it was in repudiating not merely jurisdiction, but even interposition, from Rome, was nevertheless admitted by the Roman Council to which it was addressed, instead of being treated as a flagrant act of schismatic revolt.

This account of the testimonies in the fourth century against the Petrine claims, then just beginning to be consolidated and put forward by such Popes as Damasus and Siricius, may fitly close with two circumstances, in themselves of no great importance, but interesting for the great name to which they belong; namely, that S. John Chrysostom was ordained in 381 as Reader by Meletius of Antioch, at that time excommunicated by Rome, and as Priest in 386 by Flavian of Antioch, also disavowed by Rome as a schismatic; but neither of these facts was held to disqualify him from elevation to the Patriarchate of Constantinople, to which he was consecrated by Theophilus of Alexandria in 398.

SHORT NOTICES.

The Cambridge Edition of the Sarum Breviary. Breviarium ad usum insignis Ecclesiæ Sarum. Fasciculus 2. In quo continentur Psalterium, cum Ordinario Officii totius hebdomadæ juxta Horas canonicas, et Proprio Completorii, Litania, Commune Sanctorum, Ordinarium Missæ cum Canone et XIII. Missis, &c. &c. Juxta editionem maximam pro Claudio Chevallon et Francisco Regnault in Alma Parisiorum Academia impressam A.D. 1531. Labore ac studio FRANCISCI PROCTER, A.M., et CHRISTOPHORI WORDSWORTH, A.M. (Typis atque impensis Alma Matris Academiæ Cantabrigiensis, 1879.)

It is a very satisfactory sign of the times that the press at each of our ancient Universities is at work on the antiquities of liturgy and ritual. Mr. Hammond's useful book on liturgies has recently been published at Oxford, and now we have to announce that the Sarum Breviary is in course of publication at Cambridge.

The fasciculus which has just appeared is a handsome octavo, very like the late reprint of the Sarum Missal, rather more black and thick in type, and on a whiter paper, which to those who are used to the Missal is not quite so satisfactory. Including a short and useful introduction, it contains just over three hundred pages, and is to be followed by other volumes. The editors, Mr. Procter, already well known from his valuable book on the Prayer-Book, and Mr. Christopher Wordsworth, state that it is impossible in a first attempt to make a complete, or even a partial, critical comparison of the different editions of the Sarum Breviary, to say nothing of

MSS. They have, therefore, selected the most remarkable edition, out of about forty, of the complete book, and very many more of different parts of it. What is now printed is the second volume, containing the Psalter and Commune Sanctorum, and is rightly and properly taken first because it is the more rigid and invariable portion of the book, to which the Temporale and the Sanctorale have to conform, and from which continual references must be made to it. The Temporale with the Kalendar will form the first volume, and the Sanctorale the third. It is our impression that the Rubrics throughout the different editions of the same Breviary do not differ materially, and if this is so, the book now published, as well as the Psalter, put out thirty-six years ago by the late Mr. Seager, will serve for any editions of the rest of the Breviary.

Our Prayer-Book, as used on Sundays and week-days, is made up of the Sarum Missal and Breviary. The Communion Service represents the Ordinary and Canon of the Mass; and the Collects Epistles and Gospels the Temporale and Sanctorale of the Missal. The Psalms represent the Psalter given in this book. The volume commonly called 'Church Services' answers to the Temporale and Sanctorale of the Breviary. There is in each a part which has dropped out, in consequence of our neglect of the black-letter days, which is called the Commune Sanctorum, and which gave general services for those Saints' days for which there was no proper service, that is, peculiar and appropriate.

The Breviary service, therefore, consists of the Psalms; short anthems, mostly taken from Scripture; hymns (many of them of venerable antiquity), and the Te Deum and Quicunque vult, as well as the hymns of the Bible, which have been added to the Psalter from very early times. Along with this was used the text of Scripture read throughout the year in a course, of venerable antiquity, of which traces remain in our Prayer-Book, but which have become somewhat more faint since the last revision of our Lectionary.

