FOOTNOTES

FOOTNOTES[1]I read as follows in the October number of theProtestant Observer:—“I remember hearing Father Ignatius tell an Oxford audience some years ago that he was called Ignatius, not after the famous Father of the early Church, but ‘after my patron-saint, Ignatius Loyola, founder of the Jesuit Order.’ May we not call him Ignatius Loyola the Second?”[2]“There are persons, even amongst ‘Religious,’ so insensible to the sorrows and sufferings of others, that we might ask whether they possess a human heart” (“Thoughts and Suggestions for [Ritualistic] Sisters of Charity,” page 81 London: Hodges, 1871).[3]These were held in Hunter Street, Brunswick Square; the sisters were of the third order, or associate sisters, living in the world, but wearing a dress similar to that in my photograph. They used to accompany Father Ignatius when he went to preach or attend meetings of a more private character in Hunter Street. It was at one of these meetings that I first met the Feltham Mother, early in the year 1868.[4]If the reader will look at the last verse of this chapter in the Book of Numbers, he will see that the vows there spoken of can have no connection with convent vows, nor can they supply any authority for them. We read in the last verse: “These are the statutes which the Lord commanded Moses between a man and his wife, between the father and his daughter, being yet in her youth in her father’s house.” Please note this. Oh, how clever and subtle are some people in twisting Scripture and wresting it from its proper bearing!—Editor.[5]In “The Rule of our Most Holy Father St. Benedict,” edited, with English translation and explanatory notes, by a monk of St. Benedict’s Abbey, Fort Augustus, occur these words, which show that the rules which regulate the convents connected with this Order are very similar to those regulating the monasteries of the same order in the Church of Rome:“By no means let a monk be allowed to receive, either from his parents, or any one else, or from his brethren, letters, tokens, or any gifts whatsoever, or to give them to others, without permission of the abbot. And if anything be sent to him, even by his parents, let him not presume to receive it, until it hath been made known to the abbot.But even if the abbot order it to be received, it shall be in his power to bid it to be given to whom he pleaseth, and let not the brother to whom it may have been sent be grieved, lest occasion be given to the devil. Should any one, however, presume to act otherwise, let him be subjected to the discipline of the Rule” (p. 155).—Editor.[6]John Berchmans was the son of a master shoemaker named John Charles Berchmans, and was born in the year 1599. His biographers tell us that as a child he grew up as gentle and guileless as a lamb, and early shared his time between the school and the altar.When about fifteen years of age, he joined the Society of Jesus, although his parents were somewhat opposed to his taking this step. In a letter to his mother at that time he tried to bring his parents to be reconciled to his taking this step; he wrote, “God is now pleased, after much prayer, out of His goodness to give me a vocation to religion and to the ‘Society of Jesus,’the hammer of all heresies, the vessel of virtue and perfection. I hope you will not be so unreasonable as to oppose Him, but as (as I have read in history,) the Egyptians offered their children to the crocodile, which they looked upon as a god, and, while it was eating them up, the parents made high festival,so too, I hope you will rejoice as they did, and praise God, and thank Him that your son should be found worthy,” etc.This Jesuit saint seems to have been “celebrated for devotion to His Lord in the blessed Sacrament” anddevotion to the Virgin Mary. He was looked upon as a “portent of holiness.” He is said “to have preserved unstained by grievous sin the white robe of baptism.” He died in the year 1621. At eight o’clock on Friday, Aug. 13th, 1621, with “his eyes on his crucifix,” and with “the holy names of JesusandMary on his lips he went to his reward.”Miracles of course were said to be wrought through his relics. In 1865, Pius IX. published the decree for his beatification, and on Jan. 15th, 1888, Leo XIII., amidst the splendid festivities of his sacerdotal jubilee, solemnly canonized him as a saint.—Editor.[7]The late Rev. Dr. Pusey recommended Ritualistic Father Confessors to give the following advice to those Sisters of Mercy who might happen to be their penitents: “I would have great respect paid in confession to your confessor, for (to say nothing of the honour due to the priesthood) we ought to look upon themas angelssent by God to reconcile us to His Divine goodness; and also as His lieutenants upon earth, and therefore we owe them all reverence, even though they mayat timesbetray that they arehuman, and have human infirmities, and perhapsask curious questionswhich are not part of the confession, such as your name, what penances or virtues you practise, what are your temptations, etc.I would have you answer, although you are not obliged to do so.” (“Manual for Confessors,” p. 190. London, 1878.) Heaven help the poor sisters who have to answer the “curious questions” of an inquisitive or wicked Father Confessor.—Editor.[8]The following is an extract from a lecture delivered by Mr. W. Walsh, at Bath, reported in theEnglish Churchman, Nov. 26, 1886:“He (Mr. Walsh) had now to direct attention to the Vow of ‘Obedience,’ taken by many Ritualistic Sisters of Mercy. The rule as to ‘obedience’ varied considerably. InDr. Pusey’s sisterhood, it wasvery objectionable indeed. The rule of holy obedience commands the sisters: ‘Ye shall ever address the spiritual Mother with honour and respect; avoid speaking of her among yourselves; cherish and obey her with holy love,without any murmur or sign of hesitation or repugnance, but simply, cordially, and promptly obey with cheerfulness,AND BANISH FROM YOUR MIND ANY QUESTION AS TO THE WISDOM OF THE COMMAND GIVEN YOU. If ye fail in this, ye have failed to resist a temptation of the evil one.’“Would not such a rule as this, Mr. Walsh continued to say, if placed in the hands of a wicked Mother Superior, lead to the most fearful results? In Father Benson’s ‘Religious Life Portrayed for the Use of Sisters of Mercy,’ the teaching was, if possible, placed in a still more fearful light. In that book the sister is taught that—“‘Areligieusehas made the sacrifice of her will in taking the Vow of Obedience. She is no more her own, but God’s; and she must obey her Superiors for God’s sake,yielding herself as wax to be moulded unresistingly.’”Well did Mr. Walsh observe: “Persons who had to submit to ‘obedience’ such as this were as trulyslavesas any negro.”—Editor.[9]There must be many similar lying legends of this kind, in order to stamp upon ignorant and superstitious minds the necessity of obedience.In “The Secret Plan of the Jesuits,” by the Abbot Leone, the following story is told: “Father Saetti, knocking at my door one morning, according to his custom, I did not open it. ‘Why this delay?’ he asked me. I replied that I could not open the door sooner. He then reminded me that, in all things, the most prompt obedience was the most perfect; that, in obeying God, we must make every sacrifice, even that of a moment of time. ‘One of the brethren,’ he continued, ‘was occupied in writing, when some one knocked at the door. He had begun to make an “O,” but he did not stay to finish it. He opened the door, and on returning to his seat, he found the “O” completed,and all in gold!Thus you see how God rewards him who is obedient.’” Did not St. Paul prophesy that those would arise who would “speak lies in hypocrisy,” and did he not say, “Refuse profane and old wives’ fables”? (1 Tim. iv. 1-7).—Editor.[10]See Appendix C. for the teaching we received concerning the nature of the Vow of Obedience.—Editor.[11]While these pages were passing through the press, theWestern Mail, of Cardiff, on March 3rd, 1890, published a report, from the pen of its special correspondent, of the reception of three new monks at Llanthony Abbey by Father Ignatius. We reprint this report, slightly abridged:“The great event at the morning service was the consecration of three brethren as monks. They were given new names after their consecration. The abbot gave Cymric names to the three new monks, naming one Mihangel Dewi Fair, another Catwg Fair, and the third Dyfrig Fair. The great organ thundered forth sweetest melody, and the voices of unseen choristers singing a Welsh chant ushered in the solemn service. The three monks in reply to the abbot—who was most gorgeously appareled in cloth of gold and hood, which caught and held the lights which blazed forth from all parts of the building—who asked whether it was their wish to depart, said, ‘We wish to dwell in the House of the Lord for ever!’ The abbot asked, would they make a solemn vow of celibacy, obedience, and poverty. That was answered in the affirmative. After some other ceremonies of the most gorgeous description had been observed, the three brethren who sought to be made monks laid themselves down on their backs on the floor of the church. A funeral pall was placed over them to signify that they were henceforth dead to the things of this world. A long wax candle was placed at each of the four corners of the carpet on which they laid. This was followed by the Burial Service being performed by the abbot, and the great bell tolled as if for the dead, and theDe Profundiswas solemnly chanted. Moving around the prostrate figures, the abbot, now robed in black vestments, scattered ashes upon them, and said, ‘Ashes to ashes, and dust to dust.’ He then sprinkled holy water upon the prostrate forms. A black curtain was now drawn across the church, hiding everything from the congregation. Subsequently that was withdrawn, and it was then seen that the three monks had commenced their spiritual existence. The head of each bore the tonsure, and was encircled with a wreath as described above. The abbot received the three monks, each of whom held beneath his chin the houseling white cloth. Later on in the service the abbot, standing in wedding garments on the steps of the altar, proclaimed the three new monks as being ‘the spouses of our Lord Jesus Christ,’ and on the third finger of the left hand of each he placed a plain wedding ring. After the ceremony of consecration was over, the three young monks took their seats, covered with crimson cloth, and thirteen or fourteen nuns, completely concealed in white wraps, descended from somewhere, and bowed low, to receive the blessing of the monks. The above will give the reader some idea of the extraordinary and gorgeous ritual observed on the occasion.”—Ed.[12]In the “Little Manual of Devotions,” for the use of the “Pilgrims” to Llanthony Abbey, Father Ignatius teaches that—“It is a pious custom of devout Christians, on seeing a monk,to kneel and kiss the hem of the sacred habit; if done from love to Jesus,and reverence to the habitof the Consecrated Life,a great blessing will be received” (page 6).—Editor.[13]At that period my letters were not kept back; but you will see that at any time that suits the Superiors letters may be and often are never sent.[14]In theChurch of England Catholic and Monastic Timesfor June 24, 1884 (which was the organ of Father Ignatius), there appears an article entitled “Lent at the Monastery.” It is stated that in the evening of Ash Wednesday, “Compline was said, and then, while the nuns retired to their Priory for the Service of theDiscipline, the monks proceeded to the Discipline in the solemn choir” (page 5). This confirms the statement of Sister Mary Agnes that the “Discipline” was in use at Llanthony.—Editor.[15]This last event, I should mention, took place in Devonshire. There are no stairs at the Llanthony convent.[16]In the article on “Lent at the Monastery,” which we have already quoted from theMonastic Times, it is stated that on Ash Wednesday, at Llanthony, “First the Superior [Father Ignatius] received the holy ashes on his tonsured head, then the monks; after this the nuns descended.… One by one they knelt before the priest, received the ashes on their veiled heads, and disappeared behind the Great Shrine.… Nones, Litany, and the seven penitential Psalms were said; the latter kneeling orlying prostrate in the ashesin the centre of the choir.”—Editor.[17]Probably few people credit what I know to be a fact, that such instruments of torture are in use in probably all monastic and conventual institutions. I have by me now a book called “Priests, Women, and Families,” by J. Michelet, published in 1874 by the Protestant Evangelical Mission.In the editor’s preface to this book there are two sets of engravings of “Articles of Piety”; or, Instruments of Torture in English Convents. Under the first set of engravings, I read thus:“Instruments of torture arenowpractised upon nuns in Romish convents in London, and in all parts of the country.”The Romish “Articles of Piety,” named on the next page, were bought at Little’s Ecclesiastical Warehouse, 20, Cranbourne Street, and at the convent of the “Sisters of the Assumption of the Perpetual Adoration of the Blessed Sacrament.” (London.)Such instruments of torture are fitter for the worshippers of Baal, than for the worshippers of God; and a person using them upon cattle would lay himself open to a prosecution by the “Society for the Prevention of Cruelty to Animals.” Both the parties who purchased these articles are intimately known to Mr. Robert Steele, the secretary of the Protestant Evangelical Mission and Electoral Union, 5, Racquet Court, Fleet Street, E.C.Christian reader, it is your duty to testify, on God’s behalf, against theblasphemyandcrueltyof Romanism. TheMakerandPreserverof man is the lovingFather, who gave His only begotten Son to die for us, and thus make atonement for our sin.The second engraving is headed, “Iron Disciplines of the Church.” There I read:“Saint Liguori, the Doctor of the Romish Church” (and an author strongly recommended to the nuns and monks under Father Ignatius), “commends the use ofDisciplinesto the ‘True Spouse of Christ,’ thus:“Disciplines, orFlagellations, are a species of mortifications strongly recommended by St. Francis of Sales, and universally adopted in religious communities of both sexes.”Then after a minute description of some fifteen of the instruments of torture, I read these words:“Were such cruelties perpetrated upon theheathen, all ourChristianchurches would resound with appeals to the sympathy of the people to come to the help of the sufferers. This would be commendable. Why, then, is the same course not adopted on behalf of nuns, who, as Rev. Pierce Connelly says, ‘are not only slaves, but who are,de facto, by a Satanic consecration, secret prisoners for life, and may any day be put an end to, or much worse, with less risk of vengeance here in England than in Italy and Spain’?”—Editor.[18]An extern is a boarder, or associate.[19]See Appendix A, and B, and C, where some Romish literature used is reviewed.—Editor.[20]Father Ignatius has himself described this service in his book entitled “Brother Placidus,” and records, in connection with it, a wonderful “miracle,” which he declares actually occurred in his monastery. It is hard to understand how any person outside a lunatic asylum can believe in such a “miracle”:—“Matins were over at five minutes before midnight. A procession quickly formed in the Refectory; and, as the hour of joy and gladness struck, the figure of the holy Child was borne in state to the crib, with lighted tapers, incense, and chanting—‘Ye faithful, approach ye, joyful and triumphant,O come ye, O come ye to Bethlehem.’The infant figure is lying on its linen swaddling bands, in the straw; the countless tapers are flaming, amid clouds of sweetest incense, and shouts of triumph song. The little figure was charmingly lifelike—the head slightly raised, the hand also lifted, as if in blessing. In due order all present approached to kiss the sacred emblems of Incarnate Love. With long, lighted tapers they approached, and kneeling down, kissed the upraised hand. First the Abbot; then Fathers Theodore, Philip, and Drostan; after them Brothers Pancras, Oswald, Ethelred, and then Placidus. How pale the fair face of the young novice looks! How his hand is trembling, as he grasps the burning taper!… The novice has been longing for this moment—longing to press his burning lips upon that infant hand—longing to make his adoring confession of faith in Mary’s little Babe. ‘O my Jesus, my King, my God, let me come and adore Thee.…’ With words like these bursting from his heart, but all unheard by aught save Him for whom they all were uttered, Brother Placidus knelt to kiss the little hand. ‘Oh! oh!’ burst from the lips of the children, while the elder brothers fell involuntarily on their knees. Brother Placidus had kissed the holy Child,and, as he did so, the figure became animated with life, and bowed its head, and returned the kiss, and the little hand had been laid on the novice’s head. The taper dropped from his hand, and he fell into a deep swoon, on the floor, before the shrine of the Nativity” (pages 115-118).[21]I almost tremble at allowing such blasphemy as this to appear; it is too shocking.—Editor.[22]I have seen this charm in the shape of a dried piece of leaf. Miss Povey has one now in her possession.—Editor.[23]God grant that it may never be revived, and that it will never be recognised as a part of the Church of England’s machinery!—Editor.[24]I believe there are now in England, Wales, and Scotland, no less than 458 Roman Catholic convents. Besides, there are about 48 houses for Jesuits, and 171 monasteries. If the people of England make no protest against this system, which is so essentially un-English, if our Government do not enforce the existing laws against the entrance of Jesuits into this country and the setting up of monasteries, and if our Government refuse to listen to the wishes of thousands in our land for convents to be impartially inspected, will not the masses, though such a course must be deplored, ere long feel almost impelled, at least with some convents, to take the law in their own hands?—Editor.

