instead of by ordinary clergymen, and consequently by voices most accurately intoned and most scientifically trained.

But the peculiar beauty, or rather the magnificence, of this dramatic recitation in the Sixtine chapel, consists in the chorus. For, whenever the Jewish crowd are made to speak, in the history of the Passion, or indeed whenever any number of individuals interfere, the choir bursts in with its simple but massive harmony, and expresses the sentiment with a truth and energy which thrills through the frame and overpowers the feelings. These choruses were composed in 1585, by Thomas Lewis de Victoria, native of Avila, and contemporary with the immortal Palestrina, who did not attempt to correct or alter them; probably, as his worthy successor, Baini, has observed to me, because he found them so perfect and suited to their intention. There are twenty-one in the gospel of Sunday, and only fourteen in that of Friday. The phrases, too, of which they consist, in the first, are longer and more capable of varied expression than in the latter, and the composer has taken full advantage of this circumstance. When the Jews cry out, Crucify him,' or Barabbas,' the music, like the words, is concentrated with frightful energy, and consists of just as many notes as syllables; yet, in the three notes of the last word, a passage of key is effected, simple as it is striking. In this, and in most of the choruses, the effect is rendered far more powerful by the abrupt termination which cuts the concluding note into a quaver (a note not known in the music of the papal choir), though in written measure it is a large, or double breve. The entire harmony, though almost all composed of semibreves, is given in a quick but marked, and, so to speak, a stamping way, well suiting the tumultuous outcries of a furious mob. These are all traditional modifications of the written score, preserved alive from year to year among the musicians since the original composer's time."

Such is a described specimen of the emblematic forms, which our author thinks are calculated to produce more solemn and devout impressions on the soul than any recital or exposition of their contents possibly could; although, in the passage immediately preceding the utterance of such an opinion, he speaks of the shortness of the musical compositions alluded to, the rapidity of their execution, and the suddenness with which they break upon the ear, and with which they expire, as appearing to him to produce generally a feeling rather of wonder and amazement than of admiration, and to prevent attention to the peculiar expression of each, and the scientific, though simple construction, of many of them. The Protestant, or he who adheres to some less ceremonial, and, to the external senses, less magnificent religious service, may perhaps question, after the explanations and views we have extracted or abridged, the assertion of excellence in any form of worship which produces wonder and amazement, or even lofty admiration, and insist that the proper and needful posture of mind is that of calmness and intelligent perception,-that the sort of feelings to be desired and cherished are those of such mildness, repose, and purity as are likely to be the

most enduring, rational, and explicable. He may also, perhaps, doubt whether the majority of any nation or community can be expected to become acquainted with all the refined and mysterious meanings of a great complication of emblems and rites: and may, lastly, not to utter a word about our own views on the subject, have a suspicion that whatever be the ability or practice of the more enlightened Catholics to look beyond outward forms to the inward spirit and meaning, that the bulk of mankind possess no such penetrating powers, or at least come to rest more easily and constantly in external forms. If it be true that the many and imposing church ceremonies of any class of professing Christians have this practical result, then the fact would be decisive on the point of their comparative merits with any other ritual or liturgy in which the observances (not to speak of fundamental doctrines) were more simple and plain. We observe that Doctor Wiseman holds it to be the case, that the best proof of the attention professed to be paid to the commemoration of Christ's Passion, by Roman Catholics, extending beyond the Holy. Week, and not resting "outside the heart, but penetrating to its core, saturating it with a rich and lasting unction of true devotion," is to be "drawn from the writings of our Catholic authors," these being his very words, as marked by our inverted commas. We think on the other hand, however, that the best proof of the wholesome and holy keeping and culture spoken of, must be a realized enlargement of knowledge, an amelioration of feeling, and an abiding amendment of conduct on the part of those who join in the commemoration. How the matter may stand in these respects between or among the different classes of religionists, we pretend not to assert; we only stand up for the best sort of proof and evidence.

The third of Dr. Wiseman's Lectures treats of the Ceremonies of Holy Week considered in connexion with History; and the fourth and concluding Lecture takes the religious views of these functions or ceremonies. Upon neither of the fields which these two last discourses traverse, is it our purpose to enter. One extract more, however, we present, which contains the spirit of the work before us, upon the holiness of the rites explained, and their symbols and accompaniments; for however beautiful and venerable these things may be, however much the painter's eye may be entranced, the musician's ear bewitched, or the poet's and antiquarian's mind pleased and instructed, the main design and alleged result is that they serve as sacred institutions by which the Christian's soul may be improved and perfected; the very point which Protestants do question, to which we have above just now alluded, and upon which, therefore, it is right to let our author be, to some extent, heard. He says,

"It is difficult to say from what principle of self-knowledge the notion sprung in modern religions, that outward forms destroy or disturb the inward spirit. It should seem, that the very knowledge of man's twofold constitution would expose the idea to scorn. It must be that daily experience proves, how soon and how easily men forget their inward duty, unless outwardly reminded, through the senses, of its obligation. Wherefore it should have been decided in later times, that the ear alone is the channel of admonition and encouragement, and that the eye,—that noblest and quickest of senses, which seizes by impulse what the other receives by succession,-is not worthily to be employed for religion, I own the reason is hidden from me. One hand fashioned both; and why should not both be rendered back in homage to Him? If the splendour of religious ceremony may bewitch, and fix the eye upon the instrument instead of the object, as surely may the orator's skill, or the ornaments of his speech.

