In the same guise he repairs to Downing Street, and has interviews with Lord John Russell, Lord Clarendon, and Lord Palmerston, who are all very civil to him. In all this, however, we see how his rank supported him. We are not despising the effort under a supposed call of duty, but such calls press most on the middle class. All the people of Downing Street, from the man that opened the door to the Prime Minister who courteously listened to him, must have been so accustomed to every variety of costume in their own persons, or that of others, that surprise or curiosity in such matters would be blunted sensation, and the good Father had been so used in early life to the transformations of garb which are the tax or privilege of high rank, that he might well be a stranger to that exquisite sensitiveness in the matter of legs, which is a mark of the middle class. It is Mr. Bright and Mr. Cobden who shrink from unveiling the outline of this member at the Speaker's dinner, and it was upon converts who had lived all their lives far from courts, that this act of profession pressed the most heavily, as any one might perceive who had opportunity for observation, till an indulgent Legislature made the self-sacrifice illegal. But even Father Ignatius had his bugbear; there was one person that even he was afraid of, and it is satisfactory to think that the fear of 'John Thomas,' which has been regarded as the distinctive mark of the snob, is simply a mark of human nature as such. Long after Lord Derby's bill had passed, and when his nephew had succeeded to the earldom, Father Ignatius

In 1862 visited Althorp again. We saw him looking for a lock for one of his bags before he left Highgate for this visit, and some one asked him why he was so particular just then. Oh," he said," don't you know the servant in the big house will open it, in order to put my shaving tackle, brush, and so forth in their proper places, and I should not like him to have a general stare at my habit, beads, and sandals.”—P. 478.

The rest of the visit is pleasant to read of. We learn in these days to value family feeling, and that strong sense of the ties of blood which surely were designed to outlive in the heart every trial that difference of opinion can subject them to; though still we see the facilities offered by rank and acknowledged position.

"There was, however, a more general stare at them than he expected. During the visit, the volunteer corps were entertained by Lord Spencer. Father Ignatius was invited to the grand dinner; he sat next the Earl, and nothing would do for the latter but that his uncle should make a speech. Father Ignatius stood up in his regimentals, habit, sandals, &c. and made, it seems, a very patriotic one.

This visit to Althorp Father Ignatius loved to recall to mind. It was a kind of thing that he could not enjoy at the time, so far did it go beyond his expectations. He went merely for a friendly visit, and found a great many old friends invited to increase his pleasure. When the ladies and gentlemen went

off to dress for dinner, it is said that Father Ignatius told Lady Spencer that he supposed his full dress would not be quite in place at the table; he was told it would, and that all would be much delighted to see a specimen of the fashions he had learnt since his days of whist and repartee in the same hall. At the appointed time he presented himself in the dining-room in full Passionist costume. Lord Spencer was quite proud of his uncle, and the speech, and the cheer with which it was greeted at the Volunteers' dinner, only enhanced the mutual joy of uncle and nephew.'-Pp. 478, 479.

We must, however, draw to a close. At sixty-two, Father Ignatius probably looked an old man, and was treated by his nephew as such. Two years later, while still counting on twenty years' more work for the conversion of England, he would sometimes flag and betray a sense of change and foreboding. His biographer could not hear without tears his self-reproaches at his inability to brighten up.' It was on one of his little missions in Scotland that the call came. Father O'Keefe, of Airdie, near Glasgow, writes

'On Tuesday, Wednesday, and Thursday nights he had supper at about half-past ten o'clock, and then returned to the confessional until about a quarter-past eleven. On Friday night he told me to defer supper till eleven; yet, late though it was, he returned after supper to the confessional, and remained there until a quarter-past twelve. When he came in, I said: “I am afraid, Father Ignatius, you are over-exerting yourseif, and that you must feel tired and fatigued." He said, with a smile: "No, no; I am not fatigued. There is no use in saying I am tired, for, you know, I must be at the same work to-night in Leith." He retired to his room at half-past twelve o'clock, and was in the confessional again at six o'clock in the morning. He said mass at seven; breakfasted at half-past eight; and, as I have already said, left this at a quarter-past nine for the train. On seeing him, after breakfast, in his secular dress, I remarked that he looked much better and younger than in his religious habit. The remark caused him to laugh very heartily. It was the only time I saw him laugh. He said: "I wish to tell you what Father Thomas Doyle said when he saw me in my secular dress: Father Ignatius, you look like a broken-down old gentleman.' And he enjoyed the remark very much."

