Altar Manual: Page 41. The Hector's Scrap Book: Page 81. 
 
 NIGHT SERVICE. 
 
 OPENING SENTENCE, etc. 
 
 THE GENERAL CONFESSION. 
 
 ALMIGH TY and most merciful Father ; 
 We have erred and strayed from Thy 
 ike lost sheep. We have followed too 
 touch the devices and desires of our own 
 hearts. We have offended against Thy Holy 
 Laws. We have left undone those things 
 which we ought to have done ; And we have 
 done things which we ought not to have 
 done ; And there is no health in us. But 
 Thou, O Lord, have mercy upon us, misera- 
 ble offenders. Spare Thou those, O God, 
 who confess their faults. Restore Thou those 
 
 ; who are penitent; According to Thy Prom- 
 ises declared unto mankind in Christ Jesus 
 
 . our Lord. And grant, O most merciful 
 Father, for His sake, That we may here- 
 after live a godly, righteous, and sober life, To 
 the glory of Thy Holy Name. Amen. 
 
 THE ABSOLUTION. 
 
 OUR FATHER, etc. 
 
 I 
 
 V. 
 R. 
 
 V. 
 
 R. 
 
 V. 
 
 R. 
 
 O Lord, open Thou our lips. 
 
 And our mouth shall show forth Thy 
 
 praise. 
 Glory be to the Father, and to the Son, 
 
 and to the Holy Ghost ; 
 As it was in the beginning, is now, and 
 
 ever shall be, world without end. 
 
 Amen. 
 Praise ye the Lord. 
 The Lord's Name be praised. 
 
 PSALTER. 
 
 FIRST LESSON. 
 
 MAGNIFICAT. 
 
 MY soul doth | magni-fythe | Lord : and 
 my spirit hath rejoiced in | God * my | 
 Sa •= | viour. 
 
 For He | hath • re- | garded : the lowliness 
 of J His • hand- | maid* = | en. 
 
 For behold from | hence * = | forth : all 
 (generations shall | call " me | bless • = | ed. . 
 :- For He that is mighfi/ hath | magni-fied | 
 fcrne : and | Ho - ly | is * His j Name. 
 
 And His mercy is on £«em that | fear ' = j 
 Hi ni : throughout | all ' gener- | a • = j 
 dons. 
 
 Hie hath showed strength | with ■ His | arm : 
 ge hath scattered the proud, in the im- 
 «ina<ion | of " = | their ' = | hearts. 
 ■ He hath put down the mighfo/ I from" ■ 
 ^eir | seat : and hath exalted the | hum - 
 and • = | meek. 
 :He hath filled the hungry with | good 
 things : and the rich He | hath sent | 
 lp-ty a- | way. 
 
 He remembering His mercy, hath holpen 
 His servant | Is-ra | el : as He promised to 
 our fore-fathers, Abraham | ana ' his | seed 
 ■ for | ever. 
 
 SECOND LESSON. 
 
 NUNC DIMITTIS. 
 
 Lord, now lettest Thou Thy | ser = vant 
 de- I part in = I peace : ac - I cord = ing I 
 to Thy | Word. ; 
 
 For | = — mine = | eyes have = | seen : 
 Thy | = = sal- | va = | tion. 
 
 Which | = = Thou = | hast pre-= | 
 pared : before the | face == of | all= | peo- 
 ple. 
 
 To be a | light = to == | lighten the= I 
 Gentiles : and to be the glory | of = Thy j 
 people ] Israel. 
 
 Glory be to the | Fa = ther— j and to the | 
 Son : and | to = the | Holy | Ghost. 
 
 As it was in the beginning, is | now = and 
 = 1 ever = | shall be : world | with = out | 
 end. A - | men. 
 
 APOSTLES' CREED. 
 
 I believe in God, the Father Almighty, 
 Maker of heaven and earth : 
 
 And in Jesus Christ, His only Son, our 
 Lord : Who was conceived by the Holy 
 Ghost, born of the Virgin Mary : suffered 
 under Pontius Pilate, was crucified, dead, 
 and buried: He descended into Hell; the 
 third day, He rose again from the dead : He 
 ascended into Heaven, And sitteth on the 
 right hand of God, the Father Almighty : 
 From thence He shall come to judge the 
 quick and the dead. 
 
 I believe in the Holy Ghost : the Holy 
 Catholic Church ; the Communion of Saints : 
 the Forgiveness of sins : the Resurrection of 
 the body : and the Life everlasting. Amen. 
 
 V. 
 
 R. 
 
 V. 
 R. 
 V. 
 R. 
 
 V. 
 R. 
 V. 
 R. 
 
 V. 
 R. 
 
 V. 
 R. 
 
 The Lord be with you. 
 And with thy spirit. 
 
 Let us pray. 
 O, Lord, show Thy mercy upon us. 
 And grant us Thy salvation. 
 O Lord, save the State. 
 And mercifully hear us when we call 
 
 upon Thee. 
 Endue Thy Ministers with righteousness. 
 And make Thy chosen people joyful. 
 O Lord, save Thy people. 
 And bless Thine inheritance. 
 Give peace in our time, O Lord. 
 For it is Thou, Lord, only, that makest 
 
 us dwell in safety. 
 O God, make clean our hearts within. us. 
 And take not Thy Holy Spirit from us. 
 
 THE COLLECTS. 
 
 ANTHEM 
 
 Prayers, Hymn, Sermon. Hymn, 
 Benediction. 
 
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 WE praise Thee , O ■ = I God : we acknowledge | Thee * to | be ' the | Lord. 
 2. All the earlh duili | worship | Thee : the Father | ev-er- | last == | ing. 
 
 3. To Thee all Angels | cry ' a- | loud : 
 
 the Heavens and | all ' the | powers ■ there- | in. 
 
 4. To Thee Cherubim and | Se-raph- | ini : con- | tinu-al- I ly * do I cry ; 
 
 5. Holy | Ho-ly \ Holy : Lord | God ■ of | Sa ba- | oth ; 
 
 6. Heaven and earth are full of the | Ma jes- | ty : of | Thy * = | glo - = | ry. 
 
 7. f The glorious company of the Apostles | praise " = | Thee : 
 
 8. \ The goodly fellowship of the Prophets | praise ' = | — ' = | Thee. 
 
 9. f The noble array of Martyrs | praise " = | Thee : 
 
 10. (.The holy Church throughout all the world | doth ' ac- | know-ledge | Thee; 
 
 11. f The Father, of an | in-finite I Majesty : 
 
 12. (.Thine adorable | true ' and f on ly | Son ; 
 
 13. Also the | Ho -ly | Ghost : the | Com- == | = ' fort- | er. 
 
 14. Thoa art the | King * of J Glory : O | = '* = \ = • b | Christ. 
 
 15. Thou art the ever- | last-ing | Son : of \ = • the | Fa- = | ther. 
 
 16. When Thou tookest upon Thee to de- | liv-er | man : 
 
 Thou didst humble Thyself to be | born • = | of *a | Virgin. 
 
 17. When Thou hadsb overcome the | sharpness ' of | death : 
 
 Thou didst open the Kingdom of Heaven to | all ' be- | liev- = | ers. 
 
 18. Thou si ttest at the right hand | of" =God : in the ylory | of 'the | Fa-= | ther. 
 
 19. We believe that | Thou ' shalt | come : to | be * = j our ' = | Judge. 
 
 20. We therefore pray Thee \ help ' Thy | servants : 
 
 whom Thou hast redeemed | with ' Thy | pre-cious | blood. 
 
 21. Make them to be numbered | with ■ Thy | saints : in glory | ev-er | last= | ing. 
 
 22. f O Lord save Thy people and | bless Thine | heritage : 
 
 23. \ Govern them and | lift ■ them | up " for | ever. 
 
 24. f Day by day we | magni fy | Thee: 
 
 25. \ And we worship Thy Name ever | world ' with- | out ' = | end. 
 
 26. Vouchsafe \ O ■ = I Lord : to keep us | this • day | with-out | sin. 
 
 27. O Lord have mercy up- | on • — | us : have | mercy ■ up- | on • == |us. 
 
 28. O Lord let Thy mercy be up- | on • = | us : as our | trust • = | is • in | Thee. 
 
 29. O Lord in Thee | have ' I trusted : let me never | be ' con- | found = ed. 
 
 Uenetrictte. 
 
 .. O all ye Works of the Lord | bless ■ ye the | Lord : praise Him and | magni-fy | Him ■ for | ever. 
 2. O ye Angels of the Lord | bless "ye the | Lord : 3. O ye Heavens | bless = | yethe | Lord: 
 
 4. O ye Waters that be above the Firmament, 5. O all ye Powers of the Lord, 
 
 6. O ye Sun and Moon, 7. O ye Stars of Heaven, 
 
 8. O ye Showers and Dew, 9. O ye Winds of God, 
 
 10. O ye Fire and Heat, it. O ye Winter and Summer, 
 
 12. O ye Dew and Frosts, 13. O ye Frost and Cold, 
 
 14. O ye Ice and Snow, 15. O ye Nights and Days, 
 
 16. O ye Light and Darkness, 1/. O ye Lightnings and Clouds, 
 
 18. O let the Earth | bless ■ the | Lord : yea let it praise Him and | magni-fy | Him ■ for | ever. 
 
 19. O y}e Mountains and Hills 20. O all ye Green things upon theearth, 
 
 21. O ye Wells, 22. Oye Seas and Floods, 
 
 33. O ye. Whales and all that move in the waters, ...24. O all ye Fowls of the Air, 
 25. O all ye Beasts and Cattle 26. O ye Children of Men, 
 
 27, O let Israel | bless ■ the I Lord : praise Him and | magni-fy | Him ■ for | ever. 
 38. Oye Priests of the Lord, 29. O ye Servants of the Lord, 
 
 30. O ye Spirits and Souls of the Righteous | bless ■ ye the | Lord : praise Him, etc. 
 
 31. O ye holy and humble Men of heart | bless ■ ye the | Lord : praise Him, etc. 
 
 Glory be to the Father \ and ' to the | Son : and \ to ■ the | Ho-ly | Ghost : 
 
 As it was in the beginning, is now, and | ev-er | shall be : world | with-out | end ■ A- | men. 
 
 sc3 
 
SECOND SELECTION -The Compline Psalms. 
 
 Save us wafting, Lord, and guard us sleeping : 
 That awake we may be with Christ, and in peace may take our rest. 
 
 PSALM 4 
 
 Hear me, when I call, O God of my | right- 
 eousness : Thou hast set me at liberty, when I 
 was in trouble ; have mercy upon me, and | 
 hearken unto my prayer. 
 
 ye sons of men, how long will ye bias- | 
 pheme mine honor : and have such pleasure in 
 vanity, and seek | after falsehood ? 
 
 Know this also, that the Lord hath chosen to 
 Himself the man | that is godly : when I call 
 upon the Lord | He will hear me. 
 
 Stand in | awe, and sin not : commune with 
 your own heart, and in your | chamber, and 
 be still. 
 
 Offer the sacrifice of | righteousness : and put 
 your | trust in the Lord. 
 
 There be | many that say : Who will | show 
 us any good ? 
 
 Lord, | lift Thou up: the light of Thy | coun- 
 tenance upon us. 
 
 Thou hast put gladness | in my heart : since 
 the time that their corn, and wine, and | oil in- 
 creased. 
 
 1 will lay me down in peace, and | take my 
 rest : for it is Thou, Lord, only, that makest 
 me | dwell in safety. 
 
 From PSALM 31. 
 
 In Thee, O Lord, have I | put my trust : let 
 me never be put to confusion ; deliver me | in 
 Thy righteousness. 
 
 Bow down Thine | ear to me : make haste | 
 to deliver me. 
 
 And be Thou my strong rock, and | house of 
 defence : that | Thou mayest save me. 
 
 For Thou art my strong rock, | and my cas- 
 tle : be Thou also my guide, and lead me | for 
 Thy Name's sake. 
 
 Draw me out of the net that they have laid 
 I privily for me : for | Thou art my strength. 
 
 Into Thy hands I com- | mend my spirit : for 
 Thou hast redeemed me, O | Lord, Thou God 
 of truth. 
 
 PSALM 91. 
 
 Whoso dwelleth under the defence | of the 
 Most High : shall abide under the shadow | of 
 the Almighty. 
 
 I will say unto the Lord, Thou art my Hope, 
 and I my Strong Hold : my God, in | Him will 
 I trust. 
 
 For He shall deliver thee from the | snare of 
 the hunter : and from the | noisome pestilence. 
 
 He shall defend thee under His wings, and 
 thou shalt be safe | under His feathers: His 
 faithfulness and truth shall be thy | shield and 
 buckler. 
 
 Thou shalt not be afraid for any | terror by 
 night : nor for the arrow that | flieth by day ; 
 
 For the pestilence that | walketh in dark- 
 ness : nor for the sickness that destroyeth | in 
 the noon-day. 
 
 A thousand shall fall beside thee, and ten 
 thousand at | thy right hand : but it shall not 
 I come nigh thee. 
 
 Yea, with thine eyes shalt | thou behold: and 
 see the reward | of the ungodly. 
 
 For Thou, Lord, | art my Hope : Thou hast 
 set Thine house of de- | fence very high. 
 
 There shall no evil happen | unto thee : nei- 
 thershallany plague come | nigh thy dwelling. 
 
 For He shall give His angels charge | over 
 thee : to | keep thee in all thy ways. 
 
 They shall bear thee | in their hands : that 
 thou hurt not thy | foot against a stone. 
 
 Thou shalt go upon the | lion and adder : the 
 young lion and the dragon shalt thou tread | 
 under thy feet. 
 
 Because he hath set his love upon Me, there- 
 fore will I I deliver him : I will set him up, 
 because he hath | known My Name. 
 
 He shall call upon Me, and | I will hear 
 him : yea, I am with him in trouble ; I will 
 deliver him, and bring | him to honor. 
 
 With long life will I | satisfy him : and show 
 him I My salvation. 
 
 PSALM 134. 
 
 Behold now, | praise the Lord : all ye | ser- 
 vants of the Lord ; 
 
 Ye that by night stand in the 
 Lord : even in the courts of the 
 God. 
 
 Lift up your hands in the | sanctuary 
 I praise the Lord. 
 
 The Lord, that made | heaven and earth : 
 give thee blessing | out of Sion. 
 
 house of the 
 house of our 
 
 and 
 
 JUs^f After the Lesson may be sung this Compline Hymn, followed by Nunc Dimittis. 
 
 Before the ending of the day, Creator of the world, we pray 
 
 That with Thy wonted favor, Thou Wouldstbe our Guard and Keeper now. 
 
 From all ill dreams defend our sight ; From fears and terrors of the night, 
 Withhold from us our ghostly foe, That spot of sin we may not know. 
 
 O Father, that we ask be done, Through Jesus Christ, Thine only Son, 
 Who with the Holy Ghost and Thee, 'Shall live and reign eternally. Amen. 
 
 NUNC DIMITTIS. 
 Lord, now lettest Thou Thy servant depart in peace : according to Thy Word. 
 For mine eyes hive seen : Thy Solvation. . 
 
 Which Thou hast prepared : before the face of all people. 
 To be a Light to lighten the Gentiles : and to be the Glory of Thy people Israel. 
 
 1 
 
IPOTTIECT.H: SELECTION. 
 
 Psalm 23. 
 
 TTTIIE Lord is my shepherd; therefore can 
 t +■ , I lack nothing. 
 
 2 He shall feed me in a green pasture, and 
 lead me forth beside the waters of comfort. 
 
 3 He shall convert my soul, and bring me 
 forth in the paths of righteousness for His 
 Name's sake. 
 
 4 Yea, though I walk through the valley of 
 the shadow of death, I will fear no evil; for 
 Thou art with me; Thy rod and Thy staff com- 
 fort me. 
 
 5 Thou shalt prepare a table before me 
 against them that trouble me; Thou hast 
 anointed mv head with oil, and mv cup shall be 
 full. 
 
 6 But thy loving-kindness and mercy shall 
 follow me all the days of my life ; and I will 
 dwell in the house of the Lord for ever. 
 
 Psalm 34. 
 
 I WILL always give thanks unto the Lord; 
 His praise shall ever be in my mouth. 
 
 2 My soul shall make her boast in the Lord; 
 the humble shall hear thereof, and be glad. 
 
 3 praise the Lord with me, and let us 
 magnify his Name together. 
 
 4 T sought the Lord, and He heard me; yea, 
 He delivered me out of all my fear. 
 
 5 They had an eye unto him, and were 
 lightened : and their faces were not ashamed. 
 
 f> Lo, the poor crietli, and the Lord heareth 
 him ; yea, and saveth him out of all his troubles. 
 
 7 The angel of the Lord tarrieth round about 
 them that fear Him, and delivereth them. 
 
 8 taste, and see, how gracious the Lord is; 
 blessed is the man that trusteth in Him. 
 
 9 <> fear the Lord, ye that are his saints; 
 for they that fear Him lack nothing. 
 
 10 The lions do lack, and suffer hunger; but 
 they who seek the Lord shall want no manner 
 of thing that is good. 
 
 11 Come, ye children, and hearken unto me; 
 I will teach you the fear of the Lord. 
 
 12 What man is he that lusteth to live, and 
 would fain see good days? 
 
 13 Keep thy tongue from evil, and thy lips, 
 that they speak no guile. 
 
 14 Eschew evil, and do good; seek peace, 
 and ensue it. 
 
 15 The eves of the Lord are over the right- 
 eous, and liis cars are open unto their prayers. 
 
 16 The countenance of the Lord is against 
 them that do evil, to root out the remembrance 
 of them from the earth. 
 
 17 The righteous cry, and the Lord heareth 
 them, and delivereth them out of all their 
 troubles. 
 
 18 The Lord is nigh unto them that are of 
 a contrite heart, and will save such as be of an 
 humble spirit. 
 
 19 Great are the troubles cf the righteous; 
 but the Lord delivereth him out of all. 
 
 20 He keepeth all his bones, so that not one 
 of them is broken. 
 
 21 But misfortune shall slay the ungodly ; 
 and they that hate the righteous shall be 
 desolate. 
 
 22 The Lord delivereth the souls of his 
 servants ; and all they that put their trust in 
 Him shall not be destitute. 
 
 Psalm 65. 
 
 V IT* HOU, O God, art praised in Sion ; and 
 t -A. t unto Thee shall the vow be performed in 
 Jerusalem. 
 
 2 Thou that hearcst the prayer, unto Thee 
 shall all flesh come. 
 
 3 My misdeeds prevail against me: O be 
 Thou merciful unto our sins. 
 
 4 Blessed is the man whom Thou choosest, 
 and receivest unto Thee : he shall dwell in Thy 
 court, and shall be satisfied with the pleasures » 
 of Thy house, even of Thy holy temple. 
 
 5 Thou shalt show us wonderful things in 
 Thy righteousness, O God of our salvation ; 
 Thou that art the hope of all the ends of the 
 earth, and of them that remain in the broad sea. 
 
 6 Who in His strength setteth fast the moun- 
 tains, and is girded about with power. 
 
 7 Who stilleth the raging of the sea, and the 
 noise of his waves, and the madness of the 
 people. 
 
 8 They also that dwell in the uttermost parts 
 of the earth shall be afraid at Thy tokens, Thou 
 that makest the out-goings of the morning and 
 evening to praise Thee. 
 
 9 Thou visitest the earth, and blessest it; 
 Thou makest it very plenteous. 
 
 10 The river of God is full of water :' Thou 
 preparest their corn, for so Thou providest for 
 the earth. 
 
 11 Thou waterest her furrows; Thou sendest 
 rain into the little valleys thereof; Thou makest 
 it soft with the drops of rain, and blessest the 
 increase of it. 
 
 12 Thou crownest the year with Thy good- 
 ness; and Thy clouds drop fatness. 
 
 13 They shall drop upon the dwellings of the 
 wilderness; and the little hills shall rejoice on 
 every side. 
 
 14 The folds shall be full of sheep; the 
 valleys also shall stand so thick with corn, that 
 they shall laugh and sing. 
 
ra^TH SELECTIOIM. 
 
 Psalm 26 
 
 E Thou my Judge, Lord, for I have 
 walked innocently : my trust hath been 
 also in the Lord, therefore shall I not fall. 
 
 2 Examine me, Lord, and prove me ; try 
 out my reins and my heart. 
 
 3 For Thy loving-kindness is ever before 
 mine eyes; and I will walk in Thy truth. 
 
 4 I have not dwelt with vain persons : neither 
 will I have fellowship with the deceitful. 
 
 5 I have hated the congregation of the wicked; 
 and will not sit among the ungodly. 
 
 I will wash my hands in innocency, O Lord; 
 and so will I go to Thine Altar; 
 
 7 That I may show the voice of thanksgiving, 
 and tell of all thy wondrous works. 
 
 8 Lord, I have loved the habitation of Thy 
 house, and the place where Thine honour 
 dwelleth. 
 
 9 O shut not up my soul with the sinners, nor 
 my life with the blood-thirsty ; 
 
 10 In whose hands is wickedness, and their 
 right hand is full of gifts. 
 
 11 But as for me, I will walk innocently : O 
 deliver me, and be merciful unto me. 
 
 12 My foot standeth right : I will praise the 
 Lord in the congregations. 
 
 <5 
 
 Psalm 43. 
 IVE sentence with me, O God, and defend 
 my cause against the ungodly people ; O 
 deliver me from the deceitful and wicked man. 
 
 2. For Thou art the God of my strength, 
 why hast thou put me from Thee ? and why go 
 I so heavily, while the enemy oppresseth me? 
 
 3 O send out Thy light and Thy truth, that 
 they may lead me, and bring me unto Thy holy 
 hill, and to Thy dwelling. 
 
 4 And that I may go unto the Altar of God 
 even unto the (iod of my joy and gladness ; and 
 upon the harp will 1 give thanks unto Thee, O 
 God, my God. 
 
 5 Why art thou so heavy, my soul'/ and 
 why art thou so disquieted within me? 
 
 6 O put thy trust in God; for I will yet give 
 Him thanks, which is the help of my counten- 
 ance, and mv God. 
 
 Psalm 141. 
 ORD, I call upon Thee; haste Thee unto me 
 and consider my voice, when I cry unto 
 
 Thee. 
 
 2 Let my prayer be set forth in Thy sight as 
 the incense; and let the lifting up of my hands 
 be an evening sacrifice. 
 
 3 Set a watch, O Lord, before my mouth, 
 and keep the door of my lips. 
 
 4 O let not mine heart be inclined to any 
 evil thing; let me not be occupied in ungodly 
 works with the men that work wickedness, lest 
 I eat of such things as please them. 
 
 5 Let the righteous rather smite me friendly, 
 and reprove me. 
 
 6 But let not their precious balms break my 
 head ; yea, I will pray yet against their wicked- 
 
 7 Let their judges be overthrown in stony 
 places, that they may hear my words ; for they 
 are sweet. 
 
 8 Our bones lie scattered before the pit, like 
 as when one breaketh and heweth wood upon 
 the earth. 
 
 9 But mine eyes look unto Thee, O Lord 
 God ; in Thee is my trust ; O cast not out my 
 soul. 
 
 10 Keep me from the snare that they have 
 laid for me, and from the traps of the wicked 
 doers. 
 
 11 Let the ungodly fall into their own nets 
 together, and let me ever escape them. 
 
 ■ '•'■" ".i'i.".i'i.".i-i,'i..i,i-,,m ",C.,'SVi<-< 
 
 ZPS^LHUC 15. 
 
 V ORD, who shall dwell in Thy tabernacle? or who shall rest upon Thy holy hill? 
 
 2 Even he that leadeth an uncorrupt life, and doeth the thing which is right, and 
 speaketh the truth from his heart. 
 
 3 He that hath used no deceit in his tongue, nor done evil to his neighbour, and 
 hath not slandered his neighbour. 
 
 4 He that setteth not by himself, but is lowly in his own eyes, and maketh much 
 of them that fear the Lord. 
 
 5 He that sweareth unto his neighbour, and disappointeth him rot, though it were 
 to his own hindrance. 
 
 6 He that hath not given his money upon usury, nor taken reward against the 
 innocent. 
 
 7 Whoso doeth these things shall never fall. 
 
sixiTxa: szELiEaTionsr. 
 
 PSALM 32. 
 
 1. Blessed is he whose unrighteousness is 
 forgiven : and whose sin is covered. 
 
 2. Blessed is the man unto whom the Lord 
 imputeth no sin : and in whose spirit there 
 is no guile. 
 
 3. For whilst I held my tongue: my bones 
 consumed away through my daily complain- 
 ing. 
 
 4. For Thy hand is heavy upon me day 
 and night : and my moisture is like the 
 drought in summer. 
 
 5. 1 will acknowledge my sin unto Thee : 
 and mine unrighteousness have I not hid. 
 
 6. I said, I will confess my sins unto the 
 Lord : and so Thou forgavest the wicked- 
 ness of my sin. 
 
 7. For this shall every one that is godly 
 make his prayer unto Thee, in a time when 
 Thou mayest be found : but in the great 
 water-floods they shall not come nigh him. 
 
 8. Thou art a place to hide me in ; Thou 
 shalt preserve me from trouble: Thou shalt 
 compass me about with songs of deliverance. 
 
 9. I will inform thee, and teach thee in 
 the way wherein thou shalt go : and I will 
 guide thee with Mine eye. 
 
 10. Be ye not like to horse and mule, 
 which have no understanding: whose mouths 
 must be held with bit and bridle, lest they 
 fall upon thee. 
 
 11. Great plagues remain for the ungodly: 
 but whoso putteth his trust in the Lord, 
 mercy embraceth him on every side. 
 
 12. Be glad, O ye righteous, and rejoice 
 in the Lord: and be joyful, all ye that are 
 true of heart. 
 
 PSALM 130. 
 
 1. Out of the deep have I called unto 
 Thee, O Loud: Lord, hear my voice. 
 
 2. O let Thine ears consider well : the 
 voice of my complaint. 
 
 3. If Thou, Lord, wilt be extreme to mark 
 what is done amiss: O Lord, who may abide it? 
 
 4. For there is mercy with Thee: there- 
 fore shalt Thou be feared. 
 
 5. I look for the Lord; my soul doth 
 wait for Him : in His word is my trust. 
 
 6. My soul fleeth unto the Lord: before 
 the morning watch ; I say, before the morn- 
 ing watch. 
 
 7. O Israel, trust in the Lord ; for with 
 the Lord there is mercy : and with Him is 
 plenteous redemption. 
 
 8. And He shall redeem Israel : from all 
 his sins. 
 
 PSALM 121. 
 
 1. I will lift up mine eyes unto the hills: 
 from whence cometh my help. 
 
 2. My help cometh even from the Lord : 
 who hath made heaven and earth. 
 
 3. He will not suffer thy foot to be 
 moved: and He that keepeth thee will not 
 sleep. 
 
 4. Behold, He that keepeth Israel : shall 
 neither slumber nor sleep. 
 
 5. The Lord Himself is thy keeper: the 
 Lord is thy defence upon thy right hand ; 
 
 6. So that the sun shall not burn thee by 
 day: neither the moon by night. 
 
 7. The Lord shall preserve thee from all 
 evil: yea, it is even He that shall keep thy soul. 
 
 8. The I ord shall preserve thy going out, 
 and thy coming in : from this time forth for 
 evermore. 
 
 TEITTH SELECTION. 
 
 Psalm 77. 
 
 I WILL cry unto God with my voice ; even 
 unto God will 1 cry with my voice, and 
 He shall hearken unto me. 
 
 2 In the time of my trouble I sought the 
 Lord : my sore ran, and ceased not in the night- 
 season ; my soul refused comfort. 
 
 3 When I am in heaviness, I will think upon 
 God ; when my heart is vexed, I will complain. 
 
 4 Thou boldest mine eyes waking: I am so 
 feeble that I cannot speak. 
 
 5 I have considered the days of old, and the 
 years that are past. 
 
 6 I call to remembrance my song, and in the 
 night I commune with mine own heart, and 
 search out my spirit. 
 
 7 Will the Lord absent Himself for ever? 
 and will He be no more untreated ? 
 
 8 Is His mercy clean gone for ever? and is 
 His promise come utterly to an end for ever- 
 more ? 
 
 9 Hath God forgotten to be gracious? and 
 will He shut up Ills loving-kindness in dis- 
 pleasure? 
 
 10 And I said, It is mine own infirmity ; but I 
 will remember the years of the right hand of 
 the Most Highest. 
 
 Ill will remember the works of the Lord, 
 and call to mind Thy wonders of old time. 
 
 12 I will think also of all Thy works, and 
 my talking shall be of Thy doings. 
 
 13 Thy way, O God, is holy : who is so great 
 a God as our (iod? 
 
 14 Thou art the God that doest wonders, and 
 hast declared Thy power among the people. 
 
 15 Thou hast mightily delivered Thy people, 
 even the sons of Jacob and Joseph. 
 
 16 The waters saw Thee, O God, the waters 
 saw Thee, and were afraid; the depths also were 
 troubled. 
 
 17 The clouds poured out water, the air 
 thundered, and Thine arrows went abroad. 
 
 18 The voice of Thy thunder was heard 
 round about: the lightnings shone upon the 
 ground ; the earth was moved, and shook withal. 
 
 19 Thy way is in the sea, and Thy paths in 
 the great waters, and Thy footsteps are not 
 known. 
 
 20 Thou leddest Thy people like sheep, by 
 the hand of Moses and Aaron. 
 
EXjETT-EnSTTH SELECTIOlsr. 
 
 PSALM 80. 
 
 1. Hear, Thou Shepherd of Israel, 
 Thou that leadest Joseph like a sheep : show 
 Thyself also, Thou that sittest upon the 
 Cherubim. 
 
 2. Before Ephraim, Benjamin, and 
 Manasses : stir up Thy strength, and come 
 and help us. 
 
 3. Turn us again, O God : show the light 
 of Thy countenance, and we shall be whole. 
 
 4. O Lord God of hosts : how long wilt 
 Thou be angry with Thy people that pray- 
 eth? 
 
 5. Thou feedest them with the bread of 
 tears : and givest them plenteousness of tears 
 to drink. 
 
 6. Thou hast made us a very strife unto 
 our neighbors : and our enemies laugh us to 
 scorn. 
 
 7. Turn us again, Thou God of hosts : 
 show the light of Thy countenance, and we 
 shall be whole. 
 
 8. Thou hast brought a vine out of 
 Egypt : Thou hast cast out the heathen, and 
 planted it. 
 
 9. Thou madest room for it : and when 
 it had taken root, it filled the land. 
 
 10. The hills were covered with the 
 shadow of it : and the boughs thereof were 
 like the goodly cedar-trees. 
 
 11. She stretched out her branches unto 
 the sea : and her boughs unto the river. 
 
 12. Why hast Thou then broken down 
 her hedges : that all they that go by pluck 
 off her grapes ? 
 
 13. The wild boar out of the wood doth 
 root it up : and the wild beasts of the field 
 devour it. 
 
 14. Turn Thee again, Thou God of hosts, 
 look down from heaven : behold, and visit 
 this vine ; 
 
 15. And the place of the vineyard that 
 Thy right hand hath planted ; and the 
 branch that Thou madest so strong for Thy- 
 self. 
 
 16. It is burnt with fire, and cut down : 
 and they shall perish at the rebuke of Thy 
 countenance. 
 
 17. Let Thy hand be upon the man of 
 Thy right hand : and upon the son of man, 
 whom Thou madest so strong'for Thine own 
 self. 
 
 18. And so will not we" go back from 
 Thee : O let us live, and we'shall call upon 
 Thy Name. 
 
 19. Turn us again, O Lord God of hosts : 
 show the light of Thy countenance, and we 
 shall be whole. 
 
 PSALM 81. 
 
 1. Sing we merrily unto God our strength: 
 make a cheerful noise unto the God of Jacob. 
 
 2. Take the psalm, bring hither the 
 tabret : the merry harp with the lute. 
 
 3. Blow up the trumpet in the new moon : 
 even in the time appointed, and upon our 
 solemn feast-day. 
 
 4. For this was made a statute for Israel : 
 and a law of the God of Jacob. 
 
 5. This he ordained in Joseph for a testi- 
 mony : when he came out of the land of 
 Egypt, and had heard a strange language. 
 
 6. I eased his shoulder from the burden : 
 and his hands were delivered from making 
 the pots. 
 
 7. Thou calledst upon Me in troubles, 
 and I delivered thee : and heard thee what 
 time as the storm fell upon thee. 
 
 8. I proved thee also : at the waters of 
 strife. 
 
 9. Hear, O My people ; and 1 will assure 
 thee, O Israel: if thou wilt hearken unto Me, 
 
 10. There shall no strange god be in 
 thee : neither shalt thou worship any other 
 
 11. I am the Lord thy God, who brought 
 thee out of the land of Egypt: open thy 
 mouth wide, and I shall fill it. 
 
 12. But My people would not hear My 
 voice : and Israel would not obey Me : 
 
 13. So I gave them up unto their own 
 hearts' lusts : and let them follow their own 
 imaginations. 
 
 14. O that My people would have 
 hearkened unto Me : for if Israel had walked 
 in My ways, 
 
 15. I should soon have put down their 
 enemies : and turned My hand against their 
 adversaries. 
 
 16. The haters of the Lord should have 
 been found liars : but their time should have 
 endured for ever. 
 
 17. He should have fed them also with 
 the finest wheat-flour : and with honey out 
 of the stonv rock should I have satisfied thee. 
 
THIRTEENTH SELECTION. 
 
 4 The floods are risen, Lord, the floods 
 have lift up their voice; the floods lift up their 
 waves. 
 
 5 The waves of the sea are mighty, and rage 
 horribly; but yet the Lord, who dwelleth <>n 
 high, is mightier. 
 
 6 Thy testimonies, O Lord, are very sure: 
 holiness becometh Thine house for ever. 
 
 Psalm 85. 
 'y' ORD, Thou art become gracious unto Thy 
 <JlA land ; Thou hast turned away the cap- 
 tivity of .Jacob. 
 
 'J Thou hast forgiven the offence of Thy 
 people, and covered all their sins. 
 
 3 Thou hast taken away all Thy displeasure, 
 and turned Thyself from Thy wrathful indigna- 
 tion. 
 
 4 Turn us then, God our Saviour, and let 
 Thine anger cease from us. 
 
 5 Wilt Thou be displeased at us for ever? 
 and wilt Thou stretch out Thy wrath from one 
 generation to another? 
 
 6 ^Yilt Thou not turn again, and quicken us, 
 that Thy people may rejoice in Thee? 
 
 7 Show us Thy mercy, O Lord, and grant us 
 Thy salvation. 
 
 8 I will hearken what the Lord God will say 
 concerning me ; for He shall speak peace unto 
 His people, and to His saints, that they turn not 
 again. 
 
 9 For His salvation is nigh them that fear 
 Him; that glory may dwell in our land. 
 
 10 Mercy and truth are met together; right- 
 eousness and peace have kissed each other. 
 
 11 Truth shall flourish out of the earth, and 
 righteousness hath looked down from heaven. 
 
 12 Yea, the Lord shall show loving kindness; 
 and our land shall give her increase. 
 
 13 Righteousness shall go before Him ; and 
 He shall direct His going in the way. 
 
 Psalm 93. 
 V I T* HE Lord, is King, and hath put on 
 t ^ t glorious apparel ; the Lord hath put on 
 His apparel, and girded Himself with strength. 
 
 2 He hath made the round world so sure, 
 that it cannot be moved. 
 
 3 Ever since the world began hath Thy seat 
 been prepared : Thou art from everlasting. 
 
 Psalm 97. 
 
 THE Lord is King, the earth may be glad 
 thereof; yea, the multitude of the isles 
 may be glad thereof. 
 
 2 Clouds and darkness are round about Him : 
 righteousness and judgment are the habitation 
 of His seat. 
 
 3 There shall go a fire before Him, and burn 
 up 1 1 is enemies on every side. 
 
 4 His lightnings gave shine unto the world : 
 the earth saw it, and was afraid. 
 
 5 The hills melted like wax at the presence 
 of the Loud; at the presence of the Lord of 
 the whole earth. 
 
 G The heavens have declared His righteous- 
 ness, and all the people have seen His glory. 
 
 7 Confounded be all they that worship carved 
 images, and that delight in vain gods: worship 
 Him, all ye gods. 
 
 8 Sion heard of it, and rejoiced; and the 
 daughters of Judah were glad, because of thy 
 judgments, O Lord. 
 
 9 For Thou, Lord, art higher than all that 
 are in the earth : Thou art exalted far above all 
 gods. 
 
 10 O ye that love the Lord, see that ye hate 
 the thing which is evil : the Lord preserveth 
 the souls of his saints ; He shall deliver them 
 from the hand of the ungodly. 
 
 11 There is sprung up a light for the right- 
 eous, and joyful gladness for such as are true- 
 hearted. 
 
 12 Rejoice in the Lord, ye righteous ; and 
 give thanks for a remembrance of His holiness. 
 
 s:o-s7-:E:£TTE;:E]iTi?i3: selectioit. 
 
 Psalm 123. 
 Vy'NTO Thee lift I up mine eyes, O Thou 
 ■A^- that dwellest in the heavens. 
 
 2 Behold, even as the eyes of servants look 
 unto the hand of their masters, and as the eyes 
 of a maiden unto the hand of her mistress, even 
 so our eyes wait upon the Lord our God, until 
 He have mercy upon us. 
 
 3 Have mercy upon us, O Lord, have mercy 
 upon us; for we are utterly despised. 
 
 4 Our soul is filled with the scornful reproof 
 of the wealthy, and with the despitefulness of 
 the proud. 
 
 Psalm 124. 
 
 IF the Lord Himself had not been on our 
 side, now may Israel say ; if the Lord 
 Himself had not been on our side, when men 
 rose up against us ; 
 
 2 They had swallowed us up quick; when 
 they were so wrathfully displeased at us. 
 
 3 Yea, the waters had drowned us, and the 
 stream had gone over our soul. 
 
 4 The deep waters of the proud had gone 
 even over our soul. 
 
 5 But praised be the Lord, who hath not 
 given us over for a prey unto their teeth. 
 
 G Our soul is escaped even as a bird out of 
 the snare of the fowler: the snare is broken, 
 and we are delivered. 
 
 7 Our help standeth in the Name of the 
 Lord, Who hath made heaven and earth. 
 
 Psalm 125. 
 
 V iV HEY that put their trust in the Lord 
 . ^ t shall be even as the Mount Sion, which 
 may not be removed, but standet'j fast for ever. 
 
 2 The hills stand about Jerusalem; even so 
 standeth the IvORD round about His people, 
 from this time forth for evermore. 
 
 3 For the rod of the ungodly eometh not 
 into the lot of the righteous ; lest the righteous 
 put their hand unto wickedness. 
 
 4 Do well, O Lord, unto those that are good 
 and true of heart. 
 
 5 As for such as turn back unto their own 
 wickedness, the Lord shall lead them forthwith 
 the evil doers ; but peace shall be upon Israel. 
 
EIO-XITEEliT'm SELECTION. 
 
 PSALM 139. 
 
 1. Lord, Thou hast searched me out, 
 and known me: Thou knowest my down- 
 sitting, and mine up-rising; Thou under- 
 standest my thoughts long before. 
 
 2. Thou art about my path, and about my 
 bed : and spiest out all my ways. 
 
 3. For lo, there is not a word in my 
 tongue : but Thou, O Lord, knowest it al- 
 together. 
 
 4. Thou hast fashioned me behind and 
 before : and laid Thine hand upon me. 
 
 5. Such knowledge is too wonderful and 
 excellent for me : I cannot attain unto it. 
 
 6. W hither shall I go then from Thy Spirit: 
 or whither shall I go then from Thy presence ? 
 
 7. If I climb up into heaven, Thou art 
 there : if I go down to hell, Thou art there 
 also. 
 
 8. If I take the wings of the morning : 
 and remain in the uttermost parts of the sea ; 
 
 9. Even there also shall Thy hand lead 
 me : and Thy right hand shall hold me. 
 
 10. If I say, Peradventure the darkness 
 shall cover me : then shall my night be turned 
 to day. 
 
 11. Yea, the darkness is no darkness with 
 Thee, but the night is as clear as the day : 
 the darkness and light to Thee are both alike. 
 
 12. For my reins are Thine : Thou hast 
 covered me in my mother's womb. 
 
 13. I will give thanks unto Thee, for I 
 am fearfully and wonderfully made : marvel- 
 ous are Thy works, and that my soul know- 
 eth right well. 
 
 14. My bones are not hid from Thee '• 
 though I be made secretly, and fashioned be- 
 neath in the earth. 
 
 15. Thine eyes did see my substance, yet 
 being imperfect : and in Thy book were all 
 my members written ; 
 
 16. Which day by day were fashioned : 
 when as yet there was none of them. 
 
 17. How dear are Thy counsels unto me, 
 O God : O how great is the sum of them ! 
 
 18. If I tell them, they are more in num- 
 ber than the sand : when I wake up, I am pre- 
 sent with Thee. 
 
 19. Wilt Thou not slay the wicked, O 
 God : depart from me, ye blood-thirsty men. 
 
 20. For they speak unrighteously against 
 Thee : and Thine enemies take Thy Name in 
 vain. 
 
 21. Do not I hate them, O Lord, that 
 hate Thee : and am not I grieved with those 
 that rise up against Thee ? 
 
 22. Yea, I hate them right sere : even as 
 though they were mine enemies. 
 
 23. Try me, O God, and seek the ground 
 of my heart : prove me, and examine my 
 thoughts. 
 
 24. Look well if there be any way of 
 wickedness in me : and lead me in the way 
 everlasting. 
 
 PSALM 145. 
 
 1. I will magnify Thee, O God, my king: 
 and I will praise Thy Name for ever and ever. 
 
 2. Every day will I give thanks unto 
 Thee : and praise Thy Name for ever and 
 ever. 
 
 3. Great is the Lord, and marvellous 
 worthy to be praised : there is no end of His 
 
 greatness. 
 
 4. One generation shall praise Thy works 
 unto another : and declare Thy power. 
 
 5. As for me, I will be talking of Thy 
 worship : Thy glory, Thy praise, and won- 
 drous works ; 
 
 6. So that men shall speak of the might 
 of Thy marvellous acts : and I will also tell 
 of Thy greatness. 
 
 7. The memorial of Thine abundant kind- 
 ness shall be showed : and men shall sing of 
 Thy righteousness. 
 
 8. The Lord is gracious and merciful : 
 long-suffering, and of great goodness. 
 
 9. The Lord is loving unto every man : 
 and His mercy is over all his works. 
 
 10. All Thy works praise Thee, O Lord : 
 and Thy saints give thanks unto Thee. 
 
 1 1. They show the glory of Thy kingdom : 
 and talk of Thy power ; 
 
 12. That Thy power, Thy glory, and 
 mightiness of Thy kingdom: might be known 
 unto men. 
 
 13. Thy kingdom is an everlasting king- 
 dom : and Thy dominion endureth through- 
 out all ages. 
 
 14. The Lord upholdeth all such as fall : 
 and lifteth up all those that are down. 
 
 15. The eyes of all wait upon Thee, (.) 
 Lord : and Thou givest them their meat in 
 due season. 
 
 16. Thou openest Thine hand : and rillest 
 all things living with plenteousness. 
 
 17. The Lord is righteous all His ways: 
 and holy in all His works. 
 
 18. The Lord is nigh unto all them that 
 call upon Him : yea, all such as call upon 
 Him faithfully. 
 
 19. He will fulfil the desire of them that 
 fear Him : He also will hear their cry, and 
 will help them. 
 
 20. The Lord preserveth all them that 
 love Him : but scattereth abroad all the un- 
 godly. 
 
 21. My mouth shall speak the praise of 
 the Lord: and let all. flesh give thanks unto 
 His holv Name for ever and ever. 
 
3STI3^ETSE3STTi3: SELECTION. 
 
 P8AUM 147. 
 
 PRAISE the Lord, for it is a good thing 
 to sing praises unto our God : yea, a joy- 
 ful and pleasant thing it is to be thankful. 
 
 2. The Lord doth build up Jerusalem : and 
 gather together the outcasts of Israel. 
 
 8. He healeth those that are broken in heart : 
 and giveth medicine to heal their sickness. 
 
 4. lie telleth the number of the stars : and 
 calleth them all by their names. 
 
 5. Great is our Lord and great is His power : 
 yea, and His wisdom is infinite. 
 
 6. The Lord setteth up the meek : and bring- 
 eth the ungodly down to the ground. 
 
 7. O sing unto the Lord with thanksgiving : 
 wng praises upon tne harp unto our God : 
 
 8. Who covereth the heaven with clouds, 
 and prepareth rain for the earth : and inaketh 
 the grass to grow upon the mountains, and herb 
 for the use of men ; 
 
 9. Who giveth fodder unto the cattle : and 
 feedeth the young ravens that call upon him. 
 
 10. He hath no pleasure in the strength of 
 
 an horse : neither delighteth He in any man'* 
 legs. 
 
 11. But the Lord's delight is in them that 
 fear Him : and put their trust in His mercy. 
 
 12. Praise the Lord, O Jerusalem: praise 
 the Lord, O Sion. 
 
 13. For He hath made fast the bars of thy 
 gates: and hath blessed thy children within thee. 
 
 14. He maketh peace in thy borders: and 
 filleth thee with the flour of wheat. 
 
 15. He sendeth forth His commandment up- 
 on earth : and His word runneth very swiftly. 
 
 16. He giveth snow like wool : and scattereth 
 the hoar-frost like ashes. 
 
 17. He casteth forth His ice like morsels: 
 who is able to abide His frost ? 
 
 18. He sendeth out His word and melteth 
 them : He bloweth with His wind and the waters 
 flow. 
 
 19. He showeth His word unto Jacob : His 
 statutes and ordinances unto Israel. 
 
 20. He hath not dealt so with any nation : 
 neither have the heathen knowledge of His laws. 
 
 .i'i< , i,i'ii". 1 i'n'»,(ucM'ij'i.i\ ( M l r' 1 
 
 »»«r*i*'».nw 
 
 EISODM: PSiLLM 51. 
 i . Have mercy upon me O God, af-ter | Thy great — | good — | ness : 
 
 According to the multitude of Thy mercies do a- \ way | mine of- \ fences. 
 
 2. Wash me throughly from — | — my — | wick-ed- | ness : 
 
 And cleanse — | — me — | from my | sin. 
 3 POP I ac- | know-ledge — | my — | faults: 
 
 And my sin is — | ev-er be- \ fore — | me. 
 4. Against Thee only have I sinned, and done this — | e-vil — | in Thy | sight: 
 
 That Thou mightest be justified in Thy saying and — | clear when — | Thou art 
 
 judged. 
 5- Behold I was | shap-en in | wick-ed- | ness: 
 
 And in sin hath my \ mother con | ceiv-ed | me. 
 
 6. But lo, Thou requirest truth — | — in the | in-ward | parts : 
 
 And shall make me to Understand wis | — dom — | se-cret- \ ly. 
 
 7. Thou shalt purge me with — | hyssop and I | shall be | clean: 
 Thou shalt wash me and I \ shall be — | whiter than \ snow. 
 
 8. Thou shalt make me hear of — | joy and — | glad — | ness: 
 That the bones which ThOU hast — | bro-ken — j may re- \ joice. 
 
Christmas Hymns. 
 
 O Come, all ye Faithful. 
 
 O come, all ye faithful. 
 
 Joyful and triumphant ; 
 O come ye, O come ye, to Bethlehem ; 
 
 Come and behold Him 
 
 Born, the King of angels : 
 
 O come, let us adore Him, 
 
 O come, let us adore Him, 
 O come, let us adore Him, Christ the Lord. 
 
 God of God, 
 
 Light of Light, 
 Lo ! He abhors not the Virgin's womb ; 
 
 Very God, 
 
 Begotten, not created ; 
 
 O come, let us adore Him, 
 
 O come, let us adore Him, 
 O come, let us adore Him, Christ the Lord. 
 
 Sing, choirs of angels, 
 
 Sing in exultation, 
 Sing, all ye citizens of heaven above, 
 
 Glory to God 
 
 In the highest ; 
 
 O come, let us adore Him, 
 
 O come, let us adore Him, 
 O come, let us adore Him, Christ the Lord. 
 
 Yea, Lord, we greet Thee, 
 
 Born this happy morning ; 
 Jesus, to Thee be glory given ; 
 
 WORD of the Father, 
 
 Now in flesh appearing ; 
 
 O come, let us adore Him, 
 
 O come, let lis adore Him, 
 O come, let us adore Him, Christ the Lord. 
 
 Hark ! the Herald Angels. 
 
 Hark ! the herald angels sing 
 Glory to the new-born King ; 
 Peace on earth, and mercy mild, 
 God and sinners reconciled. 
 Joyful, all ye nations, rise, 
 Join the triumph of the skies ; 
 With th' angelic host proclaim, 
 Christ is born in Bethlehem ! 
 
 Hark ! the herald angels sing 
 Glory to the new-born King. 
 
 Christ, by highest heaven adored ; 
 Christ, the everlasting Lord ; 
 Late in time behold Him come, 
 Offspring of the Virgin's womb. 
 
 Veil'd in flesh the Godhead see; 
 
 Hail th' Incarnate Deity, 
 
 Pleased as Man with men to dwell , 
 
 Jesus, our Emmanuel ! 
 
 Hark ! the herald angels sing 
 Glory to the new-born King. 
 
 Risen with healing iu His wings, 
 
 Light and Life to all He brings ; 
 
 Hail, the Sun of Righteousness ! 
 
 Hail, the heaven-born Prince of Peace ! 
 
 Holy Father, Holy Son, 
 
 Holy Spirit, Three in One ! 
 
 Glory, as of old, to Thee, 
 
 Now and evermore shall be ! 
 
 Hark ! the herald angels sing 
 Glory to the new-born King. 
 
 Shout the Glad Tidings. 
 
 Shout the glad tidings, exultingly sing ; 
 Jerusalem triumphs, Messiah is King ! 
 
 Sion, the marvellous story be telling, 
 The Son of the Highest, how lowly Hie 
 Birth ! 
 The brightest Archangel in glory excelling. 
 He stoops to redeem thee, He reigns upon 
 earth. 
 
 Shout the glad tidings, exultingly sing ; 
 Jerusalem triumphs, Messiah is King ! 
 
 o 
 Tell how He cometh ; from nation to na- 
 tion, 
 The heart-cheering news let the earth 
 echo round ; 
 How free to the faithful He offers salva- 
 tion, 
 How His people with joy everlasting are 
 crown'd. 
 
 Shout the glad tidings, exultingly sing ; 
 Jerusalem triumphs, Messiah is King ! 
 
 3 
 Mortals, your homage be gratefully bring- 
 ing, 
 And sweet let the gladsome Hosanna 
 arise ; 
 Ye angels, the full Alleluia be singing ; 
 One chorus resound through the earth 
 and the skies. 
 
 Shout the glad tidings, exultingly sing ; 
 Jerusalem triumphs, Messiah is King ! 
 Messiah is King ! Messiah is King ! 
 
Of the Father's Love Begotten. 
 
 Of the Father's Love begotten 
 Ere the worlds began to be, 
 
 He is Alpha and Omega, 
 
 He the source, the ending He, 
 
 Of the things that are, that have been, 
 And that future years shall see, 
 Evermore and evermore. 
 
 O that Birth forever blessed ! 
 
 When the Virgin, full of grace, 
 By the Holy Ghost conceiving, 
 
 Bare the Saviour of our race, 
 And the Babe, the world's Redeemer, 
 
 First revealed His sacred Face, 
 Evermore and evermore. 
 
 This is He Whom seers of old time 
 Chanted of with one accord ; 
 
 Whom the voices of the Prophets 
 Promised in their faithful word ; 
 
 Now He shines, the long-expected ; 
 Let creation praise the Lord, 
 Evermore and evermore. 
 
 O ye heights of heaven, adore Him ; 
 
 Angel-hosts His praises sing : 
 All dominions, bow before Him, 
 
 And extol our God and King : 
 Let no tongue on earth be silent, 
 
 Every voice in concert ring, 
 Evermore and evermore. 
 
 Thee let old men, Thee let young men, 
 Thee let boys in chorus sing ; 
 
 Matrons, virgins, little maidens, 
 With glad voices answering ; 
 
 Let their guileless songs re-echo, 
 And the heart its praises bring, 
 Evermore and evermore. 
 
 Christ, to Thee, with God the Father, 
 And, O Holy Ghost, to Thee, 
 
 Hymn, and chant, and high thanksgiving 
 And unwearied praises be, 
 
 Honor, glory, and dominion, 
 And eternal victory, 
 
 Evermore and evermore. 
 
 Venite adoremus Dominum. 
 
 The snow lay on the ground, 
 
 The stars shone bright, 
 When Christ our Lord was born 
 
 On Christmas Night. 
 O come, let us adore Him, 
 
 Christ the Lord ! 
 O come, let us adore Him, 
 
 Christ the Lord ! 
 
 Venite adoremus Dominum. 
 
 'Twas Mary, Virgin pure, 
 
 Of holy life, 
 That brought into this world 
 
 The GOD-made-Man. 
 She laid Him in a stall 
 
 At Bethlehem ; 
 The ass and oxen shared 
 
 The roof with them. 
 
 Venite adoremus Dominum. 
 
 Saint Joseph, too, was by 
 
 To tend the child ; 
 To guard Him, and protect 
 
 His mother mild. 
 The angels hover'd round 
 
 And sang this song : 
 Venite adoremus 
 
 Dominum. 
 
 Venite adoremus Dominum. 
 
 And then that manger poor 
 
 Became a Throne, 
 For He Whom Mary bore 
 
 Was God the Son. 
 O ! come, then, let us join 
 
 The heav'nly host, 
 To praise the Father, Son, 
 
 And Holy Ghost. 
 
 Venite adoremus Dominum. 
 
 Once in Royal David's City. 
 
 Once in royal David's city 
 
 Stood a lowly cattle shed, 
 Where a mother laid her baby, 
 
 In a manger for His bed ; 
 Mary was that mother mild, 
 Jesus Christ, her little Child. 
 
 He came down to earth from heaven, 
 
 Who is God and Lord of all, 
 And his shelter was a stable, 
 
 And his cradle was a stall ; 
 With the poor, and mean, and lowly, 
 Lived on earth our Saviour holy. 
 
 And through all His wondrous childhood, 
 
 He would honour and obey, 
 Love, and watch the lowly maiden 
 
 In whose gentle arms He lay ; 
 Christian children all must be 
 Mild, obedient, good as He. 
 
 For He is our childhood's pattern, 
 Day by day like us He grew ; 
 
 He was little, weak, and helpless, 
 Tears and smiles like us He knew ; 
 
 And He feeleth for our sadness, 
 
 And He shareth in our gladness. 
 
 And our eyes at last shall see Him, 
 Through His own redeeming love, 
 
 For that Child so dear and gentle 
 Is our Lord in heaven above ; 
 
 And He leads His children on 
 
 To the place where He has gone. 
 
 Not in that poor lowly stable, 
 With the oxen standing by, 
 
 We shall see Him ; but in heaven, 
 Set at God's right hand on high ; 
 
 When like stars His children crowned, 
 
 All in white shall wait around. 
 
Easter Hymns. 
 
 1. The strife is o'er, the battle done ! 
 The victory of life is won ; 
 The song of triumph has begun, 
 
 Alleluia ! 
 
 The Strife is O'er. 
 
 3. The three sad days are quickly sped ; 
 
 He rises glorious from the dead 
 All glory to our Kisen Head ! 
 
 Alleluia 
 
 4. He closed the yawning gates of hell, 
 The bars from heaven's high portals 
 
 fell; 
 Let hymns of praise His triumphs tell ! 
 
 Alleluia ! 
 
 2. The powers of death have done their 
 
 worst, 
 But Christ their legions hath dispersed ; 
 Let shout of holy joy outburst, 
 
 Alleluia ! 
 
 5. Lord ! by the stripes which wounded Thee, 
 From Death's dread sting Thy servants free, 
 That we may live and sing to Thee, 
 
 Alleluia ! 
 
 The Easter Anthem. 
 
 Christ our Passover is sacrificed for us : 
 
 Therefore let us keep the Feast. 
 Not with the old leaven, neither with the leaven of malice and wickedness : 
 
 But with the unleavened bread of sincerity and truth. 
 Christ being raised from the dead, dieth no more ; 
 
 Death hath no more dominion over Sim. 
 For in that He died, He died unto sin once : 
 
 But in that He livelh, He liveth unto God. 
 Likewise reckon ye also yourselves, to be dead indeed unto sin : 
 
 But alive unto God, through Jesus Christ our Lord. 
 Christ is risen from the dead : 
 
 And become the first-fruits of them that slept. 
 For since by man came death : 
 
 By man came also the Resurrection of the Dead. 
 For as IN ADAM all die. 
 
 Even so IN CHRIST shall all be made alive. 
 
 GLORY BE TO THE FATHER, AND TO THE SON. AND TO THE HOLY GHOST : 
 AS IT WAS IN THE BEGINNING, IS NOW, AND EVER SHALL BE, WORLD 
 WITHOUT END. — AMEN. 
 
 Angels, roll the rock away. 
 
 1 . Angels, roll the rock away ! 
 Death, yield up the mighty Prey 
 See. the Saviour quits the tomb, 
 Glowing with immortal bloom. 
 
 Alleluia ! Alleluia ! 
 Christ the Lord is risen to-day. 
 
 2. Shout, ye seraphs ; angels, raise 
 Your eternal song of praise ; 
 Let the earth's remotest bound 
 Echo to the blissful sound. 
 
 Alleluia ! Alleluia ! 
 Christ the Lord is risen to-day. 
 
 3. Holy Father, Holy Son, 
 Holy Spirit, Three in One, 
 Glory as of old to Thee, 
 Now and evermore, shall be. 
 
 Alleluia ! Alleluia ! 
 Christ the Lord is risen to-day. 
 
 The Day of Resurrection. 
 
 1. The Day of Eesurrection ! 
 Earth, tell it out abroad ; 
 
 The Passover of gladness, 
 
 The Passover of God ; 
 From death to life eternal, 
 
 From this world to the sky, 
 Our Christ hath brought us over, 
 
 With hymns of victory. 
 
 2. Our hearts be pure from evil, 
 That we may see aright 
 
 The Lord in rays eternal 
 
 Of Resurrection-light ; 
 And, listening to His accents, 
 
 May hear so calm and plain 
 His own "All hail ! " and hearing 
 
 May raise the victor-strain. 
 
 3. Now let the heavens be joyful ! 
 Let earth her song begin ! 
 
 Let the round world keep triumph, 
 
 And all that is therein, 
 Invisible and visible, 
 
 Their notes let all things blend, 
 For Christ the Lord hath risen, 
 
 Our Joy that hath no end. Amen 
 
EASTER n^EOTe^sTinSTGr PSALMS. 
 
 PSALM 2. 
 
 1. Why do the heathen bo furiously rage j 
 together: and why do the people imagine a j 
 vain thing t 
 
 2. The kings of the earth stand up, and 
 the rulers take counsel together : against the 
 Lord, and against His Anointed : 
 
 3. Let us break their bonds asunder: and 
 cast away their cords from us. 
 
 4. He thatdwelleth in heaven shall laugh 1 
 them to scorn : the Lord shall have them in 
 derision. 
 
 •"). Then shall lie speak unto them in His i 
 wrath : and vex them in His sore displeasure. I 
 
 ti. Yet have I set my King: upon My 
 holy hill of Sion. 
 
 7. I will preacli the law, whereof the 
 Lord hath said unto Me: Thou art My Son, 
 this day have I begotten Thee. 
 
 8. Desire of Me, and I shall give Thee 
 the heathen for Thine inheritance : and the 
 utmost parts of the earth for Thy possession, 
 
 9. Thou shalt bruise them with a rod of 
 iron : and break them in pieces like a potter's 
 vessel. 
 
 10. Be wise now therefore, O ye kings : be 
 learned, ye that are judges of the earth. 
 
 11. Serve the Lord in fear : and rejoice 
 unto Him with reverence. 
 
 12. Kiss the Son, lest He be angry, and 
 so ye perish from the right way : if his wrath 
 be kindled, yea but a little. Blessed are all 
 they that put their'trust in Him. 
 
 PSALM 57. 
 
 1. Be merciful unto me, O God, be merci- 
 ful unto me ; for my soul trusteth in Thee : 
 and under the shadow of Thy wings shall be 
 my refuge, until this tyranny be overpast. 
 
 2. I will call unto the most high God : 
 even unto the God that shall perform the 
 cause which I have in hand. 
 
 3. He shall send from heaven : and save 
 me from the reproof of him that would eat 
 me up. 
 
 4. God shall send forth His mercy and 
 truth : my soul is among lions. 
 
 5. And I lie even among the children of 
 men, that are set on tire : whose teeth are 
 spears and arrows, and their tongue a sharp 
 sword. 
 
 6". Set up Thyself, O God, above the 
 heavens : and Thy glory above all the earth. 
 
 7. They have laid a net for my feet, and 
 pressed down my soul : they have digged a 
 pit before me, and are fallen into the midst 
 of it themselves. 
 
 8. My heart is fixed, O God, my heart is 
 fixed : I will sing and give praise. 
 
 9. Awake up, my glory ; awake, lute and 
 harp: I myself will awake right early. 
 
 10. I will give thanks unto Thee, O Lord, 
 among the people : and I will sing unto Thee 
 among the nations. 
 
 11. For the greatness of Thy mercy 
 reacheth unto the heavens: and Thy truth 
 unto the clouds. 
 
 12. Set up Thyself, O God, above the 
 heavens: and Thy glory above all the earth. 
 
 PSALM 111. 
 
 1. I will give thanks unto the Lord with 
 my whole heart : secretly among the faithful, 
 and in the congregation. 
 
 2. The works of the Lord are great : 
 sought out of all them that have pleasure 
 therein. 
 
 3. His work is worthy to be praised and 
 had in honour : and His righteousness en- 
 dureth for ever. 
 
 4. The merciful and gracious Lord hath 
 so done His marvellous works: that they ought 
 to be had in remembrance. 
 
 5. He hath given meat unto them that 
 fear Him : Pie shall ever be mindful of His 
 covenant. 
 
 6. He hath showed His people the power 
 of His works: that He may give them the 
 heritage of the heathen. 
 
 7. The works of His hands are verity and 
 judgment: all His commandments are true. 
 
 8. They stand fast for ever and ever : and 
 are done in truth and equity. 
 
 9. He sent redemption unto His people: 
 He hath commanded His covenant for ever 
 holy and reverend is His Name. 
 
 10. The fear of the Lord is the begin- 
 ning of wisdom : a good understanding have 
 all they that do thereafter ; the praise of it 
 endureth for ever. 
 
 JESUS LIVES! 
 
 Jesus lives ! no longer now 
 
 Can thy terrors, Death, appall us ; 
 
 Jesus lives ! by this we know 
 
 Thou, O Grave, canst not enthrall us. 
 Alleluia ! 
 
 Jesus lives ! henceforth is death 
 But the gate of life immortal ; 
 This shall calm our trembling breath, 
 When we pass its gloomy portal. 
 Alleluia ! 
 • 
 Jesus lives ! for us He died : 
 
 Then, alone to Jesus living, 
 Pure in heart may we abide, 
 Glory to our Saviour giving. 
 
 Alleluia! 
 
 Jesus lives! our hearts know well 
 Nought from us His love shall sever 
 
 Life, nor death, nor powers of hell 
 Tear us from His keeping ever. 
 Alleluia. 
 
 Jesus lives ! to Him the Throne 
 Over all the world is given: 
 
 May we go where He is pone, 
 
 Rest and reign with Him in Heaven. 
 Alleluia ' 
 
'Oh ! the golden, glowing morning 
 All the waiting earth adorning 
 
 For this Easter Day ; 
 To the King i n all His splendor. 
 Lord of life and death, we render 
 
 Highest lauds this day. 
 Let the banners float before us, 
 While we raise th' exulting chorus, 
 Christ is risen ! He is risen ! 
 
 This is Easter Day. 
 Hark ! the highest heavens ringing, 
 Hark ! the quivering angels singing 
 
 " This is Easter Day ! 
 No more grieving! no more sighing! 
 No more weeping! no more dying] 
 
 Christ is King this day ! " 
 With the blessed ones before us 
 We will swell the heavenly chorus — 
 Christ is risen ! He is risen ! 
 
 This is Easter Day ! 
 Shout aloud the wondrous story, 
 For the King in all His glory 
 
 Draweth nigh this day ! 
 Vernal benediction giving — 
 Christ the Life — the Ever-living ' 
 
 On this Easter Day ! 
 Let the banners float before us 
 Send along the angel chorus 
 Christ is risen ! He is risen ! 
 
 This is Easter Day ! 
 On the Festal Altar glowing 
 Lo ! the Paschal Emblems — showing 
 
 Forth this Easter Day ! 
 Come with garlands, come with treasure, 
 Come with anthems' raptest measure 
 
 For this Easter Day ! 
 How the bells are chiming o'er us 
 While we join the heavenly chorus ' 
 Christ is risen ! He is risen ! 
 
 This is Easter Day ! 
 Oh ! that longed-for day of union, 
 When Thine own, in Thy communion, 
 
 Lord of Easter Day — 
 Into life eternal waking, 
 Celebrate — Thy love partaking — 
 
 Endless Easter Day ! 
 For the joy that waits before us, 
 We will swell the angel chorus — 
 Christ is risen ! He is risen ! 
 
 This is Easter Day. 
 
 All hail ! dear Conqueror ! all hail ! 
 
 Oh ! what a Victory is Thine ! 
 How beautiful Thy strength appears : 
 Thy crimson wounds, how bright they shine 
 Down, down all lofty things on earth, 
 
 And worship Him with joyous dread ! 
 O Sin, thou art outdone by love ! 
 
 Death, thou art discomfited ! 
 
 Ye Heavens, how sang they in your courts 
 How sang th' angelic choirs that day, 
 
 When from His tomb th' imprisoned God, 
 Like the strong sunrise, broke away. 
 
 Oh ! I am teeming so with love, 
 
 1 fear lest I should make too free : 
 Let me be silent and adore 
 
 Thy Glorified Humanity. 
 
 All ! now Thou sendest me sweet tears : 
 Fluttered with love, my spirits fail : 
 
 What shall I say? Thou know'st my heart 
 All hail ! dear Conqueror ! all hail ! 
 
 The Head, that once wasorownM with thorns, 
 
 Is crown' d with glory now ; 
 A royal diadem adorns 
 
 The mighty Victor's brow. 
 
 The highest place that heaven affords 
 
 Is His, is His by right, 
 The King of kings and Lord of lords, 
 
 And heaven's eternal light. 
 
 The joy of all who dwell above- 
 
 The joy of all below, 
 To w^iom He manifests His love 
 
 And grants His Name to know. 
 
 To them the Cross with all its shame, 
 
 With all its grace is given ; 
 Their name an everlasting name, 
 
 Their joy the joy of heaven. 
 
 They suffer with their Lord below, 
 
 They reign with Him above, 
 Their profit and their joy to know 
 
 The mystery of His love. 
 
 The Cross He bore is life and health, 
 Though shame and death to Him : 
 
 His people's hope, His people's wealth, 
 Their everlasting theme. 
 
 HAIL! FESTAL DAY. 
 Hail ! Festal Day ! to endless ages known, 
 When Christ, o'er death victorious, gained 
 His Throne. 
 Chorus. Hail! Festal Day. (repeat.) 
 
 Now with the Lord of new and heavenly birth, 
 His gifts return to grace the springing earth. 
 Chorus. Hail ! Festal Day. 
 
 He reigns supreme Who died the death of 
 
 shame. 
 And all created things adore His Name. 
 
 Chorus. Hail ! Festal Day. 
 Fulfil Thy promise, King of Love, we pray, 
 The third morn brightens ; rise, and come 
 away. 
 Chorus. Hail ! Festal Day. 
 No mouldering tomb shall hold Thee in 
 
 repose ; 
 No stone the Ransom of the world enclose. 
 
 Chorus. Hail ! Festal Day. 
 Who holdest all things in Thy hollowed hand 
 No rocky barrier can before Thee stand. 
 
 Chorus. Hail ! Festal Day. 
 Cast off Thy grave clothes; let them there 
 
 remain : 
 Come forth to us, our All, our only gain. 
 
 Chorus. Hail! Festal Day. 
 Creator, Fount of Life, Thou know'st the 
 
 grave, 
 And thence returning, Thou art strong to save 
 
 Chorus. Hail ! Festal Day. 
 Light of the World ! Show us Thy face once 
 
 more, 
 The day that died with Thee, to-day restore. 
 
 Chorus. Hail ! Festal Day. 
 A countless people from death's bondage 
 
 freed, 
 Own Thee Redeemer, following Thy lead. 
 
 Chorus. Hail ! Festal Day. 
 The shades of death are pierced, his laws 
 
 undone, 
 And trembling chaos flees the rising sun. 
 Chorus. Hail ! Festal Dav. 
 
 *3 
 
O Sons and Daughters. 
 
 The World Itself Keeps Easter-Day. 
 
 1. Alleluia! Alleluia I Alleluia! 
 O sons and daughters, let us sing! 
 
 The King of heaven, the glorious King, 
 O'er death to-day rose triumphing. 
 
 Alleluia! 
 
 2. That Sunday morn, at break of day, 
 The faithful women went their way 
 To seek the tomb where Jesus lay. 
 
 Alleluia ! 
 
 3. An Angel clad in white they see, 
 Who sat and spake unto the three, 
 " Your Lord hath gone to Galilee." 
 
 Alleluia ! 
 
 4. That night the Apostles met in fear; 
 Amidst them came their Lord most dear, 
 And said, " My peace be on all here." 
 
 Alleluia ! 
 
 5. When Didymus the tidings heard, 
 He doubted if it were the Lobd, 
 Until He came and spake this word : 
 
 Alleluia I 
 
 6. " My pierced Side, O Thomas, see : 
 My Hands, My Feet, I show to thee ; 
 Nor faithless, but belieTing be." 
 
 Alleluia 1 
 
 7. No longer Thomas then denied : 
 He saw the Feet, the Hands, the Side ; 
 " Thou art my Lord and God," he cried. 
 
 Alleluia! 
 
 8. How blest are they who have not seeu, 
 And yet whose faith hath constant been , 
 For they Eternal Life shall win. 
 
 Alleluia 1 
 
 9. On this most Holy Day of Days, 
 To God your hearts and voices raise 
 In laud, and jubilee, and praise. 
 
 Alleluia i 
 
 Christ the Lord is Risen Again. 
 
 1. Christ the Lord is risen again ; 
 Christ hath broken every chain ; 
 Hark, angelic Toices cry, 
 Singing evermore on high 
 
 Alleluia 1 
 
 2. He Who gave for us His Life, 
 Who for us endured the strife, 
 Is our Paschal Lamb to-day ; 
 We too sing for joy, and say 
 
 Alleluia I 
 
 3. He Who bore all pain and loss 
 Comfortless upon the Cross, 
 Lives in glory now on high, 
 Pleads for us and hears our cry ; 
 
 Alleluia! 
 
 4. He Who slumbered in the grave 
 Is exalted now to save ; 
 
 Now through Christendom it rings 
 That the Lamb is King of king. 
 
 Alleluia 1 
 
 6. Now He bids us tell abroad 
 How the lost may be restored, 
 How the penitent forgiven. 
 How we too may enter heaTen. 
 
 Alleluia! 
 
 6. Thou, our Paschal Lamb indeed, 
 Christ, Thy ransomed people feed ; 
 Take our sins and guilt away: 
 Let us sing by night and day 
 
 Alleluia < 
 
 1. The world itself keeps Easter-Day, 
 
 And Kapler .birds are singing, 
 And Easter flowers are blooming gay, 
 And Easter buds are springing: 
 Alleluia! Alleluia! 
 The Lord of all things lives anew, 
 And all His works are rising too ; 
 Alleluia! Alleluia! 
 
 2. There stood three Marys by the tomb, 
 
 On Easter morning eirly, 
 
 When day had scarcely chased the gloom, 
 
 And dew was white and pearly : 
 
 Alleluia! Alleluia I 
 
 With loving, but with erring mind, 
 
 They came the Prince of Life to find : 
 
 Alleluia! Alleluia! 
 
 3. But earlier still the Angel sped, 
 
 His news of comfort giving : 
 Ana " Why " said he " among the dead 
 Thus seek ye for the living?" 
 Alleluia! Alleluia! 
 " Ge tell th<»m all, and make them blest : 
 Tell Peter first, and then the rest." 
 Alleluia! Alleluia! 
 
 4. But one, and one alone, remained, 
 With love that could not vary, 
 
 And thus a joy post joy she gained, 
 The sometime sinner Mary : 
 
 Alleluia I Alleluia! 
 The first the dear, dear form to see 
 Of Him that hung upon the Tree ! 
 
 Alleluia ! Alleluia I 
 
 5. The Church is keeping Easter- Day, 
 And Easter hymns are sounding, 
 
 And Easter flowers aro blooming gay, 
 The Altar Throne surrounding; 
 
 Alleluia! Alleluia! 
 The Lord hath risen, as all things tell, 
 Good Christians, see ye rise as well : 
 
 Alleluia! Alleluia! Amen. 
 
 Come, Ye Faithful. 
 
 1. Come, ye faithful, raise the strain 
 Of triumphant gladness; 
 
 God hath brought His Israel 
 
 Into joy from sadness ; 
 Loosed from Pharaoh's bitter yoke 
 
 Jacob's sons and daughters ; 
 Led them with unmoistened foot 
 
 Through the Bed Sea waters. 
 
 2. 'Tis the Spring of souls to-day ; 
 Christ hath burst His prison ; 
 
 And from three days' sleep in death 
 
 As a sun hath risen ; 
 All the winter of our sins, 
 
 Long and dark, is flying 
 From His Light, to Whom we give 
 
 Laud and praise undying. 
 
 3. Now the Queen of Seasons, bright 
 With the day of splendour, 
 
 With the royal Feast of Feasts, 
 
 Comes in joy to render ; 
 Comes to glad Jerusalem, 
 
 Who with true affection 
 Welcomes in unwearied strains 
 
 Jesus' Besurrection. 
 
 4. Alleluia now we cry 
 
 To our King Immortal, 
 Who triumphant burst the bars 
 
 Of the tomb's dark portal ; 
 Alleluia, with the Son 
 
 God the Father praising ; 
 Alleluia yet again 
 
 To the Spirit raising. Amen. 
 
 14 
 
jex.itivlixs 3ro:K -<&.XjI_. s-A-iibrrrs'. 
 
 The Saints of GOD ! their conflict past, 
 
 And life's long battle won at last, 
 
 No more they need the shield or sword, 
 
 They cast them down before their Lord : 
 
 happy Saints ! forever blest, 
 
 At Jesus' feet how safe your rest ! 
 
 The Saints of GOD ! their wanderings done, 
 
 No more their weary course they run. 
 
 No more they faint, no more they fail, 
 
 No foes oppress, no fears appall. 
 
 O happy Saints ! forever blest, 
 
 In that dear home how sweet your rest ! 
 
 The Saints of God ! life's voyage o'er, 
 Safe landed on that blissful shore, 
 No stormy tempests now they dread, 
 No roaring billows lift their head: 
 O happy Saints ! forever blest, 
 In that calm haven of your rest ! 
 
 The Saints of GOD ! their vigils keep 
 While yet their mortal bodies sleep, 
 Till, from the dust, they too shall rise, 
 And soar triumphant to the skies : 
 O happy Saints ! rejoice and sing ; 
 He quickly comes, your Lord and King. 
 
 O GOD of Saints ! to Thee we cry ; 
 O Saviour plead for us on high ; 
 O Holy Ghost, our Guide and Friend, 
 Grant us Thy grace till life shall end : 
 That with All Saints, our rest may be 
 In that bright Paradise with Thee. 
 
 For all the Saints, who from their labours rest, 
 Who Thee by faith before the world confess'd, 
 Thy Name, O Jesu, be for ever bless' d. 
 
 Alleluia. 
 Thou wast their Rock, their Fortress, and 
 
 their Might ; 
 Thou, Lord, their Captain in the well-fought 
 
 . fight; 
 Thou, in the darkness drear, the Light of 
 
 light. Alleluia. 
 
 O may Thy soldiers, faithful, true, aud bold, 
 Fight as the Saints who nobly fought of old, 
 And win, with them, the victor's crown of 
 
 gold. Alleluia. 
 
 O blest communion, fellowship divine I 
 We feebly struggle, they in glory shine; 
 Yet all are one in Thee, for all are Thine. 
 
 Alleluia. 
 And when the strife is fierce, the warfare long, 
 Steals on the ear the distant triumph-song, 
 And hearts are brave again, and arms are 
 strong. 
 
 Alleluia. 
 The golden evening brightens in the west ; 
 Soon, soon to faithful warriors comes the rest ; 
 Sweet is the calm of Paradise the bless'd 
 
 Alleluia. 
 But lo ! there breaks a yet more glorious day ; 
 The Saints triumphant rise in bright array, 
 The King of Glory passes on His way. 
 
 Alleluia. 
 From earth's wide bounds, from ocean's 
 
 farthest coast, 
 Through gates of pearl streams in the count- 
 less host, 
 Singing to Father, Son, and Holy Ghost, 
 
 Alleluia. 
 
 Hark ! the sound of holy voices 
 
 Chanting, o'er the crystal sea, 
 Alleluia, Alleluia, 
 
 Alleluia, Lord, to Thee: 
 Multitude, which none can number, 
 
 Like the stars in glory stands, 
 Clothed in white apparel, holding 
 
 Palms of victory in their hands. 
 
 Patriarch, and holy Prophet, 
 
 Who prepared the way of Christ, 
 King, Apostle, Saint, Confessor, 
 
 Martyr, and Evangelist, 
 Saintly Maiden, Godly Matron, 
 
 Widows who have watched to prayer, 
 Joined in holy concert, singing 
 
 To the Lord of all, are there. 
 They have come from tribulation, 
 
 And have wash'd their robes in blood, 
 Wash'd them in the blood of Jesus; 
 
 Tried they were, and firm they stood ; 
 Mock'd, imprison' d, stoned, tormented, 
 
 Sawn asunder, slain with sword. 
 They have conquer'd death and Satan 
 
 By the might of Christ the Lord. 
 Marching with Thy Cross their banner, 
 
 They have triumph' d, following 
 Thee, the Captain of salvation, 
 
 Thee, their Saviour and their King ; 
 Gladly, Lord, with Thee they suffer'd. 
 
 Gladly, Lord, with Thee they died ■ 
 And by death to life immortal 
 
 They were born and glorified. 
 Now they reign in heavenly glory, 
 
 Now they walk in golden light, 
 Now they drink, as from a river, 
 
 Holy bliss and infinite : 
 Love and peace they taste for ever, 
 
 And all truth and knowledge see 
 In the beatific vision 
 
 Of the blessed Trinity. 
 
 O Paradise ! O Paradise ! 
 
 W T ho doth not crave for rest ? 
 Who would not seek the happy land 
 W 7 here they that loved are blest. 
 Cho. — Where loyal hearts and true 
 Stand ever in the light, 
 All rapture through and through, 
 In God's most holy sight. 
 O Paradise, O Paradise, 
 
 The world is growing eld ; 
 Who would not be at rest and free 
 W T here love is never cold ? 
 
 Paradise, O Paradise, 
 
 ' T is weary waiting here ; 
 
 1 long to be where Jesus is, 
 
 To feel, to see Him near ; 
 
 Paradise, O Paradise, 
 I want to sin no more, 
 
 1 want to be as pure on earth 
 As on thy spotless shore ; 
 
 O Paradise, O Paradise, 
 
 I greatly long to see 
 The special place my dearest Lord 
 
 In love prepares for me. 
 Lord Jesus, King of Paradise, 
 
 O keep me in Thy love, 
 And guide me to that happy land 
 
 Of perfect rest above. 
 
 *5 
 
STORY OP THE CROSS. 
 
 7. — The Question. 
 
 IN His own raiment clad — 
 With His Blood dyed \ 
 Women walk sorrowing 
 By His side. 
 
 Heavy that Cross to Him, — 
 
 Weary the weight : 
 One who will help Him waits- 
 At the gate. 
 
 See ! they are travelling 
 
 On the same road 
 Simon is sharing with 
 
 Him the load. 
 
 Oh ! whither wandering 
 
 Bear they that Tree ? 
 He who first carries it — 
 Who is He ? 
 
 II. — The An swer. 
 
 Follow to Calvary — 
 
 Tread where He trod— 
 He who forever was 
 
 Son of God. 
 
 You who would love Him, stand : 
 
 Gaze at His Face ; 
 Tarry awhile on your 
 
 Earthly race. 
 
 As the swift moments fly 
 
 Through the blest week, 
 Read the great story the 
 
 Cross will teach. 
 
 Is there no beauty to 
 
 " You who pass by " 
 In that lone«figure, which ' 
 Marks the sky ? 
 
 III. — TJie Story oj the Cross. 
 
 On the Cross lifted up 
 
 Thy Face I scan — 
 Bearing that Cross for me, 
 Son of Man. 
 
 Thorns form Thy diadem, 
 
 Rough wood Thy throne ; 
 For me Thy Blood is shed — 
 Me alone. 
 
 No pillow under Thee 
 To re*t Thy Head- 
 Only the splintered Cross 
 Is Thy bed. 
 
 Nails pierce Thy Hands and Feet, 
 
 Thy Side the spear ; 
 No voice is nigh to say 
 
 Help is near. 
 
 Shadows of midnight fall 
 
 Though it is day ; 
 Thy friends and kinsfolk stand 
 Far away. 
 
 Loud is Thy bitter cry ; 
 
 Sunk on Thy Breast 
 Hangeth Thy bleeding Heao 
 Without rest. 
 
 Loud scoffs the dying thief, 
 
 Who mocks at Thee ; 
 Can it, my Saviour, be, 
 All for me ? 
 
 Gazing afar from Thee, 
 
 Silent and lone, 
 Stand those few weepers Thor 
 Call'st Thine own 
 
 I see Thy title, Lord, 
 
 Inscribed above — 
 "Jesus of Nazareth," 
 
 King of Love. 
 
 What, O my Saviour, 
 
 Here didst Thou see, 
 Which made Thee suffer and 
 Die for me ? 
 
 IV. — The Appeal from the Cross, 
 
 Child of my grief and pain, — 
 
 Watched by my love, — 
 I came to call thee to 
 
 Realms above. 
 
 I saw Thee wandering 
 
 Far off from Me ; 
 In love I seek for thee — 
 Do not flee. 
 
 For thee My Blood I shed — 
 
 For thee alone ; 
 I came to purchase thee 
 
 For Mine own. 
 
 Weep not for my grief, 
 
 Child of My love; 
 Strive to be with Me in 
 
 Heaven above. 
 
 V. — Our Cry to Jesus. 
 
 Oh ! I will follow Thee, 
 
 Star of my soul, 
 Thro' the deep shades of life 
 To the goal. 
 
 Yes, let Thy Cross be borne 
 
 Each day by me ; 
 Mind not how heavy, if 
 
 But with Thee, 
 
 Lord, if Thou only wilt 
 Make me Thine own, 
 Give no companion, save 
 Thee alone. 
 
 Grant thro' each day of life 
 
 To stand by Thee : 
 With Thee, when morning breaks, 
 Ever to be. 
 
GUILD rHUM/NS. 
 
 
 See the Conqueror mounts in triumph, 
 
 See the King in royal state, 
 Riding on the clouds His chariot 
 
 To His heavenly palace gate ; 
 Hush ! the choirs of angel voices 
 
 Joyful Alleluias wing, 
 And the portals high are lifted, 
 
 To receive their Heavenly King. 
 
 Now our heavenly Aaron enters 
 
 With His Blood within the veil : 
 Joshua now is come to Canaan, 
 
 And the kings before Him quail. 
 Now He plants the tribes of Israel 
 
 In their promised resting-place ; 
 Now our great Elijah offers 
 
 Double portion of His grace. 
 • 
 He has raised our human nature 
 
 On the clouds to God's Right Hand ; 
 There we sit in heavenly places, 
 
 There with Him in glory stand ; 
 Jesus reigns, adored by angels ; 
 
 Man with God is on the Throne ; 
 Mighty Lord, in Thine Ascension 
 
 We by faith behold our own. 
 
 We are Soldiers of the Cross, 
 
 Battling for the right ; 
 We are marching on to war, 
 
 With shield and buckler bright ; 
 We are children of a King, 
 
 Who sits enthroned on high ; 
 He is strong, and we shall win, 
 
 If on Him we rely. 
 
 Cho. — As we march ring out the song ; 
 Lift the Cross on high ; 
 Blow the trumpet loud and long, 
 And shout the battle cry. 
 
 We are Soldiers of the Cross ; 
 
 By it we are led ; 
 It is gleaming with the Blood 
 
 That Christ our Lord hath shed. 
 He so loved us that He died 
 
 To take our sins away ; 
 It is little we can do 
 
 This debt of love to pay. 
 
 We are Soldiers of the Cross, 
 
 Faithful, valiant, true, 
 Doing with our strength and might 
 
 What'er we find to do ; 
 Never yielding unto sin, 
 
 Though foes encamp around, 
 Using prayer, a weapon strong, 
 
 To crush them to the ground. 
 
 We are Soldiers of the Cross, 
 
 Let us ever be 
 Worthy of the Name we bear, 
 
 Till death shall set us free ; 
 Then forever we will give 
 
 All praise, O God, to Thee ; 
 Father, Son, and Holy Ghost, 
 
 The Blessed Trinity. 
 
 Angel voices ever singing 
 
 Round Thy throne of light, 
 Angel harps forever ringing, 
 
 Rest not day nor night ; 
 Thousands only live to bless Thee, 
 
 And confess Thee, Lord of might. 
 
 Thou Who art beyond the farthest 
 
 Mental eye can scan, 
 Can it be that Thou regardest 
 
 Songs of sinful man ? 
 Can we feel that Thou art near us 
 
 And wilt hear us ? Yea, we can. 
 
 Yea, we know Thy love rejoices 
 
 O'er each work of Thine ! 
 Thou didst ears and hands and voices 
 
 For Thy praise combine ! 
 Craftsman's art and music's measure 
 
 For Thy pleasure, didst design. 
 
 Here, Great God, to-day we offer 
 
 Of Thine own to Thee : 
 And for Thine acceptance proffer 
 
 All unworthily, 
 Hearts and minds, and hands and voices, 
 
 In our choicest melody. 
 
