IX.

τον αρτον ημὡν τον επιοὑσιον δος ημἱν σἡμερον.Panem nostrum quotidianum da nobis hodie.

Brantwood,19th August.

238. I retained the foregoing letter by me till now, lest you should think it written in any haste or petulance; but it is every word of it deliberate, though expressing the bitterness of twenty years of vain sorrow and pleading concerning these things. Nor am I able to write, otherwise, anything of the next following clause of the prayer;—for no words could be burning enough to tell the evils which have come on the world from men's using it thoughtlessly and blasphemously, praying God to give them what they are deliberately resolved to steal. For all true Christianity is known—as its Master was—in breaking of bread, and all false Christianity in stealing it.

Let the clergyman only apply—with impartial and level sweep—to his congregation the great pastoral order: "The man that will not work, neither should he eat;" and be resolute in requiring each member of his flock to tell himwhat—day by day—they do to earn their dinners;—and he will find an entirely new view of life and its sacraments open upon him and them.

239. For the man who is not—day by day—doing work which will earn his dinner, must be stealing his dinner;[165]and the actual fact is that the great mass of men, calling themselves Christians, do actually live by robbing the poor of their bread, and by no other trade whatsoever: and the simple examination of the mode of the produce and consumption of European food—who digs for it, and who eats it—will prove that to any honest human soul.

Nor is it possible for any Christian Church to exist but in pollutions and hypocrisies beyond all words, until the virtues of a life moderate in its self-indulgence, and wide in its offices of temporal ministry to the poor, are insisted on as the normal conditions in which, only, the prayer to God for the harvest of the earth is other than blasphemy.

In the second place. Since in the parable in Luke, the bread asked for is shown to be also, and chiefly, the Holy Spirit (Luke xi. 13), and the prayer, "Give us each day our daily bread," is, in its fullness, the disciples', "Lord, evermore give usthisbread,"—the clergyman's question to his whole flock, primarily literal: "Children, have ye here any meat?" must ultimately be always the greater spiritual one: "Children, have ye here any Holy Spirit?" or, "Have ye not heard yet whether therebeany? and, instead of a Holy Ghost the Lord and Giver of Life, do you only believe in an unholy mammon, Lord and Giver of Death?"

The opposition between the two Lords has been, and will be as long as the world lasts, absolute, irreconcilable, mortal; and the clergyman's first message to his people of this day is—if he be faithful—"Choose ye this day whom ye will serve."

Ever faithfully yours,J. Ruskin.

και αφες ημιν τα οφειλἡματα ημων ως και ημιἑς αφἱεμεν τοις οφειλἑταις ημωνEt dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris.

Brantwood,3rd September.

240.Dear Mr. Malleson,—I have been very long before trying to say so much as a word about the sixth clause of the Pater; for whenever I began thinking of it, I was stoppedby the sorrowful sense of the hopeless task you poor clergymen had, nowadays, in recommending and teaching people to love their enemies, when their whole energies were already devoted to swindling their friends.

But, in any days, past or now, the clause is one of such difficulty, that, to understand it, means almost to know the love of God which passeth knowledge.

But, at all events, it is surely the pastor's duty to prevent his flock frommisunderstanding it; and above all things to keep them from supposing that God's forgiveness is to be had simply for the asking, by those who "willfully sin after they have received the knowledge of the truth."

241. There is one very simple lesson also, needed especially by people in circumstances of happy life, which I have never heard fully enforced from the pulpit, and which is usually the more lost sight of, because the fine and inaccurate word "trespasses" is so often used instead of the single and accurate one "debts." Among people well educated and happily circumstanced it may easily chance that long periods of their lives pass without any such conscious sin as could, on any discovery or memory of it, make them cry out, in truth and in pain,—"I have sinned against the Lord." But scarcely an hour of their happy days can pass over them without leaving—were their hearts open—some evidence written there that they have "left undone the things that they ought to have done," and giving them bitterer and heavier cause to cry, and cry again—forever, in the pure words of their Master's prayer, "Dimitte nobisdebitanostra."

In connection with the more accurate translation of "debts" rather than "trespasses,"[166]it would surely be well to keep constantly in the mind of complacent and inoffensive congregations that in Christ's own prophecy of the manner of the last judgment, the condemnation is pronounced only on the sins of omission: "I was hungry, and ye gave Me no meat."