[1]I read as follows in the October number of theProtestant Observer:—“I remember hearing Father Ignatius tell an Oxford audience some years ago that he was called Ignatius, not after the famous Father of the early Church, but ‘after my patron-saint, Ignatius Loyola, founder of the Jesuit Order.’ May we not call him Ignatius Loyola the Second?”

[2]“There are persons, even amongst ‘Religious,’ so insensible to the sorrows and sufferings of others, that we might ask whether they possess a human heart” (“Thoughts and Suggestions for [Ritualistic] Sisters of Charity,” page 81 London: Hodges, 1871).

[3]These were held in Hunter Street, Brunswick Square; the sisters were of the third order, or associate sisters, living in the world, but wearing a dress similar to that in my photograph. They used to accompany Father Ignatius when he went to preach or attend meetings of a more private character in Hunter Street. It was at one of these meetings that I first met the Feltham Mother, early in the year 1868.

[4]If the reader will look at the last verse of this chapter in the Book of Numbers, he will see that the vows there spoken of can have no connection with convent vows, nor can they supply any authority for them. We read in the last verse: “These are the statutes which the Lord commanded Moses between a man and his wife, between the father and his daughter, being yet in her youth in her father’s house.” Please note this. Oh, how clever and subtle are some people in twisting Scripture and wresting it from its proper bearing!—Editor.

[5]In “The Rule of our Most Holy Father St. Benedict,” edited, with English translation and explanatory notes, by a monk of St. Benedict’s Abbey, Fort Augustus, occur these words, which show that the rules which regulate the convents connected with this Order are very similar to those regulating the monasteries of the same order in the Church of Rome:“By no means let a monk be allowed to receive, either from his parents, or any one else, or from his brethren, letters, tokens, or any gifts whatsoever, or to give them to others, without permission of the abbot. And if anything be sent to him, even by his parents, let him not presume to receive it, until it hath been made known to the abbot.But even if the abbot order it to be received, it shall be in his power to bid it to be given to whom he pleaseth, and let not the brother to whom it may have been sent be grieved, lest occasion be given to the devil. Should any one, however, presume to act otherwise, let him be subjected to the discipline of the Rule” (p. 155).—Editor.

“By no means let a monk be allowed to receive, either from his parents, or any one else, or from his brethren, letters, tokens, or any gifts whatsoever, or to give them to others, without permission of the abbot. And if anything be sent to him, even by his parents, let him not presume to receive it, until it hath been made known to the abbot.But even if the abbot order it to be received, it shall be in his power to bid it to be given to whom he pleaseth, and let not the brother to whom it may have been sent be grieved, lest occasion be given to the devil. Should any one, however, presume to act otherwise, let him be subjected to the discipline of the Rule” (p. 155).—Editor.

[6]John Berchmans was the son of a master shoemaker named John Charles Berchmans, and was born in the year 1599. His biographers tell us that as a child he grew up as gentle and guileless as a lamb, and early shared his time between the school and the altar.When about fifteen years of age, he joined the Society of Jesus, although his parents were somewhat opposed to his taking this step. In a letter to his mother at that time he tried to bring his parents to be reconciled to his taking this step; he wrote, “God is now pleased, after much prayer, out of His goodness to give me a vocation to religion and to the ‘Society of Jesus,’the hammer of all heresies, the vessel of virtue and perfection. I hope you will not be so unreasonable as to oppose Him, but as (as I have read in history,) the Egyptians offered their children to the crocodile, which they looked upon as a god, and, while it was eating them up, the parents made high festival,so too, I hope you will rejoice as they did, and praise God, and thank Him that your son should be found worthy,” etc.This Jesuit saint seems to have been “celebrated for devotion to His Lord in the blessed Sacrament” anddevotion to the Virgin Mary. He was looked upon as a “portent of holiness.” He is said “to have preserved unstained by grievous sin the white robe of baptism.” He died in the year 1621. At eight o’clock on Friday, Aug. 13th, 1621, with “his eyes on his crucifix,” and with “the holy names of JesusandMary on his lips he went to his reward.”Miracles of course were said to be wrought through his relics. In 1865, Pius IX. published the decree for his beatification, and on Jan. 15th, 1888, Leo XIII., amidst the splendid festivities of his sacerdotal jubilee, solemnly canonized him as a saint.—Editor.

When about fifteen years of age, he joined the Society of Jesus, although his parents were somewhat opposed to his taking this step. In a letter to his mother at that time he tried to bring his parents to be reconciled to his taking this step; he wrote, “God is now pleased, after much prayer, out of His goodness to give me a vocation to religion and to the ‘Society of Jesus,’the hammer of all heresies, the vessel of virtue and perfection. I hope you will not be so unreasonable as to oppose Him, but as (as I have read in history,) the Egyptians offered their children to the crocodile, which they looked upon as a god, and, while it was eating them up, the parents made high festival,so too, I hope you will rejoice as they did, and praise God, and thank Him that your son should be found worthy,” etc.

This Jesuit saint seems to have been “celebrated for devotion to His Lord in the blessed Sacrament” anddevotion to the Virgin Mary. He was looked upon as a “portent of holiness.” He is said “to have preserved unstained by grievous sin the white robe of baptism.” He died in the year 1621. At eight o’clock on Friday, Aug. 13th, 1621, with “his eyes on his crucifix,” and with “the holy names of JesusandMary on his lips he went to his reward.”

Miracles of course were said to be wrought through his relics. In 1865, Pius IX. published the decree for his beatification, and on Jan. 15th, 1888, Leo XIII., amidst the splendid festivities of his sacerdotal jubilee, solemnly canonized him as a saint.—Editor.

[7]The late Rev. Dr. Pusey recommended Ritualistic Father Confessors to give the following advice to those Sisters of Mercy who might happen to be their penitents: “I would have great respect paid in confession to your confessor, for (to say nothing of the honour due to the priesthood) we ought to look upon themas angelssent by God to reconcile us to His Divine goodness; and also as His lieutenants upon earth, and therefore we owe them all reverence, even though they mayat timesbetray that they arehuman, and have human infirmities, and perhapsask curious questionswhich are not part of the confession, such as your name, what penances or virtues you practise, what are your temptations, etc.I would have you answer, although you are not obliged to do so.” (“Manual for Confessors,” p. 190. London, 1878.) Heaven help the poor sisters who have to answer the “curious questions” of an inquisitive or wicked Father Confessor.—Editor.

