k"t ■iu ^> .%. IMAGE EVALUATION TEST TARGET (MT-3) A / 1.0 !S» I.I 1.25 11 IIIIIM 2,0 mm u mil 1.6 V] % ^^ -^z ^(f'l CJ c% # ^T, ^l C'/"^ Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, NY 14580 (716> 872-4503 ,^%" CIHM/ICMH Microfiche Series. CIHM/ICMH Collection de microfiches. Canadian Institute for Historical Microreproductions / Institut Canadian de microreproductions historiques Technical and Bibliographic Notes/Notes techniques et bibliographiques The Institute has attempted to obtain the best original copy available for tilming. Features of this copy which may be bibliographically unique, which may alter any of the images in the reproduction, or which may significantly change the usual method of filming, are checked below. L'Institut a microfilme ie meilleur exemplaire qu il iui a ete oossible de se procurer Les details de cet exemplaire qui sont peut-etre uniques du point de vue bibliographique. qui peuvent modifier une image reproduite, ou qui peuvent exiger une modification dans la m^thode normale de filmage sont indiquAs ci-dessous. n □ a □ □ D n D Coloured covers/ Couverture de couleur Covers damaged/ Couverture endommagee Covers restored and/or laminated/ Couverture restaur^e at/ou pelliculee Cover title rr :sing/ Le titre de c overture manque Coloured maps/ Cartes g^ographiques en couleur Coloured ink lie. other than blue or black)/ Encre da couleur (i.e. autre que bleue ou noirel Coloured plates and/or illustrations/ Planches et/ou illustrations en couleur Bound with other material/ Reli^ avac d'autras docurr.ants Tight binding may causa shadows or distortion along interior margin/ Lareliure serree peut causer de I'ombre ou da la distorsion le long de la marge interieure Blank leaves added during restoration may appear within the text. Whenever possible, these have been omitted from filming/ II se peut que certaines pages blanches ajout^es lors dune restauration apparaissent dans la taxta. mais, lorsqua cela dtait possible, ces pages n'ont pas etA film^as. Additional comments:/ Commentaires supplementaires Q Coloured pages/ Pages de couleur ~7 Pages damaged/ ^J Pages endommagees C Pages restored and/or laminated/ Pi-ges restaurees et/ou pellicuiees [~7 Pages discoloured, stained or foxed/ OitL! Pages decolorees. tachet^es ou piquees I j Pages detached/ I I Pages detachees r~7| Showthrough/ \^lA Transparence □ Quality of print varies/ Qualite in^gale de I'impression □ Includes supplementary material/ Comprend du material supplementaire □ Only edition available/ Seule Edition disponible D Pages wholly or partially obscured by errata slips, tissues, etc.. have been refilmeo to ensure the best possible image/ Les pages totalement ou partieilement obscurcies par un feuillet d'errata, une pelure, etc . cnt Ate fiim^es k nouveau de facon a obtenir la meilleure image possible This Item is filmed at the reduction ratio checked belo'-v/ Ce document est fllme au taux de reduction indique ci-dessous IPX 14X 18X 22X I 1 I ' I , I I y i 26X aox 12X 16X 20X a4x 28X 32X The copy filmed here has been reproduced thanks to the generosity of: Harold CamptMll Vaughan Memorial Library Acadia Univanity L'exemplaire film* fut reproduit grAcj A la gAnirositA de: Harold Campbell Vaughan Memorial Library Acadia University The images appearing here are the best quality possible considering the condition and legibility of the original copy and in keeping with the filming contract specifications. Original copies in printed paper covers are filmed beginning with the front cover and ending on the last page with a printed or illustrated impres- sion, or the back cover when appropriate. All other original copies are filmed beginning on the first page with a printed or illustrated impres- sion, and ending on the last page with a printed or illustrated impression. The last recorded frame on each microfiche shall contain the symbol — »- (meaning "CON- TINUED"), or the symbol V (meaning "END"), whichever applies. Les images suivantes ont 6tA reproduites avec le plus grand soin, compte tenu de la condition et de la netteti de l'exemplaire filmi, et en conformity avec les conditions du contrat de filmage. Les exemplaires originaux dont la couverture en papier est imprimte sont filmAs en commenpant par le premier