242. But, whatever the manner of sin, by offense or defect, which the preacher fears in his people, surely he has of late been wholly remiss in compelling their definite recognition of it, in its several and personal particulars. Nothing in the various inconsistency of human nature is more grotesque than its willingness to be taxed with any quantity of sins in the gross, and its resentment at the insinuation of having committed the smallest parcel of them in detail. And the English Liturgy, evidently drawn up with the amiable intention of making religion as pleasant as possible, to a people desirous of saving their souls with no great degree of personal inconvenience, is perhaps in no point more unwholesomely lenient than in its concession to the popular conviction that we may obtain the present advantage, and escape the future punishment, of any sort of iniquity, by dexterously concealing the manner of it from man, and triumphantly confessing the quantity of it to God.

243. Finally, whatever the advantages and decencies of a form of prayer, and how wide soever the scope given to its collected passages, it cannot be at one and the same time fitted for the use of a body of well-taught and experienced Christians, such as should join the services of a Church nineteen centuries old,—and adapted to the needs of the timid sinner who has that day first entered its porch, or of the remorseful publican who has only recently become sensible of his call to a pew.

And surely our clergy need not be surprised at the daily increasing distrust in the public mind of the efficacy of Prayer, after having so long insisted on their offering supplication,at leastevery Sunday morning at eleven o'clock, that the rest of their lives hereafter might be pure and holy, leaving them conscious all the while that they would be similarly required to inform the Lord next week, at the same hour, that "there was no health in them!"

Among, the much-rebuked follies and abuses of so-called "Ritualism," none that I have heard of are indeed so dangerously and darkly "Ritual" as this piece of authorizedmockery of the most solemn act of human life, and only entrance of eternal life—Repentance.

Believe me, dear Mr. Malleson,

Ever faithfully and respectfully yours,J. Ruskin.

και μη εισενἑγκης ημας εις πειρασὁν, αλλἁ ρυσαι ημας απο του ονηρου οτι σου εστιν η βασιλεἱα, και η δυναμις, και η δὁξα, εις τους αιὡνας. Αμἡν.

Et ne nos inducas in tentationem; sed libera nos a malo; quia tuum est regnum, potentia, et gloria in sceeula sceculorum. Amen.

Brantwood,14th September, 1879.

244.Dear Mr. Malleson,—The gentle words in your last letter referring to the difference between yourself and me in the degree of hope with which you could regard what could not but appear to the general mind Utopian in designs for the action of the Christian Church, surely might best be answered by appeal to the consistent tone of the prayer we have been examining.

Is not every one of its petitions for a perfect state? and is not this last clause of it, of which we are to think to-day—if fully understood—a petition not only for the restoration of Paradise, but of Paradise in which there shall be no deadly fruit, or, at least, no tempter to praise it? And may we not admit that it is probably only for want of the earnest use of this last petition that not only the preceding ones have become formal with us, but that the private and simply restricted prayer for the little things we each severally desire, has become by some Christians dreaded and unused, and by others used faithlessly, and therefore with disappointment?

245. And is it not for want of this special directness and simplicity of petition, and of the sense of its acceptance, that the whole nature of prayer has been doubted in our hearts, and disgraced by our lips; that we are afraid to ask God'sblessing on the earth, when the scientific people tell us He has made previous arrangements to curse it; and that, instead of obeying, without fear or debate, the plain order, "Ask, and ye shall receive, that your joy may be full," we sorrowfully sink back into the apology for prayer, that "it is a wholesome exercise, even when fruitless," and that we ought piously always to suppose that the text really means no more than "Ask, and ye shallnotreceive, that your joy may beempty"?

Supposing we were first all of us quite sure that wehadprayed, honestly, the prayer against temptation, and that we would thankfully be refused anything we had set our hearts upon, if indeed God saw that it would lead us into evil, might we not have confidence afterwards that He in whose hand the king's heart is, as the rivers of water, would turn our tiny little hearts also in the way that they should go, and thatthenthe special prayer for the joys He taught them to seek would be answered to the last syllable, and to overflowing?

