The extracts we have made will be a sufficient specimen of Mr. Seymour's work. We have perused this work with some attention, and we think it, on the whole, better calculated for circulation by the parochial clergy than any book we know of. It is exactly such a book as might be useful to lend to Romanists, or to persons wavering in their religious tenets and inclining towards Rome. There is nothing in it to offend the fastidious delicacy of the present day. Where there is irony, it is so fine, and so much subdued by Christian charity, that the most sensitive mind cannot be displeased. The work takes notice of all the arguments most dwelt on by the Jesuits, and reproduced for the benefit of the English by Wiseman and others. There is a very useful and interesting discussion of the question of the sepulchral inscriptions on the tombs of the early Christians discovered in the catacombs, from which Wiseman and others have attempted to establish the early date of certain Romish practices. This branch of the discussion is very well treated by Mr. Seymour in the latter part of the work before us. It has also been most satisfactorily and ably treated by Dr. Maitland (not the author of the "Dark Ages ") in his very interesting volume on the "Church in the Catacombs; and we trust that, after the exposure which these able writers have made of the whole system of theorizing on the subject of the ancient monuments in the catacombs, we shall hear no more of the matter. The truth is, that the early Christian monuments furnish, in themselves, a strong presumptive proof that the invocation of saints and purgatory were unknown to the early Roman Christians, as Mr. Seymour and Dr. Maitland have both shown.

His

The facts stated in Mr. Seymour's volume, with regard to the worship of the Virgin and the saints in Italy, are very striking and useful. He remarks-and every one who has been in Italy must at once concur in the truth and justice of the remark—that the religion in Italy is rather the "religion of the Virgin," than "the religion of Jesus Christ." Our Lord is placed, with reference to the Virgin, in much the same position that Brahma occupies with reference to the inferior deities in Hindostan. superior deity is acknowledged in theory; but he has no temples, and receives no worship; while the inferior gods, acknowledged to be mortal, absorb all the offerings and all the attention of the Hindoo worshipper. So it is in Italy, where application is for the most part made to the "Queen of Heaven" (as she is impiously called), who is believed to have the power of "commanding" the second person of the ever blessed Trinity to intercede with the Father for our sins. Indeed, as she is considered regularly as the " spouse" of the Almighty Father, and to have been selected for that dignity simply on account of her transcendent and infinite VOL. XII.—NO, XXIII.—SEPT. 1849.

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merit, surpassing that of all created beings, it follows that the intercession of the "Queen of Angels," or "Queen of Heaven," must be of infinite avail with the "King of Heaven;" and what practical distinction can thus be drawn between the merits and intercession of Jesus Christ and of Mary we know not. So that we need not wonder when we find her, equally with Jesus, the object of worship-addressed in the same terms-placed fully on an equality with Him. The only real matter of astonishment is, that Romish controversialists and others in this country can put forth the statements they do, in reference to the worship of the Virgin and saints, which they represent as limited simply to asking for their prayers to God, in the same way that we ask the prayers of our fellow men for us. And in order to convince unwary inquirers that this is the case, they produce some of their books of devotion, which are moderate in their language with reference to the Virgin and saints, and comprise prayers to God; and then, they enlarge upon the "wickedness" of those who impute to them any worship or addresses which invest creatures with the attributes of the Creator.

We must now take our leave of Mr. Seymour's work, which we should be glad to see printed in a very cheap form, and circulated by tens of thousands. If he could give us a brief defence of the Church of England, as a branch of the Catholic Church of Christ, against Romish attacks, in as popular a style, with as judicious a title, and in shape as inoffensive to the feelings, and tastes, and principles of Churchmen, as the work before us, he would confer an incalculable benefit on the Church.

ART. III.-A Few Words to Parish Schoolmasters. London: Cleaver.

If it was ever questioned that the next most important personage in a parish after the clergyman is the schoolmaster, that question exists no longer. The clergy feel how much their whole work depends upon that branch of it which is carried on in the schoolroom, and therefore upon those who are mainly instrumental in conducting it. There does not appear, however, to be the same unanimity of opinion as to what the schoolmaster should be. That he must do a great deal, and be a great deal, is admitted; but the limits of his work, and the requisite characteristics of the workman, are hardly determined, and we find great inequality in the estimation and treatment of this personage. Clearly there will be always considerable variety of practice, arising not only from the difference of different men's views, but also from the various wants of parishes and capabilities of masters. More or less will be put into the hands of the master, as he is found capable or incapable of high trust, and as the size of the parish renders the clergyman more or less able himself to educate the school. This last cause of variety will, however, probably decrease: for the progressive increase of services, and, still more, the demand for closer spiritual intercourse and counsel on the part of the older parishioners will absorb so much of the time and powers of the clergy, that not many parishes will bear to have a schoolmaster who requires the constant presence and complement of the parish priest. The schoolmaster must be a person to be depended upon; and it is now before the clergy, first to make up their minds upon what they wish to depend-what sort of masters they desire to have, and then to see about obtaining the object of their wishes.

