at present in force, by which cousins are prohibited from marrying, as they are reckoned only within the fourth degree. "Pope Alexander II. introduced the Canonical computation of degrees, which brought first cousins and others within the third degree." (Stephens' Blackstone, Ed. 2, Vol. II., Book III., c. 2., p. 231, note c.)

Wheatley, c. x. § iii. [p. 406, Ed. Bohn] says, "No cousins whatsoever, whether in the first, or second, or third descent, are prohibited marriage, either by the laws of GOD or of the land. The more ancient prohibition indeed of the Canon Law was to the seventh generation and the same was formerly the law of the Church of England, as appears by the Canons of two different Councils." (London and Westminster, Gibson's Codex, p. 497.) "But in the fourth Council of Lateran, which was held A.D. 1215, the prohibition was reduced to the fourth degree, as appears, not only by a statute in the thirty-second of Henry VIII., but also by the frequent dispensations for the fourth degree, (and no further,) which we meet with in our ecclesiastical records, as granted by special authority from Rome. At the Reformation. . no marriages were prohibited but within the third degree. Cousins therefore do not come "within the degrees prohibited," as set forth in "the Table of Affinity," at the end of the Book of Common Prayer. (Cf. Canon 99, A.D. 1603.) But a CONSTANT READER will be told by any M.D. of experience, that such marriages are, physiologically, extremely unadvisable, and this is the reason so many object to them.

THE TERM PROTESTANT.

VII. 1. This term is objectionable (a) because Dissenters of all sorts, Quakers, Jumpers, Ranters, Sha

kers, as well as Socinians, Arians, and those more generally recog nised as such, call themselves by this name; (b) because the Church of England has carefully avoided calling herself by it-she calls herself Catholic; (c) because its use isolates us from the rest of Christendom, and fosters uncharitableness; (d) because the term originated in Luther's and others' protest against the decision of the second Diet of Spires, A.D. 1529; with which the English Church had nothing to do. It is quite true we do protest against Roman and infidel error, but we do so by deeds not words. Party names never yet won a soul to love CHRIST.

2. As regards bands, I know of no authority for wearing them in a parish or district church. A few Sundays ago I was in a vestry with two Colonial Bishops, one of whom wore bands, the other did not; the latter asked the former why he wore them; "they hide any malarrangement underneath," was the reply. The other said that he had found them so uncomfortable that he, in accordance with the more usual practice, had left them off— Utrum horum mavis accipe.

Finally, let me tell an OLD SUBSCRIBER, that not wearing gloves in church has nothing to do with the Ritual revival. I have never, that I can remember, worn gloves in church, because I do not pray in gloves at home, and because, when I pay a morning call, I do not sit in gloves chatting to my friends. Perhaps I may, therefore, be called unmannerly.- Yours, &c., H.

Queries.

THE PASSING BELL.

SIR,-In Quarles' Emblems I find this line, "the nine sad knells of a dull passing bell." I presume that this alludes to some

well-known custom of ringing what used to be the passing bell, but is now rung usually twelve hours after death has occurred. I shall be thankful for any information on the subject that your correspondents can furnish.-Yours, &c., EMBLEMATICUS.

THE BLESSED VIRGIN.

SIR,-I should like to know by what arguments some persons defend their assertion that the Blessed Virgin had other children. I know they say that it is evident from S. Matth. i. 25, TEKE TOV υἱὸν τὸν πρωτότοκον, (she brought forth her Firstborn Son,) but this argument does not by any means hold, for it is the custom of Scripture to designate as the firstborn that child who is born first, whether it is followed by other children or not. The hypothesis seems to be defended by those only who go solely on internal evidence, to the almost utter neglect of external evidence; for (unless I am much mistaken) the Fathers all held that the Blessed Virgin had no other children.-Yours, &c., AMBROSE.

VESPERS AND LAUDS.

SIR,-Can you or any of your readers kindly inform me why it is no commemoration is made at Vespers and Lauds of Saturday and Sunday from Septuagesima to Easter, except a holy-day falls? Could you be so good as to insert an_answer in your next number? -ISABEL.

ALTERATION IN THE SERVICES

FOR LENT.

SIR,-Will any of your readers kindly inform me why, during the season of Lent, some parts of the Church Service which are ordinarily sung or chanted, are read, and some chanted as usual? For instance, Venite, Jubilate Deo, and

Has it adopted the Thirty-nine Articles?

3. What Communion Office is used? Are the offices of matins, Evensong, Burial of the Dead, Baptism, &c., the same as those of the Church of England?

4. Are Vestments, Lights, Incense, Banners, &c., used in all the Hawaiian churches? Does the Hawaiian Church enjoin reservation and elevation of the Sacrament, the mixed chalice, the anointing of the sick and at Confirmation?

5. Has the Hawaiian Church any Synod?

6. When will the cathedral be finished? Does the building of churches cost much in the Sandwich Islands?

7. Are there many Romanists and Congregationalists in the Islands?

Can you tell me anything about the Sarum colours? Red is said to be the colour for Ash Wednesday, Good Friday, and Sundays, and Feasts of martyrs. Would the same altar-cloth, and chasuble, or cope then be used on Good Friday, the greatest fastday in the year, as on S. Peter's day, one of the high Festivals, or on one of the Sundays in Lent as on one of the Sundays after Trinity? Should Evensong be said at the altar? Should the cope be worn at that service? What are the proper vestments for acolytes and thurifers?

By allowing this to appear in your next number you will oblige A CANADIAN CATHOLIC.

THE MAGNIFICAT.

SIR,-I should be glad if you or some of your readers, could tell me the meaning of the Ritual used in some churches, at the Magnificat; and also what is meant by the "Gospel Lights?" - Yours, &c., S. M. M.

ECCLESIASTICAL EMBROIDERY.

SIR,-Can you inform me how ladies can be supplied with mate

rials for "Ecclesiastical Embroidery;" and how their work can be disposed of when complete?— Yours, &c., A. A. R.

DECORATION OF GRAVES.

E. D. H. would feel obliged to the Editor of the Churchman's Companion if he would tell her in the next number, whether flowers should be laid on the grave-stones of the departed on Good Friday, or Easter Eve, and how long they should remain: also what the custom rose from? Also in what form they should be put on-whether crosses-wreaths with R. I. P. in the centre are generally used.

She wishes to know why people bow to the altar on coming into church, when there is no Sacrament there; and whether one should bow at the Gloria, &c., in Puritan churches, as one is accustomed to do in Catholic ones?

[Flowers ought not to be laid on the graves till after six o'clock on Easter Eve, before which hour no decorations should be placed in or round the church. They may be arranged in any form of Christian symbolism which fancy dictates, and they may be used at all times except in the Penitential Seasons. The custom has always prevailed in Catholic countries as one of affectionate remembrance of the departed, and of suitable adornment of churchyards.

Reverence is shown to the altar at all times as having been rendered sacred by the special presence of our LORD when the Holy Eucharist has been celebrated.

It is best as a general rule to avoid too great demonstrativeness in external religious observances, and charity should prevent the prejudices of others being violently offended, but an unostentatious token of reverence at the mention of the holy names could never be out of place.-ED. C. C.]