246. It is surely scarcely necessary to say, farther, what the holy teachers of all nations have invariably concurred in showing,—that faithful prayer implies always correlative exertion; and that no man can ask honestly or hopefully to be delivered from temptation, unless he has himself honestly and firmly determined to do the best he can to keep out of it. But, in modern days, the first aim of all Christian parents is to place their children in circumstances where the temptations (which they are apt to call "opportunities") may be as great and as many as possible; where the sight and promise of "all these things" in Satan's gift may be brilliantly near; and where the act of "falling down to worship me" may be partly concealed by the shelter, and partly excused, as involuntary, by the pressure, of the concurrent crowd.

In what respect the kingdoms of the world, and the glory ofthem, differ from the Kingdom, the Power, and the Glory, which are God's forever, is seldom, as far as I have heard, intelligibly explained from the pulpit; and still less the irreconcilable hostility between the two royalties and realms asserted in its sternness of decision.

Whether it be, indeed, Utopian to believe that the kingdom we are taught to pray formaycome—verily come—for the asking, it is surely not for man to judge; but it is at least at his choice to resolve that he will no longer render obedience, nor ascribe glory and power, to the Devil. If he cannot find strength in himself to advance towards Heaven, he may at least say to the power of Hell, "Get thee behind me;" and staying himself on the testimony of Him who saith, "Surely I come quickly," ratify his happy prayer with the faithful "Amen, even so, come, Lord Jesus."

Ever, my dear friend,Believe me affectionately and gratefully yours,J. Ruskin.

Note.—The following further letters from Mr. Ruskin to Mr. Malleson were printed in "Letters to the Clergy."

Sept. 13th.

247.Dear Mr. Malleson,—I am so very grateful for your proposal to edit the letters without any further reference to me. I think that will be exactly the right way; and I believe I can put you at real ease in the doing of it, by explaining, as I can in very few words, the kind ofcarte blancheI should rejoicingly give you.

Interrupted to-day! more to-morrow with, I hope, the last letter.

J. Ruskin.

14th Sept.

I've nearly done the last letter, but will keep it till to-morrow, rather than finish hurriedly, for the first post. Your nice little note has just come; and I can only say that you cannot please me better than by acting with perfect freedom in all ways; and that I only want to see, or reply to, what you wish me for the matter's sake. And surely there is no occasion for any thought or waste of type aboutmepersonally, except only to express your knowledge of my realdesire for the health and power of the Church, More than this praise you must not give me; for I have learned almost everything, I may say, that I know, by my errors.

I am affectionately yours,J. Ruskin.

17th Oct.

248. I am thankful to see that the letters read clearly and easily, and contain all that was in my mind to get said; and nothing can possibly be more right in every way than the printing and binding,[167]nor more courteous and firm than your preface.

Yes, therewillbe a chasm to cross—atauriformis Aufidus[168]—greater than Rubicon, and the roar of it for many a year has been heard in the distance, through the gathering fog on the earth, more loudly.

The River of spiritual Death to this world, and entrance to Purgatory in the other, come down to us.

When will the feet of the Priests be dipped in the still brim of the water? Jordan overflows his banks already.

When you have put your large edition, with its correspondence, into press, I should like to read the sheets as they are issued; and put merely letters of reference to be taken up in a short "Epilogue." But I don't want to do or say anything more till you have all in perfect readiness for publication. I should merely add my reference letters in the margin, and the shortest possible notes at the end.