 Through the night of doubt and sorrow 
 Onward goes the pilgrim band, 
 
 Singing songs of expectation, 
 Marching to the promised land. 
 
 One the light of God's own Presence 
 Oer the ransomed people shed, 
 
 Chasing far the gloom and terror, 
 Brightening all the path we tread. 
 
 One the gladness of rejoicing 
 
 On the far eternal shore, 
 Where the One Almighty Father 
 
 Reigns in love for evermore. 
 
 Onward therefore, pilgrim brothers, 
 Onward with the Cross our aid ! 
 
 Bear its shame, and fight its battle, 
 Till we rest beneath its shade. 
 
 Soon shall come the great awaking, 
 Soon the rending of the tomb, 
 
 Then the scattering of all shadows, 
 And the end of toil and gloom. 
 
 17 
 
Daily, daily sing the praises, 
 
 Of the City God hath made; 
 In the beauteous fields of Eden 
 
 Its foundation stones are laid. 
 Cho. —Oh, that I might tear the angels 
 
 Singing o'er the Crystal Sea, 
 And amidst the fields of Eden, 
 
 Find a home prepared for me. 
 
 All the walls of that Dear City 
 Are of bright and burnished gold; 
 
 It is matchless in its beauty, 
 And its treasures are untold, 
 
 There are sounds of many voices 
 In the golden streets above, 
 
 Filling all the air with gladness, 
 Blended in eternal love. 
 
 In those quiet resting places, 
 
 Midst the pastures green and fair, 
 
 Jesus gathers in the homeless, 
 
 And He dwells among them there. 
 
 Can we see the happy faces 
 Of the dear ones gone before ? 
 
 They are ready now to greet us 
 When we gain that blessed shore. 
 
 Then the pearly gates unfolding, 
 Never shall be closed again, 
 
 We shall see within the City 
 
 Jesus, 'mid His white-robed train. 
 
 Oh, I would my ears were open 
 Here to catch that happy strain I 
 
 Oh, I would* my eyes some vision 
 Of that Eden could attain. 
 
 Rejoice, ye pure in heart ; 
 
 Rejoice, give thanks and sing; 
 Your festal banner wave on high, 
 
 The Cross of Christ your King. 
 Cho. — Rejoice, rejoice, 
 
 Rejoice, give thanks and sing. 
 
 Bright youth and snow-crowned age, 
 Strong men and maidens meek, 
 
 Raise high your free exulting song, 
 God's wondrous praises speak. 
 
 With all the angel choirs, 
 With all the saints on earth, 
 
 Pour out the strains of joy and bliss, 
 True rapture, noblest mirth. 
 
 With voice as full and strong 
 
 As ocean's surging praise, 
 Send forth the hymns our fathers loved, 
 
 The psalms of ancient days. 
 
 Still lift your standard high, 
 
 Still march in firm array, 
 As warriors, through the darkness toil 
 
 Till dawns the golden day. 
 
 • 
 
 At last the march shall end, 
 
 The wearied ones shall rest, 
 The pilgrims find their Father's house, 
 
 Jerusalem the blest. 
 
 Then on, ye pure in heart, 
 Rejoice, give thanks" and sing ; 
 
 Your festal banner wave on high, 
 The Cross of Christ your King. 
 
 Forth to the fight, ye ransom' d, 
 Mighty in Gon's own might, 
 Stemming the tide of battle, 
 Routing the hosts of night. 
 
 Cho. — Lift ye the blood-red banner, 
 Wield ye the victor's sword, 
 Raise ye the Christian's war-cry- 
 The Cross of Christ the Lohd. 
 
 Fear not the din of battle, 
 Follow where He has trod, 
 Perfecting strength in weakness, 
 Jesus, Incarnate God. 
 
 Angels around us hover, 
 Succour in time of need, 
 Ever at hand to strengthen 
 Guardians thev indeed. 
 
 Arm ye against the battle, 
 Watch ye and fast and pray, 
 Peace shall succeed to warfare, 
 Night shall be changed to day. 
 
 Fight for the Lord is o'er you, 
 Fight for He bids you fight, 
 There where the fray is thickest 
 Close with the hosts of night. 
 
 8 
 
 Come ye faithful, raise the anthem, 
 Cleave the skies with shouts of praise: 
 
 Sing to Him who found the ransom, 
 Ancient of eternaj days. 
 
 God of God, the Word Incarnate, 
 Whom the heaven of heaven obeys. 
 
 Bring your harps, and bring your incense ; 
 
 Sweep the string and pour the lay : 
 Let the earth proclaim His wonders, 
 
 King of that celestiaKlay ; 
 He the Lamb once slain is worthy 
 
 Who was dead and lives for aye. 
 
 Hungry souls that faint and languish 
 By His bounteous hand are fed ; 
 
 Yea, He gives them food immortal, 
 Gives Himself the Living Bread ; 
 
 (Jives the Chalice of His Passion 
 Rich with Blood on Calvary shed. 
 
 Trust Him then, ye fearful pilgrims, 
 Who shall pluck you from His hand? 
 
 Pledged He stands for their salvation, 
 Who are fighting for His Land : 
 
 O that we, amidst His true ones, 
 
 Round His Throne one day may stand. 
 
9 
 
 Ten thousand times ten thousand, 
 
 In sparkling raiment bright, 
 The armies of the ransomed Saints 
 
 Throng up the steeps of light : 
 'Tis finished ! all is finished, 
 
 Their fight with death and sin ; 
 Fling open wide the golden gates, 
 
 And let the victors in. 
 
 What rush of Alleluias 
 
 Fills all the earth and sky ! 
 What ringing of a thousand harps 
 
 Bespeaks the triumph nigh ! 
 O day, for which creation 
 
 And all its tribes were made ! 
 O joy, for all its former woes 
 
 A thousand-fold repaid ! 
 
 Oh, then what raptured greetings 
 
 On Canaan's happy shore, 
 What knitting severed friendships up, 
 
 Where partings are no more ! 
 Then eyes with joy shall sparkle 
 
 That brimmed with tears of late; 
 Orphans no longer fatherless, 
 
 Nor widows desolate. 
 
 Bring near Thy great salvation, 
 
 Thou Lamb for sinners slain, 
 Fill up the roll of Thine elect, 
 
 Then take Thy power and reign : 
 Appear, Desire of nations, 
 
 Thine exiles long for home ; 
 Show in the heavens Thy promised sign ; 
 
 Thou Prince and Saviour come. 
 
 10 
 
 Blessed feasts of blessed Martyrs 
 
 Holy days of holy men, 
 With affection's recollections 
 
 Greet we your return again. 
 Worthy deeds they wrought and wonders, 
 
 Worthy of the Name they bore ; 
 We with meetest praise and sweetest 
 
 Honor them for evermore. 
 
 Faith prevailing, hope unfailing, 
 
 Jesus, loved with single heart — 
 Thus they glorious and victorious 
 
 Bravely bore the Martyr's part. 
 Racked with torture, haled to slaughter, 
 
 Fire, and axe, and murderous sword, 
 Chains and prison, foe's derision 
 
 They endured for Christ the Lord. 
 
 So they passed through pain and sorrow, 
 
 Till they sank in death to rest ; 
 Earth's rejected, God's elected, 
 
 Gained a portion with the blest. 
 By contempt of worldly pleasures, 
 
 And by deeds of valour done, 
 They have reached the land of angels 
 
 And with them are knit in one. 
 
 Made co-heirs with Christ in glory, 
 
 His celestial bliss they share : 
 May they now before Him bending 
 
 Help us onward by their prayer; 
 That, this weary life completed, 
 
 And its fleeting trials past, 
 We may win eternal glory 
 
 In our Father's home" at last. 
 
 11 
 
 Gathered from many a home, 
 
 As sisters here we meet ; 
 With loving words we come, 
 
 Each friendly heart to greet : 
 Let kindly deeds the token bear, 
 That we our mutual burdens share. 
 
 Self must set aside 
 
 While we for others live ; 
 Never a thought of pride, 
 
 Or envy, as we give 
 Unselfish love our earnest care, 
 And one another's burdens bear. 
 
 If pain and sorrow throw 
 Their shadows o'er our band, 
 
 Or joy and gladness flow 
 
 From our dear Father's hand, 
 
 The clouds and sunshine we will share 
 
 And one another's burdens bear. 
 
 Now let us sing our praise 
 To Him Who gives us all : 
 
 And pray that from His ways 
 Not one of us may fall. 
 
 As we His love and mercy share, 
 
 We will each other's burdens bear. 
 
 12 
 
 Blest are the pure in heart, 
 For they shall see our God ; 
 
 The secret of the Lord is theirs, 
 Their soul is Christ's abode. 
 
 The Lord Who left the Heavens, 
 Our life and peace to bring, 
 
 To dwell in lowliness with men, 
 Their Pattern and their King, 
 
 He to the lowly soul 
 
 Doth still Himself impart : 
 
 And for His dwelling and His throne, 
 Chooseth the pure in heart. 
 
 Lord, we Thy presence seek — 
 
 May ours this blessing be : 
 Give us a pure and lowly heart, 
 
 A temple meet for Thee. 
 
 13 
 
 True friends help each other, 
 
 Gladly give and take ; 
 Bear with one another 
 
 For sweet friendship's sake. 
 
 E'en when parted, always 
 
 Love each other still : 
 Both in joy and sorrow, 
 
 Sharing good and ill. 
 
 Onward in life's journey, 
 
 Clasping hand in hand, 
 Thus they seek together 
 
 Friendship's native land. 
 
 Happy home, where Jesus, 
 
 Best and truest Friend, 
 Waits for Christian pilgrims 
 
 At their journey's end. 
 
 19 
 
14 
 
 Brothers, let 113 work for Jesus, 
 
 To our homes and task again 
 (So with brave hearts back to duty, 
 
 Face the peril, bear the pain. 
 JESUS labored at his calling, 
 
 JESOS toiled for truth and right, 
 Yield we not to sloth enthralling, 
 
 (iive not way to error's might. 
 
 Brothers, let us pray to Jests ; 
 
 How for us on earth He prayed 
 In the moonlight on the mountain, 
 
 Neath the rustling olive's shade 
 When we rise up in the dawning, 
 
 Ere at work we take our place, 
 Pray, as He prayed in the morning, 
 
 "In a solitary place." 
 
 Brothers, let us live like Jesus, 
 
 • Generous-hearted, brave and pure; 
 
 And, though Satan tempt us sorely, 
 
 By His Grace we shall endure. 
 Loyal be to wife and mother, 
 
 Gentle, patient, just and true; 
 Do the kind deeds to another 
 
 We would have another do. 
 
 Brothers, let us go to Jesus — 
 
 In our sorrow, shame and loss, 
 He is nearest, we are dearest, 
 
 When we bravely bear the Cross. 
 Go to Him who died to save us 
 
 And is still the sinner's friend, 
 And the great love which forgave us, 
 
 Will forgive us to the end. 
 
 Brothers, let us live for Jesus, 
 
 Be our work our worship too ; 
 In His Name, and to His Glory 
 
 Do whate'er we find to do. 
 Till this night of sin and sorrow 
 
 Be forever overpast, 
 And we see the golden morrow, 
 
 Home with Jesus, home at last. 
 
 15 
 
 Thy kingdom come, O God, 
 Thy reign, O Christ, begin ; 
 
 Break with Thine iron rod 
 The tyrannies of sin. 
 
 Where is Thy rule of peace, 
 And purity, and love ? 
 
 When shall all hatred cease, 
 As in the realms above ? 
 
 When comes the promised time 
 That war shall be no more, 
 
 Oppression, lust, and crime 
 Shall flee Thy face before? 
 
 We pray Thee, Lord, arise, 
 And come in Thy great might ; 
 
 Revive our longing eyes, 
 
 Which languish for Thy sight. 
 
 Men scorn Thy sacred Name, 
 And wolves devour Thy fold ; 
 
 By many deeds of shame 
 
 We learn that love grows cold. 
 
 O'er heathen lands afar 
 
 Thick darkness broodeth yet; 
 
 Arise, O morning Star, 
 Arise, and never set. 
 
 16 
 
 I believe in God the Father, 
 
 Maker of the earth and sky ; 
 And His only Son, Christ Jesus, 
 
 Who came hither from on high. 
 Made true Man, by Goo the Spirit, 
 
 He was born of Mary pure ; 
 Suffered under Pontius Pilate, 
 
 All the ills of man to cure. 
 
 Crucified and dead and buried, 
 
 Down to hell He took His way ; 
 But He rose again with power, 
 
 On the morn of Easter Day. 
 Now, gone up once more to Heaven, 
 
 Sits He at His Father's Right, 
 Till, to judge the dead and living, 
 
 He shall come in glory bright. 
 
 I believe in God the Spirit, 
 
 In one Church below, above, 
 Joining all the Saints together 
 
 In one fellowship of love. 
 I believe in God's forgiveness, 
 
 I believe my flesh shall rise, 
 And I look for life unending, 
 
 In my home beyond the skies. 
 
 n 
 
 O Lamb of God most lowly ! 
 
 All free from spot and stain, 
 O help us now to serve Thee 
 
 And sing Thy praise again. 
 
 O Lamb of God most holy ! 
 
 So great and yet so meek ; 
 May we when pride allures us, 
 
 Thy lowly spirit seek. 
 
 O Lamb of God most gentle ! 
 
 So kind and good and true ; 
 May we when passion tempts us 
 
 Thy gentleness pursue. 
 
 O Lamb of God most lovely ! 
 
 To Thee our faith would flee ; 
 Reveal to us Thy beauty, 
 
 And win our hearts to Thee. 
 
 18 
 
 Jesus, meek and gentle. 
 
 Son of God Most High, 
 Pitying, loving Saviour, 
 
 Hear Thy children's cry. 
 
 Pardon our offences, 
 
 Loose our captive chains. 
 
 Break down every idol 
 Which our soul detains. 
 
 Give us holy freedom, 
 Fill our hearts with love ; 
 
 Draw us, holy Jesus, 
 To the realms above. 
 
 Lead us on our journey, 
 Be Thyself the Way 
 
 Through terrestrial darkness 
 To celestial day. 
 
 Jesus, meek and gentle, 
 Son of God Most High, 
 
 Pitying, loving Saviour, 
 Hear Thy children's cry. 
 
 20 
 
19 
 
 Brother, now thy toils are o'er, 
 Fought the battle, won the crown, 
 
 On life's rough and barren shore 
 Thou hast laid thy burden down : 
 
 Oho. — Grant him, Lord, eternal rest 
 With the spirits of the blest. 
 
 Through death's valley, dim and dark, 
 Jesus guide thee in the gloom. 
 
 Show thee where His footprints mark 
 Tracks of glory through the tomb. 
 
 Angels bear thee to the land 
 Where the towers of Sion rise, 
 
 Safely lead thee by the hand 
 To the fields of Paradise. 
 
 White-robed at the golden gate 
 
 Of the New Jerusalem, 
 May the host of martyrs wait, 
 
 Give thee part and lot with them. 
 
 Choirs of Angels over us, 
 
 Bear Christ's weak and trembling lamb, 
 Give thee peace with Lazarus 
 
 In the breast of Abraham. 
 
 Rest in peace — the gates of hell 
 Touch thee not till He shall come 
 
 For the souls He loves so well, 
 
 Dear Lord of the Heavenly Home. 
 
 Earth to earth, and dust to dust, 
 
 Clay we give to kindred clay ; 
 In the sure and certain trust 
 
 Of the Resurrection Day. 
 
 20 
 
 Now the laborer's task is o'er; 
 Now the battle-day is past ; 
 Now upon the farther shore 
 Lands the voyager at last. 
 
 Father, in Thy gracious keeping, 
 Leave we now Thy servant sleeping. 
 
 There the tears of earth are dried ; 
 There its hidden things are clear; 
 There the work of life is tried 
 By a juster Judge than here. 
 
 Father, in Thy gracious keeping, 
 Leave we now Thy servant sleeping. 
 
 There the sinful souls that turn 
 To the Cross their dying eyes, 
 All the love of Christ shall learn 
 At His feet in Paradise. 
 Father, in Thy gracious keeping, 
 Leave we now Thy servant sleeping. 
 
 There no more the powers of hell 
 Can prevail to mar their peace, 
 Christ the Lord shall guard them well, 
 He Who died for our release. 
 
 Father, in Thy gracious keeping, 
 Leave we now Thy servant sleeping. 
 
 Earth to earth and dust to dust, 
 Calmly now the words we say, 
 Leaving him to sleep in tmst 
 Till the Resurrection Day. 
 
 Father, in Thy gracious keeping, 
 Leave we now Thy servant sleeping. 
 
 521 
 
 I was wandering and weary, 
 
 When my Saviour came unto me; 
 For the ways of sin grew dreary, 
 
 And the world had ceased to woo me 
 And I thought I heard Him say, 
 As He came along His way, 
 "O silly souls, come near Me ! 
 "My sheep should never fear Me, 
 "I am the Shepherd true." 
 
 At first I would not hearken, 
 
 But put off till to-morrow ; 
 But life began to darken, 
 
 And I was sick with sorrow : 
 And I thought I heard Him say, 
 
 As He came along His way, 
 "O silly souls, &c" 
 
 At last I stopped to listen, 
 
 His voice could ne'er deceive me; 
 
 I saw His kind eyes glisten, 
 So anxious to relieve me : 
 
 And I thought I heard Him say, 
 As He came along His way, 
 "O silly souls, &c." 
 
 He took me on His shoulder, 
 And tenderly He kissed me, 
 
 He bade my love grow bolder, 
 And said how He had missed me : 
 
 And I'm sure I heard Him say, 
 As He went along His way, 
 "O silly souls, &c. 
 
 I thought His love would weaken 
 As more and more He knew me ; 
 
 But it burnetii like a beacon, 
 
 And its light and heat go through me: 
 
 And I always hear Him say 
 As He conies along His way, 
 "O silly souls, &c." 
 
 Let us do then, dearest brothers, 
 
 What will best and always please us ; 
 
 Follow not the ways of others, 
 But trust ourselves to Jesus ! 
 
 We shall ever hear Him say, 
 As He goes along His way, 
 "O silly souls, &c. 
 
 22 
 
 In the Cross of Christ I glory, 
 
 Towering o'er the wrecks of time ; 
 
 All the light of sacred story 
 Gathers round its head sublime. 
 
 When the woes of life o'ertake me, 
 Hopes deceive and fears annoy, 
 
 Never shall the Cross forsake me; 
 Lo ! it glows with peace and joy. 
 
 When the sun of bliss is beaming 
 
 Light and love upon my way, 
 From the Cross the radiance streaming 
 
 Adds more lustre to the day. 
 
 Bane and blessing, pain and pleasure, 
 
 By the Cross are sanctified ; 
 Peace is there that knows no measure 
 
 Joys that through all time abide. 
 
 In the Cross of Christ I glory, 
 Towering o'er the wrecks of time ; 
 
 All the light of sacred story 
 Gathers round its head sublime. 
 
 21 
 
23 
 
 We are soldiers of Christ, Who is mighty to 
 
 save, 
 And His banner, the Cross, is unfurled: 
 We are pledged to be faithful and steadfast and 
 
 brave 
 Against Satan, the Flesh and the World. 
 
 We are brothers and comrades, we stand side In- 
 side, 
 And our faitli and our hope are the same ; 
 And we think of the Cross on which Jesi's has 
 died, 
 When we bear the reproach of His Name. 
 
 At the Font we were marked with the Cross on 
 our brow, 
 
 Of our place in His Kingdom the sign, 
 And the weakest is strong to be true to his vow 
 
 If he cleave to that Kingdom Divine. 
 
 We will watch, ready armed, 'gainst the Tempter 
 abhorred 
 And we will not be led by the throng, 
 We will master the Flesh and be true to our 
 Lord 
 And the bright Home to which we belong. 
 
 Now let each cheer his comrade, let hearts beat 
 
 beat as one, 
 While we follow where Christ leads the way ; 
 For the poor and the plundered, who helpers 
 
 have none, 
 We will tight and will fast and will pray. 
 
 Though the warfare be long, and the darkness 
 obscure, 
 In the might of our God we will stand, 
 Till with those we have helped to be faithful 
 and pure 
 We are glad in our own Fatherland. 
 
 24 
 
 Jesus calls us ; o'er the tumult 
 Of our life's wild, restless sea, 
 
 Day by day His sweet voice soundeth, 
 Softly, clearly, — Follow Me. 
 
 Jesus calls us, from the evil 
 
 In a world we cannot flee, 
 From each idol that would keep us, 
 
 Softly, clearly, — Follow Me. 
 
 Still in joy, and still in sadness, 
 We discern His own decree ; 
 
 Still He calls, in cares and pleasures, 
 Softly, clearly, — Follow Me. 
 
 As Saint Andrew heard Thee, Saviour, 
 
 By the lake of Galilee, 
 May we hear and help each other 
 
 I lay bv dav to follow Thee. 
 
 Thou dost call us! May we ever 
 To Thy call attentive be ; 
 
 Give our hearts to Thine obedience, 
 Leave all, rise, and follow Thee! 
 
 25 
 
 Souls of men ! why will ye scatter 
 
 Like a crowd of frightened sheep? 
 Foolish hearts ! why will ye wander 
 
 From a love so true and deep ? 
 Was there ever kindest shepherd 
 
 Half so gentle, half so sweet 
 As the Saviour Who would have us 
 
 Come and gather round His feet ? 
 
 It is God : His love looks mighty, 
 
 But is mightier than it seems ; 
 'Tis our Father: and His fondness 
 
 Goes far out beyond our dreams. 
 There's a wideness in God's mercy, 
 
 Like the wideness of the sea; 
 There's a kindness in His justice, 
 
 Which is more than liberty. 
 
 There is no place where earth's sorrows 
 
 Are more felt than up in Heaven ; 
 There is no place where earth's failings 
 
 Have such kindly judgment given. 
 There is welcome for the sinner ; 
 
 And more graces for the good ; 
 There is mercy with the Saviour ; 
 
 There is healing in his Blood. 
 
 There is plentiful redemption 
 
 In the Blood that has been shed ; 
 There is joy for all the members 
 
 In the sorrows of the Head. 
 For the love of God is broader 
 
 Than the measures of man's mind ; 
 And the heart of the Eternal 
 
 Is most wonderfully kind. 
 
 Pining souls ! come nearer Jesus, 
 
 And, O come not doubting thus, 
 But with faith that trusts more bravely 
 
 His great tenderness for us. 
 If our love were but more simple 
 
 We should take Him at His word ; 
 And our lives would be all sunshine 
 
 In the sweetness of our Lord. 
 
 26 
 
 Thy way, not mine, O Lord, 
 
 However dark it be ; 
 Lead me by Thine own hand, 
 
 Choose out the path for me. 
 Smooth let it be or rough, 
 
 It will be still the best ; 
 Winding or straight it leads 
 
 Right onward to Thy Rest. 
 
 I dare not choose ray lot ; 
 
 I would not, if I might ; 
 Choose Thou for me, my God ; 
 
 So shall I walk aright. 
 Take Thou my cup, and it 
 
 With joy or sorrow fill, 
 As best to Thee may seem ; 
 
 Choose Thou my good and ill. 
 
 Choose Thou for me my friends, 
 
 My sickness or my health ; 
 Choose Thou my cares for me, 
 
 My poverty or wealth. 
 Not mine, not mine the choice 
 
 In things or great or small ; 
 Be Thou my guide, my strength, 
 
 My wisdom, and my all. 
 
 22 
 
27 
 
 Jesu, my Lord, ray God, my All, 
 Hear me, Blest Saviour, when I call ; 
 Hear me, and from Thy dwelling place 
 Pour down the riches of Thy grace ; 
 Jesu, my Lord, I Thee adore, 
 O, make me love Thee more and more 
 
 Jesu, too late I Thee have sought, 
 How can I love Thee as I ought ? 
 And how extol Thy matchless fame, 
 The glorious beauty of Thy Name? 
 Jesu, my Lord, etc. 
 
 Jesu, what didst Thou find in me, 
 That Thou hast dealt so lovingly? 
 How great the joy that Thou hast brought, 
 So far exceeding hope or thought ! 
 Jesu, my Lord, etc. 
 
 Jesu. of Thee shall be my song, 
 To Thee my heart and soul belong; 
 All that I have or am is Thine, 
 And Thou, Blest Saviour, Thou art mine. 
 Jesu, my Lord, etc. 
 
 28 
 
 Nothing but leaves ! the spirit grieves 
 
 Over a wasted life ; 
 O'er sins indulged while conscience slept, 
 
 O'er vows and promises unkept, 
 And reaps from years of strife — 
 
 Nothing but leaves ! nothing but leaves ! 
 
 Nothing but leaves ! no gathered sheaves 
 
 Of life's fair ripening grain : 
 We sow our seeds : lo ! tares and weeds 
 
 Words, idle words, for earnest deeds, 
 We reap with toil and pain — 
 
 Nothing but leaves ! nothing but leaves ! 
 
 Nothing but leaves ! sad memory weaves 
 
 No veil to hide the past : 
 And as we trace our weary way 
 
 Counting each lost and misspent day, 
 Sadly we find at last — 
 
 Nothing but leaves ! nothing but leaves ! 
 
 Ah, who shall there the Master meet, 
 
 Bearing but withered leaves? 
 Ah, who shall at the Saviour's feet 
 
 Before the awful judgment-seat 
 Lay down, for golden sheaves, — 
 
 Nothing but leaves ! nothing but leaves ! 
 
 29 
 
 Shall we gather at the river 
 
 Where bright angel-feet have trod ? 
 
 With its crystal tide forever 
 Flowing by the throne of God. 
 
 Cho. — Yes, we'll gather at the river, 
 
 The beautiful, the beautiful river, 
 Gather with the saints at the river 
 That flows by the throne of God. 
 
 Ere we reach the shining river 
 Lay we every burden down, 
 
 Grace our spirits will deliver, 
 And provide a robe and crown. 
 
 Soon we'll reach the shining river ; 
 
 Soon our pilgrimage will cease ; 
 Soon our happy hearts will quiver 
 
 With the melodv of peace. 
 
 30 
 
 Calling, calling, ever calling, 
 
 Never weary night or morn ; 
 By Thy patient life of suffering 
 
 By Thy Cross so meekly borne, 
 By Thy Fasting and Temptation, 
 
 By Thy thorn-crowned bleeding Brow, 
 Still Thou callest, Jesu, Master, 
 
 May we learn to listen now. 
 
 Here by faith we, Lord, adore Thee, 
 
 Feel that Thou art very nigh, 
 Though 'neath Bread and Wine concealed 
 
 In the Altar Mystery. 
 We must work — Thou, too hast labored ; 
 
 Weep — but Thou hast sorrowed, too ; 
 Welcome tears and work ! Thou sayest 
 
 "I am evermore with you." 
 
 Long, too long, we would not listen, 
 
 Would not hear Thy Voice so sweet, 
 Bidding us, each Sunday morning. 
 
 Haste our risen Lord to greet : 
 So our life was dull and dreary, 
 
 Faith, and hope, and love seemed dead, 
 Till our Lord Himself revealed, 
 
 In the Breaking of the Bread. 
 
 Now our every sin and sorrow 
 
 At Thy pierced Feet we lay, 
 Here receive Thy full forgiveness, 
 
 Strength sufficient for our day. 
 Here with gladness we will worship 
 
 Till, our earthly trials o'er, 
 We within the Heavenly country, 
 
 See Thee, love Thee, evermore. 
 
 31 
 
 Beneath the Cross of Jesus 
 
 I fain would take my stand — 
 The shadow of a mighty Bock, 
 
 Within a weary land. 
 A home within the wilderness, 
 
 A rest upon the way, 
 From the burning of the noontide heat, 
 
 And the burden of the day. 
 
 O safe and happy shelter, 
 O refuge tried and sweet, 
 
 tryst ing-place where heaven's love 
 And heaven's justice meet. 
 
 As to the holy Patriarch 
 
 That wondrous dream was given, 
 So seems my Saviour's Cross to me — 
 
 A ladder up to heaven. 
 
 Upon that Cross of Jesus 
 
 Mine eye at times can see 
 The very dying form of One 
 
 Who suffered there for me ; 
 And from my smitten heart with tears, 
 
 Two wonders I confess — 
 The wonders of His glorious love, 
 
 And my own worthlessness. 
 
 1 take, O Cross, thy shadow, 
 For my abiding place ; 
 
 I ask no other sunshine 
 
 Than the sunshine of His face; 
 
 Content to let the world go by, 
 To know no gain nor loss, — 
 
 My sinful self my only shame, 
 My glory — all the Cross. 
 
 23 
 
32 
 
 < >li .' tome to the merciful Saviour who calls you. 
 
 < > ! come to the Lord who forgives and forgets; 
 Though dark be the fortune on earth that 
 befalls you, 
 A Home waits above, where the sun never 
 
 sets. 
 
 < >! come then to J ESTJB, whose arms are extended, 
 
 To fold His dear children in closest embrace ; 
 
 < > ! come, for your exile will shortly be ended, 
 
 And Jesus will show you His beautiful Fate. 
 
 Yea, come to the Saviour, whose mercy grows 
 
 brighter 
 
 The longer you look at the depth of His love; 
 
 And fear not! 'tis Jests! 'and life's cares grow 
 
 lighter 
 
 In thought of the Home and the Glory above. 
 
 O: come then to Jesus, and say how you love 
 Him, 
 And vow at His feet you will keep in His 
 Grace ; 
 For tears that are shed by a sinner can move 
 Him, 
 And sins will drop off in His tender embrace. 
 
 Come, come to His Feet and lay open your story 
 Of suffering and sorrow, of guilt and of shame; 
 
 The pardon of sin is the crown of His glory, 
 The joy of our Lord to be true to His Name. 
 
 33 
 
 When morning gilds the skies, 
 My heart awaking cries, 
 
 May Jesus Christ be praised : 
 Alike at work and prayer 
 To Jesus I repair ; 
 
 May Jesus Christ be praised. 
 
 Whene'er the sweet church bell 
 Peals over hill and dell, 
 
 May Jesus Christ be praised : 
 O hark to what it sings, 
 As joyously it rings, 
 
 May Jesus Christ be praised. 
 
 My tongue shall never tire 
 Of chanting with the choir, 
 
 May Jesus Christ be praised : 
 This song of sacred joy, 
 It never seems to cloy, 
 
 May Jesus Christ be praised. 
 
 When sleep her balm denies, 
 My silent spirit sighs, 
 
 May Jesus < 11 hist be praised : 
 When evil thoughts molest, 
 With this I shield my breast, 
 
 May Jesus Christ be praised. 
 
 idness fill my mind? 
 A solace here I find, 
 
 May J E8TJ8 < 'hiust be praised : 
 Or fades my earthly bliss? 
 My comfort still is this, 
 
 May Jesus Christ be praised. 
 
 The night becomes as day, 
 When from ths heart we say, 
 
 May J ESUS Christ be praised : 
 The powers of darkness fear, 
 When this sweet chant we hear, 
 
 May Jesus Christ be praised. 
 
 In Heav'n's eternal bliss 
 The loveliest strain is this, 
 
 May JESU8 Christ be praised: 
 Let earth, and sea, and sky 
 From depth to height reply, 
 
 May Jesls Christ be praised. 
 
 Be this, while life is mine, 
 My canticle Divine, 
 
 May Jesus Christ be praised: 
 Be this the eternal song 
 Through ages all along, 
 
 May Jesus Christ be praised. 
 
 34 
 
 Faith of our Fathers ! Living still 
 In spite of dungeon, fire and sword, 
 
 Oh, how our hearts beat high with joy 
 When'er we hear that glorious Word. 
 
 Cho. — Faith of our Fathers ! Holy Faith ! 
 We will be true to thee till death. 
 
 Our Fathers, chained in prisons dark, 
 Were still in heart and conscience free: 
 
 How sweet would be their children's fate, 
 If they like them could die for thee. 
 
 Faith of our Fathers ! Faith and Prayer 
 Must Win our country back to thee, 
 
 And through the Truth that comes from God, 
 This land shall then indeed be free. 
 
 Faith of our Fathers! We will love 
 Both friend and foe in all our strife, 
 
 And preach thee too, as love knows how, 
 By kindly word and virtuous life. 
 
 35 
 
 Days and moments quickly flying, 
 Blend the living with the dead ; 
 
 Soon will you and I be lying, 
 Each within his narrow bed. 
 
 Soon our souls to God who gave them 
 Will have sped their rapid flight : 
 
 Able now by grace to save them, 
 Oh, that while we can, we might. 
 
 Jesus, Infinite Redeemer, 
 
 Maker of this mighty frame, 
 Teach, O teach us to remember 
 
 What we are and whence we came. 
 
 Whence we came and whither wending, 
 Soon we must through darkness go, 
 
 To inherit bliss unending, 
 Or eternity of woe. 
 
 Oh, by Thy power, grant, Lord, that we, 
 At our last hour, fall not from Thee : 
 
 Saved by Thy grace, Thine we may be 
 All through the days of eternity. 
 
 24 
 
^ISOaESSIOnST-A-Xj HTT3^2STS- 
 
 36 
 
 The Church's one foundation 
 
 Is Jesus Christ her Lord ; 
 She is His new creation 
 
 By water and the word : 
 From heaven He came and sough I her 
 
 To be His Holy Bride ; 
 With His own blood He bought her, 
 
 And for her life He died. 
 
 Elect from every nation, 
 
 Yet one o'er all the earth, 
 Her charter of salvation 
 
 One Lord, one faith, one birth ; 
 One Holy Name she blesses, 
 
 Partakes one holy food, 
 
 And to one hope she presses, 
 With every grace endued. 
 
 Though with a scornful wonder 
 
 Men see her sore opprest, 
 By schisms rent asunder, 
 
 By heresies distrest ; 
 Yet saints their watch are keeping, 
 
 Their cry goes up, "How long?" 
 And soon the night of weeping 
 
 Shall be the morn of song. 
 
 'Mid toil and tribulation, 
 
 And tumult of her war, 
 She waits the consummation 
 
 Of peace for evermore ; 
 Till with the vision glorious 
 
 Her longing eyes are blest, 
 
 And the great Church victorious 
 Shall be the Church at rest. 
 
 38 
 
 Pleasant are Thy courts above, 
 In the land of light and love ; 
 Pleasant are Thy courts below, 
 In this land of sin and woe. 
 my spirit longs and faints 
 For the converse of Thy saints, 
 For the brightness of Thy face. 
 King of Glory, God of Grace ! 
 
 Happy birds that sing and fly 
 Round Thy altars, O Most High ! 
 Happier souls, that find a rest, 
 In a Heavenly Father's breast ! 
 Like the wondering dove, that found 
 No repose on earth around, 
 They can to their ark repair, 
 And enjoy it ever there. 
 
 Happy souls I their praises flow, 
 Ever in this vale of woe ; 
 Waters in the desert rise, • 
 Manna feeds them from the skies ; 
 On they go from strength to strength, 
 Till they reach Thy throne at length ; 
 At Thy feet adoring fall, 
 Who hast led them safe through all. 
 
 Lord, be mine this prize to win ; 
 Guide me through a world of sin, 
 Keep me by Thy saving grace, 
 Give me at Thy side a place ; 
 Sun and shield alike Thou art, 
 Guide and guard my erring heart ; 
 Grace and glory flow from Thee, 
 Shower, O, shower them, Lord, on mc 
 
 37 
 
 Our blest Redeemer, ere He breathed 
 
 His tender last farewell, 
 A Guide, a Comforter, bequeathed 
 
 With us to dwell. 
 
 He came in semblance of a Dove 
 With sheltering wings outspread, 
 
 The holy balm of peace and love 
 On earth to shed. 
 
 He came sweet influence to inrpart, 
 
 A gracious, willing guest, 
 While He can find one humble heart 
 
 Wherein to rest. 
 
 And His that gentle voice we hear ; 
 
 Soft as the breath of even, 
 That checks each thought, that calms each fea 
 
 And speaks of heaven. 
 
 And every virtue we possess, 
 
 And every victory won, 
 And every thought of holiness 
 
 Are His alone. 
 
 Spirit of purity and grace, 
 
 Our weakness, pitying, see : 
 O make our hearts Thy dwelling-plat-'. 
 
 And meet for Thee. 
 
 O praise the Father ; praise the Son : 
 
 Blest Spirit, praise to Thee ; 
 All praise to God, the Three in One, 
 
 The One in Three. 
 
 39 
 
 Holy, holy, holy Lord 
 God of hosts, eternal King, 
 
 I5y the heavens and earth adored ; 
 Angels and archangels sing, 
 
 Chanting everlastingly 
 
 To the blessed Trinity. 
 
 Thousands, tens of thousands, stand 
 Spirits blest, before Thy throne, 
 
 Speeding thence at Thy command ; 
 And when Thy command is done. 
 
 Singing everlastingly 
 
 To the blessed Trinity. 
 
 Cherubim and seraphim 
 
 Veil their faces with their wing-; ; 
 Eyes of angels are too dim 
 
 To behold the King of Kings, 
 While they sing eternally 
 To the blessed Trinity. 
 
 Thee, apostles, prophets, Thee, 
 Thee, the noble martyr band, 
 
 Praise with solemn jubilee ; 
 
 Thee the Church in every land ; 
 
 Singing everlastingly 
 
 To the blessed Trinity. 
 
 Alleluia ! Lord, to Thee, 
 
 Father, Son, and Holy Ghost, 
 
 Three in One, and One in Three. 
 Join we with the heavenly host. 
 
 Singing everlastingly 
 
 To the blessed Trinity. 
 
 2 5 
 
40 
 
 Holy, holy, holy I Lord < ; < .< I Almighty ! 
 
 Early in the morning our song shall rise to 
 thee : 
 Holy, holy, holy ! merciful and mighty! 
 
 < tod in Three Persons, blessed Trinity I 
 
 Holy, holy, holy ! All the saints adore Thee, 
 Casting down their golden crowns around the 
 glassy sea; 
 Cherubim and seraphim falling down before 
 Thee, 
 Which wert, and art, and evermore shalt be^ 
 
 Holv, holy, holy! though the darkness hide 
 Thee, 
 Though the eye of sinful man Thy glory may 
 not see, 
 Only Thou art holy ; there is none beside Thee 
 Perfect in power, in love, and purity. 
 
 Holy, holy, .holy ! Lord God Almighty ! 
 
 All Thy works shall praise Thy Name, in 
 earth; and sky, and sea : 
 Holy, holy, holy ! merciful and mighty ! 
 
 God in Three Persons, blessed Trinity ! 
 
 41 
 
 Crown Him with many crowns, 
 
 The Lamb upon His throne ; 
 Hark ! how the heavenly anthem drowns 
 
 All music but its own ! 
 Awake, my soul, and sing, 
 
 Of Him Who died for thee ; 
 And hail Him as thy matchless King 
 
 Through all eternity. 
 
 Crown Him the Lord of Love ! 
 
 Behold His hands and side, — 
 Those wounds, yet visible above, 
 
 In beauty glorified : 
 His reign shall know no end ; 
 
 And round His pierced feet 
 Fair flowers of Paradise extend 
 
 Their fragrance ever sweet. 
 
 Crown Him the Lord of Heaven ! 
 
 One with the Father known, — 
 And the blest Spirit, through Him given 
 
 From yonder Triune throne ! 
 All hail, Redeemer, hail ! 
 
 For Thou hast died for me : 
 Thy praise and glory shall not fail 
 
 Throughout eternity. 
 
 42 
 
 For thee, O dear, dear country, 
 
 Mine eyes their vigils keep ; 
 For very love, beholding 
 
 Thy happy Name, they weep. 
 The mention of Thy glory 
 
 Is unction to the breast, 
 And medicine in sickness, 
 
 And love, and life, and rest. 
 
 O one, O only mansion ; 
 
 O Paradise of joy ! 
 Where tears are ever banish'd, 
 
 - And smiles have no alloy ; 
 The Lamb is all thy splendour, 
 
 The Crucified thy praise; 
 His laud and benediction 
 
 Thy ransomed people raise. 
 
 26 
 
 O sweet and blessed country,. 
 
 The Some of <iod's elect I 
 O sweet and blessed country, 
 
 That eager hearts expect ! 
 Jesus, in mercy bring us 
 
 To that dear land of rest ; 
 Who art, with God the Father, 
 
 And Spirit, ever blest. 
 
 43 
 
 Glorious things of thee are spoken, 
 
 Zion, city of our God : 
 He, Whose word cannot be broken, 
 
 Form'd thee for His own abode : 
 On the Rock of Ages founded, 
 
 What can shake thy sure repose? 
 With salvation's walls surrounded, 
 
 Thou inay'st smile at all thy foes. 
 
 See, the streams of living waters, 
 
 Springing from eternal love, 
 Well supply thy sons and daughters, 
 
 And all fear of want remove ; 
 Who can faint, while such a river 
 
 Ever flows their thirst t' assuage? 
 Grace, which like the Lord, the Giver, 
 
 Never fails from age to age. 
 
 Round each habitation hovering, 
 
 See the cloud and fire appear. 
 For a glory and a covering, 
 
 Showing that the Lord is near, 
 Blest inhabitants of Zion, 
 
 Wash'd in the Redeemer's blood ! 
 Jesus, Whom their souls rely on, 
 
 Makes them kings and priests to God. 
 
 44 
 
 The Son of God goes forth to war, 
 
 A kingly crown to gain : 
 His blood-red banner streams afar ; 
 
 Who follows in His train ? 
 Who best can drink his cup of woe r 
 
 Triumphant over pain ; 
 Who patient bears his cross below, 
 
 He follows in His train. 
 
 The martyr first, whose eagle eye 
 
 Could pierce beyond the grave ; 
 Who saw his Master in the sky, 
 
 And call'd on Him to save. 
 Like Him, with pardon on his tongue, 
 
 In midst of mortal pain, 
 He pray'd for them that did the wrong: 
 
 Who follows in His train ? 
 
 A glorious band, the chosen few, 
 
 On whom the Spirit came : 
 Twelve valiant saints, their hope they knew 
 
 And mock'd the cross and (lame. 
 They met the tyrant's brandish'd steel, 
 
 The lion's gory mane; 
 They bow'd their necks the death to feel: 
 
 Who follows in their train? 
 
 A noble army, men and boys, 
 
 The matron and the maid ; 
 Around the Saviour's throne rejoice, 
 
 In robes of light airay'd. 
 They climb'd the steep ascent of heaven 
 
 Through peril, toil, and pain : 
 O God to us may grace be given 
 
 To follow in their train. 
 
45 
 
 O day of rest and gladness, 
 
 O day of joy and light, 
 O balm of care and sadness, 
 
 Most beautiful, most bright ; 
 On Thee, the high and lowly, 
 
 Through ages join'd in tune, 
 Sing, Holy, Holy, Holy, 
 
 To the great God Triune. 
 
 On Thee, at the Creation, 
 
 The light first had its birth ; 
 On Thee for our salvation 
 
 Christ rose from depths of earth , ' 
 On Thee our Lord victorious 
 
 The Spirit sent from heaven ; 
 And thus on Thee most glorious 
 
 A triple light was given. 
 
 To-day on weary nations 
 
 The heavenly manna falls: 
 To holy convocations 
 
 The silver trumpet calls; 
 Where gospel light is glowing 
 
 With pure and radiant beams, 
 And living water flowing 
 
 With soul-refreshing streams. 
 
 New graces ever gaining 
 
 From this our day of rest, 
 We reach the rest remaining 
 
 To spirits of the blest ; 
 To Holy Ghost be praises, 
 
 To Father and to Son ; 
 The Church her voice upraises 
 
 To Thee, blest Three in One. 
 
 46 
 
 Songs of praise the angels sang ; 
 Heaven with alleluias rang, 
 When Jehovah's work begun, 
 When He spake and it was done. 
 
 Songs of praise awoke the morn, 
 When the Prince of Peace was born ; 
 Songs of praise arose, when He 
 Captive led captivity. 
 
 Heaven and earth must pass away ; 
 Songs of praise must crown that day : 
 God will make new heavens and earth ; 
 Songs of praise shall hail their birth. 
 
 And shall man alone be dumb 
 Till that glorious kingdom come? 
 No : the Church delights to raise 
 Psalms, and hymns, and songs of praise. 
 
 Saints below, with heart and voice, 
 Still in songs of praise rejoice ; 
 Learning here by faith and love, 
 Songs of praise to sing above, 
 
 47 
 
 In the hour of trial, Jesus, plead for me; 
 
 Lest by base denial 1 depart from Thee ; 
 When Thou see'st me waver, with a look recall, 
 
 Nor for fear or favour suffer me to fall. 
 
 With forbidden pleasures would this vain world 
 charm ; 
 Or its sordid treasures spread to work me 
 harm ; 
 Bring to my remembrance sad Gethsemane, 
 Or, in darker semblance, cross-crown'd Cal- 
 vary. 
 
 Should Thy mercy send me sorrow, toil, and 
 woe ; 
 
 Or should pain attend me on my path below; 
 Grant that I may never fail Thy hand to see ; 
 
 Grant that I may ever cast my care on Thee. 
 
 When my last hour cometh, fraught with strife 
 and pain, 
 
 When my dust returneth to the dust again; 
 < )n Thy truth relying, through that mortal strife, 
 
 Jesus, take me, dying, to eternal life. 
 
 48 
 
 Hail to the Lord's Anointed, 
 
 Great David's greater Son 1 
 Hail, in the time appointed, 
 
 His reign on earth begun ! 
 He comes to break oppression, 
 
 To set the captive free ; 
 To take away transgression 
 
 And rule in equity. 
 
 He comes with succour speedy 
 
 To those who suffer wrong, 
 To help the poor and needy, 
 
 And bid the weak be strong ; 
 To give them songs for sighing, 
 
 Their darkness turn to light, 
 Whose sotds, condemn'd and dying 
 
 Were precious in his sight. 
 
 He shall descend like showers 
 
 Upon the fruitful earth ; 
 And love and joy, like flowers, 
 
 Spring in His path to birth : 
 Before Him, on the mountains, 
 
 Shall peace, the herald, go ; 
 And righteousness, in fountains, 
 
 From hill to valley flow. 
 
 To Him shall prayer unceasing, 
 
 And daily vows ascend ; 
 His kingdom still increasing, 
 
 A kingdom without end. 
 The tide of time shall never 
 
 His covenant remove ; 
 His name shall stand for ever; 
 
 That Name to us is Love. 
 
 49 
 
 Jesus, I my Cross have taken, 
 
 All to leave, and follow Thee ; 
 Destitute, despised, forsaken, 
 
 Thou from hence my all shalt be : 
 Perish every fond ambition, 
 
 All I've sought, or hoped, or known ; 
 Yet how rich is my condition ! 
 
 God and heaven are still my own. 
 
 Man may trouble and distress me, 
 
 'Twill but drive me to Thy breast; 
 Life with trials hard may press me, 
 
 Heaven will bring me sweeter rest. 
 O 'tis not in grief to harm me, 
 
 While Thy love is left to me ; 
 O 'twere not in joy to charm me, 
 
 Were that joy unmix'd with Thee. 
 
 Take, my soul, Thy full salvation ; 
 
 Rise o'er sin, and fear, and care ; 
 Joy to find in every station 
 
 Something still to do or bear : 
 Think what Spirit dwells within thee; 
 
 What a Father's smile is thine ; 
 What a Saviour died to win thee ; 
 
 Child of heaven, shouldst thou repine? 
 
 27 
 
50 
 
 Jesus, my Saviour! look on me, 
 For 1 am weary and opprest ; 
 I come to cast myself on Thee : 
 Thou art my Best. 
 
 Ix>ok down on me, for I am weak, 
 
 I feel the toilsome journey's length 
 Thine aid Omnipotent I seek: 
 Thou art my Strength. 
 
 1 am bewilder'd on my way, 
 
 Dark and tempestuous is the night ; 
 O send Thou forth some cheering ray 
 Thou art my Light. 
 
 When Satan flings his fiery darts, 
 
 I look to Thee ; my terrors cease : 
 Thy Cross a hiding-place imparts: 
 Thou art my Peace. 
 
 Standing alone on Jordan's brink, 
 In that tremendous latest strife, 
 Thou wilt not sutler me to sink : 
 Thou art my Life. 
 
 Thou wilt my every want supply, 
 E'en to the end, what'er befall ; 
 Through life, in death eternally, 
 Thou art my All. 
 
 51 
 
 My faith looks up to Thee, 
 Thou Lamb of Calvary, 
 
 Saviour divine ! 
 Now hear me while I pray : 
 Take all my guilt away : 
 O let me from this day 
 
 Be wholly Thine. 
 
 May Thy rich grace impart 
 Strength to my fainting heart, 
 
 My zeal inspire ; 
 As Thou hast died for me, 
 ( ) may my love to Thee 
 Pure, warm, and changeless be, 
 
 A living fire. 
 
 While life's dark maze I tread, 
 And griefs around me spread, 
 
 Be Thou my Guide ; 
 Bid darkness turn to day ; 
 Wipe sorrow's tears away, 
 Nor let me ever stray 
 
 From Thee aside. 
 
 When ends life's transient dream, 
 When death's cold, sullen stream 
 
 Shall o'er me roll, 
 Blest Saviour, then in love, 
 Fear and distrust remove ; 
 () bear me safe above, 
 
 A ransom'd soul. 
 
 52 
 
 Jerusalem, my happy home, 
 
 Name ever dear to me, 
 When shall my labours have an end 
 
 In joy, and peace, and thee? 
 
 When shall these eves thy heaven-built walla 
 
 \nd pearly gates behold? 
 Thv bulwarks, with salvation strong, 
 
 And streets of shining gold ? 
 
 There happier bowers than ICden's bloom, 
 
 Nor sin nor sorrow know ; 
 Blest seats ! through rude and stormy queues 
 
 I onward press to you. 
 
 Why should I shrink from pain and woe, 
 
 Or feel at death dismay? 
 I've Canaan's goodly land in view 
 
 And realms of endless day. 
 
 Apostles, martyrs, prophets, there 
 
 Around my Saviour stand : 
 And soon my friends in Christ below 
 
 Will join the glorious band. 
 
 Jerusalem, my happy home, 
 
 My soul still pants for thee, 
 Then shall my labours have an end, 
 
 When I thy joys shall see. 
 
 53 
 
 Praise, my soul, the King of heaven; 
 
 To His feet thy tribute bring, 
 Ransomed, healed, restored, forgiven, 
 
 Evermore His praises sing, 
 Alleluia! Alleluia! 
 
 Praise the everlasting King. 
 
 Praise Him for His grace and favour 
 
 To our fathers in distress; 
 Praise Him st'll the same as ever, 
 
 Slow to chide, and swift to bless : 
 Alleluia! Alleluia! 
 
 Glorious in His faithfulness. 
 
 Father-like He tends and spares us, 
 Well our feeble frame He knows ; 
 
 In His hands He gently bears us, 
 Bescues us from all our foes ; 
 
 Alleluia ! Alleluia ! 
 Widely yet His mercy flows. 
 
 Angels in the height adore Him ! 
 
 Ye behold Him face to face ; 
 Saints triumphant bow before Him ! 
 
 Gathered in from every race. 
 Alleluia ! Alleluia ! 
 
 Praise with us the God of Grace. 
 
 54 
 
 Breast the wave, Christian, 
 
 When it is strongest ; 
 Watch for day, Christian, 
 
 When the night's longest ; 
 Onward, and onward still 
 
 Be Thine endeavor ; 
 The rest that remaineth 
 
 Will be for ever. 
 
 Fight the fight, Christian, 
 
 Jesus is o'er thee ; 
 Bun the race, Christian, 
 
 Heaven is before thee: 
 He who hath promised 
 
 Faltereth never ; 
 He Who hath loved so well, 
 
 Loveth for ever. 
 
 Lift thine eye, Christian, 
 
 Just as it closeth j 
 Baise thy heart, Christian, 
 
 Ere it reposetb : 
 Thee from the love of Christ 
 
 Nothing shall sever : 
 And, when thy work is done, 
 
 Praise Him for ever. 
 
 28 
 
55 
 
 Onward, Christian soldiers, 
 
 Marching as to war, 
 With the ( ross of Jesus 
 
 Going on before. 
 Christ the Royal Master 
 Leads against the foe, 
 Forward into battle 
 See, His banners go. 
 
 Onward, Christian soldiers, 
 
 Marching as to war, 
 With the Cross of J esus 
 Going on before. 
 
 Like a mighty array 
 
 Moves the Church of God-; 
 Brothers, we are treading 
 
 Where the saints have trod : 
 We are not divided, 
 
 All one body we, 
 One in hope, and doctrine. 
 
 One in charity. 
 Crowns and thrones may perish, 
 
 Kingdoms rise and wane, 
 But the Church of Jesus 
 
 Constant will remain ; 
 Gates of Hell can never 
 
 'Gainst that Church prevail ; 
 We have Christ's own promise, 
 
 And that cannot fail. 
 Onward, then, ye people, 
 
 Join our happy throng, 
 Blend with ours your voices, 
 
 In the triumph-song ; 
 Glory, laud and honour, 
 
 Unto Christ the King, 
 This through countless ages 
 
 Men and Angels sing. 
 
 56 
 
 Sing Alleluia forth in duteous praise, 
 O citizens of heaven, and sweetly raise 
 
 An endless Alleluia. 
 Ye next, who stand before the Eternal Light, 
 In hymning choirs re-echo to the height 
 The Holy City shall take up your strain, 
 And with glad song resounding wake again 
 In blissful antiphons ye thus rejoice 
 To render to the Lord with thankful voice 
 Ye who have gained at length your palms in 
 
 bliss, 
 Victorious ones, your chant shall still be this 
 There, in one grand acclaim for ever ring 
 The strains which tell the honour of your 
 
 King 
 This is the rest for weary ones brought back ; 
 This is the food and drink which none shall 
 
 lack, — 
 While Thee, by whom were all things made, 
 
 we praise 
 For ever, and tell out in sweetest lays 
 Almighty Christ, to Thee our voices sing 
 Grlory for evermore ; to Thee we bring. 
 
 57 
 
 Lord, dismiss us with Thy blessing. 
 Fill our hearts with joy and peace ; 
 
 Let us each, Thy love possessing 
 Triumph in redeeming grace : 
 
 O refresh us, 
 Travelling through this wilderness. 
 
 Thanks we give, and adoration, 
 For the Gospel's joyful sound ; 
 
 May the fruits of Thy salvation 
 In our hearts and lives abound ; 
 
 May Thy presence 
 With us evermore be found. 
 
 58 
 
 Approach, my soul, the mercy -seat, 
 
 Where Jesus answers prayer ; 
 There humbly fall before His feet, 
 
 For none can perish there. 
 Thy promise is my only plea, 
 
 With this I venture nigh ; 
 Thou callest burden' d souls to Thee, 
 
 And such, O Lord, am I. 
 Bow'd down beneath a load of sin. 
 
 By Satan sorely press' d, 
 By war without, and fears within, 
 
 I come to Thee for rest. 
 Be Thou my Shield and Hiding-plae® ; 
 
 That, shelter' d near Thy side. 
 I may my fierce accuser face, 
 
 And tell him Thou hast died. 
 
 wondrous love, to bleed and die. 
 To bear the Cross and shame, . 
 
 That guilty sinners, such as I, 
 Might plead Thy gracious Name 
 
 59 
 
 Guide me, O Thou great Jehovah, 
 Pilgrim through this barren land, 
 
 1 am weak, but Thou art mighty ; 
 Hold me with Thy powerful hand. 
 
 Open now the crystal fountains 
 
 Whence the living waters flow ; 
 Let the fiery, cloudy pillar 
 
 Lead me all my journey through. 
 Feed me with the heavenly manna 
 
 In this barren wilderness ; 
 Be my sword, and shield, and banner ; 
 Be the Lord my righteousness. 
 When I tread the verge of Jordan, 
 
 Bid my anxious fears subside ; 
 Death of death, and hell's destruction. 
 
 Land me safe on Canaan' s side. 
 
 60 
 
 Hark ! my soul, it is the Lord ; 
 ' Tis thy Saviour, hear His word ; 
 Jesus speaks and speaks to thee — 
 Say, poor sinner, lovest thou Me ? 
 I delivered thee when bound, 
 And when wounded healed thy wound 
 Sought thee wandering, set thee right. 
 Turn thy darkness into light. 
 Can a woman's tender care 
 Cease toward the child she bare ? 
 Y es, she may forgetful be, 
 Yet will I remember thee. 
 Mine is an unchanging love, 
 Higher than the heights above, 
 Deeper than the depths beneath, 
 Free and faithful, strong as death. 
 Thou shalt see My glory soon, 
 When the work of grace is done : 
 Partner of My throne shalt be ; 
 Say, poor sinner, lovest thou Me '! 
 Lord, it is my chief complaint, 
 That my love is weak and faint ; 
 Yet I love thee and adore ; 
 O for grace to love Thee more ! 
 
61 
 
 Now every morning is the love 
 Our wak inland uprising prove ; 
 
 ThrougL sleep and darkness safely brought, 
 
 Restored to life, and power, and thought. 
 
 New mercies, eaeh returning day, 
 
 Hover around us while we pray ; 
 
 New perils past, new sins forgiven, 
 
 New thoughts of God, new hopes of heaven. 
 
 If on our daily course our mind 
 
 He set to hallow all we find, 
 
 New treasures still of countless price, 
 
 God will provide for sacrifice. 
 
 The trivial round, the common task, 
 
 Will furnish all we ought to ask : 
 
 Room to deny ourselves : a road 
 
 To bring us daily nearer God. 
 
 Only, O Lord, in Thy dear love 
 
 Fit us for perfect rest above : 
 
 And help us this, and every day, 
 
 To live more nearly as we pray. 
 
 62 
 
 Glory to Thee, my God, this night, 
 For all the blessings of the light ; 
 Keep me, O keep me, King of kings, 
 Under Thine own Almighty wings. 
 Forgive me, Lord, for Thy dear Son, 
 The ills that I this day have done ; 
 That with the world, myself, and Thee, 
 I, ere I sleep, at peace may be. 
 Teach me to live, that I may dread 
 The grave as little as my bed ; 
 Teach me to die, so that I may 
 Triumphing rise at the last day. 
 O when shall I, in endless day, 
 Forever chase dark sleep away, 
 And hymns divine with angels sing, 
 Glory to Thee, eternal King. 
 
 63 
 
 Abide with me : fast falls the eventide ; 
 The darkness deepens ; Lord, with me abide : 
 Wh'en other helpers fail, and comforts flee, 
 Help of the helpless, O abide with me. 
 Swift to its close ebbs out life's little day ; 
 Earth's joys grow dim, its glories pass away, 
 < hange and decay in all around I see ; 
 
 Thou Who changest not, abide with me. 
 
 1 need Thy presence every passing hour ; 
 What but Thy grace can foil the tempter's 
 
 power ? 
 Who, like Thyself, my guide and stay can be ? 
 Through cloud and sunshine, Lord, abide 
 
 with me. 
 I fear no foe, with Thee at hand to bless : 
 Ills have no weight, and tears no bitterness. 
 Where is death's sting, ? where, grave, thy 
 
 victory ? 
 
 I triumph still, if Thou abide with me. 
 
 I I old Thou Thy Cross before my closing eyes ; 
 Shine through the gloom, and point me to the 
 
 skies ; [shadows flee ; 
 
 Heaven's morning breaks, and earth's vain 
 In life, in death, <> Lord, abide with me. 
 
 64 
 
 Sun of my soul, Thou Saviour dear, 
 It is not night if Thou be near ; 
 O may no earth-born cloud arise 
 To hide Thee from Thy servant's eves. 
 
 Abide with me from morn till eve, 
 For without Thee I cannot live ; 
 Abide with me when night is nigh, 
 For without Thee I dare not die. 
 If some poor wandering child of Thine 
 Have spurn' d to-day the voice divine, 
 Now, Lord, the gracious work begin ; 
 Let him no more lie down in sin. 
 Come near and bless us when we wake, 
 Ere through the world our way we take, 
 Till in the ocean of Thy love 
 We lose ourselves in heaven above. 
 
 65 
 
 Father, whate'er of earthly bliss 
 
 Thy sovereign will denies, 
 Accepted at Thy throne of grace 
 
 Let this petition rise. 
 Give me a calm and thankful heart, 
 
 From every murmur free ; 
 The blessings of Thy grace impart, 
 
 And let me live to Thee. 
 Let the sweet hope that Thou art mine, 
 
 My path of life attend : 
 Thy presence through my journey shine, 
 
 And crown my journey's end. 
 
 66 
 
 Jesus ! the very thought of Thee 
 
 With sweetness fills the breast ; 
 But sweeter far Thy face to see, 
 
 And in Thy presence rest. 
 No voice can see, no heart can frame, 
 
 Nor can the memory find, 
 A sweeter sound than Jesus' Name, 
 
 The Saviour of mankind. 
 O hope of every contrite heart, 
 
 O joy of all the meek, 
 To those who fall, how kind Thou art I 
 
 How good to those who seek ! 
 But what to those who find ? Ah ! this 
 
 Nor tongue nor pen can show ; 
 The love of Jesus, what it is 
 
 None but His loved ones know. 
 Jesus ! our only joy be Thou, 
 
 As Thou our prize wilt be ; 
 In Thee be all our glory now, 
 
 And through eternity. 
 
 67 
 
 Nearer, my God, to Thee, nearer to Thee ! 
 
 E'en though it be a cross that raiseth me ; 
 
 Still all my song shall be 
 
 Nearer, my God, to Thee, nearer to Thee I 
 
 Though like a wanderer, weary and lone, 
 
 Darkness comes over me, my rest a stone ; 
 
 Yet in my dreams I' d be 
 
 Nearer, my God, to Thee, nearer to Thee ! 
 
 There let my way appear steps unto heaven ; 
 
 All that Thou sendest me in mercy given ; 
 
 Angels to beckon me 
 
 Nearer, my God, to Thee, nearer to Thee ! 
 
 Then, with my waking thoughts bright with 
 
 Thy praise, 
 Out of my stony griefs, altars I'll raise ; 
 So by my woes to be 
 
 Nearer, my God, to Thee, nearer to Thee ! 
 Or, if on joyful wing, cleaving t lie sky, 
 Sun, moon, and stars forgot, upward I fly, 
 Still all my song shall be 
 Nearer, my God, to Thee, nearer to Thee ! 
 
 3° 
 
68 
 
 O come, O come, Emmanuel, 
 
 And ransom captive Israel ; 
 
 That mourns in lonely exile here, 
 
 Until the Son of < iod appear. 
 
 Rejoice! Rejoice! Emmanuel 
 Shall come to Thee, O Israel ! 
 
 O come Thou Rod of Jesse, free 
 Thine own from Satan's tyranny, 
 From depths of hell Thy people save, 
 And give them victory o'er the grave. 
 
 Rejoice! Rejoice! Emmanuel! 
 
 Shall come to Thee, O Israel I 
 O come Thou Day-Spring, come and cheer, 
 Our spirit by Thine Advent here ; 
 Disperse the gloomy clouds of night, 
 And Death' s dark shadows put to flight. 
 
 Eejoice ! Rejoice ! Emmanuel ! 
 
 Shall come to Thee, O Israel ! 
 O come Thou King of David, come, 
 And open wide our heavenly home ; 
 Make safe the way that leads on high, 
 And close the path to misery. 
 
 Rejoice ! Rejoice ! Emmanuel ! 
 
 Shall come to Thee, O Israel ! 
 O come, O come, Thou Lord of Might ! 
 Who to Thy tribes, on Sinai's height, 
 In ancient times didst give the laAV, 
 In cloud, and majesty, and awe. 
 
 Rejoice! Rejoice! Emmanuel! 
 
 Shall come to Thee, O Israel ! 
 
 69 
 
 Rejoice, rejoice, believers ! 
 
 And let your lights appear ; 
 The evening is advancing, 
 
 And darker night is near. 
 The Bridegroom is arising, 
 
 And soon He will draw nigh ; 
 Up ! pray, and watch, and wrestle, 
 
 At midnight comes the cry. 
 See that your lamps are burning, 
 
 Replenish them with oil ; 
 Look now for your salvation, 
 
 The end of sin and toil. 
 The watchers on the mountain, 
 
 Proclaim the Bridegoom near, 
 Go meet Him as He cometh, 
 
 With Alleluias clear. 
 O wise and holy virgins, 
 
 Now raise your voices higher, 
 Till in your jubilations 
 
 Ye meet the angel choir. 
 The marriage-feast is waiting, 
 
 The gates wide open stand ; 
 Up, up, ye heirs of glory ! 
 
 The Bridegroom is at hand. 
 
 Our hope and expectation, 
 
 O Jesus, now appear ; 
 Arise, thou Sun so long'd for, 
 
 O'er this benighted sphere ! 
 With hearts and hands uplifted, 
 
 We plead, O Lord, to see 
 The day of earth's redemption, 
 
 And ever be with Thee ! 
 
 70 
 
 O Jesus, Thou art standing 
 Outside the fast-closed door, 
 
 In lowly patience waiting 
 To pass the threshold o' er : 
 
 We bear the name of ( Christians, 
 
 His Name and sign we bear, 
 O shame, thrice shame upon us, 
 To keep Him standing there. 
 
 O Jesus, Thou art knocking : 
 
 And lo ! that hand is scarr'd, 
 And thorns Thy brow encircle, 
 
 And tears Thy face have marr'd, : 
 O love that passcth knowledge, 
 
 So patiently to wait ! 
 O sin that hath no equal, 
 
 So fast to bar the gate ! 
 
 O Jesus, Thou art pleading 
 
 In accents meek and low, 
 "I died for you my children, 
 
 And will ye treat Me so ?" 
 O Lord with shame and sorrow 
 
 We open now the door : 
 Dear Saviour, enter, enter, 
 
 And leave us nevermore. 
 
 71 
 
 As with gladness men of old 
 Did the guiding star behold ; 
 As with joy they hail' d its light, 
 Leading onward, beaming bright ; 
 So, most gracious Lord, may Ave 
 Evermore be led to Thee. 
 
 As with joyful steps they sped 
 
 To that lowly manger-bed ; 
 
 There to bend the knee before 
 
 Him Whom Heaven and earth adore ; 
 
 So may we with willing feet 
 
 Ever seek the mercy-seat. 
 
 As they offer' d gifts most rare 
 At that manger rude and bare ; 
 So may we with holy joy, 
 Pure and free from sin's alloy, 
 All our costliest treasures bring, 
 Christ, to Thee, our heavenly King. 
 
 Holy Jesus ! every day 
 Keep us in the narrow way ; 
 And, when earthly things are past, 
 Bring our ransom' d souls at last 
 Where they need no star to guide, 
 Where no clouds Thy glory hide. 
 
 72 
 
 Rise, crown' d with light, imperial Salem, 
 
 rise ; 
 Exalt thy towering head and lift thine eyes : 
 See heaven its sparkling portals wide display, 
 And break upon thee in a flood of day. 
 
 See a long race thy spacious courts adorn, 
 See future sons, and daughters yet unborn, 
 In crowding ranks on every side arise, 
 Demanding life, impatient for the skies. 
 
 See barbarous nations at thy gates attend, 
 Walk in thy light, and in thy temple bend : 
 See thy bright altars throng' d with prostrate 
 
 kings, 
 While every land its joyous tribute brings. 
 
 The seas shall waste, the skies to smoke de- 
 cay, 
 
 Rocks fall to dust, and mountains melt 
 away ; 
 
 But fixed His word, His saving power re- 
 mains ; 
 
 Thy realm shall last, thy own Messiah reigns, 
 
 3* 
 
73 
 Watchman ! tell us of the night, 
 
 What its signs of promise are. 
 Tiuveller! o'er yon mountain's height 
 
 S le that glory-beaming star. 
 Watchman ! does its beauteous ray 
 
 Aught of joy or hope foretell '.' 
 Traveller ! yes ; it brings the day, 
 
 Promised day of Israel. 
 
 Watchman ! tell us of the night : 
 
 Higher yet that star ascend-. 
 Traveller ! blessedness and light, 
 
 Peace and truth, its course portends. 
 Watchman ! will its beams alone 
 
 < iild the spot that gave them birth? 
 Traveller ! ages are its own ; 
 
 See, it bursts o'er the earth. 
 
 Watchman ! tell us of the night, 
 
 For the morning seems to dawn. 
 Traveller! darkness takes its (light ; 
 
 Doubt and terror are withdrawn. 
 Watchman ! let thy wanderings cease ! 
 
 Hie thee to thy quiet home. 
 Traveller! lo! the Prince of Peace. 
 
 Lo ! the Son of God, is come. 
 
 74 
 
 Hail, Thou once despised Jesus ; 
 
 Hail, Thou Galilean King; 
 Thou didst suffer to release us ; 
 
 Thou didst free salvation bring ! 
 Hail, Thou agonizing Saviour, 
 
 Bearer of our sin and shame ; 
 By Thy merit we find favour ; 
 
 Life is given through Thy Kame. 
 
 Paschal Lamb, by God appointed, 
 
 All our sins were on Thee laid ; 
 By Almighty love anointed, 
 
 Thou East full atonement made. 
 All Thy people are forgiven 
 
 Through the virtue of Thy Blood ; 
 Open'd is the gate of heaven, 
 
 Peace is made 'twixt man and God. 
 
 Jesus, hail! enthroned in glory, 
 
 There forever to abide, 
 All the heavenly hosts adore Thee, 
 
 Stated at Thy Father's side ; 
 There for sinners Thou art pleading : 
 
 There Thou dost our place prepare ; 
 Ever for us interceding, 
 
 Till in glory we appear. 
 
 Worship, honour, power, and blessing 
 
 Thou art worthy to receive ; 
 Loudest praises, without ceasing, 
 
 Meet it is for us to give ! 
 Help, ye bright angelic spirits, 
 
 Bring your sweetest, noblest lays ; 
 Help to sing our Saviour's merits, 
 
 Help to chant Emmanuel's praise. 
 
 75 
 
 Behold the glories of the Lamb 
 
 Amid His Father's throne ; 
 Prepare new honours for His Name, 
 
 And songs before unknown. 
 
 Lei elders worship at His feet, 
 
 The ( hurch adore around, 
 With vials full of odours sweet, 
 
 And harps of sweeter sound. 
 
 
 Now to the Lamb that once was slain 
 
 Be endless blessings paid ; 
 Salvation, glory, joy, remain 
 
 For ever on Thy head. 
 
 Thou hast redeem'd our souls with blood. 
 
 Hast set the prisoners free, 
 1 last made us kings and priests to God, 
 
 And we shall reign with Thee. 
 
 76 
 
 When (iod of old came down from heaven, 
 
 In power and wrath lie came; 
 Before 1 1 is feet the clouds were riven, 
 
 Half darkness and half flame. 
 
 But when He came the second time, 
 
 He came in power and love ; 
 Softer than gale at morning prime 
 
 Hover' d His holy Dove. 
 
 The fires that rush'd on Sinai down 
 
 In sudden torrents dread, 
 Now gently light, a glorious crown, 
 
 On every sainted head. 
 
 And as on Israel's awe-struck ear 
 
 The voice exceeding loud, 
 The trump, that angels quake to hear, 
 
 Thrill'd from the deep dark cloud ; 
 
 So, when the Spirit of our God 
 
 Came down His flock to find, 
 A voice from heaven was heard abroad, 
 
 A rushing mighty wind. 
 
 It fills the Church of God ; it fills 
 
 The sinful world around ; 
 Only in stubborn hearts and wills 
 
 No place for it is found. 
 
 Come Lord, come Wisdom, Love, and Power, 
 
 Open our ears to hear ; 
 Let us not miss the accepted hour ; 
 
 Save, Lord, by love or fear. 
 
 77 
 
 Gracious spirit, Holy Ghost, 
 Taught by Thee we covet most, 
 
 Of Thy gifts at Penteco-t, 
 Holy, heavenly Love. 
 
 Love is kind, and suffers long, 
 
 Love is meek, and thinks no wrong, 
 
 Love than death itself more strong ; 
 Therefore, give us Love. 
 
 Prophecy will fade away, 
 Melting in the light of day : 
 
 Love will ever with us stay ; 
 Therefore, give us Love. 
 
 Faith will vanish into sight ; 
 
 Hope be emptied in delight; 
 Love in heaven will shine more bright; 
 
 Therefore, give us Love. 
 
 Faith and Hope and Love we see 
 Joining hand in hand agree ; 
 
 But the greatest of the three, 
 And the best, is Love. 
 
 From the overshadowing 
 Of thy gold and silver wing, 
 
 Shed on us, who to Thee sing, 
 Holy, heavenly Love. 
 
 3 2 
 
LEInTTE^T H-Z"3^XTS. 
 
 78 
 
 Forty days and forty nights 
 
 Thou wast fasting in the wild ; 
 Forty days and forty nights 
 
 Tempted, and yet undefiled. 
 Shall not we Thy sorrow share, 
 
 And from earthly joys abstain, 
 Fasting with unceasing prayer, 
 
 Glad with Thee to sutler pain? 
 And if Satan, vexing sore, 
 
 Flesh or spirit should assail, 
 Thou, his Vanquisher before, 
 
 Grant we may not faint or fail. 
 So shall we have peace divine ; 
 
 Holier gladness ours shall be; 
 Kound us, too, shall angels shine, 
 
 Such as minister'd to Thee. 
 Keep, O keep us, Saviour dear, 
 
 Ever constant by Thy side ; 
 That with Thee we may appear 
 
 At th' eternal Eastertide. 
 
 79 
 
 Lord, in this Thy mercy's day, 
 
 Ere the time shall pass away, 
 
 On our knees we fall and pray. 
 
 Holy Jesus, grant us tears, 
 
 Fill us with heart-searching fears, 
 
 Ere the hour of doom appears. 
 
 Lord, on us Thy Spirit pour, 
 
 Kneeling lowly at Thy door, 
 
 Ere it close for evermore. 
 
 By Thy night of agony, 
 
 By Thy supplicating cry, 
 
 By Thy willingness to die, 
 
 By Thy tears of bitter woe 
 
 For Jerusalem below, 
 
 Let us not Thy love forego. 
 
 Judge and Saviour of our race, 
 
 When we see Thee face to face, 
 
 Grant us 'neath Thy wings a place. 
 
 On thy love we rest alone, 
 
 And that love will then be known 
 
 By the pardoned round Thy throne. 
 
 80 
 
 Weary of earth, and laden with my Bin, 
 I look at heaven and Ion": to enter in, 
 But there no evil thing' may find a home: 
 And yet I hear a voice that bids me "Come." 
 So vile I am, how dare I hope tr> stand 
 In the pure glory of that holy land ? 
 Before the whiteness of that Throne appear? 
 Yet there are Hands stretch'd out to draw me 
 
 near. 
 The while I fain would tread the heavenly way, 
 Evil is ever with me, day by day ; 
 Yet on mine ear the gracious tidings fall, 
 "Repent, confess, thou shalt be loosed from 
 
 all." 
 It is the voice of Jesus that. I hear, 
 His are the Hands stretch'd out to draw me 
 
 near. 
 And His the Blood that can for all atone, 
 And set me faultless there before the Throne. 
 Twas He Who found me on the deathly wild. 
 And made me heir of heaven, the Father's 
 
 child. 
 And day by day, whereby my soul may live. 
 Gives me His grace of pardon, and will give. 
 Yea, Thou wilt answer for me, Righteous Lord: 
 Thine all the merits, mine the great reward : 
 Thine the sharp thorns, and mine the golden 
 
 crown, 
 Minethe tifewon, and Thine the life laid down. 
 
 81 
 
 Christian ! dost thou see them on the holy ground, 
 H ovv the powers of darkness rage thy steps around? 
 Christian, up and smile them, counting gain bui 
 
 loss ; 
 In the strength that cometh by the Holy Cross. 
 
 Christian, dost thou feel them, how they work 
 
 within, 
 Striving, tempting, luring, goading into sin ? 
 Christian, never tremble ; never be downcast ; 
 Gird thee for the battle, watch and pray and fast. 
 
 Christian ! dost thou hear them, how they speak 
 
 thee fair? 
 " Always fast and vigil ? always watch and 
 
 prayer?" 
 Christian, answer boldly :" while I breathe I pray!" 
 Peace shall follow battle, night shall end in day. 
 
 " Well I know thy trouble, O my servant true ; 
 
 Thou art very weary, I was weary too ; 
 
 But that toil shall make thee some day all Mine 
 
 own, 
 And the end of sorrow shall be near My Thrcne." 
 
 82 
 
 Weary of wandering from my God, 
 And now made willing to return, 
 
 I hear and bow me to the rod : 
 
 For Thes, not without hope, I mourn 
 
 I have an Advocate above, 
 
 A Friend before the throne of love. 
 
 O Jesus, full of pardoning grace — 
 More full of grace than 1 of sin ; 
 
 Yet once again I seek Thy face : 
 Open Thine arms and take me inj 
 
 And freely my backslidings heal, 
 
 And love the faithless sinner still. 
 
 Thou know'st the way to bring me back, 
 My fallen spirit to restore: 
 
 O, for Thy Truth and mercy's sake, 
 Forgive, and bid me sin no more : 
 
 The ruins of my soul repair, 
 
 And make my heart a house of prayer. 
 
 83 
 
 O sinner, lift the eye of faith, 
 To true repentance turning ; 
 
 Bethink thee of the curse of sin, 
 Its awful guilt discerning; 
 
 Upon the Crucified One look, 
 
 And thou shalt read, as in a book, 
 
 What well is worth thy learning. 
 
 None ever knew such pain before, 
 
 Such infinite affliction ; 
 None ever felt a grief like His 
 
 In that dread crucifixion : 
 For us lie bore those bitter throes, 
 
 For us those agonizing woes 
 In oft-renewed infliction. 
 
 O sinner, mark, and ponder well 
 Sin's awful condemnation ; 
 
 Think what a sacrifice it cost 
 To purchase thy salvation ; 
 
 Had Jesus never bled and died, 
 
 Then what could thee and all betide 
 
 But uttermost damnation ? 
 
 Lord, give us grace to flee from sin, 
 And i-'atan's wiles ensnaring, 
 
 And from those everlasting flames 
 For evil ones preparing. 
 
 Jesus, we thank Thee, and entreat 
 To rest forever at Thy feet, 
 
 Thy heavenly glory sharing. 
 
 33 
 
84 
 
 Jesus, and shuii it ever be, 
 A mortal man ashamed of Thee? 
 Ashamed of Thee, Whom angels praise? 
 Whose glories shine through endless days ? 
 
 Ashamed of Jesus] sooner far 
 Let night disown eaota radiant star; 
 "Pis midnight with my soul, till He, 
 Bright Morning Star, bid darkness tlee. 
 
 Ashamed of Jesus 1 O as soon 
 Let morning blush tc own the sun ; 
 \li> sheds the beams of light divine 
 O'er this benighted soul of mine. 
 
 Ashamed of Jesus! that dear Friend 
 On Whom my hopes of heaven depend? 
 No ; when I blush, be this my shame, 
 That 1 no more revere His Name. 
 
 Ashamed of Jesus! empty pride; 
 I'll boast a Saviour crucified ; 
 And O may this my portion be. 
 My Saviour not ashamed of me. 
 
 85 
 
 Jesus, Lover of my soul, 
 
 Let me to Thy Bosom fly. 
 While the nearer waters roll, 
 
 While the tempest still is high : 
 Hide me, O my Saviour, hide. 
 
 Till the storm of life be past ; 
 Safe into the haven guide, 
 
 O receive my soul at last. 
 
 Other refuge have I none, 
 
 Hangs my helpless soul on Thee; 
 Leave, ah ! leave me not alone, 
 
 Still support and comfort me: 
 All my trust on Thee is stay'd; 
 
 All my help from Thee 1 bring ; 
 Cover my defenceless head 
 
 With the shadow of Thy wing. 
 Plenteous grace with Thee is found, 
 
 Grace to cover all my sin ; 
 Let the healing streams abound, 
 
 Make and keep me pure within: 
 Thou of life the Fountain art, 
 
 Freely let me take of Thee : 
 Spring Thou up within my heart. 
 
 Rise to all eternity. 
 
 86 
 
 Far from my heavenly home, 
 
 Far from my Father's breast, 
 Fainting I cry, Blest Spirit, come, 
 
 And speed me to my rest. 
 My spirit homeward turns. 
 
 And fain would thither flee ; 
 My heart, O Sion, droops and yearns, 
 
 When I remember thee. 
 To thee, to thee I press, 
 
 A dark and toilsome road ; 
 When shall I pass the wilderness, 
 
 And reach the saints' abode? 
 God of my life, be near ; 
 
 On Thee my hopes I cast ; 
 O guide me through the desert here, 
 
 And bring me home at last. 
 
 87 
 
 LITANY OF PENITENCE. 
 
 ■ Gnd the Father, God the Son, 
 God the Spirit, Three in One, 
 Hear us from Thy Heavenly Throne, 
 
 Spare us. Holy Trinity. 
 Thou Who leaving Crown and Throne 
 Cam est here, an outcast lone, 
 That Thou mightest save Thine own, 
 
 Hear us, Holy Jesu. 
 Thou, despised, denied, refused. 
 And for man's trangressions bruised, 
 Sinless, yet of sin accused. 
 
 Hear us, Holy Jesu. 
 Shepherd of the straying sheep, 
 Comforter of them that weep, 
 Hear us crying from the deep, 
 
 Hear us, Holy Jesu. 
 That we give to sin do place, 
 That we never quenoh Thy grace, 
 That we ever seek Thy Face, 
 
 We beseech Thee, Jesu. 
 
 That denying evil lust. 
 Living godly, meek, and just, 
 In Thee only we may trust, 
 
 We beseech Thee, Jesu. 
 That to sin forever dead 
 We may live to Thee instead. 
 And the narrow pathway tread, 
 
 We beseech Thee, Jesu. 
 When shall end the battle sore. 
 When our pilgrimage is o'er, 
 Grant Thy peace for evermore. 
 
 We beseech Thee, Jesu. 
 
 88 
 
 LITANY OF THE PASSION. 
 God the Father, God the Son, 
 God the Spirit, Three in One, 
 Hear us from Thy heavenly Throne; 
 
 Spare us. Holy Trinity. 
 Jesu, Who for us didst bear 
 Scorn and sorrow, toil and care. 
 Hearken to our lowly prayer ; 
 
 Save us, Holy Jesu. 
 By that hour of agony, 
 Spent while Thine Apostles three 
 Slumbered in Gethsemane, 
 
 Hear us. Holy Jesu. 
 By the scourging Thou hast borne ; 
 By the purple robe of scorn ; 
 By the reed and crown of thorn ; 
 
 Hear us, Holy Jesu. 
 By Thy nailing to the tree ; 
 By the title over Thee ; 
 By the gloom of Calvary ; 
 
 Hear us, Holy Jesu. 
 By Thy Seven Words then said ; 
 By the bowing of Thy Head ; 
 By Thy numbering with the dead ; 
 
 Hear us, Holy Jesu. 
 When temptation sore is rife. 
 When we faint amidst the strife, 
 Thou Whose death hath been our life; 
 
 Save us, Holy Jesu. 
 So with hope in Thee made fast. 
 When death's bitterness is past, 
 We may see Thy face at last ; 
 
 Save us. Holy Jesu. 
 
 89 
 LITANY OF THE CHURCH. 
 
 God the Father, God the Son, 
 God the Spirit, Three in One, 
 Hear us from Thy heavenly Throne : 
 
 Spare us,' Holy Trinity. 
 Jesus, with Thy Church abide. 
 Be her Saviour, Lord, and Guide, 
 While on earth Her faith is tried; 
 
 We beseech Thee, hear us. 
 Arms of love around Her throw, 
 Shield Her safe from every foe, 
 Comfort Her in time of woe ; 
 
 We beseech Thee, hear us. 
 Keep Her life and doctrine pure, 
 Grant Her patience to endure, 
 Trusting in Thy promise sure ; 
 
 We beseech Thee, hear us. 
 May She one in doctrine be, 
 One in truth and charitv. 
 Winning all to faith in Thee ; 
 
 We beseech Thee, hear us. 
 May She guide the poor and blind, 
 Seek the lost until She find. 
 And the broken-hearted bind, 
 
 We beseech Thee, hear us. 
 May Her lamp of truth be bright. 
 Bid Her bear aloft its light 
 Through the realms of heathen night ; 
 
 We beseech Thee, hear us. 
 May Her scattered children be 
 From reproach of evil free, 
 Blameless witnesses for Thee ; 
 
 We beseech Thee, hear us. 
 May She soon all glorious be. 
 Spotless and from wrinkle free, 
 Pure, and bright, and worthy Thee; 
 
 We beseech Thee, hear vs. 
 Fit Her all Thy joy to r.hare 
 In the home Thou dost prepare. 
 And be ever blessed there ; 
 
 We beseech Tlue. hea-us. 
 
 34 
 
90 
 
 The Royal Banners forward go, 
 The Cross shines forth in mystic glow ; 
 Where He in flesh, our flesh Who made, 
 Our sentence bore, our ransom paid. 
 
 There, whilst He hung, His sacred Side 
 By soldier's spear was opened wide, 
 To cleanse us in the precious flood 
 Of Water mingled with His Blood. 
 
 O tree of glory, tree most fair, 
 Ordained those Holy Limbs to bear, 
 How bright in purple robe it stood, 
 The purple of a Saviour's Blood ! 
 
 Upon its arms, like balance true, 
 He weighed the price for sinners due, 
 The price which none but He could pay, 
 And spoiled the spoiler of his prey. 
 
 To Thee Eternal Three in One, 
 Let homage meet by all be done : 
 As by the Cross Thou dost restore, 
 So rule and guide us evermore. 
 
 91 
 
 Sing, my tongue the glorious battle, 
 Sing the last, the dread affray ; 
 
 O'er the Cross, the Victor's trophy, 
 Sound the high triumphal lay, 
 
 How the pains of death enduring, 
 Earth's Redeemer won the day. 
 
 Now the thirty years accomplished 
 Which on earth He willed to see, 
 
 Born for this, He meets His passion, 
 Gives Himself an offering free ; 
 
 On the Cross the Lamb is lifted, 
 There the Sacrifice to be. 
 
 Faithful Cross, above all other 
 
 One and only noble Tree, 
 None in foliage, none in blossom, 
 
 None in fruit thy peer may be ; 
 Sweetest wood and sweetest iron ; 
 
 Sweetest Weight is hung on Thee. 
 
