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 CIHM/ICMH 
 
 Microfiche 
 
 Series. 
 
 CIHM/ICMH 
 Collection de 
 microfiches. 
 
 H 
 
 Canadian Institute for Historical Microreproductions Institut Canadian de microreproductions historiques 
 
 1980 
 
Technical Notes / Notes techniques 
 
 The Institute has attempted to obtain the best 
 original copy available for filming. Physical 
 features of this copy which may alter any of the 
 images in the reproduction are checked below. 
 
 L'institut a microfilm6 le meilleur exemplaire 
 qu'il lui a 6t* possible de se procurer. Certains 
 dAfauts susceptibles de nuire A la quality de la 
 reproduction sont notte ci-dessous. 
 
 Coloured covers/ 
 Couvertures de couleur 
 
 D 
 
 Coloured pages/ 
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 D 
 
 Coloured maps/ 
 
 Cartes giographiques en couleur 
 
 D 
 
 Coloured plates/ 
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 Pages dicolor^es, tachet6es ou piquAes 
 
 D 
 
 Show through/ 
 Transparence 
 
 D 
 
 Tight binding (may cause shadows or 
 distortion along interior margin)/ 
 Reliure serr6 (peut causer de I'ombre ou 
 de la distortion le long de la marge 
 int^rieure) 
 
 D 
 
 Pages damaged/ 
 Pages endommagdes 
 
 H 
 
 Additional comments/ 
 Commentaires suppl6mentaires 
 
 The cover, title page and p. 1 1 liave been restored and laminated. 
 
 Bibliographic Notes / Notes bibliographiques 
 
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 Only edition available/ 
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 Pagination incorrect/ 
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 Des pages manquent 
 
 D 
 
 Cover title missing/ 
 
 Le titre de couverture manque 
 
 D 
 
 IVIaps missing/ 
 
 Des cartes g6ographiques manquent 
 
 D 
 
 D 
 
 Plates missing/ 
 
 Des planches manquent 
 
 Additional comments/ 
 Commentaires supplAmentaires 
 
ns 
 la 
 
 The images appearing here are the best quaiity 
 possible considering the condition and legibility 
 of the original copy and in keeping with the 
 filming contract specifications. 
 
 The last recorded frame on each microfiche shall 
 contain the symbol —►(meaning CONTINUED"), 
 or the symbol y (meaning "END"), whichever 
 applies. 
 
 Les images suivantes ont 4t6 reproduites rvec le 
 plus grand soin, compte tenu de la cond m at 
 de la nettet6 de I'exemplalre film*, et e 
 conformit* avec les conditions du contr*.^ ie 
 filmage. 
 
 Un des symboles suivants apparaftra sur la der- 
 nitre image de cheque microfiche, selon le cas: 
 le symbols — ► signifle "A SUIVRE", le symbols 
 y signifle "FIN". 
 
 The original copy was borrowed from, and 
 filmed with, the icind consent of the following 
 institution: 
 
 National Library of Canada 
 
 L'exemplaire film* fut reproduit grAce d ia 
 g*n*rosit* de r*tablissement prAteur 
 suivant : 
 
 Bibliothdque nationale du Canada 
 
 Maps or plates too large to be entirely included 
 in one exposure are filmed beginning in the 
 upper lAft hand corner, left to right and top to 
 bottom, as many frames ab required. The 
 following diagrams illustrate the method: 
 
 Les cartes ou les planches trop grandes pour dtre 
 reproduites en un seul clich* sont fiim*es * 
 partir de Tangle sup*rieure gauche, de gauche d 
 droite et de haut en bas, en prenant ie nombre 
 d'images n*cessaire. Le diagramme suivant 
 illustre la m6thode : 
 
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 2 
 
 3 
 
 1 
 
 2 
 
 3 
 
 4 
 
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 A 
 
 THE ^.ASTIN PRAYER. 
 
 TORONTO : 
 PRINTED BV COrr, CLARK ik CO. 
 
 1870. 
 
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 41 
 
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 THE EAST IN PRAYER. 
 
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 THE EAST IN PRAYER. 
 
 In view of the striking contrast between the types 
 and shadows, and all the minute ceremonial observ- 
 ances of the Jewish Church, and the purely spiritual 
 worship of the Christian Church, it can hardly fail to 
 attract the notice of a thoughtful observer, when in 
 some of our modern churches, the worshippers are 
 seen studiously aiming at praying towards the east, 
 or suddenly wheeling in the same direction in pro- 
 nouncing the Creed. 
 
