Dr. Gauntlett shows, has, with but little exception, lost the early Catholic metrical tunes; since the melodies now chiefly in vogue are productions of Englishmen. The present publication is an attempt to make known and further the unapproachably grand and devotional ecclesiastical style. It may be as well to mention that the translation, which is given in parallel with the original Latin Version, contains an adaptation of the address to the blessed Virgin, to be a prayer to our LORD.

The same author has also published some Christmas Carols, "old and new, grave and jolie ;" an excellent contribution towards the promotion of a truer standard of sacred songs in this country, especially among the poorer classes.

We have also received Linley's sea-song, When 'tis nigh and the Midwatch is come," and Dulce Domum, as a solo, trio, quartett, and chorus, arranged by the same hand.

NOTICE TO CORRESPONDENTS.

A correspondent writes to vindicate Mr. Pugin from a reflection which he imagines that we intended to cast upon him in a foot-note at the end of the article on "Oratorian Hymns" in our last. assure our correspondent that nothing of the kind was intended.

We can

MARRIAGES AND THE MARRIAGE SERVICE.

THERE are some events which men have by common consent come to regard as turning points in life-as operating, that is, inevitably either for good or evil, and influencing their eternal destinies. Some one or more of such events every one is conscious of having experienced; such an one is the death of parents, such, too, recovery from hopeless sickness, and sometimes Confirmation. And such an one is marriage. Probably no act in which a man engages is fraught with such momentous consequences as those which follow on his undertaking the holy estate of matrimony. It is not with marriage as with other important events. Their influence, however powerful, is often unseen and unfelt; it is so with Confirmation; it is so with Baptism itself. But the moment a man enters upon marriage, he is conscious externally of an entire transformation: and even his inward being is so modified, that scarce anything of his former habits of thought, cares, and affections remains unaltered. He has crossed the boundary line between two foreign conditions, and has become the naturalized subject of a different system. And God has designed that this great change shall be for his good; that whoso uses matrimony aright may find it a stepping stone to holiness and virtue. But yet it may be perverted from this good end; and he who shall dare to desecrate it, shall find it, like all other of the gifts of GOD, a curse rather than a blessing. That which should have been for his good, will be unto him an occasion of falling. Therefore the parish priest, whose high prerogative it is to be in some measure the guardian of his people's happiness, is bound to teach them the conditions of such an union as GOD will bless; and to strive by every means in his power to prevent the ill-judged marriages into which so many rash and thoughtless people are led. Nor let it be supposed improbable that he should be able to exercise any effectual influence in such matters; the real power of an energetic parish priest is far greater than we are apt to imagine. True it is that the relation of pastor and flock is not regarded now as it ought and as it used to be. It is the exception if the people look up to the clergyman as their spiritual father, and even then it is more from their experience of the kindness of the individual, than from their reverence for his office; true also that all persons, but especially the young, are jealous of interference, and sensitive to a degree of any intrusion into their private affairs; but yet there is an English feeling still glowing in the minds of the people, which leads them to regard their own clergyVOL. IX.-JUNE, 1850.

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man with respect and affection, and to listen to his admonitions, if only he be one who will condescend to associate with them, and take part in their domestic interests. Of course very much depends on the general good-will which they bear towards him, much on his known readiness to advise and assist in other matters; and still more on his own judgment and tact. But they will never readily take offence at a kind word, uttered delicately, privately, and with scrupulous regard to their feelings. The very fact that he is taking an interest in them, so long as there is no show of interference, or assumption of authority, will of itself recommend his words to their attention, and thus, by a word spoken in season, he may save the thoughtless from bitterness in this world, and perhaps misery in the next.

These remarks of course apply chiefly to the poor. Except under peculiar circumstances, those in the higher ranks of life would not need any advice; that peculiar counsel which the priest would have to give, would have relation generally to imprudent marriages; unless, indeed, the proposed union should involve some offence against GOD and His Church, and then it would be his part to warn, not advise, both rich and poor. And the middle classes, which every clergyman acknowledges to be the hardest to deal with of all his flock, would, it is to be feared, generally resent any, even the most delicate advice. But the poor are always willing to be counselled, and we write in reference to them.

With a view to the exertion of such influence, we should remember that it is well, generally speaking, to prepare persons for individual exhortation and private and particular instruction, by public and general teaching. Success is not likely to follow the one course till the other has preceded it. Persons are much more likely to be influenced by good advice, when you can apply to their case what has been previously advanced as a general truth. And therefore it is essential that they should be made acquainted with the principles on which you wish them to act, from sermons and catechising. Yet few clergymen ever preach about marriage-from some cause or other, it is considered "not of general moment," or "too delicate a subject," or "one likely to give offence," with other equally inconclusive reasons. Undoubtedly a good plain sermon on the "excellent mystery which sets forth the union there is betwixt CHRIST and His Church," could not fail to interest and instruct all. And others on the duties of husbands and wives, on the marriage vow, or the marriage service, or the Registration Act, would probably effect some reformation in disordered families, or cause some thoughtless persons to pause and reflect. In these discourses many opportunities would arise of addressing particularly those who entertained thoughts of marrying. Then when any case occurred requiring the intervention of the clergyman, he could fall back upon his sermons, and thus relieve his advice of the

