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The song

hended, it fills the yearning creature with a wondrous fear that as the Great God is unseen and unknown, so the Unheard God is hearing not. But the seeker's search is not suffered to be futile. comes in the night, the day star rises, and the child of God learns to open its heart in quiet submission to all that He ordains, taking each trial, each joy, each event as being under His direction and love. To obtain this peace of God we must become one with God. We must realise His Presence, not only as many of us do, in church, or when we speak to Him in our prayers, but also as being with us always, never absent from us, in our sins, in our goodness, in our daily toil, in our love, in our life, in our death. Though we forget GOD, GOD never forgets us. If we realise this we shall become submissive, and if submissive, quiet, God's Peace will come down to us as the dew into the open calyx of the flower and there abide for ever; and it will enable us to look more steadfastly on through this valley of the shadow to that future life where, whether it be a state of utter calm in His Presence or a new sphere of work for His glory, we know that we shall have eternal peace and quiet.

EDWARD CROASDAILE.

LEGEND OF THE HOLY SHADOW.

(From the French.)

THERE lived once, long ago, a saint who was so good that the angels astonished came expressly from heaven, to see how it was possible that any one on earth should have grown so like to the God of all goodness. He went simply through his life showing forth his holiness, as the star sends out its light and the flower its perfume, without being aware of it himself.

Two words governed each one of his days-he gave and he forgave. Those two words never passed his lips, but they were manifest in his smile, in his gentleness, in his condescension, and in his charity of every hour and every moment.

The angels said to the good GOD, “ LORD, grant to him the gift of miracles ;” and the LORD answered, “So be it,-ask of him what he will have.

Then the angels said to the saint, “Do you desire that when your hands touch the sick they should be restored to health ?”

No,” answered the saint, “I would rather that the good God should heal them Himself.” Do

you wish that your words should convert guilty souls, and bring back the wandering and lost into the way of righteousness ?”

“No,—that is a mission for the angels, not for a poor creature like myself,— I pray, I do not convert any one."

“Will you become a model of patience, attracting others by the radiance of your virtues, and thus glorifying the good God ?”

“No," replied the saint, “ if any attached themselves to me, they would detach themselves from the LORD,—the good God has abundance of other ways by which He may be glorified.” “But then,” said the angels at last, “what gift will

you

have ?" The saint smiled and said, “What can I desire ? that God would ever grant me His grace,—with that have I not all that I require ?"

But the angels insisted, “ You must positively ask for the power to work some miracle, or we will force one upon you against your will."

“Well then," said the saint, “let me do a great deal of good without ever being aware of it."

The angels were perplexed, and held counsel together for a long time, at last they fixed upon this device,—that every time the shadow of the saint fell behind him so that he could not see it, that adow should have the power of healing the sick, of relieving the suffering, and of consoling the afflicted. And it was so.

When the saint walked, his shadow falling behind him, raised verdure on arid paths, blossoms on withered plants, limpid waters in dried up streams, fresh colour on the pale faces of little children, and in the hearts of weeping mothers a sweet joy.

But the saint still went on through his life, showing forth his holiness as the star sends out its light, and the flower its perfume, without being aware of it himself. And the people respecting his modesty, followed him silently, never speaking to him of his miracles, till little by little they forgot even his name, and never called him anything but-the holy shadoro.

F. M. F. S.

Reviews and Notices. The Witness of God, and Faith, two Lay Sermons by the late Mr. T. H. Green, Professor of Moral Philosophy in the University of Oxford, (Longmans,) is a little volume of which we find it very difficult to speak. In the first place we regard them as most mischievous, for they assume throughout that the Creeds of the Church have been altogether discredited by modern science and research, although of course he is quite unable to say how this has been done. Secondly, we are not able to trace in them any power of argument, or anything at all new. In this respect they are very like Dean Stanley's writings, taking doctrinal terms and usages and applying to them meanings drawn from common life. At the same time he seems painfully conscious of the fact that his teaching must lead to immorality,—which is plainly hateful to his own soul. And therefore he appeals again and again to his disciples not to permit doubts to be an excuse for concessions to the spirit of selfindulgence. Faith of a certain kind he is most anxious to maintain, and these are his last words, "Faith in God and duty will survive much doubt and difficulty and distress, and perhaps attain to some nobler mode of itself under their influence (?). But if once we have come to acquiesce in such a standard of living as must make us wish God and duty to be illusions, it must die.”

Mr. West, the Vicar of Wrawby, has published A Plea for the Use of the First Reformed Liturgy, (Masters & Co.,) which if it does not succeed in bringing about what the writer desires, will yet do good in furthering Liturgical Study among the Clergy. Neither this writer nor yet Mr. Charles Wood whose speech at Derby, we suppose, suggested the present “Plea," aim at any alteration of the Prayer Book, but only suggest the authorisation of an alternative use. There is no doubt that the Liturgy of 1549 is in several ways preferable to our present office. Yet we remember the remark of the late Dr. Neale when he first used the Scotch Office, which so nearly resembles that of 1549, at the Consecration of S. Ninian's Cathedral, Perth, that he preferred the English Liturgy as it stands. The worst part of this is really its title ; in truth the Eucharist which we celebrate on our Altars neither is nor can be “The LORD's Supper.” It is not a theological question, but a plain historical fact, and the Clergy may do very much by a systematic disuse of the title. In the Prayer Book we regard it as an abbreviated form for “ The Sacrament of the LORD's Supper,” and now that heresy is rife, it should never be employed save in its unabbreviated form. The Appendices to Mr. West's Tract, we must add, contain several very useful quotations from Patristic and Anglican authorities.