plat et en terminant soit par h dernidre page qui comporte une empreinte d'impression ou d'illustration, soit par le second plat, selon le cas. Tous les autres exemplaires originaux sont film^s en commenpant par la premiere page qui comporte une empreinte d'impression ou d'illustration et en terminant par la dernidre page qui comporte une telle empreinte. Un des symboles suivants apparaltra sur la dernidre image de cheque microfiche, selon le cas: la symbole — »> signifie "A SUIVRE ", le symbole V signifie "FIN". Maps, plates, charts, etc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: Les cartes, planches, tableaux, etc., peuvent dtre filmis 6 des taux de reduction diff^rents. Lorsque le document est trop grand pour dtre reproduit en un seul cliche, il est filmd i partir de Tangle supdrieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images ndcessaire. Les diagrammes suivants illustrent la m6thode. 1 2 3 1 2 3 4 5 6 A REPRINTED BY PERMISSION. No 11. §1. joarll^olorQcvs? s LrjurcF) j racls. / DONT HOLD WITH THESE FORMS AND CEREMONIES. (By H. X. T., Brighton, England.) M --.y i St. J')1in. N. 15.: 1'kinh.I) hy Jamks Skaton o~= Co., 85 (li rmain Sr, iJi?M0Mi5JSJ3Ja3MMM2J5MSB'MSJaM^J!^ ^.'.^l,i^J^ nC this Trait may lie dlitaiiinl .'t Ui\ . )i>HN M 1 > \vi sf' m r, >aint liihii, N. 11., t_ :\inila. I'ricf 1 i-'cin cacli ; 75 cent-, per luindrLHl. tt I DON'T HOLD WITH THESE FORMS AND CEREMONIES." 1 DON'T see what's the use of all these forms and ceremonies. I don't hold with them." Have you ever tried to find out what they mean ? Have you ever asked anybody to explain them to you ? Have you studied these matters ? " No, I haven't. But 1 start with the notion that I know all " about religion. What I don't know isn't worth knowing. So " if I see anything in Church which I haven't seen before, or " which I don't understand, I am sure that it must be wrong, and " I call it ' Mummery.' 1 am always right. The Pope of Rome " is not infallible ; but I am." And do you carry this principle into other matters ? If you go over the Railway works or over some great factory you are sure to see quantities of strange machinery which you do not know the use of. Do you call that " Mummery," too ? " No ; I say that there must be a use for such things, or they "would not have them. I say that if I had been brought *' up to the trade I should understand what they are for. As it is " I can't be expected to know." Quite so ; and religion is a thing which has to be learnt, too. It is said that every Englishman thinks he is a good judge of a horse, and I am sure that nearly every Englishman thinks he knows all about religion. But this is not really the case. I have read of a man named Dogberry who said that reading and writing come by nature. If you were to ask your children, though, or your children's schoolmaster, they would tell you a different tale. And religion doesn't come by nature either. Vou see a man stand- ing outside a Church and staring up at the stained-glass windows. "Is that the stained-glass which they make such a fuss about?" says he. " I don't see anything to admire in it ; it's all a mass of " confused colours." \es, my good friend (you say to him), but I 1 you are on the wrong side. Vou must go inside the Church if you want to see the beauty of the windows. If a savage found a printed book, what would he make of it .? " A lot of black marks " without rhyme or reason," he might say, " I call it mummery." Hut you who can read would not agree with this opinion. Vou would say, " It is your ignorance which causes you to talk like " that. Learn to read the book, and then you will value it. Till " you can read it you are not fit to express an opinion." And so it is with religion. You. my dear reader, are like the savage with the printed book. (Don't be angry with me for saying so.) You go to Church and you see forms and ceremonies and you don't understand them, and. therefore, you don't see the good of them. Of course not. How should you ? liut this is because, though you were born in a Christian land, you have never been taught these things. Just as in the Bible story (Acts viii. 30, 31) when the Eunuch was asked, " Understandest thou what thou readest ? " he answered, " How can I excejJt some man should