 Glory let us give, and blessing 
 To the Father, and the Son, 
 
 Honor, might, and praise addressing, 
 While eternal ages run ; 
 
 Ever to His love confessing, 
 Who from Both with Both is One. 
 
 92 
 
 All glory, laud, and honour 
 To Thee, Redeemer, King I 
 
 To Whom the lips of children 
 Made sweet Hosannas ring. 
 
 Thou art the King of Israel, 
 
 Thou David's royal Son, 
 Who in the Lord's Name comest, 
 
 The King and Blessed One. 
 
 All glory, etc. 
 
 The company of angels 
 
 Are praising Thee on high ; 
 
 And mortal men, and all things 
 Created, make reply. 
 
 All glory, etc. 
 
 The people of the Hebrews 
 
 With palms before Thee went: 
 
 Our praise and prayer and anthems 
 Before Thee we present. 
 
 All glory, etc. 
 
 To Thee before Thy passion 
 They sang their hymns of praise: 
 
 To Thee, now high exalted, 
 Our melody we raise. 
 
 All glory, etc. 
 
 Thou didst accept their praises: 
 Accept the prayers we bring, 
 
 Who in all good delightest, 
 Thou good and gracious King. 
 
 All glory, etc. 
 
 93 
 
 Ride on I ride on in majesty ! 
 
 Hark ! all the tribes Hosanna cry : 
 
 O Saviour meek, pursue Thy road 
 
 With palms and scattered garments strow'd 
 
 Ride on ! ride on in majesty ! 
 
 In lowly pomp ride on to die : 
 
 O Christ, Thy triumphs now begin 
 
 O'er captive death and conquer* d sin. 
 
 Ride on ! ride on in majesty ! 
 
 The winged armies of the sky 
 
 Look down with sad and wondering eyes 
 
 To see the approaching sacrifice. 
 
 Ride on ! ride on in majesty I 
 The last and fiercest strife is nigh ; 
 The Father on His sapphire throne 
 Expects His own anointed Son. 
 
 Ride on ! ride on in majesty ! 
 In lowly pomp ride on to die ; 
 Bow Thy meek head to mortal pain, 
 Then take, O God, Thy power, and reign, 
 
 94 
 
 Glory be to Jesus, 
 
 Who in bitter pain 
 Poured for me the life-blood 
 
 From His sacred veins ! 
 Grace and life eternal 
 
 In that Blood I find, 
 Blest be His compassion 
 
 Infinitely kind ! 
 
 Blest through endless ages 
 
 Be the precious stream, 
 Which from endless torments 
 
 Did the world redeem 1 
 Abel's blood for vengeance 
 
 Pleaded to the skies; 
 But the Blood of Jesus 
 
 For our pardon cries. 
 
 Oft as earth exulting 
 
 Wafts its praise on high, 
 Angel-hosts rejoicing 
 
 Make their glad reply. 
 Lift ye then your voices ; 
 
 Swell the mighty flood ; 
 Louder still and louder 
 
 Praise the precious Blood. 
 
 35 
 
95 
 
 There is a green hill far away, 
 
 Without a city wall, 
 Where the dear I ord was crucified 
 
 Win) died to save us all. 
 We may not know, we cannot tell, 
 
 What pains He had to bear, 
 But we believe it was for us 
 
 He hung and suffered there. 
 He died that we might be forgiven, 
 
 He died to make us good, 
 That we might go at last to heaven, 
 
 Saved by His precious blood. 
 There was no other good enough 
 
 To pay the price of sin, 
 He only could unlock the gate 
 
 Of heaven, and let us in. 
 O, dearly, dearly has He loved, 
 
 And we must love Him too, 
 And trust in His redeeming blood, 
 
 And try His works to do. 
 
 96 
 
 At the Cross her station keeping 
 Stood the mournful Mother weeping, 
 
 Where He hung, the dying Lobd; 
 For her soul of joy bereaved, 
 Bowed with anguish, deeply grieved, 
 
 Felt the sharp and piercing sword. 
 
 Oh, how sad and sore distressed, 
 Now was she, that Mother blessed 
 
 Of the sole-begotten One ; 
 Deep the woe of her affliction, 
 When she saw the Crucifixion 
 
 Of her ever-glorious Son. 
 
 W T ho, on Christ's dear Mother gazing 
 Pierced by anguish so amazing, 
 
 Born of woman, would not weep 1 
 Who, on Christ's dear Mother thinking 
 Such a cup of sorrow drinking, 
 
 Would not share her sorrows deep ? 
 
 J ESU, may her deep devotion 
 Stir in me the same emotion, 
 
 Fount of love, Redeemer kind, 
 That my heart fresh ardour gaining, 
 And a purer love attaining, 
 
 May with Thee acceptance find. 
 
 97 
 
 () sacred Head, surrounded 
 By crown of piercing thorn ! 
 
 bleeding Head, so wounded, 
 Reviled, and put to scorn ! 
 
 Death's pallid hue comes o'er Thee, 
 
 The glow of life decays, 
 Yet Angel -hosts adore Thee, 
 
 And tremble as they gaze. 
 
 1 see Thy strength and vigor 
 
 All fading in the sirife, 
 And death with cruel rigor 
 
 Bereaving Thee of life ; 
 () agony and dying! 
 
 ( > love to sinners free ! 
 Jksu, all grace supplying, 
 
 O turn Thy face on me. 
 
 In this Thy bitter Passion, 
 Good Shepherd, think of me, 
 
 With Thy most sweet companion, 
 Unworthy though I be : 
 
 Beneath Thy Cross abiding, 
 
 For ever would I rest ; 
 In Thy dear love confiding, 
 
 And with Thy presence blest 
 
 98 
 
 Rock of ages, cleft for me, 
 Let me hide myself in Thee; 
 Let the water and the blood, 
 From Thy riven side which flow'd 
 Be of sin the double cure, 
 Cleanse me from its guilt and power. 
 
 Not the labours of my hands 
 Can fulfil Thy law's demands; 
 Could my zeal no respite know, 
 Could my tears for ever (low, 
 All for sin could not atone, 
 Thou must save, and Thou alone- 
 Nothing in my hand I bring ; 
 Simply to Thy Cross I cling ; 
 Naked, come to Thee for dress; 
 Helpless, look to Thee for grace ; 
 Foul, I to the Fountain fly ; 
 Wash me Saviour, or I die. 
 
 While I draw this fleeting breath, 
 When my eyelids close in death, 
 When 1 soar through tracts unknown, 
 See Thee on Thy judgment throne, 
 Rock of ages, cleft for me, 
 Let me hide myself in Thee. 
 
 99 
 
 W r hen I survey the wondrous Cross 
 On which the Prince of glory died, 
 My richest gain I count but loss, 
 And pour contempt on all my pride. 
 
 Forbid it, Lord, that I should boast 
 Save in the Cross of Christ my God ; 
 All the vain things that charm me most, 
 I sacrifice them to His Blood, 
 
 See from His Head, His Hands, His Feet, 
 Sorrow and love flow mingling down ; 
 Did e'er such love and sorrow meet, 
 Or thorns compose so rich a crown ? 
 
 Were the whole realm of nature mine, 
 That were an offering far too small ; 
 Love so amazing, so Divine, 
 Demands my soul, my life, my all. 
 
 To Chkist, Who won for sinners grace, 
 By bitter grief and anguish sore, 
 Be praise from all the ransomed race 
 For ever and for evermore. 
 
 100 
 
 Behold the Lamh of God ! 
 All hail, Incarnate Word, 
 Thou everlasting Lord, 
 
 Saviour most blest; 
 Fill us with love that never faints, 
 Grant us with all Thy blessed Sainta 
 
 Eternal rest. 
 
 Behold t lie Lamb of God! 
 Into the sacred flood 
 Of Thy most precious Blood 
 
 My soul I casl : 
 Wash me and make me clean within, 
 And keep me pure from every sin, 
 
 Till life be past. 
 
 36 
 
EUCHTVRISTie HgM/NS. 
 
 uMi<'(,rKM,r^'».»'i/«.>n/«,rw»u«./M,/'K'i.fi 
 
 101. KYRIE, ELEISON. 
 
 Lord, have mercy upon us. {Thrice.) 
 Christ, have mercy upon us. (Thrice. ) 
 Lord, have mercy upon us. (Thrice.) 
 
 102. GLORIA IN EXCELSIS. 
 
 Glory be to God on high, and on earth peace, 
 irnod will towards men. We praise Thee, we 
 bless Thee, wo worship Thee, we glorify Thee, 
 we give thanks to Thee for Thy great glory, O 
 T/ord God, Heavenly King, God the Father Al- 
 mighty. 
 
 O Lord, the Only-Begotten Son Jesus Christ ; 
 O Lord God, Lamb of God, Son of the Father, 
 That takest away the sins of the world, have 
 mercy upon us. Thou that takest away the 
 ■lins of the world, have mercy upon us. Thou 
 that takest away the sins of the world, receive 
 our prayer. Thou that sittest at the right hand 
 of God the Father, have mercy upon us. 
 
 For Thou only art Holy ; Thou only art the 
 Lord ; Thou only, O Christ, with the Holy 
 Ghost, art Most High in the Glory of God the 
 Father. Amen. 
 
 103 AVE VERUM. 
 
 Jesu, Word of God, Incarnate, 
 
 Of the Virgin Mary born : 
 On the Cross, Thy sacred Body 
 
 For us men with nails was torn. 
 Cleanse us by the Blood and Water 
 
 Streaming from Thy pierced side. , 
 
 Feed us with Thy Body broken, 
 
 Now and in death's agony. 
 
 Hear us, merciful and mild, 
 Jesu, Mary's gracious Child. 
 
 104. BENEDICTUS QUI VENIT. 
 
 Blessed is He that cometh in the Name of the 
 Lord. Hosanna in the highest. 
 
 105. AGNUS DEI. 
 
 O Lamb of God, That takest away the sins of 
 the world : have mercy upon us. 
 
 O Lamb of God, That takest away the sins of 
 the world : have mercy upon us. 
 
 O Lamb of God, That takest away the sins of 
 the world : grant us Thy peace. 
 
 I 106 | 
 
 MEMORIAL OF THE BLESSED SACRAMENT. 
 
 ANTIPHON.—O Sacred Banquet ! wherein Christ 
 is received ; the memory of His Passion is 
 renewed ; our souls are fulfilled with grace, and 
 the pledge of eternal glory given unto us. Alleluia. 
 
 SALUTARIS. 
 O Saving Victim, opening wide 
 
 The gate of Heaven to man below, 
 Our foes press on from every side ; 
 
 Thine Aid supply, Thy strength bestow. 
 
 All praise and thanks to Thee ascend 
 For evermore, Blest One in Three ; 
 
 O grant us Life that shall not end, 
 In our true native land with Thee. 
 
 * * * * #• 
 
 When the Blessed Sacrament is present, sing here 
 Ave Verum, Benedictus qui venit, or other suitable 
 Hymn, followed by TANTUM ERGO. 
 
 Therefore we, before Him bending, 
 
 This great Sacrament revere ; 
 Types and shadows have their ending, 
 
 For the newer Rite is here : 
 Faith our outward sense befriending 
 
 Makes our outward vision clear. 
 
 Glory let us give, and blessing, 
 
 To the Father and the Son, 
 Honour, might and praise addressing. 
 
 While eternal ages run : 
 Ever too, His love confessing, 
 
 Who from Both, with Both is One. 
 
 * * * * * 
 
 V. Thou gavest them Bread from Heaven : 
 
 R. Containing in Itself all sweetness. 
 
 O God, Who in this Wonderful Sacrament, hast 
 left us a Memorial of Thy Passion, ; Grant us, we 
 beseech Thee, so to venerate the Sacred Mysteries 
 of Thy Body and Blood, that we may ever perceive 
 within ourselves the fruit of Thy Redemption: 
 Who livest and reignest with the Father, in the 
 Unity of the Holy Spirit, God, for ever and ever. 
 Amen. 
 
 THE BENEDICTION IS FOLLOWED BY 
 
 PSALM 117. LAUDATE DOMINUM. 
 
 O | praise the Lord = | all ye = | heathen: praise 
 Him | all = ye | na= | tions. 
 
 For His Merciful Kindness is | ev-er more and | 
 more= — | towards us : and the truth of the 
 Lord endureth for | ev = er. | Praise the | Lord. 
 
 Glory be to the | Fa- = ther = | and to the | 
 Son : and | to = the | Ho-ly | Ghost. 
 
 As it was in the beginning, is ] now = and = I 
 ev-er = | shall be : world | with = out | end. 
 A- I men. 
 
 107. DOMINE NON SUM DIGNUS. 
 
 Lord, 1 am not worthy that Thou shouldest 
 come under my roof; but speak the word only, 
 and my soul shall be healed. 
 
 108. SALVATOR MUNDI. 
 
 O Saviour of the world, Who by Thy Cross and 
 Precious Blood hast redeemed us : Save us, and 
 help us, we humbly beseech Thee, O Lord. 
 
 109. ECCE PANIS. 
 
 Lo, the aDgels' Food is given 
 
 To the pilgrim who hath striven ; 
 
 See the children's Bread from heaven 
 
 Which on dogs may not be spent : 
 Truth, the ancient types fulfilling, 
 Isaac bound, a victim willing ; 
 Paschal Lamb its life-blood spilling ; 
 
 Manna to the fathers sent. 
 
 Very Bread, good Shepherd, tend us, 
 Jesu, of Thy love befriend us, 
 Thou refresh us, Thou defend us. 
 Thine eternal goodness send us 
 
 In the Land of Life to see : 
 Thou Who all things canst and knowest, 
 Who on earth such Food bestowest. 
 Grant us with Thy saints, though lowest, 
 Where the Heavenly Feast Thou showest. 
 
 Fellow-heirs and guests to be. 
 
 110. ADORO TE DEVOTE. 
 
 Thee we adore, O hidden Saviour, Thee, 
 Who in Thy Sacrament dost deign to be ; 
 Both Hesh and spirit at Thy Presence fail. 
 Yet here Thy Presence we devoutly hail. 
 
 O blest Memorial of our dying Lord, 
 Who living Bread to men doth here afford I 
 O may our souls forever feed on Thee, 
 And Thou, O Christ, forever precious be. 
 
 Fountain of goodness, Jesu, Lord and God, 
 Cleanse us, unclean, with Thy most cleansing 
 
 Blood : 
 Increase our faith and love, that we may know 
 The hope and peace which from Thy Presence 
 
 flow. 
 
 O Christ, Whom now beneath a veil we see. 
 May what We thirst for soon our portion be. 
 To gaze on Thee unveiled, and see Thy Face, 
 The vision of Thy glory and Thy grace. 
 
 37 
 
Ill 
 
 PART 1. PANGE^ LINGUA. 
 
 Now my tongue, the Mystery telling, 
 
 of the glorious Body sinj;, 
 And the Blood, all price excelling, 
 
 Which the Gentiles' Lord and King, 
 In a Virgin's womb once dwelling, 
 
 Shed for this world's ransoming. 
 
 Given for us, and condescending 
 
 To be born for us below, 
 He with men in converse blending, 
 
 Dwelt the seed of truth tosow, 
 Till He closed with wondrous ending 
 
 His most patient Life of woe. 
 
 That last night at supper lying, 
 Mid the Twelve, His chosen band, 
 
 Jesus, with the law complying. 
 Keeps the feast its rites demand ; 
 
 Then more precious Food supplying, 
 Gives Himself with His own Hand. 
 
 Word-made-Flesh, true Bread He maketh, 
 
 By His Word, His Flesh to be ; 
 Wine, His Blood ; which whoso taketh 
 
 Must from carnal thoughts be free ; 
 Faith alone, though sight forsaketh, 
 
 Shows true hearts the mystery. 
 
 PART 2. T ANT UNI ERGO. 
 
 Therefore we, before Him bending, 
 
 This great Sacrament revere ; 
 Types and shadows have their ending, 
 
 For the newer Rite is here ; 
 Faith our outward sense befriending, 
 
 Makes our inward vision clear. 
 
 Glory let us give, and blessing, 
 
 To the Father and the Son, 
 Honour, might and praise addressing, 
 
 While eternal ages run ; 
 Ever too, His love confessing, 
 
 Who from Both, with Both is One. 
 
 112 
 
 PART 1. VERBUNI SUPERNUM. 
 
 The Heavenly Word proceeding forth, 
 Yet leaving not the Father's side, 
 
 Accomplishing His Work on earth 
 Had reached at length life's eventide. 
 
 By false disciple to be given 
 To foemen for His Life athirst : 
 
 Himself, the very Bread of Heaven, 
 He gave to His disciples first. 
 
 He gave Himself, in either kind, 
 His Holy Body, Precious Blood; 
 
 In love's own fulness thus designed 
 Of the whole man to be the Food. 
 
 By birth their Fellow-man was He, 
 Their Food, when sitting at the Board : 
 
 He died, their RANSOMERto be; 
 He ever reigns, their great Reward. 
 
 PART 2 SALUTARIS. 
 
 ( ) Saving Victim, opening wide 
 The gate of Heaven to man below, 
 
 ( hir foes press on from every side ; 
 
 Thine Aid supply, Thy strength bestow. 
 
 All praise and thanks to Thee ascend 
 Pot evermore', Blest One in Three; 
 
 < ) grant us Life that shall not end, 
 In our true native land with Thee. 
 
 113. ESC A V I AT RUM. 
 
 (i Pood thai weary pilgrims love, 
 i ) I '.read of Angel-hosts above, 
 
 O Manna of the Saints, 
 The hungry soul would feed on Thee; 
 Ne'er may the heart unsolaced be 
 
 Which for Thy sweetness faints. 
 
 O fount of lore, cleansing Tide, 
 Which from t he Saviour's pierced side 
 
 Ami sacred heart dost How, 
 Be ours to drink of Thy pure rill. 
 Which only can our spirits All, 
 
 And all our need bestow. 
 
 Lord Jesu, Whom, by power Divine 
 Now hidden 'ncath the outward sign. 
 
 We worship anil adore. 
 Grant, when the veil away is rolled, 
 With open face we may behold 
 
 Thyself for evermore. 
 
 114. UNDE ET MEMO RES. 
 
 And now, O Father, mindful of the love 
 
 That bought us, once for all, on Calvary's 
 Tree, 
 And having with us Him that pleads above. 
 
 We here present, we here spread forth to Thee 
 That only Offering perfect in Thine eyes, 
 
 The one, true, pure, immortal Sacrifice, 
 Look, Father, look on His anointed face. 
 
 And only look on us as found in Him ; 
 Look not on our misusings of Thy grace. 
 
 Our prayer so languid, and our faith so dim ; 
 For lo! between our sins and their reward 
 
 We set the Passion of Thy Son our Lord. 
 And then for those, our dearest and our best. 
 
 By this prevailing Presence we appeal ; 
 O fold them closer to Thy mercy's breast, 
 
 O do thine utmost for their souls' true weal ; 
 From tainting mischief keep them white and 
 clear, 
 
 And crown Thy gifts with strength to per- 
 severe 
 And so we come; draw us to Thy feet, 
 
 Most patientSaviour, Who canst love us still; 
 And by this Food, so awful and so sweet. 
 
 Deliver us from every touch of ill : 
 In Thine own Service make us glad and free, 
 
 And grant us never more to part with Thee. 
 
 115 
 
 We pray Thee, Heavenly Father, 
 
 To hear us in Thy love. 
 And pour upon Thy children 
 
 The unction from above. 
 That so in love abiding. 
 
 From all defilement free, 
 We may in pur en ess offer 
 
 Our Eucharist to Thee. 
 Be Thou our Guide and Helper, 
 
 O Jesus Christ, we pray ; 
 So mav we well approach Thee, 
 
 If Thou wilt be the Way : 
 Thou, very Truth, hast promised 
 
 To help us in our strife. 
 Food of the weary pilgrim, 
 
 Eternal Source of Life. 
 And Thou, Creator Spirit, 
 
 Look on us, we are Thine; 
 Renew in us Thy graces, 
 
 Upon our darkness shine; 
 That, with Thy benediction 
 
 Upon our souls outpoured. 
 We may receive in gladness 
 
 The Body of the Lord. 
 O Trinity of Persons 1 
 
 O Unity most High I 
 On Thee alone relying 
 
 Thy servants would draw nigh : 
 Unworthy in our weakness, 
 
 On Thee our hope is stayed, 
 And blest, by Thy forgiveness 
 
 We will not be afraid. 
 
 116 
 
 Once, only once, and once for all, 
 
 His precious life He gave ; 
 Before the Cross our spirits fall, 
 
 And own it strong to save. 
 "One offering, single and complete," 
 
 With lips and heart we say; 
 But what He never can repeat, 
 
 He shows forth day by day. 
 For, as the Priest of Aaron's line 
 
 Within the Holiest stood, 
 And sprinkled all the Mercy-shrine 
 
 With sacrificial blood, 
 So He, who once atonement wrought. 
 
 Our Priest of endless power. 
 Presents Himself, lor those He bought 
 
 In that dark noontide hour. 
 His Manhood pleads where now It lives 
 
 On heaven's eternal Throne, 
 And where in Mystic Rite He gives 
 
 Its Presence to His own. 
 And so we show Thy death, O Lord, 
 
 Till Thou again appear ; 
 And fee!, when we approach Thy Board, 
 
 We have an Altar here. 
 
 38 
 
in 
 
 Alleluia ! sing to Jesuf ! 
 
 His the Sceptre, His the Throne; 
 Alleluia! His the triumph, 
 
 His the victory alone ; 
 Hark! the songs of peaceful Sion 
 
 Thunder like a mighty flood; 
 Jesus out of every nation 
 
 Hath redeemed us by His Blood. 
 
 Alleluia! not as orphans 
 
 Are we left in sorrow now ; 
 Alleluia ! He is near us, 
 • Faith believes, nor questions how ; 
 Tho' the cloud from sight received Him, 
 
 When the forty days were o'er. 
 Shall our hearts forget his promise, 
 
 " I am with you evermore " ? 
 
 Alleluia ! Bread of Angels, 
 
 Thou on earth our Food, our^Stay, 
 Alleluia ! here the sinful 
 
 Flee to Thee from day to day ; 
 Intercessor, Friend of sinners, 
 
 Earth's Redeemer, plead for me, 
 Where the songs of all the sinless 
 
 Sweep across the crystal sea. 
 
 Alleluia! King Eternal, 
 
 Thee the Lord of lords we own ; 
 Alleluia ! born of Mary 
 
 Earth Thy footstool, Heaven Thy Throne ; 
 Thou within the veil hast entered. 
 
 Robed in flesh, our great High Priest ; 
 Thou on earth, both Priest and Victim, 
 
 In the Eucharistic Feast. 
 
 118 
 
 At the Lamb's High Feast we sing 
 Praise to our victorious King, 
 Who hath washed us in the tide 
 Flowing from His pierced Side : 
 Praise we Him, Whose love Divine 
 Gives His Sacred Blood for Wine, 
 •Gives His Body for the Feast, 
 Christ the Victim, Christ the Priest. 
 
 Mighty Victim from the sky ; 
 Hell's fierce powers beneath Thee lie ; 
 Thou hast conquered in the fight ; 
 Thou hast brought us Life and Light ; 
 Now no more can death appall, 
 Now no more the grave enthrall ; 
 Thou hast opened Paradise, 
 And in Thee Thy Saints shall rise. 
 
 119 
 
 Thou who at Thy first Eucharist didst pray 
 That all Thy Church might be for ever one, 
 
 Grant us at every Eucharist to say 
 
 With longing heart and soul, "Thy will be done. 
 
 Oh, may we all one Bread, one Body be, 
 Through this blest Sacrament of Unity. 
 
 For all Thy Church, O Lord, we intercede ; 
 
 Make Thou our sad divisions soon to cease ; 
 Draw us the nearer each to each, we plead, 
 
 By drawing all to Thee, O Prince of peace ; 
 Thus may we all one Bread, one Body be, 
 
 Through this blest Sacrament of Unity. 
 
 We pray Thee too for wanderers from Thy Fold ; 
 
 O bring them back, Good Shepherd of thesheep, 
 Back to the Faith which Saints believed of old, 
 
 Back to the Church which still that Faith doth 
 keep ; 
 Soon may we all one Bread, one Body be, 
 
 Through this blest Sacrament of Unity. 
 
 So, Lord, at length when Sacraments shall cease, 
 May we be one with all Thy Church above, 
 
 One with Thy Saints in one unbroken peace, 
 One with Thy Saints in one unbounded love : 
 
 More blessed still, in peace and love to be 
 One with the Trinity in Unity. 
 
 120 
 
 Bread of heaven, on Thee we feed, 
 For Thy Flesh is meat indeed, 
 Ever may our souls be fed 
 With this True and Living Bread ; 
 Day by day with strength supplied 
 Through the Life of Him who died. 
 
 Vine of heaven. Thy Blood supplies 
 
 This blest Cup of Sacrifice ; 
 
 Lord, Thy Wounds our healing give. 
 
 To Thy Cros'J we look and live : 
 
 Jesus, may we ever be 
 
 Grafted, rooted, built in Thee. 
 
 121 
 
 Draw nigh and take the Body of the Lord, 
 And drink the holy Blood for you outpoured. 
 
 Saved by that Body and that holy Blood, 
 With souls refreshed, we render thanks to God. 
 
 Salvation's Giver, Christ, the Only Son, 
 
 By His dear Cross and Blood the victory won. 
 
 Offered was He for greatest and for least. 
 Himself the Victim, and Himself the Priest. 
 
 Victims were offered by the law of old, 
 Which in a type this heavenly mystery told. 
 
 He, Ransomer from death, and Light from 
 
 shade. 
 Now gives His holy grace His saints to aid. 
 
 Approach ye then with faithful hearts sincere. 
 And take the safeguard of salvation here. 
 
 He, that His saints in this world rules and 
 
 shields. 
 To all believers life eternal yields ; 
 
 With heavenly Bread makes them that hunger 
 
 whole, 
 Gives living waters to the thirsting soul. 
 
 Alpha and Omega, to Whom shall bow 
 All nations at the Doom, is with us now. 
 
 122 
 
 Jesu, gentlest Saviour, 
 
 Thou art in us now, 
 Fill us with Thy goodness, 
 
 Till our hearts o'erflow. 
 
 Multiply our graces, 
 
 Chiefly love and fear, 
 And, dear Lord, the chiefest, 
 
 Grace to persevere. 
 
 O, how can we thank Thee 
 
 For a gift like this, 
 Gift that truly maketh 
 
 Heaven's eternal bliss ! 
 
 Ah ! when wilt Thou always 
 Make our hearts Thy home ? 
 
 We must wait for heaven ; 
 Then the day will come. 
 
 123 
 
 O King of Beauty, Lord of Love, 
 
 True Bread and living Stay, 
 How dost Thou sweet Refreshment prove 
 
 To pilgrims on their way. 
 
 O precious Drops that from yon Fount 
 
 Of comfort ever flow, 
 Who taste of these all toil surmount. 
 
 They sweeten every -woe. 
 
 Manna Celestial daily spread, 
 Drink from the Rock outpoured, 
 
 Thus through the wild are nourished 
 Thy sorrowing children, Lord. 
 
 Thrice blessed they, who day by day 
 
 On Jesus' breast recline; 
 With Thee indeed, no more we need. 
 
 Who giv'st Thyself to Thine. 
 
 124 
 
 Jesu, Thou Joy of loving hearts ! 
 
 Thou Fount of Life, Thou Light of men 1 
 From the best bliss that earth imparts 
 
 We turn unfilled to Thee again. 
 
 Thy truth unchanged hath ever stood ; 
 
 Thou savest those that on Thee call ; 
 To them that seek Thee, Thou art good; 
 
 To them that find Thee, All in all. 
 
 We taste Thee, O Thou living Bread, 
 And long to feast upon Thee still ; 
 
 We drink of Thee, the Fountain-head, 
 And thirst our souls from Thee to fill. 
 
 Our restless spirits yearn for Thee, 
 Where'er our changeful lot is cast ; 
 
 Glad when Thy gracious smile we see, 
 Blest, when our faith can hold Thee fast. 
 
 O Jesu, ever with us sta3' ; 
 
 Make all our moments calm and bright : 
 Chase the dark night of sin away ; 
 
 Shed o'er the world Thy holy light. 
 
 39 
 
125 
 
 1 am not worthy, Holy Lord, 
 
 That Thou shouldst come to me ; 
 Speak but the Word ; oue gracious Word 
 
 Can set the sinner flee. 
 I am not worthy ; cold and bare 
 
 The lodging of my soul ; 
 How canst Thou deign to enter there? 
 
 Lord, speak and make me whole. 
 I am not worthy ; yet my God, 
 
 How can I say Thee nay ; 
 Thee, Who didst give Thy Flesh and Blood 
 
 My ransom-price to pay. 
 O come in this sweet morning hour, 
 
 Heed me with Food Divine, 
 And fill with all Thy love and power 
 
 This worthless heart of mine. 
 
 126 
 
 Jesu, ever present with Thy Church below, 
 In the day of gladness, in the night of woe : 
 From Thy Holy Altar Life Divine bestow. 
 
 There we kneel before Thee, pleadingface to face: 
 There with awe adore Thee, thirsting for Thy 
 
 Grace, 
 That our hearts, O Saviour, may Thyself embrace 
 
 We are frail and sinful and no love can claim, 
 But withhold not from us, by Thy Sacred Name, 
 Light to keep our footsteps from the paths of 
 shame. 
 
 Strength to fieht the battle with the powers of 
 
 death ; 
 Truth to hold us steadfast in Thy Holy Faith : 
 Comfort to sustain us to our latest breath. 
 
 Jesu, ever present with Thy Church below, 
 Hear us in our sadness, hear us in our woe : 
 Faiut our souls and hungry , Bread of Life bestow. 
 
 127 
 
 My God, how wonderful Thou art. 
 
 Thy majesty how bright, 
 How beautiful Thy Mercy-seat, 
 
 In depths of burning light ! 
 How dread are Thine eternal years, 
 
 O everlasting Lord. 
 By prostrate spirits day and night 
 
 Incessantly adored ! 
 How wonderful, how beautiful, 
 
 The sight of Thee must be, 
 Thine endless wisdom, boundless power 
 
 And awful purity ! 
 O how I fear Thee, living God, 
 
 With deepest, tenderest fears, 
 And worship Thee with trembling hope, 
 
 And penitential tears ! 
 Yet I may love Thee too.O Lord, 
 
 Almighty as Thou art, 
 For Thou hast stooped to ask of me 
 
 The love of my poor heart. 
 
 128 
 
 Author of Life Divine 
 
 Who hast a Table spread 
 Furnished with mystic Wine 
 
 And everlasting Bread, 
 Preserve the life Thyself hath given 
 
 AnJ feed and train us up for Heaven. 
 Our needy souls sustain 
 
 With fresh supplies of love, 
 Till all Thv life we gain, 
 
 And all Thy fulness prove, 
 And strengthened by Thy perfect grace 
 
 Behold without a veil Thy Face. 
 
 129 
 
 The King of love my Shepherd is. 
 
 Whose goodness faileth never ; 
 I nothing lack if I am His, 
 
 And lie is mine for ever. 
 Where "treams of 1 iving water flow 
 
 My ransom'd soul Heleadeth, 
 And, where the verdant pastures grow. 
 
 With food celestial feedeth. 
 Perverse and foolish, oft I stray'd, 
 
 But y< t in love He sought me, 
 And on His shoulder gently laid, 
 
 And home, rejoicing brought me. 
 In death's dark vale I fear no ill. 
 
 With Thee, dear Lord, beside me ; 
 Thy rod and stnffmv comfort still, 
 
 Thy Cross before to guide me. 
 
 Thou spread'st a \ able- in my sight ; 
 
 Thy Unction grace bestoweth, 
 And O what transport of del ight 
 
 From Thy pure Chalice floweth ! 
 And so, through all the length of days, 
 
 Thy goodness faileth never ; 
 Good Shepherd, may I sing Thy prais*. 
 
 Within Thy House for ever ! 
 
 130 
 
 The Head, that once was crown'd with thorns,. 
 
 Is crown'd with glory now ; 
 A royal diadem adorns 
 
 The mighty Victor's brow. 
 The highest place that heaven affords 
 
 Is His, is His by right. 
 The King of kings and Lord of lords, 
 
 And heaven's eternal light. 
 The joy of all who dwell above; 
 
 The joy of all below, 
 To whom He manifests His love 
 
 And grants His Name to know. 
 To them the Cross with all its shame. 
 
 With all its grace is given ; 
 Their name an everlasting name, 
 
 Their joy the joy of heaven. 
 They suffer with their Lord below, 
 
 They reign with Him above, 
 Their profit and their joy to know 
 
 The mystery of His love. 
 
 131 
 
 Shepherd of souls, refresh and bless 
 
 Thy chosen pilgrim flock 
 With manna in the wilderness, 
 
 With water from the rock. 
 Hungry and thirsty, faint and weak. 
 
 As Thou when here below, 
 Our souls the jovs celestial seek 
 
 Which from Thy sorrows flow. 
 We would not 1 i ve by bread alone, 
 
 But by that word of grace. 
 In strength of which we travel on 
 
 To our abiding place. 
 Be known to us in breaking Bread, 
 
 But do not then depart ; 
 Saviour, abide with us, and spread 
 
 Thy table in our heart. 
 Lord, sup with us in love Divine ; 
 
 Thy Body and Thy Blood, 
 That living Bread, that heavenly Wine,. 
 
 Be our immortal Food. 
 
 132 
 
 Early in the morning, ere the things of day 
 Lure us from Thy presence, hasten we to pray. 
 Though the world is sleeping we by faith can .see,. 
 Thou Thy watch artkeeping, night^s day toThet. 
 Round Thine Altar kneeling, filled with rapture 
 
 new. 
 Plead we for compassion, longing to be true. 
 Pardon here is given, loving Lord, by Thee, 
 Here, and yet in heaven, Holy Myster}'. 
 Shall Thy children question what Thy Word hath 
 
 said? 
 Shall Thy Church not value this the children's 
 
 Bread ? 
 Purer ever make us, liker, Lord, to Thee, 
 To Thy kingdom take us all eternally. 
 
 133 
 
 O Jesu ! it was surely sweet 
 To sit and listen, at Thy leet. 
 With those who in Thy Life drew near, 
 Thy words of love and grace to hear. 
 And sweet it was to walk with Thee 
 Beside the lake of Galilee ; 
 Or, safe embarked in I eter's boat, 
 O'er its blue waves with Thee to float. 
 But sweeter far it is to pray 
 Before Thine Altar-throne to-day. 
 And feel the love that bids Thee'lie 
 Thus wrapped in Holiest Mystery. 
 Hail ! Jesu. Hail ! my dearest Lord, 
 By Seraph choirs in Heaven adored ; 
 Hail ! Jesu, who art hidden thus 
 On this poor earth fcr love of us. 
 
 N. B. 
 
 The following Hymns are also appropriate 
 Kos. 8, 12, 17, 18, 27, 30, 41, SO, 53, 58,59, 60, 
 66, 70, 74, 75, 79, 84, 85, 89, 94, 100. 
 
 40 
 
ALTAR MANUAL. 
 
 AN IMPORTANT EXPLANATION. 
 
 The "Ornaments Rubric" of the Church of England, which is regarded as 
 "The Rule of the Anglican Communion for Liturgical Ministration, Ritual Observ- 
 ance, and Official Vestments, and Utensils," reads as follows : 
 
 " And the Chancels shall remain as they hiivo done in times past. And here it is to be noted, (hat 
 
 such Ornaments of the Church and of the Milliliters thereof, at all times of their ministration, shall be 
 
 retained and be in use, as were in this church of England by the Authority of Parliament in the Second 
 
 Year of the reigu of King Edward I he Sixth." King Edward the Sixth began to reign, January 28,1547. 
 
 Preface io American Prayer Book. 
 
 "This Church is far from intending to depart from the Church of England in any essential point 
 of Doctrine, Discipline, or Worship, or further than local circumstances require." 
 
 olg J&HrlJBFisf. 
 
 OUR BOUNDEN DUTY AND SERVICE." 
 
 Show the Lord's Death till He Come." 
 
 The Holy Eucharist, or Holy Communion, is the Chiefest Act of Worship and Supplication, offered 
 by man to God, and also the Chiefest Means of Grace proffered by God to man. As the Weekly 
 Corporate Act of Worship of God's people, it has its place at the prominent (Mid-day) Service of the Lord's 
 Day, and should be celebrated with accustomed and befitting dignity. Fasting Communion also neces- 
 sitates Celebrations at an earlier hour. The Prayer-Bock contemplates Celebrations on week-days, 
 where convenient. 
 
 "Tho Title by which we call this Solemn Rite, depends upon the prominent aspect under which we 
 may be considering it at the time." The following are the Titles chiefly employed by Sacred Writers: 
 The Lord's Supper The Holy Eucharist. The Holy Communion. The Holy Sacrifice. The Blessed 
 Sacrament. The Divine Liturgy. 
 
 The Title given in the Piayer Book of 1549 is, " The Supper of the Lord and the Holy Communion 
 commonly called the Mass." 
 
 PRAYERS BEFORE CELEBRATION. 
 
 Note.- The Communicant should always have a Special Intention in offering the Euchari3tic 
 Sacrifice; as, to ask God for some special grace of which the need is felt, or for temporal mercies, or for 
 the health and salvation of those near to us, or for a blessing on any good work in which the Communi- 
 cant may be engaged or interested, or for the peace of the Church. 
 
 Almighty Father, we, unworthy sinners, desire to offer unto Thee, the 
 Mystical aud Commemorative Sacrifice of the Body and Blood of Thy Son Jesus 
 Christ, (in union with the One True Sacrifice which He offered, once for all, upon the 
 Cross, and ever pleads in Heaven above,) 
 
 Burnt Offering. — 1st, As an Act of Worship aDd Adoration. 
 
 Thank Offering. — 2d, As an Act of Thanksgiving for all Thy Mercies. 
 
 Sin Offering. 3d, As an Act of Deprecation for our Sins and Offences. 
 
 Peace Offering. — 4th, As an Actof Supplication (here name your special intention) 
 for obtaining all graces and blessings, both for myself, and for the whole Mystical 
 Body of Thy Son, that we who are alive may finish our course with joy, and that 
 they who sleep in the Lord, may rest in peace and hope, and rise in glory ; for the 
 Lord's sake, Whose Death we are now about to commemorate. Amen. 
 
 If you have some time to wait, before the Service begins, read one or more of the 
 following Psalms : 84, 43, 26, 27, 80, 116, 143. \ 
 
 If you are to receive Holy Communion, use the prayers on the next page also. 
 
 THE SERVICE, 
 Plain Rules, 
 Explanations, 
 
 Page 43. Our Aims and Beliefs, 
 " 51. Meditations, 
 " 57. Eucharistic Hymns, 
 
 41 
 
 Page 65. 
 " 73. 
 " 37. 
 
 8 
 
 w 
 
 m 
 m 
 m 
 m 
 m 
 
 1 
 
 m 
 
PRAYERS BEFORE RECEIVING HOLY COMMUNION. 
 
 |®" (DAILY, FOR THRKE DAYS BEPOEK RECEIVING. ) 
 
 Blessed Jesus, Who art about to come to Thy unworthy servants in the Blessed 
 Sacrament of Thy Body and Blood, prepare our hearts, we beseech Thee, for Thyself. 
 
 Grant us, (1), That Bepentance for our past sins ; (2), That Faith in the 
 Atonement made for them by Thee upon the Cross ; (3), That full purpose of 
 Amendment of life ; (4), That perfect Love to Thee and to all men, which shall 
 fit us to receive Thee. 
 
 Lord, we are not worthy that Thou shouldest come under our roof, much less, 
 that we should receive Thee into ourselves : but siuce Thou didst not disdain to be 
 laid in a manger amidst unclean beasts, so vouchsafe to enter into our souls and 
 bodies, unclean though they be through many sins and defilements. 
 
 Lord, come to us that Thou may est cleanse us. 
 
 Lord, come to us that Thou mayest heal us. 
 
 Lord, come to us that Thou mayest strengthen us. 
 
 And grant that, having received Thee, we may never be separated from Thee by 
 our sins, but may continue Thine forever, till we see Thee face to face in Thy 
 Heavenly Kingdom, where, with the Father and the Holy Ghost, Thou livest 
 and reignest, ever one God, world without end. Amen. 
 
 O Sacred Feast ! wherein Christ is received ; the memory of His Passion is 
 brought to our remembrance ; our souls are fulfilled with grace ; and the pledge 
 of eternal glory is given unto us. Alleluia. 
 
 PSALM 84. — O, how amiable are Thy dwellings, &c. 
 
 Lord, have mercy, &c. Christ, have mercy, <&c. Lord, have mercy, &c. Our Father. 
 
 I said, Lord be merciful unto me : Heal my soul, for I have sinned against Thee. 
 
 Turn us then, O God our Saviour: And let Thine anger cease from us. 
 
 O Lord, let Thy mercy be shewed upon us : As we do put our trust in Thee. 
 
 Let Thy priests be clothed with righteousness : And let Thy Saints sing with 
 joyfulness. 
 
 Cleanse Thou me from my secret faults : Keep thy servant also from presumptuous 
 sins. 
 
 Lord, hear our prayer : And let our cry come unto Thee. Let us pray. 
 
 Most gracious God, incline Thy merciful ears to our prayers, and enlighten our 
 hearts by the grace of Thy Holy Spirit, that we may worthily approach Thy Holy 
 Mysteries, and love Thee with au everlasting love. 
 
 O Lord, we beseech Thee, may the Comforter, Who proceedeth from Thee, en- 
 lighten our minds, and lead us, ns Thy Son hath promised, into all truth. 
 
 O Lord we beseech Thee, visit and cleanse our consciences : that Thy Son, our 
 Lord Jesus Christ, when He cometh, may find in us a mansion prepared for Him- 
 self ; through the same Thy Son, Jesus Christ our Lord, Who liveth and reigneth 
 with Thee, in the unity of the same Spirit, ever one God, world without end. Amen. 
 
 Almighty, Everlasting God, behold we approach the Sacrament of Thy only-be- 
 gotten Son, our Lord Jesus Christ ; we come sick to the Physician of life, unclean 
 to the Fount of mercy, blind to the Light of eternal brightness, poor and needy to 
 the Lord of heaven and earth. We pray Thee, therefore, of the abundance of 
 Thine exceeding bounty, that Thou wouldst vouchsafe to heal our sickness, to 
 wash our defilement, to enlighten our blindness, to enrich our poverty, to clothe 
 our nakedness, that we may receive the Bread of angels, the King of kings, and 
 Lord of lords, with such reverence and humility, such contrition and devotion, such 
 purity and faith, such purpose and intention,, as the welfare of our souls requireth. 
 Grant us, we beseech Thee, to receive not only the Sacrament of the Lord's Body 
 and Blood, but also the substance and virtue of the Sacrament. O most merciful 
 God, grant us so to receive the Body of Thy only-begotten Son, our Lord Jesus 
 Christ, Which He took of the Virgin Mary, that we, being one with His Mystical 
 Body, may be numbered forever amongst His members. O most loving Father, 
 grant us hereafter to behold with unveiled face forever, Thy beloved Son, Whom here 
 beneath a veil we purpose to receive ; Who liveth and reigneth with Thee, in the 
 unity of the Holy Spirit, ever one God, world without end. Amen. 
 
 Joy with peace, amendment of life, time for true repentance, the grace and com- 
 fort of the Holy Ghost, and perseverance in good works, may God of His mercy 
 grant us. Amen. 
 
 4* 
 
^|f Ijiolg €fnr^arisf. 
 
 il 
 
 •I 
 
 [ 2%« Service, when rendered musically, begins with a Hymn or an Anthem called the Introit. ] 
 
 U©pd'3 E^ave* an d Gellesfe §©p PupifeY. 
 
 Almighty God, unto Whom all hearts are open, all desires known, and from 
 Whom no secrets are hid ; Cleanse the thoughts of our hearts hy the inspiration of 
 Thy Holy Spirit, that we may perfectly love Thee, and worthily magnify Thy 
 Holy Name ; through Christ our Lord. Amen. 
 
 JFee G@mma^dmeRfes ©p SummaPY. 
 
 After 1st — 9th Commandments : 
 
 Lord, have mercy upon us, and incline our hearts to keep this Law. 
 
 After 10th Commandment : 
 
 Lord, have mercy upon us, and write all these Thy Laws in our hearts, we beseech Thee. 
 
 AFTER THE SUMMARY. 
 
 Lord, have mercy, &c. Lord, have mercy, &c. Lord, have mercy, &c. 
 Christ, have mercy, &e. Christ, have mercy, &c. Christ, have mercy, &c. 
 Lord, have mercy, &c. Lord, have mercy, &c. Lord, have mercy &c. 
 
 CeIIecli > Bpirtleaiid6espel.{^_^^^ < &i} 
 
 JFhe ^isene Gpeed. 
 
 I believe in One God, the Father Almighty, Maker of Heaven and earth, And of 
 all things visible and invisible : 
 
 And in One Lord Jesus Christ, the Only-Begotten Son of God, Begotten of His 
 Father before all worlds ; God of God, Light of Light, Very God of Very God, Be- 
 gotten, not made, Being of one Substance with the Father ; By Whom all things 
 were made ; Who, for us men, and for our salvation, came down from Heaven, 
 And was incarnate by the Holy Ghost of the Virgin Mary, And was 
 made Man, And was crucified also for us under Pontius Pilate. He suffered and 
 was buried ; And the third day He rose again, according to the Scriptures ; And 
 ascended into Heaven, And sitteth on the right hand of the Father. And He shall 
 come again with glory, to judge both the quick and the dead ; Whose Kingdom 
 shall have no end. 
 
 And I believe in the Holy Ghost, The Lord and Giver of Life, Who proceedeth 
 from the Father and the Son, Who with the Father and the Son together, is wor- 
 shipped and glorified ; Who spake by the Prophets. And I believe One, Catholic 
 and Apostolic Church. I acknowledge one Baptism for the remission of sins ; And 
 I look for the Resurrection of the dead, And the Life of the world to come. Amen, 
 
 RstsideS. 
 
 Sepm©n. 
 
 6ffePti®PY. 
 
 The fp^Yep §©p tshe Ghupsh. 
 
 Let us pray for the whole state of Christ's Church Militant. 
 
 Almighty and Everliving God, Who by Thy holy Apostle hast taught us to make 
 prayers, and supplications, and to give thanks, for all men ; We humbly beseech 
 Thee most mercifully to accept our Alms and Oblations, and to receive these our 
 prayers, which we offer unto Thy Divine Majesty ; beseeching Thee to inspire con- 
 tinually the Universal Church with the spirit of truth, unity and concord : And 
 grant that all those who do confess Thy Holy Name, may agree in the truth of Thy 
 Holy Word, and live in unity and godly love. 
 
 We beseech Thee also, so to direct and dispose the hearts of all Christian Rulers, 
 that they may truly and impartially administer justice, to the punishment of 
 wickedness and vice, and to the maintenance of Thy True Religion and virtue. 
 
 Give grace, O Heavenly Father, to all Bishops and other Ministers, that they 
 may, both by their life and doctrine, set forth Thy true and lively Word, and 
 rightly and duly administer Thy Holy Sacraments. 
 
 And to all Thy people give Thy heavenly grace ; and especially to this congrega 
 
 43 
 
THE CELEBRATION OF HOLY COMMUNION. 
 
 In every Church there must be an Altar ( Letter of Institution), upon which the Priest 
 must make an Offering unto the Lord, of " these Thy gifts which we now offer unto Thee. " 
 — ( See Prayer of Consecration. ) 
 
 The O fieri ug is the Memorial which the Lord commanded His Apostles " to make. " — 
 ( Same prayer. ) 
 
 This Memorial is the Body and Blood of Christ — as It is said to be, when given to each 
 Communicant. — ( Communion Service. ) 
 
 This Offering is a Eucharistic one, — "A Sacrifice of Praise and Thanksgiving," — and 
 is called the " Holy Eucharist. " — ( Institution Office. ) 
 
 This Sacrifice is offered for the whole Church [i. e., here and beyond], for obtaining 
 Remission of Sins, and all other benefits of Christ's Passion. — ( Prayer of Consecration. ) 
 
 This Holy Sacrifice should be celebrated at least every Sunday and Holy Day, since 
 proper Collects, Epistles, and Gospels, are appointed for them. 
 
 It may be celebrated daily, since the Collects, etc., shall serve all the week after — 
 ( Rubric for the Reading of Scripture. ) 
 
 Communicants, other than those who are at that time to receive, may be present, since 
 none are bidden to depart; the General Confession need be said, only by those "who are 
 minded to receive. " — (Rubric in Communion Service. ) 
 
 The Elements should not be put on the Altar at the beginning of the Service, but just 
 before the Prayer for the Church. — ( Rubric after Offertory. ) 
 
 Layman may assist or serve the Priest. — ( Rubric concerning Offertory. ) 
 
 1. "Forasmuch as all mortal men are subject to many sudden perils, diseases, and sick- 
 nesses, and are ever uncertain what time they shall depart out of this life, therefore, to the 
 intent they may always be in readiness to die whensoever it shall please Almighty God 
 to call them, the Ministers shall diligently, from time to time, exhort their parishioners, to 
 the often Receiving of the Holy Communion of the Body and Blood of Christ, when it shall 
 be publicly administered in the Church." — (Rubric before Office for Communion of Sick.) 
 
 2. Make sure that your name is on the Parish Register ; and should you remove to an- 
 other Parish, notify the Rector, and procure the Canonical Letter of Transfer. 
 
 3. It is the direction of the Prayer Book that the Blessed Sacrament be given into the 
 hands of the Communicants, according to the ancient custom noted by one of the fathers of 
 the Church (St. Cyril), that Communicants received the Body of Christ in the palm of the 
 right hand crossed upon the left. 
 
 4. It is much easier for the Priest administering the Chalice, if the Communicants kneel 
 upright, and veils are put back. 
 
 5. It is good to prepare oneself for receiving, by being present at a Celebration without 
 receiving, ou some other day ; likewise, in returning thanks after a Communion. 
 
 6. Come fasting. It has been the practice of the Church from the earliest times ; and 
 experience will soon teach you the benefit of the custom. With the many week-day oppor- 
 tunities given for communicating, those obliged to communicate at the late Sunday Celebra- 
 tion, are comparatively few. In this respect, we can and ought, as a Parish, to improve. In 
 the early part of the day, the mind is ordinarily more vigorous, and most fitted for religious 
 exercises. The effort to come to an Early Celebration, involves some degree of sacrifice, 
 which is one of the most fitting means of preparation. By coming fasting, in the words of 
 an acknowledged Master in the Spiritual Life, we do honor to our Lord. " For on this ac- 
 count," says St. Augustine, "itseemed good to the Holy Spirit, namely, that for the honor 
 of so great a Sacrament, the Lord's Body should enter the mouth of a Christian previously to 
 other food. For, ou this account, is that custom observed throughout the whole world." 
 
 And so Bishop Jeremy Taylor : " Let us receive the Consecrated Elements with all de- 
 votion and humility of body and spirit : and do this honor to It, that It be the first food we 
 ea* - , and the first beverage we drink that day, unless it be in case of sickness or other great 
 necessity." 
 
 7. The Holy Eucharist is our Chiefest Act of Worship.and our Chiefest Means of Grace. 
 We come (1) to Worship, i. e., to offer and present Jesus to our Heavenly Father, and 
 
 to present ourselves in Him ; this is its Sacrificial Aspect. 
 
 We come (2) to Communicate, i. e., to receive Jesus, and thus to have fellowship 
 with God, His Angels, and His People ; this is the Sacramental Aspect. 
 
 Now, as the Eucharist, though one Service, has this two-fold object, so there are two 
 sorts of Celebrations, called, for convenience, High and Low. 
 
 (1) To facilitate devout Communions, Low, or Plain Celebrations (which generally take 
 place in the early morning), are marked by quietness, simplicity, omission of sermon, etc., 
 though not without adequate recognition of the Sacrificial Aspect. 
 
 (2) In High, or Choral Celebrations, prominence is given to the idea of Worship, by 
 music, ceremonies, etc., though not without adequate recognition of the Sacramental Aspect. 
 
 44 
 
I 
 
 tion here present ; that, with meek heart and due reverence, they may hear and 
 receive Thy Holy Word ; truly serving Thee in holiness and righteousness all the 
 days of their life. 
 
 And we most humbly beseech Thee, of Thy goodness, O Lord, to comfort and 
 succour all those who, in this transitory life, are in trouble, sorrow, need, sickness. 
 or any Other adversity. 
 
 And we also bless Thy Holy Name for all Thy servants departed this life in Thy 
 faith and tear : beseeching Thee to give us grace so to follow their good examples, 
 that with them we may be partakers of Thy Heavenly Kingdom. 
 
 Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. 
 Amen. 
 
 rn\7it!eitei©F£. 
 
 Ye who do truly and earnestly repent yon of your sins, and are in love and charity with your neigh- 
 bour*, .ind intend to lead a new life, following the. commandments of God, and walking from hencel'onh 
 in His holy ways: Draw near with faith, and take this Holy Sacrament to your comfort; mid make your 
 humble confession to Almighty God, devoutly kneeling. 
 
 In Thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under Thy 
 Table But Thou art the satii" Lord, whose property is always to have mercy : Grant us therefore, Gra- 
 cious Lord, so to eat the Flesu of Thy dear Son Jesus Christ, and to drink His Blood, that our sinful bodies 
 may be made clean by His Body, and our souls washed through His most precious Blood, and that we 
 may evermore dwell in Him, and He in us. Amen. 
 
 Blessed is He that CQipeth in the Name of the Lord. Hosauna in the highest. 
 
 45 
 
 1 
 
 Senegal Ge^fessisR. 
 
 Almighty God, Father of our Lord Jesus Christ, Maker of all things, Judge of all men ; We acknowl- 
 edge and bewail our manifold sins and wickedness. Which we from time to time, most grievously have 
 committed. By thouaht, word, and deed, Against Thy Divine Majesty, Provoking most justly Thy wrath 
 and indignation aeainst us. We do earnestly repent, And are heartily sorry for these our misdoings: 
 The remembrance of them is grievous unto us; The burden of them is intolerahle. Have mercy upon us. 
 Have mere}' upon us, most merciful Father; For Thy Son our Lord Jesus Christ's sake, Forgive us all 
 that is past; And grant that we may ever hereafter Serve and please Thee In newness of lif-, To the 
 honour and glory of Thy Name; Through Jesus Christ our Lord. Ameu. 
 
 flb3©lufei©R. 
 
 Almighty God, our Heavenly Father, Who of His great mercy hath promised forgiveness of sins to all }))} 
 those who with hearty repentance and true faith turn unto Him, Have mercy upon you ; pardon and * 
 deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting 
 life; through Jesus Christ our Lord. Amen. 
 
 (£©Eaji©Pteeifcle W©n > ds. 
 
 Hear what Comfortable Words our Saviour Christ saith unto all who truly turn to Him. 
 Come unto Me, all ye that travail and are heavy laden, and I will refresh you. . 
 
 So God loved the World, that He gave His Only-Begotten Son, to the end that all that believe in Him 
 should not perish, but have everlasting life. 
 
 Hear also what Saint Paul saith. 
 This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to 
 save sinners. 
 
 Hear also what Saint John saith. 
 Tf any man sin, we have an Advocate with the Father, Jesus Christ the Righteous; anil He is the Pro- 
 pitiation for our sins. 
 
 SupSmfr G©Fda, Ppefase and &eiR(itiu3. 
 
 Lift up your hearts. 
 
 We lift them up unto the Lord. 
 Let us give thanks unto our Lord God. 
 
 It is meet and right so to do. 
 
 It is very meet, right, and our bounden duty, that we should at all times, and in ()({ 
 
 all places, give thanks unto Thee, O Lord; Holy Father, Almighty, Everlasting God: j(\J 
 
 ( The proper preface is inserted here. ) 
 
 Therefore with Angels and Archangels, and with all theCompany of Heaven, we 
 
 laud and magnify Thy glorious Name ; evermore praising Thee, and saying : 
 
 Holy, Holy, Holy, Lord God of Hosts, Heaven and earth are full of Thy glory : 
 Glory be to Thee, O Lord Most High. Amen. uu 
 
 fpayei? ©f §urfi>le taiess. >>>> 
 
 We do not presume to com i to this Thy Table, O motciful Lord, trusting in our own righteousness, hut )))) 
 Thv manifold and great mercies. We are not worthy so much as to gather un the crumbs under Thv «« 
 
 BeFiedietiiaS qyi veniU. U" 
 
Our Daily Eucharist 
 
 We are but few — just two or three — 
 Who gather iu our Father's house 
 
 Morning by morniug, to present 
 
 Our needs, our yearnings, and our vows. 
 
 Will you not come, and taste and see 
 
 How sweet such hours as these may be? 
 
 Oh, come! and you shall surely find 
 A wondrous energizing power, 
 
 Springing like healthful ocean breeze 
 From the pure influence of that hour; 
 
 Strength for tne burden of the day, 
 
 Courage for trials in the way; 
 
 And gifts more precious e'en than these. 
 
 Oh, come! and we will do you good, 
 And yet not we, but that dear Lord 
 
 Who feeds us here with heavenly Food, 
 Makes rich provision, full and free, 
 E'en for the humble two or three. 
 
 No pomp of ritual holds the eye 
 
 Enchained to earth; nor swelling tone 
 
 Of anthem many-voiced and grand 
 Ascends as incense to the Throne; 
 
 Yet worship we in verity, 
 
 And in our hearts make melody. 
 
 We speak of that which we do know, 
 
 Our faith is not of yesterday; 
 The blessing of that holy prime 
 
 Lingers arounds us all the day. 
 Oh, come! and learn how blest may be 
 The worship of the two or three. 
 
 Before Consecration. 
 
 Let all mortal flesh keep silence, 
 And with fear and trembling stand, 
 
 Ponder nothing earthly minded, 
 For with blessings in His Hand 
 
 Christ, our God, to earth descendeth, 
 Our full homage to command. 
 
 King of Kings, yet born of Mary, 
 As of old on earth He stood ; 
 
 Lord of lords in human vesture, 
 In the Body and the Blood ; 
 
 He will give to all the Faithful 
 His own Self for heavenly Food. 
 
 Rank on rank the host of heaven 
 Spreads its vanguards in the way, 
 
 As the Light of Light descendeth 
 From the realms of endless day, 
 
 That the power of hell may vanish 
 As the darkness clears away. 
 
 At His Feet the six-winged Seraph, 
 Cherubim with sleepless eye, 
 
 Veil their faces to the Presence 
 As with ceaseless voice they cry, 
 
 Alleluia. Alleluia, 
 Alleluia, Lord most High. 
 
 After Consecration. 
 
 And now, O Father, mindful of the love 
 That bought us, once for all, on Calvary's Tree, 
 And having with us Him that pleads above, 
 
 We here present, we here spread forth to Thee 
 That only Offering perfect in Thine eyes, 
 The one, true, pure, immortal Sacrifice. 
 
 Look, Father, look on His anointed Face-,. 
 
 And only look on us as found in Him ; 
 Look not on our misusings of Thy grace, 
 
 Our prayer so languid, and faith so dim ; 
 For Io ! between our sins and their reward 
 We set the Passion of Thy Son, our Lord. 
 
 And then for those, our dearest and our best, 
 By this prevailing Presence we appeal ; 
 
 O fold them closer to Thy mercy's breast, 
 O do Thine utmost for their souls' true weal ; 
 
 From tainting mischief keep them white and 
 clear, 
 
 And crown Thy gifts with strength to persevere. 
 
 And so we come ; O draw us to Thy feet, 
 Most patient Saviour, Who canst love us still - r 
 
 And by this Food, so awful and so sweet, 
 Deliver us from every touch of ill ; 
 
 In Thine own Service make us glad and free, 
 
 And grant us never more to part with Thee. 
 
 Eucharistic Meditations 
 
 O King of Beauty, Lord of Love, 
 
 True Bread and living Stay, 
 How dost Thou sweet Refreshment proTC 
 
 To pilgrims on their way. 
 
 O precious Drops that from yon Fount 
 
 Of comtort ever flow. 
 Who taste of these all toil surmount, 
 
 They sweeten every woe. 
 
 Manna Celestial daily spread, 
 Drink from the Rock outpoured. 
 
 Thus through the wild are nourished 1 
 Thy sorrowing children, Lord. 
 
 Thrice blessed they, who day by day 
 
 On Jesus' breast recline, 
 With Thee indeed, no more we need, 
 
 Who giv'st Thyself to Thine. Amen. 
 
 Very, Bread, good Shepherd, tend us, 
 Jesu, of Thy love befriend us. 
 Thou refresh us, Thou defend us, 
 Thine eternal goodness send us 
 
 In the Land of Life to see : 
 Thou Who all things canst and knowest, 
 Who on earth such Food bestowest, 
 Grant us with Thy saints, though lowest, 
 Where the Heavenly Feast Thou showest 
 
 Fellow-heirs and guests to be. Amen. 
 
 When a certain Parish was hard 
 pressed by secular enemies (a type of 
 all Parishes struggling against the 
 Devil, the World, and the Flesh), the 
 Rector rallied his people as follows : 
 
 "The battle must be fought In your 
 Prayers and before God's Altar If our 
 Dally Eucharist be attended by double 
 the present numbers— if there be a 
 great and growing Increase In Com- 
 municants, and in the frequency and 
 devotion of their Communions, we 
 shall prevail. If we lose, it will be be- 
 cause we have not deserved God's 
 help." 
 
 Let us make the Eucharist the im- 
 portant factor that our Lord meant it 
 to be, in our Parochial Life, and in 
 our individual lives. 
 
 46 
 
¥he I?paYeP v ®f G©i^Se6Patii©^. 
 
 All Glory be to Thee, Almighty God, our Heavenly Father, for 
 that Thou, of Thy tender mercy, didst give Thine Only Son Jesus 
 Christ to suffer death upon the Cross for our Redemption ; Who 
 made there, by His one Oblation of Himself once offered, a full, 
 perfect, and sufficient Sacrifice, Oblation, and Satisfaction, for the 
 sins of the whole world ; and did institute, and in His Holy Gos- 
 pel command us to continue, a perpetual Memory of that His 
 precious Death and Sacrifice, until His coming again : 
 
 For in the night in which He was betrayed, He took Bread ; 
 and when He had given thanks, He brake It, and gave It to His 
 Disciples, saying, Take, Eat, This is My Body, Which is Given 
 for You ; Do this in Remembrance of Me. 
 
 Likewise, after Supper, He took the Cup ; and when He had 
 given thanks, He gave It to them, saying, Drink ye all of This ; 
 For This is My Blood of the New Testament, Which is shed 
 
 FOR YOU, AND FOR MANY, FOR THE REMISSION OF SlNS J Do This, 
 
 as oft as ye shall drink It, in Remembrance of Me. 
 
 Wherefore, O Lord and Heavenly Father, according to the Institution of Thy 
 dearly beloved Son our Saviour Jesus Christ, we, Thy humble servants, do celebrate 
 and make here before Thy Divine Majesty, with these Thy Holy Gifts, which we 
 now offer unto Thee, the Memorial Thy Son hath commanded us to make ; having 
 in remembrance His blessed Passion and precious Death, His mighty Kesurrection 
 fend glorious Ascension ; rendering unto Thee most hearty thanks for the innumer- 
 able benefits procured unto us by the same. 
 
 And we most humbly beseech Thee, O Merciful Father, to hear us ; and, of Thy 
 Almighty goodness, vouchsafe to bless and sanctify, with Thy Word and Holy 
 Spirit, these Thy Gifts and Creatures of Bread and Wine ; that we, receiving them 
 according to Thy Son our Saviour Jesus Christ's Holy Institution, in remembrance 
 of His Death and Passion, may be partakers of His most blessed Body and Blood. 
 
 And we earnestly desire Thy Fatherly goodness, mercifully to accept, This our 
 Sacrifice of Praise and Thanksgiving ; most humbly beseeching Thee to grant, that 
 by the Merits and Death of Thy Son Jesus Christ, and through faith in His Blood, 
 we, and all Thy whole Church, may obtain remission of our sins, and all other 
 benefits of His Passion. 
 
 And bere we offer and present unto Thee, O Lord, ourselves, our souls and bodies, 
 to be a reasonable, holy, and living Sacrifice unto Thee ; humbly beseeching Thee, 
 that we, and all others who shall be partakers of this Holy Communion, may 
 worthily receive the most precious Body and Blood of Thy Son Jesus Christ, be 
 filled with Thy grace and heavenly benediction, and made one Body with Him, 
 that He may dwell in us, and we in Him. 
 
 And although we are unworthy, through our manifold sins, to offer unto Thee 
 any Sacrifice, yet we beseech Thee to accept This, our Bounden Duty and Service ; 
 not weighing our merits, but pardoning our offences, through Jesus Christ our Lord; 
 By Whom, and with Whom, in the unity of the Holy Ghost, all honour and glory 
 be unto Thee, O Father Almighty, world without end. Amen. 
 
 PgnuS 0ei. 
 
 Lamb of God, That takest away the sins of the world : have mercy upon us. 
 Lamb of God, That takest away the sins of the world : have mercy upon us. 
 Lamb of God, That takest away the sins of the world : grant us Thy Peace 
 
 I 
 
 G©mmuRi©n ®Y mH - (over) 
 
 47 
 
AT HOLY COMMUNION. 
 
 "Him that cometh to Me I will in no wise 
 cast out." St. John vi, 37. 
 
 My child, it is not necessary to 
 know much, to please Me, it is suffi- 
 cient to love much. Speak to Me 
 as thou wouldst to a mother if she 
 drew thee near to her. 
 
 Are there any for whom thou 
 wouldst pray to Me? Repeat to Me 
 the names of thy relations, thy 
 friends; after each name add what 
 thou wouldst have Me do for them. 
 Ask much — ask much! I love gen- 
 erous souls who forget themselves 
 for others. 
 
 Tell Me of the poor whom thou 
 wouldst relieve, the sick whom thou 
 hast seen suffer, the sinners thou 
 wouldst have converted, those who 
 are alienated from thee, whose affec 
 tion thou wouldst regain. For all, 
 say a fervent prayer Remember 
 that I have promised to hear all 
 prayers that come from the heart; 
 and is not that a prayer from the 
 heart, which is offered for those we 
 love, and who love us? 
 
 Are there graces thou wouldst ask 
 for thyself? Write, if thou wilt, a 
 long list of all thou desirest for the 
 needs of thy soul, and come and 
 read it to Me. 
 
 Tell Me simply how proud thou 
 art, how sensitive, egotistical, mean, 
 indolent — and ask Me to come and 
 help thee in all the efforts thou 
 makest against it. Poor child, do 
 not blush; there are in heaven many 
 saints who had their faults; they 
 prayed to Me, and little by little 
 their faults were corrected. 
 
 Do not hesitate to ask Me for 
 blessings for the body and mind, for 
 health, memory, success. I can 
 give all things, and I always give 
 where blessings are needed to ren- 
 der souls more holy. To-day what 
 wilt thou have, my child? If thou 
 knowest how I long to do thee 
 good! Hast thou plans which oc- 
 cupy thee? Lay them all before 
 Me. Do they concern thy vocation? 
 What dost thou desire? Dost thou 
 wish to give pleasure to thy mother, 
 to thy family, to those on whom 
 thou dost depend? What wouldst 
 thou do for them? 
 
 And for Me — hast thou no zealous 
 thought for Me? Dost thou not 
 wish to do a little good to the souls 
 of thy friends whom thou lovest 
 and who have perhaps forgotten 
 Me? 
 
 Tell Me in whom thou art inter- 
 ested, what motives move thee, 
 what means thou wouldst employ? 
 
 Bring Me all thy failures, and I 
 will show thee the cause of them. 
 Whom dost thou wish interested in 
 thy work? I am Master of hearts, 
 my child, and can lead them where 
 I will. I will bring round thee all 
 who will be necessary to thee. Be 
 tranquil. 
 
 Hast thou not troubles? O, my 
 child, tell them all to Me fully. 
 Who has caused thee pain? Tell 
 Me all, and thou wilt finish by 
 adding that thou wilt pardon, thou 
 wilt forget — and I will bless thee. 
 
 Dost thou dread something pain- 
 ful? Is there a vain fear which is 
 not reasonable, but which is tor- 
 menting? Trust thyself wholly to 
 My care. I am here I see every- 
 thing. I will not leave thee. 
 
 Are there those near thee who 
 seem less kind to thee than they 
 have been, and whose indifference 
 and neglect separate thee from 
 them, while thou canst see nothing 
 in which thou hast wounded them? 
 Pray earnestly to Me for them, 
 and I will bring them back to thee 
 if they are needed for thy life's sanc- 
 tification. 
 
 Hast thou not joys to make 
 known to me? Why dost thou not 
 let Me share thy happiness? Tell 
 Me what has happened siuce yes- 
 terday to cheer and console thee. 
 Was it an unexpected visit which 
 did thee good — a fear suddenly dis- 
 sipated— a success thou thoughtest 
 thou shouldst not reach — a mark of 
 affection, a letter, a gift, which thou 
 hast received — a trial which left 
 thee stronger than thou supposed? 
 I have prepared it all for thee. 
 Why dost thou not show thy grati- 
 tude and give Me thanks? 
 
 Hast thou promises to make to 
 Me? I can read the depth of thy 
 heart. Thou knowest it — thou 
 canst deceive men, but not God. 
 Be then sincere. 
 
 Art thou resolved no longer to 
 expose thyself to this temptation? 
 To give up this temptation which 
 leads thee to evil? Not to finish 
 this book which excites thy imagi- 
 nation? No longer to give thy 
 friendship to a person who is not re- 
 ligious, and whose presence disturbs 
 the peace of thy soul? Wilt thou 
 go at once to do a kindness to this 
 companion who has hurt thee? 
 
 Well, my child, go now, take up 
 thy daily work — be silent, humble, 
 submissive, kind, and come back 
 and bring me a heart still more de- 
 vout and loving. I have more bless- 
 ings for thee. 
 
 4S 
 
NOTE. — After Agnus Dei, sing the Communion Hymk as announced; after 
 which, aing Tantum euuo, asfollotcs: 
 
 Therefore we, before Him bending, 
 This great Sacrament revere ; 
 
 Types and shadows have their ending, 
 For the Newer Rite is here ; 
 
 Faith, our outward sense befriending, 
 Makes our inward vision clear. 
 
 Glory let us give, and blessing, 
 To the Father, and the Son, 
 
 Honour, might, and praise addressing, 
 While eternal ages run ; 
 
 Ever too His love confessing, 
 
 Who from Both with Both is one. 
 
 LiQRQ'S Ppaver? and Ppavep of. thanksgiving. 
 
 Almighty and Everliving God, we most heartily thank Thee, for that Thou dost 
 vouchsafe to feed us who have duly received these Holy Mysteries, with the Spirit- 
 ual Food of the most precious Body and Blood of Thy Son our Saviour Jesus Christ; 
 and dost assure us thereby of Thy favour and goodness towards us ; and that we are 
 Very Members Incorporate in the Mystical Body of Thy Son, which is the blessed 
 company of all faithful people ; and are also heirs through hope of Thy Everlasting 
 Kingdom, by the merits of the most precious Death and Passion of Thy dear Son. 
 And we most humbly beseech Thee, O Heavenly Father, so to assist us with Thy 
 grace, that we may continue in that Holy Fellowship, and do all such good works 
 as Thou hast prepared for us to walk in ; through Jesus Christ our Lord, to Whom, 
 with Thee and the Holy Ghost, be all honour and glory, world without end. Amen. 
 
 Sl©pia in Bxselsis. (or Hymn.) 
 
 Glory be to God on high, and on earth peace, good-will towards men. We praise 
 Thee, we bless Thee, we worship Thee, we glorify Thee, we give thanks to Thee 
 for Thy great glory, O Lord God, Heavenly King, God the Father Almighty. 
 
 O Lord, the Only-Begotten Son Jesus Christ ; O Lord God, Lamb of God, Son of 
 the Father, That takest away the sins of the world, have mercy upon us. Thou 
 That takest away the sins of the world, have mercy upon us. Thou That takest 
 away the sins of the world, receive our prayer. Thou That sittest at the right hand 
 of God the Father, have mercy upon us. 
 
 For Thou only art Holy ; Thou only art the Lord ; Thou only, O Christ, with the 
 Holy Ghost, art most High in the glory of God the Father. Amen. 
 
 Eteaee aqd Blessing. 
 
 The Peace of God, which passeth all understanding, keep your hearts and minds 
 in the knowledge and love of God, and ot His Son Jesus Christ our Lord : 
 
 And the Blessing of God Almighty, the Father, the Son, and the Holy Ghost, be 
 amongst you, and remain with you always. Amen. 
 
 NUNC DIMITTIS, OR 
 
 Psalm 117. Llaudafee B©Rninum. 
 
 O | praise the Lord= | all ye— | heathen : 
 
 Praise Him \ all = ye \ na- = \ tions. 
 For His Merciful Kindness is | ev-er more and | more == = | towards us : 
 
 A ud the Truth of the Lord endurethfor \ cv- = cr. | Praise tlie \ Lord. 
 Glory be to the | Fa- = ther = ] and to the | Son : 
 
 And J to = the | Holy | Ghost. 
 As it was in the beginning, is | now = and = | ev-er = | shall be : 
 
 World | with- = out \ end. A- \ men. 
 
 REWRSQEBmSmU. 
 
 THANKSGIVING AFTER RECEIVING. 
 
 The proper form for " Thanksgiving after receiving Holy Communion," is found in 
 all the Altar Manuals. Use it devoutly (before leaving the Church, if possible) after 
 each occasion of receiving the Blessed Sacrament. 
 
 I» 
 
 49 
 
THANKSGIVING AFTER RECEIVING HOLY COMMUNION. 
 
 (DAILY, FOR THREE DAYS AFTER RECEIVING. ) < *®H 
 
 Let us sing the Song ot the Three Children : 
 
 O all ye Works of the Lord, bless ye the Lord : praise Him, and magnify Him, &c. 
 
 O ye Angels of the Lord, bless ye the Lord : praise Him, and magnify Him forever. 
 
 O ye Children of Men, bless ye the Lord : praise Him, and magnify Him for ever. 
 
 O let Israel bless the Lord : praise Him, and magnify Him for ever. 
 
 O ye Priests of the Lord, bless ye the Lord : praise Him, &c. 
 
 O ye Servants of the Lord, bless ye the Lord : praise Him, &c. 
 
 O ye Spirits and Souls of the Righteous, bless ye the Lord : praise Him, &c. 
 
 O ye holy and humble Men of heart, bless ye the Lord : praise Him, &c. 
 
 O Ananias, Azarias, and Misael, bless ye the Lord : praise Him, &c. 
 
 PSALM 150. — O praise God iu His holiness, &c. 
 
 Lord, now lettest Thou Thy servant depart in peace : according to Thy Word. 
 
 For mine eyes have seen : Thy salvation. 
 
 Which Thou hast prepared : before the face of all people. 
 
 To be a Light to lighten the Gentiles : and to be the glory of Thy people Israel. 
 
 Glory to the Father, and to the Son : and to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever shall be : world without end. Amen. 
 
 Antiphon. — Let us siug the SoDg of the Three Children : which they sang as they 
 blessed the Lord in the furnace of fire. 
 
 Lord, have mercy, &c. Christ, have mercy, &c. Lord, have mercy, &c. Our Father. 
 
 Let all Thy works praise Thee, O Lord : And Thy Saints give thanks unto Thee. 
 
 Thy Saints shall exult in giory : They shall rejoice in their beds. 
 
 Not unto us, O Lord, not unto us : But to Thy Name give the praise. 
 
 Lord, hear our prayer : And let our cry come unto Thee. Let us pray. 
 
 O God, who didst to the Three Children, assuage the flames of fire, mercifully 
 grant that the flames of sin may not kindle upon us Thy servants. 
 
 Direct us, O Lord, in all our doings, with Thy most gracious favour, and further 
 us with Thy continual help ; that in all our works begun, continued, and ended in 
 Thee, we may glorify Thy holy Name, and finally by Thy mercy obtain everlasting 
 life; through Jesus Christ our Lord. 
 
 We yield Thee thanks, O Lord, holy Father, Almighty, Everlasting God, Who 
 for no merit of ours, but of the condescension of Thy mercy only, hast vouchsafed 
 to feed us sinners, Thine unworthy servants, with the precious Body and Blood of 
 Thy Son, our Lord Jesus Christ. We pray Thee that this Holy Communion may not 
 oring guilt upon us to condemnation, but ruay be uuto us for pardon and salvation. 
 Let it be to us an armour of faith, and a shield of good purpose ; a riddance of all 
 /ices ; a rooting out of all evil desires and longings ; an increase of love and 
 patience, of humility and obedience, and of all virtues ; a firm defence against the 
 wiles of our enemies visible and invisible ; a perfect quieting of all our impulses, 
 fleshly and spiritual ; a firm adherence to Thee, the one true God ; and a happy 
 consummation of our end . And we pray Thee that Thou wouldst vouchsafe to bring 
 us sinners to that Ineffable Feast, where Thou with Thy Son and the Holy Ghost, art 
 to Thy Saints true Light, full Satisfaction, everlasting Joy, complete Delight, and 
 perfect Happiness ; through the Same our Lord Jesus Christ. Amen. 
 
 O Lord Jesus Christ, let my soul ever hunger after Thee, the Bread of Angels, the 
 Refreshment of holy souls, our Daily super-substantial Bread, Who hast all sweet- 
 ness aud savour, and every pleasurable delight. May I ever thirst for Thee, the 
 Fountain of Life, the Fountain of Wisdom and Knowledge, the Fountain of Eter- 
 nal Light, the Torrent of Pleasure, the Richness of the House of God. In Thee 
 be all my food and gladness, the health and sweetness of my soul ; for Thy mercy's 
 itake, Who livest and reignest for ever and ever. Amen. 
 
 Soul of Christ, sanctify me ! Body of Christ, save me ! Blood of Christ, refresh 
 me ! Water from the side of Christ, wash me ! Pa c sion ot Christ, strengthen me ! 
 O good Jesus, hear me ! Within Thy Wounds hide me ! Suffer me not to be sep- 
 arated from Thee ! From the malicious enemy defend me ! In the hour of my 
 death, call me ! Aud bid mecome to Thee, That with Thy Saints I may praise Thee, 
 For ever and ever. Amen. 
 
 The grace of our Lord Jesus Christ, and the love of (rod. an 1 the fellowship of 
 the Holy Ghost, be with us all evermore. Amen. 
 
 50 
 
Begin at once to perform regularly and 
 devoutly, the Three Notable Duties. 
 
 1. PRAYER: 
 
 Public. Celebration every Supday A. M.; Evensong every Sunday P. M. or Night 
 
 Private. Every Morning and Night; in your own room or in the Church. 
 
 Procure and use a Manual containing suitable Prayers. 
 
 Attend Church during the week ; once at least, oftener If possible. 
 
 It is not wasted time, to come to God's House to pray. 
 
 2. FASTING : 
 
 Observe the Festivals and Fasts appointed. 
 
 3. ALMSGIVING : 
 
 Give to God systematically, according to your means. 
 Do a good deed every day to some one sick or in trouble. 
 Engage in some special Guild-Work. 
 Be a true Missionary in your sphere of influence. 
 
 of 
 
 Improve daily in your performance 
 the three comprehensive duties. 
 
 1. REPENTANCE : 
 
 Keep a strict watch over your daily life, and daily confess youi faults. 
 Examine your conscience at stated intervals as directed by the Prayer-Book. 
 
 2. FAITH : 
 
 Learn the Christian Faith as Christ delivered it, and as it has ever been taught by the 
 
 Church, the Pillar and Ground of the Truth. 
 Follow the Teaching of the Church Year with its constant use of Bible and Prayer-Book. 
 Study the Church Catechism : then, other works as provided or suggested. 
 
 3. OBEDIENCE : 
 
 Strive to live godly, righteously, and soberly, in all things. 
 
 N. B. In any case of difficulty or doubt, confer freely with your Pastor. 
 
 RULES FOR COMMUNICANTS. 
 
 Receive regularly. 
 
 1. Receive Holy Communion once a month, and on Christmas, Easter, and Whitsun-Day: 
 oftener, as your spiritual life advances. Let nothing but the most urgent necessity in- 
 trb.fk.be with this rule. 
 
 Receive carefully. 
 
 2. Prepare carefully, by a true repentance, during the week preceding: and if you cannot 
 quiet your own conscience, speak to your Pastor 
 
 Receive early. 
 
 3. It is to receive Holy Communion early in the morning, before breakfast 
 
 Attend frequently. 
 
 4. Between your Communions, attend the Celebration as often as possible : once a week 
 at least. 
 
 Attend devoutly. 
 
 6. Procure a suitable Altar Manual, and use it devoutly at all Celebrations. 
 
Rules commonly called the Pre- 
 cepts of the Church. 
 
 1. To keep holy all Sundays, and the 
 Holy-days appointed by the Church, espe- 
 cially by being present at the Celebration of 
 the Holy Eucharist. 
 
 2. To receive Holy Communion with fre- 
 queut devotion, and before other food : 
 [three times a year at the very least, of 
 which Easter shall be one.] And, if there 
 is need, to confess our sins to our Rector, or 
 to some other Priest ; see Prayer Book. 
 
 3. To practice abstinence on Fridays, and 
 to keep all the Fast Days of the Church. 
 
 4. To pay according to our means for the 
 support of the Church. 
 
 5. Not to marry witbin the forbidden de- 
 grees of kin, nor during Advent and Lent. 
 
 » <«> • 
 
 NOTES. 
 
 The Lord's Own Servico on the 
 Lord's Own Day. 
 Sunday is " the Lord's Day, " not yours. 
 Bishop Coxe has said: "The New Testa- 
 ment tells us clearly to hallow the Lord's 
 Day by the Lord's Supper. This is our 
 Law and our Rubric, and to this reforma- 
 tion I call you all, in the God's Name. I 
 consider our neglect of Scripture, and of 
 the Primitive example in this respect, a 
 grave abuse, and a sad impeachment of 
 our sincerity in claiming to follow Scrip- 
 ture, and the Primitive Church. " 
 
 1. Since the Eucharist is our Chiefest 
 Act of Worship (as well as our Chiefest 
 Means of Grace), and siuce the Principal 
 Sunday Service is universally at Mid day, 
 loyalty and logic require us. at least, to be 
 working towards a Midday Celebration 
 every Sunday. 
 
 2. The inconvenience of remaining Fast- 
 ing until Midday, has led to the merciful 
 establishment of the Early Celebration, 
 for those communicating on that day. 
 
 The Primary Duty. 
 
 God lays it on the conscience of every 
 baptized person, to receive the Holy Com- 
 munion of the Body and Blood of Christ. 
 Theoretically, everybody ougbt to re- 
 ceive " every Sunday at the least : but prac- 
 tically, tbe rule has come to be, "Receive 
 once a month, and at Christmas, Easter, 
 and Whitsuntide; oftener as the spiritual 
 life advances. " 
 
 Now, if persons do not receive every 
 Sunday, the Church has ruled that the 
 least they can do, is to be present at the 
 Celebration every Sunday. Everyone could 
 come once a week with but little trouble. 
 
 It was the reverent custom in tbe Primi- 
 tive Church, from the Apostles' time, and 
 in all parts of Christendom for the first 
 1,500 years, to receive the Communion 
 only fasting. This has continued to be 
 tbe custom, even to this day, with more 
 than three-fourths of Christendom. These 
 facts, to say nothing of reiterated Canons 
 of the Church, appeal to us with very 
 solemn and binding force. 
 
 Bishop Doane says : ' The nse of pri- 
 vate confession is an inherent eight op 
 8INNEB8, and the Power of Absolution is 
 involved in the office of every Priest;" 
 and this is the teaching of Holy Sciipture, 
 and the Holy Catholic Church. 
 
 The Romish error lies in the abuse op 
 this MEANS OF grace, and chiefly in 
 making it compulsory upon all as essential 
 to their forgiveness. The Catholic Church, 
 on the contrary, simply declares it as a 
 
 SPECIAL DIVINE REMEDY FOR SIN, highly 
 
 needful for some, and a blessed privilege 
 and means of a holier life for any who 
 humbly and heartily desire it. 
 Fasting-days. 
 
 " We cannot too plainly or too frequently 
 emphasize that fact, that it should be one 
 mark ot a consistent Churchman or Church- 
 woman, never to give, and always to decline, 
 an invitation to any entertainment, publi* 
 or private, on any Fast-day of the Church. 
 
 All Fridays are Fasts, and so are tbe days 
 in Lent, and the Ember Days, and Rogation 
 days. 
 
 Bible Teaching. 
 
 The Ownership. — The silver is Mine and 
 the gold is Mine saith the Lord of Hosts. 
 The whole world is Mine, and the fulness 
 thereof. 
 
 The Stewardship. — Render therefore unto 
 God the things that are God's. 
 
 The Law of the Stewardship. — Let every 
 one of you lay by him in store, as God 
 hath prospered him. 
 
 More Bible Teaching. 
 " Till DEATH us do part. " See 1 Cor. 7, 39.. 
 
 ■ «» » ■ 
 
 A TABLE 
 
 OF 
 
 KINDRED AND AFFINITY, 
 
 WHEREIN WHOSOEVER 
 8CB11TUBI. 
 
 KEI.ATED, ARE FORBIDDEN II 
 MARRY TOGETHER. 
 
 A Man may not marry his 
 1 /^\ RANDMOTHKR, 
 t V3T Grandfather's Wife, 
 S Wife's Grandmother. 
 
 4 Father's Sister, 
 
 5 Mother's Sister, 
 
 6 Father's Brother's Wife. 
 
 7 Mother's Brother's Wire, 
 
 8 Wife's Father's Sister, 
 
 9 Wife's Mother's Sister. 
 
 10 Mother, 
 
 11 Step-Mother, 
 
 12 Wife's Mother. 
 
 13 Daughter, 
 
 U Wife's Daughter, 
 
 15 Sou's Wife. 
 
 16 Sister, 
 
 17 Wife's Sister, 
 
 18 Brother's Wife. 
 
 19 Sons Daughter, 
 
 20 Daughter's Daughter, 
 
 21 Son's Sou's Wife. 
 
 22 Daughter's Son's Wife, 
 2:i Wile's Sou's Daughter, 
 
 24 Wife's Daughter's Daughter. 
 
 25 Brother's Daughter. 
 2f> Sisters Daughter, 
 
 27 Brother's Son's Wife. 
 
 28 Sister's Son's Wife, 
 
 29 Wife's Brother's Daughter, 
 
 30 Wife's Sister's Daughter. 
 
 A Woman may not marry htr 
 
 1 r\ RANDFATHF.R 
 
 2 ^-* Grandmother's 
 
 3 Husbaud's Or 
 
 ITusb., 
 dfalhcr. 
 