[8]The following is an extract from a lecture delivered by Mr. W. Walsh, at Bath, reported in theEnglish Churchman, Nov. 26, 1886:“He (Mr. Walsh) had now to direct attention to the Vow of ‘Obedience,’ taken by many Ritualistic Sisters of Mercy. The rule as to ‘obedience’ varied considerably. InDr. Pusey’s sisterhood, it wasvery objectionable indeed. The rule of holy obedience commands the sisters: ‘Ye shall ever address the spiritual Mother with honour and respect; avoid speaking of her among yourselves; cherish and obey her with holy love,without any murmur or sign of hesitation or repugnance, but simply, cordially, and promptly obey with cheerfulness,AND BANISH FROM YOUR MIND ANY QUESTION AS TO THE WISDOM OF THE COMMAND GIVEN YOU. If ye fail in this, ye have failed to resist a temptation of the evil one.’“Would not such a rule as this, Mr. Walsh continued to say, if placed in the hands of a wicked Mother Superior, lead to the most fearful results? In Father Benson’s ‘Religious Life Portrayed for the Use of Sisters of Mercy,’ the teaching was, if possible, placed in a still more fearful light. In that book the sister is taught that—“‘Areligieusehas made the sacrifice of her will in taking the Vow of Obedience. She is no more her own, but God’s; and she must obey her Superiors for God’s sake,yielding herself as wax to be moulded unresistingly.’”Well did Mr. Walsh observe: “Persons who had to submit to ‘obedience’ such as this were as trulyslavesas any negro.”—Editor.

[8]The following is an extract from a lecture delivered by Mr. W. Walsh, at Bath, reported in theEnglish Churchman, Nov. 26, 1886:

“He (Mr. Walsh) had now to direct attention to the Vow of ‘Obedience,’ taken by many Ritualistic Sisters of Mercy. The rule as to ‘obedience’ varied considerably. InDr. Pusey’s sisterhood, it wasvery objectionable indeed. The rule of holy obedience commands the sisters: ‘Ye shall ever address the spiritual Mother with honour and respect; avoid speaking of her among yourselves; cherish and obey her with holy love,without any murmur or sign of hesitation or repugnance, but simply, cordially, and promptly obey with cheerfulness,AND BANISH FROM YOUR MIND ANY QUESTION AS TO THE WISDOM OF THE COMMAND GIVEN YOU. If ye fail in this, ye have failed to resist a temptation of the evil one.’

“Would not such a rule as this, Mr. Walsh continued to say, if placed in the hands of a wicked Mother Superior, lead to the most fearful results? In Father Benson’s ‘Religious Life Portrayed for the Use of Sisters of Mercy,’ the teaching was, if possible, placed in a still more fearful light. In that book the sister is taught that—

“‘Areligieusehas made the sacrifice of her will in taking the Vow of Obedience. She is no more her own, but God’s; and she must obey her Superiors for God’s sake,yielding herself as wax to be moulded unresistingly.’”

Well did Mr. Walsh observe: “Persons who had to submit to ‘obedience’ such as this were as trulyslavesas any negro.”—Editor.

[9]There must be many similar lying legends of this kind, in order to stamp upon ignorant and superstitious minds the necessity of obedience.In “The Secret Plan of the Jesuits,” by the Abbot Leone, the following story is told: “Father Saetti, knocking at my door one morning, according to his custom, I did not open it. ‘Why this delay?’ he asked me. I replied that I could not open the door sooner. He then reminded me that, in all things, the most prompt obedience was the most perfect; that, in obeying God, we must make every sacrifice, even that of a moment of time. ‘One of the brethren,’ he continued, ‘was occupied in writing, when some one knocked at the door. He had begun to make an “O,” but he did not stay to finish it. He opened the door, and on returning to his seat, he found the “O” completed,and all in gold!Thus you see how God rewards him who is obedient.’” Did not St. Paul prophesy that those would arise who would “speak lies in hypocrisy,” and did he not say, “Refuse profane and old wives’ fables”? (1 Tim. iv. 1-7).—Editor.

[9]There must be many similar lying legends of this kind, in order to stamp upon ignorant and superstitious minds the necessity of obedience.

In “The Secret Plan of the Jesuits,” by the Abbot Leone, the following story is told: “Father Saetti, knocking at my door one morning, according to his custom, I did not open it. ‘Why this delay?’ he asked me. I replied that I could not open the door sooner. He then reminded me that, in all things, the most prompt obedience was the most perfect; that, in obeying God, we must make every sacrifice, even that of a moment of time. ‘One of the brethren,’ he continued, ‘was occupied in writing, when some one knocked at the door. He had begun to make an “O,” but he did not stay to finish it. He opened the door, and on returning to his seat, he found the “O” completed,and all in gold!Thus you see how God rewards him who is obedient.’” Did not St. Paul prophesy that those would arise who would “speak lies in hypocrisy,” and did he not say, “Refuse profane and old wives’ fables”? (1 Tim. iv. 1-7).—Editor.

[10]See Appendix C. for the teaching we received concerning the nature of the Vow of Obedience.—Editor.

[11]While these pages were passing through the press, theWestern Mail, of Cardiff, on March 3rd, 1890, published a report, from the pen of its special correspondent, of the reception of three new monks at Llanthony Abbey by Father Ignatius. We reprint this report, slightly abridged:“The great event at the morning service was the consecration of three brethren as monks. They were given new names after their consecration. The abbot gave Cymric names to the three new monks, naming one Mihangel Dewi Fair, another Catwg Fair, and the third Dyfrig Fair. The great organ thundered forth sweetest melody, and the voices of unseen choristers singing a Welsh chant ushered in the solemn service. The three monks in reply to the abbot—who was most gorgeously appareled in cloth of gold and hood, which caught and held the lights which blazed forth from all parts of the building—who asked whether it was their wish to depart, said, ‘We wish to dwell in the House of the Lord for ever!’ The abbot asked, would they make a solemn vow of celibacy, obedience, and poverty. That was answered in the affirmative. After some other ceremonies of the most gorgeous description had been observed, the three brethren who sought to be made monks laid themselves down on their backs on the floor of the church. A funeral pall was placed over them to signify that they were henceforth dead to the things of this world. A long wax candle was placed at each of the four corners of the carpet on which they laid. This was followed by the Burial Service being performed by the abbot, and the great bell tolled as if for the dead, and theDe Profundiswas solemnly chanted. Moving around the prostrate figures, the abbot, now robed in black vestments, scattered ashes upon them, and said, ‘Ashes to ashes, and dust to dust.’ He then sprinkled holy water upon the prostrate forms. A black curtain was now drawn across the church, hiding everything from the congregation. Subsequently that was withdrawn, and it was then seen that the three monks had commenced their spiritual existence. The head of each bore the tonsure, and was encircled with a wreath as described above. The abbot received the three monks, each of whom held beneath his chin the houseling white cloth. Later on in the service the abbot, standing in wedding garments on the steps of the altar, proclaimed the three new monks as being ‘the spouses of our Lord Jesus Christ,’ and on the third finger of the left hand of each he placed a plain wedding ring. After the ceremony of consecration was over, the three young monks took their seats, covered with crimson cloth, and thirteen or fourteen nuns, completely concealed in white wraps, descended from somewhere, and bowed low, to receive the blessing of the monks. The above will give the reader some idea of the extraordinary and gorgeous ritual observed on the occasion.”—Ed.