 That the Hebrew worshipper should turn towards 
 the temple on which the visible presence of God 
 was manifested between the cherubim, was a reason- 
 able and intelligent act of worship. To the Romanist 
 who literally believes that by the miracle of the Mass, 
 the wafer has been converted into the Divine Being 
 there present on the altar, the turning of the devout 
 worshipper toward that visible presence, is also, from 
 his point of view, a reasonable, if not an intelligent 
 act of worship. But what has the Protestant worship- 
 per, who believes that the "sacramental bread and 
 wine remain still in their very natural substances ; and 
 
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 the natural body and blood of our Saviour Christ are 
 in heaven, and not here," — what has he to do with 
 turning to the so-called " altar," or looking anywhere 
 but up to heaven, where alone the hearer and answerer 
 of prayer dwells ? 
 
 Nevertheless as the practice of turning to the East 
 in the public worship of the Christian Church, is more 
 and more advocated and insisted on, by one influential 
 class of ecclesiastical reformers, it is worth while in- 
 quiring into the history and authority for the practice. 
 
 It is said that turning to the East in their solemn 
 adorations, was a ceremony of almost general use and 
 practice in the ancient church, and sundry reasons are 
 given for it by the Fathers, one of which is: "That the 
 East, as the seat of light and brightness, was the most 
 honourable part of creation, and therefore peculiarly 
 ascribed to God, the fountain of light, and the illumi- 
 nator of all things ; as the West was ascribed to the 
 devil, because he hides the light and brings darkness 
 on men to their destruction." — ( Vide Hook's Church 
 Dictionary.) 
 
 To what Father are we indebted for this piece of in- 
 formation respecting the devil's place of residence } 
 It must have been one who lived in the dark ages, and 
 there were many such, for the last of the so-called 
 " Fathers " died in the twelfth century. For my part 
 

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 5 
 
 I do not see the necessity of venerating the opinions 
 of every one whom the Church of Rome has dubbed 
 with that name. 
 
 But in soberness let me ask when was this custom 
 introduced into the Christian Church, and by whom, 
 and upon what authority, and if it was a very ancient 
 custom how docs it happen that some of the old 
 Basilicas in Rome do not have their apses at the 
 East ? 
 
 In fact, according to Paulinus of Nola, the early 
 churches usually fronted the East. 
 
 Speaking of the rites and usages in the fourth cen- 
 tnry. Canon Robertson * says : " Pagan usages were 
 adopted, — the burning of lamps or candles by day 
 (which, even so lately as the time of Lactantius, had 
 been a subject of ridicule for the Christian controver- 
 sialists), incense, lustrations, and the like 
 
 A merely external performance of duties, as it was all 
 that heathenism required, came to be regarded by 
 
 many as sufficient in Christianity also 
 
 The ritual of the church was viewed as a theatrical 
 exhibition, .... Usages which had grown up 
 insensibly were now fixed by express regulations ; 
 
 •History of the Christian Church, By James C. Robertson, M.A., 
 Canon of Canterbury, and Prof, of Eccles. Hist, in King's College. 
 London, 1867. 
 
and by this and the other means which have been 
 mentioned, the ritual system was so overlaid with 
 rules and ceremonies, as to give occasion for St. Au- 
 gustine's celebrated complaint, "that they were grown 
 to such a number that the estate of Christian peo-.iu 
 was in a worse case concerning that matter than were 
 the Jews." 
 
 Here perhaps we see the introduction into the 
 Christian Church of turning to the East — a pagan 
 custom — which grew up insensibly. 
 
 Had there been any testimony in favour of wor- 
 shipping to the East in the Apostolic age. Dean 
 Hook would probably have discovered it, although 
 he seems to have overlooked the mention thereof at 
 the end of the second century by Clemens of Alex- 
 andria and Tertullian. There were heresies then, 
 however, and even Tertullian himself lapsed into 
 Montanism. 
 
 All that the Dean says is, that " Epiphanius speak- 
 ing of the madness of the imposter Elxaeus,* counts 
 this as one instance of it among other things, that 
 he forbade praying toward the East." 
 
 * Mosheim does not brand Elxiei as an imposter, but calls him a 
 Gnostic. 
 
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 This St. Epiphanius. was a Christian Bishop, of the 
 fourth century (died A.D. 403), who engaged in all 
 the controversies of the times. It is said that his 
 judgment was rash, and his crei .ity and mistakes 
 very abundant. Another writer says that he was an 
 austere and superstitious ascetic, and as a bitter con- 
 troversialist, he often resorts to untrue arguments for 
 the refutation of heretics. Scaliger uses still stronger 
 language, for he calls St. Epiphanius an ignorant 
 man, who committed the greatest blunders, told the 
 greatest falsehoods, and knew next to nothing about 
 either Hebrew or Greek! 
 
 What value, if any, is to be placed upon the opinion 
 of such a Father.^ Should it be retorted that Epi- 
 phanius must have been a man of learning, as he was 
 acquainted with five languages, I have orJy to say 
 that such knowledge is not at all uncommon in the 
 Levant, where I have had Greek servants who could 
 speak even more languages, and they, certainly, were 
 no scholars. 
 