 4 Father's Brother, 
 
 5 Mother's Brother. 
 
 6 Father's Sister's Husband. 
 
 7 Mother's Sister's Husband, 
 
 8 Husband's Father's Brother, 
 
 9 Husband's Mother's Brother. 
 
 10 Father, 
 
 11 Step- Father, 
 
 12 Husband's Father. 
 
 13 Son, 
 
 14 Husband's Son, 
 
 15 Daughter's Husband 
 
 II! Brother, 
 
 17 Husband's Brother, 
 
 18 Sister's Uusbaud. 
 
 19 Son's Son, 
 
 20 Daughter's Son, 
 
 21 Son's Daughter's Husband. 
 
 22 Daughter's Daughter's flush 
 
 23 Husband's. Son's Sou, 
 
 24 Husband's Daughter's Son. 
 
 25 Brother's Son, 
 
 26 Sistci's Son, 
 
 27 Brother's Daughter's Husk. 
 
 28 Sister's Daughter's limb., 
 
 29 Husband's Brother's Son, 
 SO Hnsband'a Sister's Son. 
 
 52 
 
THE*RE 7VRE STANDARDS. 
 
 No Churchman can bs insensible to the greatly increased activity of all Church life 
 and work in our own day. But maiiy who rejoice in this new vigor are occasionally 
 troubled by what they deem innovations in matters of worship and ritual. Of course it 
 could easily be said that if changes are improvements it matters little whether they are 
 innovations or not. But there is a better answer to be found in the fact that many tilings 
 which appear to bj novelties and which are sometimes objected to on that account, are not 
 such at all, but simply the return to the true standard of the Church. It must not be for- 
 gotten that the first years of the Church in this country were years of feebleness and dull- 
 ness — due partly to weakness and fewness, partly to the inheritance of the evil tradition of 
 the eighteenth century in the English < 'hurch. The last century marked the very ebb-tide 
 of devotion, activity, and Catholic teaching in the Church of England, and was so far from 
 being her normal standard, that it was a most grievous falling away. Frequent Eucharists, 
 daily services, reverent ritual, and beautiful churches, are alterations from the lifelessness 
 and decay which so largely characterized the last age, but they are also only a return to the 
 true teaching and intention of the Prayer Book and of the first reformers. To employ a 
 homely illustration, the present movement is like a house-cleaning, which brings annoyance 
 to a good many lovers of quiet, raises a cloud of dust and throws things into temporary 
 confusion, but results finally in better order, fresh beauty, and fuller comfort. — Selected. 
 
 LOyALTtJ TO OUR STA/NT)7VR*DS. 
 
 1. We acknowledge, day by day, the 
 
 freat facts of the Creed, although it is only 
 y degrees that we learn their full meaning. 
 
 2. We hold up the Perfect Pattern of our 
 Lord's earthly Life, although we fall so far 
 below it. 
 
 3. Likewise, we can and should recognize 
 our Duty as to Prayer, Sacraments, and 
 Worship, however imperfectly we at present 
 fulfil it. But let there be a gradual re-ad- 
 justment of our other duties, in order to 
 secure time for this Paramount Duty. Re- 
 ligious Duties must be "crowded in," or else 
 they will be certainly "crowded out." 
 
 The Why and Wherefore. 
 
 The Church is an Organization, founded 
 more than 1850 years ago. It is as distinct 
 an organization as Freemasonry, Odd-Fellow- 
 ship, or any other Order or Society ; but 
 unlike all other organizations, it is. Di- 
 vine, being founded by Jesus Christ, and 
 perpetually indwelt by the Holy Ghost. 
 
 It consists, (1) of the Bishops, as a self- 
 perpetuating Corporation, and (2) of the 
 people, in Fellowship with the Bishops, 
 through the ministrations of the lower 
 Clergy. 
 
 We are initiated into this organization by 
 Baptism; and we preserve good standing 
 upon the following conditions (see Acts 2 : 
 42.) : 1st, That we continue to hold the 
 Apostles' Creed ; 2d, That we are obedient 
 to the Apostles' Oovernmcnt; 3d, That we 
 receive the Holy Communion from the hands 
 of the Apostolic Ministry ; and, 4th, That 
 we join devoutly in that Liturgical form of 
 Worship, which has been the Common Wor- 
 ship of the Church from the beginning. 
 
 The Facts of the Case. 
 
 There is one day in each week set apart by 
 Almighty God's Will, for His Special Wor- 
 ship; the Lord's Day, the day of the 
 Resurrection of Christ. Do not allow your- 
 self to be deceived in this matter; for, to be 
 absent from Church on Sunday without due 
 
 cause, is to separate yourself from the Media- 
 tion of Christ, to commit the sin of disobedi- 
 ence and unthankfulness, and to incur * 
 grievous loss of Divine Grace. — Rev. F. H. 
 Stubbs. 
 
 The New Testament tells us clearly t» 
 hallow the Lord's Day by the Lord's Supper. 
 This is our Law and our Rubric; and to this 
 reformation I call you all, in God's Name. 
 I consider our neglect of Scripture, and of 
 the Primitive example in this respect, a 
 grave abuse, and a sad impeachment of our 
 sincerity in claiming to follow Scripture, and 
 the Primitive Church. — Bishop Coxe. 
 
 Sunday without the Eucharist, is at least 
 as much an anomaly as Hamlet with Hamlet 
 left out. We cannot suppose that we keep 
 Sunday, when we neglect the main business 
 of the day; and in Holy Scripture, the 
 business of Sunday appears at least as 
 plainly as the day itself; for in the one dis- 
 tinct notice we have of the disciples keeping 
 Sunday, it is as coming together to Break 
 Bread. — Selected. 
 
 The Pure Humanity of Jesus Christ is the 
 connecting link between God and man. 
 
 Our access to God is through the God-man, 
 Christ Jesus. 
 
 This access is for us. as well as for those 
 who approached Him 1,800 years ago, in 
 Palestine. 
 
 We find Him in His Eucharist. All 
 Christian approach to God is based upon 
 Eucharist ie Communion. 
 
 Dear reader, are you willing to forego thin 
 characteristic blessing of Christianity '! 
 
 As regards your Worship, can you becon- 
 tent (as many professing Christians seem to 
 be^, with the indefinite groping of Natural 
 Religion, or the far-off glimpses of the Elder 
 Dispensation? -Selected. 
 
 All Christian Prayer is founded upon the 
 Eucharistic Communion and Sacrifice. We 
 acquire (lie RIGHT 10 pray by union with 
 Christ, and we exercise it by pleading His 
 Merits. — Canon Mason. 
 
 53 
 
Ill the Eucharist our Lord Jesus Christ 
 
 vouchsafes Hia Heal Presence, that (l) w He 
 may be ottered ('. ~ rented) and pleaded 
 before God, [as being the Propitiation for 
 our sins, and our Thank-offering infinitely 
 acceptable to God]; and also that (2), Me 
 may be "our Spiritual Food and Sustenance 
 in that Holy Sacrament." 
 
 This, then, is the chief function of Divine 
 Worship, and by it we approach unto God 
 in and through the merits and mediation of 
 Christ, in a manner which is not possible 
 through any other service. It is of such 
 necessity and obligation, that, without it, if 
 von are an adult, you cannot be saved. — Rev. 
 F. H. Stubbs. 
 
 To come to the Lord's Supper is simply to 
 come to Jesus Christ ; to come to Him in the 
 way of His Appointment: to come to Him 
 in the way especially instituted for us by 
 Himself, in view of His departure from the 
 earth, and Ascension into Heaven. 
 
 What are the qualifications required in 
 him who would approach the Table of the 
 Lord? I reply: simply those which were 
 required to approach His Person when He 
 dwelt in Judea: simply those which are re- 
 quired to approach His Person, when he 
 must give an account at the Last Day: 1, 
 A hearty sorrow that he is a sinner ; 2, A 
 firm faith that Christ can forgive his sins, 
 and cleanse him from all uncleanness; 3, A 
 sincere wish to receive these blessings, and 
 to lead a godlv, righteous, and sober life. — 
 Dr. Dix. 
 
 Now, if persons do not receive Holy Com- 
 munion every Sunday, THE Church has 
 ruled that the least they can do, is to be 
 present at the Celebration every Sunday. 
 Every one could come once a week with 
 but little trouble. — Selected. 
 
 Non-cominunieating attendance is not de- 
 signed as a substitute for frequent Commun- 
 ion, but as a substitute for staying home from 
 this Highest Act of the Church's Worship, 
 when not intending to communicate. — Church 
 Times. 
 
 The Communicant should always have a 
 special intention in offering the Eucharistic 
 Sacrifice; as, to :usk (rod for some special 
 grace of which the need is felt, or for tempo- 
 ral mercies, or for the health and salvation 
 of those near to us, or for a blessing on any 
 good work in which the Communicant may 
 be engaged or interested, or for the peace of 
 the Church. — Dr. Dix's Altar Manual. 
 
 The Holy Eucharist is.truly efficacious for 
 the obtaining of all those things which are 
 the subject matter of Prayer and Intercession. 
 This is manifest, on the slighest inspection 
 of the ancient Liturgies; it rests upon their 
 structure and general tenor. Their common 
 purpose is to solicit benefits for the worship- 
 pers and for the whole body of Christ. — Arch- 
 deacon Wilber force . 
 
 It was the reverent custom in the Primi- 
 tive Church, from the Apostles' time, and in 
 all parts of Christendom for the first 1,500 
 years, to receive the Communion only fast- 
 ing. This has continued to be the custom, 
 even to this day, with more than three-fourths 
 of Christendom. These facts, to say nothing 
 of reiterated Canons of the Church, appeal 
 to us with very solemn and binding force. — 
 Dr. Ewer. 
 
 Each soul isa "machine" for spiritual 
 and amoral influence. It must be kept in 
 working order, and it must be connected 
 with the motive power: yet many souls, 
 even if willing to work, neglect their Repen- 
 tance, and their Communions, by which the 
 above conditions are brought about and 
 maintained. — St. John's Record. 
 
 The Feet of the "Priests Stood Firm. 
 
 Take up the Ark on your shoulders, 
 
 Priests of the Holy and True ; 
 Enter the swelling of Jordan, 
 
 And stand while the Hosts go through. 
 Stand in the bed of the river, 
 
 Where never a foot hath trod, 
 4,nd win by your true obedience, 
 
 A path for the people of God. 
 
 What though the Lion of Judah, 
 
 Float o'er his glittering van, 
 What though the strength of the Serpent 
 
 Coil round the standard of Dan ; 
 Breathes not a Prince nor a Leader, 
 
 Could takj up your work to-day. 
 Nor can win a stand of the Promised Land 
 
 Unless you will guard the way ! 
 
 Not for the mighty ones only, 
 
 Scenting the battle afar, 
 Reuben, and Gad, and Manasseh, 
 
 Harnessed and ready for war . 
 
 But time must be gained and road main- 
 tained 
 
 For the young and the weak and the slow, 
 And not till the last has safely passed, 
 
 Will the Priests have leave to go. 
 
 Down through the bed of the river, 
 
 Kept dry by their steadfast feet, 
 Tribe after tribe goes over, 
 
 And still the cowed waves retreat. 
 For tho' in their mystical durance, 
 
 The waters of Jordan may chafe, 
 The calm, brave faith, that is strong as 
 death, 
 
 Stands firm— and the flocks are safe. 
 
 O lesson of wondrous meaning ! 
 
 O type of the times to be ! 
 O Giver of (J race to Aaron's Race, 
 
 Our strength will come from Thee I 
 And our desert years of toils and fears 
 
 May reach a glorious term, 
 If* bearing the weight of the Church's fate, 
 
 The Priests of the Lord stand firm. 
 
 54 
 
Concerning The Fast Before Communion. 
 
 It has been truly said that the custom of receiving the Holy Eucharist before other 
 food, commends itself without argument, to the devout mind, and that to hear of it is t$ 
 adopt it. It is further asserted, that this Rule may almost certainly be traced to the legis- 
 lative action of the Apostles. Without doubt, it was carefully observed by all Christians 
 _>rthe first 1500 years, and has continued to be the custom, even to this day, with more 
 than three-fourths of Christendom. But serious attempts have been made to question its 
 importance and its binding character ; and on the other hand, it has sometimes been en- 
 forced in cases in which the temper of sweet reasonableness, which pervades the Church's 
 administration of Her discipline, would have suggested a more merciful course. 
 
 (Before proceeding to quote some important passages from the Rev. F. Puller's Essay 
 •on this subject, it may be as well to explain, that by Fasting before Communion is meant a 
 complete abstinence from all food and drink, either from midnight, or from the sunset of 
 the preceding day ; in the West, the evidence all points to midnight as the hour when the 
 fast begins. The fact of the rigor of the ancient fasts, prolonged twice every week until 3 
 P. M., and not to be broken until that time, by even a participation of the Eucharistic 
 Species, completely refutes the notion that only a partial fast was intended.) 
 
 There are three points upon which information is commonly sought : 1. Is there good 
 reason to think that the custom of Fasting Communion was in vogue earlier than the 
 Council of Hippo, A. D. 393, when the first canon on the subject was enacted ? (it being 
 generally admitted that after A. D. 400, the custom was universal.) 2. Might not a 
 National Church abolish this Rule by canonical action, or by disuse ? 3. Is the Rule ab- 
 solutely inflexible ? 
 
 1. Passing by other evidence (which the reader can find in the Essay mentioned above,) 
 it will be sufficient to hear the words of St. Augustine, who was the Bishop of Hippo at 
 the time of the Council held there in A. D. 393. St. Augustine's evidence on such a point 
 carries very great weight. He was one of the most prominent persons in the whole Church 
 of his time, and was in correspondence with well-informed people living both in the East 
 and in the West. He was a man of perfect candor, and would never have committed him- 
 self to such an unhesitating statement about the practice of the Universal Church, if he had 
 not had good ground for knowing that what he was writing, was substantially true. In his 
 letter, written A. D. 400, to Januarius, who had applied to him for information and in- 
 struction, (which letter is given in full in Hall's "Fasting Reception, etc."), St. Augustine 
 says that "everywhere throughout the Universal Church, the Sacrament is partaken of by 
 persons fasting," and that "this observance is uniform amid all the variety of other cus- 
 toms." And he pronounces it to be not only universal, but also immemorial in the Church 
 of God, for he declares it to have been established by St. Paul himself ; and that "ever 
 since that earliest period, that first part ofthe Apostolic age, it has seemed good to the Holy 
 Ghost, that, in honor of so great a Sacrament, the Body of the Lord should enter the 
 mouth of a Christian before other food ; and it is for this reason, [i. e. for the honor of so 
 great a Sacrament] that the custom referred to, is observed throughout the world." 
 
 Dr. Bright says : "From a survey of this passage, nothing can be more certain than 
 that St. Augustine regarded the rule of Fasting Communion as (1) observed by the Church 
 Universal; (2) therefore traceable to Apostolic Authority, e.g. St. Paul's, and therefore (3) 
 possessing Divine Sanction." 
 
 It is perfectly clear from his own words, that it never entered St. Augustine's mind 
 that the Council of Hippo in A. D. 393 originated this rule, but rather that it simply en- 
 acted a Canon enforcing a rule which had come down from time immemorial. And he 
 further maintains, (taking an entirely different view of the matter from Dr. Kingdon,) 
 that from the very fact there is no previous Synodical action about the matter, we must 
 conclude that the custom owes its origin to a far more sacred source. St. Augustine lays 
 down the principle that "Whatever the Universal Church holds, if it was not instituted 
 by Councils, but has always been retained, is most rightly believed to have been delivered 
 by nothing less than Apostolic Authority." 
 
 It was just because the Ecumenical Rule of Fasting Communion had not been instituted 
 by Councils, that St. Augustine ascribed its origin to the Authority of the Apostles, and 
 in particular to the Apostle St. Paul ; and as the Apostles were directly commissioned by 
 our Lord, and were inspired by the Holy Ghost, therefore St. Augustine does not shrink 
 from ascribing in some sense, the authorship of the Rule of Fasting Communion, to our 
 Lord and to the Holy Ghost. He held that the Apostles' rules were really our Lord's rules 
 
 55 
 
2. Since the object of the rule is to give due honor to onr Lord in the Sacrament of His 
 Love, and to protect and guard the most Sacred Institution of the Gospel Covenant — since 
 this is a holy object, and a lasting object, — since the law, coming as it does from the 
 Apostles, and guarding as it doessach aCentral Institution of Christianity, is far more sacred 
 than if it had been enacted at au Ecumenical Council, the Church dare not give up the 
 rule. She cannot give it up. The Church has realized this all along. Disciplinary 
 Canons of Ecumenical Councils have been abrogated, or have passed into desuetude; but 
 the rule of the Fast before Communion remains and will remain. 
 
 It is impossible to conceive a Church, which had not fallen into heresy, formally 
 abrogating the rule. Any contrary custom which might arise from ignorance of the sacred 
 character of the rule, or from want of instruction in the Church's Faith (or still more 
 from heretical pravity) would have no sort of force in the way of abrogating the bind- 
 ing character of the Rule. 
 
 We deny that any Provincial or National Church could, under ordinary circumstances, 
 abrogate a law instituted by the Apostles for such a purpose, but 
 
 3. The law is of such a character, that it may from time to time come into collision 
 with other laws of a higher order than itself, or of an order level with its own. The ques- 
 tion will then arise, which law shall give way. Though it be of Apostolic Institution, and 
 may therefore rightly be attributed to the Holy Ghost, yet it has always been held that it 
 is a precept of Church Law, and not a precept of Divine Law. It is certain that sometimes 
 on account of grave reasons it may cease to bind, because a law of this kind does not bind 
 with such strictness as would prevent the possibility of its obligation ever ceasing. It is 
 of the nature of a positive law rather than of moral necessity — such as are the internal 
 dispositions of Faith, Repentance, and Charity which are required for a worthy reception 
 of the Holy Sacrament. 
 
 Accordingly Ave find the rule suspended in the case of the Viaticum being ad- 
 ministered to a dying person, and there are other instances of dispensation being given. 
 These only serve to prove the rule, and the cessation of a law in a particular instance is 
 plainly a very different thing from a wholesale dispensation from its observance. 
 
 "If the choice had to be made between not communicating at all, and oc- 
 casional and exceptional receiving after food, the "Ecclesiastical Precept" would give way 
 to the "Divine Obligation." Where this necessity may exist, reverence would suggest 
 that when complete abstinence is impossible, the nearest possible approach to it should be 
 observed." 
 
 It needs to be pointed out that our circumstances differ very materially from those 
 of the Primitive Church. The early Christians for several centuries, besides being 
 habituated to very rigorous, fasting, were permitted to reserve the Blessed Sacrament in their 
 own homes and to communicate themselves at home. In the middle ages, the great mass of 
 the faithful communicated only once a year, and the Blessed Sacrament was reserved in the 
 Church to be carried to sick and weakly persons. With us, our devout people are accus- 
 tomed to communicate frequently ; they cannot fast as the early Christians fasted ; and 
 the Blessed Sacrament is seldom reserved. The Church is bound to retain the sub- 
 stance of the Apostolic Discipline, and yet She must know how to temper it, so that it may 
 not press in a way that was never contemplated Avhen the discipline was instituted. Shi 
 cannot indeed dispense from the Divine Law, but She can dispense from all law which iv 
 not of Divine but Ecclesiastical right. 
 
 People ought not to take the dispensing power into their own hands. The Rule of the 
 Eucharistic Fast is a law. It is a law which binds our consciences. If wc think that our case 
 is a case of necessity which should warrant a dispensation, we should apply to the Bishop of 
 the Diocese through the Priest of the Parish, and petition for relief, (and the relief granted 
 should be only what is absolutely necessary.) No one ought to be judge in his own cause: 
 and especially when the law from which lie wishes to be dispensed is of so sacred a character. 
 Let me recall in conclusion the words of St. Augustine with which I started : "It seemed 
 good to the Holy Ghost, that in honor of so great a Sacrament, the Body of the Lo-d 
 should enter the mouth before other food." A devout Christian who grasps the fact that St 
 Augustine's words are literally true, Will take care that nothing but necessity shall mov» 
 him to seek for a relaxation of the law in his own case. 
 
 56 
 
EXPLANATIONS. 
 
 Frequent Eucharists. 
 
 The Church of England has always 
 professed iu her Canons aud Formu- 
 laries to recognize the interpretive 
 office of the Primitive Church; and 
 that her most approved writers have 
 coustautly declared, that they believed 
 her to approach the nearest of any 
 Christian community upon earth, to 
 the primitive model. If there should 
 be any point therefore, of vital im- 
 portance -anything which goes be- 
 yond those variable questions of ex- 
 ternal regulations which may fairly be 
 left to every age aud nation— any- 
 thing affecting the foundation of her 
 Faith or Practice, in which our 
 Church has departed from the max- 
 ims of Antiquity, her own principles 
 demand that it should be examined 
 and amended. 
 
 Now surely such a case arises from 
 a comparison of our present practice 
 with the usage of Antiquity. Not 
 only was the Holy Eucharist daily 
 ministered iu the Primitive Church, 
 but its staple worship was the Euchar- 
 istic Sacrifice. — Wilberforce. 
 
 9 • * 
 
 Sunday is not merely a day of rest, 
 but a day of rest in order to the due 
 worship of GOD. The chief object 
 of Sunday, is to set forth the glory of 
 God in the Worship of His Church. 
 The day is for this. There is a close 
 relation between the Lord's Day and 
 the Lord's Feast. That is no Chris- 
 tian Sunday, on which there is no Cel- 
 ebration or the Holy Eucharist; and it 
 is the matter of obligation on this day, 
 not that people should rest, but that 
 they should duly worship God iu the 
 Eucharistic Sacrifice. Sunday is a 
 "day of obligation ;" of obligation that 
 is 10 assist in the Eucharistic Wor- 
 ship. Sunday without the Eucharist, 
 is at least as much an anomaly as 
 Hamlet with Hamlet left out. We 
 cannot suppose that we keep Sunday, 
 when we neglect the main business of 
 the day: and in Holy Scripture, the 
 BUSINESS of Sunday appears at 
 least as plainly as the day itself; for in 
 the one distinct notice we have of the 
 disciples keeping Sunday, it is as com- 
 ing together to Break Bread. 
 
 Isn't it strange? What? Why, that 
 in the face of our Lord's institution of 
 the Holy Communion as the one great 
 act of covenant worship, so many 
 well-intentioned Christian people.both 
 outside and inside of the Historic 
 Church, deliberately set it aside, and 
 worship in ways of their own choosing 
 
 or devising. Remember, worship is 
 not merely a series of religious acts 
 designed to please or edify. It is a 
 solemn appearing before God in a way 
 revealed by Himself as acceptable. 
 The question is, what pleases Him ? 
 not, what pleases us ? 
 
 The Daily Eucharist. 
 
 It is one of the most healthful signs 
 of that rising flood of life and light 
 which is hastening back into our 
 branch of God's one true Church, that 
 the daily Sacrifice of the Eucharist is 
 being more and more restored among 
 us. The restoration of the frequent 
 Eucharist is an emphatic claiming of 
 our birth-right, viz., that "We have 
 an Altar," and also that we believe our 
 Lord still exercises His abiding Priest- 
 hood in our sanctuaries. 
 
 We wish we could impress indelibly 
 upon the minds of our readers, that 
 only from the Altar can a full restora- 
 tion of life and spirituality and devo- 
 tion come to us as individuals, and to 
 the Church at large, and also that only 
 after we have put the Holy Eucharist 
 into the position it held in the Apos- 
 tolic times and downward in the 
 Church until the 16th Century, can 
 we hope to rise to our heritage iu the 
 Apostolic and Catholic Church. 
 
 What the sun is amidst the heavenly 
 bodies so is the Holy Sacrifice in the 
 Church's system of life and worship. 
 The Altar with its unbloody Sacrifice 
 is the very pivot and centre of the 
 Church's daily round, and should also 
 be the hinge of all parish life and 
 congregational worship. 
 
 The Sacrifice of the Altar, the 
 "Breaking of the Bread" of God 
 which came down from Heaven was 
 the daily sacrificial action of the first 
 Christians as recorded in the Acts of 
 the Apostles, aud the chief and only 
 worship of the faithful for many hun- 
 dreds of years; and onlj* in the 16th 
 Century did man dare to leave the old 
 ways of the Church's worship and 
 substitute prayers and sermons for the 
 sacrificial commemoration of the dea*th 
 and passion of Christ. We cannot do 
 better than close our article with the 
 following words taken from that golden 
 book the Imitation of Christ: 
 
 "When a priest celebrates, he hon- 
 oreth God, he rejoiceth the Angels, he 
 edifieth the Church, he helpeth the 
 living, and supplicates for rest for the 
 departed, andmakcth himself partaker 
 of all good things."- Diocese of Fond 
 du Lac. 
 
 57 
 
The Lord Jesus Christ instituted the 
 Holy Eucharist to be our Chiefest Act 
 of Worship and our Chiefest Means of 
 Grace. Surely we "make the Word 
 of God of none effect through our 
 tradition." if we adopt such a view of 
 the Holy Eucharist as leads to its in- 
 frequent Celebration and Administra- 
 tion—if we belittle it, so that it be- 
 comes a mere side-issue in our indi- 
 vidual and parochial life. We might 
 ask ourselves, priests and people, 
 whether our thoughts, plans and rou- 
 tine of life, wouldfbe very different if 
 there were no such thing as the Holy 
 Eucharist; in other words, is it, in any 
 real sense, a factor in our religious life? 
 » • < 
 
 "That acceptance which Christ pur- 
 chased through the Sacrifice of the 
 Cross, He applies through the Sacri- 
 fice of the Altar." "For the Body of 
 Christ complied with every condition 
 by which a Sacrifice is characterized, 
 that It might be presented before God 
 as the perpetual ground of man's ac- 
 ceptance. ' 
 
 The distinctive characteristic of 
 Christianity —of the Christian Religion 
 — is that men are saved by the Com- 
 municated Life of Christ. 
 
 We are as dependent for our 
 Christian character upon the Life of 
 Christ given to us, as we are for the 
 pardon of sin upon the Life of Christ 
 given/or us. 
 
 The means whereby the Spirit of 
 Christ does especially convey Christ's 
 Life, are the Christian Sacraments. 
 The Sacraments are the guaranteed 
 points of contact with our Unseen 
 Saviour; for in them we may certainly 
 meet Him and be invigorated by Him 
 as we toil along the road of our pil- 
 grimage. 
 
 The Church of God was put into the 
 world to convey to us what we need, 
 not what we like. 
 
 The Divinity of Christ warrants the 
 realities of Sacramental Grace, as 
 truly as it warrants the cleansing 
 virtue of the Atoning Blood. And 
 conversely, belief in Sacramental 
 Grace protects belief in a Christ Who 
 is really Divine. 
 
 »-•<• 
 
 The word "Mass" is not only in 
 itself most unobjectionable, being in 
 constant use from at least the fourth 
 century, wherever the Latin tongue 
 was used; but its meaning "go in 
 peace," (which is its usual etymology) 
 should commend it to general accepta- 
 tion. It is the only name which 
 speaks in one word of the whole ser- 
 vice in Its three parts of Commemora- 
 tive Sacrifice, Sacramental Commun- 
 
 ion, and Eucharistic Homage; and 
 therefore, even for convenience' sake, 
 and for the avoidance of ambiguity, it 
 deserves to be restored to universal 
 use. It is the name given to King 
 Edward VI 's First Reformed Liturgy 
 of 1549, "the Holy Communion, com- 
 monly called the Mass"; and though 
 dropped from the Second Prayer Book 
 of 1552, yet it is testified to bej ond 
 doubt in those words of the Bill which 
 issued the Second Prayer Book as a 
 mere revision of the First, and which 
 speaks of the First Communion Office 
 as "agreeable to the Word of God, and 
 the Primitive Church, comfortable to 
 Christian men, and most profitable to 
 the estates of this realm."— Church 
 Times. 
 
 The Daily Eucharistic Sacrifice. 
 
 O Thou Whom sinners love, Whose care 
 
 Doth all our sickness heal, 
 Thee we approach with heart sincere, 
 
 Thy power we joy to feel. 
 
 As Incense to Thy Throne above, 
 
 O let our prayers arise; 
 O wing with flames of holy love, 
 
 Our living Sacrifice. 
 
 From Thy blest wounds our life we draw; 
 
 Thine all atoning Blood 
 Daily we drink with trembling awe: 
 
 Thy Flesh our daily Food. 
 
 John Wesley, Priest, 1740. 
 
 FROM WESLEY'S DIARY 
 1774. December 25.— "During the 
 twelve festival days we have the Lord's 
 Supper daily, a little emblem of the 
 Primitive Church. May we be fol- 
 lowers of them in all things, as they 
 were of Christ." 
 
 The Eucharistic Sacrifice. 
 
 Sadler says that the scope and tenor 
 of the Epistle to the Hebrews, is con- 
 demnatory of anything whatsoever 
 which would be a repetition of the 
 Sacrifice of the Cross, or of anything 
 which might be considered supple- 
 mentary to the One Sacrifice, as if 
 the Sacrifice of Christ were not all- 
 sufficient; but is not directed against 
 any view of the Eucharist as a means 
 by which that one all sufficient Sacri- 
 fice is to be commemorated, pleaded, 
 and applied. 
 
 The most determined opponents of 
 the Sacrificial aspect of the Eucharist, 
 insist that if a sinner is to be saved, 
 that sinner must plead and remind 
 God of, and thank God for, the Sacri- 
 fice of Christ; and this each sinner 
 must do for himself in the recesses of 
 his own heart, apart from, and uncon- 
 nected with, the Eucharist; and we 
 go a step further, and insist also that 
 the Church gathered together must 
 plead, and remind God of and thank 
 God for, the Sacrifice of Christ, in and 
 through, and by the Eucharist. 
 
 58 
 
"We have an Altar," means that we 
 have one, not merely as an archaeological 
 curiosity, or as a pleasing decoration for the 
 east end of the Church, hut for use ; it 
 implies the system of Devotion and of 
 Life, centered in the Service of the 
 Altar, as our Chiefest Act of Worship 
 and Intercession, and our Chiefest Means 
 of* Grace. 
 
 Each soul is a "machine" for spiritual 
 and moral influence. It must be kept in 
 working order, and it must be con- 
 nected with the motive power: yet 
 
 many souls, even if willing to work, neg- 
 lect their Repentance and their Commun- 
 ions, by which the above conditions are 
 brought about and maintained. 
 
 Is it right to attend the Communion Service 
 without receiving the Communion f 
 
 Persons should receive the Holy Com- 
 munion, as often as they are duly and 
 truly prepared (once a month to begin 
 with, and oftener as their spiritual life ad- 
 vances), and between times, should at- 
 tend the Celebration as often as possible • 
 once a week, at least. 
 
 "Non-communicating attendance is not 
 designed as a substitute for frequent Com- 
 munion, but as a substitute for staying away 
 from this Highest Act of the Church's 
 Worship, when not expecting to commu- 
 nicate. ' ' 
 
 One day a courtier found King Henry V. 
 attending the Celebration of the Holy 
 Eucharist at an almost deserted side-chapel 
 in Westminster Abbey, whilst a great 
 crowd, gathered thick together, filled the 
 nave, and hung upon the lips of a popular 
 preacher. When an opportunity presented 
 itself, the courtier inquired of the King, 
 why he was not with the large congrega- 
 tion. On this, the King replied, " I would 
 rather be with my Dearest Friend, 
 than merely to hear Him talked about." 
 • ««> » 
 
 The Communicant should always have a 
 Special Intention in offering the Eucharistic 
 Sacrifice ; as, to ask God for some special 
 grace of which the need is felt, or for tem- 
 poral mercies, or for the health and salva- 
 tion of those near to us, or for a blessing on 
 any good work in which the Communicant 
 may be engaged or interested, or for the 
 peace of the Church. 
 
 ■ <»» i 
 
 The Two Sorts of Celebrations. 
 
 The Holy Eucharist is our Chiefest Act 
 of Worship, and our Chiefest Means of 
 Grace. 
 
 We come (1) to Worship, i. c, to offer 
 and present Jesus to our Heavenly Father, 
 and to present ourselves in Him ; this is 
 its Sacrificial Aspect. 
 
 We come (2) to Communicate, i. e, 
 to receive Jesus, and thus to have fellow- 
 ship with God, His Angels, and His People ; 
 this is the Sacramental Aspect. 
 
 Now, as the Eucharist, though one Ser- 
 vice, has this twofold object, so there are 
 two sorts of Celebrations, called, for 
 convenience, High and Low. 
 
 1. To facilitate devout Communions, 
 Low, or Plain Celebrations (which gen- 
 erally take place in the early morning), 
 are marked by quietness, simplicity, omis- 
 sion of sermon, etc., though not without 
 adequate recognition of the Sacrificial 
 Aspect. 
 
 2. In High, or Choral Celebrations, 
 prominence is given to the idea of Worship, 
 by music, ceremonies, etc., though not 
 without adequate iecognition of the Sacra- 
 mental Aspect. — Knox-Little. 
 
 The Holy Communion in Connec- 
 tion With Funerals. 
 
 One of the oldest, sweetest, and most 
 helpful customs of the Church of God, ia 
 to have the Holy Communion in oonnection 
 with funerals, either as a part of the Burial 
 Service, or at a previous hour of the same 
 day. (Also on Anniversaries. ) 
 
 There are those who associate this ancient 
 custom with modern erroneous doctrines : 
 but surely, if it was proper to be done at 
 every Burial in the Pure and Undivided 
 Church, it is proper to-day. The out- 
 side world is sure to put a wrong interpre- 
 tation on everything we do or say : so that 
 the best course, the consistent course, is to 
 do our duty, and quietly take comfort in 
 the blessed privileges of the Church. 
 
 Note. — It is very important that each 
 one while in health (in addition to other 
 preparations), should write out directions 
 concerning his or her own funeral, and 
 deposit the paper with the Rector, or with 
 some trusted friend. Truly, "in the 
 midst of life we are in death." 
 
 The late Bishop Doane says of the daily 
 service: "It is a half hour of silence. 
 It is a half-hour of thoughtfulness. It 
 is a half-hour of reverence. It is a half- 
 hour of instruction. It is a half-hour of 
 charity. It is a half-hour of DEVOTION. 
 It is a half-hour of heavenly-minded- 
 NESS. It is what Jesus did. It is what 
 the Apostles and first Christians did. It is 
 what the best in every age have done. Try 
 it, and you will like it. You will like its 
 stillness. You will like its serenity. You 
 will like its peace. It will be to you the 
 beauty of holiness. It will realize in you 
 the odor of sanctity. ' ' 
 
 Reverence at the name op Jesus. 
 A stranger enters a place where due rever- 
 ence is observed, and he sees at once Who 
 is loved and honored there. At the Name 
 of Jesus every head is reverently bowed, 
 and he says, perforce : "Whatever these 
 people believe, one thing is evident : they 
 love and reverence Jesus Christ ; He is their 
 King, their Master, their loved One, their 
 Teacher, their Guide." 
 
 59 
 
Christian Ritual 
 
 [The following verses, by Canon Bright, contain 
 adevoutexplanalionoftheRitualofHolyChurch. 
 Strange to say, ihere are those who keep on in- 
 sinuating that we use Kitual and Ceremonial 
 merely lor the sake of form.] 
 
 When to Thy beloved on Patmoa, 
 
 Through the open door in Heaven, 
 Visions of the perfect Worship, 
 
 Saviour, by Thy love were given, 
 Surd;/ Til rue were truth and spirit, 
 
 Surely I'll EB E a pattern shown, 
 How Thy Church should do Her Serviee 
 
 When She came before Thy Throne. 
 (), the censer-bearing Elders, 
 
 Crowned with gold and robed in white ! 
 O, the Living Creatures' Anthem, 
 
 Never resting day or night ! 
 And the thousand choirs of angels, 
 
 With their voices like the sea, 
 Singing praise to God the Father, 
 
 And, Victon Lamb, to Thee. 
 Lord, bring home the glorious lesson 
 
 To their hearts who strangely deem 
 That an unmajestic Worship, 
 
 Doth Thy Majesty beseem ; 
 Show them more of Thy Dear Presence ; 
 
 Let them — let them learn to know 
 That our King is throned among tis, 
 
 And His Church, is Heaven below. 
 Then shall faith read off the meaning 
 
 Of each stately -ordered Kite ; 
 Dull surprise and hard resistance, 
 
 Turn to awe and full delight. 
 Men shall learn how sacred splendor 
 
 Shadows forth the pomp above ; 
 How the glory of our Altars, 
 
 Is the homage of our love. 
 'Tis for Thee we bid the frontal 
 
 Its embroidered wealth unfold ; 
 'Tis for Thee we deck the reredos 
 
 With the colors and the gold ; 
 Thine the floral glow and fragrance, 
 
 THINE the vestures' fair array, 
 THINE the starry lights that glitter, 
 
 Where .Thou dost Thy Light display. 
 'Tis to Thee the chant is lifted ; 
 
 'Tis to Thee our heads are bowed ; 
 Far less deep was Israel's rapture, 
 
 When the glory filled the cloud ! 
 O, our own true God Incarnate, 
 
 What shall Christian Ritual be, 
 But a voice to utter somewhat 
 
 Of our joy and pride in Thee? 
 
 The Why and "Wherefore. 
 
 " I suppose you are one of the Episcopa- 
 lians who like a GBBAT DEAL OP POEM," 
 wrote a friendly critic the other day. The 
 reply is, " not form merely for the sake of 
 form." 
 
 The principles of Worship are Divinely 
 revealed. Worship is not merely a se- 
 quence of pious exercises, to entertain and 
 arouse man ; but an Act of Homage to 
 Almighty (iod. from His Covenant Chil- 
 dren, which He Himself ban sanctioned, 
 and agreed to accept. The Public Worship 
 of the Holy Catholic Chujph consists of 
 certain things commanded to be done, 
 
 and certain accompanying words to bk 
 ENUNCIATED, at, or before, God's Holy 
 Altar, by Clergy and people. These things 
 should be attended to, in a decent, ordeily, 
 and appropriate manner ; and we are nat- 
 urally guided by the pictures of Worship 
 in the Holy Scriptures, and by the rever- 
 ent common sense of the Church, embodied 
 in Her immemorial usages. 
 
 The Holy Altar should be dignified by 
 position and ornament. The Service of the 
 Altar, and its attendant Offices, should be 
 offered by the Clergy, with more or fewer 
 assistants, according to tLe dignity of the 
 occasion, all appropriately vested (as were 
 the Priests and Levites of old). The en- 
 trance and exit have to be made in a be- 
 coming manner; and all other necessary acts 
 and movements are to be reverent and dig- 
 nified, without ostentation. [Jt needs to - 
 be noticed, that the most orna' Christian 
 Worship in the world, is simplicity itself, 
 as compared with the Divinely- arranged 
 Ceremonial of the Old Dispensation.] 
 
 Since Worship is offered to God, there is 
 implied, not only reverent demeanor, but 
 also an appropriate use of the voice. The 
 realization of God's Presence and Infinite 
 Majesty, leads to the avoidance at all times, 
 of conversational familiarity in Divine 
 Service, and dictates, on occasions of special 
 solemnity, the highest use of the vocal 
 powers, in Anthem and Choral Service. 
 
 The result thus produced, is a reverent 
 and stately ceremonial, honoring to God 
 and helpful to man. 
 
 All this refers to Public Worship. 
 Do not fail to notice, that the Chris- 
 tian Life has many other departments 
 besides Public Worship. There are 
 many things to interest you, until 
 you grow accustomed 'to, and begin 
 to enjoy, Liturgical Worship. 
 The Altar. 
 
 The Altar is the Holy Table whereoa 
 Christ is "offered" (i. e , presented) to God 
 the Father, as the Living Memorial of His 
 own Past Work, and to ns men for our 
 Spiritual Food and Sustenance. 
 
 It is made unlike ordinary tables, for the 
 sake of reverence. In honor of God our 
 Saviour, it is made beautiful with costly 
 Hangings, Lights, and Flowers, and is 
 surmounted by His Cross : for the Euchar- 
 istic Sacrifice is the presentation and plead- 
 ing of the Sacrifice of Calvary. On each 
 side of the Cross stand the tapers, which 
 are lighted in welcome of Christ, the true 
 Light of the World, Who vouchsafes Hi» 
 Presence to communicate His Light of 
 Knowledge and Grace to His people. There 
 are either two lights, or two groups of 
 lights, which signify our Lord's twofold 
 
 nature, God and Man. 
 
 ■ <■» ■ 
 
 Bishop ANDBEWES says : "Christ Him- 
 self, the Substance of the Sacrament, 
 whether in and with the Sacrament, or out 
 of and without the Sacrament, is, wherever 
 He is, to be adored. ' ' 
 
 60 
 
Might not the Almighty Father, In- 
 iiniie in His resources, have saved th« 
 world without exacting the death of 
 His Sou as the price of its salvation? 
 
 Here Revelation does not encourage 
 -conjecture. Enough that the Satisf^c 
 tion actually offered, has been as really 
 accepted. We may presume, without 
 hardihood, that if God might have 
 saved us in other ways, He has chosen 
 the way which was within itself the 
 best. And the freedom of the Father's 
 gift of His Blessed Son, the freedom of 
 the Son's self-oblation, are insisted on in 
 Scripture, as if with the object of con- 
 demning by anticipation, any mercan 
 tile estimate of Infinite Love. 
 
 Self is the centre of the unregenerate 
 man, as God is the Centre of the new 
 man created in Christ Jesus. Self is 
 always plotting a revolution, even in 
 the most holy souls. And self is not 
 really to br-. coaxed into loyalty to God, 
 but must be repressed, and the repres- 
 sion of self is always painful. A Chris- 
 tian looks upon the repression of self 
 as his proper business. Self-denial then 
 is the common-sense of a genuinely Chris- 
 tian Life, just as self-indulgence is the 
 common-sense of a mere natural or hea- 
 then life. 
 
 The common-sense of faith assures us 
 that if Christ is really Divine, His iu- 
 fallibility follows as a thing of course. 
 The man who sincerely believes that 
 Jesus Christ is God, will not doubt 
 that His every word standeth sure, and 
 that whatever has been sealed and 
 sanctioned by His supreme authority 
 is independent of, and unassailable by, 
 the fallible judgment of His creatures 
 respecting it. He sets the seal of His 
 Authority upon the writings of Moses, 
 as a whole, and upon the most miraculous 
 incidents which they relate, in detail. 
 
 If Christ be, in very truth, believed 
 to be the Eternal Son of God, then i he 
 words in which He provides for the 
 communication of His' Life giving 
 Humanity in His Church to the end of 
 time, may well be allowed to stand in 
 all the force and simplicity of their 
 natural meaning. Baptism will then 
 be the Laver of a real Regeneration; 
 the Eucharist will be a real "Commu- 
 nion of the Body and Blood" of the 
 Incarnate Jesus 
 
 If the Bible is to light us on the road 
 to eternity, we should welcome the 
 guidance of the Church of Christ in 
 reading it. 
 
 Some good people fear that the claim 
 of the Bible to contain God's R.evealed 
 Will, is disparaged, if we avail our- 
 
 selves of the services of a guide to its 
 main purpose and meaning. But as 
 books rise in the scale of excellence, 
 they do need this supplementary as- 
 sistance. We do not require a com- 
 pass on a small lake; but we do need a 
 compass in order to cross the Atlantic, 
 and we do not disparage the Atlantic 
 by saying that we need a compass in 
 order to cross it. 
 
 History shows that neither Scripture 
 nor Church can be thrown into the 
 background with lasrintr impunity. 
 If the Church be forgetful of the Su- 
 preme Claims of Scripture, she soon 
 hecomes a prey to superstitions and 
 follies which fatally discredit her mes- 
 sage to mankind. If Scripture be not 
 interpreted by the original and general 
 sense of the Church, it comes in time 
 to be treated as the plaything of indi- 
 vidual fancy. 
 
 A Letter from Canon Liddon. 
 
 [It has been felt that the following letter on a 
 much misunderstood subject, may be helpful to 
 some earnest souls. By way of explanation, it 
 may be stated that this letter is an answer to one 
 who asked Dr, Liddon's opinion on the 
 subject of Private Confession. We have before 
 us then the well-weighed words of a great leader 
 in the Church.] 
 
 Christ Church, Oxford, March, 1883. 
 
 Dear Sir : — The question of private confession 
 is left by our Prayer-book to the decision of the 
 individual conscience, and it is difficult for any 
 other person to settle, because it must be settled 
 in view of a spiritual history known only to the 
 soul itself, aud to God. 
 
 I have myself used confession whenever f have 
 needed it ever since iSjj, and have never regretted 
 it. I think it braces the soul as nothing else does, 
 while the absolution that follows, is a more direct 
 and peremptory application of the Absolving 
 Power left by our Lord to this Church, than the 
 more general formulae of the Daily and Com- 
 munion Services. 
 
 I have felt too as regards my own case, that 
 Bishop Butler's general doctrine about the 
 " safer " course in questions of conduct, points 
 distinctly to the practice. 
 
 Perhaps too. it ought to be considered that 
 there is some risk in giving up any religious prac- 
 tice which has once been adopted. 
 
 In saying this, I do not forget that confession 
 is medicine aud not food, and is to be used when 
 needed, and not as merely a matter of periodical 
 propriety, when the conscience feels that no need 
 exists. But there is risk, when a person has 
 once used confession, in neglecting to use it if 
 the conscience suggests it. 
 
 I have a true affection for , whose lan- 
 guage you quote, but should doubt whether he has 
 ever used confession in his life; and when this is 
 the case, a man can only look at the question from 
 one side, and make a priori guesses as to what 
 may happen in a coutingeucy of which he has 
 no practical knowledge. 
 
 Notwithstanding the finiteness and imperfec- 
 tions of the earthly minister, and the omnis- 
 cience and tenderness of our great High Priest 
 in Heaven, the former docs, by Cln is/'s Commis- 
 sion, help us, if we will, to repent and make ii 
 great moral effort, which is not made so easily 
 when we are alone. 
 
 If you rightly quote the language, it seems to 
 suggest that the earthly priest is in place of the 
 Heavenly; whereas, if he does his duty, he leads 
 us up to Him. 
 
 Ever yours, 
 
 H. P. Liddon. 
 
 61 
 
Explanation of Ceremonial Usages. 
 
 "Ceremonies are advancements of 
 order, decency, modesty, and gravity, 
 in the service of God; expressions of 
 those heavenly desires and disposi- 
 tions which we ought to bring along 
 with us to God's House; adjuments 
 of attention and devotion; furtherances 
 of edification, visible instructors, helps 
 of memory, exercises of faith; the shell 
 that preserves the kernel of religion 
 from contempt ; the leaves that defend 
 the blossoms and fruit."— A rchbishop 
 Bramhall, Primate of Ireland, 1660. 
 
 " So far was it from the purpose of 
 the Church of England to forsake or 
 reject the Churches of Italy, France, 
 Germany, or any such like Churches, 
 in all things which they held or prac- 
 ticed, that as 'The Apology of the 
 Church of England' confesseth, it doth 
 with reverence retain those ceremonies 
 which do neither endamage the Church 
 of God nor offend the minds of sober 
 men, and only departed from them in 
 those particular points wherein they 
 were fallen, both from themselves in 
 their ancient integrity, and from the 
 Apostolic Churches, which were their 
 first founders." — {Canon xxx. o/1603.) 
 
 THE SIGN OF THE CROSS. 
 
 It is a primitive and pious custom to 
 make the sign of the Cros3 upon the 
 forehead or the breast, thus renewing, 
 as it were, our Baptismal dedication to 
 the Crucified, and reminding ourselves 
 of our obligation to take up our own 
 cross daily and follow Him. 
 
 The holy sign is more especially used 
 in Absolution and Benediction, to signify 
 that all pardon and blessing comes to 
 us through the Cross of our Lord ; at 
 the end of the Creed, the Christian sign 
 accompanying the profession of Chris 
 tian belief; and at the beginning and 
 ending of Prayers and more solemn 
 actions, as a token that whatsoever we 
 do, we seek to do all in the Name of 
 the Lord Jesus. 
 
 Bishop Montague says : " If it be not 
 superstitious to sign on the forehead, 
 why is it to sign on any other part of 
 the body? Why more out of Baptism 
 than in Baptism ? Is one part of the 
 body more subject to superstition than 
 another? What hindereth it but that 
 I may sign myself with the sign ot the 
 Cross in any part of my body, at any 
 time, at night when I go to bed, in the 
 morning when I rise? The Ancient 
 Church so used it out of Baptism, and 
 so may we." 
 
 TURNING TO THE EAST. 
 
 As Daniel and pious Israelites prayed 
 with their faces toward Jerusalem, the 
 holy city, so the early Christians were 
 
 wont to turn towards the East in their 
 prayers, and more particularly in their 
 Creeds and Doxologies (which partake 
 of the same nature), as looking for the 
 Rising of the Sun of Righteousness. 
 It is for this same symbolical reason 
 that Christian Churches were ordinarily 
 built with the Altar, towards which the 
 worshippers turned, at the East, and 
 that the general custom in burying the 
 dead is to lay the body with feet to- 
 wards the East. 
 
 In Africa, St. Augustine (A. D. 395) 
 says: "When we stand for Prayer, we 
 turn towards the East, where the day 
 begins, that the soul may be admonish- 
 ed to turn to God, the more excellent 
 nature." 
 
 Iu Asia Minor, St. Basil (A. D. 370) 
 asserts that praying towards the East 
 was an immemorial custom derived 
 from the Apostles, by a constant and 
 secret tradition, anterior to any written 
 documents or nistory. 
 
 BOWING TOWARDS THE ALTAR. 
 
 It is a pious custom of the Church, 
 still retained in some English Cathe- 
 drals as well as in many Parish 
 Churches to make a reverence to- 
 wards the Altar on entering and leav- 
 ing Church ; the Holy Table being the 
 special symbol of God's Presence (as 
 was the Ark in the Jewish Temple,) 
 and the throne of our Lord's Sacra- 
 mental Presence in the Holy Eucharist. 
 
 BOWING AT THE SACRED NAME AND AT 
 OTHER TIME8. 
 
 An English Canon enjoins that "when 
 in time of Divine Service the Holy 
 Name of Jesus is mentioned, due and 
 lowly reverence shall be done by all 
 persons present, as hath been accus- 
 tomed." This custom no doubt, is 
 based in part on the Scripture declara- 
 tion that " at the Name of Jesus every 
 knee shall bow, and every tongue shall 
 confess that Jesus Christ is Lord, to the 
 glory of God the Father."— (Phil. ii. 9.) 
 
 It is also a reverent practice to in- 
 cline the head at the ascription of 
 " Olory be to the Father, and to the Son, 
 and to the Holy Ghost" even as the 
 Angels veil their faces as they worship 
 the Thrice Holy (Isaiah vi., Rev. iv ) ; 
 and to bow the head or knee when in 
 the Nicene Creed we acknowledge the 
 ineffable condescension of the Son of 
 God, "Who for us men and for our 
 salvation came down from Heaven, 
 and was incarnate by the Holy Ghost of 
 the Virgin Mary, and was made Man. 
 
 VESTMENTS. 
 
 From an early date, if not from the 
 very first, it was the custom of the 
 Christian Church, (as God had expressly 
 
 62 
 
ordained for the Jews, and as natural instinct 
 had taught the Heathen, ) for those set apart 
 to minister in holy things, to wear a distinc- 
 tive and symbolical dress. The white linen 
 Surplice which is common both to Clergy and 
 Choristers, is the appropriate garment for the 
 choir offices of Morning and Evening Prayer. 
 But for the Holy Communion, because it is 
 the only service ordained by Christ Himself, 
 and as marking it out as the highest act of 
 Christian Worship, distinctive vestments 
 have been worn by those officiating at the 
 Celebration, by the universal custom of the 
 Catholic Church. One fact proves this. 
 There are several historical Churches which 
 have possessed a continuous life since the 
 Nicene era, namely, the Latin, the Orthodox 
 Greek, the Syrian, the Coptic, the Armenian, 
 the Nestorian, and the Georgian. The two 
 former have been parted for a thousand years. 
 The live latter have been parted from each 
 other and from the two former, ever since 
 the Council of Chalcedon, in 451. Any 
 point on which they are agreed, must there- 
 fore go back to the middle of the fifth century; 
 and unless there be some record of its formal 
 introduction, must be part of their consen- 
 taneous tradition from a still earlier time. 
 They all do agree in the use of the specific 
 Eucharistic vestments. And in one of the 
 oldest extant forms of Christian Liturgies in 
 the "Apostolic Constitutions" (which be- 
 long to the 3d or 2d century), there is a 
 rubrical direction to the Celebrant to "put 
 on his shining garment." Thus the use of a 
 distinctive Eucharistic vestment is a Catholic 
 and primitive custom. 
 
 The change of colors for the sacred seasons 
 and particular occasions, both in the vest- 
 ments of the Clergy and in the adornment of 
 the Sanctuary, is intended as a reminder to 
 the eye, of the character and purposes of the 
 several seasons or services. The principle is 
 exemplified and sanctioned in Holy Scripture, 
 in the many colored hangings of the Taber- 
 nacle (Exodus 25, 4; 26, 1), and the ornaments 
 of the Priesthood (Exodus 28, 28), as well as 
 in the significance of sackcloth and sad attire 
 for sorrow and repentance. 
 
 ALTAR LIGHTS. 
 
 The use of Altar lights is, with very 
 modern exceptions, inwoven throughout with 
 the entire history of the Holy Sacrament ; as 
 associated (1) with its original institution, 
 deep in the night, by our Blessed Lord ; (2) 
 with its primitive celebration at the same 
 hour, or verging towards the morning, dur- 
 ing the centuries of persecution , (3) with its 
 subsequent long continued celebration at the 
 early dawn ; (4) with the immemorial prac- 
 tice of all branches of the Church Catholic, 
 Eastern and Western, Greek, Syrian, Coptic, 
 Gothic, Celtic, many portions of the Luth- 
 eran, and the original Anglican Reformation, 
 no less than the Roman ; (5) with the Divine 
 appointment of lights as the symbol of a 
 Sacred Presence, (Exodus xl, 4, 24, 25 ; (6) 
 
 with the patterns of Celestial Worship re- 
 vealed to Moses on Mount Sinai, and to St. 
 John in the Isle of Patmos, [Kev. iv, 5, 
 Hebr. viii, 5.) 
 
 Lights are likewise used at other times be- 
 sides the celebration of the Holy Eucharist. 
 as emblematic of joy. 
 
 So St. Jerome (A. D. 400) says : " In all 
 the Churches of the East, when the Gospel 
 is about.to be read, lights are kindled, though 
 the sun be shining bright, not to put the 
 darkness to ilight, but to show a sign of re- 
 joicing." 
 
 WAFER BKKAI). 
 
 Bread, in a wafer form, because always 
 ready for use and never crumbling, is used 
 in the celebration of the Holy Communion, 
 chiefly for the greater convenience of the 
 Priest who ministers, and of the faithful who 
 communicate. It may also be said to pertain 
 to reverence, as more separate from common 
 use. 
 
 It is moreover most probably the same 
 kind of bread used by our Lord at the Insti- 
 tution of the Holy Sacrament, and known an 
 Passover bread now. — Advent, Boston, Parish 
 Almanac. 
 
 INCENSE. 
 
 No use rests upon stronger Scriptural au- 
 thority than Incense. It is symbolical of the 
 merits of Christ' s Sacrifice ; of self-oblation ; 
 of prayer and intercession ; of the sweet odor 
 of Christian virtue ; of the zeal with which 
 the Christian should be consumed. 
 
 It has been used in the Worship of all na- 
 tions and through all time. David says ' ' let 
 my prayer be set forth as incense." Ps. 141, 2. 
 It is expressly commanded in the Temple 
 Worship, and its neglect was punished with 
 death. " He shall put incense upon the fire, 
 that the cloud of incense may cover the mercy 
 seat that he die not." (Lev. xvi. 13). 
 
 In the familiar words of Malachi (i. 11) 
 ' ' My Name shall be great among the Gen- 
 tiles ; and in every place incense shall be 
 offered unto My Name and a pure offering," 
 we have a distinct reference to its use in the 
 Gentile or Christian Church; the "Pure 
 Offering" is undoubtedly the Holy Euchar- 
 ist. In the Revelation of St. John, the Angel 
 stands before the Altar with the golden cen- 
 ser and offers incense with the prayers of all 
 Saints upon the golden Altar which was be- 
 fore the throne. (Rev. viii. 3). 
 
 The 3d Apostolic Canon calls for " oil for 
 the lamp and incense for the holy oblation." 
 The Ancient Liturgies contain abundant evi- 
 dence of its use. The English Church from 
 Saxon times used it, and since the Reforma- 
 tion it has been used at the Cathedral of Ely, 
 by Bishops Andrews and Cosin, regularly dur- 
 ing the reigns of Elizabeth and James I., and 
 at the Coronation of George III. and Queen 
 Victoria. Censers are among the vessels or- 
 dered to be retained in use in the Church of 
 England, by the "Ornaments Rubric," and 
 the rubrics ordering the use of incense were 
 in force in the year to which the ' ' Ornaments 
 Rubric' ' refers. — Selected. 
 
 *3 
 
It is often said that the argument of 
 the Epistle to the Hebrews is against 
 the doctrine of the Eucharistic Sacri- 
 fice, because it teaches us that Christ 
 offered Himself once for all on the 
 Cross, which of course it does teach. 
 But, on the contrary, we assert that 
 the Epistle to the Hebrews necessi- 
 tates the Catholic view, for if this 
 Epistle teaches us one truth more 
 plaiuly than another, that truth is 
 that Christ is a "Priest for ever." 
 The anti-Catholic view is that Christ, 
 having once offered Himself on the 
 Cross, has long ceased to offer any- 
 thing; so that, in fact, He is now a 
 priest only in name, whereas the 
 Catholic view is, that being a " Priest 
 for ever," He must do for ever a 
 characteristically priestly act; and con- 
 sequently, according to the same 
 epistle, " He must have now some- 
 what to offer." 
 
 The difference between these two 
 views will appear if we examine the 
 true bearing of one passage :" Christ 
 is not entered into the holy places 
 made with hands, which are the figures 
 of the true; but into heaveu itself, now 
 to appear in the presence of God for 
 us; nor yet that He should offer him- 
 self often, as the High Priest entereth 
 into the holy place every year with 
 blood of others. For then must He 
 often have suffered since the founda 
 tiou of the world : but now once in the 
 end of the world hath He appeared to 
 put away sin by the sacrifice of Him- 
 self," &c. (Heb. x. 24-27). 
 
 Here we have the contrast drawn 
 out between the High Priest, on the 
 one hand, slaying the sacrifice pre 
 scribed lor the Day of Atouement, 
 entering with its blood into the 
 Most Holy Place within the veil, and 
 presenting that blood before the 
 Mercy Seat, then coming out again, 
 and a year alterwards offering another 
 sacrifice: and, on the other hand, our 
 High Priest offering His own blood on 
 the Cross, then, on His Ascension, 
 entering within the heavenly veil, 
 presenting Himself before God, and 
 not coming out again, but remaining 
 within the veil. What we coutend 
 for is, that the priestly action of our 
 Lord, which answers to the priestly 
 action of the Jewish priest once a year 
 within the veil, is, on our Lord's part, 
 not a momentary or temporary, but a 
 continuous action, and this forms its 
 principal point of contrast with the 
 corresponding act of the Jewish 
 priest. The Jewish priest, having 
 shed the blood of his victim, entered 
 for but a short time into the Holiest, 
 and came out again, in order to offer 
 again the next year a similiar sacri- 
 fice. During the short time that he 
 was within the veil he was performing 
 the highest act of his priesthood ; but, 
 inasmuch as the priesthood was imper- 
 
 fect, the blood ignoble, and the atone 
 ment made by it of little comparative 
 worth, he could not continue in the 
 Holiest, but must emerge again, to 
 offer another sacrifice, and another, 
 and another, till he himself was re- 
 moved by death; but, on the contrary, 
 our High Priest continues in the 
 Holiest, because He has no need to 
 come forth to shed blood again, 
 because He has once for all shed His 
 Blood in a sacrifice of infinite worth. 
 
 What, then, is He doing within the 
 veil ? He is evidently performing a 
 continuous act, answering to the 
 momentary act which the Jewish high 
 priest did during the very short time 
 that he was within the earthly veil. 
 The Jewish high priest than presented 
 the blood which he had shed without 
 the veil, and our Lord is now pres- 
 enting within the veil the Sacrifice 
 which He made on the Cross. Christ 
 did not do this once only, when on 
 His Ascension He reached the throne 
 of God, and then ceased: if so, He 
 would have long ceased to mediate 
 through His Passion; but He is now 
 performing the act of His Everlasting 
 Priesthood. He now appears in the 
 presence of God. He now shows 
 Himself as the Lamb sacrificed and 
 yetalive, alive and yet sacrificed. And 
 all is of course for us. If He appeared 
 for Himself alone, He would appear 
 only in Glory, but as it is for us sin- 
 ners that He appears, He appears in 
 all His Glory as a Sacrifice. 
 
 If it be urged against all this that 
 our Lord's Priesthood is fulfilled 
 sufficiently by acts of simple interces- 
 sion, we answer, most emphatically, 
 " No;" for the same Scriptures which 
 reveal to us Christ's Intercession, 
 teach us very distinctly that it takes a 
 priestly form. It is not only the 
 intercession of a friend for friends, 
 but rather of a priest for those on 
 whose behalf he acts in his capacity as 
 priest. Intercession may be the act of 
 one who is not a priest, but our 
 Blessed Lord's intercession is set before 
 us as a special act performed by Him 
 in virtue of His Everlasting Priest- 
 hood. "This man, because He con- 
 tinueth ever, hath an unchangeable 
 Priesthood. Wherefore He is also 
 able to save them to the uttermost that 
 come unto God by Him, seeing He 
 ever liveth to make intercession lor 
 them " (Hebr. vii. 24, 25). 
 
 The idea of a priest engrained in the 
 mind of this inspired writer, is not 
 that of one simply interceding, but of 
 One Who commends His Intercession 
 by having somewhat to offer, and by 
 offering it, for he writes: "Every High 
 Priest is ordained to offer gifts and 
 sacrifices, wherefore IT is OF neces- 
 sity that this man also have some- 
 what to offer." (viii. 3). — Sadler' 's 
 " One Offering." 
 
 64 
 
♦OUR AIMS AND BELIEFS. 
 
 We, as a Parish, recognize that our one 
 sole object is to win souls to Christ. 
 
 We therefore seek to produce a deep re- 
 pentance, a thorough and earnest grap- 
 pling with self and sin, a thorough work 
 of the Holy Spirit in the conversion of 
 the whole man, and a real and potent 
 union with the Incarnate Son of God. 
 
 We provide the Means of Grace, en- 
 abling souls to reach a higher degree of 
 holiness, and a complete transformation of 
 character. 
 
 We humbly aim to take our place in 
 the great Movement of this century, 
 whose mark is personal Sanctity and self- 
 sacrificing Works of Charity. 
 
 DOCTRINE AND WORSHIP. 
 
 We recognize the Prayer Book as the 
 authorized utterance of the Church. 
 
 We believe that, by a full use of the 
 Prayer Book, and the Services therein 
 provided, mankind are the better taught 
 and strengthened, for the demands of 
 their Christian Vocation. 
 
 The Prayer Book is now being better 
 understood, and the Church System more 
 fully employed; witness everywhere — 
 Free Sittings, supported by systematic 
 Offerings ; daily Prayers; frequent Com- 
 munions; dignified Chancels; reverent 
 Services; and faithful Pastoral Work. 
 
 As a Parish, we feel it our duty to assist 
 in restoring, in our age and country, the 
 lost dignity of our Services, and the prac- 
 tice of Divine Worship. It is an unfortu- 
 nate necessity: unfortunate, if it ob- 
 scures in the mind of any, the prominent 
 Spiritual Character of the Movement in 
 which we are engaged. 
 
 Our manner of conducting Public Wor- 
 
 ship is less ornate than that found in 
 some Parishes, and more so than in 
 others. A full explanation of our usages 
 and customs, will be found elsewhere. 
 
 FINANCES. 
 
 This Church depends upon the free-will 
 offerings of its worshippers and friends, 
 for its maintenance. The "envelope 
 system" has been adopted, not as a legally 
 binding pledge, but as an excellent plan 
 to stimulate regularity, and conscientious 
 thoughtfulness in giving — that the offer- 
 ings may not depend upon chance or feel- 
 ing, but may be carefully adjusted to our 
 means. The collection of the offerings 
 is made a part of the Worship, at each 
 Service. 
 
 The Envelope System, as used in this 
 Parish is very simple, and needs but a 
 word of explanation. Envelopes, marked 
 with a certain number, are furnished to 
 the Confirmed Members of the Parish, 
 and to all others applying. A list of per- 
 sons holding these envelopes, with their 
 respective numbers, is kept by the 
 Rector. The numbers, as well as the 
 style of the envelopes, are changed each 
 year. 
 
 As the offerings are given under cover, 
 absolute secrecy is obtained; and strict 
 Christian duty may be fulfilled, without 
 exciting comment, either in the way of 
 praise or blame. Regularity is secured, 
 so that the Church does not suffer from 
 the enforced absence of its members, on 
 account of illness or inclement weather. 
 If everyone will adopt, and conscientious- 
 ly carry out this system of giving, our 
 current expenses can be met fully and 
 promptly, without difficulty or delay. 
 
 The Necessity of Common Worship as the Means of Participating in the Medi- 
 ation of Christ. 
 
 Many people think they need not go to Church. They may, if they choose, 
 pray at home, they say, as well as at Church. This is a sinful error, destructive of 
 the Christian Religion. We have no access unto God directly, that is, by our 
 natural powers by creation. That way is broken off by sin. If no other way is pro- 
 vided, then we are lost souls separate from God. But another way is provided. 
 "There is one God, and one Mediator between God and men, the Man Christ 
 JESUS," (i Tim. ii : 5). We have access unto God, then, only through the "One 
 Mediator," "the Man Christ Jesus." He said "I am the Way . . . No man 
 cometh unto the Father, but by Me," (St. John xiv : 6). Unless we come by Him, 
 we need not try to come at all. And Jesus has told us how to come by Him. We 
 ''must be born again" "of water and of the Spirit." It is only as members of His 
 Church that the Lord Jesus Christ receives us. When we are baptized into the 
 Church of Christ and thus made members of His Body, then Christ owns us for 
 His people, and represents us before His Father as one with Himself. And only 
 as we continue in living union with His Body, the Church, can we continue to share 
 in the benefits of His Mediation. 
 
 But as soon as we are able in our own responsibility to exercise the powers of 
 our Christian nature, then we cannot continue living members of the Mystical Body 
 of Christ, the Catholic Church, unless we take part in that common voice and action 
 of prayer and Worship which necessarily expresses the Corporate Life, and share in 
 
 65 
 
those public Functions of His Religion, those Federal Rites which minister to, and 
 denote, the Life of the Body, and of ourselves as members of the Body. 
 
 Hence appears the necessity of Common Worship as the means of participating 
 in the Mediation of Christ. Unless we attend the Common Worship, as God gives 
 us power, we are not living, but dying, members of the Church, lose our portion and 
 privilege in Christ, and fall into the nature of the first Adam, which is separate from 
 God. 
 
 This peculiar character and blessedness of Public Worship, our Lord signified 
 when He said, "Where two or three are gathered together in My Name, there am I 
 in the midst of them." (St. Matt, xviii : 20). He meant that His Mediatorial Pres- 
 ence is realized by the united action of His people in His Body, the Church; for their 
 union with each other in Him, itself shows and pleads before God that Nature of 
 Christ in which they unite, and in which alone are they able to have access to the 
 Throne of Grace. 
 
 So be mindful that the efficacy of our prayers at home depends upon the Media- 
 tion of Christ, and we have no part in His Mediation unless living members of His 
 Church, and are not living members of His Church unless speaking in the voice, 
 acting in the action, living in the life of the Church, the Collective Body of Christ, 
 through which all His blessings flow to us; just as our tongue and hands would not 
 be living, but dying, members of our body, if they did not speak and act in the life 
 common to the body. 
 
 Private prayers, then, however necessary, have no true efficacy if disconnected 
 from the Corporate Functions, the Public Ordinances, of the Religion of Christ. 
 If we pray as separating ourselves in any manner from the Church, we are not pray- 
 ing as Christians, even though we use the name of Christ, simply because we are 
 not praying in that Nature which confers the Christian Character, and which Christ 
 represents in Heaven. 
 
 In brief, it is very plain that we must act like members of the Church, or we 
 lose the blessings we have got by being born into it. Keep in mind those words of 
 God, "Not forsaking the assembling of yourselves together, as the manner of some 
 is." (Heb. x : 25). 
 
 THE DAYS OF CHRISTIAN WORSHIP. 
 
 1. There is one day in each week set apart by Almighty God's Will, for His 
 Special Worship; the Lord's Day, the day of the Resurrection of Christ. Do not 
 allow yourself to be deceived in this matter; for, to be absent from Church on Sun- 
 day without due cause, is to separate yourself from the Mediation of Christ, to com- 
 mit the sin of disobedience and unthankfulness, and to incur a grievous loss of 
 Divine Grace. 
 
 2. The other Feasts of Obligation are those of Christmas, The Circumcision, The 
 Epiphany, The Annunciation, The Ascension, and All Saints' Day. 
 
 3. Besides these days, if we consider the special privilege of the common prayer, 
 we shall go to Church as often as we can at other times, especially on the great Fasts 
 of Ash-Wednesday, Maundy-Thursday, and Good-Friday. The Church invites her 
 children to Daily Worship. 
 
 THE SERVICES. 
 The services for Public Worship are mainly of two kinds : the Holy Liturgy, 
 and the Divine Offices. 
 
 1. The Holy Liturgy, or Solemn Eucharistic Service, is distinguished from 
 every other service — 
 
 (a.) Because our Blessed Lord Himself ordained it to be the One Essential Act of 
 Christian Worship when He said, "Do this in remembrance of Me," that is "Offer 
 this for My Memorial." (St. Luke xxii : 19). 
 
 (b.) Because therein He vouchsafes His real Presence, that He may be offered 
 (i. e. presented) and pleaded before God, Who is the Propitiation for our sins, and 
 our Thank-offering infinitely acceptable to God; and also that He maybe "our 
 spiritual Food and Sustenance in that Holy Sacrament." 
 
 This, then, is the chief function of Divine Worship, and by it we approach unto 
 God in and through the merits and mediation of Christ, in a manner which is 
 not possible through any other service. 
 
 2. The Divine Offices of Mattins and Evensong (commonly called Morning and 
 Evening Prayer), are ordained by the Church. They cannot take the place of, and 
 are never to be substituted for , the Holy Eucharist. They are subordinate services, 
 attendants and safeguards of the Holy Eucharist, dependent upon, and ministering 
 to, the One Essential Service, and deriving their true efficacy only as used in 
 proper relation with it. 
 
 You should attend the Divine Offices, for they are necessary in their place : but 
 it is necessary in yet a higher sense for you to attend the Holy Sacrifice. The 
 Blessed Sacrament is of such necessity and obligation, that, without it, if you are an 
 adult, you cannot be saved. 
 
 66 
 
"Sunday is the Lord's Day, not 
 Yours." 
 
 It 18 most certain that the obligation 
 of keeping Sunday as a " Day of Rest 
 and Worship," sits much lighter upon 
 the consciences of a large mass of people 
 to-day, than it did upon our forefathers. 
 This tendency of professedly Christian 
 people to '" forsake the assembling of 
 themselves together," and to turn Sun- 
 day into a mere time of loafiDg, is no 
 doubt growing among us; and unless 
 the tide is stemmed, the next genera- 
 tion will have no use for Churches 
 during the months of July, August and 
 September, and places of worship will 
 stand silent and closed for a fourth 
 part of the year. There is no use in 
 trying to disguise the fact. We may as 
 well face the truth, and the sooner we 
 have some plain speaking upon the 
 matter, the better it will be. 
 i. 
 
 Many people think they need not 
 go to Church. They may, if they 
 choose, pray at home, they gay, as well 
 as at Church. This is a sinful error, de- 
 structive of the Christian Religion. 
 
 There is one day in each week set 
 apart by Almighty God's will, for His 
 special worship ; the Lord's Day, the 
 day of the Resurrection of Christ. Do 
 not allow yourself to be deceived in this 
 matter; for, to be absent from Church on 
 Sunday without due cause, is to separate 
 yourself from the Mediation of Christ, 
 to commit the sin of disobedience and un- 
 thankfulness, and to incur a grievous 
 loss of Divine Orace. 
 ii. 
 
 In Holy Scripture, "the business of 
 Sunday appears at least as plainly as 
 the Day itself." The Rev. C. C. Ed- 
 munds, Jr., recently wrote as follows : 
 " If any duty attaches to the Lord's 
 Day, it is that of worship: and if any 
 Act of Worship be of Divine obligation, 
 it is the Celebration of the Holy 
 Communion." 
 
 in. 
 
 1. Jesus Christ has instituted " the 
 Lord's Supper," as the main business 
 of Sunday. [The Day is for this. J It is 
 both our Chiefest Act of Worship, and 
 our Chiefest Means of Grace. All other 
 Services are simply human safeguards 
 and attendants to this Divine Service. 
 Every one should receive (or at least, 
 o«end)Holy Communion every Sunday. 
 
 2. Almighty God insists that Wor- 
 ship must include a sincere tribute from 
 heart and pocket-book. "Thou sbalt 
 not come before Me empty." 
 
 Bishop Davies says: 
 " In the primitive Church, on the 
 first day of the week, the sacrifice of 
 
 the Son of God was always fittingly 
 commemorated by the Celebration of 
 the Holy Communion ; and I believe 
 that the piety of apostolic days will be 
 revived and spiritually increased when 
 the Lord's Own Service shall be ob- 
 served on the Lord's Own Day.'' 
 
 I quote also the well known words of 
 Bishop Coxe to his clergy: " The New 
 Testament tells us clearly to hallow the 
 Lord's Day by the Lord's Supper. This 
 is our Law and our Rubric, and to this 
 reformation I call you all, in God's 
 Name. I consider our neglect of Scrip- 
 ture, and of the primitive example in 
 this respect, a grave abuse, and a sad 
 impeachment of our sincerity in claim- 
 ing to follow Scripture, and the Primi- 
 tive Church," 
 
 IV. 
 
 But Sunday is not only a Day of 
 Worship. It ia a Day of Recreation. 
 Our Lord made it the Weekly Festival 
 of His Church, a day of renewed life 
 for body and soul. And the time has 
 come when the Church should dis- 
 tinctly say that the union of Worship 
 and Recreation on the Lord's Day does 
 not put a man outside the pale of 
 salvation. 
 
 We cannot better explain the Sun- 
 day keeping we desire to see, than by 
 quoting a favorite precept of one of 
 England's Bishops: "Serve God and 
 be cheerful." Our aim should be, in 
 the words of a poet, to "Move upward, 
 working out the beast;" so to observe 
 Sunday as "to increase in us true 
 religion." If our Sundays do not do 
 this, they are misspent. — Selected. 
 
 The Importance of Tranquillity. 
 
 Do you feel restless, ashamed, and dis- 
 couraged after a fault ? 
 
 Then let your first care be to regain 
 peace and tranquillity of heart. Turn 
 your thoughts from what has happened, 
 and consider the infinite mercy of God, 
 as well as the proofs which He has ever 
 given you of it. Having by such con- 
 soling considerations restored the peace 
 of your soul, think seriously of your 
 offence, in order to repair it. (So long 
 as disquiet lasts, you are not in a con- 
 dition to reason upon your fault, as is 
 useful and salutary for you to do; and 
 instead of repairing it, you would com- 
 mit some new and perhaps more 
 grievous one.) 
 
 We could not vex the Evil One more 
 than by clothing ourselves with confi- 
 dence after a fall. His aim is to hold 
 us captive, in constraint of mind, which 
 amounts almost to despair. To frustrate 
 this design of the devil, we must arouse 
 as strong a confidence in our heart as 
 possible. — Selected. 
 
 67 
 
The Necessity of Holy Communion. 
 
 1 1 may be well to state distinctly the 
 four chief Reasons for teaching, as the 
 Church does in her Catechism, that this 
 Holy Communion is "generally necessary 
 to Salvation,' ' where the word "generally" 
 strictly means "to all men," that is to 
 say, of course, if the Sacrament can be 
 had. 
 
 The Jirst Reason arises from the very 
 nature of the case. If our Lord Himself 
 has been pleased to institute a certain 
 \rt of Worship for the use of His whole 
 Church under this present Dispensation 
 of His Grace, how can it be supposed that 
 any Member of His Church who pleases 
 may wilfully neglect it and yet be safe? 
 If the Holy Eucharist be the one only 
 Service Divinely appointed for us all by 
 the Head of the Church, how may we 
 venture to believe that we may trust in 
 Him for Salvation, whilst we neglect the 
 distinctive Service of His Religion? 
 
 The second Reason is founded on the 
 nature of the Gifts which are offered us 
 in this Sacrament. Can we indeed ven- 
 ture to think that Almighty God would 
 offer us such infinitely great and precious 
 Gifts as the Body and the Blood of His 
 Son, if they were not necessary for the 
 support of our Life in Christ ? Surely 
 we cannot think so. It is not for us to 
 say, " Why arc these Gifts offered us? " 
 but seeing that they are offered us in this 
 Holy Communion, who of us dare ven- 
 ture to say that they are unnecessarily 
 offered us I Most surely it follows, that, 
 if the Bread which we here break is the 
 Communion of the Body of Christ, Who 
 alone is our Life, it must be necessary to 
 our Life in Him that we should partake 
 of it. 
 
 The third Reason consists in the posi- 
 tive declaration of our Lord Himself on 
 this very point. He would not leave us 
 in any manner of doubtfulness on so vital 
 a point. He has spoken on this point as 
 solemnly as He has done on any point at 
 all : " Verily, verily, I say unto you, Ex- 
 cept ye eat the Flesh of the Son of Man and 
 drink His Blood, ye have no Life in you. " 
 And certainly our Lord has appointed 
 and instituted no means of our receiving 
 these. His inestimable < lifts but only this 
 Holy Sacrament. As plainly therefore 
 aa any one truth can follow from another, 
 it follows that it is necessary to our Salva- 
 tion that we come to this most Holy Com- 
 munion of the Body and the Blood of 
 Christ our Saviour. This is one of those 
 things which God has made necessary in 
 the order of our Salvation. 
 
 The fourth Reason confirms all that has 
 been said, when we consider how mani- 
 festly the same necessity was foreshad- 
 owed in all the ancient types and figures 
 of this Sacrament. For these Types be- 
 ing Divinely foreordained in all their 
 essential particulars cannot mislead us on 
 this point, all of them so remarkably 
 agi-eeing thereupon. 
 
 In the case of the Tree of Life in the 
 midst of Paradise, it was made necessary, 
 if our first parents would sustain their 
 immortal Life, that they should continu- 
 ally partake of the fruit of this Tree. It 
 would have been the height of presump- 
 tion in them if they had said " God is able 
 to sustain our immortal Life without the 
 fruit of this Tree." 
 
 In the case of the Passover, the Israel- 
 ite who did not keep it when he was able, 
 was to be cut off from the Congregation of 
 the Lord, that is, he was to be excom- 
 municated. 
 
 In the case of the Manna, there was no 
 other Bread provided for the Israelites 
 during their forty years' journey through 
 the wildemess. It was their only susten- 
 ance till they reached the Promised 
 Land. 
 
 And then in the case of all the Sacri- 
 fices all along from the beginning, what 
 would have been the value of any Act of 
 Worship, if the appointed Sacrifices were 
 never offered by the Worshipper? If a 
 Christian now offers Worship, in the wil- 
 ful neglect of the Holy Eucharist which 
 is the only Act directly instituted and 
 commanded by Christ, it must be the same 
 kind of presumption as if an Israelite of 
 old had offered worship in the wilful neg- 
 lect of the Sacrifice then. Our Worship 
 sinks into mere unauthorized self-in- 
 vented worship, if it be disassociated from 
 the Holy Eucharist. 
 
 Doubtless, therefore, we may conclude 
 that it is the general Rule for all Members 
 of the Church of Christ, that it is neces- 
 sary for them all that they come to this 
 Holy Sacrament of Christ, if they desire 
 to be saved by Him. 
 
 We have nothing to do with excep- 
 tional cases. We can believe that the very 
 Heathen may be saved through Christ, 
 although they know Him not, for their 
 ignorance is not wilful. How many of 
 them would believe in Him at once if we 
 made Him known unto them I So also 
 perhaps, for some of us, we may humbly 
 hope that as God is doubtless able, so He 
 may be also willing, to save some, who 
 through pardonable ignorance, or through 
 invincible prejudice do not receive this 
 Sacrament of Christ. For God is doubt- 
 less able to convey the inward Grace of 
 this Sacrament, without the outward part 
 of it, when He pleases to doso, although 
 He has not said or revealed anyth ing on 
 such exceptional cases. But we have no 
 right to expect a Miracle, where the ap- 
 pointed Means of Grace are wilfully neg- 
 lected. The Rule is plain and clear ; all 
 exceptional cases we must humbly leave 
 in the judgment of God, Who alone know- 
 eth all things relating to each one. — Rev. 
 J. R. West. 
 
 Is the Holy Eucharist an Act of 
 Worshlp7 
 
 Now this inquiry is far more serious 
 than vast numbers of religious persons 
 
 68 
 
have any idea of; For if the Holy Eu- 
 charist be not an act of worship, then the 
 martyrs and confessors, i. e., the fore- 
 most Christians in faitli and endurance, 
 of the best ages of the Church, offered to 
 Almighty Cod in their principal devo- 
 tions on the Lord's -day, an erroneous, 
 and so, to a great ex tent (God only knows 
 what extent), an unacceptable worship. 
 For we have writings of the principal 
 martyrs and confessors of the earnest ages 
 of the Church; we have remains, more 
 than sufficient for our purpose, of Clement 
 the companion of Apostles, of Ignatius, 
 Justin Martyr, Iremeusand Cyprian — not 
 to mention such defenders of the faith, in 
 a somewhat later age, as Athanasiua and 
 Vugustine, and Chrysostom — and we find, 
 from their writings, that all these holy 
 men, without exception, regarded the Eu- 
 eharist as the great act of Church worship, 
 and also regarded that worship as sacri- 
 ficial. 
 
 Besides this, we have Liturgies used in 
 in publie worship in all parts of the 
 ancient Church, which Liturgies, when 
 all interpolations and mutilations are 
 taken into the fullest account, most cer- 
 tainly represent the mode of worship pre- 
 valent in the Church long before the 
 Council of Niesea. Now these Liturgies, 
 though differing from one, another in 
 words, and in the arrangement of their 
 principal parts, have all the same leading 
 features, and all agree in applying sacri- 
 ficial terms to the Eucharistic action ; so 
 that there is a very striking resemblance 
 between the words in which such men as 
 Justin Martyr and Irenreus speak of the 
 Sacrifice in the Eucharist, and the words 
 of the Liturgies in which Ave have every 
 reason to believe that these holy men 
 commemorated the Passion of Christ. 
 
 Now no real Christian can contemplate 
 the fall of such men from the [supposed] 
 purity of Christian worship without dis- 
 may ; for if they were so left to their Own 
 devices as altogether to change the lead- 
 ing idea of Christian worship, where is 
 our safety? Are we Christ's? so were 
 they ; have we the Spirit? so had they ; 
 have we the Scriptures ? they had them 
 more than we have, for there was no huge 
 accumulation of theological conjectures 
 and traditional interpretations in those 
 days to obscure the true meaning of 
 Scripture. 
 
 [The greatest fallacy prevails respect- 
 ing " traditions " and "traditional inter- 
 pretations." The opinion of an early 
 father is put down as tradition, whilst the 
 opinion of such writers as Scott or Alford 
 is supposed to be derived from the "pure 
 word." Whereas exactly the contrary is 
 the fact. The eighteenth or nineteenth 
 century writer lias eighteen or nineteen 
 centuries of human interpretations to ob- 
 scure the meaning, whereas Justin Martyr 
 or (renseus had but one. The Protestant 
 writer of our days can no more divest him- 
 self of the influence of his traditions than 
 
 the Popish writer can free himself from 
 his.] 
 
 The greater part of these earliest writers 
 could read the language of the New Tes- 
 tament as their vernacular ; and they 
 lived so much nearer to the times of the 
 sacred writers that they had incompar- 
 ably more facility in ascertaining what 
 was the meaning which the Apostles put 
 on their own words than we have. Above: 
 all, if bitter persecution and continual 
 danger of death for the .sake of Christ. 
 have a tendency to wean men from the 
 love of this world, and so to keep their 
 hopes brighter, and their spiritual vision 
 clearer, then they had helps to realize 
 God's word which we in this age of ease 
 and worldly prosperity cannot have : so 
 that it is a very serious thing for us who 
 have, in comparison with them, endured 
 so little for Christ, to pronounce them 
 wrong in their whole conception of the 
 nature of Christian worship. 
 
 But if the Eucharist be an act of wor- 
 ship, then it is a very serious matter in- 
 deed for those who deny that it is such, 
 or for those who through apathy, or want 
 of attention, or thought, neglect to realize 
 it to be such ; for if the Eucharist be an 
 act of worship at all, it must be by far the 
 most Christian act of worship which 
 sinners can present to God. For, in the 
 first place, it is the one act ordained by 
 Christ Himself; for all other acts of wor- 
 ship are common to other religions ; 
 prayer, praise, thanksgiving, can be off- 
 ered up by the heathen, but the Euchar- 
 ist belongs solely to Christians. 
 