guide me ? " Let me explain to you the meaning of the forms and ceremonies which you see in Church, and then next time you go you will be able to read it all off like a printed book. Now, to begin with, what is it which you don't understand ? " Oh I " you say, " 1 don't see the good of all this bowing and •' scraping." Very well, then we will begin with Bowing and Scraping. This offends you because your idea is that when people worship they should sit down. Vou go to Church to " hear " something good." Vou are like the Village Blacksmith in the song, you " hear the Parson pray and preach." He does all this and you sit and listen to him. Y'ours is a religion of hearing. This is why you think your pew the most important part of the Church, and why you are so anxious that it should be comfort- able. When you go to Church you think you patronise the clergyman. Vou call it " Mr. So-and-So's Church." If he does anything which offends you, you leave off going to Church. \'ou go if you like and stop away if you like. It is your own affair, you think. With you Church is a place where God is talked about, not where Gcmj is worshipped. But all this is a great mistake. Churc'i is God's House, not yours, Vou are only a guest there. You are there on sufferance. Vou mustn't make tcjo free there. You mustn't be "' free and ''easy." '• How dreadful i-> this ]>Ia( e. This is none other but "the House of (ion, and this is the (late of Heaven." Vou would think so if your eyes were ()i)ened. There are Angels m the Church by your side, looking at you. When St. Paul told the women at Corinth that they must wear something on their heads in Church, he gave this reason, — •• iJecause of the Angels" (i Cor. xi. lo). When the Angels worship (ioD they fall on their faces. How they mu'-t wonder when the\- see you siftin^^' i/070ti to pray, and jierhaps leaning forwartl face in hat, or holding a handkerchief to your fiice ! W'c bo7>.' to the Altar in Chinch. We do so liecause it is Con's throne. In the House of Lord's, at ^\ estminster, there is the ()ueen's throne. It is the ( ustom of the lords when they go across from one side of the House to the other to turn and bow to the Queen's throne. Of course, this is a mark of respect to Her Majesty. When the (^)ueen is present they tlo a great deal more. They walk backwards before their Sovereign ; they never turn their backs on her. Just in the same way we bow t(j our friends when we meet them, as a mark of resi^ect. Soldiers, too. are taught to salute their officers and the tiag of the regiment. If it is right to bow to earthly iViends and to the symbol of an earthly monarch, surely it is right to do it to the Altar-throne of the King of kings. Hut here you break in with a very heavy charge. Vou sa) , " It is idolatry to bow to the Altar, it breaks the 2nd Command- " ment." Well, but do the lords and the soldiers worship the Queen's throne and the Hag? If you meet a lady in the street and bow to her, do you commit idolatry? Do you sui)pose that we worship anyone or anything but Coo Almighty? \^o yoic { Could you imagine yourself doing it? And do you sujjpose that 7i't' are so foolish (to say nothing of so wicked) as to do such a thing? Isn't it rather childish to talk like this? Is it right to charge your fellow-Christians with such a dreadful sin in this off- hand way? ^\'hat if you are bearing false witness against vour neighbour ? " But (you say) supposing you don't ivorship the altar, or the " altar-cross, or crucifix, you break the 2nd Commandment by ''having it at all. Doesn't the Commandment say that you are " not to viakc ' the likeness of anvthing in heaven above? ' And I I I " isn't our Lord in • heaven ahovc?'" \"cry well. now. If you take up this ar^uuneiU you shall ^ee li<>\\ far it will lead vou. 'Fhe C'oniniandnient also .-^ays thai you are not to make •• the likeiie^-^ *• of anything in earth beneath." Now. do xou happen to have any pictures, or illnstrated book>. or photographs, or coins with Queen \'ictoria's head (ju them? All these are likenesses of things in the earth beneath. So if it is breaking the 2nd Coni- niandment to have a ("rut i fix in (hurih, it i.