The Church of England Working Men's Society have commenced the publication of a new series of Tracts for the Times, (3, Tavistock Street, Covent Garden,) which promise to be of great use, and for which they would gladly receive pecuniary help. We have always hoped that they would soon see their way to such an undertaking. The amount of ignorance and indifference that prevail among people calling themselves members of the Church is truly astounding.

The Rev. W. Sewell, who is known by a larger work, entitled, “ Christian Care of the Dying and the Dead,” has now put forth a series of Practical Papers, which go over nearly the same ground. On some points we do not quite agree with the writer, but in the main his principles are quite correct, and should be well considered. They have the sanction of the Bishop of Ely. The address of the author, from whom alone they can be obtained, is, Yaxley, Eye, Suffolk.

Meditations, by the Rev. Canon King, (Mowbray, Oxford.) Externally this is a beautiful little book in its simple white and gold binding, and the name of the well known author is sufficient to ensure its contents being worthy of all praise. The Meditations were given at the three hours service last Good Friday, and were taken down by a shorthand writer, who submitted the notes to Canon King for revision, so that there is no doubt of their accuracy. Many parts seem to have been intended mainly for chil. dren and young people,—but the whole, dealing with the Seven Words, will be found very valuable.

We cannot say much in behalf of the new shilling magazine called Merry England. It is dear at the money. Moreover, under a very thin disguise its Roman parentage is evident to any who can look beneath the surface.

It is scarcely enough to say of the Rev. J. B. Parker's Paper on Confirmation (Masters) that it is catholic on a subject whereat many stumble. It is noticeable as making one or two suggestions which are novel. First of all, he would advocate Infant Confirmation, which he states on the authority of Pelliccia continued in the Western Church to the thirteenth century. But as a general rule he would delay Communion to the age of sixteen. Another suggestion which is more easily carried out if desirable, is that the Address at Confirmation should be given, like the sermon at Ordination, by a Priest appointed by the Bishop. The tract is quite worth reading.

We gladly welcome any orthodox exposition of the Church Catechism, because it is only by degrees, “here a little and there a little,” that sound doctrine can find its way among clergy and teachers, and the false glosses on this most important formulary be eradicated from men's minds. The Church Catechism developed, by Mr. Walter Hilmay Piersby, (Masters,) is of this nature, and follows rather a new line, being thrown into a series of questions and answers which give the substance of the Catechism at considerable length in the author's own words, but are not a commentary on it. There are also appended three chapters, “on the Church," "on the Dead," on the Resurrection.” On all important points,'the manual, as we have said, is orthodox; but there are several places where revision would be desirable, and the part on the Sacraments certainly needs expansion.

THE CHURCH CONGRESS.—The Exhibition of Ecclesiastical Art, which has for so many years formed an interesting adjunct to the Church Congress, will

be held concurrently with the Congress at Reading, in the Science and Art Schools, the use of which has been kindly granted by the Corporation, from October 1 to the 6th. Many of the leading church furnishers, embroiderers, silversmiths, and glass-stainers have already promised to contribute specimens of their workmanship, and from the proximity of the town to the metropolis it is expected that a very large collection will be brought together. Educational books and appliances will also be included. A portion of the space will be devoted to a loan collection, which has always at former exhibitions attracted much attention. It will include examples of ancient church plate, ecclesiastical objects of various kinds belonging to past ages, drawings and photographs of ancient buildings, rubbings of monumental brasses, &c. The antiquaries, collectors, and trustees of museums of Berkshire, Oxfordshire, and the adjoining counties are now being invited to contribute. This being the jubilee year of the Oxford movement—the publication of the “Tracts for the Times” having commenced in 1833—it is intended to mark the anniversary by bringing together a collection of portraits, autographs, books, &c. of those who took part in the movement. The collection will include not only the writers of the “ Tracts,” but any other authors who contributed to the literature of the period, as well as the artists, architects, musicians, &c., who assisted in reducing the principles enunciated in books into actual practice. A special appeal is made for contributions to this part of the loan collection. As in former years, a portion of the building will be placed at the disposal of the principal Church Societies for their publications, and a room will be provided for the use of the Secretary or representative, who will be in constant attendance to give personal information and counsel to those interested in the work of the particular organisation.

Correspondence. [The Editor is not responsible for the opinions of the Correspondents.] To the Editor of the Churchman's Companion.

dent has taken up one side of the quesAnswers.

tion of meat abstinence, upon which I THE MEDICAL PROFESSION FOR WOMEN.

have not touched. No doubt much of SIR,-May I say in answer to TOR- the modern ill-health, and much of QUAY's very kind and interesting letter the terrible drink-crave of the age, do that an author cannot be responsible for come from the consumption of meat; a the opinions of all his characters any consumption so enormously increased more than an editor for those of his amongst all classes during the present correspondents,—and that in reality, I century in spite of, what one would am quite convinced of the need of have imagined, a prohibitive increase in women-workers in medicine, as in most price. works of spiritual or bodily healing, and I think if the “Sisters” of the huge hold the pioneers of this particular Orphanage at S. Augustine's, Kilburn, movement in especial honour?

brought up their “children" without I am very glad that your correspon- meat they would be conferring an in

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