J. Ruskin.

FOOTNOTES:[153]These letters were written by Mr. Ruskin to the Rev. F. A. Malleson, Vicar of Broughton-in-Furness, by whom they were read, after a few introductory remarks, before the Furness Clerical Society. They originated, as may be gathered from the first of them, in a request by Mr. Malleson that Mr. Ruskin would address the society on the subject. They have been printed in three forms:—(1) in a small pamphlet (October 1879) "for private circulation only," among the members of the Furness and one or two other clerical societies; (2) in theContemporary Reviewof December 1879; (3) in a volume (Strahan & Co., 1880) entitled "The Lord's Prayer and the Church," and containing also various replies to Mr, Ruskin's letters, and an epilogue by way of rejoinder by Mr. Ruskin himself. This volume was edited by Mr. Malleson, with whose concurrence Mr. Ruskin's contributions to it are reprinted here.—Ed.[154]Called Letter II. in the Furness pamphlet,—where a note is added to the effect that there was a previous unpublished letter.—Ed.[155]In answer to the proposal of discussing the subject during a mountain walk.—F. A. M.[156]Art, xi.[157]Homily xi. of the Second Table.[158]"Arrows of the Chace."[159]See postscript to this letter.—Ed.[160]Referring to the closing sentence of the third paragraph of the fifth 'ter, whichseemedto express what I felt could not be Mr. Ruskin's full meaning, I pointed out to him the following sentence in "Modern Painters:"—"When, in the desert, Jesus was girding Himself for the work of life, angels of life came and ministered unto Him; now, in the fair world, when He is girding Himself for the work of death, the ministrants come to Him from the grave; but from the grave conquered. One from the tomb under Abarim, whichHisown hand had sealed long ago; the other from the rest which He had entered without seeing corruption."On this I made a remark somewhat to the following effect: that I felt sure Mr. Ruskin regarded the loving work of the Father and of the Son to beequalin the forgiveness of sins and redemption of mankind; that what is done by the Father is in reality done also by the Son; and that it is by a mere accommodation to human infirmity of understanding that the doctrine of the Trinity is revealed to us in language, inadequate indeed to convey divine truths, but still the only language possible; and I asked whether some such feeling was not present in his mind when he used the pronoun "His," in the above passage from "Modern Painters," of the Son, where it would be usually understood of the Father; and as a corollary, whether, in the letter, he does not himself fully recognize the fact of the redemption of the world by the loving self-sacrifice of the Son in entire concurrence with the equally loving will of the Father. This, as well as I can recollect, is the origin of the passage in the second paragraph in the seventh letter.—F. A. M.[161]The "Letters to the Clergy" adds note: "Yet hast thou not known Me, Philip? he that hath seen Me hath seen the Father" (John xiv. 9).—Ed.[162]Fors Clavigera, Letter lxxxii. (Seeante, § 148.—Ed.)[163]"Bibliotheca Pastorum," Vol. i. "The Economist of Xenophon," Pref., p. xii—Ed.[164]Seeante, p. 319, § 154; p. 330, § 166.—Ed.[165]"Arrows of the Chace."[166]"Arrows of the Chace."[167]Referring to the first edition, printed for private circulation.—F. A. M.[168]"Sic tauriformis volvitur Aufidus,Qua regna Dauni praefluit AppuliQuum saevit, horrendamque cultisDiluviem meditatur agris."—Hor.,Carm., iv. 14.

[153]These letters were written by Mr. Ruskin to the Rev. F. A. Malleson, Vicar of Broughton-in-Furness, by whom they were read, after a few introductory remarks, before the Furness Clerical Society. They originated, as may be gathered from the first of them, in a request by Mr. Malleson that Mr. Ruskin would address the society on the subject. They have been printed in three forms:—(1) in a small pamphlet (October 1879) "for private circulation only," among the members of the Furness and one or two other clerical societies; (2) in theContemporary Reviewof December 1879; (3) in a volume (Strahan & Co., 1880) entitled "The Lord's Prayer and the Church," and containing also various replies to Mr, Ruskin's letters, and an epilogue by way of rejoinder by Mr. Ruskin himself. This volume was edited by Mr. Malleson, with whose concurrence Mr. Ruskin's contributions to it are reprinted here.—Ed.

[154]Called Letter II. in the Furness pamphlet,—where a note is added to the effect that there was a previous unpublished letter.—Ed.

[155]In answer to the proposal of discussing the subject during a mountain walk.—F. A. M.

[156]Art, xi.

[157]Homily xi. of the Second Table.

[158]"Arrows of the Chace."

[159]See postscript to this letter.—Ed.

[160]Referring to the closing sentence of the third paragraph of the fifth 'ter, whichseemedto express what I felt could not be Mr. Ruskin's full meaning, I pointed out to him the following sentence in "Modern Painters:"—"When, in the desert, Jesus was girding Himself for the work of life, angels of life came and ministered unto Him; now, in the fair world, when He is girding Himself for the work of death, the ministrants come to Him from the grave; but from the grave conquered. One from the tomb under Abarim, whichHisown hand had sealed long ago; the other from the rest which He had entered without seeing corruption."On this I made a remark somewhat to the following effect: that I felt sure Mr. Ruskin regarded the loving work of the Father and of the Son to beequalin the forgiveness of sins and redemption of mankind; that what is done by the Father is in reality done also by the Son; and that it is by a mere accommodation to human infirmity of understanding that the doctrine of the Trinity is revealed to us in language, inadequate indeed to convey divine truths, but still the only language possible; and I asked whether some such feeling was not present in his mind when he used the pronoun "His," in the above passage from "Modern Painters," of the Son, where it would be usually understood of the Father; and as a corollary, whether, in the letter, he does not himself fully recognize the fact of the redemption of the world by the loving self-sacrifice of the Son in entire concurrence with the equally loving will of the Father. This, as well as I can recollect, is the origin of the passage in the second paragraph in the seventh letter.—F. A. M.