odium of personality. So also of catechising. If few clergymen ever preach about marriage, fewer still perhaps ever dream of catechizing the children on that subject—and yet why not?—is it to be supposed that those children never think of it; that they can see weddings and be present at marriage gaieties, and never once apply them to their own case? Certainly they exhibit no such inaptitude in other matters. Then is it not the duty of the clergyman to direct such thoughts into the right channel? and it might be fairly said, that they of all others were the most fit to be instructed, who were likely before many years to have occasion to require such lessons. And further, independently of the advantage the children would probably derive, the parents take infinite pleasure in listening to the answers of their sons and daughters, and would be far more likely to mould their own practice by the rule of their children's teaching, than by the most eloquent or forcible appeal in more direct ways. This remark, of course, applies to every truth on which the catechist may engage their attention, but it is peculiarly applicable in this case, when the parents are thinking of those very children settling in life.

If the clergyman is thus known to take high views of the marriage tie, the people will be prepared for his advice and warnings; and language which they might otherwise have considered intrusive, will appear warranted by the principles they have heard him publicly advance. When, therefore, he hears of a projected union between two persons whom he knows to be unsuited for each other, or who have no provision for a future family, and who have therefore no prospect of real happiness in the married state, he may reasonably remonstrate with them and their parents on their imprudence. Or on the other hand, if only temporary difficulties interfere with the consummation of a marriage which is likely to be productive of blessing, he may well promote such a marriage by rendering any assistance in his power, either in the way of money or advice. When the ultimate good of the parties concerned is evidently seen to be his motive in thus bestirring himself about their matters, they will be very far indeed from offering any opposition to his will, but will rather solicit his counsel as the only accessible person in whom they can place confidence.

Especially it will be his duty to show them the sin and danger of contracting those unhallowed unions which the Registration Act has licensed; and this is a subject on which they will be very open to conviction. They will readily acknowledge the difference between a solemn marriage before the whole Church, and a private contract in the presence of a registrar. No person of any right feeling would ever be satisfied with the legal requirements. Even members of religious sects, for whom the act was especially provided, celebrate their unions according to their own way, in addition to the ceremony in the Registrar's office, which they only

perform in compliance with the law, and to legitimatize their children. No modest person, who had ever reflected upon the question, would hesitate a moment about the path of duty, and cases have frequently occurred, of couples who had been some time contracted at the Registrar's applying for marriage at the Church. It only needs to put it before the people, and they will be shocked at the idea of a secular marriage.

There is also another point on which it is the duty of the Parish Priest to put his people in mind. It is that there are times of the year when it is unseemly to marry, and give in marriage. Unhappily, the solemn seasons, when the Church calls on her children to chastise themselves for sin, are not regarded in this self-indulgent age. That Advent and Lent should be passed otherwise than in festive scenes, is a truth which we hope is gradually dawning on the world. Certainly it is becoming less common to choose Friday for parties of pleasure, and those who refuse to attend entertainments on fast days, are less open than they were to the charge of singularity. But we fear that this improvement, limited as it is in extent, is only superficial. Even persons professing Catholic principles are often found unwilling to inconvenience themselves. Mr. Monro's complaint, that Churchmen do not open their Churches for daily service, is capable of application to every branch of the system. Churchmen do not fast-do not observe holy seasons in such a way as to suffer by it. And if this be so, how can we expect that the world will recognize them. Yet nothing can be a greater violation of order, than to contract marriage during such seasons as we have named, and of old times the Church not only discountenanced it, but refused to allow it. The Priests were actually forbidden to solemnize marriages at certain times. The rubric of the Salisbury Manual is as follows-"Traditio uxorum et nuptiarum solemnitas certis temporibus fieri prohibentur: videlicet ab adventu Domini usq. ad oct. Epiph. et a septuagesima usque ad oct. Paschæ, et a Dominica ante Ascensionem Domini usque ad oct. Pentecostes." From Advent Sunday to the octave of the Epiphany, (exclusive) from Septuagesima to the octave of Easter, and from Rogation Sunday to the octave of Whitsunday, (exclusive) it was unlawful to celebrate marriages. Of course this would be far too severe a rule for the present state of the Church, and of society and probably it was never rigidly enforced even by the medieval Church. Certainly the primitive Christians observed no such very strict prohibition. The Council of Laodicea forbids all marriages to be celebrated in Lent; and Bingham says, that this is the only prohibition in point of time that we meet with in any of the genuine records of [the] early ages. Mr. Maskell remarks concerning the degrees of consanguinity, within which marriage was considered lawful, that "it

*Mon. Rit. I. ccxx.