mode of resolving or expanding the text of S. Paul. Whereas the other supposition that S. Paul might adopt out of the Liturgy, supposing its existence, so much of it and with such slight variation as his epistolary position required, 'The Lord be with you, and with thy spirit,'-is a very natural one. And further, we can assign a very probable independent origination to this peculiar antiphonal phrase. It finds its exact model in the ancient Temple services. The well-known salutation and response exchanged between Boaz and his reapers (Ruth ii. 4), and those in Psalm cxxxiv. 1, 2, 3, were, no doubt, founded on the antiphonal exchange of blessing between priests and people in the Jewish services. Thus, to the prescribed priestly blessing of Numbers vi., the people answered, 'Blessed be the Lord God of Israel,' &c. And just as the 'summary' of the Temple worship (see Lightfoot) furnished, as it would seem, the type of the prayer enjoined by the Lord Himself, and passed, by an easy process, into it; so by analogy the benedictions in the Apostolic Liturgies might follow, as to their form, the model which was familiar to the worshippers in the Temple; of course with such alterations as would stamp it with a Christian character. Now, the antiphonal benediction under consideration is exactly of this character; that is, it corresponds to the Aaronic blessing, while the blessings of the Holy Trinity are expressly invoked, as we have seen; and moreover, the universal response, And with thy spirit,' carries one deep touch of Christian character with it. For ancient expositions tell us, that the phrase, with thy (or your) spirit,' is by no means to be regarded as a mere synonym for with thee (or you),' but recognises the gift of ordination. As addressed by the people to the minister of divine things, it is a prayer for the stirring up in him, to the special purposes of the service or act in which he is about to engage the gift that is in him by the laying on of hands;' the special gift received by a bishop, priest, or deacon for their work in the Church of God.

It is interesting to observe, too, that the Liturgy of S. Mark seems to supply, in the responses to its final benediction above quoted, an instance of nearer approach to the Jewish model, and therefore a higher link of connexion between the Christian worship and it.

Since, then, a very reasonable account may be given as to whence the salutations and response, taken together, might come into the Christian Liturgies, viz. from the Jewish Temple services, the general form being the same, and the modifications just such as serve to convert it into a Christian formula; and since, also, it is more natural that the phrase should have been compressed by S. Paul, than that it should

have been uniformly expanded by all the Liturgies, a considerable presumption arises that S. Paul, in the places alleged, is referring to an existing Liturgy.

Such, then, are some of the passages of the Epistles, not appealed to by Mr. Neale, in which a careful examination enables us, with much probability, to detect allusions to liturgical forms then existing.

This subject, viz. the existence of liturgical quotations in S. Paul's Epistles, is handled at great length and in much detail in one of Mr. Neale's Essays; and in an appendix to it, contributed by Mr. Gerald Moultrie, the same inquiry is applied to the Apostolic Fathers. Both papers are very carefully reasoned out; and it seems impossible to doubt, first, that the general principle is fully established, and that we may henceforth recognise in the Liturgies, as having furnished a basis, oftentimes, of the language of the Epistles, a new and most pregnant source of illustration of them. Such new sources of illustration of Scripture have been from time to time laid open, to the great comfort of the Church. Such was, in early days, the study of the old Hebrew Scriptures; first applied with anything like system by Origen, and more fully by S. Jerome. Such was, in later times, the opening up of the Jewish Talmudical writings, first by Lightfoot, and afterwards by Schoettgen: such the appeal to the Synagogue regulations and phraseology by Vitringa, and by ritualists at the present day. And now the idea, familiar to Bishop Bull, and worked out more in detail by Bull's worthy disciple, Blunt, that the Epistles contain allusions, in a general way, to Eucharistic ritual, has been further carried out into the yet bolder conception, that we possess, in parts of the ancient Liturgies, the very text and words which Apostles had before them, memoriter or otherwise, when inditing their Epistles.

The Apostolic Fathers, again, in the hands of Mr. Moultrie in this volume, and in a recent contribution (the authorship of which will be easily recognised) to these pages, yield an ample supply of allusions, more or less certainly established, to the Liturgies. Further inquiry will, doubtless, add to the number; and a new and deeply interesting field is thus opened up both to the patristic and the liturgical student.