"And applying these ideas to our present subject; if the meditation upon Christ's Passion be the worthiest employment of any true Christian, what shall prevent our endeavouring to engage every good feeling, and every channel of inward communication, in assisting us to the exercise? Or, who shall fear that we shall thereby fail? When the unfortunate Mary Stuart was upon the scaffold, having prayed for her implacable persecutor, Elizabeth, she held up the crucifix which she bore, exclaiming, As thy arms, O God, were stretched out upon the Cross, so receive me into the arms of thy mercy, and forgive me my sins.' Whereupon the Earl of Kent unfeelingly said: Madam, you had better leave such popish trumperies, and bear Him in your heart.' Now, note her meek and just reply: I cannot hold in my hand the representation of His sufferings, but I must, at the same time, bear Him in my heart.' Who of those two spake here the language of nature? Whom would any one wish most to resemble in sentiment, the fanatic who presided, or the humble queen who suffered at the execution? Sir Thomas Brown is not ashamed to own, that the sight of a Catholic procession has sometimes moved him to tears. Who will say that these were not salutary?"

Certain plates illustrative of our author's subject accompany the letter-press, the frontispiece being a most impressive and beautifully drawn picture by Overback, of the dead Christ and his sorrowing mother; the others, vignettes, representing the subjects of the Lectures, or scenes of the great days of Passion-tide; the whole, as specimens of art fitly and seasonably wedded to a work, whatever may be thought of the religious sentiments it contains, that exhibits an extensive knowledge of art's resources and triumphs, and a hearty appreciation of its beauties and value.

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ART. VII.-Historical Sketches of Statesmen who flourished in the Time of George III. Second Series. By LORD BROUGHAM. don : 1839.

It is impossible to predict at any time what Lord Brougham will do, when, or how. Activity, restlessness, and unsameness,qualities so characteristic, we may say, of his wonderful and terrible idiosyncrasy,-set us completely at defiance. He must speak or burst: and when he speaks, whether he be thought right or wrong, he will make people hear him. Accordingly, we have him once more upon one of his hobbies, which, for anything we can see, he may ride till the day of his death :-the Sketching of the Historical character of the Statesmen of George the Third's Time. And what is there in the whole performance, elongated as it has been, and may most likely take place to an indefinite period, but the levity, the froth of a practised rhetorician,-the sweepings of an omnium-gatherum chronicler? Questionless, Lord Brougham is a man of extraordinary acquirements, as well as of high standing among the erratic geniuses of the age,-versatile and universal. But we do alight in the course of these Sketches upon such a uniformity of manner, opinion, and illustration, as really to make us suppose that there is an adoption of consistency on his Lordship's part for once, a continuancy of purpose, of rashness, superficiality, and egotism.

We are getting tired of you Lord Brougham in the present guise, although you be one of the first men of the age. You prate to satiety of a race of Statesmen without leaving many lessons that might not be much more effectively taught, had modesty, diffidence, candour and calmness presided. Not that we charge his Lordship with intentional wrong,-nay not with any feeling distinct or distant from exemplary liberality. We think he errs more frequently on the side of latitudinarianism than any other, unless his personal bile is interested. But the flourish is much greater than the triumph, the noise, with all its manifest bearings, intent, and scope, much louder than the report is effective. We think there is more manifest effort too, a pervading sense of being more hampered in the present display, than in some former ones by the same fertile and never-tiring writer and spokesman. Certainly there is an unusual involution and redundancy of diction, a stronger infusion of Gallicisms and other impurities of style,than we remember to have met in his Lordship's earlier works. Seeing, however, that he has once more put himself forward, and traversed more countries than one in search of characters which he wishes to set up as beacons for attraction, imitation, or avoidance to the passing and future generations, we cannot do less than follow him in some of his flights of advocacy, exaggeration, and caricature, which he never fails to bring

to his aid whenever dulness or tameness lies in his way,-either the barrister or politician triumphing over the moralist when a point is to be hit.

But let us see what is the professed and no doubt intended purpose of these Illustrations, as explained in the Introduction. His Lordship says, "It would be a very great mistake to suppose that there is no higher object in submitting these Sketches to the world than the gratification of curiosity respecting eminent Statesmen, or even a more important purpose, the maintenance of a severe standard of taste respecting Oratorical Excellence. The main object in view has been the maintenance of a severe standard of Public Virtue, by constantly painting political profligacy in those hateful colours which are natural to it, though sometimes obscured by the lustre of latents, especially when seen through the false glare shed by success over public crimes." His Lordship goes on to say, that to show mankind who are their real benefactors, to warn them in regard to the opposite, are the views which have guided "the pen that has attempted to sketch the History of George III.'s Times, by describing the statesmen who flourished in them."

Now, though the lesson contemplated is very necessary and as much called for at this moment as at any other period in English history; and though his Lordship can wield the scourge that political profligacy, tergiversation, and inconsistency merit with an able and a willing hand, yet somehow there has been borne upon our mind, while reading the above prefatory announcement, a surmise that not only will the author stand out as an example for delineation by some future critic and censor, but that throughout his Sketches there is a personal purpose predominating, or at least constantly obtruding itself, as if the laceration of a living and unnamed party were the subject and object of eulogy, or censure and denunciation. The under-currents are always strong and manifest in Lord Brougham's writings and speeches. He himself, or his political opponents for the time being, constituting the only cognizable and obvious rudder that we have to his occasional congruities.

Before inserting any specimens of his present Illustrations, we have also to note, that along with his egotism, and the turn which his personal as well as political favouritism or hostility takes, we find in Lord Brougham's Sketches a decided leaning of kindness and exaltation towards his own professional tribe. He loves to be in the shop,-to describe and detail the wonderful career, superiority, and matchless excellence of lawyers or advocates; or to dilate upon the achievements of what he himself is all but a master, we mean the oratory of the senate-houses. Just hear him as he enlarges upon the opportunities which lawyers possess over other people in regard to knowledge of men and character. Why, he