"When, in the desert, Jesus was girding Himself for the work of life, angels of life came and ministered unto Him; now, in the fair world, when He is girding Himself for the work of death, the ministrants come to Him from the grave; but from the grave conquered. One from the tomb under Abarim, whichHisown hand had sealed long ago; the other from the rest which He had entered without seeing corruption."

On this I made a remark somewhat to the following effect: that I felt sure Mr. Ruskin regarded the loving work of the Father and of the Son to beequalin the forgiveness of sins and redemption of mankind; that what is done by the Father is in reality done also by the Son; and that it is by a mere accommodation to human infirmity of understanding that the doctrine of the Trinity is revealed to us in language, inadequate indeed to convey divine truths, but still the only language possible; and I asked whether some such feeling was not present in his mind when he used the pronoun "His," in the above passage from "Modern Painters," of the Son, where it would be usually understood of the Father; and as a corollary, whether, in the letter, he does not himself fully recognize the fact of the redemption of the world by the loving self-sacrifice of the Son in entire concurrence with the equally loving will of the Father. This, as well as I can recollect, is the origin of the passage in the second paragraph in the seventh letter.—F. A. M.

[161]The "Letters to the Clergy" adds note: "Yet hast thou not known Me, Philip? he that hath seen Me hath seen the Father" (John xiv. 9).—Ed.

[162]Fors Clavigera, Letter lxxxii. (Seeante, § 148.—Ed.)

[163]"Bibliotheca Pastorum," Vol. i. "The Economist of Xenophon," Pref., p. xii—Ed.

[164]Seeante, p. 319, § 154; p. 330, § 166.—Ed.

[165]"Arrows of the Chace."

[166]"Arrows of the Chace."

[167]Referring to the first edition, printed for private circulation.—F. A. M.

[168]"Sic tauriformis volvitur Aufidus,Qua regna Dauni praefluit AppuliQuum saevit, horrendamque cultisDiluviem meditatur agris."—Hor.,Carm., iv. 14.

[168]

"Sic tauriformis volvitur Aufidus,Qua regna Dauni praefluit AppuliQuum saevit, horrendamque cultisDiluviem meditatur agris."

—Hor.,Carm., iv. 14.

Brantwood, Coniston,June 1880.

249.My dear Malleson,—I have glanced at the proofs you send; andcando no more than glance, even if it seemed to me desirable that I should do more,—which, after said glance, it does in no wise. Let me remind you of what it is absolutely necessary that the readers of the book should clearly understand—that I wrote these Letters at your request, to be read and discussed at the meeting of a private society of clergymen. I declined then to be present at the discussion, and I decline still. You afterwards asked leave to print the Letters, to which I replied that they were yours, for whatever use you saw good to make of them: afterwards your plans expanded, while my own notion remained precisely what it had been—that the discussion should have been private, and kept within the limits of the society, and that its conclusions, if any, should have been announced in a few pages of clear print, for the parishioners' exclusive reading.

I am, of course, flattered by the wider course you have obtained for the Letters, but am not in the slightest degree interested by the debate upon them, nor by any religious debates whatever, undertaken without serious conviction that there is a jot wrong in matters as they are, or serious resolution to make them a tittle better. Which, so far as I can read the minds of your correspondents, appears to me the substantial state of them.[169]

250. One thing I cannot pass without protest—the quantity of talk about the writer of the Letters. What I am, or am not, is of no moment whatever to the matters in hand. I observe with comfort, or at least with complacency, that on the strength of a couple of hours' talk, at a time when I was thinking chiefly of the weatherings of slate you were good enough to show me above Goat's Water, you would have ventured to baptize me in the little lake—as not a goat, but a sheep. The best I can be sure of, myself, is that I am no wolf, and have never aspired to the dignity even of a Dog of the Lord.