 I believe that God's chosen people, and they only, 
 had a valid reason for turning to a particular quarter 
 when praying ; and wherever they were, the Jews 
 turned towards the Temple, because the Shechinah, 
 or Divine Presence rested over the Mercy Seat, and 
 was visibly seen in the semblance of a cloud over it 
 
 
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 V 
 
 Praying to the East, is an old pagan custom, men- 
 tioned by Victorius, in his rules for building heathen 
 temples, the Eastern half of the sky being considered 
 propitious, and the other half unlucky, — but J have 
 never been able to find a sufficient warrant for its use 
 by Christians. On the contrary, it appears to be 
 exprti-sly condemned in Scripture. 
 
 Listen to the prophet Ezekiel, (viii. i6,) — "And he 
 brought me into the inner court of the Lord's house, 
 and, behold, at the door of the temple of the Lord 
 between the porch and the altar, were about five-and- 
 twenty men, with their backs towards the temple of 
 the Lord, and their faces towards the East ; and they 
 worshipped the sun towards the East. Then said he 
 unto me. Hast thou seen this, O son of man .-* Is it 
 a light thing to the house of Judah that they commit 
 the abominations which they commit here ? " 
 
 Ritualists, when travelling, except they carry pocket 
 compasses, must be as uncomfortably situated as 
 Mahomedans, who also direct their prayers to a par- 
 ticular spot ; and on board ship in my younger days 
 I was often struck by seeing Musslemen who felt in- 
 clined to pray, go to the man at the wheel, and by 
 signs and sometimes in addition the word " Mecca," 
 ask the rude (and to them infidel) sailor to what 
 quarter they should direct their prayers, when they 
 
lys 
 in- 
 by 
 
 would coolly spread out their . prayer carpet or bur- 
 noos on the deck to kneel on, and commence their 
 devotions. 
 
 1 often wondered that they trusted so much to the 
 despised giaour, who might, if he chose have ruined 
 the effect of their prayers, by directing them to the 
 wrong point of the compass ! 
 
 If during a sea-voyage a Ritualist should commence 
 his prayers properly by consulting the ship's compass 
 before descending to the cabin to his devotions, and 
 while saying his Creed the ship should go on another 
 tack without his being aware of it, would not (accord- 
 ing to his ideas) the latter part of his prayers be ad- 
 dressed to the devil in the West ? 
 
 Did Moses pray to the East ? No — for his words 
 are, " The Lord he is God in heaven above, and in the 
 earth beneath." And David } No — for he sang, "If 
 I ascend up into heaven, thou art there ; if I make my 
 bed in hell, behold thou art there." And Solomon } 
 No — for he prayed, " Then hear thou from heaven 
 thy dwelling place." 
 
 Nevertheless, ceremonial observances, and a special 
 sanctity to the Temple of Jerusalem, constituted a 
 feature of the Hebrew worship to which our Lord lent 
 His full countenance. He purified the Temple that it 
 

 I 
 
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 might be restored to its true use as a house of prayer ; 
 even when foretelling its speedy and final overthrow. 
 But in His answer to the woman of Samaria, we seem 
 to read the unanswerable judgment of the Divine 
 Founder of the Christian Church on all substitution 
 of forms, and all addition of needless ceremonies for 
 the pure spiritual worship which was thenceforth to 
 displace the temple seryice, and the praying towards 
 Jerusalem. "Our fathers," said the woman, "wor- 
 shipped in this mountain ; and ye say that in Jeru- 
 salem is the place where men ought to worship. Jesus 
 saith unto her, Woman, believe me, the hour cometh, 
 when ye shall neither in this mountain, nor yet at 
 
 Jerusalem worship the Father The hour 
 
 cometh, and now is, when the true worshippers shall 
 worship the Father in spirit and in truth." 
 
 " Hear thou from heaven thy dwelling place," was 
 the prayer of Solomon, even when dedicating that 
 one visible temple in which God was pleased to 
 manifest His visible presence on earth ; and He of 
 whom all the types and sacrifices of the Old Tes- 
 tament church were but as shadows, who Himself, 
 when on earth, spent whole nights in prayer, did 
 not, while condescending to teach His disciples how 
 to pray, admonish them to turn to the East or else- 
 where. 
 
f 
 
 II 
 
 Of the poor publican whose humility He com- 
 mended, He says he did " not lift up so much as his 
 eyes unto heaven," the seat of Him to whom prayer 
 alone is to be offered ; and so He taught His disci- 
 ples, " Our Father, which art in heaven," and to that 
 Omnipresent God alone (blessed be His holy name), 
 we should only address our prayers. 
 
 A TRUE CATHOLIC. 
 
 •€ii> 
 
 O God, fill my heart with fear of Thee ; not with 
 the fear of torment, but with the holy, child-like fear 
 of offending so kind a Father, so gracious and merci- 
 ful a Saviour. 
 
 Mi