 Then, in the next jdace, Christ in or- 
 daining it, used both words and acts, by 
 which He intended to connect jt in the 
 closest possible way with His own Sacri- 
 fice. He brake bread in token that His 
 own Body should be broken upon the 
 cross for our sins ; He poured the wine 
 into the cup in token that His Blood 
 should be shed for the remission of sins ; 
 He identified this bread and this cup with 
 His own Body and Blood when He said, 
 ' 'This is my Body ;" ' This is my Blood." 
 And He commanded all to be done by His 
 disciples as a remembrance, or memorial, 
 or commemoration of Himself, using the 
 same words to express "do this," and "re- 
 membrance," as are used in Scripture in 
 connection with the most solemn sacrifices. 
 
 It is quite clear from this, that if Christ 
 intended that this service which He insti- 
 tuted should be a public service of relig- 
 ious worship, then no other act of worship 
 can come near to it ; for it is the one ser- 
 vice which we have for the setting forth, 
 in His own ordained way, of the Sacrifice, 
 of the Son of God in visible connection 
 with our prayers, praises, thanksgivings, 
 alms, and offering of ourselves. If, then 
 the Eucharist be an act of worship, it is 
 by far the most evangelical of all acts of 
 worship — if by " evangelical" we mean 
 closely connected with, and resting upon, 
 the one all-sufficient Sacrifice. 
 
 69 
 
For in all other sacrifices or offerings 
 we offer what seems to be our own — the 
 [trod net of our own minds, or wills, or a 
 portion of our own property ; something 
 which proceeds from ourselves, and which 
 derives iis yalue from the state of our- 
 selves, our minds, and hearts ; whereas 
 in the Eucharist we set before God, and 
 afterwards ourselves partake of, that 
 which is DO part of ourselves, and which 
 in no sense derives its dignity and virtue 
 from us ; which has no appreciable value 
 in itself, but which derives all its value 
 from its God ordained connection with 
 the Sacrifice of the Lamb of God. — Sad- 
 ler's " One Offering." 
 
 On the Nature of a Sacrament. 
 
 Since the Holy Sacraments of the Gos- 
 pel are the positive Institutions of God 
 Himself when manifest in the Flesh, and 
 are therefore to the end of time the Chief 
 Rites of the Christian Religion, it surely 
 behooves everyone who calls Himself a 
 Christian most seriously to attend to 
 them, and most reverently to consider 
 their nature. 
 
 And yet how commonly are they 
 neglected. How many Christians pass 
 through their whole lives without giving 
 any proper attention to the Holy Sacra- 
 ments. What multitudes are as ignorant 
 of the nature of the Sacraments as if God 
 had never instituted them. 
 
 Many are quite satisfied of their own 
 safety, if only they can feel some good 
 feelings occasionally ; and so they entirely 
 put aside the Sacraments of Christ. 
 
 Many are contented with observing the 
 Sacraments merely because they are com- 
 manded. They never endeavor to under- 
 stand the ends for which they were insti- 
 tuted or the benefits they are intended to 
 convey ; but rest satisfied with giving a 
 bare obedience to a positive command. 
 
 To many the Sacraments seem quite 
 unnecessary Institutions. They take no 
 account of them in their scheme of doc- 
 trine ; they leave no place for them. If 
 our Saviour had not instituted them, they 
 would not once feel the loss of them. 
 
 Some represent the Sacraments as if 
 they were nothing but very simple relig- 
 ious ceremonies, hardly equal in dignity 
 or value to the ceremonies of the Jewish 
 Church. They have no intelligent faith 
 at all in those special Promises of God, 
 which are attached to the Sacraments of 
 the Gospel Dispensation. 
 
 Some are unwilling to believe that there 
 are any Mysteries in the Sacraments. 
 Although they are everywhere sur- 
 rounded with Mysteries in Nature, deep 
 and wonderful, yet they think that there 
 are none in Religion, none in the chief 
 Articles of our Faith ; but that is all plain 
 and simple, even at those very points 
 where we come nearest of all to God. 
 
 But all this is very superficial, very 
 unsatisfactory, and comfortless. 
 
 And how derogatory to the Honor and 
 the Wisdom and the Power of the Divine 
 
 Institntorf As if onr Lord God Incar- 
 nate would have instituted empty Signs 
 and barren Ceremonies in His Kingdom 
 of Grace, upon which a man might attend 
 or not, as he liked ! 
 
 Does not he who thinks lightly of »the 
 Institution, think lightly also of the In- 
 stitutor ? 
 
 The object of this tract, however, is- 
 not to consider the nature of either of the 
 great Sacraments of the Gospel in particu- 
 lar, but only the Nature of a Sacrament 
 in general. 
 
 This of course must be made known to 
 us by Divine Revelation ; for a Sacrament 
 is not according to the Law and Order of 
 Nature ; it is something quite above and 
 beyond the Laws of Nature, althouerh not 
 contrary to them. 
 
 But to prepare us for the right under- 
 standing of the Nature of a Sacrament, it 
 will be proper to consider, first of all,, 
 some of those Types or Figures of a Sac- 
 rament which were given in the former 
 Dispensations. 
 
 For God, unto Whom are known all 
 His Works even from the beginning, was: 
 pleased to foreshadow the great Mysteries 
 of the Kingdom of Christ from the very 
 beginning of the Creation. 
 
 At the very beginning of the Creation 
 we read of the Institution of Sacramental 
 Ordinances, plainly foreshadowing the 
 great Sacraments of the Gospel. 
 
 The two Sacramental trees planted in 
 Paradise, for instance, are eminent Type* 
 of the two Sacraments which God mani- 
 fested in the Flesh has now instituted in 
 the Church. 
 
 Let us therefore take one of these 
 Types ; let us very carefully consider the 
 account given us of the Tree of Life; and 
 so we shall be well prepared to under- 
 stand the nature of a Sacrament. 
 
 Immortal Life was promised to Adam ; 
 but it was conveyed to him by means of 
 the Tree of Life. So long as he ate of the 
 fruit of that Tree, he would live forever ; 
 but as soon as he should be deprived of 
 access to that Tree, he would become sub- 
 ject to death. Even after his fall, his life 
 might have been continued for ever, if he 
 could have continually eaten of that 
 Tree, as it is said in Genesis iii, 22. 
 
 Now this was a Sacrament to Adam. 
 
 His Innocence and his Holiness were 
 not Life to him ; nor did they of them- 
 selves give Life to him. 
 
 His Happiness was not Life, nor did it 
 give Life to him. 
 
 His Life was something distinct from 
 happiness, holiness, or innocence. It was 
 a distinct gift from God. 
 
 Yet it is not given once for all, but con- 
 tinually ; and it was given through a 
 Divinely appointed means or channel, 
 viz., through the Tree of Life. 
 
 The Life was not in the fruit of the 
 Tree ; that fruit had no power or virtue 
 of its own to produce Life for ever in 
 Adam. But yet the Divine Gift of Life 
 
 70 
 
-was from time to time communicated to 
 him from God, by means of his eating of 
 that Tree. 
 
 This would make Adam distinctly and 
 continually sensible that his Life was not 
 in himself, but that it came from God ; 
 that it was a Gift communicated to him 
 through a particular channel ; that he was 
 thus entirely dependent on God, and that 
 continually. 
 
 Tli is was a Sacrament to Adam. 
 
 There was an outward visible means to 
 be used by him; and then there was an 
 inward and invisible Gift communicated 
 to him from God. 
 
 There was no natural virtue or power 
 in the outward visible means towards the 
 inward gift ; yet by the Divine Institution 
 the inward Gift was communicated 
 through that outward means. 
 
 God was able, doubtless, to have com- 
 municated Life to Adam from time to 
 time, by other means, or without any such 
 means at all ; but does it belong to us to 
 call in question the Divine Wisdom in 
 this particular appointment? 
 
 Let us take another Ensample or Type 
 out of the Old Testament. 
 
 Naaman the Syrian leper was bidden to 
 go and wash in the River Jordan for the 
 •cleansing of his leprosy. 
 
 There was no virtue or power in the 
 little stream of Israel, any more than in 
 the great rivers of Syria, for the cleansing 
 of a leper. But the appointment of God 
 made it necessary for Naaman to wash in 
 the Jordan. 
 
 He received his cleansing indeed from 
 the power of God ; yet that cleansing was 
 communicated to him in the waters of the 
 Jordan. 
 
 He despised at first the Mean*; that 
 were appointed for him to use ; he dis- 
 dained the waters of the little stream of 
 Israel. But until he humbled himself to 
 the appointment of God, he received no 
 healing. God was not in the proud rivers 
 •of Syria, but in the lowly waves of Jordan. 
 
 This was a Sacrament to Naaman. 
 
 A certain outward means was to be used 
 by him, having no virtue at all of its own 
 to effect the cleansing ; and, then, in the 
 use of that outward means, he received 
 from God the blessing he sought for. 
 
 The same things might be said of many 
 other Divine Institutions and Appoint- 
 ments in former Dispensations, which 
 were all so ordered as to prepare the way 
 for the greater Mysteries of the Kingdom 
 of God Incarnate, and for the most per- 
 fect and wonderful of all Sacraments. 
 
 So that we may now the more easily 
 understand the nature of a Sacrament. 
 
 A Christian Sacrament is a Divine In- 
 stitution, ordained by God Himself when 
 manifested in the flesh, for the purpose 
 of conveying to us some Grace or 
 Heavenly Gift. 
 
 It consists of some outward and visible 
 Substance, which we are commanded to 
 use; and also of some inward and spiritual 
 
 Gift, then communicated from God to all 
 who are duly prepared to receive it. 
 
 There is no natural or necessary con- 
 nection at all between these two parts of 
 a Sacrament. The inward Gift is joined 
 to the use of the outward Substance only 
 by virtue of the Divine Institution. The 
 outward substance lias not the least power 
 or virtue of its own to give us the inward 
 grace; but the Spiritual Gift is conveyed 
 to us from God only by the power of the 
 Holy Ghost. 
 
 As when the Lord God Himself ap- 
 peared in this world, He came among us 
 in the outward Form of lowliness and 
 poverty ; even so it is in a Sacrament. 
 The Holy Sacraments are like Him who 
 instituted them. There is an invisible 
 Heavenly Virtue concealed beneath an 
 outward Form ofacommon and lowly ap- 
 pearance. To the eye of sense there is 
 nothing but some natural Substance ; but 
 to Faith there is some Divine Gift of 
 Grace. 
 
 The Nature of the particular Gifts con- 
 veyed to us in either Sacrament is plainly 
 revealed to us by the Word of God, so 
 far as it is necessary for us to know it. 
 But the Nature of these Gifts is not the 
 subject of this tract. 
 
 It must however be here stated that the 
 infinite Gifts conveyed to us in the two 
 Sacraments are of the most essential con- 
 sequence to our Eternal Life; the beginning 
 of that life being communicated to us in 
 the first Sacrament (S. John iii. 5), 
 through membership with our Divine 
 Head then granted to us ; and that in the 
 second Sacrament there is conveyed to us, 
 the spiritual Food and Sustenance of our 
 Eternal Life, through the participation 
 therein granted us of the most precious 
 Body and Blood of our Lord God Incar- 
 nate. (Compare 1 Cor. x. 16, and S. John 
 vi. 55.) 
 
 And the peculiar manner in which God 
 is pleased to communicate to us these in- 
 finitely great Gifts is thus ordained to 
 make us continually sensible of several 
 very great truths, such as the following : 
 
 As neither Innocence nor Holiness was 
 Life to Adam in Paradise ; even so our 
 Eepentance is not Life, — nor our Holi- 
 ness, however great and perfect they may 
 be ; nor do they give us Life. 
 
 Our Eternal Life is a distinct and 
 separate gift coming to us from God, and 
 in the way that He appoints. 
 
 Our Life is not our own : it is a Gift of 
 of God ; conveyed to us not once for all, 
 but continually to be sustained and sup- 
 ported through means of the Sacrament. 
 
 Our entire dependence upon God for 
 the continual support of our eternal Life 
 is deeply impressed upon us, by our hav- 
 ing to receive its Sustenance from time to 
 time, in the second Sacrament. 
 
 If Adam in Paradise would never have 
 thought of presuming on the Power of 
 God to keep him in immortal Life with- 
 out the Fruit of the Tree of Life, who of 
 
 7» 
 
..tli have the presumption to depend 
 upon the Power of God to give and pre- 
 nerve our Eternal life, without the use of 
 those Sacramental Means which He has 
 ordained in His Church '.' 
 
 Where God has appointed Means, are 
 we to look for Miracles? 
 
 Yet how many Christians there are, 
 who if only they have some good feelings 
 think they are sale; never considering 
 that neither Repentance nor Faith nor 
 Holiness are Life, nor do they give Life; 
 for Life is something distinct from those 
 Graces; It is a separate Gift from God, 
 conveyed to us in the ways that He has 
 been pleased to appoint. 
 
 How many there are who pass through 
 their whole life in ignorance of the value 
 of the Holy Sacraments of Christ. They 
 look upon them as mere Ceremonies ; 
 which at best must be observed because 
 tluv are Divinely commanded. 
 
 As it was in the days of our Lord's life 
 in this world, so it is still. He was among 
 the people, they even touched Him, but 
 they discerned Him not. He was in the 
 world, and the world knew Him not. Even 
 so it is still. He is amongst us in His 
 Sacraments, but as for most, they know 
 it not. Many indeed, it is to be feared, 
 even receive the Sacraments, without dis- 
 cerning the Lord's Presence in them. 
 (1 Cor. xi;29.) 
 
 But what danger there must be in this 
 contented ignorance ; in this habitual 
 disesteem and neglect of the great Sacra- 
 ments of the Gospel Dispensation, the 
 wonderful instruments of the Holy Ghost. 
 
 Could an Israelite, do you think, under 
 the former Dispensation, have worshipped 
 God acceptably, if he neglected the ap- 
 pointed Sacrifices? How then can a 
 Christian now worship God acceptably 
 who neglects the Sacraments which have 
 been instituted by the same God? 
 
 Are not the Sacraments of the Gospel 
 Dispensation of far greater Grace and 
 Glory than the Sacrifices of the Jewish 
 Hispensation? 
 
 Or what would you think of a man who 
 should neglect to use the Holy Bible? 
 Would you not say he was living in 
 danger? But the Sacraments are just as 
 much the gift of God as the Bible. They 
 are just as essential to our Salvation as 
 the Bible. Why should it be thought less 
 dangerous to neglect the Sacrament than 
 the Word of Christ? Why should we not 
 neglect one as well as the other? Will 
 ignorance save us from danger, if that 
 ignorance is careless and wilful? 
 
 Oh, what little real reverence must they 
 have for the Lord God Incarnate, who 
 ■oppose that He has ordained mere out- 
 ward ceremonies in His Kingdom, of no 
 power or virtue towards our Salvation, 
 without which we may be saved just as 
 well as with them ! 
 
 How are they just like Naaman, de- 
 spising the lowliness of the outward 
 Means, turning away from the appoint- 
 ment of God 1 
 
 At the same time, however, dear 
 Reader, do not ever suppose, for on* 
 moment, that a bare participation of the 
 Holy Sacraments is all that is insisted 
 upon. 
 
 Repentance towards God end Faith 
 towards our Lord Jesus Christ are most 
 essentially necessary to (it and prepare 
 you to receive rightly the spiritual Gifte 
 conveyed through the Sacraments. 
 
 I f you have none of these, no Repentance . 
 no Faith, in vain you come to the Sacra- 
 ments. 
 
 Oh, be most in earnest, seek most 
 prayerfully and continually, that thest 
 Heavenly Graces may grow and increase 
 in your heart, through the Sanetification 
 of the Holv Ghost. — Rev. J. R. West. 
 
 The Daily Eucharist 
 
 " My Presence shall go with you and I wit! 
 give you rest." 
 
 " If Thy Presence go not with us, carry n>. 
 not from hence." — Exodus xxxiii, 14, 15. 
 
 " Yea, My Presence shall go with you ; 
 
 Could I leave you orphans here, 
 Leave you lonely in the desert 
 
 Filled with anxious doubt and fear? 
 Hard the road ye have to travel, 
 
 Fierce the battle ye must fight ; 
 If in hour of need forsaken 
 
 Could ye face the Devil's might ? 
 
 " Ye are Mine — My hands are raised 
 
 Morn by morn, in pra5 - er for you, 
 As the Priest to God the Father 
 
 Makes the offering ever new. 
 There uplifted ye behold Me, 
 
 There my Ueath and Passion see. 
 From My Cross, with power unchanging. 
 
 Drawing all men unto Me." 
 
 Master, they will not draw nigh Thee ! 
 
 'Tis but " two or three " who knee". 
 Morn by morn before the Altar, 
 
 And Thy Gracious Presence feel. 
 'Tis but " two or three " who, answering 
 
 To the Eucharistic call, 
 Seek for Thee where Thou art hidden, 
 
 Find in Thee their all in all. 
 
 " Twas but ' two or three ' who followed 
 
 In My steps to Calvary ; 
 Faithful until death, abiding 
 
 With Me in My Agony, 
 Ask not what shall be to others, 
 
 Be content to follow en , 
 Watchers thro' (or sharers in) Mv Crucifixion 
 
 With My Mother and St. John' 
 
 " Other sheep I have who wander, 
 
 Heedless, in the wilderness, 
 These My pleading Love would gather, 
 
 These My outstretched Hands would blew. 
 As My Cross in boundless merit, 
 
 Unto all salvation 1 cars, 
 So each Eucharist she offers 
 
 All My Church, though absent, shares.' 
 
 For the godless and the sinful, 
 
 Lamb of God ! we lift our cry ; 
 Save, for whom Thou willed to suffer, 
 
 Save, for whom Thou willed to die ! 
 Raise the fallen, support the weary, 
 
 Heal the sick and cheer the lone, 
 Lamb of God ! Thy word fulfilling, 
 
 Draw them to Thy Altar Throne ! 
 
 There whate'er their griefs and trials 
 
 Faithful souls securely hide, 
 Safe within Thy sheltering Presence, 
 
 Gathered to Thy pierced side 
 There they learn indeed to know Thee, 
 
 There Thy Gracious Promise test— 
 " Come ye weary, heavy laden. 
 
 Come, and I will give you rest." 
 
 — C. F. Herrutmati. 
 
 72 
 
ECieHA-RISTie MEDITATIO/NS 
 
 The Soul's Approach to the Great King. 
 
 /. THE HOLY EUCHARIST, IN THE INNC- tempted "in all points like as we are, yet without 
 
 CENCE OF CHILDHOOD. sin " 
 
 Temptation is an assault from one or other of 
 " She shall be brought unto the King."— Vs. xlv, 14. our three g^^ enemleSi the world, the flesh, or 
 
 The first time the soul is brought unto the Great the devil ; and in the time of assault we want all 
 
 King is in the waters of holy Baptism ; there it is the help we can get to free ourselves from it. 
 
 enrolled as a member and soldier of His kingdom, " The King is near of kin to us." Ah, yes, He 
 
 the holy Catholic Church. is indeed ; He has stooped and become Incarnate, 
 
 And the Church, like a good mother, would have very man ; so that none so well as He "knows 
 
 her children grow up loyal and loving subjects of what is in man." He knows the fiery strength 
 
 the Great King, so she continually brings them ' and power of temptation, for He has been through 
 
 into His presence-chamber of the Eucharist, that it Himself, yet without sin ; therefore, " Come unto 
 
 they may early learn to worship Him on His Altar- Me," He says. 
 
 throne, early learn the lifelong lesson, whichshall O tempted soul, do not refuse to come to Him 
 
 be the safeguard of their youth and the comfort because the temptation is so strong. Jesus thy 
 
 of their declining years, namely that all joys are j King is stronger! Be the temptation ever so 
 
 hallowed, all sorrows shared, every estate of life powerful or so alluring, be it week-day or Sunday, 
 
 helped, by union with Jesus our Lord in the Eu- 
 charist. She teaches the young soldier that morn- 
 ing and night, in sickness or in health, in work 
 or in play, in sadness or in joy, in success or in 
 failure, Jesus is to be the one center of his being, 
 the aim and hope of his life. And she does not 
 only tell him this, but she shows him where He is 
 to be found. She brings to him the Holy Euchar- 
 ist, and teaches him of Christ's covenanted Pres- 
 ence under the humble forms of bread and wine ; 
 our Holy Mother Church tells him of the marvel- 
 lous work of the Blessed Spirit aiding the minis- 
 try of Christ's Priest by which the wondrous 
 change is wrought. She points out to him that 
 no prayers of his can ever be so dear to the Al- 
 mighty Father as those prayers which ascend 
 along with the presentation of the Body and Blood 
 of His dearly beloved Son ; she therefore teaches 
 the young Christian to unite his petitions and his 
 worship with the Intention of the Eucharist. 
 
 She tells him to look forward with great longing 
 to the time when he may himself draw near and 
 receive his Saviour in the Blessed Sacrament of 
 the Altar ; bidding him ever remember that 
 through life he need never be at a loss, for Hit re 
 will be his strength in weakness, his power in 
 temptation, his consolation in sorrow, his sancti- 
 fication in joy, his comfort in sickness, his hope 
 in death. 
 
 Very Bread, Good Shepherd, tend us ; 
 Jesu, of Thy love befriend us ; 
 Thou refresh us, Thou defend us ; 
 Thine eternal goodness send us 
 
 In the land of life to see ; 
 Thou Who all things canst and knowest, 
 Who on earth such food bestowest, 
 Grant us with Thy saints though lowest, 
 Where the heavenly feast Thou showest, 
 Fellow-heirs and guests to be. 
 
 2. THE HOL Y EUCHARIST, IN TEMPT A TION. 
 
 " The King isnear of kin to us." — 2 Sam. xix, 42. 
 
 How many and many a soul there is who thinks 
 that the season of temptation is one in which he 
 may not draw near to the Great King on His sac- 
 ramental Throne ! But surely this is a great mis- 
 take, and the mistake arises because we confound 
 together temptation and the yielding to tempta- 
 tion. The yielding to temptation is sinful, but it 
 is no sin to be tempted. Our Lord Himself was 
 
 come to the Holy Eucharist, and there kneeling 
 at His Altar in deepest humility, entreat of Him 
 that which He will never refuse thee — grace and 
 strength to refuse evil and to choose the good. 
 In the virtue of that Communion His strength 
 will pass out to thee and thou wilt go forth and 
 conquer. 
 
 3. THE HOLY EUCHARIST, HALLOWING 
 DAILY WORK, 
 
 "'There they dwelt with Hie King for His work." 
 — 1 Chron. iv, 23. 
 
 How many people think {hat their daily life of 
 honest, hard-working labour and their religion 
 are two separate things ! — things which may run 
 side by side, like Sunday and Monday, but never 
 mingle together ; and no doubt in past times of 
 neglect, the Church, closed all the week, has 
 strengthened, if not given birth, to this idea. 
 Men often think their daily life of toil is a great 
 hindrance to their religious life and their Church 
 work ; and become inclined to discontent, and to 
 fancy that they could have placed themselves out 
 to greater spiritual advantage than the all-wise 
 Providence of God has done. 
 
 Ah, how endless are the lessons we have to 
 learn from the Incarnate Life of Jesus ! Eighteen 
 years in the carpenter's shop as a working man 
 at Nazareth ; three years spent in His public min- 
 istry. Note the proportion one to the other. 
 Surely the error is our own, aud we must learn to 
 blend the life of religion and the life of labour 
 together. " There they dwelt with the King for His 
 work." And the work, what was it? Quite or- 
 dinary labour among plants, and hedges, and 
 pottery (1 Chron. iv. 23), yet even for that common 
 work they must dwell " with the King." 
 
 And the Christian soul who truly meditates on 
 the mysteries of the carpenter's shop at Nazareth, 
 grasps this fact of dwelling with the King, and 
 his whole life is raised aud elevated by it. To 
 him it is no inconsistent thing to come in his 
 working-clothes to some Church where the daily 
 Sacrifice is offered, and there, in the sacramental 
 Fresence of his Lord, dedicate himself and his 
 day's labour to the Great King. No, he knows it 
 is no inconsistent thing, even though all through 
 the long hours of the day his ears be assailed by 
 impious, blasphemous, and impure language ; he, 
 in the union of the holy Eucharist, is "dwelling 
 
 73 
 
with the King'" and he looks out as from the 
 shadow of a Great Rock. 
 
 What /((inconsistent is to leave the dwelling of 
 the King, and to join in the sin of the whole world 
 around. "'There they dwelt with the King for 
 His work." 
 
 4. THE HOL Y EUCHARIST, IN PERPLEXITY. 
 
 " Let unj Lord the King now speak." — 2 Sam. xiv. 18. 
 
 principle that is the source of all that tender sym- 
 pathy, and will return from his Communion 
 strengthened as well as comforted. 
 
 And so in times of sorrow, when death has 
 visited the house, and hearts arc wrung with 
 grief, the Christian mourner does not for " cus- 
 tom's" sake spend the Sunday in the house ; he 
 knows too well for that (for has he not often ex- 
 perienced it)? the power, help, guidance, and 
 
 , consolation to be found in coming into the King's 
 
 The soul, seeing the King is near of kin to ! , , f . s 
 
 ,, . ,. , ... .. .._ ... ; Tresence and uniting himself with Him 111 the 
 
 s, should never try to settle those difficulties, 
 
 questions, doubts, which come to all in the course 
 of life, apart from the King. He should come to 
 the King in the covenanted Presence of the Eucha- 
 rist, and there lay the trouble or the difficulty be- 
 fore Him, and ask His ever-ready help. He need 
 never fear that his difficulties are too small to en- 
 gage the attention of the King, for "who is like 
 unto the Lord our God, that hath Hisdwellingso 
 high, and yet humbleth Himself to behold the 
 things that are in heaven and earth !" 
 
 He need never fear to pour out his troubles in 
 his own simple language, as a child would speak 
 to its father ; whether it is that he is in doubt as 
 to which of two courses he should pursue ; whether 
 he should take a certain situation or not ; what 
 advice it would be best to give under certain cir- 
 cumstances ; guidance as to choice in marriage 
 (and how seldom is this sought for !) ; light as to 
 his vocation in life ; God's Will in such and such 
 a matter. Having done this in all faith and trust, 
 the soul should wait for the response, wait for the 
 still, small Voice speaking within. " Let my Lord 
 the King now speak ;" and be assured that if we 
 ask in faith and wait with patience, the answer 
 ail.' come in some little unexpected event, in some 
 sign it may be, in some advice given, some un- 
 usual circumstance arising in daily life. The 
 prayer may sometimes seem to be unanswered, 
 but may it not be that we lack the listening ear, 
 and do not wait for the King to speak ? 
 
 It is not that we pray less, but that we should 
 listen more ; perhaps he has "many things" to 
 say to us, if we would but listen to His Voice. 
 
 5. THE HOLY EUCHARIST, IN SORROW. 
 
 " The King also Himself passed over the brook Kidron 
 and wept as He weni up." — 2 Sam. xv, 23, 30. 
 
 Perhaps it is in times of sorrow that the soul 
 most naturally turns to Jesus Christ ; to come to 
 Him iu other and more joyous seasons requires 
 some spiritual training: but in sadness there is 
 the same natural impulse to draw near to the 
 Man of Sorrows as there was in old time in the 
 hearts of the two sisters of Bethany when they 
 sent to Him, saying, " Lord, he whom Thou lov- 
 est is sick." It is the craving of the human heart 
 for sympathy, and the felt conviction that none 
 can sympathize like those who have borne trouble, 
 that has brought all the world in their various 
 and multitudinous sorrows to the Feet of Jesus 
 Christ. 
 
 Yes, our " King also Himself passed over the 
 brook Kidron," the brook of sadness, and, more- 
 over, " He wept as He went up " — "Jesus wept." 
 Blessed life of human sorrow, in which His Sacred 
 Heart becomes so truly the Consoler of ours ! 
 
 But healing and helpful as it is to meditate on 
 that Incarnate Life of human sympathy, the child 
 of the Catholic Church can rise beyond that; he 
 would do more than merely gaze on the beauty 
 of that Life, he will seek sacramental union with 
 Jesus in the Eucharist ; and thus feeding on the 
 heavenly mysteries, he will obtain the power and 
 
 74 
 
 Eucharist ; and therefore in his sorrow with much 
 thankfulness he draws near to the Altar of the 
 Lord. 
 
 Draw nigh and take the Body of the Lord, 
 And drink the holy Blood for you outpoured, 
 He, ransomer from death, and Light from shade 
 Now gives His holy grace His saints to aid. 
 
 6. THE HOLY EUCHARIST, IN JOY. 
 
 " With joy and gladness shall they enter into the 
 
 King's palace."— Ps. xlv, 16. 
 
 " With joy and gladness ! " Yes Christian soul, 
 remember that ; thy joys and pleasures should be 
 taken to the King's palace, there to receive His 
 sanction and His blessing. The King loves to re- 
 joice with those who do rejoice ; it is He Himself 
 Who has made our nature capable of joy, that 
 nature which was originally made iu His own 
 image and likeness ; and as the Christian soul is 
 to set before himself the holiness, the purity, the 
 love of God, so it is to set before himself the joy of 
 God. The rapture of man's truest, fullest joy can 
 never be satisfied in this world, because that can- 
 not be wholly reached until he attain to the full 
 likeness of the Divine image in which he was 
 originally made. Man was made for God, and 
 cannot be satisfied except in God: "When I 
 awake up after Thy likeness, I shall be satisfied 
 with it." 
 
 But iu this pilgrimage of life God gives fore- 
 tastes of future joy ; all the varied beauty of na- 
 ture, tree, river, flower, and bird, are gifts of 
 pleasure from the Hand of the Almighty Father 
 to train the soul in His own Divine attribute of 
 joy. " The fruits of the Spirit are love, joy," etc. 
 Does the Holy Spirit here teach us that the joy of 
 God has its source in the love of God ? the love of 
 the three blessed Persons of the Trinity the One 
 for the Other ? 
 
 And so it is in man's nature, formed after His 
 own likeness ; joy ever has its source in love, and 
 love for one another has its great counterpart in 
 the love of the Blessed Trinity. 
 
 Oh surely, then, our happiness, our love, our 
 joy are very dear to our King ! And how He 
 loves that soul who comes in trusting confidence 
 and lays them all at His Feet in the Holy Eucha- 
 rist, knowing that he receives them back from 
 Jesus hallowed, quickened, dedicated ! 
 
 How natural, then, and right it is to seek Hi* 
 Presence in a celebration of the Holy Eucharist 
 before starting on a day's pleasure or excursion, 
 on a birthday or any festival, or as a thanksgiv- 
 ing for any prosperity that has come to us, or 
 for any special success in anything that we have 
 undertaken, giving God the Glory therein ! And 
 in courtship, in the pure love which youth and 
 maiden bear one to another, they should hallow 
 that affection by making Jesus their Companion 
 by their continual approach together to the Altar 
 of the Lord, by their continual partaking together 
 of that holy Food, with joy and gladness entering 
 into the King's palace. Why is it that so often 
 
during the time of courtship and marriage the 
 soul becomes careless, neglectful, falls into sin, 
 sin which leaves a lifelong stain behind it ? 
 
 It is because they have failed to grasp the fact 
 that the Almighty Father loves to see His children 
 happy ; they do not understand the sympathy of 
 Jesus Christ, and so they have their pleasures 
 apart from Him ; they let their merriment be 
 with things that are sinful, and then there is but 
 a short step iuto sin itself, and thus they go far- 
 ther and farther from their true happiness, until 
 at last they end in misery and wretchedness. So 
 grievous are the consequences of not seeking 
 Jesus in their joy, and making Him a sharer in 
 their gladness ! 
 
 The child of the Catholic Church knows so well 
 the loving interest that the King takes in him, 
 that his pleasure and his love are not complete 
 unless they have the seal of the King's benedic- 
 tion. His fullest earthly happiness is not perfect 
 unless, as with the two going to Emmaus, that 
 glorious Third draw nigh as the Companion of 
 the way: "Jesus Himself drew near and went 
 with them." 
 
 7. THE HOLY EUCHARIST, 
 
 IN DESPONDENCY. 
 
 " So shall the King greatly desire thy beauty." — 
 PS. xlv, ii. (B. V.) 
 
 There is another form of trial which sometimes 
 attacks the Christian soul, and that is spiritual 
 depression. Spiritual depression comes from a 
 want of the great virtue of hope, and some charac- 
 ters suffer from it more than others. It makes 
 the soul feel " out of heart " with itself and all 
 it tries to do and be ; makes it think that all is of 
 no use, that it does not get on — in fact gets worse 
 instead of better, and that it is hardly any good to 
 try any more, etc. This is the first stage, and the 
 soul should bravely try to realize that it is simply 
 a trial that he is passing through, and endeavor to 
 fight against it as he would any other trial. This 
 is not easy to do, because the soul often finds it 
 so difficult to realize that it is trial and not sin, 
 and the difficulty and uncertainty seem to increase 
 the despondency. Still it is a very urgent duty to 
 regard this first stage as a mere passing trial and 
 to fight against it, for otherwise Satan will not 
 lose his opportunity. Satan will do his utmost to 
 make the despondent soul neglectful, persuading 
 that because such and such a duty seems of no use 
 to leave it off; thus the temptation fits in with the 
 trial, and the soul too often is beguiled by Satan 
 and becomes neglectfnl. This is the second stage, 
 into which if the soul falls there is plain cause for 
 spiritual depression — he is neglecting the things 
 which belong unto his peace. 
 
 How necessary, then is it to strive to overcome 
 spiritual depression while it is merely a trial, and 
 before it has led to what may so soon become sin ! 
 How many people oppressed with this trial reck- 
 lessly cast away their chief weapon, by keeping 
 away from holy Communion because they do not 
 " feel good enough to go " ! The soul does not go 
 to the holy Eucharist because it is " good enough 
 to go " ! but it goes to gain spiritual strength to 
 fight against and to overcome sin. 
 
 It will be a help to the soul suffering under 
 spiritual depression to turn the mind entirely 
 away from itself, the usefulness of its own efforts, 
 its own want of love and desire, etc., and to fix its 
 thoughts on the King ; not, " How miserable and 
 unworthy is my love for the King !" but " How 
 great is the King's love for me, and how much He 
 
 desires my love ! " To dwell in thought on the 
 great, enduring, individualizing love of the King, 
 and that He condescends to feel a real want of the 
 soul's love in return, "so shall the King greatly 
 desire thy Bbauty ;" the beauty of the soul is to 
 answer the purpose for which it was made, L e.,to 
 love God. 
 
 Christ ever loves the soul, even though some 
 cloud seem to hide out the vision of Himself ; it is 
 for the childlike soul to recognize this, and with 
 the eye of faith to cling close to Him, even though 
 the cloud seem so black that it appears to be a 
 wall of separation. Faith, then! How near to 
 the dark cloud is the bright beauty of the rainbow. 
 
 8. THE HOLY EUCHARIST, NEGLECTED. 
 
 " The King weepeth and mourneih for Absa'om." — 
 2 Sam. xix, i. 
 
 Such is the goodness of the King, that the only 
 thing which causes Him sorrow is the indifference 
 of the soul to its own well-being. If there is joy 
 in heaven over one sinner that repenteth, what 
 grief there must be over the neglectful soul ! 
 What is neglect ? L,ove that has cooled. It is the 
 first step in the downward path, and therefore 
 very much to be guarded against. Negligence 
 begins very gradually ; for instance, the soul 
 would not at once leave off its Communions but 
 would be neglectful in the due preparation for 
 Communion, leaving off by degrees self-examina- 
 tion and confession, thus coming carelessly to the 
 holy Eucharist. 
 
 In such' a case the soul would be helped by not 
 dwelling too much on its own feelings, but by 
 thinking how its actions affect the joy or sorrow 
 of the Great King, remembering how nothing is 
 too small to receive His attention. The King 
 does not always show that He attends, but 
 nothing escapes His notice. Consider the negli- 
 gence of Simon, recorded in St. Luke vii — no 
 anointing of the head, no kiss, no water for the 
 feet, ordinary civilities in that Eastern land ; but 
 Jesus, though acutely sensitive to the neglect, did 
 not speak of it. It was not until a poor woman 
 came in, and washing His feet with her tears, 
 aroused the disdain of Simon, that Christ con- 
 trasted the conduct of the two ; and by speaking 
 of each detail of neglect and attention, showed 
 how, though silent, He had noticed every particu- 
 lar I So now does He silently notice the heart of 
 each communicant. 
 
 Sometimes neglect comes from worldliness, 
 sometimes from unbelief. Simon's was probably 
 from the latter. He thought most likely that our 
 I*ord was nobody in particular, and that therefore 
 these attentions were not necessary. But Mary's 
 devoted actions came from her belief in His 
 Divine Personality, His Real Presence ; and there- 
 fore love, reverence, preparation, followed as a 
 matter of course. 
 
 I*et the soul examine into the cause of its 
 neglect, and hasten back to its first fervour of 
 love with all diligence. 
 
 The Christian soul must also ever remember 
 that no amount of zeal and energy for the cause of 
 Christ can make up for the personal love of 
 Christ ; the two must go together. Perhaps in 
 this age of Church work and activity (for which 
 God be praised) there is a need that the soul 
 should sometimes remind itself of this, for Satan 
 is so desirous to spoil work for God by making 
 people neglect the very principle on which work 
 must rest. 
 
 For example, it is an unreality to be very eager 
 
 75 
 
aiul zealous in forwarding the work of Church 
 Societies, but at the same time to neglect the 
 Eucharist in the early mornings. The Eucharist 
 is the strength <>f the work. The Eucharist is to 
 form the man, the man is to form th"e society. 
 To neglect the Presence of Christ in the Eucharist 
 is to neglect the animating spirit of the whole 
 work, without which it will become a mere 
 worldly movement, 
 
 " But ye, beloved, building up yourselves on 
 your most holy faith, praying in the Holy Ghost, 
 keep yourselves in the lOVi dfQod." 
 
 9. THE HOLY EUCHARIST, IN PENITENCE. 
 
 " Return to thy place, and abide with the King; for 
 i a stranger, and <i/*<> an exUt ." — 2Sa.vi.xv, 19. 
 
 Let us suppose that the soul has neglected Christ, 
 and that (as is ever the case) sin has followed up- 
 on neglect. Neglect is like the entering in of the 
 thin end of the wedge ; sin follows easily when 
 neglect has prepared the way. The sin has been 
 committed, and it has stained the soul, but not 
 parted it from God ; for that soul has been so 
 long in the atmosphere of holy love, that the very 
 yielding to evil startles and surprises it, so that 
 almost upon the commission of the sin comes 
 repentance, the lowly self-reproaching conscience, 
 the deep humble sorrow for sin. How happy is it 
 for the soul when true penitence follows quickly 
 upon sin ! 
 
 Still we must never think that sorrow can make 
 vp for sin ; nothing that we can do can ever make 
 up for sin. It is true that God has a great regard 
 for contrition or sorrow for sin, but then that is 
 because of His own great love and goodness, not 
 because our sorrow can make up in any way the 
 injury sin has done to God. 
 
 We must remember both the justice and mercy 
 of God; His justice as well as His mercy, His 
 mercy as well as His justice. Some there are who 
 on their repentance, confident in the mercy of 
 God, rush at once to their Communions ; some 
 there are who let months pass before they dare 
 present themselves at God's Altar. The soul 
 which has a knowledge of the exceeding sinful- 
 ness of sin will rightly fear to press too boldly 
 into the King's Presence after sin committed ; but 
 yet knows, on the other hand, that if he let too 
 long a time pass without his communion, Satan 
 will be at hand to take advantage and tempt him 
 again in his weakness. How difficult the soul 
 often finds it to discern between undue presump- 
 tion and undue despondency ! — when it would 
 be best to stay away from his Communion for a 
 time, when it would be best to come. 
 
 1 low well it would he for that soul, and how- 
 much future sin and misery it might prevent, if 
 instead of waiting and hesitating, at once in hum- 
 ble confession he would seek the Church's absolu- 
 tion, and receive to his comforf and assistance 
 "ghostly counsel and advice" from those who 
 have received the power of the Holy Ghost for 
 that special office ! 
 
 " Return to thy place, and abide with the King ;" 
 yes, and never leave Him more. 
 
 10. THE HOLY EUCHARIST, IN SICKNESS. 
 
 " The King cmnelh unto thee."— Zech. ix, 9. 
 Yes. Now laid on a bed ofsickuess, " thy King 
 cometh unto thee." Hitherto in health and 
 strength it has been the privilege of the true 
 Churchman to go out day by day and seek the 
 Eucharistic Presence of the King, in all seasons 
 
 of joy and sorrow, of work and leisure, in trial 
 and perplexity. 
 
 But now sickness has laid him low, and he can 
 no more wend his willing footsteps with gladness 
 to the House of the Lord ; still that near approach 
 of the great King, loved and cherished in health, 
 will not be wanting to him now. The Church 
 has provided the Office for the Communion of 
 the Sick, and it is the duty and privilege of His 
 priests to minister the Blessed Sacrament to the 
 sick and dying. 
 
 How happy is that soul who has long and earn- 
 estly prepared for his last illness, to whom the 
 last summons comes as an expected friend, whose 
 prayers have gone up day by day, it may be for 
 years past, that a holy and peaceful death might 
 be granted to him ! Whether his sickness be 
 short, or whether it be long and tedious, what a 
 much-prized blessing will be his constant Com- 
 munion ! He will not be, as so many, alas ! who 
 seek Jesus for the first time on their death-beds ; 
 and who scarcely knowing what they are doing, 
 make their first Communion with minds impaired 
 and weakened by sin, and suffering. 
 
 Oh no ! the Eucharist is far different to him. It 
 is as the familiar embrace of a dearly loved friend, 
 the deeply valued guiding star of a lifetime, the 
 tried and proved counsellor of many years. What 
 peace will that soul experience at the last, who 
 will all through the burden and heat of the day 
 make Jesus his " Guide even unto death " ! 
 
 11. THE HOLY EUCHARIST, IN DEATH. 
 
 " The King said, Come thou over with Me, and I 
 
 will feed thee with Me in Jerusalem." — 2 Sam. xix, 33. 
 
 The last Communion ! the sacred Viaticum ! 
 What is its message to the dying Christian ? Spir- 
 itual strength, comfort, hope, all that he most 
 needs in his last extremity. Now, indeed, does 
 he receive the answer to all the prayers that he 
 has prayed, perhaps years before, for grace that 
 he might die a holy death ; for in the Ear of God, 
 with Whom there is no such thing as time, those 
 prayers are as fresh as if they had been prayed to- 
 day. The soul now unable to pray through bodily 
 exhaustion, and perhaps in mortal agony, has the 
 spiritual power and the final perseverance, which 
 are given to him by the grace of God in answer to 
 his former prayers, which are even now ascending 
 to the throne of grace. 
 
 What is the Eucharistic message ? " Come thou 
 over with Me," the King says ; yes the final pas- 
 sage over the waters of the Jordan has yet to be 
 made, the bank is steep and difficult, the water is 
 dark and cold, and the way is unknown ; but the 
 King says to his faithful servant, "Come thou 
 over with Mc! ' ' 
 
 " I will feed thee with Me," the fulfilling of 
 many Eucharists, the realization of His unveiled 
 Presence, the Beatific Vision is at length attained ! 
 " I will feed thee with Me in Jerusalem." Jerusa- 
 lem the golden ! Jerusalem the vision of peace ! 
 Here, indeed, in that heavenly banquet is the ful- 
 ness of joy for evermore. 
 
 Then, then unveiled wilt Thou appear 
 To those who walking with Thee here 
 
 These wilds have trod ; 
 In faith that with the Cherubim, 
 The Saints, and hosts of Seraphim 
 May join the eternal hymn 
 
 To Thee, O God ! 
 
 76 
 
The Daily Life of the Christian Child. 
 
 Come hither, little Christian, 
 
 And hearken unto me I 
 T'll teach thee what the dally life 
 
 Of a Christian Child should be. 
 When u Christian Child awaketh, 
 
 He should think of God in heaven; 
 And softly say, " I thank Thee, Lord, 
 
 For the sleep which Thou hast given. " 
 
 He must say. when he arlseth, 
 
 •' From evil and from harm, 
 Defend Thy little child, () Lord. 
 
 With Thine everlasting arm." 
 
 The water that lie uselh 
 
 Must remind him of the day 
 When baptismal waters cleansed him, 
 
 And washed his sins away, — 
 
 And, low in tone and earnest. 
 
 He ni ust Bay, " This day renew, 
 O loving Lord, the saving grace 
 
 Of my baptismal dew. '' 
 Then, (hissing very quietly. 
 
 The Christian Child should say, 
 *' With Thy spotless robe of righteousness, 
 
 Lord, clothe my soul, I pray." 
 
 He reverently kneeleth. 
 
 To pray beside his bed ; 
 With closed eyes and humble voice 
 
 His holy prayers are said. 
 And as he thus approacheth 
 
 The God of heaven above. 
 He looketh down and smileth on 
 
 His little child in love. 
 
 He goeth from his chamber. 
 
 To his work, or to his play. 
 But the prayers that he hath prayed, he 
 
 Must keep in mind all day. 
 He hath ask'd to be obedient. 
 
 And so he must fulfil 
 His parents' bidding cheerfully, 
 
 With a glad mmd and will. 
 
 In all his daily duties 
 
 He diligent must be; 
 And say, " Whate'er 1 do, Lord, 
 
 1 do it unto Thee. " 
 When the little Christian playeth. 
 
 He must use no angry word ; 
 For his little fellow Christians 
 
 Are members of the Lord. 
 
 If a playmate take his playthings, 
 
 He must not rudely try 
 To snatch them back ; but mildly ask. 
 
 Or meekly pass them by. 
 He hath asked to be made holy, — 
 
 So he must strive all day 
 To " yield his will to others' will. 
 
 His way to others' way. 
 
 No greedy thoughts dishonor 
 
 The Christian Child at meals ; 
 He eateth what God hath given him. 
 
 And ever thankful feels. 
 Whenever the Cross he seeth 
 
 On chancel, church, or tower. 
 In human form, in beast or bird, 
 
 In insect, tree, or flower. 
 
 To his Crucified Redeemer 
 
 He must turn in thought and say, 
 " May the Cross upon my forehead shine 
 
 With living light alway ! " 
 When no human eye can see him, 
 
 He knoweth God is nigh, — 
 And that darkness cannot cover him 
 
 From His All-seeing eye. 
 
 When in a fault he falleth. 
 
 He must not hide the stain, — 
 Repentance and confession 
 
 Must yield their healing pain ; 
 He must kneel then in his chamber, 
 
 Confess what he hath done, 
 And ask to be forgiven 
 
 For the sake of God's dear Son. 
 
 Again, when evening cometh. 
 The Christian Child will pray, 
 
 And praise The Lord for blessings given 
 
 To him throughout the day. 
 Then his soul to God committing. 
 
 He quietly may sleep: 
 
 God and His holy Angel hosts 
 Will watch around him keep. 
 
 God bleSB thee, little Christian! 
 
 Hi- holy, humble, mild. 
 Obedient, truthful, diligent, 
 
 A truly Christian Child. 
 God bless thee, little Christian: 
 
 And bid thou God bless me! 
 I've taught thee what the daily life 
 
 Of a Christian Child should be. 
 
 The Bee at the Altar. 
 
 A dusky bee, with its gossamer wings 
 
 Fluttered soft in the Summer air. 
 Came, through the chapel window low. 
 To the shrine where the priest in his robes of 
 snow. 
 
 Was breathing the Consecration prayer. 
 
 Humming its dulcet hymn of praise, 
 Balancing bright on its gauzy wings. 
 
 Tin- bee hung over the Altar-Stone, 
 
 Over tin- miniature marble throne 
 Which bore the weight of the King of kinss. 
 
 Close to the sacrificial hand 
 
 Of the fair young priest, the creature drew. 
 As though in tlie Host and the sacred Wine, 
 It scented the sweetness of buds divine. 
 
 Heavenly Honey, Celestial Dew! 
 
 Then on mine ear a whisper fell 
 
 Breathed by the Spirit: "O, sweet, sweet 
 Flower, 
 Well may the bee fly close to Thee, 
 Lured by the scent of Thy purity, 
 
 Drawn by Thy beauty's wondrous power. 
 
 " Flower of flowers ! Thine odors rare 
 Ravish the soul with a rapture new. 
 
 Lo! ere the lights of the Altar wane. 
 Ere the Host and the Chalice are lifted again. 
 Draw near, like the bee. sons of men ! 
 
 For His Heart and Its Honey are all for 
 you ! " 
 
 Not Knowing. 
 
 1 know not what shall befall me, 
 God hangs a mist o'er my eyes, 
 
 And each step in my onward path. 
 He makes new scenes to rise. 
 
 And every joy He sends me 
 Comes as a sweet surprise. 
 
 I see not a step before me 
 
 As I tread on another year, 
 But the past is still in God's Keeping 
 
 The future His mercy shall clear. 
 And what looks dark in the distance. 
 
 May brighten as I draw near. 
 
 For perhaps the dreaded future 
 Has less bitter than I think — 
 
 The Lord may sweeten the water 
 Before I stop to drink ; 
 
 Or if Marah must be Marah, 
 He will stand beside the brink. 
 
 It may be He has, waiting 
 
 For the coming of my feet. 
 Some gift of such rare*"alue. 
 
 Some joy so strangely swe< t. 
 That, my lips shall only tremble 
 
 With the thanks they cannot speak. 
 
 So I go on not knowing — 
 
 I would not if I might. 
 Rather walking with God in the dark 
 
 Than going alone in the light : 
 Rather walking with Him by faith 
 
 Than walking alone by sight. 
 
 My heart shrinks back from trials 
 Which the future may disclose, 
 
 Yet I never had a sorrow 
 But what the dear Lord chose ; 
 
 So 1 send the coming tears back. 
 With the whispered word—" He knows." 
 
 77 
 
Questions to Ask Myself. 
 
 Almighty God, Whose mercies are infinite, we implore Thy pardon, and entreat 
 Thee humbly to shed the grace of Thy blessing upon the Penitential Exercises which 
 we, with all the Faithful, practice at this Holy Season ; and whilst we chasten and 
 mortify our bodies, do Thou shed upon our souls the joy of a good conscience, and of a 
 sincere and holy devotion, so that subduing all earthly desires and all irregular appe- 
 tites which attack the purity of our hearts and the innocence of our souls, we may the 
 more easily apply ourselves to things Heavenly ; and this we beg, through the merits, 
 of Jesus Christ, Thy Son, our Lord. Amen. 
 
 Sins Against the Ten Commandments. 
 
 I. Choosing self-interest rather than God's 
 Jams when we cannot follow both. Acting on 
 false motives; for instance, professing religion 
 because we want to gain the good opinion of 
 others, and not because we love God. Wishing 
 to be rid of religion and thinking it troublesome. 
 Sinning, thinking it easy to repent afterwards. 
 Forgetting that every benefit must come from 
 God. 
 
 Lord, have mercy upon us, and incline our hearts 
 to keep this law. 
 
 II. Sins against the worship of God ; such as 
 neglect of prayer. Not joining in public worship 
 outwardly in our actions, (such as kneeling, join- 
 ing in the words, &c.,) or inwardly in our hearts 
 and minds. Neglecting to read God's Holy 
 Word. Wilfully neglecting to use the means of 
 grace which the Church affords. Neglecting to 
 say grace, before and after meals. Attending 
 places of worship which we know to belong not 
 to the true Church. Not praying for others. 
 Coming to Church to see people, instead of to 
 worship. 
 
 Lord, have mercy, etc. 
 
 III. Using Holy names or words disrespect- 
 fully. Using bad language. Swearing, cursing, 
 calling bad names. Behaving badly ; whisper- 
 ing, laughing, or eating in Church. Joking on 
 religious subjects. Despising religion in others. 
 Arguing or talking about religion in an unbecom- 
 ing spirit. Saying prayers carelessly. Coming 
 to Confirmation or Holy Communion in a mere 
 formal manner; making good resolutions and 
 not trying to keep them. 
 
 Lord, have mercy, etc. 
 
 IV. Not keeping Sunday holy ; staying away 
 from Church on that day ; using it for common 
 work or common amusements. Neglecting the 
 Holy days and Fast days of the Church, if we 
 have been taught to keep them. Idling about 
 the Church doors to the annoyance ofothers. 
 Causing others to work unnecessarily on Sunday ; 
 spending money on Sunday without necessary 
 cause. Neglecting work ; wasting time ; not 
 making good use of the talents God has given us. 
 Neglecting opportunities of doing good toothers. 
 
 Lord, have mercy, etc. 
 
 V. Disobedience to parents, masters, mis- 
 tresses, or any placed over us, unless their com- 
 mands are contrary to God's laws. Obeying 
 them sullenly instead of cheerfully. Mocking, 
 speaking disrespectfully of them, murmuring at 
 them, threatening them, being impudent or rude 
 to them ; neglecting their advice, encouraging 
 others to do the like. Ridiculing old age or in- 
 firmity. Playing truant from school ; being idle 
 at school or work : not doing lessons fairly, but 
 copying from books or others. Setting a bad ex- 
 ample to those younger than ourselves. Despis- 
 ing the laws of the land or the laws of the 
 Church. 
 
 Lord, have mercy, etc. 
 
 VI. Hating others ; refusing to make friends 
 with them; quarrelling ; being passionate ; speak- 
 
 ing ill-naturedly to them ; being glad to hear evil 
 about them; being jealous of them ; getting them 
 punished undeservedly, despising them ; being 
 proud and thinking much of ourselves ; acting 
 unkindly ; bearing thoughts of malice. Being 
 cruel to animals. Murdering the souls of others 
 by leading them into sin. 
 Lord, have mercy, etc. 
 
 VII. Before you examine yourself on this Com- 
 mandment, say this prayer : "Purify, O Lord,, 
 and cleanse my heart by the inspiration of Thy 
 Holy Spirit." Do not divell long on these sins, as 
 it may do more harm than good, yet do not shrink 
 
 from facing them. Listening to, or joining in, 
 indecent conversation ; indulging in unclean 
 thoughts ; reading what is impure in books or 
 newspapers, or even in the Bible, with impure 
 intention; looking at immodest pictures; sing- 
 ing indecent songs ; writing indecent things, or 
 drawing indecent pictures; going with bad com- 
 panions; being immodest in manners ; trying to- 
 attract notice, especially from the opposite sex ; 
 being guilty of unclean acts, alone or with others ; 
 encouraging others in such sins. Being vain of 
 personal appearance ; being over-fond of dress. 
 Greediness, drunkenness, daintiness, nasty tricks 
 of all kinds, sloth, lying too late in bed, idle and 
 foolish talking. 
 Lord, have mercy, etc. , 
 
 VIII. Taking money or anything else (even 
 trifles) that is not our own. Not restoring what 
 we have stolen, if it is in our power. Not return- 
 ing what we have borrowed. Giving away what 
 we have no right to give. Not trying to find the 
 owner of lost property that we have found. 
 Cheating shop-keepers or others by taking advan- 
 tage of oversights; cheating railways by giving 
 half price when we should pay whole ; not pay- 
 ing debts, running into debt when there is small 
 chance of paying ; obtaining money or credit 
 under false pretences ; injuring the property of 
 others ; extravagantly spending money ; gamb- 
 ling; cheating our master or mistress by idling 
 during the time for which we are paid to work. 
 Not giving alms. Being stingy. Cheatinj in 
 games. 
 
 Lord, have mercy, etc, 
 
 IX. Telling falsehoods; making false excuses; 
 pretending illness ; not acknowledging faults 
 when rightly accused of them ; inventing stories 
 for our own honour ; laying our own faults upon 
 others; breaking promises ; doing what is mean 
 or underhand (such as reading other persons' let- 
 ters ; listening to what is not intended for us to 
 hear) ; deceiving others by our actions if not by 
 our words ; trying to make our companions 
 think us guilty of sins that we have never com- 
 mitted • boasting and exaggeration, speaking 
 evil of others, taking pleasure in publishing 
 their faults. 
 
 Lord, have mercy, etc. 
 
 X. Being discontented with our lot, wanting 
 what we cannot obtain without sin. Grumbling 
 at clothes or food. 
 
 Lord, have mercy upon us, and write all thest 
 Thy Laws in our hearts, we beseech Thee. 
 
 78 
 
A Devotion for Every Friday, 
 
 On which Day, the Lord of Glory on the Cross, for us laid down His Life. 
 
 » • i 
 
 O Lord Jesus Christ, Maker, Redeemer, Lover, and Benefactor of mankind, 
 Who graciously nearest those who earnestly call upon Thee, have mercy upon me. 
 Cleanse me, I beseech Thee, by Thy most Holy Incarnation and Passion, from all sin. 
 Cast down in me all haughtiness of pride : destroy all arrogance : break in pieces and 
 utterly crush all hardness of heart and stubbornness. Subdue all bitterness of spirit 
 which is contrary to sincere love. Calm the troubled risings of impatience. Repress 
 and quell the wild impulse and madness of anger ; extinguish the wrong desire of vain 
 glory. Root out and destroy the evil motions of wicked lusts. Take from me what- 
 ever in me displeases Thee, and give me what is pleasing to Thee. Teach, enlighten, 
 direct, assist, protect, and keep me, every hour and moment of my life, that I may do 
 those things which are pleasing to Thee, and rest secure in Thee forever. Amen. 
 
 The Way of the Cross. 
 
 I. Jesus, after leaving the house of Caiaphas, 
 ■where He had been blasphemed, and the palace 
 of Herod, where He had been mocked, is dragged 
 before Pilate ; His back is torn with scourges ; 
 His head is crowned with thorns ; and He Who 
 on the last day will j udge the living and the dead, 
 is condemned to a shameful death. 
 
 Prayer. O Innocent Jesus, Who with wonder- 
 ful submission, wast for our sakes, condemned to 
 die : grant that we may bear in mind that our 
 sins were the false-witnesses ; our blasphemies, 
 backbitings, and evil-speakings were the cause of 
 Thy accepting with gladness the sentence of the 
 impious judge. Oh, may this thought touch our 
 hearts, and make us hate those sins which caused 
 Thy death. Amen. 
 
 II. A heavy Cross is laid upon the bruised 
 shoulders of Jesus. He receives it with meek- 
 ness, nay with a secret joy, for it is the instru- 
 ment with which He will redeem the world. 
 
 Prayer. O Blessed Jesus, grant us by virtue of 
 Thy Cross and bitter Passion, cheerfully to sub- 
 mit to and willingly to embrace all the trials and 
 ■difficulties of this our earthly pilgrimage : and 
 may we be always ready to take up our cross 
 daily and follow Thee. Amen. 
 
 "III. Jesus bowed down under the weight of 
 the Cross, slowly sets forth on the way to Calvary, 
 amidst the rnockings and insults of the crowd. 
 His Agony in the Garden has exhausted His 
 Body — He is sore with blows and wounds — His 
 strength fails Him— He falls to the ground under 
 the weight of the Cross. 
 
 Prayer. O Jesus, who for our sins didst bear 
 the heavy burden of the Cross and didst fall un- 
 der its weight, may the thought of Thy sufferings 
 make us watchful against temptation ; and do 
 Thou stretch out Thy Sacred Hand to Jhelp us 
 lest we fall into any grievous sin. Amen. 
 
 IV. The strength of Jesus fails Him, and he is 
 unable to proceed ; the executioners seize and 
 compel Simon of Cyrene to bear His Cross. 
 
 Prayer. O Jesus ! I thank Thee that Thou hast 
 permitted me to suffer with Thee ; may it be my 
 privilege to bear my cross, may I glory in noth- 
 ing else ; by it may the world be crucified unto 
 me, and I unto the world ; may I never shrink 
 from suffering, but rather rejoice, if I be counted 
 ■worthy to suffer for Thy Name's sake. Amen. 
 
 V. Some holy women in the crowd were so 
 touched with sympathy at the sight of the suffer- 
 ings of Jesus, that they openly bewailed and la- 
 mented Him. Jesus, knowing the things that 
 were to come to pass upon Jerusalem, because of 
 their rejection of Him, turned to them and said, 
 " Daughters of Jerusalem, weep not for Me, but 
 weep fry ''ourselves and f->r your children." 
 
 . Prayer. C Lord Jesus, we mourn and will 
 mourn, both to- Thee and for ourselves ; for Thy 
 sufferings, and to: our sins which caused them. 
 Oh, teach us so to mourn, that we may be com- 
 
 forted, and escape those dreadful judgments pre- 
 pared for all those who reject or neglect Thee. 
 
 Amen. 
 
 VI. Jesus, having arrived at last at the place 
 of sacrifice, His murderers prepared to crucify 
 Him. His garments are torn from His bleeding 
 Body ; and He, the Holy of Holies, stands ex- 
 posed to the vulgar gaze of the rude and scoffing 
 multitude. 
 
 Prayer. O Lord Jesus ! Thou didst suffer shame 
 for our most shameful deeds. Take from us, we 
 beseech Thee, all false shame, conceit, and pride; 
 and make us so to humble ourselves in this life, 
 that we may escape everlasting shame in the life 
 to come. Amen. 
 
 VII. The Cross is laid upon the ground, and 
 Jesus is stretched upon His bed of death. At 
 one and the same time, He offers His bruised 
 Limbs to His Heavenly Father, in behalf of sin- 
 ful man, and to His fierce executioners to be 
 nailed by them to the Tree of Shame. The blows 
 are struck — the blood gushes forth. 
 
 Prayer. O Jesus ! Crucified for me 1 subdue mjr 
 heart with Thy holy fear and love ; and since my 
 sins were the cruel nails that pierced Thee, grant 
 that in sorrow for my past life, I may pierce and 
 nail to Thy Cross all that offends Thee. Amen. 
 
 VIII. Jesus has hung from the third until the 
 ninth hour upon the Cross ; the weight of His 
 Body is borne by His pierced Hands. His Blood 
 has run in streams down His Body, and bedewed 
 the ground ; in the midst of excruciating suffer- 
 ings, He has pardoned His murderers, promised 
 the bliss of Paradise to the penitent thief, and 
 committed His Blessed Mother and Beloved Dis- 
 ciple to each other's care. All is now consum- 
 mated ; and meekly bowing down His Head, He 
 gives up the Ghost. 
 
 Prayer. O Jesus I we devoutly embrace that 
 honored Cross, where Thou didst love us even 
 unto death. In Thy Death is all our hope. 
 Henceforth let us live only unto Thee, so that 
 whether we live or die we may be Thine. Amen. 
 
 IX. Joseph of Arimathaa goes to Pilate, and 
 begs the Body of Jesus : Pilate commands the 
 Body to be delivered to him. It is anointed and 
 wrapped in linen clothes by Joseph and Nicode- 
 mus, and prepared for burial. 
 
 Prayer. O Lord Jesus, grant that we may 
 never refuse to bear that Cross which Thou hast 
 laid upon us : Who willed not to be taken down 
 from the Cross, until Thou hadst accomplished 
 the work which Thou earnest to do. Amen. 
 
 X. The Body of Jesus is laid by His disciples 
 in the tomb, The tomb is closed, and there the 
 lifeless Body remains until the hoi'r of Its Glori- 
 ous Resurrection. 
 
 Prayer. O Jesus, most compassionate Lord, 
 we adore Thee dead and enclosed in the Holy 
 Sepulchre. We desire to enclose Thee within 
 our hearts, that, united to Thee, we may rise to 
 newness of life, and by the gift of Final Perse- 
 verance, die in Thy grace. Amen. 
 
 79 
 
What Are Your Plans 
 
 for Next Sunday? 
 
 i. I ask this blunt question, to remind you forcibly that the consid- 
 eration of your attitude towards the Holy Eucharist cannot be avoided or 
 postponed. The very flight of time compels you each Sunday to take 
 sides — as to whether you recognize or ignore this Divine Institution. 
 On each Lord's Day, you either accept It, reject It, or neglect It. 
 
 2. Nothing can be clearer than that our Lord instituted It as our 
 Chiefest Act of Worship and our Chiefest Means of Grace. All other 
 Services are simply human safeguards and attendants to this One Divine 
 Service. 
 
 3. The New Testament tells us clearly to hallow 
 the Lord's Day by the Lord's Supper. This is the 
 "Main Business" of Sunday. This is what Sun- 
 day is for. It is our Bounden Duty and Obligation 
 to receive LOR, AT LEAST, ATTEND] Holy Com- 
 munion every Sunday. 
 
 4. Receive Holy Communion at regular intervals, after due prepara- 
 tion. You would not neglect the systematic feeding of a pet bird or a 
 darling child : why neglect to feed your own soul which God has placed in 
 your charge to train for time and eternity? 
 
 Between your Communions, attend the Communion Service fre- 
 quently : on all Days of Obligation of course, and oftener when possible. 
 The Days of Obligation are, All the Sundays in the Year, and the follow- 
 ing: Christmas, Circumcision, Epiphany, Annunciation, Ascension, All 
 Saints'. 
 
 5. " The Holy Eucharist differs from all the Sacraments in this — that 
 while they only convey grace to the soul, It is the Presence of the Incar- 
 nate God upon earth." It is a serious matter to neglect any opportunity, 
 however slight, for spiritual improvement. What should be said, think 
 you, of the Christian who ignores the Greatest Opportunity, the "Presence 
 of the Incarnate God upon Earth?" 
 
 ili 
 
 80 
 
^^ 
 
 This Scrap-Book is not offered for sale; but those desiring to take copies for themselves 
 and their friends, may relieve themselves of any feeling of obligation by placing an offering 
 of ten cents per copy, in the box at the Church door, marked " Rector's Printing Fund. ' ' 
 
 Rector's Scrap=Book. 
 
 CHURCH OF THE ASCENSION, 
 Atlantic City, N. J. 
 
 DR. MIDDLETON'S LIFE, . . Page 83 
 IMPORTANT CLIPPINGS, ..." 89 
 STIRRING SUGGESTIONS, . . "97 
 
 HELPFUL HINTS, "105 
 
 WHY I AM A CHURCHMAN, . "113 
 
 PRACTICAL ANSWERS, . . . "121 
 DR. MIDDLETON'S CAROLS, . " 129 
 
 
 However small may be a man's creed, let him make the most of it. 
 Does he believe at all, that a Moral God Who is Love and Justice, rules this 
 world? let him pray. Does he believe seriously in the power of prayer? let 
 him pray much. Does he set much store upon acts of charity and kindli- 
 ness? let him lose no opportunity of doing them. Does he admit that there 
 is a world beyond the grave? let him see that in some real sense, he lives 
 for it. — Liddon. 
 
 m It is the great adventure, the great romance of every soul — this finding 
 of God. Though many travellers have crossed the ocean before us, and 
 bear witness of the glorious continent beyond, each soul for itself has to re- 
 peat the work of a Columbus, and discover God afresh. — Mason. 
 
 It is not enough that Christian work is large — it must be definite. Not 
 enough that it is well-meant — it must be well-aimed. Not enough that it is 
 diligent — it must be direct. Ideas are not strong, merely in the measure of 
 their magnitude, but of their clearness. People talk about their " views " of 
 religion : help them to exchange their views for convictions. — Huntington* 
 
 ^^ 
 
 8i 
 
ST. PAUL'S, GLEN COVE, LONG ISLAND. 
 
 '77s the House of Prayer — Go in! '77s the Christian's Home by right! 
 Find some nook, confess thy sin, And go forth in Jesus' might. — Bp. Coxe. 
 
 ST. PAUL'S, GLEN COVE, LONG ISLAND. 
 
 And as each meridian line gains the travelled sun that day, 
 Still begin those Rites Divine, still new priests begin to pray ; 
 Still are blessed the Bread and Wine, still one prayer salutes his ray ; 
 Continent and ocean round rolls the tided wave of sound. — Bp. Coxe. 
 82 
 
IN LOVING MEMORY OF THE 
 
 Late Rector of St. Paul's Church, Glen Cove, 
 
 and Archdeacon of Queens County, Diocese of Long Island, 
 
 who entered into life, July 7th, A. D. 1888. 
 
 HE, BEING DEAD, YET SPEAKETH. 
 
 This little Scrap-Book is designed to illustrate some of the Teachings of Dr. Middle- 
 ton, as well as to bring together a few of his Hymns and Carols. His literary remains have 
 not been edited, and are not accessible: hence this humble endeavor by one who was 
 taught by him in "the things pertaining to the Kingdom of God." 
 
 The single and unswerving purpose of Dr. Middleton's ministry was to bear witness 
 by his words, his work, and his sufferings, if need be, to the "Faith once for all delivered 
 to the Saints." His fine abilities, literary, artistic, intellectual, and executive, were entirely 
 consecrated to the service of "Christ and the Church." in teaching, illustrating, and applying 
 the Historic Faith. 
 
 He was a pioneer in the restoration of a practical belief in the "Communion of Saints," 
 in the "Free and Open Church" Movement, in the "Vested Choir" Movement, in organ- 
 ized Guild-Work, and in certain departments of Sunday School Work. He was the friend 
 of old and young, rich and poor. His invincible spirit exemplified his motto, "Fortis in 
 Arduis." The beautiful Parish Church that he built at Glen Cove, L. I., expresses his 
 ideal as far as possible, and remains an enduring monument to his faith and zeal. 
 MAY HE REST IN PEACE AND HOPE, AND RISE IN GLORY. 
 
 BISHOP LITTLEJOHN'S ADDRESS. 
 
 John Cavarly Middlkton, Doctor of 
 Divinity, around whose mortal remains we 
 are gathered for the last rites of the Church, 
 was born in New London, Conn., in February, 
 1833. After a preparatory couive of study 
 in the Williston Seminary, Mass., he en- 
 tered Yale College, and graduated with the 
 respect and affection of the Faculty and of 
 his fellow students, in 1S59. He completed 
 his Theological studies at the Berkeley Di- 
 vinity School, Middletown, Conn., and was 
 
 ordained Deacon in the Spring of 1860, and 
 advanced to the Priesthood in the year follow- 
 ing. He began his Ministry as the Assistant 
 of the Rector of the Church of the Holy Trin- 
 ity, Brooklyn, (now the Bishop of Long Is- 
 land,) and served in thisrelation three years, 
 leaving behind him strong traces of his char- 
 acter and influence which abide unto this day. 
 He then accepted the Rectorship of the Par- 
 ish in Stonington, Conn. Having ministered 
 there for several years with marked accept- 
 
 83 
 
ance, he removed to New Britain, Conn. Here 
 the same happy results crowned his work as 
 in previous fields of labor. A few years after- 
 ward, at the urgent solicitation of the Bishop 
 of this Diocese, he accepted a unanimous and 
 most cordial call to the Kectorship of this 
 Parish, the duties of which he has discharged 
 for now some fourteen years. There are some 
 here to-day who will remember thecondition 
 in which lie found it, and there is a great com- 
 pany now present who can bear witness to the 
 condition in which he has left it. It is be- 
 lieved that there is no one here, at all familiar 
 with his record, who will not testify to his ex- 
 traordinary devotion, to his unsparing and 
 unwearied labor, and to the remarkable suc- 
 cess of his noble, energetic, and unselfish pas- 
 torate. He remained here during all those 
 fourteen years, because it was his mind and 
 will to do so, not because flattering oppor- 
 tunities of promotion to more conspicuous 
 fields were wanting. He loved the quietness 
 and peace assured him here, and he always 
 found abundant chances for the exercise of his 
 rare spirit of self-consecration to the Master's 
 work in ministering to this people whom he 
 loved as few shepherds of Christ have ever 
 loved the flocks committed to their keeping. 
 Grateful for every kindness, he had in this 
 Parish frequent occasion for gratitude. Crav- 
 ing as the most precious of earthly rewards, 
 the sympathy, the confidence, and the affec- 
 tion of all to whom he preached the Word 
 and broke the Bread of Life, it was his joy 
 and a great part of his strength, that these 
 were given him in richest measure. 
 
 Courting the praise of no man, it was the 
 consciousness of spiritual growth in the life of 
 souls under his charge, that, beyond all else, 
 filled and satisfied his Christlike spirit, and 
 stimulated him to undertake more and more 
 toil in their behalf, never counting his own 
 life dear, if, by spending it, he could bring 
 new souls to Christ and into the fold of His 
 Church. He was a rare character, and the 
 quality and amount of his pastoral work was 
 not less so. 
 
 What a loss is that we mourn to-day, 
 who shall tell 1 how great to this flock, how 
 great to his brother clergy and to the Diocese, 
 and how greatest of all to his Bishop who 
 knew him best amid all the changes and 
 chances of nearly thirty-five years— knew him 
 in his student life, presented him for Confir- 
 mation, wrote and signed his testimonials 
 when he become a ( Candidate for Holy ( hders, 
 and when he was set apart to the sacred Min- 
 istry, knew him as a trustworthy and devoted 
 Assistant in a great Parish, knew him in all 
 his subsequent fields of labor, knew him in 
 the tender confidences of private life and in 
 the sweet intercourse of a noble friendship — 
 and in all, knew him only to honor and love 
 him more and more to the very last, for his 
 purity of life, his fidelity to every trust, his 
 supreme devotion to the duties of his holy 
 calling, his manliness of principle, his inde- 
 pendence of convictions, his moral strength 
 
 and courage in every relation : and all those 
 graciously and sweetly modulated to the gen- 
 tleness and humility and self-forgetfulness 
 that belong to the mind that was in Christ 
 Jesus — the one bright, perfect, never absent 
 ideal, that not only like a mighty magnet drew 
 him heavenward, but that like a vast energy 
 swept through and over his days and years of 
 toil, and that like an ever freshening inspira- 
 tion gave wings to his faith, and a joy unut- 
 terable to his hope of the life eternal the other 
 side the grave. 
 
 As a man among men, our dear brother won 
 the respect of all true men who knew him, 
 for he was himself a true man — frank, honest, 
 straightforward, outspoken, utterly free from 
 small prejudices and paltry spites, scorning 
 crooked ways, abhorring the schemes and dis- 
 guises of the hypocrite and pretender. He 
 was too positive a man not to excite antago- 
 nisms in matters of opinion and policy, but 
 he was too just and broad a man, not to make 
 room for those who could not agree with 
 him. 
 
 As a citizen of this community, there 
 was nothing that belonged to its best inter- 
 ests on any side of life that ever failed to 
 command his sympathy and his active sup- 
 port. He never forgot that he was a man 
 and a citizen while he was a clergyman ; and, 
 on the other hand, while his heart and hand 
 and voice were given freely to the commun- 
 ity, to society at large, and to his country, 
 he never forgot, nor allowed others to forget, 
 that he was a Minister of Christ, a Priest of 
 the Church of God, a consecrated represen- 
 tative of the King of Kings and Lord of 
 Lords. 
 
 As a Theologian, he loved up to the verge 
 of enthusiasm, the Sacred Science which it 
 was part of his holy vocation to cultivate, 
 lie was not a great or comprehensive, but a 
 close and exact, reader of books. When he 
 took them down from their shelves in his 
 library, he did so not from mere curiosity, 
 not for intellectual pleasure, not to wander 
 out into fields of speculative inquiry, nor 
 yet to find the needed material for contro- 
 versial attack or defense, but always for a 
 definite, urgent, practical purpose — to in- 
 vigorate and enrich his preaching, or to 
 qualify him better, for that most difficult 
 and most important of priestly functions — 
 the catechising and training of the young in 
 the principles of the Gospel and Church of 
 Christ, or to enable him to deal with honest 
 doubts, to answer questions that burdened 
 souls put before him, to lift from troubled, 
 distressed hearts some part of the mystery 
 of this strange world, or to loosen the bands 
 and lighten the shadows of the anguish in- 
 flicted by Him who chastens those whom He 
 loves, and not seldom mingles the bitterness 
 of great griefs with the cleansing blood of 
 Kedemption. It was the habit of his mind 
 to respect and defer to Authority, amid the 
 conflicts and confusions of individual private 
 judgment — the Authority of Holy Scripture, 
 the Authority of the Church Catholic as the 
 
 84 
 
Witness and Interpreter of the Holy Scrip- 
 ture, the Authority of the great thinkers 
 and writers of his own Branch of the Cath- 
 olic Church. His Biblical learning, his theo- 
 logical acquirement, his studious industry 
 were attested, not by any formal elaborate 
 work of his pen known to his brethren and 
 to the Church at large ; but by his careful 
 and laborious preparation, during a period of 
 six years, of the .Sunday School Leaflets, for 
 some 90,000 children of the Church ; and 
 indirectly in the large number of Hymns 
 which with true poetic taste and feeling, he 
 wrote for the greater Feasts of the Church's 
 sacred Year. 
 
 In the gifts and aptitudes of a Parish Priest, 
 he was remarkable. As nearly as any one I 
 have ever known, he realized George Her- 
 bert's ideal of the country Parson. It was 
 his aim in all things pertaining to his office 
 and work "to do that which Christ did, and 
 after His manner, both for doctrine and life." 
 He knew the sheep of his fold and he was 
 known of them. He could call the very 
 lambs of his fold by their names. He tended, 
 taught, cared for them, loved them after the 
 example of the Great Shepherd who gave 
 His life for the sheep. He fed them out of 
 the Word of Life and in the Sacrament of 
 Christ's Body and Blood with a free and full, 
 yet painstaking and discriminating hand; 
 nor did he ever shear the sheep whom he had 
 not fed. Who could have been more watch- 
 ful — who more prompt and brave in keeping 
 up the lawful fences around his cure and in 
 keeping off the wolf — whether in the shape 
 of religious error, or of secular pleasure, or 
 worldly vanities, or of spiritual indifference 
 and torpor ? Such were his methods as an 
 instructor and guide of souls, that no one 
 could belong in his Parish, without gaining 
 some knowledge of the first principles of the 
 doctrine of Christ, of the laws of the Church's 
 Constitution and Discipline and Worship, of 
 History, so far as it served to illustrate the 
 Church's traditions and usages, and of Christ- 
 ian morality in its bearing on conduct and 
 character in the every day affairs of life. As 
 a teacher clear, systematic, simple, patient, 
 tireless, he never left anyone in doubt as 
 to his meaning — he never stopped with half 
 truths — he never allowed any one to take 
 away from sermon, or lecture, or familiar 
 instruction, patches and scraps of Bible truth 
 and Church doctrine. Slowly, but surely, 
 little by little, day after day, he pressed home 
 the message he was commissioned to deliver, 
 until I am bold to say, it must be the fault, 
 the grievous fault of this Parish, if in all 
 needful Christian knowledge, it is inferior to 
 any and not superior to most congregations 
 in the Diocese. He had, moreover, a rare 
 faculty for keeping the Parish busy in good 
 works, and such good works as helped to 
 widen its sympathies, increase its zeal, and 
 
 enlarge its knowledge of the needs of the 
 Diocese and of the whole Church throughout 
 the world. 
 
 But his work and influence whatever they 
 were in his Parish, were not confined to it. 
 While in charge of this cure, he never forgot 
 that he was a Priest of the whole Church, 
 and that lie had duties to the Body of Christ 
 wherever it was. No narrow, selfish parochi- 
 alism, no local ties or obligations, ever hedged 
 in his sympathies or cramped his labors. 
 His heart was as large as the Church, and he 
 strove to make the hearts of his people as 
 large as his own. When we find, therefore, 
 what offices he filled — what services he per- 
 formed outside his Parish, it is only what 
 we might expect from him as a wise, able, 
 well-furnished Priest of the Church. He 
 was one of the Standing Committee on Sun- 
 day School instruction in these five contigu- 
 ous Dioceses. He personally prepared every 
 month, the scheme of instruction for nearly 
 100,000 children. He was Chairman of the 
 Standing Committee on Christian Education 
 in the Diocese of Long Island. He was a 
 Corporator and Trustee of the Cathedral of 
 the Incarnation, with the grave and responsi- 
 ble task superadded, of an active supervision 
 of the Cathedral Schools ; and finally, in 
 November last, he was nominated by his 
 Bishop, Archdeacon of Queens County ; and 
 the afiectionate and spontaneous confirmation 
 of the Bishop's choice by the Clergy of 
 Queens, evinced, as nothing else could, the 
 strong hold he had on the confidence and 
 love of his brethren. 
 
 Our departed brother has gone from us, 
 his career on earth is ended, and this is the 
 record of his character and work. It speaks 
 for itself. Eulogy can add nothing to it. My 
 words are of little account, except as they 
 serve to express our sense of the common 
 loss, and to unburden our hearts of their 
 grief. A true man has been taken from this 
 community, a loving and devoted head from 
 this Parish, and from the household that has 
 long sojourned in its parsonage, and a most 
 exemplary and faithful Priest from the 
 Church of God. O well beloved and de- 
 parted brother, faithful unto death, thou 
 hast entered into the joy of thy Lord, and 
 the Crown of Life is already on thy brow, 
 casting its heavenly halo back on us in our 
 sorrow and our tears. We thank God for 
 thy work, thy example, thy character ; and 
 we pray that we may so spend the residue of 
 our days, that we may be allowed to join 
 thee the other side the Dark Valley, and 
 taste with thee the joys of Paradise, the 
 powers of an endless life. The great mira- 
 cle of Christ hath been wrought in thee. 
 Thou art not dead, but asleep ; for they can- 
 not die who have realized their oneness with 
 the risen life of their risen and ascended 
 King. 
 
 8S 
 
Verses for All Saints' Day. 
 
 Written by the Rev. Dr. Middleton. 
 
 A wondrous beauty clothes the hills, 
 Aud far and wide the landscape paints: 
 
 A heavenly quiet falls, and fills 
 The blessed Summer of AH Saints. 
 
 Glory of crimson, scarlet, gold, 
 On every side attracts our eyes, 
 
 And speaks of glories manifold- 
 Most beautiful, beyond the skies. 
 
 Not transient, like the autumn leaves 
 
 That quickly fade and fall away: 
 GOD'S never ceasing presence gives 
 
 A beauty that can ne'er decay! 
 And there, the everlasting hills 
 
 Reflect the radiance from the throne 
 That all of heaven with glory fills 
 
 More wonderful than earth has known. 
 
 Tougue may not tell, nor heart conceive, 
 
 Nor hath it dawned on mortal eyes, 
 What they who in the Lord believe 
 
 Find waiting them in Paradise! 
 The gates of pearl— the jewelled wall — 
 
 The sea of glass— the streets of gold — 
 The emerald bow; but, more than all, 
 
 The face of Jesus they behold! 
 
 All cares are ended, sorrows past, 
 
 No pain afflict, nor griefs dismay: 
 Resting with Thee, dear Lord, at last 
 
 Thy hand has wiped all tears away. 
 Oh, for one single look within 
 
 The gates of pearl exceeding fair! 
 But better far that rest to win 
 
 And with Thy Saints the glory share. 
 
 Lord of the living and the dead, 
 In whom our loved ones still abide; 
 
 'Neath us Thine arms of comfort spread 
 And draw us closer to Thy side. 
 
 And while we lean upon Thy breast, 
 Enlarge our hope, increase our faith: 
 
 And whisper of that perfect rest- 
 That endless life that follows death. 
 
 Who in the Cross of Jesus trust, 
 
 But fall asleep: they cannot die: 
 And while we mourn above their dust 
 
 They reign with Thee, dear Lord, on high! 
 In Thine own presence grant them rest: 
 
 And, from the radiance of Thy Throne, 
 Shine on them, Lord, and make them blest. 
 
 For Thou hast claimed them for Thine own. 
 
 Churchmen love to set apart the 
 whole month of November indeed, as 
 well as its opening days, for tender 
 and prayerful recollections of their 
 dear ones "loved, and lost awhile," — 
 for close communion with their sainted 
 dead. Each year, it is borne in upon 
 us more and more, that the Church 
 Militant is "only a fragment of a 
 mighty whole, stretching back into the 
 past,— stretching away into the un- 
 seen." And it is due to ourselves that 
 we should feel the ennobling influences 
 of close and frequent contact with the 
 " spirits of just men made perfect," 
 
 and be guided powerfully by the mo- 
 tives that sway us from beyond the 
 grave. Strength, tenderness, and un- 
 selfishness are the direct fruits of the 
 doctrine of the "Communion of Saints.'' 
 
 A Comfort-Thought. 
 
 From "Love Beyond the Grave." 
 
 Suppose our Lord had summoned 
 you and the one for whose departure 
 you are now mourning, into His Pres- 
 ence, and then addressed you thus : — 
 " It is My will that from the life on 
 earth, one of you should be taken now 
 to enter into the rest and peace of 
 Paradise, and for the other to be left to 
 continue fighting the good fight on 
 earth, and so endure to the end. 
 Which of you shall now be with Me in 
 Paradise, and which shall remain to 
 serve Me a few years more on earth ? " 
 Commanded to make the choice, would 
 it not be that the love of each would 
 yearn for the other to enter into the 
 joy of the Lord, and rest, and wear the 
 crown, while itself ready, willing, and 
 glad to bear the cross once more till 
 Jesus called it in His own time to lay it 
 down forever? In death, the Good Shep 
 herd has, ia His wisdom and love, only 
 chosen what was best for both of you. If 
 you have to be the one to suffer, while 
 the other rests in peace, this can onlv 
 make the soul which has thus suffered 
 with Christ, the more precious to all 
 the love that waits to welcome it in 
 Paradise. 
 
 All Hallow E'en. 
 
 All-Hallowed Vigil which the whole world keeps 
 
 In solemn sweet remembrance of its dead! 
 
 When all humanity whose heart hath bled, 
 With Death's sharp sword pierced through, to- 
 gether weeps ; 
 When all the world its piteous way doth grope, 
 
 Towards the only beam which cheers its night. 
 
 One tiny ray of resurrection light. 
 In one great fellowship of grief and hope. 
 
 Oh ! in that place of gladness where ye dwell, 
 
 Do ye not also keep this Day of Days ? 
 
 Ye have not lost, in learning heavenly ways. 
 The heart which thrills to kinship's mystic spell. 
 The eye of faith can see you bending low, 
 
 Toward the earth and smiling friendship down ; 
 
 The ear of faith can hear your voices crown 
 Our prayers will soft "Amen " and " Be it so." 
 
 Do ye not also kneel, a white-robed throng. 
 Around dear earth-names heavenly thoughts 
 
 to wreathe, 
 And loving benisons on us to breathe ? 
 Mingle ye not with our sad strains your song 
 Of hope and faith and patience in the Lord, 
 That, earthward straying, stills our mournful 
 
 plaints, 
 And in one blest Communion of Saints, 
 Knits heaven and earth with love's tenacious 
 cord. — L. B. Edwards. 
 
 All Saints' Day. 
 
 One Feast, of Holy Days the crest, 
 
 I, though no Churchman, love to keep, 
 All Saints— the unknown good that rest 
 
 In God's still memory folded deep, 
 The bravely dumb that did their deed 
 
 And scorned to blot it with a name, 
 Men of the plain heroic breed 
 
 That loved Heaven's silence more than fame. 
 
