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curiosity of the successive editors employed by the University of Oxford and the Ecclesiastical History Society!

We noticed in our last paper that the armoury of the last-mentioned gentleman seems to have been confined to these three printed books,-Todd's Life of Cranmer, Jenkyns's Remains of Cranmer, and the Parker Society's edition of Cranmer's works; but, though he has probably had all these on his own table, even they seem to have been thrown aside as incumbrances in the rapid race of REPRINTING-no matter what. Mr. Maitland remarks of Cranmer, that "His oath and protestation, when he was consecrated, are among the most remarkable facts, not only in his life, but in the history of the Church of England." The oath was taken in two forms, once before and once after consecration: Dr. Jenkyns has printed both, as Mr. Maitland says "very correctly," that is, with only two misprints, whilst Strype's edition of the same is a mass of confusion, from his having inadvertently mixed the two oaths together. Yet, in this instance, the new editor neither went to the original, nor yet consulted Jenkyns. Strype's copy of this important document remains, for him, as incorrect as

ever.

Before closing his remarks, Mr. Maitland points out two or three instances of Strype having very incorrectly quoted old printed books: to which we need only allude as accumulating the evidence of the new editor's very inefficient "verification ;" and he also suggests "how desirable it is, that in any new edition of the Works of Strype, those which may be called parallel passages should be referred to, to prove each other. Owing to the nature of the subjects, the same facts presented themselves repeatedly, and the accounts vary so often and so much, owing to the author's writing at different times, and with more or less information, that most editors would feel it to be a positive duty, or at least a very acceptable act of courtesy, to tell the reader what to believe." Now, this is just what was said in other words by our correspondent B. D. in our January magazine, p. 47: and he will, we are sure, be pleased to see his views so ably supported.

Some perhaps will be inclined to ask, Is Strype an author worth caring so much for? We answer, Undoubtedly he is, until some other shall have accomplished the like design, in so complete a form as entirely to supersede him. And on this point listen again to Mr. Maitland:

"You and my other friends have heard me, many years before this Society existed, deeply regretting the numerous errors and mistakes which disfigure the volumes of that writer, whose works are, of all others, the most indispensable to the English Churchman who would understand the history of his own Church. You know that I used to talk (scarcely half in jest) of Strype Scholarships and Strype Exami nations in our colleges, as among the best means for preventing young men who were candidates for orders from ignorantly committing themselves, to their own discredit, and the increased disunion and unhappiness of the Church. You know that to Oxford men, wherever I could take the liberty (and even where it was a liberty) I openly and urgently expressed my hope that that learned university would repair the injury which it had done to the Church by its careless reprints-that when I met with Cambridge men, I tried to provoke them to jealousy, and urged them to claim and do justice to so meritorious a son of their alma mater-that to one publisher after another I expressed the same desire for a new edition, while one after another told me the thing was impossible, that the Clarendon edition filled the market, and that till that was sold off (in other words, until hundreds or thousands of pounds had been levied, for the most part on the studious and deserving part of the clergy,) nothing could be done.

"Then arose a Society, under such patronage that one would hardly know how to be grateful enough, that so many men of high rank, character, and learning, were coming to the rescue,-it seemed an invincible armada, Oxford, and Cambridge, and Paternoster-row dared not peep or mutter,- of course we have waited in anxious expectation-and is the volume before us a specimen of the way in which their works are to be issued?"

MR. URBAN,

I AM indebted to your Correspondent E. T. for the kindly and true interpretation which he has set upon the spirit in which I answered his strictures upon a passage in the hymn Te Deum, and the English version of the Gloria Patri. I therefore with

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less regret again reply to his further observations in your Magazine.

46

I. May I ask the grounds on which
he founds his sudden transition from
passing condemnation on the word
munerari as an "unclassical passive"
to an eulogy upon it as pure Latin in
his P.S.? Riddle, Forcellinus, and
Gesner define muneror to be a deponent
verb, adducing passages in proof from
Cicero, Horace, &c. 2. The rhythm,
he says, suffers by reading "in gloriâ
"munerari
numerari" instead of
gloriâ." In several Arundel MSS.,
one Burney MS., and some Breviaries,
&c. the only collocation I found was
Where is the
gloriâ munerari."
change, except it be wrought by the
alteration of one letter? Is it this
which enables us to connect "cum
Sanctis" with the verb, otherwise "in-
admissible ?" or is æterná still to be
severed from gloria for the same
cause, viz. because other words inter-
vene? 3. "Piety and orthodoxy of
sentiment," which E. T. claims for
munerari is a more important lack, if
found wanting, than rhythm. What
the real intention of munerari was is
evident from another reading in a
black-letter Horarium in the British
Museum which I have observed-
"gloriâ præmiari." Where is the
Scriptural authority for prayer to be
"rewarded with glory ?" Why is the
reading "in gloriâ numerari," which
has been shown in my last letter to be
a scriptural phrase, and is supported
by ancient Breviaries, Psalters, Books
of the Hours, &c. and modern Bre-
viaries, "no Latin ?" Numeror is used
with in by Cicero, &c. See Gesner,
Riddle, and Forcellinus. Blessed will
he be of whom it shall be said-" How
was he numbered among the Sons of
God, and his lot is with the Saints!"