As time went on, sermons were incorporated for the Saints' days, and the whole collection of lessons and short texts of Holy Scripture aptly chosen, mixed up with psalms and hymns and anthems giving the stores of melody of ages, along with the narratives of the sufferings of the Saints and the most edifying of the sermons of the Fathers, formed a sort of Christian adaptation and expansion of the eleventh chapter of the Epistle to the Hebrews, and so gave that counterpart of the new covenant against the old which was sculptured on our cathedrals, and worthily and naturally lived in the services of the Church.

In ages when there was no criticism, and devotion was decaying, and corruption of life increasing, especially in the high places of the Church, all this was done in an imperfect manner. It is easy to point out the errors of Hagiology, and, unfortunately, as time went on Hagiology squeezed out the Bible itself. One hundred years before the Reformation, Clement Maydeston, in his remarks on the Directorium, pp. 349 and 350 of Maskell's second volume, anticipated the words at the beginning of our Prayer-Book about commencing

Isaiah in Advent, and Genesis on Septuagesima, and finishing neither. Through the multiplication of Saints' days, with a special service for each, which, in great measure excluded the Bible, there were in Advent 66 lessons in the Sarum Legenda, and 136 in the summer, when So were all that it was possible to read; so that the question was, whether the order set down was to be followed, which would leave gaps in the reading, or they were to begin and read only the earlier part of the book. The latter course he recommends, and it seems to have been adopted, as we see in the preface to the PrayerBook. But besides this, the Breviary for private daily use seems to have been shortened, both in the Bible and the Hagiology. So that for the Church of Sarum and those which followed it there was a greater Breviary, of which three editions remain-of 1496, 1506, and 1531-and also the lesser Breviary, of which are all the other editions.

The lessons in the smaller Breviary seem to be abbreviated from the large one. Editors have, therefore, plainly done quite right to print the larger Breviary at length, and leave it for future work of their own, or for other men, to compare the larger and the smaller forms together.

In every beginning of this kind we must proceed tentatively, and not endeavour too much at once. The younger race of scholars who are undertaking the study of liturgy and ritual seem well aware of this necessity and are acting accordingly. The first step is to have the books printed which have come down to us: the next is to understand them, and supply all those smaller things of addition and omission to the rubrics which are needful to show how the books were really used. Then will follow a study of MSS., whether of the service-books themselves, or of the uses and ordinals that gave the rules on which they were constructed, and which generally get more sparing of rubrics, and therefore less intelligible, as they are of earlier origin.

For some time to come the work may mainly be that of printing and explaining the texts as they stand, simply taking into consideration the state of things under which they were written, and attempting no corrections in matters of opinion. Hereafter, a different criticism may be applied. What is superstitious may be noted, perhaps removed. Certainly this must be done, if the books are to be used— as we conceive has already been partially done-for devotional purposes in communities. Then will also come the question—what is medieval and what is primitive? How much stands on its own bottom, as good or bad, according to the ordinary apprehension of mankind, either a fair development of good and true things, or a foolish fable? How much really goes back to those earlier times of the Church when it was newly freed from persecution, and put on its splendour, the world being in subjection to it? And how much comes from earlier times than those, and even from the Apostles themselves?

For some time it seemed that the progress of our Church, after the first great Tractarian movement, was slow, and in no respect did its course seem so retarded and lame as in that of the learning of

divine service; but things have changed of late. Everywhere the Cathedral Commission seems to be stirring up places where all was asleep before to the antiquities, the Statutes, and the Ordinals of the Cathedrals. The Commission ought to print for each Cathedral of the old foundation the different codes of Statutes that have been given at different times from the earliest dates, and in which ritual directions, and those of the duties of the different dignitaries, along with regulations of property, lie together in perplexing confusion. Liturgie Provisoire de l'Eglise Catholique-Gallicane, suivie d'un Abrégé du Catéchisme et d'un Programme de la Réform: Catholique. (Paris, 1879.)