“The great event at the morning service was the consecration of three brethren as monks. They were given new names after their consecration. The abbot gave Cymric names to the three new monks, naming one Mihangel Dewi Fair, another Catwg Fair, and the third Dyfrig Fair. The great organ thundered forth sweetest melody, and the voices of unseen choristers singing a Welsh chant ushered in the solemn service. The three monks in reply to the abbot—who was most gorgeously appareled in cloth of gold and hood, which caught and held the lights which blazed forth from all parts of the building—who asked whether it was their wish to depart, said, ‘We wish to dwell in the House of the Lord for ever!’ The abbot asked, would they make a solemn vow of celibacy, obedience, and poverty. That was answered in the affirmative. After some other ceremonies of the most gorgeous description had been observed, the three brethren who sought to be made monks laid themselves down on their backs on the floor of the church. A funeral pall was placed over them to signify that they were henceforth dead to the things of this world. A long wax candle was placed at each of the four corners of the carpet on which they laid. This was followed by the Burial Service being performed by the abbot, and the great bell tolled as if for the dead, and theDe Profundiswas solemnly chanted. Moving around the prostrate figures, the abbot, now robed in black vestments, scattered ashes upon them, and said, ‘Ashes to ashes, and dust to dust.’ He then sprinkled holy water upon the prostrate forms. A black curtain was now drawn across the church, hiding everything from the congregation. Subsequently that was withdrawn, and it was then seen that the three monks had commenced their spiritual existence. The head of each bore the tonsure, and was encircled with a wreath as described above. The abbot received the three monks, each of whom held beneath his chin the houseling white cloth. Later on in the service the abbot, standing in wedding garments on the steps of the altar, proclaimed the three new monks as being ‘the spouses of our Lord Jesus Christ,’ and on the third finger of the left hand of each he placed a plain wedding ring. After the ceremony of consecration was over, the three young monks took their seats, covered with crimson cloth, and thirteen or fourteen nuns, completely concealed in white wraps, descended from somewhere, and bowed low, to receive the blessing of the monks. The above will give the reader some idea of the extraordinary and gorgeous ritual observed on the occasion.”—Ed.

[12]In the “Little Manual of Devotions,” for the use of the “Pilgrims” to Llanthony Abbey, Father Ignatius teaches that—“It is a pious custom of devout Christians, on seeing a monk,to kneel and kiss the hem of the sacred habit; if done from love to Jesus,and reverence to the habitof the Consecrated Life,a great blessing will be received” (page 6).—Editor.

[13]At that period my letters were not kept back; but you will see that at any time that suits the Superiors letters may be and often are never sent.

[14]In theChurch of England Catholic and Monastic Timesfor June 24, 1884 (which was the organ of Father Ignatius), there appears an article entitled “Lent at the Monastery.” It is stated that in the evening of Ash Wednesday, “Compline was said, and then, while the nuns retired to their Priory for the Service of theDiscipline, the monks proceeded to the Discipline in the solemn choir” (page 5). This confirms the statement of Sister Mary Agnes that the “Discipline” was in use at Llanthony.—Editor.

[15]This last event, I should mention, took place in Devonshire. There are no stairs at the Llanthony convent.

[16]In the article on “Lent at the Monastery,” which we have already quoted from theMonastic Times, it is stated that on Ash Wednesday, at Llanthony, “First the Superior [Father Ignatius] received the holy ashes on his tonsured head, then the monks; after this the nuns descended.… One by one they knelt before the priest, received the ashes on their veiled heads, and disappeared behind the Great Shrine.… Nones, Litany, and the seven penitential Psalms were said; the latter kneeling orlying prostrate in the ashesin the centre of the choir.”—Editor.

[17]Probably few people credit what I know to be a fact, that such instruments of torture are in use in probably all monastic and conventual institutions. I have by me now a book called “Priests, Women, and Families,” by J. Michelet, published in 1874 by the Protestant Evangelical Mission.In the editor’s preface to this book there are two sets of engravings of “Articles of Piety”; or, Instruments of Torture in English Convents. Under the first set of engravings, I read thus:“Instruments of torture arenowpractised upon nuns in Romish convents in London, and in all parts of the country.”The Romish “Articles of Piety,” named on the next page, were bought at Little’s Ecclesiastical Warehouse, 20, Cranbourne Street, and at the convent of the “Sisters of the Assumption of the Perpetual Adoration of the Blessed Sacrament.” (London.)Such instruments of torture are fitter for the worshippers of Baal, than for the worshippers of God; and a person using them upon cattle would lay himself open to a prosecution by the “Society for the Prevention of Cruelty to Animals.” Both the parties who purchased these articles are intimately known to Mr. Robert Steele, the secretary of the Protestant Evangelical Mission and Electoral Union, 5, Racquet Court, Fleet Street, E.C.Christian reader, it is your duty to testify, on God’s behalf, against theblasphemyandcrueltyof Romanism. TheMakerandPreserverof man is the lovingFather, who gave His only begotten Son to die for us, and thus make atonement for our sin.The second engraving is headed, “Iron Disciplines of the Church.” There I read:“Saint Liguori, the Doctor of the Romish Church” (and an author strongly recommended to the nuns and monks under Father Ignatius), “commends the use ofDisciplinesto the ‘True Spouse of Christ,’ thus:“Disciplines, orFlagellations, are a species of mortifications strongly recommended by St. Francis of Sales, and universally adopted in religious communities of both sexes.”Then after a minute description of some fifteen of the instruments of torture, I read these words:“Were such cruelties perpetrated upon theheathen, all ourChristianchurches would resound with appeals to the sympathy of the people to come to the help of the sufferers. This would be commendable. Why, then, is the same course not adopted on behalf of nuns, who, as Rev. Pierce Connelly says, ‘are not only slaves, but who are,de facto, by a Satanic consecration, secret prisoners for life, and may any day be put an end to, or much worse, with less risk of vengeance here in England than in Italy and Spain’?”—Editor.

In the editor’s preface to this book there are two sets of engravings of “Articles of Piety”; or, Instruments of Torture in English Convents. Under the first set of engravings, I read thus:

“Instruments of torture arenowpractised upon nuns in Romish convents in London, and in all parts of the country.”

The Romish “Articles of Piety,” named on the next page, were bought at Little’s Ecclesiastical Warehouse, 20, Cranbourne Street, and at the convent of the “Sisters of the Assumption of the Perpetual Adoration of the Blessed Sacrament.” (London.)

Such instruments of torture are fitter for the worshippers of Baal, than for the worshippers of God; and a person using them upon cattle would lay himself open to a prosecution by the “Society for the Prevention of Cruelty to Animals.” Both the parties who purchased these articles are intimately known to Mr. Robert Steele, the secretary of the Protestant Evangelical Mission and Electoral Union, 5, Racquet Court, Fleet Street, E.C.

Christian reader, it is your duty to testify, on God’s behalf, against theblasphemyandcrueltyof Romanism. TheMakerandPreserverof man is the lovingFather, who gave His only begotten Son to die for us, and thus make atonement for our sin.

The second engraving is headed, “Iron Disciplines of the Church.” There I read:

“Saint Liguori, the Doctor of the Romish Church” (and an author strongly recommended to the nuns and monks under Father Ignatius), “commends the use ofDisciplinesto the ‘True Spouse of Christ,’ thus:

“Disciplines, orFlagellations, are a species of mortifications strongly recommended by St. Francis of Sales, and universally adopted in religious communities of both sexes.”

Then after a minute description of some fifteen of the instruments of torture, I read these words:

“Were such cruelties perpetrated upon theheathen, all ourChristianchurches would resound with appeals to the sympathy of the people to come to the help of the sufferers. This would be commendable. Why, then, is the same course not adopted on behalf of nuns, who, as Rev. Pierce Connelly says, ‘are not only slaves, but who are,de facto, by a Satanic consecration, secret prisoners for life, and may any day be put an end to, or much worse, with less risk of vengeance here in England than in Italy and Spain’?”—Editor.