You told me, if I remember rightly, that one of the members of the original meeting denounced me as an arch-heretic[170]—meaning, doubtless, an arch-pagan; for a heretic, or sect-maker, is of all terms of reproach the last that can be used of me. And I think he should have been answered that it was precisely as an arch-pagan that I ventured to request a more intelligible and more unanimous account of the Christian Gospel from its preachers.

251. If anything in the Letters offended those of you who hold me a brother, surely it had been best to tell me between ourselves, or to tell it to the Church, or to let me be Anathema Maranatha in peace,—in any case, I must at present so abide, correcting only the mistakes about myself which have led to graver ones about the things I wanted to speak of.[171]

The most singular one, perhaps, in all the Letters is thatof Mr. Wanstall's, that I do not attach enough weight to antiquity. I have only come upon the sentence to-day (29th May), but my reply to it is partly written already, with reference to the wishes of some other of your correspondents to know more of my reasons for finding fault with the English Liturgy.

252. If people are taught to use the Liturgy rightly and reverently, it will bring them all good; and for some thirty years of my life I used to read it always through to my servant and myself, if we had no Protestant church to go to, in Alpine or Italian villages. One can always tacitly pray of it what one wants, and let the rest pass. But, as I have grown older, and watched the decline in the Christian faith of all nations, I have got more and more suspicious of the effect of this particular form of words on the truthfulness of the English mind (now fast becoming a salt which has lost his savor, and is fit only to be trodden underfoot of men). And during the last ten years, in which my position at Oxford has compelled me to examine what authority there wasfor the code of prayer, of which the University is now so ashamed that it no more dares compel its youths so much as to hear, much less to utter it, I got necessarily into the habit of always looking to the original forms of the prayers of the fully developed Christian Church. Nor did I think it a mere chance which placed in my own possession a manuscript of the perfect Church service of the thirteenth century, written by the monks of the Sainte Chapelle for St. Louis; together with one of the same date, written in England, probably for the Diocese of Lincoln; adding some of the Collects, in which it corresponds with St. Louis's, and the Latin hymns so much beloved by Dante, with the appointed music for them.

253. And my wonder has been greater every hour, since I examined closely the text of these and other early books, that in any state of declining, or captive, energy, the Church of England should have contented itself with a service which cast out, from beginning to end, all these intensely spiritual and passionate utterances of chanted prayer (the whole body, that is to say, of the authenticChristianPsalms), and in adopting what it timidly preserved of the Collects, mangled or blunted them down to the exact degree which would make them either unintelligible or inoffensive—so vague that everybody might use them, or so pointless that nobody could be offended by them. For a special instance: The prayer for "our bishops and curates, and all congregations committed to their charge," is, in the Lincoln Service-book, "for our bishop, and all congregations committed tohischarge." The change from singular to plural seems a slight one. But it suffices to take the eyes of the people off their own bishop into infinite space; to change a prayer which was intended to be uttered in personal anxiety and affection, into one for the general good of the Church, of which nobody could judge, and for which nobody would particularly care; and, finally, to change a prayer to which the answer, if given, would be visible, into one of which nobody could tell whether it were answered or not.

254. In the Collects, the change, though verbally slight, is thus tremendous in issue. But in the Litany—word and thought go all wild together. The first prayer of the Litany in the Lincoln Service-book is for the Pope and all ranks beneath him, implying a very noteworthy piece of theology—that the Pope might err in religious matters, and that the prayer of the humblest servant of God would be useful to him:—"Ut Dompnum Apostolicum, et omnes gradus ecclesie in sancta religione conservare digneris." Meaning that whatever errors particular persons might, and must, fall into, they prayed God to keep the Pope right, and the collective testimony and conduct of the ranks below him. Then follows the prayer for their own bishop andhisflock—then for the king and the princes (chief lords), that they (not all nations) might be kept in concord—and then forourbishops and abbots,—the Church of England proper; every one of these petitions being direct, limited, and personally heartfelt;—and then this lovely one for themselves:—

"Ut obsequium servitutis nostre rationabile facias."—"That Thou wouldst make the obedience of our service reasonable" ("which is your reasonable service").