THIS is the little book used provisionally in M. Loyson's congregation in Paris. There are several notable things in it. It opens with a form of General Confession and Absolution, intended to take the place of the compulsory confession hitherto enforced. In this service the priest reads the Decalogue, and the people reply to each commandment with the petition of our own Communion Service. The Order of the Mass follows, translated into French. The Confiteor is altered in its form, and several Collects are significantly varied. But there is no material change. An explanatory note is added to the clause Filioque in the Nicene Creed. At the Te igitur in the Canon we find the rubric 'l'assemblée s'assied ;' and the congregation does not kneel till the actual moment of consecration. The only Saints mentioned in the Canon are the Blessed Virgin and the Twelve Apostles, among whom, however—as in the Roman Canon-S. Paul takes the place of S. Matthias. The Lord's Prayer is to be said or sung by the people as well as by the priest. The rubric for this innovation is as follows: 'L'assemblée récite ou chante avec le prêtre l'Oraison dominicale.' Directions are given of course for administering to the communicants in both kinds. But the rubrics, as a whole, are very arbitrarily dealt with. After the Mass, Sunday Vespers are given in parallel columns of Latin and French. At the end there are instructions for Private Baptism in cases of emergency, and an earnest exhortation to family prayer and daily reading of Holy Scripture. It tells a story as to former shortcomings, when it is necessary to say: Chaque famille chrétienne doit posséder le volume sacré, comme son plus précieux trésor.' A short Catechism, a list of the Canonical Books, the Lord's Prayer, the Creed, and the Ten Commandments, all in French, conclude the devotional part of the book. An essay on the Old Catholic Reform is appended.

A Defence of Philosophic Doubt; being an Essay on the Foundations of Belief. By ARTHUR JAMES BALFOUR, M.A., M.P. (London: Macmillan and Co., 1879.)

WE have in this volume a treatise from which careless readers will turn away; and which even those who will not decline to give its argument the labour and the time which the investigation of a discussion so abstruse demands, will find tough in the extreme. If it

were not lightened by an occasional gleam of sly humour, we really do not think anybody would get through it. And yet the author is an exceedingly acute, independent, and subtle thinker; and not the least proof of his boldness is that he has ventured to attack so vigorously the Dagon of the nineteenth century-viz. Science.

His treatise is in fact an indication that a new phase in the mental history of the age is about to begin. Like every other object of attention to the human mind, the history of science has its three eras. In the first it is misunderstood and neglected; in the second it is favoured and followed enthusiastically; in the third, men have grown familiar with their idol, and begin to criticise it with all severity. Science has gone through the first stage; is in the full sunshine of the second; and (since ideas ripen rapidly in these days) it would seem that the third is about to begin. For Mr. Balfour's Essay' is a very calm and dispassionate criticism of science, which is yet absolutely unsparing; and he thus states the results at which he arrives :

"This discussion in the thirteenth chapter concludes the speculative inquiry into the nature and validity of the evidence which can be produced in favour of the current scientific creed. At every point, the results arrived at have been unfavourable to science. It fails in its premises, in its inferences, and in its conclusions. The first, so far as they are known, are unproved; the second are inconclusive; the third are incoherent. Nor am I acquainted with any kind of defect to which systems of belief are liable, under which the scientific system of belief may not properly be said to suffer'-(p. 293).

Mr. Balfour appears conscious that such extreme and thoroughgoing denial of the pretensions to infallibility which science now-adays makes, will cause a good many people to open their eyes in wonderment; but the following will show that he speaks deliberately, and invites criticism with considerable hardihood :

'I am not insensible that to some of my readers I may now appear to have reached an extremity of paradox far beyond the limits of sober reason. Even the existence of thirteen chapters of argument which, whether good or bad, are undoubtedly serious, may fail to convince them that I am altogether in earnest. It must be admitted that such hardness of belief on their part has some excuse. The vast extension of science in recent times, its new conquests in old worlds, the new worlds it has discovered to conquer, the fruitfulness of its hypotheses, the palpable witness which material results bear to the excellence of its methods, may well lead men to think that the means by which these triumphs have been attained, are above the reach even of the most audacious criticism. To be told in the face of facts like these, that science stands on no higher a level of certainty than what some people seem to look on as a dying superstition, may easily excite in certain minds a momentary doubt as to the seriousness of the objector. Such a doubt is not likely to be more than transient. But if any reader, who has accompanied me so far, seriously entertains it, I can only invite him, since he regards my conclusions as absurd, to point out the fallacies which vitiate the reasoning on which those conclusions are finally based'—(p. 303).

The method he himself employs is to examine the logical foundation of scientific inferences. This is, indeed, no easy task, owing to