 — Lowell. 
 
 S6 
 
SUMMARY OF FAITH. 
 
 1. The; Blessed Trinity. — Every Christian must believe that there is only 
 one God, and that in this one Godhead there are three several Persons, perfectly 
 equal, and of the same substance : the Father, Who proceeds from none ; the Son, 
 Who is begotten of the Father before all ages ; and the Holy Ghost, Who proceeds 
 eternally from the Father and the Sou ; and that these three Persons are all equally 
 eternal, equal in wisdom and power, and are all three, one and the same Lord, one 
 and the same God. 
 
 2. Creation. — All things were made by Him out of nothing. He created the 
 angels to be with Him forever, but one part of them fell from God by sin, and became 
 devils. He made this world as a home of man, whom last of all He created in His 
 own image and likeness. 
 
 3. The Fall OF Man. — One of the features of the Divine image and likeness in 
 man, is his possession of liberty of will that he may choose the objects and actions 
 of his life. The possible objects of man's life, however, are really only two, the 
 Creator and the creature. God created man for Himself as the supreme olject of 
 man's life. Yet it was needful that he should have opportunity to exercise his free- 
 will and make his choice between God and the creature, as to which he would love 
 the most. Hence the trial of Adam and Eve in Eden, which is repeated under a dif- 
 ferent condition in all their descendants. God commanded them not to eat the fruit 
 of a certain tree. They forsook God, however, and took the fruit, the creature of his 
 hands, as of more account than God, seeking their pleasure apart from and against 
 God. In doing this they broke the design of their being, which was made for 
 God, and introduced a fault and corruption into their nature, which involves death 
 of the soul, which is separation of the will from God, the outward result and sign 
 of which is also death of the body. Adam means all men, for all mankind are the 
 continuation of his nature thus ruined. 
 
 4. The Incarnation. — To restore man's nature, the Son of God became the 
 Second Adam, the head of a new race of men, by taking man's nature, of the 
 substance of the Virgin Mary, His mother, by the operation of the Holy Ghost, 
 and that without spot of sin, The Son of God has, therefore, two natures, in the 
 unity of His Divine Person, being perfect God and perfect Man. His name is Jesus 
 Christ, which means God our Anointed Saviour. 
 
 5. The Redemption.— We must believe that our Lord Jesus Christ, having 
 founded the Christian Religion by His heavenly doctrine and wonderful miracles, 
 then offered a sacrifice for the sins of the whole world, by dying upon a cross, to 
 purchase mercy, grace, and salvation for us ; and that neither mercy, nor grace, 
 nor salvation, either can, or ever could, since Adam's fall, be obtained in any other 
 way than through this Death and Passion of the Son of God. 
 
 6. The Resurrection and Ascension of Our Lord Jesus Christ and the 
 Coming OF the Holy Ghost. — We must believe that Jesus Christ, after He had 
 been dead and buried for part of three days, rose again on the third day, from death 
 to life, never to die any more ; and that, for the space of forty days, He was pleased 
 at different times to manifest Himself to His disciples, and then ascended into 
 heaven in their sight; where, as Man, He appears in the presence of God for us. 
 From thence He sent down the Holy Ghost upon his disciples, to unite men to 
 Himself, the Second Adam, and to form His mystical Body, the Church. 
 
 7. The Church. — We must believe the Catholic or Universal Church, of which 
 Christ is the perpetual Head, and His Spirit the perpetual Guide ; which is founded 
 on a rock, and is ever victorious over Death and Hell. 
 
 The Church is One by all its members being baptized into one body, and so 
 partaking of the one Spirit, having one Lord, holding one Faith, offering one 
 Worship, and ruled by one hierarchy of Bishops, Priests, and Deacons. 
 
 The Church is Holy by teachingholy doctrines, by conveying in the Sacraments 
 the power of being holy, by inviting all to holiness of life, and by the great holiness 
 of many of her children. 
 
 The Church is Catholic or Universal, because it is for ALL times, all places, 
 A.LL mankind , teaches ALL truth, and ministers all grace needful for all souls. 
 
 87 
 
The Church is Apostolic by receiving her Doctrine, her Orders, andher Mission, 
 by unbroken succession from the Apostles. 
 
 8. The Rule of Faith.— With the Catholic Church, the Scriptures both of 
 the Old and New Testament were deposited by the Apostles. She is by her Pas- 
 tors the keeper and intepreter of them, and judge in all controversies about them. 
 In the Scriptures, interpreted by her with the aid of the Holy Spirit, according to 
 Apostolic tradition, is contained the Faith once for all delivered to the Saints. 
 The Church, not individuals, can alone decide what is the meaning of the Bible 
 where its meaning is disputed, and what is the Faith. That Faith is briefly summed 
 up in the Creeds, partly explained in the Catechism, and set forth generally in the 
 Pra\erBook. 
 
 9. The Sacraments.— We must believe that the Sacraments of the New Law 
 are outward and visible signs of inward and spiritual grace given unto us; that 
 they are ordained by Christ Himself as means whereby we receive the same, and as 
 pledges to assure us thereof. Christ has ordained in His Church only two Sacra- 
 ments as generally necessary to salvation. 
 
 Baptism, or new Birth, in which being washed from the sin of our birth, or 
 original sin, we are born again spiritually, audmade membersof Christ, the Second 
 Adam, and partakers of His Spirit. 
 
 Holy Communion, wherein we are spiritually fed and nourished, supported and 
 strengthened by the Body and Blood of Christ really present after consecration under 
 the veil of Bread and Wine, or either of them. 
 
 Confirmation, by which we are confirmed or strengthened by receiving the Holy 
 Spirit, by the laying on of the hands of the Bishops, the successors of the Apostles. 
 
 Holy Matrimony, which, a type of the sacred union between Christ and the 
 Church, unites the married couple in a holy bond, andgivesa grace suitable totheir 
 state. 
 
 Repentance, Penitence, or Penance, by which penitent sinners on confession are 
 absolved from their sins by virtue of the power given by Christ to His Priests. (As 
 my Father hath sent me, even so send I you. Whosoever sins ye remit, etc. — 
 St. John xx : 23.) 
 
 Visitation of the Sick, or Unction of the Sick, wherein by the prayers and 
 ministrations of the Priest, the soul may receive special grace in sickness, and be 
 prepared for its last journey. 
 
 Holy Orders, in which the Ministers of the Church are ordained by the Bishops. 
 
 10. The Eucharistic Sacrifice. — We are also to believe that Jesus Christ 
 instituted the Eucharistic Sacrifice of His Body and Blood, in perpetual remembrance 
 of His Death and Passion. He is "a priest forever," and ever liveth to make inter- 
 cession for us, by pleading His Death. As He presents the Sacrifice of Himself 
 (though finished on Calvary) before the Throne of God, so it is by His order and 
 power, mystically presented through His Priests at the Altars of the Church in the 
 Eucharist, He Himself being the only true Priest and the Victim. Thus is His 
 Death constantly shown forth. This Sacrifice is the great act of Worship of the 
 new Law, in which and by which, we unite ourselves to Jesus Christ, and with Him 
 and through Him we adore God in spirit and flesh : we give Him thanks, obtain 
 His grace and all blessings for ourselves, and the whole Church living and departed, 
 and ask pardon for our sins. 
 
 11. The Communion of Saints.— We must believe that there is in the Catho- 
 lic Church, a communion, or bond of union, by which we share with all holy persons 
 in all holy things. We have fellowship with God the Blessed Trinity, and with the 
 Holv Angels. We communicate with the Saints in glory, and the rest of the faith- 
 ful departed, through their knowledge and love of us in God, and their prayers for 
 us, or by our own prayers for them, that their blessedness may be advanced and 
 perfected, it being yet in an imperfect state. And we communicate with the faith- 
 ful on earth in the same Sacraments and Sacrifice, and in a holy union of faith and 
 love and prayer. 
 
 12. Grace. — We believe also the necessity of Divine grace, (or Spiritual help 
 and power freely given, specially through the Sacraments,) without which we can- 
 not make so much as one step towards heaven ; and that all goodness and any merits 
 of ours are the gift of God ; that Christ died for all men ; that God is not the author 
 of sin ; and that His grace does not take away our free will. 
 
 13. The Judgment, Heaven, and Hell. — We must believe that Jesus Christ 
 will come at the last day to judge us all ; that all the dead, both good and bad, will 
 rise again in their bodies from their graves at the sound of the last trumpet, and 
 shall be judged by Him according to their works; that the good will go to heaven 
 with Him, body and soul, to be happy for all eternity in the enjoyment of God's 
 presence ; and that the wicked will be condemned, both body and soul, to the tor- 
 ments of hell, which are most grievous and everlasting. 
 
 88 
 
IMPORTANT CLIPPINGS. 
 
 1. The Successors of the Apostles. 
 
 "Lo, I am with you alway."" St. Matt, xxviii, 20. 
 
 If the Apostles have Successors, it is of 
 first importance to know who they are. 
 It is both misleading and untrue, to as- 
 sert that the Apostles had no Successors, 
 for there are at least thirty Apostles men- 
 tioned iu the New Testament. 
 
 THE 30 NEW TESTAMENT APOSTLES. 
 
 The " Original Twelve " are named in 
 St. Matt. x. 2-4. 
 
 13. Matthias, Acts i. 25, 26. 
 
 14. Paul, Rom. i. 1, and xi. 13. 
 
 15. Barnabas, Acts xiv. 12-14. 
 
 16. Andronicus, Rom. xvi. 7. 
 
 17. Junia, Rom. xvi. 7. 
 
 18. Epaphroditus, Phil. ii. 25, ("Your 
 Messenger," in the Greek, "Your Apos- 
 tle.") 
 
 19. James the Just, the Lord's Brother, 
 Gal. i. 19. 
 
 20. Timothy, 1 Thess. i. 1, and ii. 6. 
 
 21. Titus, 2 Cor. viii. 23. (" Messen- 
 ger.") 
 
 22. Silas or Silvanus, 1 Thess. i. 1, and 
 ii. 6. 
 
 23. Luke, 2 Cor. viii. 23, and note at 
 end of 2 Cor. 
 
 To these, add the 7 Angels of the 7 
 Churches mentioned in 2d and 3d chap- 
 ters of Revelation. (Angel and Apostle 
 signify "Messenger.") 
 
 Now if the "Original Twelve Apostles" 
 could have eighteen Successors, there is 
 no reason why they might not have a 
 continuous line of Successors down the 
 centuries. 
 
 THE THREE-FOLD MINISTRY EXPLAINED. 
 
 1. In the New Testament, those of the 
 Highest Order were called Apostles; 
 those of the 2d Order " ordained in every 
 city," were called Presbyters (Elders) or 
 Bishops; those of the lowest Order were 
 called Deacons. 
 
 Take special notice that, in the New 
 Testament, the word Bishop, whenever 
 used technically, always refers to the 2d 
 Order, and never to the Highest Order. 
 [For example, in Phil. i. 1, St. Paul of 
 the Highest Order addresses the Chris- 
 tians of Philippi, and the "bishops and 
 deacons;" that is, the laity, with their 
 clergy of the 2d and lowest Order.] 
 
 2. Afterwards, the name "Apostle" 
 was limited to the original Twelve and 
 their immediate successors, who had seen 
 Christ Himself, at which time the word 
 ' ' Bishop ' ' was also set apart to denote 
 technically, the Highest Order. This is 
 expressly stated by Sts. Jerome, Hilary, 
 
 Chrysostom, and Clement of Alexandria. 
 
 Also Theodoret, writing in 440, says: 
 "The same persons were iu ancient times 
 called either Presbyters or Bishops, at 
 which time, those who are noiv called 
 Bishops, were called Apostles. ' ' He adds: 
 "In process of time, the name of Apostle 
 was left to those who were in the strict 
 sense Apostles, [i. e., sent by Christ Him- 
 self], and the name of Bishop was con- 
 fined to those who were anciently called 
 Apostles. ' ' 
 
 Rev. A. W. Little puts it as follows: 
 "Just as long, as the Presbyters were 
 called Bishops, just so long were the Bish- 
 ops called Apostles. The Orders were dis- 
 tinct, and remained unchanged." 
 
 Bishop Lightfoot said: "We cannot af- 
 ford to sacrifice any portion of the Faith 
 once for all delivered to the Saints ; we 
 cannot surrender for any immediate ad- 
 vantages, the three-fold Ministry which 
 we have inherited from Apostolic times, 
 and which is the Historic Backbone of the 
 Church." 
 
 IMPORTANT NOTE. 
 
 It is well to understand, that we have 
 little, if any, difference with the "De- 
 nominations" about their. Ministry and 
 Ordinances. These are valid for all that 
 it is claimed for them. 
 
 They say that their Ministers are teach- 
 ers of religion, duly appointed and au- 
 thorized by a Voluntary Society. They 
 are certainly this. 
 
 They assert that their Ministers are not 
 Priests, and have no Sacerdotal power or 
 authority. To this assertion, we assent 
 
 They profess not to have Apostolic Suc- 
 cession We agree with them upon this 
 point. 
 
 They state that they administer an or- 
 dinance, in which the Body and Blood of 
 Christ are not really present, and are not 
 verily and indeed given, taken, and re- 
 ceived ; but that it is merely a mode of 
 recalling to their minds, our Lord's 
 Death. This statement is quite unobjec- 
 tionable. 
 
 About Baptism, we differ somewhat 
 from them, attributing to that Sacrament, 
 as administered by them, a greater ejject 
 than their own faith ventures to hope for. 
 Administered with water, in the Name of 
 the Holy Trinity, we believe it to regener- 
 ate the soul that duly receives it, and 
 to graft it into the Body of Christ's 
 Church. 
 
 So, we admit their Ministry to be all 
 that they claim it to be; and we admit 
 their ordinances to be in no case less, and 
 in one case more, than they themselves 
 believe. 
 
 89 
 
2. Doctrine. 
 
 " This Church is far from intending to 
 depart from the Church of England, in 
 any essential point of Doctrine, Disci- 
 pline, or Worship, or further than local 
 circumstances require." — {Preface to 
 American Prayer Book.) 
 
 When the Bishops of the whole Angli- 
 can Communion, English, Scotch, Amer- 
 ican, and from all parts of the world, as- 
 sembled together at Lambeth in 1870, the 
 Synod declared "that there was one true 
 Catholic and Apostolic Church, founded 
 by our Lord and Saviour Jesus Christ ; 
 that, of this true Catholic and Apostolic 
 Church, the Church of England and the 
 Churches in Communion with Her, are 
 living members; and that the Church of 
 England earnestly desires to maintain 
 freely the Catholic Faith as set forth by 
 the (Ecumenical Councils of the Univer- 
 sal Church." 
 
 THE RULE OF FAITH. 
 
 The Episcopal Church is a part of the 
 Anglican Communion ; the Anglican 
 Communion is a Historic Branch of the 
 Holy Catholic Church of Christ. Just as 
 the individual is guided by the teachings 
 of his own Branch of the Church, so each 
 Branch is pledged to the teachings of the 
 Undivided Church. 
 
 As the Church ' 'is the Pillar and Ground 
 of the Truth," the Rule of Faith is "Holy 
 Scripture as interpreted by the Undivided 
 Church." 
 
 "Preachers shall, in the first place, be 
 carefnl never to teach anything from the 
 pulpit, to be religiously held and believed 
 by the people, but what is agreeable to 
 the Doctrine of the Old and New Testa- 
 ment, and collected out of that Doctrine, 
 by the Catholic Fathers and Ancient 
 Bishops." — {Decree of Convocation , 1571.) 
 
 MEANING OF CATHOLIC. 
 
 There are two meanings to this word. 
 In its original and secular sense, it means 
 simply universal. But it has an Eccle- 
 siastical meaning, viz., in agreement 
 with the creeds, doctrines, canons, and 
 practices of the Undivided Church, as it 
 existed before the separation of East and 
 West: practically, A. D. 1000. 
 
 3. Worship. 
 
 "This Church is far from intending to 
 depart from the Church of England, in 
 any essential point of Doctrine, Disci- 
 pline, or Worship, or further than local 
 circumstances require." — Preface to 
 American Prayer Book. 
 
 The ' 'Ornaments Rubric" of the Church 
 of England, which is regarded as "the 
 Rule of the Anglican Communion for 
 Liturgical Ministration, Ritual 'Obser- 
 vance, and Official Vestments, and Uten- 
 sils," reads as follows: 
 
 "And the Chancels shall remain as they 
 
 have done in times past. And here it is 
 to be noted, that such Ornaments of the 
 Church and of the Ministers thereof, atall 
 times of their ministration, shall be re- 
 tained and be in use, as were in this 
 Church of England by the Authority of 
 Parliament in the Second Year of the 
 reign of King Edward the Sixth." King 
 Edward the Sixth began to reign January 
 28, 1547. 
 
 ".So far was it from the purpose of the 
 Church of England to forsake or reject 
 the Churches of Italy, France, Spain, 
 German}-, or any such like churches, in 
 all things which they held or practiced, 
 that as ' The Apology of the Church of 
 England' confesseth, it doth with rever- 
 ence retain those ceremonies which do 
 neither endamage the Church of God nor 
 offend the minds of sober men, and only 
 departed from them in those particular 
 points wherein they were fallen, both 
 from themselves in their ancient integri- 
 ty, and from the Apostolic Churches, 
 which were their first founders. " — ( Canon 
 xxx. of 1 603. 
 
 An English Canon enjoins that "when 
 in time of Divine Service the Holy Name 
 of Jesus is mentioned, due and lowly rev- 
 erence shall be done by all persons pres- 
 ent, as hath been accustomed." 
 
 4. The Sacraments. 
 
 While the Anglican Church is the most 
 vigorous of all protesters against the com- 
 paratively modern Roman Claim of Uni- 
 versal Jurisdiction, She is by no means 
 protestant in the same sense that modern 
 Christianity is. Dr. Neale illustrated this 
 very clearly forty years ago. After speak- 
 ing of the unceasing and strenuous pro- 
 test of the Greek or Eastern Church, 
 against Roman errors and Roman usurpa- 
 tion, he says: " Well, now, if that is Pro- 
 testant, which protests against the errors 
 of Rome, why do they not call the Greek 
 Church, Protestant? Why, they reply, 
 because the Greek Church is every bit as 
 bad as Popery." 
 
 "Ah," he continues, "now we are com- 
 ing a little closer to the point. By a pro- 
 testant, then, they mean one who pro- 
 tests — not against the errors of Rome, but 
 against something held in common by 
 the Roman and by the Greek Churches. 
 They mean by Protestant, a man who 
 
 PROTESTS AGAINST THE SACRAMEN- 
 TAL SYSTEM OF THE CHURCH, i. e., 
 
 against Baptismal Regeneration — against 
 the Divine Gift of the Holy Ghost in Con- 
 firmation — against the Real Presence — 
 against the Power of Absolution." 
 
 Therefore the Anglican Church is by 
 no means Protestant, in the same sense 
 that modern Christianity is, "because 
 She holds, as most necessary truths, 
 every one of these blessed doc- 
 TRINES." These things are the warp and 
 woof of the Prayer-Book. 
 
 90 
 
Why 
 
 We Believe the 
 Testament. 
 
 Old 
 
 1. We believe the Old Testament, 
 because we receive it as the divinely- 
 inspired Word of God, from the hands 
 of Jesus Christ Himself: not to believe 
 in its Inspiration i3 to reject Christ. 
 
 2. We believe that Jesus Christ is 
 the Son of God, and, therefore, an In- 
 fallible Guide in this matter, because 
 we accept the Four Gospels as true 
 histories. 
 
 3. That the Gospels are true his- 
 tories, is clear not only from the fact 
 that in the first and second centuries, 
 mauy Christians, who were fully quali- 
 fied to judge of their truth, died as 
 Martyrs in their defence ; but also that 
 Heathen Rome, the Imperial Mistress 
 of the World, which put them to death 
 for their testimony to the Gospels, was 
 her-elf at length convinced of the Truth 
 of the Gospels, and publicly avowed 
 her conviction of their Truth, although 
 that avowal involved the surrender of 
 her own Religion, which was associated 
 with the most glorious events of her 
 History, and was closely interwoven 
 with her Literature, her Manners, and 
 her Laws, and flowed as it were, in all 
 the veins and arteries of her public and 
 private life. 
 
 That acknowledgment was a recanta- 
 tion of her own ancient Religion, in 
 favor of the Religion of Jesus of Naza- 
 reth—an obscure village in a conquered 
 and de-pised Province— Who had been 
 put to death by Pontius Pilate, one of 
 her own Procurators. Great, therefore 
 was the sacrifice on her part. It is not 
 too much to say, that never was a more 
 illustrious tribute paid to Truth, than 
 when Rome the Conqueror and Queen 
 of the World, who had made the na- 
 tions of the Earth to pass beneath her 
 military yoke, meekly bowed her own 
 head beneath the \oke of the Cross, 
 and owned the sway of Prince of Peace, 
 and changed her magnificent heathen 
 Temples and Basilicas into Christian 
 Churches, in which the Four Gospels, 
 which recordtd the sayings, actions, 
 and sufferings of Jesus of Nazareth. 
 were thenceforth read as true and di- 
 vine histories, and when she placed 
 those Gospels themselves on Royal 
 Thrones in her Council chambers, and 
 dislodged the Roman Eagle from her 
 standards, and surmounted them with 
 the Cross of Christ, and set it on the 
 diadems of her Kings. 
 
 These aro farts, — and in the face of 
 these facts it cannot be denied that the 
 GosDels are true. — Wordsworth. , 
 
 Who and What is Christ ? 
 
 The answer is given fearlessly and 
 clearly in the Creed: God of God, 
 Light of Light, Very God of Very God; 
 Being of One Substance with the Father; 
 yea, moreover, He by whom all things 
 were made and by whom all things 
 consist. "That is the Christian Faith. 
 Christ claimed to be the Very God, the 
 Great I AM, and wrought miracles in 
 proof of it. 
 
 Now there are those who do not be- 
 lieve that Christ is God, but who yet 
 flatter themselves that they can still 
 reverence and respect Him as a sage, a 
 saint, a pure moralist, the flower and 
 pattern of our race. To such we would 
 point out two things: 1st, That Christ, 
 in claiming to be God, if He were not, 
 was either deceiving others or else was 
 self-deceived. 2nd, That in pretending 
 to exercise superhuman powers, if He 
 did not possess them. He was either 
 duping others if He knew that his 
 miracles were false, or else He Himself 
 was imposed upon if He did not know 
 His miracles were unreal. This then 
 is the logical outcome of the idea that 
 Christ was not God; that He was a 
 dupe or a deceiver. If a dupe, He was 
 not wise; if a deceiver, He was not 
 good. If Jesus Christ, our blessed and 
 glorious Lord and Saviour, be not God 
 of God, Light of Light, Very God of 
 Very God, then surely the Hebrew 
 that bore that name was but a com- 
 pound of an uneducated dupe and an 
 artful impostor. If Christ is not the 
 Mighty God, the Miracle Worker, He 
 was not even a wise or a truthful man, 
 nor could we in that case consistently 
 retain respect for His intelligence and 
 moral character. 
 
 We must therefore take Christ at His 
 own estimate, or not at ail. He went 
 up and down preaching Himself as the 
 Way, the Truth, and the Life. He 
 said that He was one with the Almighty 
 and Eternal God. He assumed that 
 Deity's incommunicable Name. He 
 announced Himself a* the Resurrec- 
 tion and the Life, in whom all the dead 
 shall rise again. He declared that His 
 Flesh was the food of immortality. He 
 claimed power to forgive sin. He 
 acted as King in Heaven and Earth. 
 He associated himself historically with 
 the origin of the world, and with the 
 scenes that are to attend its close. He 
 taught and trained a band of followers 
 to keep up this idea after He was gone, 
 bidding them preach Him to all na- 
 tions as the God by whom all things 
 were created, in whom all things con- 
 sist, who must be worshipped with 
 Divine honors, and without faith in 
 whom there can be no salvation. — Dix. 
 
 9i 
 
Valuable Hints. 
 
 The Church requires of all her chil- 
 dren, and especially of her Ministers, 
 that they receive Holy Writ, "not as 
 the word of men, but as it is in truth, 
 the Word of God " (1 Thess. 2, 13 ) 
 
 A few years ago it was thought by 
 some that the "critical" study, so- 
 called, of the New Testament would 
 overthrow its historical authority. 
 ***** B u t now the storm has 
 exhausted itself, and with the excep- 
 tion of having shown (he lack of early 
 MS. authority for a few verses, the at- 
 tack has left us just where we were be- 
 fore. No doubt a similar result will 
 follow from the attack now being made 
 upon the Old Testament. 
 
 The Church teaches clearly and un 
 mistakably the [1J truth and [2] inspir- 
 ation of the books of the Old Testa 
 ment, but she does not, for the most 
 part tell us anything with certainty 
 of their authorship or date. * * * * 
 It is curious to note how just those 
 points upon which "critics," so-called, 
 wish to throw doubts are exactly the 
 points which our Lord has made cer 
 tain by His own infallible authority 
 
 On a multitude of points, the Church 
 does not demand any particular view; 
 all she declares is — that however they 
 may have been prepared, whenever 
 they may have been written, and by 
 whomsoever they were written, all the 
 Divine Scriptures were given by inspi- 
 ration, and are therefore infallibly 
 true. [Fuller information can be 
 found in Percival's "Doctrine of the 
 Episcopal Church," and in the Intro- 
 ductions to Wordsworth's Commen- 
 taries.] 
 
 The Revised Version of the New 
 Testament. 
 
 From Report adopted by General Convention. 
 
 As regards the Church of England, 
 (and by implication, the Church in 
 America), the Revision of 1884 stands 
 in the position of an unaccredited re- 
 port, indefinitely postponed. The 
 Convocation of Canterbury, which ap- 
 pointed the Revision Committee, has 
 refrained from putting its imprimatur 
 upon their work. 
 
 [A] Eminent scholars strenuously 
 question the textual theories upon 
 which the Greek Text of the Revision 
 was determined, and in many cases 
 the accuracy of the translation, even 
 of that text. Certainly, in the minds 
 of the revisers, a preponderating value 
 has been ascribed to the Four Great 
 Uncials, which has obscured the value 
 of other critical material, and which 
 
 must be counted as a passing fashion in 
 the domain of Biblical Scholarship. 
 
 [B] It is generally conceded that the 
 revisionists, in their recasting of the 
 language of the King James Version, 
 have not only cairied their work be- 
 yond their instructions, but have hope- 
 lessly mutilated and defaced the chief 
 of English classics. 
 
 It is not too much to say. that in de- 
 spite of its merits it has failed to satisfy 
 the scholarship, or commend itself to 
 the literary sense and religious con- 
 sciousness of the age. 
 
 House of Bishops on Unity--1886. 
 
 We do hereby affirm, that the Chris- 
 tian Unity now so earnestly desired by 
 the memorialists, Can be restoied only 
 by the return of all Christian Commun- 
 ions to the principles of Unity exem- 
 plified by the Undivided Catholic 
 Church during the first ages of its ex- 
 istence; which principles we believe to 
 he the substantial deposit of Christian 
 Faith and Order committed by Christ 
 and His Apostles to the Church unto 
 the end of the world, and therefore 
 incapable of compromise or surrender 
 by those who have been ordained to 
 be stewards and trustees for the com- 
 mon and equal benefit of all As in- 
 herent parts of this Sacred Deposit, 
 and therefore as essential to the resto- 
 ration of Unity among the divided 
 branches of Christendom, we accept 
 the following, to wit: 
 
 [Here follow the four points, adopted by 
 the Lambeth Conference in 1888 as a 'basis 
 of conference," summed 'up in the Bishops' 
 Pastoral, as follows— the Unchangeable 
 Faith as expressed in the Ureed of Nicaa, 
 the two Divine Sacraments, the Open Bible, 
 and that Apostolic Order which is the Wit- 
 ness and Keeper of these till the end of time.] 
 
 The Word was made Flesh : 
 
 And Dwelt Among us. 
 
 The Son of God clothed Himself with 
 Human Nature, uever to lay it aside; 
 the Son of God came to reside forever 
 in Human Nature. 
 
 The Son of God became the Son of 
 Mau, that we might become the Sons 
 of God (partakers of the Divine Nature 
 by union with Jesus Christ.) 
 
 Have Ibecome God's Child by Baptism 
 into Christ? [Galatians, 3, 26-27. J 
 
 Do I take pai7is to abide in Christ 
 by systematic and devout Communions f 
 [St. John, 6, £6-57] 
 
 Do I strive to act in ail thinas as a 
 Child of God should? [St. John, 15, 1-8.] 
 
 The Holy Lord took upon Him our 
 sinful nature, to make us pure from sin. 
 Do I allow sin to rule my heart stillf 
 
 02 
 
Christian Unity. 
 
 Bp. Littlejohn. 
 
 All good men begin to feel the on- 
 ward sweep of the mighty current of 
 aspiration and prayer and thought 
 toward some radical change in the 
 status of Christendom in respect of its 
 past and present divisions. The shame 
 tor them begins to burn. The disgust 
 at them begins to tell mightily on the 
 common thiuking of earnest souls; but 
 it is needful that we watch narrowly 
 the growing enthusiasm in regard to it. 
 It is time for cautionary signals to be 
 hung out. We shall want prudence 
 as well as fervor, a strong clinging to 
 things which cannot from GooVs stand- 
 point, and ought not from ours, to be 
 shaken. Unity, to be worth anything, 
 must be founded on truth. Unity, to 
 be a vital power, must be made up of 
 living units, of wills and hearts and 
 heads, to whom nothing is so dear as 
 sound principles and earnest convic- 
 tions An honest error is better than a 
 truth with the soul taken out of it by a 
 loose, careless holding of it. Nothing 
 is so much to be dreaded as compre- 
 hension without a recognized centre, 
 not merely in Christ, but in the historic, 
 working Christianity by which He an- 
 nounces Himself in history. Better 
 far stay as it is, than that Christendom 
 should be deluded into a spurious 
 Catholicity— a thing of sentimental 
 moonshine and airy platitudes. 
 
 Whatever turn the revived discussion 
 of the true order of the Church may take, 
 and however the brethren who dissent 
 from us may draw upon the controver- 
 sial armory of the past or the present, 
 it is certain that this Church will never 
 for the sake of union with non-Episco- 
 pal bodies, constituting a small fraction 
 of Christendom, do anything to drive 
 it further off than it is today from the 
 historic branches of the Catholic Church 
 with their more than 300,000,000 of 
 souls. 
 
 Of what use for the conquest of the 
 world, the flesh and the devil, would 
 be a Church whose unity had been 
 reached only by throwing over into the 
 seething, turbid sea of modern latitu- 
 dinarianism a good share of its ancient 
 faith and order — the sacred deposit 
 drawn from Holy Scripture and illus- 
 trated by primitive practice, which it is 
 the one great office of the kingdom of 
 God to spread and transmit for the sal- 
 vation of all men. Yes, let us pray and 
 work with renewed fervor that all 
 Christians may be one; but let us never 
 for a moment give any set of men 
 reason to think that we hold lightly by 
 the colors put into our hands by our 
 
 fathers in the faith, or that we know 
 of any better marching orders than 
 those given originally in the Apostolic, 
 and renewed in the Nicene and re- 
 affirmed in the Reformation ages; mean- 
 while, standing in our lot, doing our 
 work, feeding the flame on our altars, 
 preaching the faith once delivered, 
 cherishing with hallowed affection the 
 memory of prophets, apostles and 
 martyrs, and lilting our souls in holy 
 adoration unto Christ, who is Head 
 over all things to His Church, let us 
 leave the great problem where it be- 
 longs, with the Spirit of God, who alone 
 can make men of one mind and heart 
 in His everlasting household. 
 
 The American Church. 
 
 The "Episcopal Church 1 ' is the old 
 historic Church of the English speak- 
 ing people. It was founded while 
 Britain was a province of the Roman 
 Empire, long before Augustine landed 
 on her shores, aad continued in ex- 
 istence after the Island became Saxon. 
 It was already in existence when 
 England became a Nation, and is 
 still the same Church, in its Doc- 
 trine, its Apostolic Ministry, its Sacra- 
 ments, and even in its name — the 
 "Church of England." This is the 
 Church which preserved the Scriptures 
 and translated them into English. It is 
 the Church of our fathers. The Ameri- 
 can Episcopal Church is the daughter 
 of the Church of England, and though 
 perfectly independent, is in full com- 
 munion with her, uses the same Prayer 
 Book, teaches the same Doctrine, prac- 
 tices the same Ritual, and is the Di- 
 vinely authorized teacher of the Catho- 
 lic Faith to this American People. 
 
 important Reflections. 
 
 Who owns the Church? Our Lord 
 Jesus Christ. Very well: then no man 
 has a right to seek to change its funda- 
 mental principles; or to ignore it by set- 
 ting up a man-made substitute. What 
 we want is not a religion with a Christian 
 flavor, but the actual Church and Cove- 
 nant-Kingdom that our Lord founded. 
 
 Are you earnest enough about your 
 Religion to defend it as you would your 
 own mother? Are you humble and self- 
 sacrificing enough to accept the entire 
 System of Church Life, as Christ gave it, 
 or only the outward and easy parts of it 
 that strike your impulsive fancy? We 
 must please our Master, not ourselves. 
 
 The sin against the Holy Ghost is to 
 turn your back upon Divine Light — to 
 resist gracious calls to Baptism, Confirm- 
 ation, Communion, and a Better Life. 
 
 93 
 
"Sunday is the Lord's Day, not 
 Yours." 
 
 It is most certain that the obligation 
 of keeping Sunday as a " Day of Rest 
 and Worship," sits much lighter upon 
 the consciences of a large mass of people 
 to-day, than it did upon our forefathers. 
 This tendency of professedly Christian 
 people to " forsake the assembling of 
 themselves together," and to turn Sun- 
 day into a mere time of loafing, is no 
 doubt growing among us; and unless 
 the tide is stemmed, the next genera- 
 tion will have no use for Churches 
 during the months of July, August and 
 September, and places of worship will 
 stand silent and closed for a fourth 
 part of the year. There is no use in 
 trying to disguise the fact. We may as 
 well face the truth, and the sooner we 
 have some plain speaking upon the 
 matter, the better it will be. 
 I. 
 
 Many people think they need not 
 go to Church. They may, if they 
 choose, pray at home, they say, as well 
 as at Church. This is a sinful error, de- 
 structive of the Christian Religion. 
 
 There is one day in each week set 
 apart by Almighty God's will, for His 
 special worship; the Lord's Day, the 
 day of the Resurrection of Christ. Do 
 not allow yourself to be deceived in this 
 matter; for, to be absent from Church on 
 Sunday without due cause, is to separate 
 yovrself from the Mediation of Christ, 
 to commit the sin of disobedience and un- 
 thankful 'ness, and to incur a grievous 
 loss of Divine Grace. 
 II. 
 
 In Haly Scripture, "the business of 
 Sunday appears at least as plainly as 
 the Day itself." The Rev. C. C. Ed- 
 munds, Jr , recently wrote as follows : 
 "If any duty attaches to the Lord's 
 Day, it is that of worship: and if any 
 Act of Worship be of Divine obligation, 
 it is the Celebration of the Holy 
 Communion.'' 
 
 in. 
 
 1. Jesus Christ has instituted " the 
 Lord's Supper," as the main business 
 of Sunday. [The Day is for this. J It is 
 both our Chieftst Act of Worship, and 
 our Chiefest Means of Grace. All other 
 Services are simply human safeguards 
 and attendants to this Divine Service. 
 Every one should receive (or at least, 
 att end)Ho\y Communion every Sunday. 
 
 2. Almighty God insists that Wor- 
 ship must include a sincere tribute from 
 heart and pocket-book. " Thou sbalt 
 not come before Me empty." 
 
 Bishop Davies says: 
 " In the primitive Church, on the 
 first day of the week, the sacrifice of 
 
 the Son of God was always fittingly 
 commemorated by the Celebration of 
 the Holy Communion ; and I believe 
 that the piety of apostolic days will be 
 revived and spiritually increased when 
 the Lord's Own Service shall be ob- 
 served on the Lord's Own Day." 
 
 I quote also the well known words of 
 Bishop Coxe to his clergy: " The New 
 Testament tells us clearly to hallow the 
 Lord's Day by the Lord's Supper. This 
 is our Law and our Rubric, and to this 
 reformation I call you all, in God's 
 Name. I consider our neglect of Scrip- 
 ture, and of the primitive example in 
 this respect, a grave abuse, and a sad 
 impeachment of our sincerity in claim- 
 ing to follow Scripture, and the Primi- 
 tive Church," 
 
 IV. 
 
 But Sunday is not only a Day of 
 Worship. It is a Day of Recreation. 
 Our Lord made it the Weekly Festival 
 of His Church, a day of renewed life 
 for body and soul. And the time has 
 come when the Church should dis- 
 tinctly say that the union of Worship 
 and Recreation on the Lord's Day does 
 not put a man outside the pale of 
 salvation. 
 
 We cannot better explain the Sun- 
 day keeping we desire to see,. than by 
 quoting a favorite precept of one of 
 England's Bishops: "Serve God and 
 be cheerful." Our aim should be, in 
 the words of a poet, to "Move upward, 
 working out the beast;" so to observe 
 Sunday as " to increase in us true 
 religion." If our Sundays do not do 
 this, they are misspent. — Selected. 
 
 The Importance of Tranquillity. 
 
 Do you feel restless, ashamed, and dis- 
 couraged after a fault ? 
 
 Then let your first care be to resain 
 peace and tranquillity of heart. Turn 
 your thoughts from what has happened, 
 and consider the infinite mercy of God, 
 as well as the proofs which He has ever 
 given you of it. Having by such con- 
 soling considerations restored the peace 
 of your soul, think seriously of your 
 offence, in order to repair it. (So long 
 as disquiet lasts, you are not in a con- 
 dition to reason upon your fault, as is 
 useful and salutary for you to do; and 
 instead of repairing it, you would com- 
 mit some new and perhaps more 
 grievous one.) 
 
 We could not vex the Evil One more 
 than by clothing ourselves with confi- 
 dence after a fall. His aim is to hold 
 us captive, in constraint of mind, which 
 amounts almost to despair. To frustrate 
 this design of the devil, we must arouse 
 as strong a confidence in our heart as 
 possible. — Select ed. 
 
 94 
 
Resignation to the Dispensations 
 of Providence. 
 
 Nothing happens in this world but 
 by the direction or permission of God. 
 St. Augustine says, "Nothing occurs 
 by chance in the whole course of our 
 life. God overrules all." 
 
 This holds good in sickness and in 
 death, in cold and in heat, and in all 
 the events of inanimate nature; and 
 also in what depends upon the free-will 
 of roan. Does your neighbor strike 
 you or slander you? You must, on the 
 one hand, distinguish the motion of the 
 arm or of the tongue ; and on the other, 
 the evil intention that directs the move- 
 ment. The movement itself is not sin- 
 ful; therefore, God can be the author 
 of it. The evil intention, on the con- 
 trary, is entirely the work of the hu- 
 man will, and it alone makes the sin. 
 In this, God takes no part. 
 
 Let us illustrate by an example. 
 The judge passes condign sentence of 
 death upon a criminal. Now, it hap- 
 pens that the hangman is a personal 
 enemy of the condemned. He exe- 
 cutes the sentence upon the culprit, 
 not merely because his office obliges 
 him to do so, but because he is animated 
 by a spirit of hatred and revenge. 
 Evidently, the judge has no share in 
 the sin of the executioner. The grati- 
 fication of revenge formed no part of 
 the judge's design in passing the sen- 
 tence. He aimed only at seeing justice 
 executed. In like manner, God shares 
 not in the evil designs of the slanderer 
 or the robber ; consequently, the wicked 
 intention is wholly confined to the lat- 
 ter. God wills you to be humbled and 
 deprived of temporal goods, that 
 thereby you may become better and 
 more virtuous. We must always dis- 
 criminate between what God accom- 
 plishes through the instrumentality of 
 men, and what their own evil will may 
 add thereto. 
 
 St. Gregory shows us this in the fol- 
 lowing example: "A physician has 
 ordered leeches. The little creatures 
 are intent only on satisfying their 
 thirst. They would, for this end, de- 
 prive the sick man of the very last 
 drop of the vital fluid ; but the physi- 
 cian seeks only to withdraw the impure 
 blood, and, by so doing, restore his 
 patient to health. The leeches are 
 merely his instruments. He has 
 nothing in common with their thirst 
 for blood. God makes use of men in 
 precisely the same way that a physician 
 does of leeches. As for the patient 
 himself, he feels no anxiety. He does 
 not look upon the leeches as enemies ; 
 on the contrary, he endeavors to sup- 
 
 press the disgust aroused by the sight 
 of them. Yes, he even does all in his 
 power to facilitate their action, for he 
 knows very well that it will be con- 
 tinued no longer than the physician 
 considers efficacious." In like manner, 
 we should rest satisfied that, however 
 hostile or inimical others may be toward 
 us, they are only instruments of salva- 
 tion in the hands of an all-good, all- 
 wise, all-powerful God. — Selected. 
 
 A Strange Misapprehension- 
 
 It is among the most amazing phe- 
 nomena in human experience, that the 
 religious revulsion at the Reformation 
 should have thrown men so far off 
 their balance as to lead them actually 
 to hate the symbol of their salva- 
 tion. Can anything be more illogical 
 or more absolutely absurd, than that 
 votaries of the religion of the Cross (for 
 so Christianity is described when we 
 would mark it off from other religions 
 of the world, as that of the Crescent or 
 of Buddha) should decry tne Cross it- 
 self, refusing it a place on tomb or 
 spire, on Altar or in window, and 
 growing mad with rage when they see 
 man or woman or child making the 
 sacred sign upon the breast. In re- 
 sponse we take our position with St. 
 Paul and say, "God forbid that I should 
 glory save in the Cross of our Lord 
 Jesus Christ!" Why should we not 
 glory in the Cross of Christ and rejoice 
 to see it above the graves of those we 
 love, and glittering on our churches, 
 casting its shadow on us from the chan- 
 cel window, greeting us with its wel- 
 come as it tells us the house we enter 
 shelters Christ's little ones, oris a home 
 for His poor, or a hospital for His sick 
 and infirm? Why should we not, with 
 the first Christians, of whom Tertullian 
 speaks in the year 190, make the sacred 
 sign upon our persons when we rise up 
 and when we lie down, when we eat 
 our meals or go forth to our daily round 
 of duties? Why should we not thus 
 remind ourselves of Jesus Christ by that 
 which is the expression of His infinite 
 love for us, the Cross on which He 
 yielded up His life and shed His 
 precious blood for sinners? 
 
 Why should we not glory in the 
 Cross of Christ since its shadow blesses 
 life from its beginning to its end. It 
 marks the forehead of the babe with 
 baptizing water at the Font, and it tells 
 the visitor to the graveyard that he who 
 rests beneath the sod fell asleep in 
 Jesus; and all the way between, he is 
 better who sanctifies his home, his 
 work, his play, his mornings and his 
 evenings, his joys and sorrows, with the 
 sign of the Cross. — Bishop Seymour. 
 
 95 
 
SPIRITUAL GEMS. 
 
 "Resolve — 
 Every morning on waking, whatever may have 
 been my troubles or short-comings on the pre- 
 vious day, to rise promptly, joyfully, gen- 
 
 KROUSLY, DETERMINED TO TRY TO DO BETTER, 
 
 without ANY sadness; and with this thought 
 — that, with confidence in God, and with good- 
 will, one can overcome all difficulties. 
 
 When there comes upon me a perfect 
 storm of work, to resign myself simply, even 
 joyously, and feel that God asks this of me. 
 I must not get discouraged even when I feel I 
 have done things imperfectly — only set my- 
 self TO DO BETTER, HUMBLY AND COURA- 
 GEOUSLY. 
 
 detraction. 
 
 The longer I live, the morel feel the impor- 
 tance of adhering to the following rules : (1) 
 To hear as little as possible whatever is to the 
 prejudice of others. (2) To believe nothing of 
 the kind until I am absolutely forced to it. (3) 
 Never to drink in the spirit of one who circu- 
 lates an ill report. (4) Always to moderate, as 
 far as I can, the unkindness which is expressed 
 toward others. (5) Always to believe that, if the 
 other side were heard, a very different account 
 would be given of the matter. 
 
 Salvation. 
 
 Salvation is salvation from sin — deliver- 
 ance out of it — victory over it — mastery and con- 
 quest of the enemy inside a man, which is eating 
 his life out. We must accept the offered pardon 
 for the past: must swear off' from sin, as the one 
 ruin and curse and rottenness of human nature: 
 must forswear the world with its cheats and de- 
 lusions, the devil and his service, the flesh and 
 its slavery: must recognize that human salvation 
 is in conquering and trampling on wrong, lies, 
 and vileness. To fight, and if needs be to die 
 fighting, is the only course. 
 
 O God, take my soul, for I cannot make it 
 Thine — and keep it, for J cannot keep it Thine. 
 And save me in spite of myself: for Christ's sake. 
 Amen. — Fenefon. 
 
 Would you heap benefits and kindness on a 
 friend who was as careless and flighty to you an 
 you are to God? — Fenefon. 
 
 Do not regulate your Communions by your life, 
 but your life by your frequent Communions. — 
 Fenelon. 
 
 Occasions do not make a man frail ; they sim- 
 ply show what he is. 
 
 Silence. 
 
 It is not easy to explain in a few words the 
 multitude of evils which proceed from the 
 tongue. It is a sentence pronounced by the 
 Holy Spirit, that much speaking is never 
 exempt from sin. The habit of speaking much 
 is a source of vice, a sign of ignorance and folly. 
 In vain does he who cannot bridle his tongue, 
 labor to acquire the gift of prayer, peace of 
 heart, and union with God; he will never suc- 
 ceed. Christian soul 1 if thou wilt advance in 
 perfection and in the love of God, I cannot say 
 to thee too often, speak little, speak low, speak 
 without excitement, speak when but necessary, 
 speak not ever uncharitably, speak meekly, 
 speak with simplicity, speak truthfully, speak 
 without affectation, without precipitation, with- 
 out vanity ; speak when thou oughtest to speak, 
 and keep silence when thou shouldest keep it. 
 
 Humility. 
 
 Humility is perpetual quietness of the heart. 
 It is to have no trouble. It is never to be 
 fretted, or vexed, or irritated, or sore, or disap- 
 pointed. It is to expect nothing, to wonder at 
 nothing that is done against me. It is to be at 
 rest when nobody praises me, and when 1 am 
 blamed and despised. It is to have a blessed 
 home in myself, where I can go in and shut the 
 door, and kneel to my Father in secret, and am 
 at peace as in a deep sea of calmness, when all 
 around and above is troubled. 
 
 Trust. 
 
 In God's government of the universe, material 
 nterests are strictly subordinated to moral 
 
 interests, because in the view of the Self-Existent 
 Moral Being, the material universe is of lest 
 account than the moral. God does, indeed, foi 
 great and sufficient ends, inflict keen loss upon 
 individuals and nations; the individual suffer- 
 ing can only be accounted for, as forming part 
 of a scheme of government which extends be- 
 yond our view. 
 
 What though to-day 
 Thou canst not trace at all the hidden reason 
 
 For the strange dealings through the trial- 
 season : 
 Trust and obey. 
 
 Though God's cloud-mystery enfold thee here, 
 In after life and light, all shall be 
 
 Plain and clear. 
 
 Can you be said really to belie've in God, 
 when the presence of a human being is a greater 
 restraint upon your actions, than the fact of His 
 All-Seeing Eye? 
 
 Do you shrink from your faults coming to the 
 knowledge of man, while you are unmoved 
 when God alone sees them? 
 
 Have you taken even half the pains to do 
 things pleasing to God, that you have to gain 
 the affections of a human being? 
 
 It is possible to think ourselves very generous, 
 until we see our Gifts and our Personal Ex- 
 penses side by 6ide. 
 
 Write down, in what ways your life would be 
 practically different, if there were no GOD ! 
 
 9* 
 
STIRRING SUGGESTIONS. 
 
 Public Worship is not a mutter of taste, 
 or choice or convenience — it is an im- 
 perative duty. To omit it without good 
 cause, is sin. The spirit of the worship- 
 per should be devotional, the body rever- 
 ential — your prayers should be earnest, 
 your praise hearty, your offering liberal. 
 Do not criticise but pray. Do not look 
 around but look up. Never be in Church 
 without Prayer Book, Hymnal, and purse. 
 
 Some consider me very sanguine be- 
 cause I always attempt whatever has even 
 a slight prospect of success, and am never 
 disheartened by failure. But the fact is I 
 never do fail, for my orders are not to con- 
 quer, but TO fight; and whenever I do 
 happen to conquer also, that is so much 
 over and above. 
 
 God's call makesaman better or worse. 
 It calls him from inaction to action. It is 
 the Captain issuing orders. It shows 
 what stuff we are made of. To act, is to 
 progress; to fail to act becomes opposition 
 open or concealed. 
 
 Are you awake or asleep? Are you cold 
 or hot? Are you dead or alive? Are you 
 crippled or well — in faith? Are you a true 
 Christian or a make-believe? Ask and 
 answer these questions. 
 
 If our religion is not true, we are bound 
 to change it — if it is true, we are bound 
 to propagate it. 
 
 What makes a man a Christian? Not 
 the conscious reception of proposed truth, 
 but Organic Union with Christ. 
 
 The noblest remedy for injuries is ob- 
 livion. Light injuries are made lighter, 
 and heavy ones have their weight taken 
 away, by not regarding them. 
 
 To make a promise is a matter of choice 
 — to keep a promise you have made is a 
 matter of necessity. 
 
 Don't you know that business and 
 pleasure will steal all your time and 
 strength and money, unless you deliber- 
 ately put Religious Duties first. The 
 busier you are, the more necessary it is 
 that your religion should be intense; 
 otherwise you will be "swamped." In- 
 difference is paralysis, spiritual stupor: 
 the victims do not realize any danger. Is 
 that your case? 
 
 "Sometimes I don't feel in the mood 
 for praying, and then I don't pray,' said 
 a depressed brother to his friend oi:e day. 
 To this the friend replied by asking, 
 " What hive your Moods to do with your 
 duty? Mood or no mood, it is your duty 
 to prav. If you really want God to bless 
 you, He will not refuse your request be- 
 cause of your mental depression." 
 
 In any matter of grievance or criticism 
 talk openly and frankly with your Minis- 
 ter. Honest criticism and honest ap- 
 proval are manly things both to give and 
 receive. Never brood over a Parish trouble 
 but tell it to the Minister at once. Take 
 nothing on hearsay, and take nothing for 
 granted. 
 
 It is our first duty, by organization and 
 personal fidelity to, ensure the increased 
 efficiency and stability of our Parish. 
 
 I have a good deal of respect for the 
 old woman, who in the time of war, 
 started out with a poker when the enemy 
 was approaching. She was asked what 
 she could do with that, and replied, "I 
 can show them which side I am on." 
 
 The man doesn't live, who can afford to 
 let a day pass without hearing or reading 
 the Word of God. Failure in this is the 
 source of neglect as to Daily Prayer, 
 Weekly Worship, Monthly Communion, 
 and Christian Charity and good works. 
 Don't try to sail your ship without com- 
 pass or rudder. 
 
 If there be one custom more than an- 
 other that has the plain sanction of the 
 Prayer Book, it is the custom of having 
 morning and evening prayer every day. 
 The title at the beginning of the service 
 is ' 'The Order for Daily Morning Prayer, ' ' 
 (and similarly, "The Order for Daily 
 Evening Prayer.") The psalter, or book 
 of psalms, isappointed to be read through 
 ONCE EVERV month, being divided into 
 portions for every morning and evening 
 in the month. The rest of Holy Scrip 
 ture is divided into lessons for EVERV 
 day in the year; so that in course of a 
 twelvemonth, the Old Testament is read 
 through once, and the New Testament 
 several times. 
 
 Of course, as is the case in a majority 
 of- our parishes, there may be urgent and 
 practical reasons for leaving this plain 
 provision of the Prayer Book unfulfilled, 
 especially where a clergyman is working 
 single-handed and alone; BUT THIS 
 SHOULD NOT be made an excuse for 
 FORGETTING THE NORMAL STATE Otf 
 THINGS. 
 
 In every CITY at least, the Church bell 
 ought to be heard daily, inviting all to 
 join in the Church's worship and inter- 
 cession. 
 
 President White, in his farewell address 
 to the students of Cornell University, 
 among other excellent things, said to 
 them: ''Do not try to be smart, but do 
 everything that comes to your lot in a 
 faithful and satisfactory manner." It is 
 hardly possible to embody in an equal 
 number of words, more practical wisdom 
 in the affairs of this life. 
 
 97 
 
' ' Suppose that in all the world there 
 were, at a given time, but a single Christ 
 ian; and that he, as a result of a whole 
 year of effort, should bring one other 
 person to a knowledge of Christ— and 
 that they two, at the end of the second 
 year, should each bring one other to join 
 them, making four in all; and at the end 
 of the third year, these four should in the 
 same way grow to number eight Christ- 
 ians; and so on. The time needed, at 
 this rate, to bring every person in the 
 world under allegiance to Christ, would 
 be only thirty -two years." 
 
 YOUR WORK. 
 
 For 1800 years, one small country has 
 been the centre of attraction to millions 
 of human beings. The land of Christ, 
 the place where He was born, and lived 
 and died, has drawn towards itself the 
 noblest of men. They freely gave their 
 ease, their wealth, their time, even life 
 itself, to rescue the Holy Land. When 
 the cry came, "The Holy Land is in the 
 hands of the infidel Saracens, and the 
 impure Mahometans," men took the 
 Cross, and bound it on their arm and on 
 their breast, and swore that they would 
 not rest, until they had fought and won 
 back the land for God. 
 
 But the true Holy Land is the Chris- 
 tian's Body. This is to-day in the hands 
 of the infidel, the drunkard, and the im- 
 pure. The Holy Land is defiled, and the 
 true Knights are few. Who will for the 
 love of God, take the Cross, to-day ? 
 Who will fasten the Cross on his breast, 
 and when asked to rescue the Holy Land 
 of the Christian's Body from Intemper- 
 ance, Blasphemy, and Impurity, and 
 from every sin, will answer, " By God's 
 Grace, I wrw,." 
 
 Your work then, is to bring your own 
 soul, penitent and humbled, into re- 
 newed and constant contact with Christ's 
 Sacramental Grace, and to induce others 
 to do the same. 
 
 Dr. Howland said that he never hesi- 
 tated to direct the personal attention of 
 each man of his congregation, to the Im- 
 mense Debt of Gratitude we personally 
 owe to our Creator, Redeemer andSancti- 
 fier : and that business men, trained as 
 such to recognize and repay obligations 
 and favors, were the first and readiest to 
 give Loyal and Generous Response to the 
 Obligations of Christianity. 
 
 Dr. Dix, speaking to those, (whose busi- 
 ness life and Lodge life is a constant re- 
 cognition of equitable rights of individuals 
 and corporations,) says that the Christian 
 Religion is the personal property of Jesus 
 Christ, given to us in trust. We have no 
 right to compromise it, or alter it ; but, 
 as faithful stewards, to retain it, and 
 hand it on in its integrity. He came and 
 founded His Church 1,860 years ago, and 
 no modern organization can in loyalty be 
 
 substituted for it, any more than you or 
 I could start a New Order, and call it 
 Ancient Freemasonry. And the condi- 
 tions of Initiation and of Good Standing 
 in the Church of Christ, are His, not ours, 
 and may not be set aside or changed by us. 
 
 " This have I done for thee: 
 What wiliest thou for Me? " 
 The principle of reparation underlies 
 all Christian Worship. The magnificence 
 of the Cathedral, or the endeavor to beau- 
 tify the humblest Mission Church, we 
 offer as reparation to Him, who for our 
 sake, had nowhere to lay His Head. Our 
 choral worship is an act of reparation for 
 the cries of "Crucify Him! Crucify 
 Him!" We offer our substance for the 
 flowers, or embroidery of the Altar, be- 
 cause the soldiers gave Him but thorns, 
 and stripped Him of His garments. The 
 bowed knee or head is not merely the 
 thankful recognition of the Incarnation, 
 but is offered with some idea of atone- 
 ment for the bowing of the knee in scorn, 
 and the wagging of contemptuous heads. 
 
 "Absolution is indeed a superhuman 
 thing. The officers of tbe Church, to 
 whom Jesus Christ has entrusted the 
 Absolving Power {St. John 20: 23), ex- 
 ercise it ministerially for Him; not as a 
 possession of their own. They are His 
 Ambassadors, offering reconciliation on 
 no terms but His; but, on His terms, 
 confidently offering it." 
 
 "The Absolution is the same whether 
 public or private: it is as valid and full, 
 when uttered in a general formula to a 
 thousand together, as when uttered to 
 them one by one; but it is to be feared, 
 that the Public Absolutions are, as a 
 rule, more listlessly received, than the 
 private. 
 
 The Anglican Church vindicates for 
 Her children, the liberty with which 
 Christ has set us free-in both directions. 
 If conscience tells them that a full and 
 explicit confession before God alone, 
 joined with general confession in the 
 Public Service, would be more bene- 
 ficial to their advance in holiness, than 
 a private confession to a Priest, no man 
 may compel them to aprivate Confession. 
 If conscience, on the other hand, tells 
 them that a private confession would 
 be beneficial, no man would dare to for- 
 bid it to them. — Canon Mason. 
 
 All the difficulties in the Old Testa- 
 ment are mere dust in the balance, 
 when set against the difficulty of re- 
 jecting the testimony of Him Who 
 is Omniscient, Who made the world, 
 and Who is God. And these difficulties 
 have a spiritual value for us : they 
 prove whether we rely on ourselves or 
 on Him. 
 
 98 
 
From Bishop Huntington's Charge 
 to the Brotherhood. 
 
 Tell men God i3 seeking for them, 
 their God. (The lost sheep are not 
 apt to find themselves.) * * * They 
 need to learn, not that there is a God, 
 but what kind of a God, God is. * * * 
 True, your Bible tells men they are to 
 seek after Him. — But they are to come 
 to Him, because first He came to them. 
 
 You do not stop to ask who, or 
 where, or how bad, they are. They 
 are your brothers. Tell them the Shep- 
 heid, your Father and theirs, is seeking 
 them out. * * * It will be in your 
 calling, to offer the gift of Life to bad 
 men, some of them very bad, bad be- 
 cause they choose to be sensual, false, 
 cruel, profane, greedy, seducers, blas- 
 phemers. They are without God in the 
 world, not because God is not in His 
 world, but because for one lust or 
 another, they will not let God find 
 them in His world. 
 
 Do not pretend to yourself or to 
 them, that they are not "lost." There is 
 nothing manly in flattery, in paltering 
 with everlasting verities and sanctities, 
 in hiding terrible dangers, or in treat- 
 ing persons or things as if they were 
 what they are not, but ought to be. 
 Did St. Paul say much to men of the 
 beauty and purity and dignity of the 
 human nature in them by their natural 
 birth? Did he teach mankind that 
 they could be holy without Regenera- 
 tion, or be saved without faith in a 
 Redeemer? 
 
 My first word to him then must not 
 be culture, but Christ. I must speak 
 to him, not much of what good is in 
 him — but of what is not yet in him, 
 but is in Christ fo^ him. * * * I 
 will not tell him what he can do for 
 himself; I am not sure about that; 
 but I will beseech him to let the Med- 
 iator (who is more human than any 
 man 'ever was, and yet is more than 
 human.) adopt him and live in him. 
 
 The dignity of man is in a provided 
 capacity tor a union of man with God 
 in the Second Admn, the Elder Brother : 
 of a redeemed Family. * * * [\Ve 
 are to be horn into that Family in 
 Baptism, we are to receive the franchise 
 of that Kugdom, we are to be fed with 
 the Food that makes us sharers in the 
 life of the Second Adam, the Son of 
 Man]. To separate ourselves from that 
 Living One, to separate ourselves from 
 the ommon life, the brotherhood of 
 the Eternal Brother, that is damnation, 
 and there is no other. 
 
 Man's Spiritual Needs. 
 Underneath all your work of win- 
 ning men, there must be a Christian 
 
 Doctrine of what Man is. You will 
 use it every time you try to bring man 
 and God together— every time you tell 
 your brother that God is seeking him. 
 
 Till about a hundred years ago, The- 
 ology and the Pulpit, in these Eastern 
 States, insisted aloud that mankind are 
 accursed absolutely, universally, total- 
 ly, by reason of the first transgression. 
 That was believed. I heard it preached 
 through all my childhood with learn- 
 ing, logic, and as much pictorial lutid- 
 ness as the preacher's imagination could 
 supply. (We are out of that eclipse ) 
 
 Then came a protest and a reaction. 
 They exposed and smote the frightful 
 half truth, and put in its place another 
 half truth, fair to see, soothing to hear, 
 with subtle and sweet poison uuder its 
 tongue. "Human nature," it said, "is 
 a glorious creature on an inevitable 
 road to all sorts of perfection. Genera- 
 tions, individuals, all are moving one 
 way from the first, only some farther 
 along than the rest. Sin is not diso- 
 bedience, rebellion, conscious guilt, but 
 an imperfect development." 
 
 However successful this optimistic 
 dream might be as a Philosophy, two 
 stumbling blocks lie in the way of it as a 
 Gospel. (1) One is that if the difficulty 
 were no deeper than that, the New Tes- 
 tament could never have been written 
 at all, or the Church purchased with the 
 Redeemer's Sacrifice — (2) the other, 
 that there keeps coming up forever, out 
 of the fathomless human heart, a cry of 
 an agony that can have but one healing 
 — the cry of the 51st Psalm, of the Pub- 
 lican in the Temple, of Saul of Tarsus, 
 of uncounted millions of sinning men. 
 
 Nothing is to be gained by fast and 
 loose playing with promises, with the 
 Bible's boundary lines, with words 
 which are symbols of truths, and have 
 the sanctity of a vow — nothing gained 
 that is lasting. If, in Holy Baptism, I 
 was "made a member of Christ, the child 
 of God, and an inheritor of the Kingdom 
 of Eeaven," then being so made, there is 
 a solemn sense in which 1 was not so 
 before, and could not be so otherwise. 
 True manliness, loyal manliness, is too 
 honorable for a spurious liberality. 
 God will take care of the souls outside. 
 Our business is where His Law. His 
 Order, His Will, revealed in His Word, 
 and certified in History, have fixed us. 
 Attempts to revise His Counsels or to 
 stretch our Creeds to the measure of 
 our impulses, cannot count on a per- 
 manent prosperity. We are neither 
 framers of the Divine Constitution, nor 
 masters of its administration. — Bp. H. 
 
 99 
 
Original Sin. 
 
 All the flood of beings to whom 
 Adam has transmitted his nature, are 
 evd and sinful ; and yet amidst all 
 this woeful ruin, there are signs of 
 hope. Although human nature no 
 longer naturally develops into the 
 Divine likenes-*, but the opposite, yet 
 it still retains the Divine image, broken 
 and obscured, but remaining. 
 
 We have to deal (1) with those" who 
 deny Original Sin, and (2) with those 
 who mistake its nature and unduly 
 magnify its consequences. 
 
 1. [Rationalism proceeds on the sup- 
 position that the old wounded nature is 
 all sufficient for us, needing only culti- 
 vation; and that nothing supernatural 
 is required.] 
 
 We claim that Faith, Pbilo-ophy, 
 and daily experience undeniably con- 
 cur in asserting that the soul of each 
 one from his birth is perverted. 
 
 The accepted teaching of the Church, 
 is to the effect that Adam, by sin, lost 
 his original Righteousness and Holi- 
 ness, drew down upon himself the 
 anger of the Almighty, incurred the 
 penalty of death, and in body and soul 
 became deteriorated; that this sinful 
 condition is transmitted to all his pos- 
 terity, through natural generation, en- 
 tailing the consequences that man is of 
 himself incapable of doing acts well- 
 pleasing to God, or of being in any 
 way justified before Him, save only by 
 the merit of Jesus Christ, the one 
 Mediator between God and man. 
 
 [Christianity declares that the 
 wounds are in themselves mortal; that 
 we are by nature in a dying state 
 spiritually; and that we need, there- 
 fore, for our restoration from the evils 
 wrought by sin and the Fall, the gift 
 of a new nature: the new infusion, that 
 is to say, from God of something ad- 
 ditional to that nature with which we 
 were, as a race, left after the Fall; 
 that, in short, we need to have re- 
 stored to us, for our justification, pre- 
 cisely what we lost.] 
 
 Regeneration consists in there-estab- 
 lishment of our primeval condition, 
 when man's lower faculties acted under 
 the guidance of his reason, as his rea- 
 son was in obedience to God. 
 
 [The Supernatural or Sacramental 
 Life is built into the foundation of tho 
 natural life, in each baptized man — 
 the Supernatural not intended to de- 
 stroy the natural, but to perfect it.] 
 
 2. It will be seen, however, that all 
 true morality must rest, on a certain 
 limitation of the idea of the magnitude 
 of the effect of Original Sin. If all the 
 higher spiritual faculties be utterly 
 
 desttoyed, how can man really griev» 
 over his shortcomings, if God has de- 
 prived him of all power of overcoming 
 and avoiding these shortcomings. 
 Deeply penetrated as the Church h, 
 with the enormity and misery of that 
 hereditary evil which affects our race, 
 She would be false to the experience of 
 life, as well as to precise Tfceology, if 
 She were to allow sentiment to take 
 the place of reason in this respect. 
 Man is "very Jar gone from Original 
 Righteousness" but nut" wholly deprived 
 of Original Righteousness." Thus the 
 estimate of the nature and effects of 
 Original Sin, forms the turning-point 
 between the Ancient Faith of the 
 Church, and the Systems of the 16th 
 Century. If all the germs of good be 
 extirpated in fallen man, there can be 
 no cooperation on his part, with th» 
 work of Divine Grace. There can be 
 no response to the operations of God 
 upon the soul ; therefore man becomes 
 passive in the work of Regeneration, — 
 his Justification becomes of necessity 
 the mere imputation of the righteous- 
 ness of another — there can be no corre- 
 spondence with God's work, by man in 
 the life of the Christian. On the other 
 hand, grant that in fallen man (though 
 very far gone from Original R'ghteous- 
 uess) there still exists the capacity for 
 the love of God, there remains full 
 scope for a supernatural transfigura- 
 tiou. Diviue Grace stoops to this low- 
 liness — imparts to the free-will and 
 sin-polluted faculties, a heavenly con- 
 secration — really cleanses, strengthens, 
 and matures the soul — leads him on 
 from strength to strength, making him 
 daily better, holier, and more Christ- 
 like, till the hour of his trial is accom- 
 plished. — Selected. 
 
 Act Promptly. 
 
 When a temptation comes, meet it 
 squarely, do not hesitate to act on the 
 instant decision of conscience. When 
 Balak came to Balaam with his request 
 and promised reward, Balaam knew 
 perfectly well what his line of action 
 should be, but he waited and twisted 
 and turned to see if he could not obey 
 God's message and in some way secure 
 Balak s favor. He permanently im- 
 paired the moral fibre of his character, 
 and you will do the same unless you 
 act on your first religious thought. 
 
 "I expect to pass through this world 
 but once; if, therefore, there is any 
 kindness I can show or any good thing 
 I can do to my fellow human beings, 
 let me do it, now ; let me not defer or 
 neglect it, for I shall not pass this way 
 again." 
 
INSTRUCTION ON PRAYER. 
 
 1. The Public Offices of Morning and 
 Evening Prayer should be said daily. — 
 (Rubric at beginning of Grayer Book.) 
 
 2. Each communicant, who is the 
 head of a family, should live in the 
 daily exercise of Family Worship. — 
 [Form of Prayers to be used in families.] 
 
 3. Diligent Prayer is enjoined upon 
 all baptized persons.— [See CatechUm ] 
 
 4. We are to pray for the Whole 
 Church, here and beyond. — [Communion 
 Service: Burial Office: Litany.] 
 
 "Individual prajer, private faith, 
 and persoual piety, are necessary to 
 the Christian Life, but they have no 
 right in themselves to acceptance. 
 Nothing has a claim to acceptance, but 
 the Sacrifice of Christ." 
 
 "All Christian Prayer is fouuded 
 upon the Eueharistic Communion and 
 Sacrifice. We acquire the right to 
 pray by union with Christ, and we 
 exercise it by pleading His Merits." 
 
 "The Holy Eucharist is truly effica- 
 cious for the obtaining of all those 
 things, which are the subject-matter of 
 Prayer and Intercession. This is mani- 
 fest, on the slightest inspection of the 
 ancient Lituigies; it rests upon their 
 structure and general tenor. Their 
 common purpose" is to solicit benefits 
 for the worshippers, and for the whole 
 Body of Christ." 
 
 "The solitary prayer of the indi- 
 vidual Christian and the united prayers 
 of the Church are alike in this respect: 
 they are heard only by virtue of mem- 
 bership in Christ, and so far as they 
 are in true agreement with His own 
 Intercession." 
 
 "Prayer in Christ's Name, whether 
 public or private, must be unreservedly 
 in accordance with His Revealed Char- 
 acter and Purpose. St. Augustine 
 says: "We do not ask in the Name of 
 the Master, what we ask otherwise than 
 by our Master's rules." Such a caution 
 puts us on our guard in prayer. It makes 
 us ask conditionally, for things about 
 which we are not clear. At the same 
 time, when we cordially accept the 
 Name in which we pray, it gives us 
 perfect assurance in two directions: 
 
 1. It assures us that our prayers will 
 not be literally and mechanically an- 
 swered, however fervently we pray, if 
 what we beg, would be harmful to our- 
 selves, or to the Church, or to the honor 
 of Christ. 
 
 2. It also assures us that, if what we 
 ask is good, we shall certainly gain it 
 in due lime. 
 
 Prayer is thus the free and filial ex- 
 pression of our desires to the Heavenly 
 Father, in the confidence that His Wis- 
 dom is greater than ours, and His Love 
 and Power as great as His Wisdom." 
 
 "As it is in temporal things, so also 
 in spiritual. God allows His operation 
 to be conditioned by ours. The riches 
 with which God lias stored a fertile 
 country, are left idle, or opened out, 
 according to the energy and skill of its 
 possessor*. And so with the Riches of 
 the Kingdom of Grace." 
 
 "The Church especially b : ds us pray 
 for the departed, that God's Kingdom 
 may be hastened, so that they and we 
 alike, may have our perfect consumma- 
 tion, both in body and soul. But any 
 other petitions which we please to offer 
 for them, we may freely offer, provided 
 that we offer them subject to those 
 general laws of prayer, which have 
 been already laid down. It is a cruel 
 wrong to Christian mourners, when 
 they are deterred from pouring out 
 their hearts in prayer for the dead. 
 God is a father, and would have us tel 
 Him everything we feel. If there is 
 any desire in our minds which we dare 
 not bring to Him, we ought not retain 
 it at all. Everything that we may 
 legitimately wish for, we may rever- 
 ently ask. We may not ask for things 
 which God makes it plain, that He 
 does not will — such as, the return of 
 the dead to this corruptible life [and its 
 opportunities ] or communicaMon with 
 tne dead, in superstiiious and forbid- 
 den ways. Nor ought we to make 
 definite petitions based on uncertain 
 knowledge of the facts. But it is safe, 
 with St. Paul, to ask for the departed, 
 "mercy in that day" 2 Tim. 1, 18., or 
 with the Psalmist, that they and i heir 
 afflictions may be "remembered" 
 Ps. 130, 1. The kind of requests, 
 which ancient piety was accustomed to 
 make for them, may be stated as fol- 
 lows: rest, peace, refreshment — light 
 perpetual, the favor of the Divine re- 
 gard — a portion with the saints — a 
 joyful resurrection and a merciful 
 judgment. It is not unavailing or su- 
 perfluous to offer such prayers." 
 
 "The dead do not need the succor of 
 the prayers of the living, in the same 
 way as those do, who are still liable 
 to temptation: nevertheless our prayers 
 are of use to them in their progress. 
 To omit the mention of them in the 
 devotions of the Christian Church on 
 earth, would imply that all connection 
 between them and us had ceased; 
 nothing could be more untrue." 
 
Probation Ends at Death— 
 
 But JZducation, Growth, Discipline, Does A'ol 
 E rid at Death, and Therefore Continues to be 
 a Proper Subject of Prayer. 
 
 This period of the earthly life is our 
 time of probation ; and so far as our 
 present knowledge serves, there is no 
 other. The moral bent 13 sufficiently 
 exhibited here, and we have no war- 
 rant for teaching that it can be radically 
 altered elsewhere. St. Austin lays it 
 down, that no sacrifices which the 
 Oburch can offer, are of any avail for 
 those who have departed without at 
 least the rudiments of faith and repent- 
 ance The thought that impenitent 
 wickedness will have another chance, 
 or series of chances hereafter, not only 
 weakens the force of fear as a dissua- 
 sive from sin, but it appears to involve 
 a loss in the opposite direction as well. 
 If in some future state, men may 
 change from fixed evil, to good, it 
 would seem arbitrary to deny that they 
 might change from fixed good, to evif. 
 This would be intolerable to the Christ- 
 ian heart and conscience, already sorely 
 taxed. Faith demands, and Scripture 
 gives it a right to demand, that the 
 judgment founded upon conduct in this 
 life, should be eternal and final, and 
 that probation should be at an end. 
 
 But this life is far more than a pro- 
 bation; it is an education, a discipline; 
 and this aspect of existence by no 
 means ceases at death. No unfair 
 strain is put upon St. Paul's language 
 by supposing that he distinctly contem- 
 plated a progressive work of grace in 
 the soul between death and judgment. 
 "I am confident," he says, "of this 
 very thing: that He who began in you 
 a good work, will accomplish it until 
 the day of Jesus Christ." (Phil. 1 : 6.) 
 While, therefore, we must hesitate to 
 affirm that souls are still open to begin 
 conversion in the Intermediate State, 
 we may hope that many, in whom con- 
 version was very imperfect here, will 
 then be ripened to such a degree of 
 perfection as they are found capable 
 of. There is a wide differeuce between 
 an unawakened state, and one of wil- 
 fully thwarting God's motions, or 
 " doing despite unto the Spirit of 
 Grace." For this latter unhappy class. 
 we are told of no fresh kinds of oppor- 
 tunity and no ways of retrieving the 
 past. But we may feel confident that 
 those wills which were, at last, on the 
 whole, upon the right side, though 
 with no strong determination, will be 
 saved by being hereafter subjected to 
 some purifying and bracing action of 
 God's love. He cannot cast away the 
 undeveloped germs, or the shrunken 
 remains, of goodness. — Mason. 
 
 The Holy Communion in Connec- 
 tion With Funerals. 
 
 "And then for those our dearest and our best. 
 "By this prevailing; Presence we appeal; 
 "O. fold them closer to Thy Mercy's Breast: 
 "O, do Thine utmost for their souls' true weal." 
 
 One of the oldest, sweetest, and most 
 helpful customs of the Church of God, 
 is to have the Holy Communion in con- 
 nection with funerals, either as part of 
 the Burial Service, or at a previous 
 hour of the same day. (Also on Anni- 
 versaries.) 
 
 There are those who associate this 
 ancient custom with modern erroneous 
 doctrines ; but surely, if it was proper 
 to be done at every burial in the Pure 
 and Undivided Church, it is proper to- 
 day. The outside world is sure to put a 
 wrong interpretation on everything we 
 do or say: so that the best course, the 
 consistent course, is to do our duty, and 
 quietly take comfort in the blessed 
 privileges of the Church. 
 
 Note — It is very important that each 
 one while in health, (in addition to 
 other preparations), should write out 
 directions concerning his or her own 
 Funeral, and deposit the paper with 
 the Rector, or with some trusted friend. 
 Truly, " in the midst of life we are in 
 death." 
 
 Somewhere. 
 
 How can I cease to pray for thee ? Somewhere 
 In God's great universe thou art to-day. 
 
 Can He not reach thee with His tender care? 
 Can He not hear me when for thee I pray ? 
 
 What matters it to Him who holds within 
 The hollow of His hand all worlds, all space. 
 
 That thou art done with earthly pain and sin ? 
 Somewhere within His ken thou hast a place. 
 
 Somewhere thou livest, and hast need of Him; 
 
 Somewhere thy soul sees higher heights to 
 climb; 
 And somewhere still, there may be valleys dim 
 
 That thou must pass, to reach the hills sublimef 
 
 Then all the more because thou canst not hear 
 Poor human words of blessing, will I pray — 
 
 Otrue, brave heart ! Cod bless thee ! wheresoe'er 
 In His great universe thou art to-day I 
 
 However small may be a man's creed, 
 let him make the most of it. 
 
 Does he believe at all, that a Moral 
 God Who is Love and Justice, rules 
 this world? let him pray. 
 
 Does he believe seriously in the power 
 of prayer? let him pray much. 
 
 Does he set much store upon acta of 
 charity and kindliness? let him lose no 
 opportunity of doing them. 
 
 Does he admit that there is a world 
 beyond the grave? let him see that, in 
 some real sense, he lives for it. 
 
 102 
 
FROM CANON LIDDON. 
 
 Man is free, and his conscience per- 
 petually affirms that he must do good at 
 all costs, even although doing good 
 should not make him happy. 
 
 It affirms no less clearly, that if he is 
 really virtuous, he should be happy. 
 
 Yet, in the experience of life, the good 
 man who does good is often unhappy, 
 while vice is not unfrequently salaried 
 and crowned with rewards that are de- 
 nied to virtue. 
 
 The sight of this contradiction forces 
 the conscience to infer a life to come, and 
 a Moral Being, who in His justice, will 
 re-establish those relations between 
 happiness and virtue which it persist- 
 ently recognizes as necessary Thus the 
 practical reason reaches God. 
 
 To believe sincerely in a living God 
 Who interests Himself in His moral 
 creatures, is to be on the lookout for 
 tokens of His intervention in the affairs 
 of men. Insensibility to God's ap- 
 proach is not only to be accounted for 
 by the spiritual deadness of those whom 
 He visits — it generally implies that they 
 are preoccupied with some other inter- 
 est which for them is more engrossing. 
 The most vitally important days or 
 weeks in the history of a soul may 
 have little to distinguish them outward- 
 ly from other days or weeks. It needs 
 an earnest penetrating recognition of 
 God's incessant and loviug interest in 
 His creatures, to read life aright. 
 
 If religion means anything, it is an 
 awful and absorbing reality ; if atten- 
 tion to its duties has any claim upon 
 our powers, that claim is too serious to 
 admit of rivalry or interruption. 
 
 Not to be devout is not to be believ- 
 ing; devotion is the common sense 
 of faith. If I see the living God — so 
 powerful, so wise, so loving, so mag- 
 nificent — I naturally speak to Him ; 
 not only because I know that He can 
 hear, and that He will help me, but 
 because He is there, and to speak with 
 Him is at once the highest privilege, 
 and the best and purest instinct of my 
 humanity. 
 
 What we want in these days espec- 
 ially is generosity — the generosity 
 which can understand that all charac- 
 ters, all souls, are not framed in one 
 mould; which can bear with a fervor 
 higher and intenser than its own, and 
 proportionately strange in its self- 
 expression; which, in any case, can be- 
 lieve and hope the best when it cannot 
 itself follow. 
 
 If man bo what the Christian Revel- 
 ation tells us that he is — a spirit with a 
 material form attached to him, a spirit 
 on probation here for a short space of 
 years, and with an eternity before 
 him — how can that be a true and ade- 
 quate state of things which does not 
 take account of this fundamental fact 
 in his existence? 
 
 The Church of God is constructed 
 for the maintenance of uninterrupted 
 Communion with the eternal Source of 
 Life. Its object is not solely philan- 
 thropy. It is not solely the moral per- 
 fection of its members. Still less is it 
 the prosecution of inquiry or specula- 
 tion about God. The mighty temple 
 of souls — visible and invisible — is or- 
 ganized thus throughout earth and 
 heaven, to be a House of ceaseless 
 Communion with God. 
 
 He who lacks moral earnestness, in 
 without the moral perceptions and en- 
 thusiams to which Christianity speaks: 
 the sense of personal guilt, the yearning 
 for goodness; the desire to be of real 
 service to others; the sense of the mys- 
 terious happiness yet awfulness of life. 
 
 There is no truer test of a man's 
 character, that the ideals which excite 
 his genuine enthusiasm — there is no 
 surer measure of what he will become, 
 than a real knowledge of what he heart- 
 ily admires. 
 
 It is especially observable that the 
 Pharisee asks God for nothing — neither 
 for pardon, nor mercy, nor grace. He 
 is perfectly satisfied with himself: sat- 
 isfied with what he is ; satisfied with 
 what he is not : satisfied with his su- 
 periority to other men ; satisfied with 
 what he does ; satisfied with what he 
 gives. Why should he pray ? Prayer 
 is th9 language of the needy, of the 
 dependent, of the anxious ; it means 
 misgiving on the score of all that side 
 of life as to which he has no misgiving 
 whatever. This is the vice which 
 makes all that he does and is, so utterly 
 unacceptable to God, — his unalloyed 
 satisfaction with himself. 
 
 The Publican is taking the first step, 
 — the self-renouncing, self- emptying 
 cry for help to the one Being Who can 
 give it. The Pharisee is, in conse- 
 quence of his tranquil satisfaction with 
 himself, much further from God than is 
 the Publican. Both men equally need 
 the Redemption which will presently 
 be made on Mt. Calvary ; but the Pub- 
 lican's heart is already open to embrace 
 it, while the Pharisee's is closed. 
 
 103 
 
Might not the Almighty Father, In- 
 finite in His resources, have saved th° 
 world without exacting the death of 
 His Son as the price of its salvation? 
 
 Here Reve'ation does not encourage 
 conjecture. Enough that the Satis-fac 
 tion actually offered, has been as really 
 accepted. We may presume, without 
 hardihood, that if God might have 
 saved us in other ways, He has chosen 
 the way which was within itself the 
 best. And the freedom of the Father's 
 gift of His Blessed Son, the freedom of 
 the Son's self-oblation, are insisted on in 
 Scripture, as if with the object of con- 
 demning by anticipation, any mercan 
 tile estimate of Iufinite Love. 
 
 Self is the centre of the unregenerate 
 man, as God is the Centre of the new 
 man created in Christ Jesus. Self is 
 always plotting a revolution, even in 
 the most holy souls. And self is not. 
 really to b'. coaxed into loyalty to God, 
 but must be repressed, and the repres- 
 sion of self is alwa\s painful. A Chris- 
 tian looks upon the repression of self 
 as his proper business. Self-denial then 
 is the common-sense of a genuinely Chris- 
 tian L'fe, just as self indulgence is the 
 common-sense of a mere natural or hea- 
 then life. 
 
 The common-sense of faith assures us 
 that if Christ is really Divine, His in- 
 fallibility follows as a thing of course. 
 The man who sincerely believes that 
 Jesus Christ is God. will not doubt 
 that His every word standeth sure, and 
 that whatever has been sealed and 
 sanctioned by His supreme authority 
 is independent of, and unassailable by, 
 the fallible judgment of His creatures 
 respecting it. He sets the seal of His 
 Authority upon the tvritings of Moses, 
 as a whole, and upon the most miraculous 
 incidents which they relate, in detail. 
 
 If Christ be, in very truth, believed 
 to be the Eternal Son of God, then the 
 words in which He provides for the 
 communication of His Life giving 
 Humanity in His Church to the end of 
 time, may well be allowed to stand in 
 all the force and simplicity of their 
 natural meaning. Bap'i<m will then 
 be the Laver of a real Regeneration; 
 the Eucharist will be a real ''Commu- 
 nion of the Body and Blood" of the 
 Incarnate Jesus 
 
 If the Bible is to light us on the road 
 to eternity, we should welcome the 
 guidance of the Church of Christ in 
 reading it. 
 
 Some good people fear that the claim 
 of the Bible to contain God's Revealed 
 Will, is disparaged, if we avail our- 
 
 selves of the services of a guide to its 
 main purpose and meaning. But as 
 books rise in the scale of excellence, 
 they do need this supplementary as- 
 sistance. We do not rtquire a com- 
 pass on a small lake; but we do need a 
 compass in order to cross the Atlantic, 
 and we do not disparage the Atlantic 
 by saying that we need a coin pais in 
 order to cross it. 
 
 History shows that neither Scripture 
 nor Church can be thrown into the 
 itackground with las'ing impunity. 
 If the Church be forgetful of the Su- 
 preme Claims of Scripture, she soon 
 becomes a prey to superstitions and 
 follies which fatally discredit her mes- 
 sage to mankind. If Scripture be not 
 interpreted by the original and general 
 i-ense of the Church, it comes in time 
 to be treated as the plaything of indi- 
 vidual fancy. 
 
 A Letter from Canon Liddon. 
 
 [It has been felt that the following: letter on e 
 much misunderstood subject, may be helpful to 
 some earnest souls. By way of explanation, it 
 may be stated that this letter is an answer to one 
 who asked Dr. Liddon 's opinion on the 
 subject of Private Confession. We have before 
 us then the well-weighed words of a great leader 
 in the Church] 
 
 Christ Church, Oxford, March, 1883. 
 
 Dhar Sir : — The question of private confession 
 is left by our Prayer-book to tne decision of the 
 individual conscience, and it is difficult for any 
 other person to settle, because it must be settled 
 in view of a spiritual history kuown only to the 
 soul itself, and to God. 
 
 I have myself used confession whenever I have 
 needed it ever since 1S47, and have never regretted 
 it. I think it braces the soul as nothiugelse does, 
 while the absolution that follows, is a more direct 
 and peremptory application of the Absolving 
 Power left by our Lord to this Church, than the 
 more general formulae of the Daily and Com- 
 munion Services. 
 
 I have felt too as regards my own case, that 
 Bishop Butler's general doctrine about the 
 " safer " course in questions of conduct, points 
 distinctly to the practice. 
 
 Perhaps too. it ought to be considered that 
 there is some risk in giving up any religious prac- 
 tice which has once been adopted. 
 
 In saying this, I do not forget that confession 
 is medicine and not food, and is to be used when 
 needed, and not as merely a matter of periodical 
 propriety, when the conscience feels that no need 
 exists. But there is risk, when a person has 
 once used confession, in neglecting to use it if 
 the conscience suggests it. 
 
 I have a true affection for , whose lan- 
 guage you quote, but should doubt whether he has 
 ever used confession in his life; and when this is 
 the case, a man can only look at the question from 
 one side, and make a priori guesses as to what 
 may happen in a contingency of which he has 
 no practical knowledge. 
 
