in a spirit of innovation under the name of improvement, or rudely destroyed under another visitation of puritanism, it may not be amiss to make some inquiry into the introduction of them in churches, and their use, illustrated by the history of some known examples.

That they were used as Lecterns, from whence the epistles and gospels* were sung or read, is apparent from various authorities; and according to Du Cange, the eagle designated St. John the evangelist. The same writer describes one that was re-gilt as being situated "in medio chori," and he records the bequest of one to the church of Amboise, as early as 1014.

Durandus refers to the 10th verse of the xvii. psalm, "et volabit super pennas ventorum" as a reason for the Gospels being read from the eagle, and (strangely enough) adds as follows-" Et aquila ipsa, seu locus in quo legitur, in diebus festivis, aliquo panno linteo vel "serico cooperitur, ad significandum mollitiem cordium Christiano"rum, unde Dominus per Prophetam Esek.: Ecce cor carneum dabo "vobis, et scribam legem meam in cordibus vestris,' locus vero, in quo "epistola legitur, non cooperitur, ad significandum duritiem cordium "Judæorum."

There was formerly an eagle of brass in St. Michael's church, at Coventry, which, according to the MS. annals of that city, was given in 1359, by William Botoner, and stood "in the little quire just at the entrance into the chancel, and in the centre of the aisle." In the churchwardens' accounts are these entries:

1564. It'm pd. for shoreinge the egoll, vja.

1602. pd. for settinge up another desk upon the back of the egle, viija.

The charge for scouring or cleaning the eagle occurs annually until 1645, when the font and eagle were condemned by the Puritans, and the latter sold for old metal.

"1645. Rec. of Chamberlayne Smyth for y eagle and foote, sold by order of vestry, for 5. the lb., 87. 3s. 4d." Consequently it weighed 392lbs.

A better fate has awaited the eagle in Trinity Church in the same city, although it was in some danger in 1654. The first mention of this eagle occurs in an inventory of church goods and plate, 1558-"It' a greytt eyggoll of braus in y° queyr;" and the following are extracts from the churchwardens' accounts:

1560. Payd for skowryng ye egle and candellstyckes, xa.
It'm for mendyng of y° eagles tayle, xvja.

It'm payd for makyng ye place for ye egle, xvij.

1561. It'm payd for grouncillyng and makyng y quere, vj*. viija. It'm payd for settyng up ye egle, xija

In 1560, the high altar, which had been restored at the accession of Mary, was taken down, and its removal seems to have caused the eagle to be displaced, but in the following year it was set up in the

According to Davies, certain services of the dead were also read from the Lecterns; but Durandus seems to assign another place for reading the Epistles.

"quere," and there continued until 1644, as the regular annual charge of 12d. for cleaning it shews.

In 1650 occurs a payment of 10s. "for setting up the eagle and scowryng it;" and by the ensuing extract from a vestry book, it seems probable that the eagle was removed into the vestry :

“1654, 13 July, Mr. Abraham Watts made a motion, that, whereas he was informed that this house had an intention to sell the brazen eagle, standing in the vestrie, that he might have the refusal thereof when such shall be made. Agreed, that if it be sold, he shall have the refusal thereof."

The sale, however, did not take place; and at the Restoration, the eagle appears to have been attached to the reading-desk; and in 1662, occurs a charge of 6s. "for scouring the eagle.' In this situation it remained until 1832, when the reading-desk was taken down for the purpose of displaying to more advantage the beautiful stone pulpit, and the eagle removed into the middle aisle, where it serves for reading the service, and is seen with greatly improved effect, disencumbered of the carpentry work of the old desk.

Leamington, June, 1834.

Σ.

"MAY the king live for ever!" Thus she speaks
Who knows, yea, owns, the hour is drawing nigh
When Israel's crown that king must cease to wear-
That mortal man must die!

Fall not full coldly on the closing ear

The words of form and state, and seem at last

But poor and faint memorials of the days

Of rule and triumph past?

Yet, though perchance the speaker's thoughts soar not

Beyond the phrase of courtly homage, still

The wish unto its amplest, utmost terms,

Jehovah shall fulfil.

The penitent sincere, the pious king,

Through heaven's eternal years shall live and reign ;
Nor he alone-a countless host of saints

The same bright prize shall gain.

For David's mighty Son hath by his death

O'ercome death's empire; and he saith to all,

"

Come unto me for everlasting life!"

Obey, my soul, the call!

Sheldon, near Birmingham.

J. G.

ON VISITING ST. ALBAN'S ABBEY.

I DID not come to worship at thy shrine,
Blest Alban, though for many a studious year
My spirit hath dwelt upon this spot. Our vine
Planted, and by thy blood first water'd here,
Shot its green branches down to either main.
Oh, as I stand upon thy grave, the heart
Of life to this thy proud sepulchral fane,
Whence breathes to me thy spirit from every part,
Thankful and reverent I bow the knee,

My hands upon my throbbing breast I smite,
And, clasp'd in prayer, lift upward—not to thee,
But in fond memory of thee. The fight
Of spirit that with mighty spirits strove,

Mightiest below, and won, the deep-felt joy

Of duty yielded to thy Lord of love,

Through blood, through fire, through mockery's fierce annoy,
In thee began, and on this hallowed ground.
Oh, in this fearful hour of ebbing hope,

A portion of thy spirit in us be found,

With hell and powers of hell unquell'd to cope.
Yea! numerous as the fanes which from this one,
Rais'd o'er thy bones, have whiten'd all our land,

Be thy meek followers. At each altar-stone

Stand one resolv'd like thee, blest saint, to stand,
Nor loth, if truth require, like thee to fall.