"The remainder of his life is easily told. He arrived at Carstairs Junction at 10.35 a.m.; cane out of the train, and gave his luggage in charge of the station-master. He then went towards Carstairs House, the residence of Mr. Monteith. There is a long avenue through the demesne for about half a mile from the station, crossed then at right angles by another, which leads to the grand entrance; this avenue Father Ignatius went by. He had just passed the rectangle," and was coming straight to the grand entrance, when he turned off on a bye path. He perceived that he had lost his way, and asked a child which was the right one. He never spoke to mortal again.

'On a little corner in the avenue, just within sight of the house, and about a hundred paces from the door, he fell suddenly, and yielded up his spirit into the hands of his Creator.'-Pp. 502, 503.

A fortnight or so before he had written a letter, out of which Father Pius extracts a conviction that he had a clear foreknowledge of his death. We give it to illustrate the readiness with which such inferences are drawn by those who seek for them out of material from which unbiassed common sense can make nothing—

"I proceed to say that I have two more moves fixed: for Sunday the 18th, to Port Glasgow; Thursday, the 22nd, to Catholic Church, East Shaw Street, Greenock. During the week following I shall suspend missionary work, and make my visit to Mr. Monteith, and re-commence on Sunday morning, October 2d. I have got two places to go to in Scotland-Leith and Portobello-and I wish to get one more to go to first."

This sentence we put in italics, as it seems to signify a clear foreknowledge of his death. This one other place he did get, and it was Coatbridge, his last mission. His letters, after this, are more confused about his future; it would seem his clear vision failed him,'-P. 500.

In conclusion, it is added

'Favours are said to have been obtained from heaven, through his inter cession, since his death; and it is even recorded that miracles have been performed by his relics. These facts have not been, as yet, sufficiently authenticated for publication; and. therefore, it is judged better not to insert them. We confidently hope that a few years will see him enrolled in the catalogue of saints, as the first English Confessor since the Reformation.'-P. 523.

A cross is erected in Mr. Monteith's grounds, on the spot where he fell.

It is not mentioned till the end of the book that Father Ignatius took the pledge from Father Mathew, and subsequently administered it annually to (in all) sixty thousand persons.

From those of his own communion to whom Father Pius might attribute Protestant viewiness,' this work is not unlikely to meet with a cool, questioning reception. It is too curious for them to feel quite comfortable in seeing it in Anglican hands. There is none of the spirit here which prompted Cardinal Wiseman's advice, lately quoted-' We must explain to the uttermost.' Father Pius is disposed to call this course mean when adopted, not by Cardinals, but 'viewy' converts, or such as are indisposed to startle the Protestant mind more than they can help. But whatever the reader may be disposed to think of the system of which Father Ignatius is the exponent, he will hardly have done otherwise than find the story of his doings amusing, and his character, in its quaint and often extravagant way, original and engaging. So little formed by nature for a theologian—of temperament so morbidly and restlessly active, and self-confident, and thus constituted so ready to sacrifice station, wealth, ease, and the barest comfort for what he brought himself to believe the noblest, highest life-no one can feel towards him otherwise than indulgently; this indulgence often rising into warm admiration for the young nobleman who renounced so much that the world has best to give, at the call of what he interpreted into duty, exchanging it for the poverty and austerities of a severe asceticism, and keeping a warm heart, a cheerful temper, and a patriotic spirit, through all.

436

ART. VIII-1. Libri Precum Publicarum Ecclesiæ Anglicana, Versio Latina, a GULIELMO BRIGHT, A.M. et PETRO GOLDSMITH MEDD, A.M., Presbyteris, Collegii Universitatis in Acad. Oxon. Sociis, facta. Apud Rivington, Londini, Oxonii, Cantabrigiæ. 1865.