 Notwithstanding the finiteness and imperfec- 
 tions of the earthly minister, and the omnis- 
 cience and tenderness of our great High l'riest 
 in Heaven, the former does, by Clnisl's Commis- 
 sion, help us, if we will, to repent and make a 
 great moral effort, which is not made so easily 
 when we are alone. 
 
 If you rightly quote the language, it seems (t> 
 suggest that the earthly priest is 111 place, of thi 
 Heavenly; whereas, if he does his duty, he lead*, 
 us up to Him. 
 
 Ever yours, 
 
 H. P. Liddon. 
 
 104 
 
HELPFUL HINTS. 
 
 Perfect Through Suffering. 
 
 God never would send you the darkness 
 If He felt you could bear the light; 
 
 But you would not cling to His guiding Hand 
 If the way were always bright, 
 
 And you would not care to walk by faith 
 Could you always walk by sight. 
 
 'Tis true He has many an anguish 
 For your sorrowful heart to bear, 
 
 And many a cruel thorn-crown 
 For your tired head to wear; 
 
 He knows how few would reach Heaven at all 
 If pain did not guide them there. 
 
 So He sends you the blinding darkness, 
 And the furnace of seven-fold heat; 
 
 'Tis the only way, believe me. 
 To keep you close to His feet, 
 
 For 'tis always so easy to wander 
 When our lives are glad and sweet. 
 
 Then nestle your hand in your Father's, 
 
 And sing, if you can, as you go; 
 Your song may cheer some one behind you 
 
 Whose courage is sinking low, 
 And, well, if your lips do quiver, 
 
 God will love you better so. 
 
 Sickness, pain and grief are so far 
 from excluding us from God's service, 
 that they alone give us an occasion for 
 a sort of service which is especially 
 accepted by Him, namely, the service 
 of patient suffering. 
 
 Our light affliction , which is but for 
 for a moment, worketh for us a far 
 more exceeding and eternal weight of 
 glory. — St. Paul. 
 
 "Cecil once visited a garden, and 
 saw a tree all cut and scarred, until it 
 seemed almost cut to pieces. The 
 gardener explained that it sent forth 
 strong sprouts that would give noth- 
 ing but leaves; and not till these were 
 cut off, would it bear fruit. Cecil saw 
 the moral, and how it was often so in 
 human lives: that they had to suffer 
 loss, bereavement and almost every- 
 thing, before they could be got TO DO 
 anything. But even then, welcome 
 the pruning hook, rather than be cut 
 down as a cumberer of the ground, 
 bearing nothing but leaves." 
 
 The heavier your crosses are, the 
 more careful you should be not to add 
 to them. And you do add to them, 
 either by making vain efforts against 
 •Providence from without, or by other 
 no less vain struggles within. You 
 must be motionless beneath the cross; 
 keep it as long as God gives it, with- 
 out trying to move it impatiently; and 
 moreover bear it in a lowly spirit, ad- 
 ding to its own weight the shame of 
 bearing it so badly. The CROSS 
 WOULD CEASE TO BE A CROSS, IF SELF- 
 LOVE HAD THE FLATTERING SUPPORT 
 OF BELIEVING THAT IT WAS ENDUR- 
 ING manfully. — Selected. 
 
 The Saints did not allow them- 
 selves to be carried away by the 
 sense of Divine favor, of relief, or 
 deliverance; they presently composed 
 themselves in the attitude of servants, 
 or rather of angels, waiting humbly 
 around the Throne, watching to learn 
 what next He would have them do or 
 suffer for His Name's sake. 
 
 Submission. 
 
 Lord, I had planned to do Thee service true: 
 To be more humbly watchful unto prayer; 
 
 More faithful in obedience to Thy Word; 
 More bent to put away all earthly care. 
 
 I thought of sad hearts comforted and healed; 
 
 Of wanderers turned into the pleasant way ; 
 Of little ones preserved from sinful snare; 
 
 Of dark homes brightened with a heavenly 
 ray; 
 
 Of time all consecrated to Thy Will; 
 Of strength spent gladly for Thee, day by 
 day. 
 When suddenly His Heavenly Mandate 
 came, 
 That I should give it all at once away. 
 
 Thy blessed Hand came forth and laid me 
 down; 
 Turned every beating pulse to throbs of 
 pain; 
 Hushed all my prayer into one feeble cry; 
 Then bade me to believe that loss was gain. 
 
 And was it loss to have indulged such hopes? 
 
 Nay, they were gifts from out the Inner 
 Shrine, 
 Garlands that I might hang about Thy Cross, 
 
 Gems to surrender at the Call Divine. 
 
 As chiselled image unresisting lies 
 In niche, by its own sculptor's hand de- 
 signed, 
 
 So to my unemployed and silent life 
 Let me in quiet meekness be resigned. 
 
 If works of Faith and labors sweet of Love 
 May not be mine, yet patient Hope can be 
 
 Within my heart, like a bright censer's fire, 
 With incense of thanksgiving mounting 
 free. 
 
 Thou art our Pattern to the end of time, 
 O Crucified ! and perfect is Thy Will. 
 
 The workers follow Thee in doing good: 
 The helpless think of Calvary and are still. 
 
 Chapin said: "How often a new 
 affection makes a new man ! The 
 sordid, cowering soul turns heroic. 
 The frivolous girl becomes the stead- 
 fast martyr of patience and ministra- 
 tion, transfigured by deathless love. 
 The career of bounding impulse turns 
 into an anthem of sacred deeds." 
 
 Does not one's own sense of the fit- 
 ness of things say, "If God be my 
 Father, my King and my Friend, it is 
 right that I should do Him honor in 
 the way [Holy Eucharist] and at the 
 time [each Lord's Day] He asks it of 
 me?" 
 
 I05 
 
The Temporal Punishment for 
 Sin. 
 
 There is a deep-seated feeling in the 
 breast of every man that God must be 
 just, that He must look with favour 
 upon those who are living upright 
 lives and must frown upon such as are 
 wicked. It does not matter what may 
 be the standard of right and wrong 
 taken, every man who believes in a 
 God expects that God to reward the 
 good and punish the evil. 
 
 Now just here thinking men find a 
 great difficulty in the Christian reli- 
 gion as often taught in our time and 
 country. Men look around them and 
 in the present moral government of 
 the world, they do not see that proof 
 of a just and beneficent God which 
 they are taught to look for. In fact 
 quite the reverse is often the case. 
 
 They see the poor righteous man 
 down trodden and visited with every 
 imaginable variety of misfortune, 
 while the wicked seem to be basking 
 in the Divine favour; riches and plen- 
 teousness are in their house; their 
 branch doth not wither and all that 
 they do seemeth to prosper. It is not 
 to be wondered at that men ask an ex- 
 planation of what is apparently so 
 contradictory to all sense of right and 
 to the oft-repeated promise of God. 
 We think the point of such import- 
 ance that we take an example. A 
 man has lived all his years in sin — sin 
 against God and against his neigh- 
 bour. He has not only neglected the 
 Services and Sacraments of the 
 Church, but he has been an open 
 enemy and blasphemer of that Holy 
 Name by which we are called. 
 
 His relations with his fellow man 
 have not been less wicked: a notor- 
 ious drunkard, an abuser of his wife, 
 cruel to his children, suspected of 
 other vices too awful even to be 
 named. He conies to his death bed — 
 the minister of religion is called to 
 him to prepare him to die. He has 
 enjoyed every pleasure of sin, every 
 pleasure of wealth; he has not lived 
 long enough to find them grow stale 
 and dull, but up to the last he has (as 
 the world expresses it) enjoyed life to 
 the full. The minister tells him of his 
 misspent strength and powers, of his 
 squandered wealth, of his numerous 
 vices, and of the penalty which they 
 so justly deserve. The man repents, 
 is truly contrite, he dies in the peace 
 of the Church. Now says the world- 
 ling to the minister of religion, "Tell 
 me what happens to this man? A half 
 century of sinful enjoyment and of 
 worldly prosperity, followed by a half 
 hour of repentance and prayer! ' ' The 
 answer given by the ministers of the 
 non-Catholic systems by which we 
 are surrounded is somewhat as fol- 
 
 lows: "He has gone to heaven to en- 
 joy the bliss of the Presence of God 
 for ever and ever." The worldling 
 feels that if such is the case, there is 
 no justice in God, and supposing that 
 the so-called "Minister of the Gospel" 
 is a true exponent of Christianity, he 
 gives up Christianity altogether, the 
 Christian God included! We think 
 that the worldling here is right, and 
 we only lament that his question was 
 not addressed to one better fitted to 
 answer him in accordance with justice 
 and (above all) with the mind of the 
 Church of God. If there is one thing 
 most clearly revealed by God and set 
 forth in the Sacred Scriptures it is 
 this, that God is a rewarder of the 
 righteous and that He takes vengeance 
 upon his enemies. The idea of God's 
 punishment being merely corrective, 
 is utterly opposed to the whole tenor 
 of Holy Writ; when the Lord Jesus 
 shall be revealed, it will not be with 
 corrective punishments but "taking 
 vengeance." God hath said of Him- 
 self "Vengeance is Mine I will repay, 
 saith the Lord." 
 
 The whole revealed doctrine upon 
 the subject is well summed up by the 
 wise man when he says "Add not sin 
 to sin, for in one shalt thou not be un- 
 punished" (Ecclus. 7). 
 
 God then punishes every sin, even 
 though He may have forgiven it. 
 
 When we say that "God punishes" 
 every sin, we mean that he exacts 
 punishment for every sin; such pun- 
 ishment may be taken upon us by our- 
 selves, and it is expressly revealed that 
 "if we judge ourselves we shall not be 
 judged of the Lord." This punish- 
 ment which is due to sin may be all 
 endured in this world, or else some or 
 all of it will have to be endured in the 
 world to come, between death and the 
 admission to heaven, for of that pun- 
 ishment the Lord's words are most 
 true that no one shall come out thence 
 till he hath paid the very last mite. 
 Had the worldling therefore instead of 
 asking his question of a "Minister of 
 the Gospel" asked it of a Priest of the 
 Church well instructed in the things 
 pertaining to the Kingdom of God. he 
 would have received an entirely differ- 
 ent answer and one altogether conson- 
 ant with his natural sense of right and' 
 j ustice 
 
 He would have been told that the 
 man by his contrition, through the 
 power of the Sacred Blood, had ob- 
 tained God's forgiveness for all the 
 sins of his past life, that he had been 
 restored again to God's favour, and 
 that as the true child of God he was 
 once again an inheritor of the King- 
 dom of Heaven. That therefore he 
 would be undoubtedly saved arid that 
 at the last he would be admitted to 
 
 106 
 
heaven. But he would also have been 
 told that while it was true that God 
 had remitted the eternal punishment 
 for sin, there yet remained much rust 
 of the deadly sius repented of and for- 
 given, and many venial sins still unre- 
 pented of and still unforgiven, and 
 that the man would be punished by 
 God till all that rust was burned away 
 and until all those other sins had been 
 forgiven and punished. 
 
 He would have heard also, that one 
 instant of the pain that man would en- 
 dure for this needed purification would 
 far outweigh all the sinful pleasure he 
 had enjoyed upon earth. Here then 
 instead of a shocking instance of in- 
 justice which repels men by going 
 counter to their conscience, there is a 
 signal display of the goodness and 
 severity of God: goodness, in that for 
 His dear Son's sake He forgives the 
 sins of a whole lifetime; severity,' in 
 that He requires that every sin should 
 meet with its just recompense of re- 
 ward. 
 ****** 
 
 Of the fact that God punishes men 
 for sins of which they have been 
 already forgiven, there can be no 
 doubt. 
 
 We may cite two instances out of the 
 Holy Scriptures in illustration. After 
 David had been forgiven for his sin 
 with Bathsheba, we are expressly told 
 he was punished by the death of the 
 child (II Sain. 12,13); and when again 
 he sinned in the numbering of the 
 people, the sin was forgiven but he was 
 punished by having to suffer the dimin- 
 ishing of the people by either war, 
 famine or plague (II Sam. 24). In 
 this connection St. Gregory well says 
 (Mor. lib. 9, cap 17 and Oxford Trans: 
 IX 54.) "The Lord never spares the 
 delinquent because he never leaves the 
 sin unavenged. Either the man in 
 his penitence punishes himself, or else 
 God taking vengeance smites him. 
 Never therefore does He spare sin be- 
 cause He never allows it to go unpun- 
 ished. So David merited to hear after 
 his confession "The Lord hath put 
 away thy sin." Yet afterwards by 
 the endurance of many sufferings and 
 by flight, he paid off the obligation of 
 the sin which he had committed." — 
 Selected. 
 
 Boswell says, that Dr. Johnson, in 
 conformity with the opinion of many 
 of the most able, learned, and pious 
 Christians of all ages, held there was 
 a middle state after death, previous to 
 the time at which departed souls are 
 finally received to eternal felicity; and 
 this appears unquestionable from his 
 devotions: — "O Lord, so far as it may 
 be lawful in me, I commend to Thy 
 Fatherly goodness, the soul of my de- 
 
 parted wife, beseeching Thee to grant 
 her whatever is best in her present 
 state, and finally to receive her to 
 eternal happiness." 
 
 — m> • ^ 
 
 In a recent lecture to theological 
 students, Canon Newbolt, of St. Paul's 
 Cathedral, London, uttered the follow- 
 ing: 
 
 "Let us suppose that we are going 
 to live in a very unhealthy country, 
 such as the swamps and morasses of 
 Central Africa; will the friend who 
 gives us the medicine chest say, 'Ar- 
 range with yourself how often you 
 will take the medicine, and don't take 
 it too often ?' You know that you will 
 have to take it as often as the fever 
 comes upon you and leaves behind its 
 deadly weakness. So with Confession; 
 it is perhaps right that we shall make 
 our Confession without contemplating 
 that we shall ever need to make 
 another. And yet, as the days go by, 
 and we find to our consternation, 
 weakness still asserting itself, again 
 and again the old habit reappearing, 
 with some fresh symptom, some here- 
 tofore undeveloped malignity, we are 
 constrained to say, 'Alas? I need it 
 again !' " 
 
 ►■••« 
 
 The Saints, knowing the nature of 
 
 sin, and how much more ugly are the 
 
 defects of the wilt than those of the 
 
 understanding', are more ashamed of 
 
 being wicked than of being foolish, 
 
 and had rather seem ignorant than 
 
 sinful. 
 
 » ♦ « 
 
 "True Christian love is no sickly, 
 
 sentimental attachment, but a far 
 
 higher, grander thing. It loves, with 
 
 an eye to the eternal future, and not 
 
 merely for the fleeting moments of 
 
 this life on earth. It loves the soul for 
 
 its own sake, and for our Lord's, 
 
 Whose it is, and is careful not to 
 
 injure or tempt it in anyway; it longs 
 
 and prays for its safety here, and for 
 
 its perfection hereafter. It is a love 
 
 that would sooner die, than injure in 
 
 the least the purity and beauty of the 
 
 other's soul." 
 
 The essence of true love is not its 
 tenderness, but its strength, power, 
 of endurance, its purity, its self-re- 
 nunciation. 
 
 Each of us is bound to bear testi- 
 mony (and con staut testimony,) to our 
 belief in a Supreme Being, "our Crea- 
 tor, Redeemer, and Sanctifier," to our 
 hope in a blessed hereafter, and to our 
 recognition of the importance of "liv- 
 ing godly, righteously, soberly in this 
 present world." In Confirmation, in 
 Prayer, Sacraments, and Holy Wor- 
 ship, and in our daily living, we ren- 
 der this testimony. 
 
 107 
 
High Church." 
 
 A Fact. The Prayer Book pro- 
 vides Services for Daily Morning 
 Prayer and Daily Evening Prayer, 
 and says that certain Psalms and Les- 
 sons shall be read on each day in each 
 month. 
 
 Then Why should it be spoken of 
 invidiously as High Church, to have 
 these Daily Services? 
 
 A Fact. The Prayer Book says 
 that the Collect, Epistle and Gospel, 
 appointed for the Sunday, shall serve 
 all the week after, unless otherwise 
 ordered. 
 
 Then Why should it be stigma- 
 tised as Romish, to use these parts as 
 suggested, (». e.,\>y having Holy Com- 
 munion on week-days as well as on 
 Sunday?) 
 
 A Fact. The rule since the Refor- 
 mation, in the Anglican Communion, 
 has been that Chancels shall remain as 
 they have done in times past.and such 
 Ornaments of the Church, and such 
 Vestments of the Ministers, are to be 
 retained and be in use, as were legal 
 in the second year of King Edward the 
 Sixth, vho began to reign Januar}' 27, 
 1547- 
 
 Then Why should any clergyman 
 be called "disloyal," when carrying 
 into effect this plain rule? 
 
 A Fact. Those clergymen spoken 
 of as "High Church," are humbly 
 aiming to take their place in that 
 Great Movement of this century, 
 whose mark is Personal Sanctity and 
 self-sacrificing Works of Charity. 
 
 Then Why is it so often insinuated, 
 that their sole thought is for prettiness 
 and ostentation, and fantastic ritual? 
 (It is simply unfortunate, that the ne- 
 cessity of restoring decency, order and 
 rule, and of devoting our best to God's 
 Service, obscures in the tninds of 
 some, the great God-given principles 
 of Churchmanship.) 
 
 ►■» m 
 
 A Christian of the first or second 
 century would not have understood a 
 Sunday in which, whatever else might 
 be done, the Holy Communion was 
 omitted; and this great duty is best 
 complied with, as early in the day as 
 possible. Those who begin their Sun- 
 days with the Holy Communion, 
 know one of the deepest meanings of 
 that promise, "They that seek Me 
 early shall find Me."— Liddon. 
 » • * — 
 
 Archbishop Trench says, "Holy 
 Scripture is the history of men in a 
 constitution — of men, not seeking re- 
 lations with God, but having them, 
 and whose task is now to believe in 
 them and to maintain them." "It is 
 one of the wonders of the world, how 
 
 this fundamental truth should be 
 written on every page of the 
 Bible, from the beginning to the end, 
 and yet so many never see it there, 
 or take it in so as to believe in it." — 
 Richly. 
 
 ►■•■« 
 
 Holy Scripture and Primitive Chris- 
 tianity are frequently quoted by those 
 who are as much opposed to the Historic 
 Church, as are the Anarchists to the 
 Constitution of the United States. 
 If these things are authorities at all, 
 they must be so, first and foremost, on 
 the Fundamental Truths concerning 
 the Ministry, Faith, Sacraments, and 
 Worship, of Divine Appointment. 
 If we can reject the teachings of the 
 Church's Writers on these primary 
 points, they in turn might justly re- 
 pudiate our appeal to them on second- 
 ary, dependent matters. 
 
 Bishop Seymour recently said that 
 "Broad is not a term which can be 
 applied to truth or morals. Truth is 
 fixed, narrow, and straight. Be it 
 what kind of truth soever — mathe- 
 matical, scientific, ethical, theological 
 — truth moves along lines like the 
 lightning train, and to swerve from 
 the track is destruction. Morals are 
 not to be measured by breadth. 
 Morals are strict, or they must 
 vanish away into the mystery of in- 
 iquity." 
 
 The surest method of arriving at a 
 knowledge of God's eternal purposes 
 about us, is to be found in the right 
 use of the present moment. 
 
 A sure test that you love God is this 
 — that you receive afflictions willingly: 
 because they are not desirable in them- 
 selves, but only as they come from 
 God. 
 
 "Religion is not only something 
 to be believed, and something to be 
 felt, but something to be done." 
 
 The value of affliction : God always 
 visits with His Grace those whom He 
 visits with tribulation. 
 
 The very temptation to sin becomes, 
 when you know it well, the sentinel 
 to warn you against it. 
 
 » • « 
 
 He Knows. 
 
 Through all my little daily cares there is 
 One thought that comfort brings whene'er it 
 
 comes; 
 'Tis this -''God knows." He knows 
 Each struggle that my "heart makes to 
 
 bring 
 My will to His. Often when night-time 
 
 comes 
 My heart is full of tears because the good 
 That seemed, at morn, so easy to be done. 
 Has proved so hard; but then remembering 
 That a kind Father is my Judge, I say, 
 "He knows." And so I lay me down with 
 
 trust 
 That His pood hand will give me needed 
 
 strength 
 To better do His work in coming days. 
 
 I08 
 
CHURCHLY CUSTOMS. 
 
 It is an undoubted Christian duty to be 
 polite and agreeable; but there are times 
 and places in which Silence is essential. 
 Not only should the sacredness of the 
 Church be respected at all times; but 
 also, before and immediately after Early 
 Celebrations, on our way to or from 
 Church, conversation should be suspend- 
 ed, for our own sake, and for the sake of 
 others whose devotions our talking might 
 disturb. 
 
 Processions of the Clergy and Choir to 
 and from the Chancel, etc., are formed to 
 avoid an unseemly scramble which must 
 otherwise take place. 
 
 It is customary to stand at the pro- 
 cessional entry or exit of the clergy ; but 
 at plain services where there is no pro- 
 cession, the people may give uudisturbed 
 attention to their devotions, especially 
 at Holy Communion, where the rule is to 
 remain kneeling from your arrival till 
 your departure, except when required by 
 the rubric to stand. 
 
 The Stole (a ribbon of silk about three 
 inches wide worn over the Clergyman's 
 shoulders) signifies the yoke of Christ's 
 service. It may be worn by a clergyman 
 whenever he appears vested, to indicate 
 his official Priesthood ; or he may put it 
 on only during the actual performance of 
 the distinctively priestly duties — the Ad- 
 ministration of the Word and Sacraments. 
 
 We cannot too plainly or too frequently 
 emphasize the fact, that it should be one 
 mark of a consistent Churchman or 
 Church woman, never to give and always 
 to decline an invitation to an entertain- 
 ment, public or private, on any Fast-day 
 of the Church. All Fridays are Fasts, 
 and so are the days in Lent, and the Em- 
 ber Days, and Rogation Days. 
 
 What are the colors used for Altar 
 hangings, etc? Green, the color of na- 
 ture, when there is no special reason for 
 the use of any other color. White is used 
 for festivals of our Lord and occasions of 
 rejoicing. Violet, for Advent and Lent 
 and occasions of sorrow. Red, the color 
 of fire and blood, for Whitsun-tide and 
 the anniversaries of Martyrs. 
 
 The Altar Cross and Altar Lights form 
 an expressive symbol of the Incarnation, 
 the vital doctrine of Christianity. He 
 who died upon the Cross, is the true 
 Light of the World, possessed of two dis- 
 tinct and perfect natures, God and Man, 
 represented by the two lights or two 
 groups of lights. 
 
 The Altar is emphatically for use, and 
 not merely a side issue in our life ; you 
 are to use it, by taking part in the Altar 
 Service, as being your great Act of Wor- 
 ship and Intercession, and as giving you 
 Spiritual Food and Sustenance. If you 
 
 do not do this regularly and systemati- 
 cally, you cannot in any adequate sense, 
 use the words, " We have an Altar." 
 
 // is right to attend the Communion 
 Service without receiving the Commun- 
 ion f 
 
 "Non-communicating attendance is 
 not designed as a substitute for frequent 
 Communion, but as a substitute for stay- 
 ing home from the Highest Act of the 
 Church's Worship when one is not ex- 
 pecting to communicate." 
 
 Receive Holy Communion regularly; 
 once a month, to begin with, and oftener 
 as time goes on. Prepare to receive the 
 Divine Gift by a careful repentance dur- 
 ing the week preceding each Communion. 
 
 Between your stated times for receiving 
 Holy Communion, you should attend the 
 Communion Service as often as possible, 
 especially on Sundays and on your own 
 personal Anniversaries. "It is not that 
 you should Receive less, but that you 
 should Attetid more." 
 
 Must a confirmed person be a regular 
 Communicant? Very positively, yes; 
 the same as if you ask, Must I eat to live ? 
 
 God lays it on the conscience of every 
 baptized person , to receive the Holy Com- 
 munion of the Body and Blood of Christ. 
 Theoretically, everybody ought to " re- 
 ceive every Sunday at the least:" but 
 practically the rule has come to be, "Re- 
 ceive once a month, and at Christmas, 
 Easter and Whitsun-tide; oftener as the 
 spiritual life advances." Anything less 
 than this, is, to say the least, dangerous. 
 Now, if persons do not receive every Sun- 
 day, the Church has ruled that the least 
 they can do is to be present at the Cele- 
 bration every Sunday. Every one could 
 come once a week with but little trouble. 
 
 It was the reverent custom in the 
 Primitive Church, from the Apostles' 
 time, and in all parts of Christendom for 
 the first 1,500 years, to receive the Com- 
 munion only fasting. This has continued 
 to be the custom, even to this day, with 
 more than three- fourths of Christendom. 
 These facts, to say nothing of reiterated 
 Canons of the Church, appeal to us with 
 very solemn and binding force. 
 
 " Gloria Patri " after Psalms and Can- 
 ticles is said or sung as an Anthem, by 
 ALL JOINING TOGETHER THROUGHOUT ; 
 but of course, it is divided, when it oc- 
 curs in course of the Versicles. 
 
 We have our personal Anniversaries as 
 well as our family, national and ecclesias- 
 tical Anniversaries. Their observance 
 makes life richer and fuller. Where there 
 is the daily Celebration of Holy Com- 
 munion, you can keep your Anniversaries 
 in the best possible way. Birthdays, and 
 Anniversaries of Marriages and Deaths, 
 connect themselves naturally with that 
 Service. 
 
 109 
 
THE DAILY SERVICE. 
 
 // is a half an hour of silence. We talk 
 far too much. We are tempted to talk 
 nonsense. We are tempted to talk scan- 
 dal. We are tempted tospeak blasphemy. 
 There is written on the portals of this 
 house: "The Lord is in His holy Temple; 
 let all the earth keep sileuce before Him . ' ' 
 It is a great thing to be half an hour 
 where we say nothing but good words. 
 To be there every day an hour is much 
 towards the instruction of the tongue. 
 
 // is a half an hour of thoughtfulness. 
 We think as much too little, as we speak 
 too much : or think of trifling, or evil 
 things. Here everything is real. Here 
 everything is pure. Here everything is 
 heavenly. We are where good men are. 
 We are where angels are. We are where 
 God is. The Cross is here. The sacred 
 grave is here. Jesus ascends from here. 
 The Holy Ghost comes down upon us 
 here. It is a healthy atmosphere. It is an 
 atmosphere of peace. It is atmosphere 
 of holiness. It is good for us to be here. 
 It is a half an hour of reverence. We 
 are sitting among graves. We are sitting 
 where the Altar stands. We are sitting 
 where the roof opens into heaven. Death 
 is nearer to us here. The Judgment is 
 nearer to us here. Eternity is nearer to 
 us here. Must not our thoughts if any- 
 where be thoughts of reverence here. 
 How dreadful is this place! "This is 
 none other but the house of God: and 
 this is the gate of Heaven . ' ' 
 
 It is a half an hour of instruction. 
 Here, God is our teacher, in His holy 
 Word. Here the Church is our teacher 
 in her ancient creeds, her solemn lita- 
 nies, her faithful prayers. What Soc- 
 rates but guesses at, a child knows here. 
 The golden dreams of Plato fall short of 
 the first lesson of our catechism. Duty is 
 taught. Pardon is revealed. Heaven is 
 opened. Lord, to whom shall we go? 
 Thou hast the words of eternal life. 
 
 // is a half an hour of charity. Who 
 can kneel down before that Cross, and 
 hate his neighbor? Who can be here 
 with loving John, and generous Paul, 
 and fervent Peter, and forgiving Stephen, 
 and yet not love him? Who can look 
 upon that Altar, and yet indulge in an 
 envious eye? Who can remember what 
 the Bread upon it is, and hurt a member 
 of that Body! Who can remember what 
 the Cup upon it represents, and make his 
 tongue an arrow, to pierce through a 
 brother or a sister? 
 
 It is a half an hour of devotion. We 
 come here to pray. We are helped here 
 to pray. It is the house of prayer. And 
 such divine prayers as our Mother has 
 provided for us! Prayers, which have 
 gone up to God from dungeons, where 
 confessors pined. Prayers which have 
 
 gone up to God from scaffolds where His 
 martyrs bled. The prayers of Chrysos- 
 totn. The prayers of Gregory. The 
 prayers o f Latimer. The prayers of Rid- 
 ley. And the prayers of Laud. Oh, 
 Thou, that hearest the prayers, unto Thee 
 shall all flesh come. 
 
 It is a half an hour of heavenly mind- 
 edness. "The world is too much with 
 us." Not the world which God made, 
 with its mountains, with its forests, with 
 its rivers; the deep green sea, the deep 
 blue sky. I mean the wicked world. The 
 world of cruel men and scandalous 
 women. The world of selfishness, and 
 immorality and sin. "The world is too 
 much with us." Here, for a season we 
 escape from it. Here, for a time, we 
 breathe the atmosphere of heaven. Here 
 for a time we are companions with the 
 angels. Here for a time we are at home 
 with God. Verily I say unto you, 
 "Wherever two or three are gathered to- 
 gether in My name, there am I in the 
 midst of them." 
 
 BUT, IT IS TOO OFTEN. Is every * 
 day too often to live? Should not the 
 Lord's Prayer be a part of every service? 
 And does not that ask for daily bread. 
 The Prayer Book answers you. It is the 
 order for daily morning and for daily 
 evening prayer, which it sets forth. 
 
 There is no preaching except on Sun- 
 day. If there is, will you be sure to 
 come? But in every service God does 
 preach three times : at the least, once in 
 the Psalter, once from the Old Testament, 
 once from the New. 
 
 There are so few that come. Come 
 then yourself, and make one more. If 
 every one does that, the church will soon 
 be full. But come if there be only two. 
 There is a sweet serenity in such a ser- 
 vice, which no tongue can utter. The 
 worship of the great congregation is like 
 the multitudinous sea : the little hand- 
 ful, like the rivulet that glides in gentle- 
 ness along the mountain side. The one 
 the pouring rain, the other the distilling 
 dew. It wasjust what Jesus did. It was 
 what the Apostles and first Christians 
 did. It is what the best in every age have 
 done. Try it and you will like it. You 
 will like its stillness. You will like its 
 serenity. You will like its peace. It 
 will be to you the beauty of holiness. It 
 will realize in you the odor of sanctity. 
 
 You have no time. It will make time 
 for you. A day with system is a week 
 without. You will arrange your occupa- 
 tions. You will arise earlier. You will 
 waste less You will gain time by it. 
 Beloved, in Heaven they rest not day and 
 night; saying, "Holy, Holy, Holy, Lord 
 God Almighty which was, and is, and is 
 to come." What will you say when you 
 get there? Will you get there? Could 
 you stay there if you did? Lord Jesus, 
 teach us to prav ! and keep our prayer 
 with Thine.— Bishop G. W. Doane. 
 
EARLY COMMUNION. 
 
 A LETTER FROM ONE OF THE LAITY TO ANOTHER. 
 
 Since you told me that you have never been present at an early celebration of 
 the Holy Communion, the thought has been ever present of you and certain other 
 dear friends whom I do not meet there. 
 
 If it were possible to set before your eyes the picture that rises before mine ! — 
 the quiet of the early preparations in a house not yet astir — the issuing into the 
 streets, silent, except for other worshippers moving to and fro ; the rare beauty of 
 the new day, fresh from the hand of God, undefiled as yet and unspoiled by the 
 deeds of men ; — a wonderful revelation in this world of serenity and peace, — a reve- 
 lation new every morning of this early pilgrimage to the house of God. 
 
 And the arrival, — the same, or rather a yet holier, calm brooding over all things ; 
 no presence save that of those who are like-minded ; no iutrusion of curiosity or 
 frivolity ; no pang of regret at the departure of those who turn their backs on the 
 altar and the command "This do," — nothing to come between the disciple and the 
 Master. About you are those who are weary and heavy laden, — those who have 
 climbed up hither out of a life so immersed in worldly cares or concerns that only 
 this constant return to the mount of vision can keep in sight that which is invisible : 
 the man of business and affairs, — the over- taxed professional worker; the woman 
 whose daily cares and anxieties would dry up the springs of her life but for the 
 never-failing fountain which fills and refreshes her soul. 
 
 Here, too, are those who are under the shadow of bereavement. In the first 
 anguish of parting they have come to meet at the altar that dear soul who is nearer 
 to-day than ever in the flesh. Here, too, are those whose hearts overflow with joy 
 at the great deliverance that has been granted them, or the new happiness that 
 crowns their lives; their feet have been turned hither to join in the sacrifice of 
 thanksgiving that can best express their gladness. 
 
 Those also are about you whose pathway is tangled, perplexed and dark ; what 
 lies before them, what course to choose, they cannot tell ; they have come to inquire 
 of the Lord, — where else should they seek light and guidance but here? 
 
 Here are those who are struggling in the net of a habit that has bound them so 
 fast that by themselves they cannot get forth, and who seek the touch of the Divine 
 Hand to break their bonds asunder ; those who are fainting in the glow of a fierce 
 temptation, and know that out of that furnace their souls can never come alive 
 unless the Son of God walk with them in the midst of the fire. 
 
 And here also are those whose hearts bear the burdens of others, — the need, the 
 sorrow, or the sin of some dear one — the unbelief of some noble soul whose strength 
 is coveted for the Master's service, — the darkness and wretchedness and guilt of a 
 city, a nation, a world redeemed, but not yet made perfect in holiness. 
 
 Such is the group that kneel here in this sacred quiet to confess their unworthi- 
 ness, emptiness, helplessness and need. To them the word of absolution and peace 
 is spoken ; for them the feast is spread and the sacrifice set forth in the holy mys- 
 teries. 
 
 Here they find all that they seek, in the sacrament that assures them of their 
 oneness with the Lord ; here is strength for the weak, comfort for the sorrowful, 
 light and guidance for the perplexed, shelter and peace for the storm-tossed. 
 
 To those who go hence thus refreshed and strengthened by the Body and Blood 
 of their Divine Lord, how strange would seem the uncomprehending cry : "O, I do 
 not feel good enough to make those frequent communions,— I shouldn't dare to go 
 —one cannot be expected to live on this plane." 
 
 As well might one say, "lam weak and run down, I could not take food fre- 
 quently." Such an utterance is that of a soul too near spiritual starvation to have 
 left in it any wholesome longing for the Bread of Life or the Cup of Salvation. Let 
 it rather draw near, eat and live, and gather strength and grace for every need. 
 
 "O taste and see that the Lord is good." So shall renewed desire for the 
 blessed comfort of those gracious mysteries be ours. 
 
 Bishop Jeremy Taylor says : "Let us receive the Consecrated Elements with all 
 devotion and humility of body and spirit : and do this honor to It, that It be the first food 
 we eat, and the first beverage we drink that day, unless it be in case of sickness or other 
 great necessity." 
 
 in 
 
Bishop Williams on Predestina- 
 tion. 
 
 Not claiming to be a Privy Coun- 
 sellor of the Almighty, I regard it 
 as no shame to say that I do not 
 understand His Secret Counsels and 
 Decrees. This topic I therefore look 
 upon as one in which we cannot be 
 too guarded and cautious. 
 
 I. Observe that the question, as 
 between any and all views of Pre- 
 destination, is a metaphysical one, 
 and not involving an Article of the 
 Faith. Hence there is, and ever 
 should be, room for wide differences 
 of opinion. 
 
 II. Observe that while there is a 
 distinction between the Fatalist and 
 the Predestinarian, in that one goes 
 to Philosophy for his ground prin- 
 ciples, and the other to Revelation, 
 yet they both represent mankind as 
 acting by a law of necessity, and not 
 as free agents; and that this sup- 
 posed necessity is no proper rule for 
 action. 
 
 III. Observe that one underlying 
 principle must be "let God be true, 
 and every man a liar;" so God can- 
 not mock us with unreal offers of 
 salvation and promises of grace. 
 What He says He offers, and wills, 
 and gives — He does offer, and will, 
 and give. 
 
 IV. Observe that God's knowl- 
 edge of future contingents, and the 
 distinction of His Will into Antece- 
 dent and Consequent, while they do 
 not explain the Divine Decrees, re- 
 move most of the difficulties attend- 
 ing them. 
 
 V. These things premised, I see no 
 difficulty — not here calling into view 
 what St. Paul does or does not say 
 in his Epistle to the Romans — in 
 admitting that Election is one thing, 
 and Predestination another; or, at 
 least that such a distinction may be 
 taken, if any one is disposed to 
 make it, that Election has reference 
 to grace in this world, and Predes- 
 tination to glory in the next, both 
 meantime dealing with individual 
 souls. 
 
 VI. Election, then, may be held, 
 and no one will be likely to dispute 
 this, as the early Church held it. 
 Its Ideality, or the idea which it 
 presents, is the calling of men to the 
 privileges of the Christian Convent 
 in this world, intended to prepare 
 them for glory in the next. Its 
 Causality, the reason why God al- 
 lows some meu to come to those 
 privileges, and suffers others never 
 to receive them, is His own good 
 
 pleasure, the Counsels of which are 
 not revealed to us. 
 
 VII. Predestination is, in this 
 view, the allotment of individuals 
 to glory hereafter, and may be held 
 (however it can be) consistently 
 with the following assured facts: 
 
 (a) Christ has redeemed all men. 
 
 (b) Redemption includes the pos- 
 sibility of salvation for all the re- 
 deemed. 
 
 (c) The word Reprobation, in the 
 Calvinistic sense, is not found in 
 any part of the Holy Scripture. 
 
 (d) It is distinctly asserted that 
 recipients of Grace may fall away 
 from it.— Heb. 10, 26. 
 
 (e) The word Predestination, in 
 Scripture is never applied to the lost. 
 
 (/") Romans 9, for four centuries, 
 was not regarded as involving Cal- 
 vinistic Doctrine. 
 
 [g] God foresaw, from all eter- 
 nity, by His knowledge of future 
 contingents, that all the saved would 
 be holy, and all the lost unholy. 
 
 [h] In this matter we must rea- 
 son, so far as our own life and duty 
 are concerned, "ascendendo"— t. e., 
 from a holy life to a hoped predes- 
 tination not "descendendo"— i. e., 
 from an assumed predestination to 
 any sort of life we please. 
 
 These things being premised and 
 allowed, any one can hold any 
 doctrine of Predestination which 
 they will admit, and all of the Cal- 
 vinistic view of it that remains 111 
 
 VIII. As to a specific difficulty 
 concerning the 17th Article of our 
 Church, no man need feel it, unless 
 he supposes that there can be no 
 other meaning to the word Predes- 
 tination than the Calvinistic one. 
 If there is, then the word per se may 
 as well have that meaning in the 
 Articles, as the Calvinistic; and it be- 
 comes simply a question of History, 
 as to which meaning it really has. 
 
 Confirmation. 
 
 People may talk as much as they 
 please about neglecting Confirma- 
 tion as an empty form — as unne- 
 cessary — but one great fact in its 
 favor, before which all arguments 
 dwindle to nothing, is this: For 
 nearly 1,600 years there was not a 
 single case of soul drawing near 
 to God to fulfil its Baptismal vows, 
 who did not receive Confirmation. 
 Never, till in these later times, when 
 men dared to lay their hands upon 
 the unity of the Faith, and present 
 the Church to the world u by schisms 
 rent asunder," was there any other 
 custom. 
 
 112 
 
5ome Reasons for being a Churchman. 
 
 [From Little's " Reasons for being a Churchman."] 
 
 Charity, courtesy, and honest explanation, are the only Jilting weapons of a 
 warfare ivhich is not carnal but spiritual. 
 
 Churchmen sincerely believe that our Lord Jesus Christ came to earth for the 
 EXPRESS PURPOSE of founding His Church, (in which, and by means of which, to save 
 mankind). If this is not a fact, we are not justified in setting our Religious Organiza- 
 tion so far above others. But if our Lord did establish a Church, we arc right in 
 maintaining that we are not at liberty to select or found a Church to suit ourselves, but 
 that our Lord's own Church has an undeniable claim upon our allegiance. 
 
 Christianity is not a Manuscript, but a Kingdom ; not a Book, but a living, believing, 
 worshipping, governing, and working Church. The Church is not founded on the New 
 Testament; but the New Testament is a document of the Church. As the Jewish 
 Church, which was fully organized under Moses, lived a thousand years before the Old 
 Testament was completed, so the Catholic Church flourished for two generations, as the 
 perfectly organized and authoritative Kingdom of God, before the New Testament was 
 finished. It was more than three hundred years before the Church decided which of 
 the many religious writings were inspired; yet all the while, the Church -was perfectly 
 organized, and achieved its most glorious triumphs. 
 
 Jesus Christ founded the Holy Catholic Church, and endowed it with a self- 
 perpetuating Ministry ; with a definite Faith ; with Sacraments of Initiation and 
 Continuance ; and with a system of Worship. 
 
 The Anglican Church is that Historic Branch of the Catholic Church, which has 
 lawful jurisdiction over that part of the earth which is occupied by the English-speaking 
 Race. Our Church can lay no just claim to the obedience of Orientals, Frenchmen, 
 Italians, Mexicans, and the like. They owe allegiance to the Dioceses and Provinces 
 of the Church Catholic in their respective countries. 
 
 There are four marks, or characteristics, given in Holy Scripture, whereby we may 
 always recognize that one true Church, founded by Christ and His Apostles. See Acts 
 2:42. "They continued steadfastly in the Apostles' Doctrine, and Fellowship, and in 
 (the) Breaking of (the) Bread, and in (the) Prayers." [The word " the " is in the 
 original.] 
 
 The Episcopal Church exhibits all these Four Marks. 
 
 (1). She receives the Holy Scriptures as the Word of God; and She accepts the 
 Catholic Creeds, (Apostles' and Nicene), which express the great essential truths of the 
 Gospel, as taught by the Apostles before the New Testament was written. 
 
 (2). Her Bishops, (that is, Apostles), have been duly consecrated by other Bishops, 
 who trace their Succession back to the first Apostles : we are even surer of this line of 
 Succession, than we are that our Bibles of to-day are the true successors of the first 
 Bible. 
 
 (3). She continues to celebrate the Holy Communion, as the Chief Act of Divine 
 Worship. 
 
 (4). She continues to use the Liturgic method of worship, as did the Apostles, in 
 the administration of the Holy Eucharist, and in the Daily Services of Common Prayer. 
 
 And these are the four great marks, whereby any baptized Christian may know that 
 he is m fellowship with the One, Holy, Catholic, and Apcstolic Church of Jesus Christ: 
 1st, That he continues to hold the Apostles' Creed ; 2d, That he is obedient to the 
 Apostles' Government; 3d, That he receives the Holy Communion from the hands of the 
 Apostolic Ministry ; and, 4th, That he joins devoutly in that Liturgical form of Worship, 
 which has been the Common Worship of the Church from the beginning. 
 
 English-speaking Christians are divided into three great classes — Churchmen, 
 Recusants, and Dissenters. These terms have established themselves in literature ; and 
 without implying any opprobrium, stand for important facts. 
 
 Churchmen are those who adhere to that old Catholic and Apostolic Church, which, 
 after sundry deformations and reformations, but without losing its Corporate Identity, its 
 Historic Continuity, or its Divine Authority, still maintains Primitive Faith, Order, and 
 Worship, and exercises lawful jurisdiction, throughout the British Empire and the 
 American Republic. Churchmen are variously called Anglicans, Anglo-Catholics, or 
 Episcopalians. 
 
 Recusant means Refuser. The term was originally applied to those members of the 
 English Church, who, after the Reformation, refused the Church's Ministrations, and at 
 the instigation of the Bishop of Rome in 1570, formed the first English Schism. (Only 
 one clergyman out of fifty, and a mere handful of the laity ; it was only as late as 1850, that 
 
 "J 
 
they effected a regular organization in England, with diocesan Bishops and a full Roman 
 hierarchy. In Ireland, however, owing mainly to political causes, the Italian Mission 
 was more successful, and drew away a large majority of the laity, but not many of the 
 Clergy, of the venerable Church of St. Patrick's planting). They are variously styled 
 Romanists, Roman Catholics, or Papists. They have intruded, also, into the j urisdiction 
 of the American Church. 
 
 [Whatever may be said for the authority of the Church of Rome, in Italy, as the 
 National Church thereof, certainly within Anglo-Saxon Christendom, it is nothing but a 
 foreign Church, having no organic connection with the ancient Church of England.] 
 
 The third division of English-speaking Christians, comprises the Dissenters, who 
 imbibed the novelties of German Protestants and French Calvanists. They broke 
 altogether with the Church of the Past, and organized into new voluntary societies, all 
 founded since 1520. 
 
 All the denominations, of course, differ among themselves ; but from a Church 
 standpoint, they may be classified together, as having certain general characteristics, 
 viz: the breaking away from the historic Church — the rejection of the Apostolic 
 Ministry, with a special disbelief both in the Episcopate and the Christian Priesthood 
 — a lowering, or distortion, or even abolition, of the Sacraments — a rejection of Common 
 Prayer and impressive services, in place of which are substituted much preaching, and 
 the extemporaneous devotions of a leader — the abandonment of the Christian Year 
 which is so precious and profitable to us — and finally a great confusion in Doctrine, 
 occasioned sometimes by elevating philosopical systems to the place of dogma, and again, 
 as in the case of Unitarians, by actual apostasy from the fundamentals of the Christian 
 Religion. 
 
 The fact that Christ founded an Authoritative Kingdom on the earth, of which the 
 Anglican Church is a pure and complete Branch, ought to make a Churchman of every 
 English-speaking Christian, irrespective of tastes, personal preferences, and considera- 
 tions of temporary expediency. 
 
 The question is not : Which of the three systems, (the Anglo-Catholic, the Papal, 
 or the Protestant) , do I like best? The question is: Which is Right, Authoritative, 
 Divine ? and to which ought I belong? 
 
 THE REFORriATION. 
 
 If is a great mistake to suppose that, before the Reformation , the Church in England 
 was the Roman Church, and after the Reformation, the English Church. It was always 
 the same English Church, from the time E?igland received Christianity, and long 
 bejore the English were a nation. Its legal name was the English Church — Ecclesia 
 Anglicana — and neither its name, nor its organization, nor the essentials of its Faith 
 and Worship, have ever been changed. 
 
 It must be remembered, concerning the Reform within the Church, and wrought by 
 Herself, which took place in England, that it differed radically from the secession and 
 revolt against the Church, Her Priesthood, Sacraments, and Doctrines, led by Luther 
 and Calvin. In England the continuity of the Church was not broken. She remained 
 the same Apostolic and Catholic Church She was before. She retained Her Apostolic 
 Succession , Her Bishops and Priesthood, the ancient Creeds, the Catholic Faith and 
 Sacraments. She rejected the Pope's claim to be monarch of the Church, the source of 
 jurisdiction, the arbiter of doctrine ^ removed abuses, guarded against popular errors, 
 and returned to the Catholic and Scriptural customs of administering the Blessed 
 Sacrament in both kinds, and the Service in a language understood by the people. 
 " The separation," says Dr. Seabury (late Professor in Gen. Theo. Seminary, New York), 
 "was from the Court of Rome in respect to its claim of jurisdiction in England, and not 
 from the Church of Rome, in respect to any points of Faith or Order, that had been 
 ruled by the Catholic Church. Leaving the Bishop of Rome to govern the Churches of 
 Rome, and the Churches also of such other countries as deemed it for their 
 benefit, to continue subject to his jurisdiction, the Church of England, under the 
 protection of the State, resumed the responsibility of governing Herself and her 
 members, agreeably to the Word of God and Catholic Tradition." 
 
 The Anglo-Catholic Church has retained in unbroken continuity, all the essential 
 elements of true Catholicity, while free from corrupt and unnecessary additions. She is 
 Catholic : She is Reformed : She is Scriptural : She is Authoritative : She is that part of 
 the Kingdom of God which has jurisdiction over the Anglo-American Race: She has 
 continued steadfastly in the Faith, the Ministry, the Sacraments, and the Worship, of 
 the Apostolic Chuich. She sincerely invites the test of Holy Scripture, History, and 
 Canon Law ; She does not shrink from the inquiry as to Present Advantages and Future 
 Prospects. Her system is every day commending itself more and more to the devout, 
 and to the practical. It bids fair to become the dominant religion of the dominant race 
 of men : it seems the surest to keep the Faith till the Master comes ; and it offers the 
 only possible basis for the Reunion of Christendom. 
 
 114 
 
The Apostolic Succession. 
 
 Do you ask how we may be sure of a ministry of "unbroken succession" from the 
 Apostles, holding and handing down their commission from Christ? I answer — just as 
 you can be sure that your Bible has come to you from the Apostles. Both have been 
 transmitted through the same hands. 
 
 IT has been said, that no one now believes in the Apostolic Succession ; that it is a 
 dead issue : that men of learning are ashamed to assert it as a fact. 
 
 There never was a greater mistake. The doctrine of the Apostolic Succession 
 is held, and held most vigorously, and by people among the most intelligent and best 
 read of our day. It is held in the full belief that few matters of history are attested by 
 clearer or stronger evidence. The continuity of the Apostolic Office and Apostolic 
 Ministry, is one of those things about which there is no more reasonable ground of doubt, 
 than the continuity of the Monarchy of Great Britain, or the Presidency of the United 
 States. 
 
 It is not represented by a long thin chain, stretching from the days of St. Peter and 
 St. Paul and St. John, to our day, in which a single broken link would be a fatal defect; 
 but by a network spread over Christendom, with meshes past numbering, in which a rent 
 here and there would mean practically nothing. — Dr. Dix. 
 
 AN EXPLANATION. 
 
 From Little' 's" Reasons for being a Churchman." 
 
 The first Canon of the most ancient body of Canons in the Christian Church — called 
 the Apostolic Canons- — requires that a Bishop shall be consecrated by two or three Bishops; 
 and three has been the express requirement of all subsequent canonical legislation on the 
 subject. This gives a three-fold guarantee of vatidity to every Bishop consecrated. As each 
 of the ^/jr^consecrators must himself have been consecrated by three others, the second step 
 has a nine-fold guarantee; and so on. While it is somewhat reduced by the same Bishop 
 acting in two or more consecrations — it is, on the other hand, increased by the fact that 
 very often four or more Bishops join in a consecration, thus greatly multiplying the 
 threads of connection with the past. Take for example the case of Bishop Scarborough, 
 No. in in the American list. He was consecrated February 2, 1875, by seven Bishops, 
 and combines in himself, the transmission of the spiritual gift, through no less than 
 seventy-three Bishops of the American Episcopate, besides five English and Colonial 
 Bishops, and the three Scottish and six English Bishops, with which our Succession 
 began — or eighty -seven in all; and this in less than one century. 
 
 Apostolic Succession is thus seen to be, not a chain consisting of a single row of links, 
 although that would be strong enough, but rather an intricate network, such as no spider 
 ever wove, and no one strand of which is essential to the continuity of the whole. To 
 prove it, take a net of wire rings and strands, each ring representing a Bishop, and the 
 interlacing strands, his sacramental connection with those who ordained him, and with 
 those whom he, in conjunction with others, ordained: extend it so as to represent one 
 century, or eighteen centuries of the Church's life ; then apply a galvanic current at one 
 end of the net — of course it will be felt at the other. Take out a ring here and there ; 
 nay, cut and slash the wire strands and break the rings by the score, the circuit will still 
 be unbroken. So it is with the Catholic Episcopate. Demolish a hundred Episcopal 
 links — the Apostolic Succession will still be intact. In our mother Church of England, 
 the Archbishops of Canterbury have been the chief consecrators of Bishops for 1300 
 years. And yet, (to make the wildest concession imaginable), suppose that every one of 
 them, from St. Augustine to Dr. Benson, were an impostor, the Anglican Succession 
 would still be unimpaired, and Anglican orders as valid as before, through the collateral 
 lines of the assistant consecrators. 
 
 The fact of consecration is as certain as any human event can be ; there is the 
 personal contact of the consecrators and the consecrated; and each consecrator imparts 
 to the consecrated, that which he himself already possesses — a part in that one Episco- 
 pate of the Catholic Church, of which each validly consecrated Bishop has an undivided 
 share. 
 
 In the American Church, for instance, is it conceivable that a man should be re- 
 ceived by all the clergy and laity of a Diocese, as their Bishop, who had never been 
 consecrated? And that, when the sole ground on which he could be received, was that 
 he had been consecrated! Is it conceivable that a man would be received into the House 
 of Bishops and sit and vote there, unquestioned, while as yet he had never been 
 consecrated ? And that, when the sole right to a seat rested on the fact that he had been 
 consecrated, and those among whom he sat, must have certainly known whether they 
 had consecrated him or not ! And as these are considerations of public local notoriety, 
 the stealing in of any unconsecrated man, and his universal recognition, both by the 
 clergy and laity of a Diocese, as well as by the House of Bishops, is a moral impossibility. 
 The same is true of every Province and Provincial Synod in Christendom, in times 
 present and in the ages past. 
 
 "5 
 
Put your finger on one single Bishop of the Catholic Church— ancient or modern, 
 Greek, Latin, or Anglican — and prove that his consecrators were* not Bishops. You 
 cannot. The requirement of three or more consecrators in each consecration, gives a 
 multitudinous web of validity so widespreading and comprehensive, that the loss of 
 one thread here and there, even if it could be proved, (as it cannot), would have no 
 effect at all on the general result. 
 
 THE LEADING FACT5. 
 
 1. The American Succession is derived from the Scotch and the English 
 
 Successions. 
 
 Bishop Seabury, the first American Bishop, was consecrated at Aberdeen, November 
 14, 1784, by three Scottish Bishops: Kilgour, Petrie, and Skinner. Bishops White and 
 Provoost, Nos. 2 and 3, were consecrated February 4, 1787, (and Bishop Madison, No. 4. 
 September 19, 1790). by Moore, the 86th Archbishop of Canterbury, the 118th from St. 
 John. All subsequent American Bishops can trace directly to Bishops Seabury, White, 
 Provoost, and Madison. 
 
 The following are the more direct lines by which Bishop Scarborough traces to them: 
 
 H. Potter (and six others), Brownell (and ten others), White (and two others). 
 
 H. Potter, Brownell, Griswold, Provoost. 
 
 H. Potter, Brownell, Griswold, Jarvis, Bass, Claggett, Madison. 
 
 H. Potter, Brownell, Griswold, Jarvis, Bass, Claggett, Seabury. 
 
 2. The Scotch Succession is derived from the English Succession. 
 
 On December 15, 1661, four Bishops were consecrated for Scotland, by Sheldon, (then 
 Bishop of .London, translated in 1663 to be) the 76th Archbishop of Canterbury, the 108th 
 from St. John. The Consecrators of Bishop Seabury, were Nos. 58, 60 and 61, of the 
 Scottish line. 
 
 3. The English Succession is derived from the Apostles. 
 
 (a). From St.John, through Pothinus, 1st Bishop of Lyons, and his successors, to 
 Aetheri us, 31st Bishop of Lyons. 
 
 (b). From St. Paul, through Trophimus, (2 Tim. 4: 20), 1st Bishop of Aries, and his 
 successors, to Virgilius, 24th Bishop of Aries. 
 
 The 31st of Lyons, and 24th of Aries, consecrated Augustine, 1st Archbishop of Can- 
 terbury, in 596-7, to whom all his successors can trace. (The "Nag's Head Fable," reflect- 
 ing upon the validity of Parker, the 69th of Canterbury, is admitted on all hands to be a 
 malicious fraud. See Haddan's "Apostolical Succession," and Little's Reasons, etc." 
 Chap. 17.) 
 
 (c). The ancient British line, tracing to St. John and St. Paul, enters into and assists 
 in authenticating the above. 
 
 (d). Theodore, the 7th of Canterbury, possesses also the Roman Succession from St. 
 Peter and St. Paul, having been consecrated March 26, 668, by Vitalian, 76th Bishop of 
 Rome. 
 
 (Owing to the fact that Rome has been the Capital of the Empire, since the first 
 preaching of Christianity , and also the seat of a vast body of learned men, the materials 
 for tracing the Succession of that Church, are more full and ample than those of any other. 
 And many Bishops being translated to Rome from the various parts of Christendom, on 
 their election to the Papacy, it may safely be assumed, that nearly all the Successions in 
 the World, enter into, and assist in authenticating, that of the Bishops of Rome.) 
 
 (e). The Welsh Succession, a branch of (c), joining with the above in 874, also traces 
 to St. John, through Dubritius, 1st Bishop of Llandaff, who was consecrated by Germanus 
 and Severus, Gallican Bishops, in 448. 
 
 Also, to Canterbury and Rome, through Odoceus, 3d Bishop of Llandaff, consecrated 
 by Theodore, 7th of Canterbury. 
 
 Also, to St. James, of Jerusalem, through his successors, the Patriarchs of Jerusalem. 
 The 51st Patriarch, John III, consecrated St. David, 1st Archbishop of St. David's, 519. 
 
 From Dubritius, Odoceus, and St. David, these Successions have been spread through 
 the whole body of English Bishops: for further particulars, see Chapin's "Primitive 
 Church." 
 
 4. The Irish and Italian Successions. 
 
 Even if we waive the old English Succession, there is no possibility of invalidating 
 the present Anglo-Catholic Episcopate : for no loss of continuity has ever been alleged 
 against either the Irish or the Italian Succession. Now, the eight Bishops who survived 
 the seventeen years of persecution under Cromwell, and served under Charles II, handed 
 down the Succession from 1660 to the present time. And all of these eight can trace to 
 the R. C. Archbishop of Spalatro, who conformed to the English Church in the early part 
 of that century, and took part in two consecrations in 1617. And the eight Bishops also in- 
 herited the Irish Succession as well, from George of Derry, Hampton of Armagh, and 
 Murray of Kilfenora. (The Irish Succession is traced back through the Archbishops of 
 Armagh to St. Patrick, who was consecrated first Bishop of Armagh in 433, by Celestine, 
 Bishop of Rome. The earlier Irish Bishops derived from England or Scotland.) 
 
 That the English strand is as perfect as the others, is easy of proof. 
 
 116 
 
• Important facts in Church History. 
 
 It is a mistake to suppose that, before the Reformation, the Church in England was 
 the Roman Church, and after the Reformation, the English Church. It was always the 
 same English Church, from the time England received Christianity, and long before 
 the English were a nation. Its legal name was the English Church — Ecclesia 
 Anglicana—anA neither its name, nor its organization, nor the essentials of its Faith 
 and Worship, have ever been changed. 
 
 The Church was founded in Britain in the first Century. Gildas, the British historian, asserts that 
 Christianity dawned on Britain as early as A. D. 61. Hore quotes Crackenthrop, to the following effect : 
 "As to our British Church, it is clear that it was founded some years before the Roman. Learn, then, 
 that the Roman Church is not the mother of our British Church, but the sister; and that, too, a sister 
 fully Jive years younger." 
 
 Linus, mentioned in II Tim. 4:21, whom St. Paul ordained as the first Bishop of Rome, was a 
 Briton, and is, with good reason, believed to have been converted to Christianity in Britain, before ever 
 he came to Rome. See Hore's " Eighteen Centuries, etc.," and Jennings' "Ecclesia A nglicana." 
 
 The evidence that St. Paul made a brief visit to Britain, although not conclusive, is pretty strong, 
 and, at least, proves the great antiquity of the British Church, and its Apostolic foundation. Nicephorus 
 and Dorotheas, Greek, writers, both record that Aristobulus, a Greek, alluded to in Romans 16 : 10, 
 was ordained by St. Paul one of the first Bishops of the British Church. 
 
 .. While much obscurity hangs over the early history of our Church in Britain, there can be no doubt 
 that it was very ancient ; that it was independent of foreign control; that it received help from Gaul in 
 the second century ; and as Gaul received its Christianity from Ephesus, and not from Italy, the British 
 Church had an Eastern Liturgy, Episcopate, and Ecclesiastical Rites. 
 
 The modern Papal claims, as to Universal Jurisdiction, cannot be discovered in the Church up to the 
 time of the Council of Nicaea, 325 ; and therefore, we may unhesitatingly decide, that they are not a part 
 of the Original Institution of the Christian Church, but a subsequent introduction. 
 
 Before the Saxon Invasion, there were twenty-five Bishops and three Archbishops. There had 
 been held, twelve General Synods of the British Church, under the fifteen Archbishops of London. 
 By this invasion/the entire British Church was driven into Wales ; and Augustine, in 596, coming to the 
 rescue, found only one Archbishop, and seven Bishops. 
 
 Each Bishop having been originally independent of every other Bishop, no Bishop could have power 
 to depose, or excommunicate, other Bishops, unless that power had been subsequently granted to him 
 by some sufficient authority. Now, there is no authority that could grant this, unless a General Council ; 
 and no General Council ever has granted the Bishop of Rome this authority over the Bishops of England. 
 On the contrary, it was expressly enacted by the Sixth Canon of the Council of Nice, A. D. 325, that the 
 ancient customs and rights of the Church should not be changed. And it is a matter of fact, 
 which no one pretends to question, that the Bishops of England were then subject, (at the comingof 
 Augustine), not to the Bishop of Rome, but to their own Archbishop (Caerleon): and they have ever been 
 legally and canonically independent of the Bishop of Rome. 
 
 In the re-conversion of England, Augustine and the Italian missionaries merely sowed the seed in 
 Kent and Wessex, and indirectly, also in East Anglia. All the rest of England was converted by Celtic 
 missionaries, indirectly from Wales, and directly from Ireland and Scotland, with a little help from 
 France. 
 
 One gift, however, Augustine gave to England, and that was the genius of thorough organization. 
 Augustine was consecrated Archbishop of Canterbury in 597. After him came five Archbishops, who 
 ruled only a part of the Saxon Christians, as the larger portion of them were of the Celtic obedience. 
 The two parts were united under the Greek, Theodore, 668 ; under him the English Church was welded 
 into one compact organism, long before England was a nation, or had any central government ; and the 
 first General Synod of the Saxon Church was held in 673. In 874 the Welsh Church joined hands with 
 the Saxon Church. 
 
 Under the Canons of the Synod in 673, the Pope himself could not canonically perform one ministerial 
 act in England, without the consent of the Bishop in whose diocese it was to be performed. The 
 eighth Canon is an unequivocal declaration of the Bishops composing that Council, that they knew of, 
 and acknowledged, no superiority among Bishops, but such as their age and the order of their consecra- 
 tion conferred. Wilfrid, in 678, appealed to the Bishop of Rome, aud was imprisoned in consequence ; 
 upon a repetition of the offence, he was deposed. 
 
 In 747, Cuthbert of Canterbury, was advised by St. Boniface, (an Englishman who had converted a 
 large part of Germany), to bring the English Church under the authority of Rome. 
 
 In the first place, this proves that the Church was not already in submission to Rome ; and in the 
 second place, when Cuthbert, pleased with the idea, called a Council at Clovesho, to consider this, the 
 matter was specifically rejected. — Little's " Reasons, etc.," page 136. 
 
 Roman Canon Law, was never of force in the Church of England. 
 
 Now, it clearly follows from these facts, that all authority subsequently exercised by the Pope, was 
 usurpation; and also when the Church of England threw off the Papal yoke, she only did that which, 
 upon every principle, she had a right to do — re-asserted her Primitive Independence. 
 
 117 
 
Until the Norman Conquest, in 1066, the Bishop of Rome had very little authority over the English 
 Church ; but never iu fact at any time, did the Papal sway in Britain attain such proportions, tmit we 
 can rightly speak of it as absolute. By a series of encroachments, backed by the "False Decretals," 
 and by the superstition and vices of the times, as well as by the necessity of combined resistance to 
 heathenism, England was brought, to a considerable extent under the yoke of Italy. 
 
 Italian aggression reached its climax in the reign of King John (1198-1216), when John placed the 
 whole realm at the feet of the Bishop of Rome, which, of course, he had no right to do. The whole 
 country rose against him— clergy, barons, people, calling themselves the "Army of God and of the 
 Church." On that memorable June 15, 1215, they forced the King to sign Magna Charla, which was the 
 work of Stephen Langtou, the Archbishop of Canterbury, and the first article of which declares, "The 
 Church of England shall be free, and have her rights entire, and her liberties uninjured." This ha<s 
 ever since been a part of the fundamental law of England. 
 
 1. The freeing of the State was accomplished in 1365, when the King, Clergy, Lords, and Commons, 
 declared that John had no right to make England a fief of Rome, and forbade the payment of " Peter's 
 Pence." 
 
 2. The freeing of the English Church was a long and hard process. Various laws had, from time 
 to time, been enacted against the Roman usurpation, and in 1351, the " Statute of Provisors," (followed 
 by the statutes of " Praemunire," 1353, 1365, and 1393), left scarce a vestige of the Roman Bishop's 
 power in our Church. 7%i? legal freeing of our Church, by these famous statutes of the 14th century, is not 
 sufficiently appreciated. 
 
 Practically, two things were needed to carry this out : 1st, the removal of the popular superstition, 
 that the Bishop of Rome had a sort of Divine Right over all Churches. The illusion was dispelled, and 
 the prestige of the Bishop of Rome broken, by the vices, quarrels, and scandals of the Popes in the 
 following century. 2d, A King bold enough to break with the Pope. In the Providence of God, W 1 "* 
 makcth even the wrath of man to praise Him, Henry VIII was the man for the hour. As to Henry s 
 character we need not trouble ourselves; it was about as bad as it could be. God, however, used him 
 like Cyrus of old. The Church, taking advantage of the opportunity, resumed her ancient independence. 
 
 During the reign of Queen Mary (1553-58), there was second subjugation of the English Churcft to 
 Rome, which was a sort of miniature reproduction of the previous usurpation, which had extended over 
 several centuries. It was equally unjust, and ?uas as justly abolished. For other interesting Post-Reforma- 
 tion facts, see Little's " Reasons, etc.," Appendix to Chap. 17 ; and also Chap. 26. 
 
 The rights of the Church of England have been constantly declared : see Magna Charta, 1215 ; Statute 
 of Provisors, 1351 ; Statutes of Praemunire, 1353-65-93 ; and the unanimous resolution of 1534 : "The 
 Bishop of Rome has no greater jurisdiction conferred on him by God, in this Kingdom, than any other • 
 foreign Bishop." 
 
 THE PAPAL SUPREMACY. 
 
 In controversy — as in every other sort of conflict — there is always some one central 
 point which forms the key to the whole position. Now, this is remarkably the case in 
 the Romanist controversy. For, join issue on whatever subject you will, begin from 
 any outlying part of the broad field of Theology that you or your antagonist may please 
 the course of argument will be sure to bring you at last, always to the one central, 
 question which lorms the key and focus of the whole matter, — and that is the question 
 of the Ecclesiastical Supremacy; or rather, as we must now say, the absolute and unlimited 
 despotism of the Pope. The whole question turns upon the Papal Supremacy, and all 
 fair and enlightened Roman controversialists will allow that this is the case. 
 
 Did our Lord give St. Peter, and through him, the Bishops of Rome, supreme 
 porver to leach and to rule the zvhole of Christ's Church militant hereon earth? Isthat 
 alone the true Church, which is in Communion with the Roman Pontiff sitting in the 
 Seat of Peter? 
 
 It does not seem necessary in this place to say more than that, while the Divine right 
 of the Roman Pontiff has been asserted by the Popes themselves and their dependents, 
 from at least the time of St. Leo the Great down to to-day, such claims at that time and 
 since have been firmly rejected and disallowed by the Councils, Doctors, and 
 Theologians of the larger part of the Christian world. No one must confuse the 
 claim of the Papal Supremacy, with the full recognition given by the Fathers, to the 
 exalted position of St. Peter in the Apostolic College, and that he was the undoubted 
 founder of the See of Rome. 
 
 According to the Roman view, the Supreme power was inherent in the Papacy from 
 the beginning. According to our view, it was the gradual usurpation, on the part of 
 Roman Bishops, aided by the circumstances of the times, rendered almost inevitable, we 
 might say, by the state of the -world during the ages in which it grew up, and therefore 
 permitted by God's Providence, until the necessity for it should pass away. Perhaps we 
 ought to emphasize this last remark, which is no real concession to the Roman claims. 
 We might even go so far as to say, that it was in accordance with the will of God, that a 
 great Christian Monarchy should' exist, and that in spite of its evils, abuses, and preten- 
 sions it was on the whole, a benefit to the ages in which it flourished. All this is perfectly 
 compatible with the conviction that the Bishops of Rome do not possess, by Divine ngm, 
 the power and Authority to which they lay claim. 
 
 118 
 
INFANT BAPTISM. 
 
 "'The Baptism of young children is in any wise to be retained in the Church, as most 
 agreeable with the institution of Christ." — Prayer Book : Article 27. 
 
 Some object to Infant Baptism, because it is not expressly commanded in Scripture. 
 Should they not then be consistent, and refuse to admit females to the Holy Communion ? Also 
 they should decline to keep holy the first day of the week instead of the seventh. We find no 
 express command for either. 
 
 But, it is both taken for granted and commanded, in the New Testament, that ALL per- 
 sons are to be baptized ; and unless you can produce a definite command in Holy Writ exclud- 
 ing infants from this Rite, it must be admitted that they are rightly made partakers of it. 
 
 1. The Redeemer, after having shown His good-will toward children (St. Mark 10:14, 
 St. Mark 9:42), gave the command to go and make disciples of all nations, baptizing them, 
 etc. (St. Matthew 28:19). 
 
 2. In the first Christian sermon, St. Peter says, " Repent and be baptized, etc , etc., fdr 
 the promise is to you and to your children." (Acts 2:38-39). 
 
 3. There is record of the Baptism of three entire households. (Acts 16:15, Acts 16:33; 
 1 Cor. 1:16). 
 
 4. In two Epistles addressed to baptized persons, children are exhorted, as well as adults. 
 (Ephesians 6:1, Colossians 3:20). 
 
 Now, considering the consistent history and training of God's Covenant People for 1500 
 years and more, previous, and also the subsequent consistent and universal custom under the 
 Christian Covenant for 1500 years and more, it is for those who deny Infant Baptism, to show: 
 
 1. That our Lord meant to exclude children. 
 
 2. That St. Peter meant to exclude children. 
 
 3. That there were no children in the three households. 
 
 4. That the children addressed as baptized, were, in reality, n ot baptized. 
 This of course cannot be done. 
 
 There are two great principles which fortify and sustain this result. 
 
 I. The Analogy between the two Adams. 
 
 We inherit from Adam a depraved nature, a principle of evil. We are to receive from 
 our Lord, the Second Adam, a remedy or the commencement of a remedy for the evils of our 
 First Birth. 
 
 It seems natural and fitting, and only fair, that as we have received our First Birth and 
 its attendant evil, in an unconscious and infantile state, so we should receive the Second Birth 
 and its attendant benefits, as soon as possible, i. e. in this same unconscious and infantile state. 
 
 II. The Theory and Practice of the Old Dispensation. 
 
 Are infants capable of entering into a Covenant with God? Certainly; for example, 
 Deuteronomy 29:10-12. Two thousand years before Christ, God entered into a Covenant 
 with Abraham and his Seed, and expressly decreed at the same time that each infant, on his 
 eighth day, should enter into this covenant, by the appointed means (Genesis 17). It is then 
 according to the will of the Unchangeable God, that He should enter into Covenant with 
 those, who, from their tender age, can neither understand nor fulfil the conditions of tha 
 Covenant. 
 
 Thisprinciple has never been changed or revoked. 
 
 THE CHURCH'S IDEA. 
 
 The Admission of the Imperfect and the Immature, for the Purposes of Training 
 
 and Building up. 
 
 The Church is not a select and exclusive circle of Heaven's favorites, 
 but a broad and inclusive net for sweeping in all of every kind. It is 
 not the pleasing dream of a sort of a little heaven for mutual participation 
 of spiritual pleasures, but rather, the nobler conception of a vast and perilous 
 field, where the tares are mingled with the wheat, where Christ's Husbandry, 
 Christ's Building has to be done — and where risks are to be run, dangers 
 courted, spiritual lepers taken in to tend and nurse, ignorance beckoned 
 that it may be taught, weakness encouraged that it may be strengthened, 
 childhood smiled upon and warmly welcomed, that it may be educated, 
 guarded, matured, and rendered back at last to Christ — the Good, the 
 Loving, the Friend of publicans and sinners, who pleased not Himself, and 
 gave us an Example, that we should become " fellow-workers with Him. " 
 
 119 
 
THE CELEBRATION OP HOLY COMMUNION. 
 
 In every Church there must be an Altar (Letter of Institution), upon which the Priest 
 must make au Offering unto the Lord, of " these Thy gifts which we now offer unto Thee. " 
 — (See Prayer of Consecration. ) 
 
 The Offering is the Memorial which the Lord commanded His Apostles "to make. " — 
 ( Same prayer. ) 
 
 This Memorial is the Body and Blood of Christ — as It is said to be, when given to each 
 Communicant. — ( Communion Service. ) 
 
 This Offering is a Eucharistic one, — "A Sacrifice of Praise and Thanksgiving," — and 
 is called the "Holy Eucharist. " — ( Institution Office. ) 
 
 This Sacrifice is offered for the whole Church [i. e., here and beyond], for obtaining 
 Remission of Sins, and all other benefits of Christ's Passion. — ( Prayer of Consecration. ) 
 
 This Holy Sacritice should be celebrated at least every Sunday and Holy Day, since 
 proper Collects, Epistles, and Gospels, are appointed for them. 
 
 It may be celebrated daily, since the Collects, etc., shall serve all the week after.— 
 ( Rubric for the Beading of Scripture. ) 
 
 Communicants, other than those who are at that time to receive, may be present, since 
 none are bidden to depart; the General Confession need be said, only by those "who are 
 minded to receive. " — ( Rubric in Communion Service. ) 
 
 The Elements should not be put on the Altar at the beginning of the Service, but just 
 before the Prayer for the Church. — ( Rubric after Offertory. ) 
 
 Layman may assist or serve the Priest. — ( Rubric concerning Offertory. ) 
 
 1. "Forasmuch as all mortal men are subject to many sudden perils, diseases, and sick- 
 nesses, and are ever uncertain what time they shall depart out of this life, therefore, to the 
 intent they may always be in readiness to die whensoever it shall please Almighty God 
 to call them, the Ministers shall diligently, from time to time, exhort their parishioners, to 
 the ofteu Receiving of the Holy Communion of the Body and Blood of Christ, when it shall 
 be publicly administered in the Church." — (Rubric before Office for Communion of Sick.) 
 
 2. Make sure that your name is on the Parish Register ; and should you remove to an- 
 other Parish, notify the Rector, and procure the Canonical Letter of Transfer. 
 
 3. It is the direction of the Prayer Book that the Blessed Sacrament be given into the 
 hands of the Communicants, according to the ancient custom noted by ene of the fathers of 
 the Church (St. Cyril), that Communicants received the Body of Christ in the palm of the 
 right hand crossed upon the left. 
 
 4. It is much easier for the Priest administering the Chalice, if the Communicants kneel 
 upright, and veils are put back. 
 
 5. It is good to prepare oneself for receiving, by being present at a Celebration without 
 receiving, on some other day ; likewise, in returning thanks after a Communion. 
 
 6. Come fasting. It has been the practice of the Church from the earliest times ; and 
 experience will soon teach you the benefit of the custom. With the many week-day oppor- 
 tunities given for communicating, those obliged to communicate at the late Sunday Celebra- 
 tion, are comparatively few. In this respect, we can and ought, as a Parish, to improve. In 
 the early part of the day, the mind is ordinarily more vigorous, and most fitted for religious 
 exercises. The effort to come to an Early Celebration, involves some degree of sacrifice, 
 which is one of the most fitting means of preparation. By coming fasting, in the words of 
 an acknowledged Master in the Spiritual Life, we do honor to our Lord. " For on this ac- 
 count," says St. Augustine, "itseemed good to the Holy Spirit, namely, that for the honor 
 of so great a Sacrament, the Lord's Body should enter the mouth of a Christian previously to 
 other food. For, on this account, is that custom observed throughout the whole world." 
 
 And so Bishop Jeremy Taylor : " Let us receive the Consecrated Elements with all de- 
 votion and humility of body and spirit : and do this honor to It, that It be the first food we 
 ea f , and the first beverage we drink that day, unless it be in case of sickness or other great 
 necessity." 
 
 7. The Holy Eucharist is our Chiefest Act of Worship.and our Chiefest Means of Grace. 
 We come (1) to Worship, i. e., to offer and present Jesus to our Heavenly Father, and 
 
 to present ourselves in Him ; this is its Sacrificial Aspect. 
 
 We come (2) to Communicate, i. e., to receive Jesus, and thus to have fellowship 
 with God, His Angels, and His People ; this is the Sacramental Aspect. 
 
 Now, as the Eucharist, though one Service, has this two-fold object, so there are two 
 sorts of Celebrations, called, for convenience, High and Low. 
 
 (1) To facilitate devout Communions, Low, or Plain Celebrations (which generally take 
 place in the early morning), are marked by quietness, simplicity, omission of sermon, etc., 
 though not without adequate recognition of the Sacrificial Aspect. 
 
 (2) In High, or Choral Celebrations, prominence is given to the idea of Worship, by 
 music, ceremonies, etc. , though not without adequate recognition of the Sacramental Aspect. 
 
PRACTICAL ANSWERS 
 
 To Perplexing Queries. 
 
 We cannot too earnestly 
 impress upon all persons, the 
 real purpose for the existence 
 of every parish — Spiritual 
 Growth, and (Preparation for 
 (Death. There may be other 
 uses made of a parish, but 
 none that by any right can 
 cloud this thought. 
 
 The Prayer Book. 
 
 It has caused homesick and hungry prodi- 
 gals — prodigal in sensual indulgence, prodi- 
 gal in intellectual self-will, prodigal in a 
 Pharisee's pride — to arise and go in spiritual 
 repentance to their Father. It has healed 
 those who had no health in them, till their 
 spiritual "flesh came again, like the flesh 
 of a little child." It has brought into the 
 way of spiritual truth, millions of "such 
 as had erred or were deceived." Such as 
 we were ready to despair of because the 
 "burden" of their sin was "intolerable," 
 it has lifted into spiritual light, cheering 
 them with its peaceful offices of absolution, 
 pledging pardon, confirming, and strength- 
 ening from the Father of our Lord Jesus 
 Christ, Who never desired the death of the 
 vilest or guiltiest sinner in the world. — 
 Bishop Huntington. 
 
 ■ • <« » • 
 
 Some one describes the duties of the mod- 
 ern Parish Priest, after the following almost 
 comical manner : "The Parson now-a-days 
 is expected to visit the sick like a Doctor, 
 and the well like an Industrial Insurance 
 Collector, to counsel like a Lawyer, to talk 
 like a Public Lecturer, to study like a 
 Professor, to pray like a Monk, to financier 
 like a Bank-Cashier, to play at being Editor, 
 and last but not least, to attend and direct 
 about half-a-dozen Lodge Meetings each 
 week, technically called Guilds." 
 
 "WHY not let the daily services go?" 
 we are sometimes asked, with the kind in- 
 tention of suggesting relief. "Because 
 these very things are not only his official 
 duty, but are comfort, recreation, and the 
 means of Divine strength, to a clergyman. 
 Prayer without work, is better than work 
 without prayer ; iv or It, spring ing from 
 prayer, is the Divine Method. We 
 have the Celebration of Holy Communion 
 every day because, when we pray, it is 
 only commou sense to pray in the Divine, 
 and therefore most efficacious and accept- 
 able way ; likewise, when we seek strength, 
 to go direct to the Divinely Appointed 
 means of strength. Hence, the Rector is to 
 be found at the Church every day. Come 
 and pray with him. 
 
 "What js the Rector's idea, anyway?" 
 is a frequent remark. 
 
 Your Rector's idea is to get you to 
 Struggle against Sin and Work for 
 Christ, in the way that Christ has ap- 
 pointed in His own Historic Church, 
 
 He wants you to love Jesus Christ 
 supremely, so that you will surrender 
 yourself to Him in Baptism, Confirmation 
 and Holy Communion, as He directs — that 
 you will fight His opponents, "SIN, the 
 world, and the devil," with the full aid vi 
 His Sacramental Help — that you will ^e 
 above all things, to seek Him in His Eu- 
 charist, where you worship Him, thank 
 Him, possess Him, become most truly Hit 
 — that you will love and work for His 
 Church, (His Kingdom and Body), whereby 
 He saves you and your fellow men — in a 
 word, that you will love and trust Him so 
 entirely, that you will obey Him implicitly. 
 
 "Jesus only ; Jesus always ; all for Jesus." 
 ■ <■> i 
 
 Your Rector wants every confirmed per- 
 son to receive Holy Communion regularly ; 
 once a month, to begin with, and oftener 
 as time goes on. Prepare to receive the 
 Divine Gift by a careful repentance during 
 the week preceding each Communion. 
 
 Receive before eating other food out of 
 reverence to our LoroVs Body and Blood. 
 
 Be sure to give special thanks after Com- 
 munion. 
 
 Between the times of Communion, attend 
 the Celebration as often as possible — on every 
 Sunday at least. 
 
 Follow the above rule strictly, and live 
 
 ACCORDINGLY. 
 
 Why ? Because this is the way to Christ ; 
 
 and for this your Rector prays and strives. 
 ■ < ■» < 
 
 The Way "We Are to Do Our Work. 
 
 In all our work for God, hearty, earnest 
 
 prayer is the absolute condition binding on 
 
 every one of us, priest and people. 
 
 1. The Holy Eucharist is the great cor- 
 porate prayer in union with the perpetual 
 Intercession of Christ at the Heavenly 
 Altar. All other prayers are but exten- 
 sions and echoes of the Encharistic Sacrifice. 
 "All prayer is founded upon Eucharistic 
 Communion and Sacrifice. We acquire 1he 
 right to pray by Union with Christ and 
 we exercise it by Pleading His Merits." 
 The importance of attending Celebration 
 is plain enough. 
 
 2. Prayers to be availing, must proceed 
 from penitent hearts ; so, leave nothing 
 \indone whereby your penitence may be 
 perfected. 
 
 • ■«» > ■ • 
 
 If you haven't the time, strength, or 
 means to devote to Active Parish Work, it 
 is all the more your duty to offer prayers 
 and Eucharists in behalf of the Church 
 Work. If you are an active worker, it 
 seems imperative that, by prayers and 
 Eucharists, you should seek Divine wis- 
 dom, strength, and guidance. 
 
When to Consult Your Spiritual 
 Physician. 
 
 1. If you cannot, by your own prepara- 
 tion, come to the Holy Communion with a 
 Quiet Conscience. (Why is your conscience 
 quiet? Is it because you have no unre- 
 pealed sins ? or because your conscience is 
 asleep or paralyzed.) 
 
 2. If.you are troubled with any weighty 
 matter. 
 
 3. If you need enlightenment and coun- 
 sel as to your sins, duties, repentance, dif- 
 ficulties, and perplexities of life. 
 
 4. If you have great difficulty in over- 
 coming your sin. 
 
 5. If you desire to express more fully 
 your sorrow before God, by punishing your 
 self, and taking on yourself before His 
 Officer, the shame and guilt of your sins. 
 
 6. If God moves you with the will to 
 confess, that you may forsake sin more 
 vehemently, live a more safe and watchful 
 life, and serve Him more devoutly. 
 
 Read what the Prayer Book says about 
 this, in the Exhortation which the Priest 
 is to use in giving notice of the Holy Com- 
 munion ; also in the Office for the sick, and 
 for prisoners. Now, prisoners are not the 
 only ones who have committed mortal sins, 
 and sick people are often not so near death, 
 as other people who seem quite well. 
 What is well to do in sickness in prepara- 
 tion for death, is yet more advisable in 
 health, when we have full possession of 
 our faculties, and greater time and oppor- 
 tunity. "Live this day as if thy last." 
 
 Ask yourself these questions in consider- 
 ing any Doctrine or Duty— (1) What are the 
 facts of the case? (2) What does Christ 
 want? (3) What would best suit the 
 Devil's purpose? You will find that many 
 well-meaning people ignore facts, ignore 
 Christ's expressed wishes, and unwittingly 
 help Satan. This is sadly true, with refer- 
 ence to consulting God's Minister. 
 ■ <«» • 
 
 What Shall I Do to be Saved ? 
 
 The Kingdom of Heaven is so adapted to 
 human nature and human needs, (being 
 here on earth by God's Appointment, a 
 visible Society with Divinely-ordained Sac- 
 raments of Initiation and Continuance), 
 that the yearning cry of humanity, "What 
 shall I do to be saved?" is met by plain 
 directions. See Acts 2 : 37-42. 
 
 1. Repent and be Baptized. 
 
 2. Continue steadfastly in the 
 ' (a) Apostles' Doctrine and 
 
 (o) [Apostles'] Fellowship, and in 
 
 (c) The Breaking of the Bread, and in 
 
 \d) The Prayers. 
 
 It is entirely within the scope of the 
 will to accept, or reject, or neglect these 
 Divine conditions. 
 
 ■ ««» • 
 
 One Church as Good as Another. 
 
 This is the popular opinion. Like any 
 other error, it has just enough truth in it 
 to make it dangerous. It is quite true 
 that there are good Christian people in all 
 churches. It is quite true that the Holy 
 
 Spirit works through sincere ministers of 
 whatever denomination, and blesses their 
 efforts by bringing souls to Christ. But 
 this is not the whole truth. If one church 
 is as good as another, Christ would have 
 founded several, instead of one. There 
 must be some superiority in the Church 
 which is established by Him. Is it not 
 unreasonable, to think that a mere man, 
 however good, could make as perfect a 
 Church as the Incarnate God ? 
 
 Is it competent for us to say that the 
 pious and sincere sectarian shall be cast 
 out of the Kingdom of Christ, on account 
 of the serious errors of bis system ? God 
 forbid ! We are not the judges of our 
 fellows. 
 
 The question is not— can a person be 
 saved without the Church ? 
 
 The question is — has God established 
 any Church with a particular organization, 
 which is still in existence ? 
 
 There is no use on this point, or on any 
 other, of that smooth and equivocal preach- 
 ing, which leaves the hearer in doubt as to 
 the practical conclusion. Our Divine Mas- 
 ter when on earth certainly founded and 
 
 established a Church. — From Bishop Kip. 
 ■ ««>» ■ 
 What we want, is not a Religion with a 
 Christian flavor, but the Actual Church 
 and Covenant-Kingdom that our Lord 
 founded. Christ did found one particular 
 Church ; that is what He came to do. It was 
 Episcopal, i. e., governed by Bishops in 
 succession to the Apostles. It had the 
 Creed. It had Eucharistic Worship and a 
 precomposed Liturgy. It was a Sacra- 
 mental System. [See Acts 2, 42.] It was 
 soon established in every country of the 
 then-known world, and was the Same 
 Everywhere. These are absolutely true 
 facts of History. They stood unquestioned 
 for 1,500 years ; they are asserted by 
 four-fifths of living Christians to-day, as 
 
 facts of History and Revelation. 
 