And many have stood, and many have fallen as thou!
Cranmer, and Latimer, and Ridley-all

Our martyr'd host, following in glittering row,

Here handed down to us the lamp of fire

Which here thou first didst kindle. Shall the night
Quench it? Oh, no! still broader, brighter, higher,

Shall burn, through thickening gloom, its sacred light.

Lyra Apostolica.

Γνοῖεν δ', ὡς δὴ δηρὸν ἐγὼ πολέμοιο πέπαυμαι.

No. XV.
1.

R.

"I saw all Israel scattered upon the hills, as sheep that have not a shepherd."

POOR wanderers, ye are sore distrest
To find that path which CHRIST has blest
Tracked by his saintly throng;

Each claims to trust his own weak will,
Blind idol!-so ye languish still,

All wranglers, and all wrong.

He saw of old, and met your need,
Granting you prophets of his creed,
The throes of fear to swage;
They fenced the rich bequest He made,
And sacred hands have safe conveyed
Their charge from age to age.

Wanderers! come home! When erring most,
CHRIST's church aye kept the faith, nor lost
One grain of Holy Truth;

She ne'er has erred as those ye trust,
And soon she shall shake off her dust,
And REIGN as in her youth!

2.

WHEN I Would search the truths that in me burn,
And cast them into rule and argument,

A hundred reasoners cried-" Hast thou to learn
Those dreams are scattered now, those fires are spent?"
And did I mount to simpler thoughts, and try

Some theme of peace, 'twas still the same reply.
Perplexed, I hoped my heart was pure of guile,
But judged me weak in wit, to disagree;
But now I see that men are mad awhile,

And joy the AGE TO COME Will think with me. 'Tis the old history :-Truth without a home, Despised and slain,-then rising from the tomb!

3.-ATHANASIUS.

WHEN shall our northern church her champion see,
Raised by divine decree,

To shield the ancient Truth at his own harm?...
Like him who stayed the arm

Öf tyrannous power, and learning's sophist-tone,
Keen-visioned Seer, alone.

The many crouched before an idol-priest,
Lord of the world's rank feast.
In the dark night, mid the saints' trial sore
He stood, then bowed before

The holy mysteries,-he their meetest sign,
Weak vessel, yet divine.

Cyprian is ours, since the high-souled primate laid
Under the traitorous blade

His silvered head. And Chrysostom we claim
In that clear eloquent flame

And deep-taught zeal in the same woe, which shone
Bright round a Martyr's throne.

And Ambrose reared his crosier from the tomb,
Though with unequal doom,

When in dark times our champion crossed a king,-
But good in every thing

Comes as ill's cure. Dim Future! shall we NEED
A prophet for Truth's Creed?

4.

TIME was, I shrank from what was right,

From fear of what was wrong;

I would not brave the sacred fight,
Because the foe was strong.

But now I cast that finer sense
And sorer shame aside;
Such dread of sin was indolence,
Such aim at heaven was pride.

So, when my Saviour calls, I rise
And calmly do my best;
Leaving to him, with silent eyes
Of hope and fear, the rest.

I step, I mount where he has led ;
Men count my haltings o'er ;-

I know them; yet, though self I dread,
I love his precept more.

CORRESPONDENCE.

The Editor begs to remind his readers that he is not responsible for the opinions
of his Correspondents.

PETITIONS FOR THE CHURCH.

SIR,-Parish petitions have lately been presented from many places to the two Houses, For want of a little thought, these petitions have often been wanting in what was important; occasionally they have contained what was positively objectionable.

I have seen some, for instance, in which it was stated that those who signed felt convinced " that the saving truths of the Christian religion were taught under no system in such purity as under that of the established church of this country."

It was bold to assert such a negative at all. But what would such a petitioner say in answer to Bishop Hobart or Bishop Skinner? For my own part, I regard the church in Scotland (I need not say I mean the episcopal one) as the purest in Christendom.

These words, however, may have been united carelessly; but it is a proof of great inattention to a very important principle that many of these petitions contain no reference to the claims of our church as an apostolic institution. They speak of it as though it were the creature of the state. Now when the clergy call on their people to express their sentiments, how important is it that they should suggest such words as may now form a healthful exposition, and hereafter a useful witness of their thoughts! How important is it that those whose opinions are in an embryo and unformed state, but who hold the faith, though clouded by uncertainties, should be induced to commit themselves on the side of truth.

You would therefore, Sir, confer a general benefit on your country readers, if you would give them two or three forms of petition fit to be employed. I have just been spending an hour, which I could ill spare, in fabricating one for myself; but it is a species of composition in which I am not at home. Most of my brethren, I apprehend, would