2. Sacra Academica; a Collection of Latin Prayers, now or lately used in certain Colleges and Schools in England. London: Rivingtons. 1865.

WHETHER it be, as some will have it, that Faith is failing, or, as others, that Hope is waxing brighter, and Charity widening and warming to its work, we are not careful to pronounce. But we are sure that men's minds, the minds of earnest and thoughtful men, and men practical as well as meditative, are at this present yearning for and growing towards each other, with the longing to be better acquainted, to know even as they may be known. And what is there to hinder men, although of different communions, so to call them, from knowing and esteeming each other? Not religion, surely, nor Christian prudence, which is the very perfection of all religion, as combining the highest charity with the deepest faith. What, then, is the possible obstacle to this mutual recognition, to the acquirement of this just estimate of worth, and, it may be, of defect? Simply ignorance. Not to know and not to be known are the best means possible to make men hostile, and to keep them so. The same would hold good in civil life, and in society generally. To ignore one's neighbours is merely to stand at passive variance with mankind. Were this the rule acted upon in common country life, in what a pleasant state would the bucolic and georgic population of our counties find themselves! The old English gentleman, in his half-timbered house under the hills, surrounded by his covers and kennels-the titled commoner, in his Jacobean manor on the green and sunny upland of his park, with his gallery of worthies and household relics, the cabinet in which his soul delights-the more professional squire, in his sober, pedimented mansion of Queen Anne's day, with his books about him in the library, where very many, if not most of them, have served their apprenticeship from the day they were bound to the present; all these, with their varying tastes, fancies, and pursuits, would have never come to value each other's worth, to enjoy each other's society, and to enter together into the common engagements of life, of bench and board, of duty and hospitality, had they from the first held aloof from all outside their gates,

whom they held to be of different tastes, of habits varying from their own. If then, to employ the worn-out, but still significant word-play, if the squirearchy be so little exclusive, one part towards another, why should the hierarchy? If the dwellers in the country places of England be so catholic in their sentiments, and genial in their spirit of intercourse, not to say friendship, what ought not to be expected of those who, having no continuing mansion here, are seeking, in a better country, house and home, kinsfolk and acquaintance, and to know even as they are known?

And it is because this Latin Prayer-book of Messrs. Bright and Medd is the rightful offspring of this just spirit, and representative of this good feeling, that we hail its appearance heartily as we do. Without any mawkish prayer for forbearance on the part of strangers, without deprecation of censure from the enemies of the Church of England, without any pitiful show of excusemaking, without any vain appeals ad misericordiam, without exaggeration or ostentation, and certainly without suppression or concealment, and with no attempt at conversion, at compassing sea and land to make one proselyte, the book simply and modestly presents itself as a witness to what the Church of England has been for the last 300 years, what she continues now, and will continue, if meddlers will but leave her alone.

In thus using the still common tongue of learned and ecclesiastical Europe, she reads out, in the ears of all, her common prayers; and as her prayers are poured to God and not to man, they may be fairly supposed to be the utterances of her very and inmost heart.

And it is because this book is, in its own right line, the natural yet legitimate offspring of this generous good feeling, that it becomes, in so especial a degree, the rightful representative of the catholic spirit, as well of charity as of truth.

When what was called by those who affected to slight it the 'Liturgical turn' had its origin among us, the state of the times and the tone of public feeling were just such as to cause a stir in the hearts of honest churchmen. The Temporale' usually precedes the Sanctorale,' sometimes, as in the case of the Burnt-island Sarum missal, with little seeming likelihood of ever being succeeded by it. But with us, some thirty years ago and more, the more common consequence had followed. The times were such as if not to make, yet to mould, the men, and form them for their work and place. As temporal movements changed spirituals at the Reformation era, so the repeal of the Test and Corporation Act, the Roman Catholic Relief Bill, the coming reform question, -all political in their bearing on us-added to the generally hazy and turbulent state of things about us, drove men's minds to look abroad, and think beyond themselves. At home they felt them