We commend the varied contents of this volume alike to learned and curious readers. The latter class will find much

to their taste in the paper on 'Common Festivals and their Household Words.' Among the titles of our festivals, we are glad to see that Mr. Neale stands up vigorously for the undoubtedly true derivation of Whitsunday, viz. from Pentecost, through the various corruptions of it; as the German

Pfingsten Penksten-Pentekosten; the Danish Pintse (is it not Pitse also, which is nearer to Whitsun?); and the patois, Pingsten, Whingsten. Lammas, however, Mr. Neale does not, in the opinion of some, derive quite correctly. It is no doubt, as he says, connected with the feast of the day (August 1st), S. Peter Ad-Vincula. But what is the connexion? Someaffirm that it is Loaf-mas, the feast of blessing the new bread. But there is no actual proof that new bread was blessed on that day, though grapes are so in the wine countries. And though the Welsh call it Lamb-tithing-day, the usage is not universal enough to account for the name. Others, therefore, think that it is a remnant of Ad-Vinculamas; the two last syllables alone surviving. But we commit both the lighter and weightier conclusions of the writer to the decision of the well-informed.

513

NOTICE S.

'AN Address on the Enjoyment to be derived from the Study of the Natural Sciences.' By the Rev. W. Symonds. (Robert Hardwicke.) To attain to a high standing among distinctly scientific men, or a really deep knowledge of scientific truths, can fall to the lot of very few. But to attain to such an amount of knowledge of the conclusions to which scientific men have come, and the discoveries of scientific truths which they are daily making, as will give quite a new interest to the common things of daily life, is within the power of any educated person who has energy enough to encounter the little drudgery which awaits him in the preliminary study of the elements. A very few hours spent weekly in real work at the elements of botany, or geology, or entomology, would not only add a new interest to the daily walk, and open out an entirely new class of literature, but have the same strengthening effect upon the intellect that gymnastics have upon the body. There is no reasonable person but must hail with gratitude any attempt to rescue from utter loss the many hours which are now spent wearily and unprofitably in the study of sensation novels, or in some fashionable shape of laborious idleness: and this is the end and purpose of Mr. Symonds' address. Speaking with that freshness and earnestness which only spring from the conviction of experience, he endeavours to enforce the personal pleasure to be derived from at least so much knowledge of the common phenomena of nature as will enable the student to look upon the flower in the hedge-row, or the soil under his feet, or the stars that glitter in the nightly heavens, with that deep interest which can only arise where something is known of those truths concerning them which science only can reveal; of their relation to the rest of the creation, of the histories to which they afford the key, of the ways in which they herald and proclaim to man the wisdom and the care of his Creator. Mr. Symonds, both by scientific acquirements and his natural gift of eloquence, has already well earned a right to be heard on any subjects connected with his own pursuits. His present little pamphlet we can cordially recommend. It cannot be read by any without pleasure. It has a higher interest for those who would awake others to a sense of the duty of employing the wonderful faculties of the human intellect on objects worthy of its Giver.

[Our Shorter Notices, on account of an unusual press of matter, are postponed.]

514

Note to the Article, Hymns and Hymnals, p. 110 of the present Volume of the CHRISTIAN REMEMBRANCER.

The following letter has been addressed to a contemporary :—

To the Editor of the GUARDIAN.

'SIR,-In an article which appeared in the last Christian Remembrancer, ' on hymnology, I had said with reference to the Parish Hymn-book that it 'did not contain the Vexilla Regis, the two Pange lingua, and the Verbum supernum. A letter from one of the Editors of the Parish Hymn book has been put into my hands by the Editor of the Christian Remembrancer, calling 'my attention to the fact that the Vexilla is Hymn 43, one of the Pange lingua, Hymn 44; while the Verbum supernum is 147. On examining into 'the matter, I found that in my copy a half-sheet had been bound out-the very half-sheet which unfortunately contained Hymns 43 and 44. For this ' most unintentional and almost unavoidable mistake I can only express my unfeigned regret; and take the earliest opportunity of doing so, rather than 'wait till October.

6

With respect to the Verbum supernum, my criticism is correct. There are two hymns thus beginning; one the

"Verbum supernum prodiens

A Patre olim exiens."

the other, St. Thomas's infinitely more famous

"Verbum supernum prodiens :

Nec Patris linquens dexteram."

The first of these does occur in the hymnal: the other, to which I referred, 'does not. The Editors of the Parish Hymn-book do not seem to have been aware that, among hymnologists, St. Thomas's Hymn is always understood 'by the simple Verbum supernum, or Verbum supernum prodiens: when the 'the other hymn is intended, it is cited as Verbum supernum prodiens A.

'Here, therefore, the Editors have nothing to complain of. But I beg 'again to assure them of my regret for the other statement, though a most ' unintended mistake.

"THE WRITER OF THE ARTICLE.'

Our condemnation of the Parish Hymn-book,' grounded on these supposed omissions, is therefore unconditionally withdrawn. We have spoken of the compilation as 'in some respects admirable:' and its Editors assure us that 'they hoped to produce a selection which might be appreciated not merely by ' educated persons, but by the poor, whose wants had, in their judgment, been ' overlooked in previous collections.'