Trench’s book the thoughts and words only of the Reformers before the Reformation, of the men, that is, who never bent the knee to Baal, but ever cherished in their hearts the true doctrine of salvation. If his own theory be worth anything, he must have recourse for his present purposes, to that one of the two Churches which alone has been perpetuated, victorious after conflict, in Protestantism. Where else shall he find sympathies that answer to those of Protestants? But he does not do so. For in the beginning of his preface he tells us that he has not admitted each and all of the works of the authors whose productions he inserts. He tells us that he has carefully excluded from his collection “all hymns which in any way imply the Romish doctrine of transubstantiation”, or, “which involve any creature-worship, or speak of the Mother of our Lord in any other language than that which Scripture has sanctioned, and our Church adopted”, or which “ask of the suffrages of the Saints”? These certainly are not the doctrines which have been perpetuated in Protestantism. His own practice, therefore, is inconsistent with his theory, if that theory means to assert the existence of two Churches in the middle age, distinctly antagonistic, one to the other. The only escape from this tangle is to reply, that Dr. Trench, although he may find two Churches in the bosom of the middle-age Church, does not, however, place between them a separation so sharp as to suppose the Church of good absolutely without evil, nor the Church of evil altogether destitute of good. In each there is good and some mixture of evil: error relieved by a vein of truth. His favourite authors, by whose labours he wishes to make his readers profit, are, in this last hypothesis, men who are subject to the influence of both Churches; men who belong partly to each in turn, whose doctrines are a pitiable admixture of truth with falsehood—who, in one word, are visited both by “airs from Heaven and blasts from Hell”. At times they say what all, even Protestants, may treasure up in their hearts, to live on and love; at times, again, they are made to utter what all should reject and condemn, as so many snares for unwary feet. We shall say nothing of the difficulty the mind feels in accepting such a description of the position of these writers, nor of the task we have to persuade ourselves that those who teach belief in deadly heresies to be essential to salvation, can be, at the same time, the chosen tabernacles wherein the pure spirit of real piety can ever take up its abode. Such was not the feeling of the ancient Church. We ask, instead, who are the men upon whose writings Dr. Trench would sit in judgment, “to sunder between the holy and profane”, to distinguish between the errors and the truth, to decide what we are “to take warning from and to shun, what to live upon and love”. With the exception of the two, Alard and Buttmann, all are men highly honoured by the whole Catholic world, and