Now it is not at all clear, that we are better prepared to fix the schoolmaster's character at this time, than we were some years ago. It is true that training institutions, some of them most admirable, set themselves to produce not only a more clever, well-informed class of teachers, but one which shall be better disciplined and more religious. None of the clergy but desire this result, and rejoice in the machinery prepared for the purpose of

producing it; but as the nearness of the poles affects the best compass, so there is an influence at work both on the clergy and on their schoolmasters, which disturbs their calm judgment and purpose, and clogs the machinery in its action, or mars the work when completed the influence, the pressure of intellectual education. So much is expected of the master when he leaves his college, that all is anxiety and toil to prepare him. To make him a well-informed teacher, an intelligent, decided, prompt, orderly governor and superintendent; to fit him to pass the examination, and to obtain pupil teachers; these are matters of such overwhelming interest, that in him or in his teachers, or in both, something of the first high aim and intention is often unconsciously lost sight of; a higher standard is attained in things mental than was previously wished, and a lower in things spiritual than had been hoped and desired. Then afterwards, when the master has gone forth into the world, after his short three years of preparation, the pressure weighs upon him still more heavily. He stands alone. The supporters of his school desiring pupil teachers, the inspector, the common feeling of those who examine and interest themselves in schools, the temptations of ambition, the fact that intellectual progress is more evident, and seems a more real and grateful return for labour, all these things urge on in one and the same direction. Nor is the clergyman exempt from the same influences. The pecuniary importance of Government aid, the comparison of his own school with other more famous schools, the satisfaction of finding his children always able to understand him, and to receive what he gives, so that he can teach without labour, and the little time he has to spare is none of it wasted; all these things help to carry him away also in the stream; to make him rejoice in a highly educated master, to make him satisfied on the whole with such a master, and with the effect of that master's teaching, although there be at times an inward disquiet and fear, as if all were not right-as if the tone and feeling of the schoolroom were not that of those whom Jesus has taken up in his arms, put his hands upon and blessed.

It would seem reasonable, then, that we should bear in mind these influences, and calculate their effect upon ourselves. It is not likely, it is not natural, that when the whole age is set upon the idolatry of mind, we should be entirely exempt; and a very little thought will personally convince us that we are not so exempt. We are all in the stream, although not all in the violence of it, and if we were to turn and row a while in the opposite direction, we should only be keeping our position.

This is one consideration, and perhaps but one other is really

wanted to enable us to answer the question, What sort of man we require for our master? that one other being simply the remembrance of what he has to do: he has to take the lambs of Christ's flock out of the arms of their parents, to bring them into contact with the harshness, the selfishness, the levity, the sinful boldness, and the sinful cowardice of numbers; he has to try their patience with learning things hard, their passions with punishments, their vanity with praises: he has to make them public, and yet keep them private; to bring forward, and yet repress; to give confidence without destroying humility; he has to teach Christianity, to impart Christianity. From him the younger children will acquire almost all they know of God, and the holy angels, and their own immortal bodies and souls; the elder children, a great portion of these, probably the greater portion; and as he is most uniformly with them, so they will generally take their tone upon these subjects from him. As he handles the Bible so will they. As is his eye, when he reads or speaks of Christ, so will be their hearts. His feeling, state of heart, and general character, will reflect itself in them. They are his mirror, only the reflection is not transient, but in a measure lasts through eternity. What possible presence of the clergyman can supply the deficiencies or remedy the evils in a person possessing such influence? Can an hour a day undo the whole of that day, except that one hour?

And, after all, what are our school children to be when their education is finished? What is the purpose of their education, but to fit them for their future life? And what will be their future life, but that of labourers, sailors, artizans, servants, small trade-people, and farmers at the very highest? Are not the real requirements of these classes of society so much knowledge, indeed, as is necessary for the several occupations, but chiefly contentedness, cheerfulness, openness, honesty, courage, gentleness, obedience, Christian character?

If asked what we require in the schoolmaster, we should reply, the first qualification, the second qualification, the third qualification, is character-a character of reverence, thoughtfulness, right judgment, patience, affection, faith, hope, in short, of 'meekness of wisdom."

I. Now, if our readers will go with us in this, we will proceed to apply our principle to the choice of masters of the old school, or rather to the consideration of their frequent and progressive rejection and disuse. It has been said by a person who has peculiar opportunities for forming his opinion, that the old set of masters will almost entirely fall out of employment; and probably the main hindrance to the fulfilment of this prediction, is the