[18]An extern is a boarder, or associate.

[19]See Appendix A, and B, and C, where some Romish literature used is reviewed.—Editor.

[20]Father Ignatius has himself described this service in his book entitled “Brother Placidus,” and records, in connection with it, a wonderful “miracle,” which he declares actually occurred in his monastery. It is hard to understand how any person outside a lunatic asylum can believe in such a “miracle”:—“Matins were over at five minutes before midnight. A procession quickly formed in the Refectory; and, as the hour of joy and gladness struck, the figure of the holy Child was borne in state to the crib, with lighted tapers, incense, and chanting—‘Ye faithful, approach ye, joyful and triumphant,O come ye, O come ye to Bethlehem.’The infant figure is lying on its linen swaddling bands, in the straw; the countless tapers are flaming, amid clouds of sweetest incense, and shouts of triumph song. The little figure was charmingly lifelike—the head slightly raised, the hand also lifted, as if in blessing. In due order all present approached to kiss the sacred emblems of Incarnate Love. With long, lighted tapers they approached, and kneeling down, kissed the upraised hand. First the Abbot; then Fathers Theodore, Philip, and Drostan; after them Brothers Pancras, Oswald, Ethelred, and then Placidus. How pale the fair face of the young novice looks! How his hand is trembling, as he grasps the burning taper!… The novice has been longing for this moment—longing to press his burning lips upon that infant hand—longing to make his adoring confession of faith in Mary’s little Babe. ‘O my Jesus, my King, my God, let me come and adore Thee.…’ With words like these bursting from his heart, but all unheard by aught save Him for whom they all were uttered, Brother Placidus knelt to kiss the little hand. ‘Oh! oh!’ burst from the lips of the children, while the elder brothers fell involuntarily on their knees. Brother Placidus had kissed the holy Child,and, as he did so, the figure became animated with life, and bowed its head, and returned the kiss, and the little hand had been laid on the novice’s head. The taper dropped from his hand, and he fell into a deep swoon, on the floor, before the shrine of the Nativity” (pages 115-118).

“Matins were over at five minutes before midnight. A procession quickly formed in the Refectory; and, as the hour of joy and gladness struck, the figure of the holy Child was borne in state to the crib, with lighted tapers, incense, and chanting—

‘Ye faithful, approach ye, joyful and triumphant,O come ye, O come ye to Bethlehem.’

‘Ye faithful, approach ye, joyful and triumphant,

O come ye, O come ye to Bethlehem.’

The infant figure is lying on its linen swaddling bands, in the straw; the countless tapers are flaming, amid clouds of sweetest incense, and shouts of triumph song. The little figure was charmingly lifelike—the head slightly raised, the hand also lifted, as if in blessing. In due order all present approached to kiss the sacred emblems of Incarnate Love. With long, lighted tapers they approached, and kneeling down, kissed the upraised hand. First the Abbot; then Fathers Theodore, Philip, and Drostan; after them Brothers Pancras, Oswald, Ethelred, and then Placidus. How pale the fair face of the young novice looks! How his hand is trembling, as he grasps the burning taper!… The novice has been longing for this moment—longing to press his burning lips upon that infant hand—longing to make his adoring confession of faith in Mary’s little Babe. ‘O my Jesus, my King, my God, let me come and adore Thee.…’ With words like these bursting from his heart, but all unheard by aught save Him for whom they all were uttered, Brother Placidus knelt to kiss the little hand. ‘Oh! oh!’ burst from the lips of the children, while the elder brothers fell involuntarily on their knees. Brother Placidus had kissed the holy Child,and, as he did so, the figure became animated with life, and bowed its head, and returned the kiss, and the little hand had been laid on the novice’s head. The taper dropped from his hand, and he fell into a deep swoon, on the floor, before the shrine of the Nativity” (pages 115-118).

[21]I almost tremble at allowing such blasphemy as this to appear; it is too shocking.—Editor.

[22]I have seen this charm in the shape of a dried piece of leaf. Miss Povey has one now in her possession.—Editor.

[23]God grant that it may never be revived, and that it will never be recognised as a part of the Church of England’s machinery!—Editor.

[24]I believe there are now in England, Wales, and Scotland, no less than 458 Roman Catholic convents. Besides, there are about 48 houses for Jesuits, and 171 monasteries. If the people of England make no protest against this system, which is so essentially un-English, if our Government do not enforce the existing laws against the entrance of Jesuits into this country and the setting up of monasteries, and if our Government refuse to listen to the wishes of thousands in our land for convents to be impartially inspected, will not the masses, though such a course must be deplored, ere long feel almost impelled, at least with some convents, to take the law in their own hands?—Editor.

27, Paternoster Row,London.

HODDER & STOUGHTON’SNew and Recent Publications.

THE CHRISTIAN MINISTRY:Its Origin, Constitution, Nature, and Work. The Donnellan Lectures for 1888, together with Notes and Appendices. By the Very Rev.William Lefroy, D.D., Dean of Norwich (sometime Incumbent of St. Andrew’s, Liverpool; Honorary Canon of Liverpool Cathedral, and Archdeacon of Warrington). In one volume, 8vo, price 14s.

STUDIES ON THE EPISTLES.By the Rev. ProfessorF. Godet, D.D. Translated by Mrs.Annie Harwood Holmden. Crown 8vo, cloth, 7s. 6d.

PERSONAL AND FAMILY GLIMPSES OF REMARKABLE PEOPLE.By the Venerable ArchdeaconE. W. Whately, M.A., late Chancellor of St. Patrick’s and Rector of Werbergh, Dublin. Crown 8vo, cloth, price 6s. 6d.

IMAGO CHRISTI:The Example of Jesus Christ. By the Rev.James Stalker, M.A., Author of “The Life of Jesus Christ,” “The Life of St. Paul,” etc. Crown 8vo, cloth, price 5s.

IRELAND AND THE ANGLO-NORMAN CHURCH:A History of Ireland and Irish Christianity from the Anglo-Norman Conquest to the Dawn of the Reformation. By the Rev.G. T. Stokes, D.D., Professor of Ecclesiastical History in the University of Dublin, and Vicar of All Saints’, Blackrock; Author of “Ireland and the Celtic Church,” etc. Crown 8vo, cloth, price 9s.

BENJAMIN HELLIER:His Life and Teaching. A Biographical Sketch, with Extracts from his Letters, Sermons, and Addresses. Edited byHis Children. With Portrait and Illustrations. Crown 8vo, cloth, price 7s. 6d.

ALONE WITH THE WORD:Devotional Notes on the Whole of the New Testament. By G. Stringer Rowe, Governor of Headingley College, Leeds. 8vo, cloth, price 6s. 6d.

WORKS BY CANON WYNNE, D.D.

FRAGMENTARY RECORDS OF JESUS OF NAZARETH.From the Letters of a Contemporary. ByFrederick R. Wynne, D.D., Canon of Christ Church, and Incumbent of St. Matthias’, Dublin. In crown 8vo, price 3s. 6d.

“Simple and yet forcible in style, the little volume is likely to lead the wavering to a firmer faith.”—Nonconformist.“This volume will be read with profit for its wisdom, excellent spirit, thorough fairness, and delightfully reverent tone.”—Christian Advocate.

“Simple and yet forcible in style, the little volume is likely to lead the wavering to a firmer faith.”—Nonconformist.

“This volume will be read with profit for its wisdom, excellent spirit, thorough fairness, and delightfully reverent tone.”—Christian Advocate.

II.