^ breaking it to ha\e a |)enny in your p(K,ket. You ought, on your own showing, to throw that pemiy into the sea so that no one else may sin b\ having it. See what it is to u>e a bad argument. \'ou thought you had got hold of a sti( k that was good enough to beat a poor Churchman with ; and, behold, the same stick gives you a rap over the knuckles. Wni can't take just as much of an argument as suits you. If you have it at all, you must have the wl^^le of it. And now perhaps you see you have inter] )reted the Com- mandment wrongly. '• W ell, what does it mean then ? " 1 will tell you. When (ioo gave the Connnandments He had not re- vealed Himself in any visible shape. So if the Jews made an\ image to represent (ioo they woukl liave to make it ii^. the form of some creature whit h they had seen. c. _i^^, a calf. But Cod i^ not like a calf, and, therefore. He said they must make no image.-. The meaning of the Jiul Cominamlment was this : They werv to worship (lod in His Own wa\ . Not in any way which thev thought would do as well. A jew might say, " 1 could worshij* " God better if I had a representation of Him before me." But the answer would be, •• It isn't for you to choose, but for (JoD. " And ?Ie has said to you, No images. Vou must worship Him " in His Own way." lint since the Commandment was first gi\en CioD //(7S shewn Himself in a visible form, (ioi) the Son has be- come Man. So we are right in making pictures and representa- tions of Him. Of course, we do not worship the pictures. ^\\■ are not so foolish, ^^'e use them to bring home to our minds the thought of our Loko. So the /d/rr of the 2nd Commandment is changed for us Christians, just as the AVAv c:f the 4th Command- ment is changed. We do not keej) holy the Sabbath Day. /. c. the 7th day, Saturday ; we keep Suntlay. the Lord's Day. the ist day of the week. The sjMrit, however, or real meaning of the Commandment remains the same. It is that we are to worship (roi) in His Own way. by belonging to the religion which He set lip, the Holy Catholic Chun Ii, and having nothing to do with all num-niade religions. li^e a/so boK> at the Holy Xamc of (esls whenever we hear it said. One of the laws of the Churchy (Canon i8) says; ••When in the time of Divine Service the Lord jKsr.s shallhe •• mentioned, due and lowly reverence shall be done by all persons ••present, as it has been accustomed." Our Lord has many names, but the reasoii why this particular name was chosen for special honour is because it is the name of His humiliation. Ii is the name by which He was known as a Child and as a .Man, the name which was put uj) over His Cross. Because the Lord humbled Himself for us, therefore we i)ay Him sjjccial reverence whenever we are reminded of it. For the same reason peoi)le kneel down in the Creed in the Communion Servic:e at the words, •• And was Incarnate by the Hoi.v (ino.sr of the Virgin Marv, ••and was Made Man." It is well ihat we should remember our manners when we have to do with (ion. Many persons seem to have no manners at all. They si)eak to (loo as if they were on an equality with Him, and sometimes almost as if they were the loRi) and He their servant. They speak to Cod in a manner in which they would not dream of si)eaking to their employer. Gou does not like this careless irreverence. We are told to " Serve •'the Lord with fear and rejoice unto Him with reverence" (Ps. ii. ii). The Bible says, ''Keep thy foot when thou goest •' into the House of Cod. and be more ready to hear than to give •• the sacrifice of fools " (Eccles. v. i), God notices these things. When our Lord was on earth a man asked Him out to dinner, but neglected to pay Him the usual tokens of respect. The Lord noticed it and si)oke of it afterwards. " Thou gavest Me no water '• for My Feet," He said (St. Luke vii. 44). To bow at the Name of Jesus, our Lord and our God, helps us to remember Who He is and who we are. It is not a mark of being spiritual to be care- less and irreverent in public worship. On the contrary, it is to offer " the sacrifice of fools." Another act of reverence is t/ie Sign of the Cross. It was marked on us by the Priest when we were christened. We mark it on ourselves at other times. The Cross was once the most dis- graceful thing in the world. It was w^orse than the gallows is to us. ( )nly the lowest and worst criminals were put to death