 ■ «» ■ 
 
 It has been said, that no one now be- 
 lieves in the Apostolic Succession : that it 
 is a dead issue : that men of learning are 
 ashamed to assert it as a fact. 
 
 THERE NEVEB WAS A GREATER MIS- 
 TAKE. The doctrine of the Apostolic Suc- 
 cession is held, and held most vigorously, 
 and by people among the most intelligent 
 and best read of our day. It is held in 
 the full belief that few matters of history 
 are attested by clearer or stronger evidence. 
 The continuity of the Apostolic Office and 
 Apostolic Ministry, is one of those things 
 about which there is no more reasonable 
 ground of doubt, than the continuity of 
 the Monarchy of Great Britain, or the 
 Presidency of the United States. 
 
 It is not represented by a long thin 
 chain, stretching from the days of St. Peter 
 and St. Paul and St. John, to our day, in 
 which a single broken link would be a 
 fatal defect ; but by a network spread 
 over Christendom, with meshes past num- 
 bering, in which a rent here and there 
 would mean practically nothing. — Dr. Dix. 
 
 122 
 
Do the modem denominations claim, to be 
 'Churches in the same sense as the Episcopal 
 'Church does f 
 
 By no means. They do not claim their 
 Ministers to be Catholic Bishops, Priests, 
 and Deacons : they entirely reject Euehar- 
 istic Worship: they deny the instrumen- 
 tality of the Sacraments in bringing about 
 And maintaining the indwelling union of 
 Christ and the believer. Not one of them 
 was founded until after A. D. 1520. 
 
 WAS the Anglican. Church founded by 
 King Henry VLU? — "The answer is im- 
 mediate and complete. The Church of 
 England can trace her continuity back by 
 undoubted historic evidence to Apostolic 
 times." "For any one seriously to affirm 
 that the Church of Eugland originated in 
 the reign of Henry VIII, or was founded 
 by him, is to betray an ignorance so pro- 
 found that it must excite astonishment, or 
 else to disclose an unscrupulousness and 
 wickedness, which are truly distressing." 
 
 — Bishop Seymour. 
 
 ■ <«» • 
 
 -1886. 
 
 existence ; which principles we helieve to 
 be the substantial deposit of Christian Faith 
 and Order committed by Christ and His 
 Apostles to the Church unto the end of the 
 world, and therefore incapable of compro- 
 mise or surrender by those who have been 
 ordained to be stewards and tiustees for the 
 common and equal benefit of all. As in- 
 herent parts of tbis Sacred Deposit, and 
 therefore as essential to the restoration of 
 Unity among the divided branches of 
 Christendom, we accept the following, to 
 wit: 
 
 \_Here follow the four points, adopted by the 
 Lambeth Conference in 1888 as a "basis of 
 conference," summed up in the Bishops 1 Pas- 
 toral, as follows — the Unchangeable faith as 
 expressed in the Creed of Nicaa, the two Di- 
 vine Sacraments, the Open Bible, and that 
 Apostolic Order which is the Witness and 
 Keeper of these till the end of ti?ne. ] 
 ■ <«> ■ 
 
 Whatever turn the renewed discussion of 
 the True Order of the Church may take, it 
 is certain that this Church will never, for 
 the sake of union with non-Episcopal bod- 
 ies, constituting a small fraction of Christen- 
 dom, do anything to drive it further off than 
 it ia to-day, from the old Historic Branches 
 of the Catholic Church, with their more 
 than 300,000,000 of souls. Let us never, 
 for a moment, give any set of men, reason 
 to think that we hold lightly by the colors 
 put in our hands, by our fathers in the 
 Faith, or that we know of any better 
 marching-orders than those given originally 
 in the Apostolic, and renewed in the Nicene, 
 and re-affirmed in the Eeformation Ages. — 
 Bishop Littlejohn. 
 
 House of Bishops on Unity - 
 
 "With hearty thanks to Almighty God, 
 your Bishops recognize an increasing desire 
 among Christian people for that Unity for 
 which our Lord prayed on the night before 
 His Crucifixion, and which He declared to 
 be the visible evidence before men of the 
 truth of His Gospel. 
 
 We do hereby affirm, that the Christian 
 Unity now so earnestly desired by the memo- 
 rialists, can be restored only by the return 
 of all Christian Communions to the princi- 
 ples of Unity exemplified by the Undivided 
 Catholic Church during the first ages of its 
 
 The Church is Catholic. When the Bishops of the whole Anglican Communion, 
 English, Scotch, American, aDd from all parts of the world, assembled together at Lam- 
 beth, the Synod declared "that there was one true Catholic and Apostolic Church, 
 founded by our Lord and Saviour Jesus Christ ; that, of this true Catholic and Apostolic 
 Church, the Church of England and the Churches in Communion with Her, are living 
 members ; and that the Church of England earnestly desires to maintain freely the Catho- 
 lic Faith as set forth by the Oecumenical Councils of the Universal Church. ' ' 
 
 THE EEFORMATION. 
 
 It must be remembered, concerning the Keforrn within the Church, and wrought by 
 Herself, which took place in England, that it differed radically from the secession and revolt 
 against the Church, Her Priesthood, Sacraments, and Doctrines, led by Luther and Calvin. 
 In England the continuity of the Church was not broken. She remained the same Apos- 
 tolic and Catholic Church She was before. She retained Her Apostolic Succession, Her 
 Bishops and Priesthood, the ancient Creeds, the Catholic Faith and Sacraments. She rejected 
 the Pope's claim to be the monarch of the Church, the source of jurisdiction, the arbiter 
 of doctrine ; removed abuses, guarded against popular errors, and returned to the Catholic 
 and Scriptural customs of administering the Blessed Sacrament in both kinds, and the 
 Service in a language understood by the people. "The separation," says Dr. Seabury 
 (late Professor in Gen. Theo. Seminary, New York), "was from the Court of Rome in 
 respect to its claim of jurisdiction in England, and not from the Church of Eome, in re- 
 spect to any points of Faith or Order, that had been ruled by the Catholic Church. Leav- 
 ing the Bishop of Eome to govern the Churches of Eome, and the Churches also of such 
 other countries as deemed it for their benefit, to continue subject to his jurisdiction, the 
 Church of England, under the protection of the State, resumed the responsibility of gov- 
 erning Herself and Her members, agreeably to the Word of God and Catholic Tradition. 
 No change was made which offended the consciences of Her members, as may be inferred 
 from the fact that, of 9,400 clergy, only 177 refused to conform. The Church remained 
 Apostolic and Catholic, and gave to Her Clergy and children this golden 
 
 RULE OF FAITH. 
 
 " Preachers shall, in the first place, be careful never to teach anything from the pul- 
 pit, to be religiously held and believed by the people, but what is agreeable to the Doctrine 
 of the Old and New Testament, and colleeted out of that Doctrine, by the Catholic 
 Fathers and Ancient Bishops." (Decree of Convocation, 1571.) 
 
 123 
 
The Rule of Faith. 
 
 'iue Episcopal Church is a part of the 
 Anglican Co niin anion ; the Anglican Com- 
 munion is a Historic Branch of the Holy 
 Catuolio Church of Christ. Just as the in- 
 dividual is guided by the teachings of his 
 own Branch of the Church, so each Branch 
 is pledged to the teachings of the Un- 
 it if i ded Church. 
 
 As the Church is the "Pillar and Ground 
 
 of the Truth," the Rule of Faith is "Holy 
 
 Scripture as interpreted by the Undivided 
 
 Church." 
 
 • « » ■ 
 
 Meaning of "Catholic." 
 There are two meanings to this word. 
 In its original and secular sense, it means 
 simply universal. But it has an Ecclesias- 
 tical meaning, viz., in agreement with 
 the creeds, doctrines, canons, and 
 practices of the Undivided Church, 
 as it existed before the separation of East 
 
 and West. 
 
 <■» ■ 
 
 What is the Church ? 
 
 The popular idea is that the Church is a 
 Society on earth seeking the Kingdom of 
 Heaven — an organization for the attainment 
 of Christianity. 
 
 The true idea is that the Church is the 
 Kingdom of Heaven seeking men on earth, 
 an organization for dispensing Christianity. 
 ■ <»> ' 
 
 The value of a Liturgy or pre-com posed 
 Service, is that it makes sure of always 
 praying for the right thing, in the right 
 way, and at the right time. The extem- 
 porary prayer of one man in the congre- 
 gation, may, perchance, at times hit the 
 needs of everyone present, but it is only a 
 chance ; whereas it is a certainty, with a 
 Liturgy and a Christian Year. 
 ■ o » » 
 
 Christ's Description of the Church. 
 
 Our Lord came, not to preach in person 
 to every creature : not to bequeath a Book : 
 not to leave a Theological System : not to 
 diffuse a Sentiment: but to train and pre- 
 pare a potent instrument upon earth for em- 
 bodying and giving tangible effect to His 
 Holy .Spirit's Presence in the world after 
 His own Ascension, viz. , a Polity, a Soci- 
 ety, a United Brotherhood, a Kingdom of 
 Heaven among men'. 
 
 Parable after parable, and discourse after 
 discourse, are taken up with a full explana- 
 tion of the matter. 
 
 "The Kingdom of Heaven," such was 
 its Title on His lips, borrowed from the 
 prophecy of Daniel, "is like unto Mustard 
 Seed," — there are its small beginnings. 
 
 "The Kingdom of Heaven is like unto 
 Leaven," — there is the secret chemistry of 
 its workings. 
 
 " The Kingdom of Heaven is like unto b 
 field," where tares are mingled with the 
 wheat, and are not to be separated until the 
 harvest day. 
 
 "The Kingdom of Heaven is like nntoa 
 Net," which gathered of every kiud, both 
 good and bad alike. 
 
 The Kingdom of Heaven is like unto a 
 Wedding Feast, to which people of all sorts 
 are invited, and where some were present, 
 even till the coming back of the King, with- 
 out the wedding garment. 
 
 There is its toleiancy of sinners, its noble 
 fearlessness of infection, in carrying out His 
 work of redeeming mercy. 
 
 " Whatsoever ye shall bind on earth shall 
 be bound in Heaven." "Ifa man hear not 
 the Church, let him be to thee as a heathen 
 man and a publican;" there is its Author- 
 ity- 
 
 "I pray that they all may be oxe in Us — 
 that the world may believe that Thou hast 
 sent Me ;' ' there is its Unity. 
 
 Such was our Lord's description of His 
 Church. 
 
 1. It seems impossible, then, to come to 
 any other conclusions than the following : 
 First, that what our Lord intended to leave 
 in the world was a Society; beginning 
 from a small germ, and developing itself far 
 and wide : commissioned expressly to take 
 the largest possible sweep for embracing 
 multitudes of every kind, whoever could 
 any way be persuaded to come in ; and with 
 the distinct function assigned it, of gather- 
 ing in the weak, the young, the ignorant, 
 (rather than of forming any sort of privi- 
 leged club, from which all such imperfect 
 persons were to be excluded). 
 
 2. It was to be no chaos, but an organ- 
 ized Society. The Incarnate Order and 
 Reason of the Universe was not likely (we 
 may be sure) to bequeath to us an anarchy. 
 And we have seen how He Himself careful- 
 ly selected and personally commissioned the 
 first Office -Bearers in His new Kingdom, for 
 the special purpose He had in view. 
 
 3. This purpose was, simply and purely, 
 an educational one. The Society was, 
 above all other things, not to be exclusive 
 and selfish as if for enjoyment. It was to 
 be a self-forgetting, self-hazarding Agent of 
 His own vast and expansive Charity. And 
 therefore, like himself, it was not to stop 
 and ask if this man were a publican or that 
 man a Samaritan ; but to gather up its arm- 
 fuls of the strayed, the lost, the weak, the 
 young — the victims of nature, of man, of 
 their own passions or folly — and to "set 
 them once more among princes," by giving 
 them a home, with love and training in it, 
 and all that makes men human, cheerful, 
 healthful and (in the best and highest sense) 
 natural. 
 
 4. The ultimate object of all this ma- 
 chinery was, not to create (in any sense 
 whatever) a privileged class ; not to main- 
 tain a Hierarchy or an Endowed Establish- 
 ment, for their own snkes. (God forbid !) 
 but simply the pure and Christian purpose 
 of saving souls, of sealing down open 
 them, when the wax is hot, the impression 
 of Christianity, stamping it down in Sac- 
 raments and Rituals and Lessons and Ser- 
 mons ; and setting before them a visible ex- 
 ample of the peace and joy and health that 
 dwell in His Household, and are the natural 
 inheritance of His Children. — From Curteis 
 on ' ' Dissent, etc. ' ' 
 
 IM 
 
Christian Ritual. 
 
 TThe following verses, by Canon Bright, contain 
 a devout explanation of the Ritual of HolyChurch . 
 Strange to say, there are those who keep on in- 
 sinuating that we use Ritual and Ceremonial 
 merely for the sake of form.] 
 
 When to Thy beloved on Patmos, 
 
 Through the open door in Heaven, 
 Visions of the perfect Worship, 
 
 Saviour, by Thy love were given, 
 Surely THERE were truth and spirit, 
 
 Surely THERE a pattern shown, 
 How Thy Church should do Her Service 
 
 When, She came before Thy Throne. 
 O, the censer- bearing Elders, 
 
 Crowned with gold and robed in white ! 
 O, the Living Creatures' Anthem, 
 
 Never resting day or night ! 
 And the thousand choirs of angels, 
 
 With their voices like the sea, 
 Singing praise to God the Father, 
 
 And, Victim Lamb, to Thee. 
 Lord, bring home the glorious lesson 
 
 To their hearts who strangely deem 
 That an unmajestic Worship, 
 
 Doth Thy Majesty beseem ; 
 Show them more of Thy Dear Presence ; 
 
 Let them — let them learn to know 
 That our King is throned among us, 
 
 And His Church, is Heaven below. 
 Then shall faith read off the meaning 
 
 Of each stately -ordered Rite ; 
 Dull surprise and hard resistance, 
 
 Turn to awe and full delight. 
 -Men shall learn how sacred splendor 
 
 Shadows forth the pomp above ; 
 .Ho to the glory of our Altars, 
 
 Is the homage of our love. 
 'Tis for Thee we bid the frontal 
 
 Its embroidered wealth unfold ; 
 'Tis for Thee we deck the reredos 
 
 With the colors and the gold ; 
 Thine the floral glow and fragrance, 
 
 Thine the vestures' fair array, 
 Thine the starry lights that glitter, 
 
 Where Thou dost Thy Light display. 
 'Tis to Thee the chant is lifted ; 
 
 'Tis to Thee our heads are bowed ; 
 Far less deep was Israel's rapture, 
 
 When the glory filled the cloud ! 
 O, our own true God Incarnate, 
 
 What shall Christian Ritual be, 
 But a voice to utter somewhat 
 
 Of our joy and pride in Thee? 
 
 The "Why and "Wherefore. 
 
 " I suppose you are one of the Episcopa- 
 lians who like a great deal of form," 
 wrote a friendly critic the other day. The 
 reply is, " not form merely for the sake of 
 form." 
 
 The principles of Worship are Divinely 
 revealed. Worship is not merely a se- 
 quence of pious exercises, to entertain and 
 arouse man ; but an Act of Homage to 
 Almighty God, from His Covenant Chil- 
 dren, which He Himself has sanctioned, 
 and agreed to accept. The Public Worship 
 of the Holy Catholic Church consists of 
 certain things commanded to be done, 
 
 and certain accompanying words to be 
 enunciated, at, or before, God's Holy 
 Altar, by Clergy and people. These thingg 
 should be attended to, in a decent, orderly, 
 and appropriate manner ; and we are nat- 
 urally guided by the pictures of Worship 
 in the Holy Scriptures, and by the rever- 
 ent common sense of the Church, embodied 
 in Her immemorial usages. 
 
 The Holy Altar should be dignified by 
 position and ornament. Tbe Service of the 
 Altar, and its attendant Offices, should be 
 offered by the Clergy, with more or fewer 
 assistants, according to tLe dignity of the 
 occasion, all appropriately vested (as were 
 the Priests and Levites of old). The en- 
 trance and exit have to be made in a be- 
 coming manner; and all other necessary acts 
 and movements are to be reverent and dig- 
 nified, without ostentation. [Jt needs to 
 be noticed, that the most orna' Christian 
 Worship in the world, is simplicity itself, 
 as compared with the Divinely-arranged 
 Ceremonial of the Old Dispensation.] 
 
 Since Worship is offered to God, there is 
 implied, not only reverent demeanor, but 
 also an appropriate use of the voice. The 
 realization of God's Presence and Infinite 
 Majesty, leads to the avoidance at all times, 
 of conversational familiarity in Divine 
 Service, and dictates, on occasions of special 
 solemnity, the highest use of the vocal 
 powers, in Anthem and Choral Service. 
 
 The result thus produced, is a reverent 
 and stately ceremonial, honoring to God 
 and helpful to man. 
 
 All this refers to Public Worship. 
 Do not fail to notice, that the Chris- 
 tian Life has many other departments 
 besides Public Worship. There arc 
 many things to interest you, until 
 you grow accustomed 'to, and begin 
 to enjoy, Liturgical Worship. 
 The Altar. 
 
 The Altar is the Holy Table whereon 
 Christ is "offered" (i. e. , presented) to God 
 the Father, as the Living Memorial of His 
 own Past Work, and to us men for our 
 Spiritual Food and Sustenance. 
 
 It is made unlike ordinary tables, for the 
 sake of reverence. In honor of God our 
 Saviour, it is made beautiful with costly 
 Hangings, Lights, and Flowers, and is 
 surmounted by His Cross : for the Euchar- 
 istic Sacrifice is the presentation and plead- 
 ing of the Sacrifice of Calvary. On each 
 side of the Cross stand the tapers, which 
 are lighted in welcome of Christ, the true 
 Light of the World, Who vouchsafes His 
 Presence to communicate His Light of 
 Knowledgeand Grace to His people. There 
 are either two lights, or two groups of 
 lights, which signify our Lord's twofold 
 
 nature, God and Man. 
 
 ■ <« » ■ 
 
 Bishop Andrevves says : "Christ Him- 
 self, the Substance of the Sacrament, 
 whether in and with the Sacrament, or out 
 of and without the Sacrament, is, wherever 
 He is, to be adored." 
 
 125 
 
"We have an Altar," means that we 
 have one, not merely as an archaeological 
 curiosity, or as a pleasing decoration for the 
 east end of the Church, but for use ; it 
 implies the system of Devotion and of 
 Life, centered in the Service of the 
 Altar, as our Chiefest Act of Worship 
 and Intercession, and our Chiefest Means 
 of* Grace. 
 
 Each soul is a "machine" for spiritual 
 and moral influence. It must be kept in 
 working order, and it must be con- 
 nected with the motive power: yet 
 
 many souls, even if willing to work, neg- 
 lect their Repentance and their Commun- 
 ions, by which the above conditions are 
 brought about and maintained. 
 
 Is it right to attend the Communion Service 
 without receiving the Communion ? 
 
 Persons should receive the Holy Com- 
 munion, as often as they are duly and 
 truly prepared (once a month to begin 
 with, and oftener as their spiritual life ad- 
 vances), and between TIMES, should at- 
 tend the Celebration as often as possible ■ 
 once a week, at least. 
 
 "Non-communicating attendance is not 
 designed as a substitute for frequent Com- 
 munion, but as a substitute for staying away 
 from this Highest Act of the Church's 
 Worship, when not expecting to commu- 
 nicate." 
 
 One day a courtier found King Henry V. 
 attending the Celebration of the Holy 
 Eucharist at an almost deserted side-chapel 
 in Westminster Abbey, whilst a great 
 erowd, gathered thick together, filled the 
 nave, and hung upon the lips of a popular 
 preacher. When an opportunity presented 
 itself, the courtier inquired of the King, 
 why he was not with the large congrega- 
 tion. On this, the King replied, " I would 
 rather be ivith my Dearest Friend, 
 than merely to hear Him talked about." 
 • <»» » 
 
 The Communicant should always have a 
 Special Intention in offering the Eucharistic 
 Sacrifice ; as, to ask God for some special 
 grace of which the need is felt, or for tem- 
 poral mercies, or for the health and salva- 
 tion of those near to us, or for a blessing on 
 any good work in which the Communicant 
 may be engaged or interested, or for the 
 peace of the Church. 
 
 — ■ ««» ■ 
 
 The Two Sorts of Celebrations. 
 
 The Holy Eucharist is our Chiefest Act 
 of Worship, and our Chiefest Means of 
 Grace. 
 
 We come (1) to Worship, i. e., to offer 
 and present Jesus to our Heavenly Father, 
 and to present ourselves in Him ; this is 
 its Sacrificial Aspect. 
 
 We come (2) to Communicate, i. e, 
 to receive Jesus, and thus to have fellow- 
 ship with God, His Angels, and His People ; 
 thus is the Sacramental Aspect. 
 
 Now, as the Eucharist, though one Ser- 
 vice, has this twofold object, so there are 
 two sorts of Celebrations, called, for 
 convenience, High and Low. 
 
 1. To facilitate devout Communions, 
 Low, or Plain Celebrations (which gen- 
 erally take place in the early morning), 
 are marked by quietness, simplicity, omis- 
 sion of sermon, etc., though not without 
 adequate recognition of the Sacrificial 
 Aspect. 
 
 2. In High, or Choral Celebrations, 
 prominence is given to the idea of Worship, 
 by music, ceremonies, etc., though not 
 without adequate iecognition of the Sacra- 
 mental Aspect. — Knox- Little. 
 
 The Holy Communion in Connec- 
 tion "With Funerals. 
 
 One of the oldest, sweetest, and most 
 helpful customs of the Church of God, is 
 to have the Holy Communion in connection 
 with funerals, either as a part of the Burial 
 Service, or at a previous hour of the same 
 day. (Also on Anniversaries. ) 
 
 There are those who associate this ancient 
 custom with modern erroneous doctrines : 
 but surely, if it was proper to be done at 
 every Burial in the Pure and Undivided 
 Church, it is proper to-day. The out- 
 side world is sure to put a wrong interpre- 
 tation on everything we do or say : so that 
 the best course, the consistent course, is to 
 do our duty, and quietly take comfort in 
 the blessed privileges of the Church. 
 
 Note. — It is very important that each 
 one while in health (in addition to other 
 preparations), should write out directions 
 concerning his or her own funeral, and 
 deposit the paper with the Rector, or with 
 some trusted friend. Tiuly, "in the 
 midst of life we are in death. ' ' 
 
 The late Bishop Doane says of the daily 
 service : " It is a half- hour of silence. 
 It is a half-hour of thoughtfulness. It 
 is a half-hour of reverence. It is a half- 
 hour of instruction. It is a half-hour of 
 charity. It is a half-hour of devotion. 
 It is a half hour of heavenly-minded- 
 ness. It is what Jesus did. It is what 
 the Apostles and first Christians did. It is 
 what the best in every age have done. Try 
 it, and you will like it. You will like ita 
 stillness. You will like its serenity. You 
 will like its peace. It will be to you the 
 beauty of holiness. It will realize in you 
 tha odor of sanctity." 
 
 Reverence at the name of Jesus. 
 A stranger enters a place where due rever- 
 ence is observed, and he sees at once Who 
 is loved and honored there. At the Name 
 of Jesus every head is reverently bowed, 
 and he says, perforce : "Whatever these 
 people believe, one thing is evident : they 
 love and reverence Jesus Christ ; He is their 
 King, their Master, their loved One, their 
 Teacher, their Guide." 
 
 126 
 
' ' Ox mature reflection, I am satisfied 
 that the Apostles by no means performed 
 the Divine Liturgy with such brevity, at 
 least as a general rule, as some have confi- 
 dently asserted. The faithful, whether 
 converts from among the Jews or Gentiles, 
 were accustomed to ceremonies and prayers, 
 in their sacrifices : and can we suppose that 
 the Apostles would neglect to employ the 
 like, tending so greatly, as these must do, 
 to the dignity of the Service, and to pro- 
 mote the reverence and fervor of the wor- 
 shipper?" — Krazer on Liturgies. 
 
 The Litany. 
 
 Litanies were first used in times of war, 
 tumult, and pestilence. Afterwards, they 
 became associated also with the Penitentfal 
 Seasons of the Christian Year — Lent, Ad- 
 vent, Ember Days, and Rogation Days. 
 By a natural transition, the Litany came 
 to be used as a fitting penitential introduc- 
 tion to the Sunday Mid-day Celebration. 
 
 Let us all try to avoid making silly, off- 
 hand remarks about the Church and its 
 services. The necessity of having things 
 done ' ' decently and in order, ' ' is apparent 
 to even the most obtuse, and so everything 
 should be done in a " churchly ' ' way in 
 Church. And since we do not want the 
 Chancel to look like a parlor, neither do 
 we want parlor manners there. There is 
 no use in particularizing. Remarks made 
 in fun to raise a present laugh, very often 
 bring about a future trouble, and "dust" 
 raised in that way is very hard to lay. 
 
 Why say "Ah-men"? 
 
 . 1. Because it is, primarily, a Hebrew 
 word, and so pronounced in that tongue. 
 
 2. Because, the Greek language having 
 adopted it, gave it the same pronunciation. 
 
 3. Because, having been adopted into the 
 languages of all modern nations, it is in- 
 variably pronounced in this way by all the 
 European races except the English. 
 
 4. Because the English and American 
 Churches endorse that pronunciation by 
 universal consent, in "singing" while 
 they are guilty of the absurd inconsistency 
 of "saying" it in an entirely different 
 pronunciation, that has no authority or 
 precedent in all the past history of the 
 word. And so we shall ever "say " and 
 "sing" ah-men ; and we dorv J t intend to 
 go to Rome, either ? — Church Chronicle. 
 
 Confirmation. 
 
 So keenly is "the conscious want of a 
 connecting link between Baptism and Com- 
 munion " felt, by those who have lost the 
 Apostolic Rite of Confirmation, that most 
 Continental Protestants ( notably the great 
 body of Lutherans ) have retained the out- 
 ward form of Confirmation, even though 
 they have no Bishop empowered to admin- 
 ister it. "I sincerely wish, " said Calvin, 
 
 "that we retained this custom of the 
 Laying-on-of-Hands, which was practiced 
 among the ancients. " The Presbyterians 
 and Baptists in this country have officially 
 declared their belief in it, though of 
 course, they do not have it, and cannot 
 have it, without Bishops. Had Confirma- 
 tion, however, even as an empty form, and 
 without the Apostolic Ministry, been re- 
 tained among our dissenting brethren, I am 
 very sure, that the heresy which denies 
 Baptism to little children, would never 
 have made such havoc as it has, in the 
 religious life of this age. It is largely for 
 want of Confirmation, that Baptism has so 
 often been transferred, with deplorable 
 results, from infancy to adult age, in order 
 to have some rite or ceremony of prepara- 
 tion for First Communion . 
 
 To all thoughtful Non- Conformists, as 
 well as to Churchmen, who have not fully 
 grasped the meaning of Confirmation, I 
 beg to speak a serious and loving word — 
 call it preaching if you will : 
 
 Go back in thought to the first age of the 
 Church. Suppose you are one of those 
 Samaritans whom St. Philip has converted ; 
 you have repented of your sins ; you have 
 professed your faith in the Lord Jesus 
 Christ ; you have been baptized into the 
 Church. But St. Philip tells you that 
 two of the Chief Pastors of the Church, 
 the Apostles Peter and John, are coming 
 down from Jerusalem to give you their 
 official benediction, to lay their hands on 
 your head and to invoke the Holy Ghost 
 upon you. With what eagerness would 
 you seize the precious opportunity ! You 
 would hasten to the place appointed ; and 
 as soon as you saw the benignant face of 
 St. Peter, or heard the loving voice of St. 
 John, and realized that you were in the 
 presence of one whom your Divine Master 
 had commissioned as an Apostolic Bishop, 
 or Overseer of His Church, would you not 
 rejoice to have him lay his hands on your 
 head and bless you in God's Name ? Well, 
 that is Confirmation. The Bishops who 
 visit our parishes every year, come with 
 the same office and authority as St. Peter 
 and St. John, when they made the first 
 Episcopal visitation of Samaria. If you 
 believe in God ; if you desire grace and 
 help, and strength — come in faith ; and as 
 the good Bishop, after the example of his 
 predecessors, the Holy Apostles, lays his 
 hands on you, and blesses you in God's 
 Name, you will be blessed indeed ; you will 
 be brought into full unity with the Church ; 
 you will receive the gift of the Holy 
 Ghost. 
 
 Reader, if you have not been Confirmed, 
 you lack something ; andyou know it. Don't 
 tvait to be urged. Go at once to your Pastor. 
 Tell him you want to place yourself under his 
 instruction and spiritual direction, so as to be 
 confirmed at thenext visitation of the Bishop, 
 and become an intelligent, loyal, and devout 
 Communicant of the Holy Catholic Church. 
 Rev. A. W. Little. 
 
 127 
 
Rules commonly called the Pre- 
 cepts of the Church. 
 
 1. To keep holy all Sundays, and the 
 Holy-days appointed by the Church, espe- 
 cially by being present at the Celebration of 
 the Holy Eucharist. 
 
 2. To receive Holy Communion with fre- 
 
 ?uent devotion, and before other food : 
 three times a year at the very least, of 
 which Easter shall be one.] And, if there 
 is need, to confess our sins to our Rector, or 
 to some other Priest ; see Prayer Book. 
 
 3. To practice abstinence on Fridays, and 
 to keep all the Fast Days of the Church. 
 
 4. To pay according to our means for the 
 support of the Church. 
 
 5. Not to marry within the forbidden de- 
 grees of kin, nor during Advent and Lent. 
 
 » <»> ■ 
 
 NOTES. 
 
 The Lord's Own Servico on the 
 Lord's Own Day. 
 
 Sunday is " the Lord's Day, " not yours. 
 Bishop Coxe has said: "The New Testa- 
 ment tells us clearly to hallow the Lord's 
 Day by the Lord's Supper. This is our 
 Law and our Rubric, and to this reforma- 
 tion I call you all, in the God's Name. I 
 consider our neglect of Scripture, and of 
 the Primitive example in this respect, a 
 grave abuse, and a sad impeachment of 
 our sincerity in claiming to follow Scrip- 
 ture, aud the Primitive Church. " 
 
 1. Since the Eucharist is our Chiefest 
 Act of Worship (as well as our Chiefest 
 Means of Grace), and since the Principal 
 Sunday Service is universally at Mid day, 
 loyalty and logic require us, at lea^t, to be 
 working towards a Midday Celebration 
 every Sunday. 
 
 2. The inconvenience of remaining Fast- 
 ing until Mid-day, has led to the merciful 
 establishment of the Early Celebration, 
 for those communicating on that day. 
 
 The Primary Duty. 
 
 God lays it on the conscience of every 
 baptized person, to receive the Holy Com- 
 munion of the Body and Blood of Christ. 
 Theoretically, everybody ought to re- 
 ceive " every Sunday at the least : but prac- 
 tically, the rule has come to be, "Receive 
 once a month, and at Christmas, Easter, 
 and Whitsun -tide ; oftener as the spiritual 
 life advances. " 
 
 Now, if persons do not receive every 
 Sunday,' the Church has ruled that the 
 least they can do, is to be present at the 
 Celebration every Sunday. Everyone could 
 come once a week with but little trouble. 
 
 It was the reverent custom in the Primi- 
 tive Church, from the Apostles' time, and 
 in all parts of Christendom for the first 
 1,500 years, to receive the Communion 
 only fasting. This has continued to be 
 the custom, even to this day, with more 
 than three-fourths of Christendom. These 
 facts, to say nothing of reiterated Canons 
 of the Church, appeal to us with very 
 solemn and binding force. 
 
 Bishop Doane says : "The nse of pri- 
 vate confession is an inherent eight of 
 SINNERS, and the Power of Absolution is 
 involved in the office of every Priest;" 
 and this is the teaching of Holy Scripture, 
 and the Holy Catholic Church. 
 
 The Romish error lies in the ABUSE or 
 Tnis means of grace, and chiefly in 
 making it compulsory upon all as essential 
 to their forgiveness. The Catholic Church, 
 on the contrary, simply declares it as a 
 
 SPECIAL DIVINE REMEDY FOR* SIN, highly 
 
 needful for some, and a blessed privilege 
 and means of a holier life for any who 
 humbly and heartily desire it. 
 Fasting-days. 
 
 " We cannot too plainly or too frequently 
 emphasize that fact, that it should he one 
 mark ot a consistent Churchman or Church- 
 woman, never to give, and always to decline, 
 an invitation to any entertainment, public 
 or private, on any Fast-day of the Church. 
 
 All Fridays are Fasts, and so are the days 
 in Lent, and the Ember Days, and Rogation 
 days. 
 
 Bible Teaching. 
 
 The Ownership. — The silver is Mine and 
 the gold is Mine saith the Lord of Hosts. 
 The whole world is Mine, and the fulness 
 thereof. 
 
 77ie Stewardship. — Render therefore unto 
 God the things that are God's. 
 
 The Law of the Stewardship. — Let every 
 one of you lay by him in store, as God 
 hath prospered him. 
 
 More Bible Teaching. 
 " Till DEATH us do part. " See 1 Cor. 7, 39. 
 
 ■ «»» » 
 
 A TABLE 
 
 KINDRED AND AFFINITY, 
 
 WHEREIN WHOSOEVER 
 SCRIPTVRv. 
 
 RELATED, ARE FORBIDDEN IB 
 MARRY TOGETHER. 
 
 A .Van may not marry his 
 I fl RANDMOTHER, 
 * *JT Oraudfather's Wife, 
 3 Wife's Graudinother. 
 
 4 Father's Sister, 
 
 6 Mother's Sister, 
 
 5 Father's Brother's Wife. 
 
 7 Mother's Brother's Wife, 
 
 8 Wife's Father's Sister, 
 
 9 Wife's Mother's Sister. 
 
 10 Mother, 
 
 11 Step-Mother, 
 
 12 Wife's Mother. 
 
 13 Daughter, 
 
 14 Wife's Daughter, 
 
 15 Sod's Wife. 
 
 16 Sister, 
 
 17 Wife's Sister, 
 
 18 Brother's Wife. 
 
 19 Sou's Daughter, 
 
 20 Daughter's Daughter, 
 II Son's Sods Wife. 
 
 22 Daughter's Son's Wife, 
 
 23 Wile's Son's Daughter, 
 
 24 Wife's Daughter'8 Daughter. 
 
 25 Brother's Daughter, 
 
 26 Sister a Daughter, 
 
 27 Brother's Son's Wife. 
 
 28 Sister's Son's Wire. ' 
 
 29 Wife's Brother's Daughter, 
 
 30 Wife . Sister's Daughter. 
 
 A Woman may not marry her 
 rDFATHF.R, 
 tndrootbor's Husb., 
 
 3 Husband's Grandfather, 
 other, 
 
 1 pi RAND 
 
 2 *J Gran 
 
 4 Father's Br 
 
 5 Mother's Brother, 
 
 6 Father's Sister's Husband. 
 
 7 Mother's Sister's Husband, 
 
 8 Husband's Father's Brother 
 
 9 Husband's Mother's Brother. 
 
 10 Father, 
 
 11 Step- Father, 
 
 12 Husband's Father. 
 
 13 Son, 
 
 14 Husband's Son, 
 
 15 Daughter's Husband 
 
 16 Brother, 
 
 17 Husband's Brother, 
 
 18 Sister's Husband. 
 
 19 Son's Son, 
 
 20 Daughter's Son, 
 
 21 Son's Daughter's Husband. 
 
 22 Daughter's Daughter's Husb. 
 
 23 Husband's Son's Son, 
 
 24 Husband's Daughter's Son. 
 
 25 Brother's Son, 
 
 26 Sistei's Bon, 
 
 27 Brother's Daughter's Husb. 
 
 28 Sister's Daughter's Husb., 
 
 29 Husband's Brother's Bon, 
 
 30 Husband's Sister's Son. 
 
 T28 
 
TVR. MltVDLETO/N'S CAROLS. 
 
 CHRISTMAS, 1871. 
 The Christmas chimes are ringing in 
 
 The day when Christ was born ; 
 And children's voices sweetly tuned, 
 
 Welcome the blessed morn 
 With the first Christmas song again, 
 
 "Clory to God, good will to men." 
 
 Judea's hills, with glory crowned, 
 
 Beheld the Prince of Peace ; 
 While angels of His advent sang 
 
 In songs that ne'er shall cease. 
 Each year resounds the chorus still, 
 
 "Glory to God, to men good will." 
 
 Now wrapped in swathing bands behold 
 
 The infant Saviour lie ; 
 The wondering Mary at His side — 
 
 Th' adoring shepherds by — 
 And angels o'er them, singing still, 
 
 "Glory to God, to men good will." 
 
 None others raise the joyful song 
 
 From Jew or Gentile tongue ! 
 But now from eastern shore to west 
 
 Th at Christmas song is sung, 
 Which first swelled out o'er Judah's plain, 
 
 "Glory to God, good will to men." 
 
 The Church on Earth and Church in Heaven 
 
 To-day are truly one — 
 There ransomed children's voices rise 
 
 In praises round the throne : 
 And here we join the glad refrain, 
 
 "Glory to God, good will to men." 
 
 "Glory to God in sweetest songs 1" 
 
 Let children's voices raise 
 Th' angelic chorus, till the earth 
 
 Be all enwrapt with praise, 
 And every heart the anthem thrill, 
 
 "Glory to God, to men good will." 
 
 CHRISTMAS, 1872. 
 Hark to what the Angels say, Alleluia. 
 Christ the Lord is born to-day, Alleluia. 
 In the manger lieth He, 
 Helpless in His infancy ; 
 God, from all eternity ! 
 
 Glory to God ! Glory to God ! 
 In excelsis gloria : 
 In terra pax hominibus 
 Bonae voluntatis. 
 
 Yonder cross-formed star behold ! 
 
 Now it gleams like burnish' d gold ! 
 Higher still it climbs the sky, 
 Nigher comes and yet more nigh ! 
 Shepherds, can you tell us why ? 
 
 Hark ! the Angels sing again — 
 Peace on earth, good will to men ! 
 O'er that lowly manger, bright 
 Gleams the star of golden light, 
 Driving far the shades of night. 
 
 Blessed be the Virgin mild, 
 Bending o'er her sleeping Child 
 Wrapped in swaddling bands, at rest 
 
 On the Holy Mother's breast — 
 God o'er all, forever blest. 
 
 Kings of Saba treasures bring 
 David's subjects own their King — 
 Whom the inn cannot contain, 
 Whom the great and proud disdain, 
 He o'er all is born to reign. 
 
 Many years have passed since then ; 
 Still we raise the song again : 
 
 Lift the heart and bow the knee, 
 
 Jesu, Mary's Son, to Thee — 
 
 Born from sin to set us free. 
 
 CHRISTMAS, 1874. 
 
 Once towards Bethel's rocky height, 
 
 As the day was ending, 
 All alone in sorry plight 
 
 Jacob's steps were tending. 
 Sad at heart, and travel worn, 
 
 Darkness all around him — 
 He must rest till break of morn 
 
 Where the night has found him. 
 
 Not a fear his slumber mars, 
 
 On a stone reclining. 
 Underneath the twinkling stars, 
 
 All so brightly shining. 
 While he sleeps the Lord draws nigh 
 
 In a vision glorious, 
 Opening Heaven to his eye 
 
 With a host victorious. 
 
 Then he saw a Ladder rise 
 
 From the Earth before him, 
 Till its summit reached the skies 
 
 Far off bending o'er him. 
 Up and down it Angels trod 
 
 In a train unending ; 
 Bearing up man's prayer to God ; 
 
 With God's gifts descending. 
 
 Then on high the Lord appeared 
 
 Speaking in the vision. 
 And His words the dreamer cheered 
 
 In his sad condition. 
 "Of thy seed," the promise ran, 
 
 "Many lands possessing, 
 ONE to every race of man 
 
 Shall be perfect blessing." 
 
 Then on that first Christmas morn, 
 
 Years of waiting ended, 
 Christ the promised Seed was born, 
 
 By St. Mary tended. 
 And the Angels came again 
 
 Joyously from heaven- 
 Singing "Peace, Good will to men," 
 
 Through a Saviour given. 
 
 So the vision stood at last 
 
 Wondrously completed, 
 When the Christmas Eve was pajgsed, 
 
 And the wise men greeted 
 Jesus Christ, the Living Way, 
 
 Which shall fail us never — 
 Men, as well as angels, may 
 
 Walk in I T forever. 
 
 129 
 
CHRISTMAS, 1878. 
 
 Royal Bethlehem rejoices ! 
 
 Christ is horn, so long foretold: 
 Choirs of angels sang His welcome, 
 
 Caesar's scribes His birth enrolled I 
 Lo ! the Son of GOD, incarnate, 
 
 King of Kings and Lord of all, 
 Lieth wrapped in swaddling garments 
 
 In the lowly manger-stall. 
 
 Peaceful Night ! yon star of wonder 
 
 Beams with rays so bright and clear ! 
 All the heavens seem tilled with music, 
 
 As of angels drawing near ! 
 Now the Star moves slowly onward, 
 
 Sloping down the western sky ! 
 Hark ! for unseen voices carol 
 
 "Glory be to GOD on high !" 
 
 On the hillside waiting shepherds 
 
 See the light and hear the strain — 
 Nearer yet now swells the anthem ; 
 
 "Peace on earth, good will to men." 
 What a wondrous light is dawning ! 
 
 Earth's dark shadows flee away 
 At the Angel's thrilling message 
 
 "CHRIST, the Lord, is born to-day." 
 
 Then, in ranks of flashing brightness, 
 
 Cherubim and Seraphim, 
 Circling round the wond'ring shepherds 
 
 Sing again the Angel's hymn. 
 "Glory in the Highest — Glory — 
 
 Be to GOD," they sing and then 
 Answering choirs repeat the chorus 
 
 "Peace on earth, good will to men !" 
 
 Straightway now the wondering shepherds, 
 
 Leaving all their sheep behind, 
 To the inn at Bethlehem hasten 
 
 CHRIST, the new-born Lord, to find, 
 Eastern Kings and Jewish Shepherds 
 
 Bend before His manger throne, 
 And the new-born Son of Mary 
 
 King and Priest and Saviour own. 
 
 Nor does David's royal city 
 
 Joy alone this blessed morn ; 
 Children's voices now with angels' 
 
 Hail the day when CHRIST was born. 
 And from orient lands to western, 
 
 Back from island shore to main 
 Swells the "Gloria in- Excelsis" 
 
 "Peace on earth, good will to men." 
 
 CHRISTMAS, 1879. 
 Chorus : (before each verse.) — 
 "Glory be to GOD on high ! 
 
 On earth Peace: Good-will to men I" 
 Angels from the star-lit sky 
 Sang on Christmas Morning! 
 
 While Shepherds watched their flocks by 
 
 night, 
 Around them shone a dazzling light 
 And they were filled with sore affright, 
 Early Christmas Morning ! 
 
 The Angel of the Lord then said: 
 "( ) Shepherd men be not afraid : 
 For Christ was born of Holy Maid 
 Early Christmas Morning !" 
 
 Then choirs of Angels came to them 
 From out the new Jerusalem. 
 And carolled over Bethlehem 
 
 Early Christmas Morning! 
 
 And when to Heaven again they sped, 
 The Shepherds to each other said : 
 "Come let us seek the young Child's bed," 
 Early Christmas Morning ! 
 
 Forth as the A ngel bade, they go, 
 O'er hills and pastures flecked with snow, 
 To Bethlehem's stable, mean and low, 
 Early Christmas Morning! 
 
 There, lying on His Mother's knee, 
 The first of all mankind, they see 
 The Infant born our Lord to be 
 
 Early Christmas Morning I 
 
 Then ring O bells, and chant ye men I 
 O sing that wondrous hymn a^ain, 
 Which holy Angels carolled then 
 
 Early Christmas Morning ! 
 
 CHRISTMAS, 1880. 
 
 The Snow, the Snow, the Christmas Snow, 
 
 Comes down in the crispy air ; 
 And the merry chimes ring out in rhymes, 
 
 Melodiously and clear. 
 
 Chorus, — And they sing again, again, again, 
 Peace on earth, good will to men, 
 As Angels sang at Jesu's birth, 
 At Jesu's birth. 
 
 The Snow, in sparkling wreaths, falls light 
 
 On fir tree and box and pine ; 
 And the earth is dressed in its brightest vest, 
 
 To greet the Child Divine. 
 
 For Christ, the Lord, at Christmas tide, 
 
 Of blessed Mary was born 1 
 And that wondrous Birth, o'er all the earth, 
 
 Makes glad the Christmas Morn. 
 
 The Easter tide is bright with flowers ! 
 
 Yet holly berries will glow 
 With their scarlet sheen, from branches 
 green, 
 
 Above the Christmas Snow. 
 
 And still the fair and spotless Snow 
 
 Was never so pure as He — 
 Nor the holly so red as the blood He shed 
 
 On Calv'ry's cruel tree. 
 
 His manger cradle must precede 
 The Cross and the open tomb : 
 
 And the Christmas Snow must come and go 
 'Ere Easter buds shall bloom ! 
 
 The Snow, the Snow, the < hristmas Snow, 
 Falls down from the bending sky, 
 
 And the Earth and Heaven for blessings 
 given, 
 Give thanks to God most High. 
 
 CHRISTMAS, 1880. 
 
 Homeward now we wend our way 
 
 On this Feast of Stephen : 
 Christ has met with us to-day 
 
 And His blessing given 1 
 
 130 
 
"We have seen the Ladder high 
 Reaching upward to the sky ; 
 On its top the Saviour nigh 
 
 King of earth and heaven ! 
 
 Gathered round the Ladder's base 
 
 Saints of every nation 
 Love, in songs of praise, to trace 
 
 To Him their Salvation. 
 Earthward from its top lie bends, 
 To their tears and prayers attends, 
 And His holy presence lends 
 
 Wings to adoration ! 
 
 King of Saints — of Martyrs King — 
 
 Jesus, we adore Thee I 
 To Thy Manger-shrine we bring 
 
 Gifts to lay before Thee : 
 Thou Who didst our nature share, — 
 Thou Who didst our burdens bear, — 
 Own our praises — hear our prayer 
 
 Jesus, we implore Thee. 
 
 King of Kings Thy wondrous Star, 
 
 ( )nce so brightly beaming, 
 Led the Magi from afar 
 
 By Its radiant gleaming : 
 'Till in David's town they see, 
 Resting on the Virgin's knee, 
 Thee, th' INCARNATE DEITY, 
 
 As an Infant dreaming ! 
 
 At the Ladder's lowly base 
 
 Born in humble station, 
 Thou didst all mankind embrace 
 
 In Thy Incarnation ! 
 Now along the toilsome way 
 Reaching up to Heaven we pray 
 Thou wilt lead us day by day, 
 
 Jesus, our Salvation 1 
 
 Like ST. STEPHEN give us grace 
 
 To deny Thee never ! 
 Like ST. JOHN give us a place 
 
 By Thy side forever 1 
 Like the INNOCENTS whose blood 
 Through the streets of Bethlehem flowed, 
 Take us home to Thy abode, 
 Jesus, Lord and Saviour. 
 CHRISTMAS, 1881. 
 Praise the Lor».., ye hosts of heaven, — 
 Praise Him earth and sea and sky, — 
 Born to-day of lowly maiden, 
 Yet the Son of God most high ! 
 Alleluia ! come and worship ! 
 With the Angels from the sky 
 Come and worship God most high ! 
 Alleluia ! 
 Hear the Angels' anthem sounding 
 Sweet and clear o'er Bethlehem's hill : 
 Hear the echoes soft repeating — 
 "Peace on earth — to men good will." 
 Alleluia ! Come and worship : 
 And repeat the chorus still 
 "Peace on earth — to men good will." 
 Alleluia I 
 Never, since the the stars of morning 
 Joyous sang creation's birth, 
 Have such harmonies of heaven 
 Floated downward to the earth, 
 
 Alleluia ! come and worship 1 
 Worship Ilim Whose wondrous birth 
 Brought the Angels down to earth 1 
 Alleluia! 
 
 Not alone for Kings and Sages, 
 
 Nor for Shepherds, did they sing : 
 
 But for all men and all ages 
 
 Heralding their new-born King 1 
 Alleluia ! come and worship ! 
 Sweetest Alleluias sing, 
 As we worship Christ our King. 
 Alleluia ! 
 
 Now, within the lowly stable, 
 
 Born our Lord and God to be, 
 
 Very Man, the Infant Jesus 
 
 Rests upon His Mother's knee ! 
 Alleluia I Come and worship 1 
 What a wondrous mystery I 
 Angels praise Him — so may we. 
 Alleluia ! 
 
 Jesus is our true Messias ! 
 Praise Him earth, and sea, and sky I 
 Worship Him, young men and maidens ! 
 Glory be to God on high 1 
 
 Alleluia ! Come and worship ! 
 
 Worship Him — earth, sea and sky ! 
 
 MARY'S SON is GOD MOST HIGH 1 
 Alleluia ! 
 
 CHRISTMAS, 1882. 
 
 Lo ! in the grotto, God's Angels surrounding, 
 And wise men adoring, a sweet Infant lay ; 
 Straw was His pillow, a manger His cradle, 
 When Jesus, our Saviour, was born Christ- 
 mas Day. 
 Cho. — O that wonderful, wonderful Cradle I 
 
 That wonderful Cradle of Jesus 1 
 Infant of days He was still God eternal ! 
 His dear little hands had created all things: 
 Hen knew Him not, but the Angels, in wonder, 
 Bent over His cradle with bright folded 
 wings. 
 
 So God's dear Son was made Man and our 
 
 Brother, 
 To help and to save all the children of men I 
 O let us sing to Him sweet Alleluias, 
 Repeating the chorus the Angels sang then ! 
 
 Then in the Name of that loving Redeemer— 
 So merciful, pitiful, mighty to save — 
 Here bring our offerings of truest devotion, 
 Remembering His Cradle, His Cross, and 
 His Grave. 
 
 Jesus, once laid in the rude Manger-Cradle, 
 As poor asthe poorest, as helpless as we : — 
 Now King of Glory, we praise Thee and 
 
 bless Thee — 
 That giving to others we give unto Thee ! 
 
 Take then, Redeemer, our gifts for the needy, 
 The orphan, the homeless, the sick and the 
 
 sad : 
 O GOD INCARNATE, IMMANUEL, 
 
 JESUS, 
 Thy blessing shall make all Thy stricken 
 
 ones glad. 
 
 «3i 
 
CHRISTMAS, 1882. 
 
 O Angels bright in robes of light, 
 Why wing your earthward way? 
 
 "In David's Town, to David's Crown 
 
 An Heir is born to-day I 
 We stand about the Father's Throne, 
 
 And come as heralds of His Son !" 
 Hosanna in the Highest ! 
 
 O Star benign, with rays divine, 
 What message dost thou bring ? 
 
 "Of Virgin mild, is born a Child, 
 Of Earth and Heaven the King! 
 
 My brightest rays I give to lead 
 Earth's wisest princes to His bed !" 
 Hosanna in the Highest ! 
 
 O Mary, Maid, what Child is laid 
 In yonder manger stall ? 
 
 "The Prince of Heaven, to mortals given, 
 
 The King and Lord of all I 
 For so the Angel said to me 
 
 In Nazareth of Galilee ! " 
 
 Hosanna in the Highest ! 
 
 So Angels bright and Stars of light 
 
 And Mary, Blessed Maid, 
 Dp all agree that this is He, — 
 
 In lowly manger laid, — 
 Whom ancient prophecies foretell, 
 
 Jesus, our King — Immaxuel. 
 
 Hosanna in the Highest I 
 
 CHRISTMAS, 1885. 
 
 Come, let us go to Bethlehem 
 
 And round His Cradle sing, 
 Who on this blessed day was born 
 
 To be the Children's King ! 
 For though a manger was His throne, 
 
 Yet earthly princes pour 
 Their mystic offerings at His feet 
 
 And reverently adore. 
 
 Cho. For Jesus is the King we own, 
 And Him we love so dearly ; 
 We'll gather round His Manger- Throne 
 On Christmas Morning yearly. 
 
 But now His Throne is lifted up 
 • Above the bright blue sky ; 
 The King of Glory He shall reign 
 
 O'er all eternally. 
 Around Him high Archangels stand, 
 
 And tuneful sc.raphs sing; 
 But children her* may join with them 
 
 And praise the Children's King 
 
 We bind the fragrant branches round 
 
 Thy House, dear Lord, on earth, 
 And on this happv Festival 
 
 Recall Thy Holy Birth | 
 The shadow of the Cross may fall 
 
 Upon our festal wreath ; — 
 But Thou, upon its outstretched arms, 
 
 For us hast conquered death. 
 
 Here to Thy lowly Manger-Throne, 
 
 We brintf our gifts to-day, 
 To bless the orphaned and the poor — 
 
 Thy loving care alway, 
 In each frail, suffering Child of earth, 
 
 Thyself, dear Lord, we see : 
 And what we bring for them, in love 
 
 We offer up to Thee. 
 
 O Jesus, Son of < lod most high, 
 
 Once but a Child as we, 
 Accept our Christmas hymn of praise 
 
 Which now we raise to Thee ! 
 "Members of Christ" in Thee we live, 
 
 And hope with Thee to reign, 
 When on Thy Throne of dazzling white, 
 
 Thou com' st to earth again. 
 
 Cho. Thou, Jesus, art the King we own, 
 And Thee we love so dearly ; 
 We'll gather round Thy Manger-Throne 
 On Christmas Morning yearly. 
 
 CHRISTMAS, 1886. 
 
 Chimes are ringing, Angels singing, 
 
 On the blithesome Christmas morn ; 
 Everywhere the tidings bringing, 
 
 Jesus Christ to-day is born. 
 O how sweet the Angel voices 
 
 Swelling over Bethlehem's plain ! 
 How the weary world rejoices — 
 
 For the King is born to reign ! 
 
 Stars were beaming, white wings gleamfhg, 
 
 In the clear, blue, wintry sky ; 
 Dazzling light to earth was streaming — 
 
 Heavenly music drawing nigh. 
 For the Angels were descending ; 
 
 Bright and glorious was their train, 
 And their voices, sweetly blending, 
 
 Sang of God's good will to men ! 
 
 And the Shepherds saw the glory 
 
 Flashing on the midnight air, — 
 Heard the strange and wondrous story, 
 
 As the heavenly throng drew near ; — 
 O the rapture and the wonder, 
 
 When they heard the Angel say 
 "Lo ! In David's citv vonder 
 
 CHRIST, the LORD, is born to-day !" 
 
 Then, across, the pastures hieing, 
 
 Straight to Bethlehem they went; 
 And, before the Infant, lying 
 
 In His manger-bed, they bent ; 
 While the glory faded slowly 
 
 From the silent hills, and shone 
 Radiant in the stable lowly 
 
 Round the couch of Mary's Son. 
 
 O the wonder of the story 
 
 That the Shepherds told that morn, 
 When the Christ, the King of glory, 
 
 Heir of David's line was born .' 
 Well may Angels swell their chorus — 
 
 We, our praise adoring pay — 
 CHRIST was born in Bethlehem for us 
 
 On the Blessed Christmas-Day ! 
 
 132 
 
EASTER, 1876. 
 
 Weep no more, for Christ has risen -, 
 
 Come ! and see where .Jesus lay, — 
 See, J lis tomb was no dark prison ; 
 
 He has burst its bars to-day ! 
 Ice and snow and sleet no longer 
 
 Bind the streams or chill the sod ; 
 There has risen One, mightier, stronger \ 
 
 Earth awakes before her God, 
 
 Cho. — Hearts and voices, hearts and voices' 
 Hail His Rising: earth rejoices — 
 Join we in the Easter chorus, 
 Alleluia ! Amen. 
 
 In the forests, bare and stately, 
 Trees are budding forth anew ; 
 
 Gentle flowerets, dead so lately, 
 Now to death shall bid adieu. 
 
 Crocus buds, and fragrant lilies, 
 
 . Snowdrops white and arbute wreath, 
 
 Sleep in quiet silence till He 
 
 Speaks the word that frees from death. 
 Cho. — Hearts and voices, &c. 
 
 Human hearts in grief and sorrow — 
 
 Buried long in sin and gloom — 
 From His life new joys may borrow, 
 
 Standing round His open tomb. 
 Carol then with joy and gladness, 
 
 Lauds and praises join to swell ; 
 ' Tis no hour for gloom or sadness, 
 
 Jesus Christ has conquered Hell ! 
 
 Cho. — Hearts and voices, &c. 
 
 EASTER, 1878. 
 
 Blessed Easter Morning 
 
 Happiest Day of days ; 
 Join we with the Angels 
 
 In our songs of praise ! 
 O 'tis meet that Christians, 
 
 On this day should sing 
 Joyful Alleluias 
 
 To their risen King ! 
 Christus resurrexit I Alleluia ! 
 
 Angels bright were waiting 
 
 By the open tomb ; 
 Whence in mighty triumph, 
 
 Christ had driven its gloom. 
 Roman Guards, affrighted, 
 
 Fled in sore dismay 
 When the buried Jesus 
 
 Rose on Easter Day ! 
 Christus resurrexit I Alleluia ! 
 
 Death and hell were conquered : 
 
 And the grave was made 
 Earth's last restful pillow 
 
 For the sainted dead. 
 There they rest so peaceful, 
 
 Safe from toil and harm, 
 Carefully protected 
 
 By the Saviour's arm ! 
 Christus resurrexit ! Alleluia I 
 
 Death is now but sleeping ; 
 
 And in Paradise 
 Our loved ones are waiting 
 
 Till Christ bids them rise ! 
 
 Sleeping now in Jesus, 
 
 They shall wake again 
 When He comes in glory, 
 « With His Saints to reign. 
 Christus resurrexit ! Alleluia I 
 
 Sing we Alleluia 
 
 On this happy day ! 
 And our choicest offerings 
 
 Oil God's Altar lay. 
 With our Saviour rising, 
 
 By His death made free, 
 We shall, with our loved ones, 
 
 Live eternally. 
 Christus resurrexit ! Alleluia ! 
 
 Then on Easter Morning 
 
 Joyful let us sing : 
 "Grave where is thy victory? 
 
 Death where is thy sting?" 
 In Christ's love abiding, — 
 
 Though death close our eyes, — 
 Jesus Christ is risen, 
 
 And we too shall rise ! 
 Christus resurrexit } Alleluia J 
 
 EASTER, 1879. 
 
 O Angels high in glory 
 
 Who guard the gates of pearl, 
 Swell forth your Alleluias sweet, 
 
 Your standards bright unfurl ! 
 For CHRIST, our Lord, has risen 
 
 And conquered death and sin ! 
 Lift up the everlasting doors 
 
 And let the Conqueror in ! 
 
 'Twas early in the morning, 
 
 Before the dawn of day, 
 That Rome's brave soldiers fell to earth 
 
 In terror and dismay. 
 When from the tomb's dark portal 
 
 The massive stone was rolled, 
 And from its depths our CHRIST arose 
 
 As He Himself foretold. 
 
 Then fled the darksome shadows 
 
 That long o'er earth had lain ! 
 Then sorrowing hearts were comforted, 
 
 And hope revived again ! 
 Earth heard the Easter Message 
 
 And sang exultantly — 
 "Now CHRIST is risen, man shall rise 
 
 And live eternally. " 
 
 O happy Easter morning 
 
 The brightest day of days : 
 More rapturous than the Angel's Song 
 
 We lift our hymns of praise ! 
 The grave is robbed of terror ! 
 
 'Tis no more death to die ! 
 The risen CHRIST o'er death and hell 
 
 Hath won the victory I 
 
 O JESUS, King triumphant, 
 
 All glory is Thy due I 
 Our Alpha and Omega Thou, 
 
 The Faithful One and True ! 
 The living and departed 
 
 To Thee adoring pray — 
 As Thou hast risen, dear Lord, raise us 
 
 In Thy great Easter-Day ! 
 
 *33 
 
EASTER, 1880. 
 
 Alleluia ! Alleluia ! 
 
 For the Easter-gift of Jesus! 
 Alleluia ! Alleluia! • 
 
 Risen from the dead to-day! 
 Now with joyous jubilation 
 Praise the God of our salvation ; — 
 Alleluia! Alleluia ! 
 
 Jesus Christ is risen to-day ! 
 
 Easter buds and blooms are springing, — 
 Far and near their fragrance flinging ; 
 And the Church with joy is singing 
 
 That her Lord has risen to-day ! 
 Risen through the grave's dark portal — 
 Risen to bring us life immortal — 
 Alleluia ! Alleluia ! 
 
 Jesus Christ is risen to-day ! 
 
 From the streams the ice is breaking, 
 Frost and cold the air forsaking; 
 All tilings into life awaking 
 
 Make us glad on Easter Day ! 
 Sunshine bright and skies more cheery 
 Follow winter's reign so dreary — 
 Alleluia! Alleluia ! 
 
 Jesus Christ is risen to-day ! 
 
 Hither bring your brightest flowers ; 
 Let the bells ring from their towers, 
 And the birds sing in their bowers 
 
 That the Lord is risen to-day ! 
 And be this our anthem glorious ; — 
 "Christ o'er Death and Hell victorious." 
 Alleluia! Alleluia ! 
 
 Jesus Christ is risen to-day ! 
 
 All Thy saints on earth adore Thee — 
 Angels cast their crowns before Thee — 
 Death and Hell to life restore Thee, 
 
 Risen, dear Lord, on Easter Day ! 
 Bringing joy and hope supernal — 
 Out of death, the life eternal ! 
 Alleluia ! Alleluia ! 
 
 Jesus Christ is risen to-day ! 
 
 Alleluia! Alleluia! 
 
 Christ than Death and Hell is stronger! 
 
 We may dread their power no longer 
 
 Since He rose on Easter Day ! 
 O the blessed hope that frees us 
 Is the Easter gift of Jesus ! 
 
 Alleluia ! Alleluia ! | 
 
 Christ our Lord is risen to-day ! 
 
 EASTER, 1883. 
 
 The stone is rolled away from the door ! 
 
 And the sepulchre dark can hold no more 
 .Jesus, our immanuel, — 
 ( onqueror of Death and Hell ! 
 
 There only the linen clothes remain, 
 
 For Jesus, our Lord, is risen again. 
 
 Jesus is risen, is risen to-day- 
 Carol exultingly ! 
 Conqueror of Death and Hell, 
 Jesus, Immanuel ! 
 
 The stone is rolled away from tho door ! 
 And the tenantless grave shall ever more 
 Tell of Life and Victory won 
 
 Underneath the sealed stone, 
 Where Jesus with Death the battle fought 
 And, triumphing, our deliverance wrought 
 
 The Angels stand at morn by the tomb ! 
 
 And a glorious light dispels its gloom : — 
 Fearful hearts, dismiss your fears : — 
 Sad disciples, dry your tears : — 
 
 "Your Master is here no more," they say, 
 
 "Come see ye the place where Jesus lay." 
 
 O then began the glad Easter Song, — 
 Which the ages of time have born along, — 
 Praising God, that, as He said, 
 Christ is risen from the dead : 
 And man from the power of death is free 
 Since Jesus hath won the Victory. 
 
 The stone is rolled away from the door ! 
 
 And we magnify Thee forevermore, 
 Lamb of God on Friday slain — 
 Risen on Easter morn again — 
 
 To Thee shall our hymns and praises swelL 
 
 Victorious Lord, Immanuel. 
 
 EASTER, 1884. 
 THE MARYS' STORY. 
 
 THE MARYS. 
 
 O joy ! the Lord is risen ! 
 
 The Stone is rolled away ! 
 Of Death's appalling prison 
 
 Christ burst the bonds to-day. 
 Behind its fast-sealed portal 
 
 Death sought to conquer life ; 
 But Christ, the Life Immortal, 
 
 Was Victor in the strife ! 
 
 THE DISCIPLES. 
 
 We saw the soldiers guarding 
 
 His tomb but yesterday : 
 While Pilate's seal was warding 
 
 The place where Jesus lay. 
 We left Him there a-sleeping 
 
 Among the quiet dead : 
 And homeward turning weeping 
 
 Could not be comforted ! 
 
 THE MARYS. 
 
 He lives ! We went with spices 
 
 Just at the dawn of day ! 
 Most wondrous of surprises — 
 
 The stone was rolled away ! 
 Bright Angels stood all glorious 
 
 Within the open door, 
 And told us Christ, victorious 
 
 O'er death, could die no more 
 
 THE DISCIPEES. 
 
 O what an idle story ! 
 
 Who moved the Atone aside ? 
 How could the Lord of glory 
 
 By men be crucified ? 
 Alas ! our life-dream vanished 
 
 In Joseph's rock-hewn tomb: 
 And every hope was banished 
 
 By its sepulchral gloom. 
 
 THE MARYS. 
 
 Just now from Him we parted 
 
 In Joseph's garden dale ! 
 
 134 
 
He met us broken-hearted 
 
 And gently said " All Hail ! " 
 O joys of joys unbounded I 
 
 O ecstasy complete I 
 We fell with love confounded, 
 
 And clasped His sacred feet ! 
 
 THE MARYS AND DISCI PLES. 
 
 Day of joy and gladness 
 
 To hear His well-known voice ! 
 Away with grief and sadness ! 
 
 Let the round world rejoice ! 
 Ix)ud Alleluias swelling 
 
 'Go, speed ye on your way I 
 To all, the tidings telling 
 
 Our Lord has risen to-day ! 
 
 EASTER, 1884. 
 AN EASTER BENEDICITE. 
 
 Alleluia ! Alleluia ! Alleluia I 
 In praise of Jesus Christ, its King, 
 Who took from Death its awful sting, 
 To-day let all creation sing. 
 
 Alleluia I 
 
 On Easter "free among the dead, " 
 He rose triumphant, as He said ; 
 And death and hell as captives led I 
 Alleluia I 
 
 O earth rejoice, and own His sway, 
 Who rose so glorious, Easter Day, 
 To be the Lord of Life alway ! 
 
 Alleluia I 
 
 Ye fragrant buds of early Spring, 
 Pour forth your incense to your King, 
 And join with human tongues to sing 
 Alleluia ! 
 
 Down in the depths, beneath the sod, 
 Let springing Life adore its God, 
 Who awakes anew th' insensate clod ! 
 Alleluia ! 
 
 Ye laughing brooks and streams, set free 
 From icy chains, exultingly 
 Sing as ye hasten to the sea — 
 
 Alleluia ! 
 
 O mighty seas that circle around 
 The earth to its remotest bound, 
 Re-echo from your depths profound 
 Alleluia ! 
 
 Ye mountains, on whose towering steeps 
 The storm cloud raves, or gently sleeps, 
 Respond to yon resounding deeps 
 Alleluia ! 
 
 Ye heavens with glittering stars that beam, 
 To-day take up the glorious theme — 
 Praise Him Who reigns o' er Death supreme ! 
 Alleluia I 
 
 Angels and wondrous Cherubim, 
 With high, adoring Seraphim, 
 Join our exultant Easter Hymn, 
 Alleluia ! 
 
 Ye Thrones, Dominions, Princes, Powers, 
 From your celestial heights and towers, 
 O join to-day your notes with ours ! 
 Alleluia ! 
 
 Ye heavenly gates lift up your head ! 
 For He, Who riseth from the dead, 
 Your golden threshold soon shall tread ! 
 Alleluia ! 
 
 And He, of men and angels Kin<r, 
 His chosen ones within shall bring: 
 Therefore on Easter Day we sing 
 Alleluia ! 
 
 To-day all ransomed nature saith : 
 ' ' Let every creature that hath breath 
 Praise Christ, the Lord, Who conquered 
 Death. " 
 
 Alleluia ! Amen. 
 
 EASTER, 1885. 
 
 Alleluia we sing 
 
 Unto Jesus our King, 
 Who is crowned so majestic and glorious : 
 
 Ever mighty to save, 
 
 Over Death and the grave 
 Let our Easter proclaim Him victorious ! 
 
 Now His Throne is on high, 
 
 Far beyond the blue sky, 
 And before Him Archangels are bending : 
 
 And to Him Who was slain, 
 
 Yet Who liveth again, 
 Are their praises forever ascending. 
 
 O how bright was the earth 
 On the morn of His birth ; 
 
 When to honor the Lord's Incarnation, 
 Angel choirs from on high, 
 Carolled down through the sky 
 
 As they did on the morn of Creation. 
 
 But how sad was the day 
 When they led Him away ! 
 
 Then the angels stood mute with sorrow 
 As He bowed His dear Head— 
 On the Cross hanging dead — 
 
 And men waited in fear for the morrow. 
 
 Oh ! the terror and gloom 
 That surrounded His Tomb ! • 
 
 Oh ! how bitter the tears they wept o'er it ! 
 Oh ! the fond hearts that bled, 
 Near that home of the Dead, 
 
 While the guards paced in silence before it ! 
 
 But that Sabbath of tears, 
 And those three days of fears, 
 
 Were changed into rapture transcendent, 
 
 When the Lord from His tomb, — 
 Death and Hell overcome — 
 
 Issued forth in a glory resplendent ! 
 
 Thus the angels again 
 Came back joyful to men 
 
 A most wondrous story repeating : — 
 That the Lord, as He said, 
 AVas ALIVE FROM THE DEAD 
 
 And His friends and disciples was greeting ! 
 
 Now to Him, Conquering King, 
 Let the grand anthem ring: — 
 
 Rising full, and majestic, and glorious ! 
 GOD ALMIGHTY TO SAVE, 
 Now o'er Death and the grave 
 
 Let our Easter proclaim Him victorious ! 
 
 »35 
 
EASTER, 188G. 
 JEWELS FOR THE KING. 
 
 The risen Lord to-day is King I 
 O haste ye forth to meet Him ! 
 Exalting songs of triumph sing 
 
 And so with glad hearts greet Ilim ! 
 Alleluia! 
 Forth from the grave in majesty 
 He comes to set His people free ! 
 Strew fragrant blossoms in His way, 
 And cro.wn Ilim King on Easter Day ! 
 Alleluia ! Praise the Lord I 
 
 At rarly morn around His Tomb 
 A wondrous light was beaming, 
 And from its depth a-sweet perfume, 
 Like fragrant spices, streaming ! 
 Alleluia ! 
 While angels stood beside the door 
 Which lie had opened evermore, 
 And said to His Disciples dear 
 The Lord is risen — He is not here ! 
 Alleluia ! Praise the Lord ! 
 
 The joyous news of Easter spread, — 
 
 Tell far and wide the story 
 That JESUS lives, Who once was dead, 
 
 And reigns the King of glory ! 
 Alleluia I 
 His hand a jewelled sceptre bears — 
 His head a crown immortal wears — 
 And, writ in gems upon His breast, 
 Are names of those He loves the best I 
 Alleluia ! Praise the Lord I 
 
 Bring flashing jewels to adorn 
 
 His crown of royal glory ! 
 Let diamonds gleam where cruel thorn 
 
 Once pressed His temples gory ! 
 Alleluia ! 
 Your costliest offerings to Him pay 
 Who rose triumphant Easter Day : 
 Join precious pearl with rarest gem 
 And form with love His diadem ! 
 
 Alleluia ! Praise the Lord ! 
 
 Hearts washed in Blood make jewels rare 
 And glow with light undying : 
 
 Each loving act, each fervent prayer 
 A radiant gem supplying ! 
 Alleluia ! 
 
 More precious to the risen Christ 
 
 Than emerald or amethyst ! 
 
 And these, on Easter Day we bring 
 
 As grateful offerings to our King. 
 
 Alleluia ! Praise the Lord ! 
 
 On Thy dear Cross we lay them down, 
 
 And there rejoicing leave them ; 
 King of Love, in mercy own 
 And graciously receive them ! 
 Alleluia ! 
 Wear them forever on Thy breast, 
 Thou interceding Great High Priest ; 
 And when Thou comest, Lord, again 
 Count us among Thy Jewels then ! 
 Alleluia ! Praise the Lord ! 
 
 EASTER, 1888. 
 Ring out, ye Easter bells, 
 A glad and sweet refrain ; 
 
 For He Who died on Friday last 
 From death is risen again. 
 Rejoice, rejoice, The Lord is risen again I 
 O budding flowers of spring, 
 
 Exhale your perfumed breath, 
 And everywhere the truth proclaim 
 That life has conquered death ! 
 Rejoice, rejoice, The Lord is risen again '. 
 Rejoice, O Earth and sing ! 
 
 Thy graves are not for aye ; 
 For He shall opeJ-heir portals wide 
 Who rose on Easter Day ! 
 Rejoice, rejoice, The Lord is risen again ! 
 Thy dead men shall arise, 
 
 From dust exulting spring, 
 And victors o'er the grave, shall cry 
 That Death has lost its sting I 
 Rejoice, rejoice, The Lord is risen again ! 
 Rejoice, O Sons of men, 
 
 And swell the chorus high ! 
 Since Christ has risen, they who sleep 
 In Christ shall never die. 
 Rejoice, rejoice, The Lord is risen again ! 
 Rejoice, O Church of God ! 
 
 Thy Paschal Lamb is slain ! 
 
 March on, march on to victory 
 
 And o' er the nations reign I 
 
 Rejoice, rejoice, The Lord is risen again ! 
 
 Lift high the conquering Cross, 
 
 The risen Lord proclaim : 
 Let every creature that hath breath 
 Praise His most holy Name I 
 Rejoice, rejoice, The Lord is risen again 1 
 
 FEAST OF ALL SAINTS, 1885. 
 
 The Saints of GOD, how sweet they rest 
 
 Forever on the Saviour's breast ; 
 
 All conflicts o'er, all trials past,— 
 
 In GOD'S calm Paradise at last. 
 
 Through death's dark vale, o'er Jordan'! 
 
 stream, 
 Christ, the Good Shepherd, guided them ; 
 And, though the billows round them rolled, 
 He led them safe within the Fold. 
 
 'Twas here, they fought the fight, and won ; 
 'Twas here they laid the burden down : 
 But there, the crown of life is given, 
 And there is rest, sweet rest, in heaven. 
 There those long sundered meet again. 
 To part no more with sighs and pain: 
 And in the presence of the Lord 
 His Saints shall find their great reward. 
 
 O Jesus, Shepherd of Thy sheep. 
 As we our weary vigils keep, 
 And onward look, through tearful eyes. 
 To catch one glimpse of Paradise — 
 Do Thou increase our feeble faith- 
 Teach us that dying is not death, 
 To us Thy sweet assurance give — 
 " Because I live, ye too shall live. " 
 
 Thou callest all Thy Saints by name;— 
 Going before. Thou leadest them 
 Through pastures rich or deserts drear. 
 Or where the shades of death appear. 
 In life, in death, Thou art their stay— 
 Thyself the Life— Thyself the Way : 
 Oh ! grant us evermore to be 
 With those, dear Lord, who follow Thee ! 
 Thou hast one Flock, though many Folds,— 
 For each a chosen number holds — 
 In all alike Thy loved ones share 
 The One Good'Shepherd's tender care. 
 How blest, when, all our wanderings o'er. 
 We, with Thy Saints forevermore 
 By cooling streams of life shall be 
 In Heaven's Perfect Fold, with Thee 1 
 
 136 
 
PtJALM 98. 
 
 O sing unto the Lord a | new ' = | song : for 
 He I hath ' clone | marvel - loua | things. 
 
 With His own right hand, and with His | 
 ho-ly I arm : hath lie gotten llim- | self ' the 
 J vie -to- I ry. 
 
 The Lord declared | His 'sal- | vation : His 
 righteousness hath lie openly showed | in • the 
 I sight ' of the I heathen. 
 
 He hath remembered His mercy and truth 
 toward the house of | Is-ra- | el : and all Hie 
 ends of the world have seen the sal- | vation | 
 of ' our I God. 
 
 Show yourselves joyful unto the Lord, | all ' 
 ye I lauds : sing, re- | joiec * and | give ' = 
 | thanks. 
 
 Praise the Lord up- | on ' the | harp : sing 
 to the harj) with a | psalui ' of | ttianks " = | 
 giving. 
 
 With trumpets also | and • = | shawms : 
 show yourselves joyful be- | fore ' the | Lord ' 
 the I King. 
 
 Let the sea make a noise, and all that | 
 there- in | is : the round world, and | they 'that 
 I dwell • there- | in. 
 
 Let the floods clap their hands, and let the 
 hills be joyful together be- | fore " the j Lord : 
 for He I cometh ' to | judge ' the | earth. 
 
 With righteousness shall He | judge ' the | 
 world : and the | peo pie | with " = | equity 4 
 
 PSALM 100. 
 
 O be joyful in the Lord | all ' yc | lands : 
 serve the Lord with gladness, and come be/ore 
 His I pre-sence | with ■ a | song. 
 
 Be ye sure that the Lord, | He • is j God : it 
 is He that hath made us, and not we ourselves; 
 we are His people, and the | sheep 'of | His ' = 
 I pasture. 
 
 O go your way into His gates with thanks- 
 giving, and into His courts | with ' = | praise: 
 he thankful uuto Him, aud | speak " good | of 
 His I Name. 
 
 For the Lord is gracious, His mere?; is | ev - 
 er- I lasting: and His truth endureth from 
 generation to | ge - ne- | ra * = | tion. 
 
 PSALM 67. 
 
 God be merciful unto us. and | bless ■ = | 
 us : and show u-< the light of His countenance, 
 and be | merci - ful | un - to | us. 
 
 That Thy way may be known up- | on * = | 
 earth : Thy saving health a- | mong • = | all • = 
 I nations. 
 
 Let the people praise Thee, | O ' = | God : 
 yea let all the. | poo - pie | praise ' — | Thee. 
 
 O let the nations rejoice, | and ' be | glad : 
 for Thou shalt judge the folk righteously, and 
 govern the j na-tions | up - on | earth. 
 
 Let the people praise Thee, | O ' = | God : 
 yea let all the | peo - pie | praise ' = | Thee. 
 
 Then shall the earth bring | forth " her | in- 
 crease : and God, even our own God, shall j 
 give " us I His " I blessing. 
 
 God shall | bless • = | us : and all the end* 
 of the world I shall ' = I fear ■ = I Hiui. 
 
 From PSALM 103. 
 
 Praise the Lord, | O ' my | soul : and all that 
 is within me | praise * His ] ho - ly | Name. 
 
 Praise the Lord, | O • my | soul : and forget 
 not I all ' His | ben - c - | tits ; 
 
 Who forgive//* | all ' thy | sin : and healeth 
 all ] thine ' in- | fiini-i- | ties; 
 
 Who saveth thy life | from ' dc- | struction : 
 and crowneth thee with nicrc?/ and | lov-ing- j 
 kind * = I ness. 
 
 O praise the Lord yc Angels of His, ye 
 that ex- I eel' in | strength : yc that fulfil 
 His commandment, and hearken unto the | 
 voice • of I His ' = | word. 
 
 O praise the Lord, all | yc ' His | hosts : yo 
 servants of His | that • = | do • His | pleasure. 
 
 O speak good of the Lord, all yc works ot 
 His, in all places of | His ■ do- | minion : praise 
 thou the Lord, ] O ■ == j my " = | soul. 
 
 PSALM 122. 
 I was glad when they said | nn-to | me : we will go in- | to ' the | House * of the | Lobd. 
 Oar feet shall stand | in ' thy | gates : O | = • Je- | ru-sa- | lem. 
 Jerusalem is built | as * a | city : that j'sac | uui-ty | in ' it- | self. 
 For thithur the trioes go up, even the tribes | of • the | Lord : to testify unto Israel, to give thank* 
 
 un- I to ' the | Name ■ of the | Lord. 
 For there is the | seit * of | judgment : even the seat | of • the | House ' of | David. 
 O pray for the peace of Je- | ru-sa- | lem: they shall | pros-per that | love ' = | thee. 
 Pcacj bs with- | iu thy | walls: aiidphMiteousitcsi with- | in ■ thy | pa-la- | ces. 
 For my brethren and coin- | pan-ions' | sakes : I will wish | thee ■ pros- | per-i- | ty. 
 Yea, because of the House of the | Lord ' our | God : I will | seek • to | do • thee | good. 
 
 PSALM 117. 
 O I praise the Lord= | all ye= | heathen : praise Him | all =ye | na-= | lions. 
 For His Merciful Kindness is | ev-er more and | more = = | towards us : aud the truth of tho Lord 
 
 endureth for | e v=er. | Praise the Lord. 
 Glory be to the | Fa- = ther= | and to the | Son : and | to=the | Ho-ly | Ghost. 
 As it was in the begiuniug,is | now =aud= | ev-er= | shall be: world | with=out | end. A- | men. 
 
 IB ■! 
 
 most Merciful. O most Bountiful, God the Father, Almighty, 
 By the Redeemer's ssveet Intercession, Hear us, help us, when we cry. 
 
MORNING. 
 
 EVENING. 
 
 Vtnitt. 
 
 OCOME let us sing un- | to ■ the | Lord : let 
 ns heartily rejoice in the | strength 'of | our' 
 sal- | vat ion. 
 
 Let us come before His presence with | 
 thauks ' = | giving : and show ourselves glad 
 | in * = j Him ■ with | psalms. 
 
 For the Lord is a | great ' = | God : and a 
 great King a- | bove ' = | all ' = | gods. 
 
 In His hand are all the corners | of ' the I 
 earth : and the strength of the hills | is ' = | 
 His ' = | also. 
 
 The sea is His, | and ' He | made it : and His 
 hands pre- | pared ' the | dry ' = | land. 
 
 O come let us worship | and ' fall | down : 
 and kneel be- | fore ' the | Lord ' our | Maker. 
 
 For He is the Lord | our '= | God : and we 
 are the people of His pasture, and the | sheep ' 
 of | His ' = | baud. 
 
 O worship the Lord in the | beauty ' of | 
 holine&s : let the whole earth | stand ' in | awe ' 
 of | Him 
 
 For He cometh, for He come/A to | judge ' the 
 | earth : and with righteousness to judge the 
 world, and the | peo - pie | with ' His | truth. 
 
 Benetrictusi. 
 
 BLESSED be the Lord God of | Is-ra- | el : for 
 He hath visited | and ' re- | deemed ' His | 
 people ; 
 
 And hath raised up a mighty salvation | for ' 
 = | us : in the house | of ' His | ser - vaut | 
 David; 
 
 As He spake by the mouth of His | ho - ly | 
 Prophets : which have been | since ' the | world 
 be- | gan. 
 
 That we should be saved | from ' our | ene- 
 mies : and from the hand of | all ' that | hate ' 
 = | us ; 
 
 To perform the mercy promised to | our " 
 fore- | fathers : and to remember His | ho-ly | 
 Co - ve- | nant ; 
 
 To perform the oath which He sware to our 
 forefather | A -bra- | ham : that | He • would | 
 give " = | us ; 
 
 That we being delivered out of the hand | 
 of " our | enemies : might serve | Him ' with- 
 | out " = | fear ; 
 
 In holiness and righteousness be- | fore '= | 
 Him : all the | days ' of | our ' = | life. 
 
 And thou Child, shalt be called the Vvophet \ 
 of " the | Highest : tor thou shalt go before the 
 face of the Lord | to ' pre- | pare ' His | ways ; 
 
 To give knowledge of salvation | unto His | 
 people: /or there- | mis-sion | of "their | sins; 
 
 Through $he tender mercy of | our = | God : 
 whereby the Dayspring from on high | hath ' 
 = | visit - ed | us; 
 
 To give light to them that sit in darkness, 
 and in the | shadow ' of | death : and to guide 
 buffeet | in - to the | way ' of | peace. 
 
 M 
 
 iWacptificat. 
 
 Y soul doth | magni-fy the | Lord : and my 
 spirit hath rejoiced in | God "my | Sa '= | 
 viour. 
 
 For He | hath ' re- | gartied : the lowliness ot 
 | His ' hand- | maid • = | en. 
 
 For behold from | hence ' — | forth : al 1 gen- 
 erations shall | call ' me | bless ' = | ed. 
 
 For He that is mighty hath | magni - lied | 
 me : and | Ho - ly | is ' His | Name. 
 
 And His mercy is on tin >n that | fear ' = \ 
 Him : throughout | all ' gener- | a ' = | tions, 
 
 He hath shewed strength | with ' His | arm : 
 He hath scattered the proud, in the imagina- 
 tion | of ' = | their ' = | hearts. 
 
 He hath put down the mighty | from ' their | 
 seat : and hath exalted the | hum - ble | and ' 
 = | meek. 
 
 He hath filled the hungry with | good ' = | 
 things : and the rich He | hath " sent | enip-ty 
 a- | way. 
 
 He remembering His mercy, hath holpen His 
 servant | Is-ra- | el : as He promised to our fore- 
 fathers, Abraham | and ' his | seed ' for | ever. 
 
 iBtunc tumtttia. 
 
 LORD, now lettest Thou Thy servant de- | 
 part ' in | peace : ac- | cord - ing | to ' Thy' 
 | word. 
 
 For mine | eyes ' have | seen : Thy | sal *=;K 
 va ' = | tion. 
 
 Which 77iou | hast ' pre- | pared : be/ore the | 
 face ' of | all ' = | people ; 
 
 To be a Light to | lighten ' the | Gentiles : and 
 to be the glory of Thy | peo - pie | Is - ra- | el. 
 
 ^salm H7- 
 
 0| PRAISE the Lord = | all ye = | heathen: 
 praise Him | all = ye | na- — | tions. 
 
 For His Merciful Kindness is | ev-er more 
 and | more== | towards us : and the truth 
 of the Lord endurcth for | ev- = er. | Praise 
 the Lord. 
 
 Glory be to the | Fa- = ther = | and to 
 the | Son : and | to = the | Ho-ly | Ghost. 
 
 As it was in the beginning, is | now = and 
 = | ev - er = | shall be : world | with-= out | 
 end. A- I men. 
 
 (Gloria ^Jatrt. 
 
 GLORY be to the Faster, | and ' to the | Son: 
 and | to • the | Ho - ly | Ghost ; 
 As it was in the beginning, is now, and | ev- 
 er | shall be : world | with-out | end. A- | men.