II. The Gloria Patri, commonly
called the Doxology, that is, the
"giving of glory," by its history re-
futes the idea that it contains aught
It
that is precative or optative.
was a solemn protest against Arianism
-against false doctrine and heresy-a
direct confession and avowal of the
great article of the Catholic faith, the
belief in Three Persons in one God-
"of one substance,
head, co-equal,
power, and eternity." 2. Shall we
agree with E. T. in calling it
expansion and specification of the very

66 an

first petition in the Lord's Prayer-
hallowed be Thy Name," or recog-
nise in it the very words of the Dox-
ology-"Thine is the kingdom, the
power, and the glory, for ever and
ever" The last words will show that
"before the
the Gloria Patri expresses that glory
which was God's own
worlds were made," is now, through
every generation of man, and shall be,
when man is admitted to the mansions
of immortality, where prayer shall
cease and praise alone remain; and
so, indeed, from the beginning, “world
without end," "for ever and ever."
The words "as it was in the begin-
ning," which E. T. calls "a mere
parenthesis," are ascribed to St. Je-
rome, if they were not added in earlier
times to assert the eternity of the
adorable Son of the Father. 3. Does
E. T. ever find in expressed in any
of the ancient Liturgies? while the
forms δόξαν αναπέμπομεν, οι πρέπει
Eoì dófa, &c. "we ascribe glory," &c.
Sit, which I would supply,
do occur.
is not optative, but equivalent to esto,
forw, the form of address, ascriptive.
Does not Holy Scripture bid man
"give glory (dovvai dósav) unto God,"
that is, ascribe to Him all His attri-
butes and gifts-"salvation, glory,
honour, and power?" (Rev. xix. 1,
xiv. 7; Is. xlii. 12; Mal. ii. 2, &c.)
4. Can man pray for God's glory,
which is inherent in His divine nature?
-pray for "that excellency whereby
God is eminent above all things,
His omnipotent, infinite, and eternal
being?" (Hooker, Ecc. Pol. B. v. c,
xiii. s. 8.) Is there a prayer in-what
some have deemed this "joyful hymn
eucharistic
of glory" to be-"an
hymn ?"-in a "form of praising God,"
"shorter creed ?" (Comber,
"How do
and a
Works, vol. i. p. 233-4.)
we glorify God?" asks St. Augustine;
"by calling Him glorious," is his
answer. (Enarr. in Ps. xxxix. 4.)

III. What authority has E. T. to support him in understanding by the word "saints" in the Te Deum "holy angels ?"

E. T. will, I trust, believe that I duly appreciate the courtesy of his late reply.

Yours, &c. PRESBYTER ANGLICANUS, M.A.

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Boris Almshouse

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IN our Magazine for December last some account was given of the munificent works of Abbat Beere, who presided over the monastery of Glastonbury from the year 1504 to 1534, accompanied by a Plate representing the Poor Women's Almshouse, which still lingers as a monument of his charity. It is not, however, the only building of the kind, for there is also an Almshouse for Poor Men, of which Mr. Buckler has now favoured us with a view, taken in the year 1825.

This Almshouse is also attributed to the foundation of Abbat Beere, but the architecture would lead to an earlier period. It is far more elaborate than that of the Poor Women's Almshouse. The arrangement of the building is shown in the ground-plan above given. There are ten apartments for the poor men, and at the end a kind of common

hall or entrance, and a vestry; and attached to the main building at the east is a small chapel, of narrower width, having a simple but elegant belfry. This chapel is dedicated to Saint Margaret.

There are evident marks of a former

roof to the Almshouse against the west wall of the chapel, which seems to show that the whole was originally placed under one roof, which is frequently the case in buildings of the kind. There seems also to have been then a

window in the west wall, which threw its light along the central passage. On the whole, this is a very interesting example of an ancient bede-house.

As now arranged, the Almshouses form distinct cottages, of two floors each; and the old men, if married, enjoy the comfort of having their aged partners to share their dwellings.

MR. URBAN,

March 17, 1848.

AT this time, when so much attention is paid to the statistics of disease, and so many good designs are set on foot to ameliorate the condition of the poor, and render their dwellings more healthful and cleanly throughout "the city of Westminster," it may not prove uninteresting to some of your readers to know what were the diseases prevalent in St. Margaret's parish three centuries ago. The following extracts, selected out of the Records of that church, are made from the careful notices, given by the registrar, of the different causes of deaths, which occurred during a few months in the year 1557.

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* In most ancient bede-houses the outer walls were of stone, and the apartments were partitioned off with wainscot only, being sometimes open at the top. The Royal Hospitals of Greenwich and Chelsea are arranged on a similar plan.

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