THE JOY OF THE MINISTRY.An Endeavour to Increase the Efficiency and Deepen the Happiness of Pastoral Work. In crown 8vo, price 3s. 6d. Second Edition.

“There is no clergyman of any Church, old or young, who will not be moved, and there must be very few who will not be healthily stimulated, by the perusal of a work based on the purest Christian principles, and embodying in graceful language the results of wide observation and personal practice.”—Scotsman.

III.

PLAIN PROOFS OF THE GREAT FACTS OF CHRISTIANITY.For the Help of Minds Perplexed with Difficulties. Cheap Edition. Cloth, price 1s. 6d.

IV.

SPENT IN THE SERVICE.A Memoir of the Very Rev. Achilles Daunt, D.D., Dean of Cork. With selections from his Letters, Diaries, and Sermons. Third Edition. With Portrait, price 5s.

“We feel grateful to Mr. Wynne for giving us so lifelike a sketch of a very beautiful character.”—Literary Churchman.“A most interesting memoir. Mr. Daunt appears to have been not only an eloquent and fervent preacher, but a most holy man, singularly true and thorough in all relations of life. The memoir is unusually well written, and readable.”—Guardian.

“We feel grateful to Mr. Wynne for giving us so lifelike a sketch of a very beautiful character.”—Literary Churchman.

“A most interesting memoir. Mr. Daunt appears to have been not only an eloquent and fervent preacher, but a most holy man, singularly true and thorough in all relations of life. The memoir is unusually well written, and readable.”—Guardian.

CHRISTIAN THEISM:A Popular Survey of the Evidence on which it rests, and the Objections urged against it Considered and Refuted. By the Rev. PrebendaryC. A. Row, M.A., D.D. Crown 8vo, cloth, price 5s.

THE HALLOWING OF CRITICISM:Nine Cathedral Sermons on Elijah. By the Rev. Prof.T. K. Cheyne, D.D., Canon of Rochester. Crown 8vo, cloth, price 5s.

PALESTINE IN THE TIME OF CHRIST.ByEdmond Stapfer, D.D., Professor in the Protestant Theological Faculty of Paris. Translated byAnnie Harwood Holmden. With Map. Crown 8vo, price 9s.

“The book, as a whole, is of great interest, and will prove, we believe, a great help to those who desire to reach for themselves the actual meaning of the Gospels. It will be a valuable addition to theapparatus criticusof the Biblical student, and will help to give colour and vividness to the preacher’s description of scenes and incidents from which he would draw forth moral and spiritual lessons for his hearers.”—Nonconformist.

THE TRINITY OF EVIL.I.Infidelity.—II.Impurity.—III.Intemperance.By Rev. CanonWilberforce, M.A. New and Cheaper Edition. Crown 8vo, cloth, price 1s. 6d.

“One of the most sonorous and telling trumpet-blasts against infidelity, impurity, and intemperance we have ever heard. Every page of the Canon’s not only throbs with passionate earnestness in the cause of truth and righteousness, but is full of point and fine literary power.”—Literary World.

DANIEL’S PROPHECIES NOW BEING FULFILLED.With a Harmony in the Words of the Revised Version. By the Rev.E. P. Cachemaille, M.A. In Crown 8vo, cloth, price 2s. 6d.

LIGHT AND COLOUR EMBLEMATIC OF REVEALED TRUTH.By the late MajorR. W. D. Nickle. Edited bySarah Sharp. With Diagrams. Crown 8vo, cloth, price 7s. 6d.

“The work is highly edifying, and will be found by lovers of Holy Scripture to contain much that is fresh and instructive. The diagrams are choice, and tend greatly to the elucidation of the subject. By the help of this work a new domain of knowledge is opened, and many passages of Holy Writ re-illumined.”—Christian.

SOME CENTRAL POINTS OF OUR LORD’S MINISTRY.By the Rev.Henry Wace, D.D., Principal of King’s Coll., London, and Hon. Chaplain-in-Ordinary to the Queen; Author of “The Foundation of Faith,” “Christianity and Morality,” etc. Crown 8vo, cloth.

WORKS BY THE REV. CANON BELL, D.D., Rector of Cheltenham.

OUR DAILY LIFE:Its Duties and its Dangers. Crown 8vo, cloth, price 3s. 6d.

“The subjects selected are admirably handled. It is a very excellent, most useful book.”—Church Bells.

HENRY MARTYN.Cheap Edition. Crown 8vo, cloth, price 1s.

“A worthy record of a noble life.”—Whitehall Review.“In every way a most delightful volume.”—Rock.

“A worthy record of a noble life.”—Whitehall Review.

“In every way a most delightful volume.”—Rock.

THE VALLEY OF WEEPING A PLACE OF SPRINGS.A Practical Exposition of the Thirty-second Psalm. Crown 8vo, cloth, price 3s. 6d.

“The whole volume is delightful in every way. As a meditative work, it is one which will be profoundly enjoyed by those who can obtain a copy of it.”—Clergyman’s Magazine.

A WINTER ON THE NILE, IN EGYPT, AND IN NUBIA.Second Edition. Artistically bound, Eau de Nil cloth, price 6s. With Map.

“He is an excellent traveller, making friends with everybody, receiving invitations from Egyptian authorities, foreign consuls, and Coptic clergy, and the native peasantry, all alike opening their hearts and homes to him. The result is an insight into Egypt as it is, and very much as it has been for a thousand years. The Canon’s descriptions of manners and customs are lifelike, and sometimes not a little amusing.”—Times.

GLEANINGS FROM A TOUR IN PALESTINE AND IN THE EAST.Second Edition. Crown 8vo, price 6s. With Map and Illustrations.

“Canon Bell is a scholar and something of a poet; and the reader may be sure that anything which proceeds from his hand is written with care, reverence, and polished skill.… It is a pleasant duty to recognise the admirable spirit in which Canon Bell has treated the more important part of his work. The reflections upon a visit to such spots as the Mount of Olives, the Garden of Gethsemane, or the place of the Crucifixion, are conceived in a truly reverent and majestic vein. The verses written in contemplation of these sacred spots are marked by great beauty and devotion. They read like some of the Church’s glorious hymns of the Passion set anew, in fresh strains and varied metre.”—Morning Post.

CHRIST AND HIS PEOPLE.In crown 8vo, cloth, price 5s.

Thirteen Addresses by

THE REVELATION OF JOHN:An Exposition. ByP. W. Grant, Author of “The Bible Record of Creation True for Every Age,” “The Great Memorial Name,” etc. Crown 8vo, cloth, price 6s.

THE SAINT AND HIS SAVIOUR.ByC. H Spurgeon. A New Edition, set up and printed from new type. With Portrait. Crown 8vo, cloth, price 3s. 6d.

THE WOMEN FRIENDS OF JESUS;or, Lives and Characters of the Holy Women of Gospel History. ByHenry C. Mccook, D.D. In crown 8vo, cloth, price 5s.

“Dr. McCook describes in felicitous and flowery language the lives and characters of famous women of Gospel history.”—Scotsman.“Rich in Biblical and historical knowledge, and graphic and picturesque in style.”—Glasgow Herald.“It will be no difficult task to write many a paragraph in praise of the exquisite pathos, the insight into womanly character, which these pages breathe.”—Methodist Recorder.

“Dr. McCook describes in felicitous and flowery language the lives and characters of famous women of Gospel history.”—Scotsman.

“Rich in Biblical and historical knowledge, and graphic and picturesque in style.”—Glasgow Herald.

“It will be no difficult task to write many a paragraph in praise of the exquisite pathos, the insight into womanly character, which these pages breathe.”—Methodist Recorder.