on the Cross. A Jew thought he could say nothing worse to a (Hiristian than that " Vour Master was cruciticd." J5ut C'hristians. instead of being ashamed, gloried in the Cross. Thcv used tu sign themselves with it on all sorts of occasions. The earls- Christian writers often mention the custom. It has come down to ourselves. We make the Sign of the Cross to show that v.e are not ashamed of Chri.st Crucified, and to remind ourselves that we must take up our own cross. The Sign of the Cross, if it is made reverently, never fails to drive away evil thoughts. In making it we touch first our forehead, then our breast, then our left shoulder, and lastly our right shoulder. There is no ceremony used by the Church in jniblic worshij) which is more Scriptural than the use of Incense. All the argu- ments in favour of having music in Church apply eciually to Incense. Incense was ordered by (ioo to be used by the Jews (Kxod. XXX. 7-9, Levit. xvi. 12, 13). It is mentioned in the Psalms. David says, " Let my prayer be set forth in Thy Sight "as the Incense " (Ps. cxli. 2). The prophet Malachi, speaking of Christian times, says : " In every place Incense shall be offered "unto My Name and a Pure Offering, for My Name shall be "great among the heathen, saith the Lorij of Hosts" (Mai. i. 11). The "Pure Offering" means the Holy Eucharist, the cliief service of the Church, because it is then especially that Incense is used. The Wise Men offered Incense to our Lord in His cradle (St. Matt. ii. 11). In St. John's vision of Heaven we read about Incense. In Rev. viii. 3, it says : " And another angel came and " stood at the altar, having a golden censer ; and there was given " unto him much Incense that he should offer it with the prayers " of all Saints upon the golden altar which was before the throne." And in Rev. v. 8, " The four Living Creatures (R. V.) and four and " twenty Elders fell down before the Lamb, having every one of " them harps, and golden vials full of odours, which are the prayers " of Saints." Now, what does the Incense mean ? Sometimes people say that it represents prayer. This is a mistake. It re- presents the merits of Chrisi'. It is the •' golden vials" (or censers) which are compared to the j^rayers of Saints (or baptised Christians). Just as in a censer the Incense is offered to God. .so in our prayers we plead the merits of Chrisi. As when we say "through Jr.sus Christ." The Incense is to be offered " until the prayers of Saints." And thus incense when it is used ill ( 'luii'i li hilii^:- ln-toic iiiir minds the i^vuM c\,in-clii al dot trine Ml" the in>iitliriL-n( \ n\' luini.m ini-rit .. I'lial is. that our iirawis an il ^'ogtl works arc not wortliy to ;o u|) to (ioo )t th(.-insclv< itiit tiifv do go up to Hiin hciausL tticv arc otTorcd in union >\ith the merits of His deaf Son. ir, ha: iiit//ts oil the iiltar \\\ token of jo\ and 'la(lnc> t H spei'iali) a o(hl to l)urn (and oU ( ommumon. liiii m the davhuht |ieo|ile say. H ()\v very es. It IS meant to strike the eye ;!nd make you understand tluit the service uhi( h is ,^oing on is \er\ wonderful and evtraordinary. It is tlie most wonderful lliinLC whi( h haiipeiis. And \ou know there are •• seven lamp' althoUL of t'lre hurnin'T before the th rone in h ea\en (K CV. IV. h It is li.nhi there that •• the\ lucii no eandle. neither hght o f the >uii " ( Rev. wii. W'c ring the great lieil of the ('hurch at the (.onsceration of the Holy I-'.ucharist in order to let si( k people know, and others who eould not come to L'hureh. that we have got tn the most olemn part of the service, so that they can join their ])rayers a little l)ell in Church to stir up the W 1 ih (Hirs. And wt rmj. (ongrcgation to more devotion. \'ou are U(jl obliged to practise all the acts ot reverence whiih I have mentioned. \'ou need not practise any unless you like. If vou do them in a proper spirit thev will helj) you. Hut anyhow, don't say. •• I won't do thei n, and no one else shall either." because that would I )e acting like the dog in the manger. I UK I OlI.iiUlN' ; KA( is iiAVK laa::; m.kk.vdv issii;!> i.v i anaha Is it KiL;ln ti) h:i\e a (iiand Kituai in C'liurch ? •' I don't want any Man to CDnic between my sniil ami (jun." Wliv docs the (Jluirch Prav for the Dead ?