THE STORY OF THE LIFE OF JESUSTold in Words Easy to Read and Understand. By the Author of “The Story of the Bible,” etc. With Forty Illustrations. Handsomely bound, fcap. 4to, cloth, price 2s.

“An excellent Sunday book for children; the story is tenderly and brightly told, the pictures of Eastern life and Jewish manners form an effective running commentary on the text, which is interspersed besides with graphic views of the sacred cities, sites, and scenery.”—Times.

TOILERS IN LONDON;or, Enquiries Concerning Female Labour in the Metropolis. By the “British Weekly” Commissioner. Crown 8vo, cloth, price 3s. 6d.

NEWLY ENLISTED.A Series of Talks with Young Converts. By the Rev.Theodore Cuyler, D.D. Square 16mo, 160 pp., cloth, price 1s. 6d.

“Clear, bright, forcible, these talks are full of wisdom. The book must rouse as well as teach many.”—Methodist Recorder.“This is a beautiful little volume, replete with sound thought, practical instruction, and earnest evangelical truth.”—Christian News.

“Clear, bright, forcible, these talks are full of wisdom. The book must rouse as well as teach many.”—Methodist Recorder.

“This is a beautiful little volume, replete with sound thought, practical instruction, and earnest evangelical truth.”—Christian News.

THE GROWTH OF CHURCH INSTITUTIONS.By Rev.Edwin Hatch, D.D., Reader in Ecclesiastical History, Oxford. Second Edition. In crown 8vo, price 5s.

“Dr. Hatch’s vast learning, his comprehensive grasp of his subject down to its minutest details, his lucid style, and his remarkable candour, are equally conspicuous, and we strongly commend the study and the mastery of this volume to all who are anxious to set the ecclesiastical problems of our day in their true light, and to resist the persistent claims of an arrogant priesthood.”—Freeman.

THE ANGLICAN PULPIT OF TO-DAY.Forty Short Biographies and Forty Sermons of Distinguished Preachers of the Church of England. In crown 8vo, price 7s. 6d. Handsomely bound in cloth.

DR. GODET’S BIBLICAL STUDIES.

STUDIES ON THE NEW TESTAMENT.ByF. Godet, D.D., Professor of Theology, Neuchâtel. Edited by the Hon. and Rev.W. H. Lyttelton, M.A., Canon of Gloucester. Seventh Edition. Crown 8vo, price 7s. 6d.

II.

STUDIES ON THE OLD TESTAMENT.Fourth Edition. Crown 8vo, price 7s. 6d.

“Unquestionably M. Godet is one of the first, if not the very first, of contemporary commentators. We have no hesitation in advising all students of the Scripture to procure and to read with careful attention these luminous essays.”—Literary Churchman.

WORKS BY PRINCIPAL FAIRBAIRN, D.D.

STUDIES IN THE LIFE OF CHRIST.ByA. M. Fairbairn, D.D., Mansfield College, Oxford. Fifth Edition. 8vo, price 9s.

“These studies are full of spiritual penetration, profound philosophy of moral life, and literary beauty. Devout in feeling, and evangelical in theological view, they are yet characterised by great freedom and independence of thought.”—British Quarterly Review.

THE CITY OF GOD.A Series of Discussions in Religion. Third Edition. Price 7s. 6d.

“We have read many of the truly brilliant passages of this volume with thrilling delight. The theology is orthodox, the logic is accurate, and the learning profound.”—Ecclesiastical Gazette.

RELIGION IN HISTORY AND IN THE LIFE OF TO-DAY.Fourth Thousand. Cloth, price 1s. 6d.

“His clear and closely-reasoned thought finds utterance in clear and well-knit speech.”—Academy.

THE MIRACLES OF OUR LORD.By the Rev. ProfessorJ. Laidlaw, D.D., Author of “The Bible Doctrine of Man,” etc. Crown 8vo, cloth, price 7s. 6d.

ROMANCE OF PSALTER AND HYMNAL:Authors and Composers. By the Rev.R. E. Welsh, M.A., andF. G. Edwards, Author of “United Praise.” Crown 8vo, cloth, price 6s.

TROPICAL AFRICA.ByHenry Drummond, F.R.S.E., F.G.S. Fifteenth Thousand. With Six Maps and Illustrations, price 6s.

“Professor Drummond is a clear and accurate observer, and as he has had a sound scientific training, and has a real interest in the human side of African life, he is able to present us with pictures of a distinctness and originality not often met with in books of African travel.”—Times.

NATURAL LAW IN THE SPIRITUAL WORLD.By Prof.Henry Drummond, F.R.S.E., F.G.S. Twenty-fifth Edition, completing Ninety-second Thousand. In crown 8vo, price 3s. 6d.

“This is one of the most impressive and suggestive books on religion that we have read for a long time. Indeed, with the exception of Dr. Mozeley’s ‘University Sermons,’ we can recall no book of our time which showed such a power of re-stating the moral and practical truths of religion so as to make them take fresh hold of the mind and vividly impress the imagination.”—Spectator.

THE GREATEST THING IN THE WORLD.An Address on 1 Corinthians xiii. Crown 8vo, leatherette, price 1s.; cloth, 2s. 6d.

LECTURES ON THE HISTORY OF PREACHING.By the late Rev.John Ker, D.D. Second Edition. Crown 8vo, price 7s. 6d.

“A valuable legacy to the Church of Christ. We know no better book than this to place in the hands of candidates for the ministry, and we should gladly see it used by the bishops of our own Church as an indispensable text-book for all who are studying for holy orders.”—English Churchman.

JAMES MACDONELL OF “THE TIMES”:A Story of Self-Help. ByW. Robertson Nicoll, M.A. With Etched Portrait by H. Manesse. 8vo, price 12s.

MODERN SCIENCE IN BIBLE LANDS.By SirJ. William Dawson, F.R.S. With Maps and Illustrations. In crown 8vo, price 9s.

“The result of a tour through Italy, Egypt, and Syria, collected by a geological observer of such eminence as Sir William Dawson has shown himself to be, cannot but be of great value. Such are his knowledge and grasp of the subject, his perfect fairness and impartiality, and his close and careful reasoning, that it is not too much to say that he has summed the present extent of our knowledge of Bible lands.”—Pall Mall Gazette.

BY THE SAME AUTHOR.

THE STORY OF THE EARTH AND MAN.With Twenty Illustrations. Ninth Edition. Crown 8vo, cloth, price 7s. 6d.

II.

FOSSIL MEN AND THEIR MODERN REPRESENTATIVES.An attempt to illustrate the Characters and Condition of Pre-Historic Men in Europe by those of the American Races. With Forty-four Illustrations. Third Thousand. Crown 8vo, cloth, price 7s. 6d.

III.

THE ORIGIN OF THE WORLD,according to Revelation and Science. Fifth Edition. Crown 8vo, cloth, price 7s. 6d.

“We heartily commend the book to all those who are interested in this most important question. Dr. Dawson is a man well known in the ranks of science for great breadth and grasp of knowledge; he has been a pioneer in geological discovery: he is also a considerable Hebrew scholar, well read in the Bible, and especially those parts which treat of nature.… It is a valuable addition to Bible criticism from a point of view higher scientifically than we have yet had.”—Spectator.

WORKS BY DR. R. W. DALE, Birmingham.

IMPRESSIONS OF AUSTRALIA.Crown 8vo, cloth, price 5s.

LAWS OF CHRIST FOR COMMON LIFE.Fourth Thousand. Crown 8vo, price 6s.

Back to Index Next