This glorious prayer is, I believe, accurately an "early English" one. It is not in the St. Louis Litany, nor in a later elaborate French fourteenth century one; but I find it softened in an Italian MS. of the fifteenth century into "ut nosmet ipsos in tuo sancto servitio confortare et conservare digneris,"—"that Thou wouldst deign to keep and comfort us ourselves in Thy sacred service" (the comfort, observe, being here asked for whether reasonable or not!); and in the best and fullest French service-book I have, printed at Rouen in 1520, it becomes, "ut congregationes omnium sanctorum in tuo sancto servitio conservare digneris;" while victory as well as concord is asked for the king and the princes,—thus leading the way to that for our own Queen's victory over all her enemies, a prayer which might now be advisedly altered into one that she—and in her, the monarchy of England—might find more fidelity in their friends.

255. I give one more example of the corruption of our Prayer-Book, with reference to the objections taken by some of your correspondents to the distinction implied in my Letters between the Persons of the Father and the Christ.

The "Memoria de Sancta Trinitate," in the St. Louis service-book, runs thus:—

"Omnipotens sempiterne Deus, qui dedisti famulis tuis in confessione vere fidei eterne Trinitatis gloriam agnoscere, et in potentia majestatis adorare unitatem, quesumus ut ejus fidei firmitate ab omnibus semper muniemur adversis. Qui vivis et regnas Deus, per omnia secula seculorum. Amen."

"Almighty and everlasting God, who has given to Thy servants, in confession of true faith to recognize the glory of the Eternal Trinity, and in the power of Majesty to pray to the Unity; we ask that by the firmness of that faith we may be always defended from all adverse things, who livest and reignest God through all ages. Amen."

256. Turning to our Collect, we find we have first slipped in the word "us" before "Thy servants," and by that little insertion have slipped in the squire and his jockey, and the public-house landlord—and anyone else who may chance to have been coaxed, swept, or threatened into Church on Trinity Sunday, and required the entire company of them to profess themselves servants of God, and believers in the mystery of the Trinity. And we think we have done God a service!

"Grace." Not a word about grace in the original. You don't believe by having grace, but by having wit.

"To acknowledge." "Agnosco" is to recognize, not to acknowledge. Toseethat there are three lights in a chandelier is a great deal more than to acknowledge that they are there.

"To worship." "Adorare" is to pray to, not to worship. You may worship a mere magistrate; but youprayto the Father, Son, and Holy Ghost.

The last sentence in the English is too horribly mutilated to be dealt with in any patience. The meaning of the greatold collect is that by the shield of that faith we may quench all the fiery darts of the devil. The English prayer means, if it means anything, "Please keep us in our faith without our taking any trouble; and, besides, please don't let us lose our money, nor catch cold."

"Who livest and reignest." Right; but how many of any extant or instant congregations understand what the two words mean? That God is a living God, not a dead Law; and that He is a reigning God, putting wrong things to rights, and that, sooner or later, with a strong hand and a rod of iron; and not at all with a soft sponge and warm water, washing everybody as clean as a baby every Sunday morning, whatever dirty work they may have been about all the week.

257. On which latter supposition your modern Liturgy, in so far as it has supplemented instead of corrected the old one, has entirely modeled itself,—producing in its first address to the congregation before the Almighty precisely the faultfulest and foolishest piece of English language that I know in the whole compass of English or American literature. In the seventeen lines of it (as printed in my old-fashioned, large-print Prayer-Book), there are seven times over two words for one idea.

1. Acknowledge and confess.2. Sins and wickedness.3. Dissemble nor cloke.4. Goodness and mercy.5. Assemble and meet.6. Requisite and necessary.7. Pray and beseech.

There is, indeed, a shade of difference in some of these ideas for a good scholar, none for a general congregation;[172]and what difference they can guess at merely muddles their heads: to acknowledge sin is indeed different from confessing it, but it cannot be done at a minute's notice; and goodness is a different thing from mercy, but it is by no means God's infinite goodness that forgives our badness, but that judges it.

258. "The faultfulest," I said, "and the foolishest." After using fourteen words where seven would have done, what is it that the whole speech gets said with its much speaking? This Morning Service of all England begins with the assertion that the Scripture moveth us in sundry places to confess our sins before God.Doesit so? Have your congregations ever been referred to those sundry places? Or do they take the assertion on trust, or remain under the impression that, unless with the advantage of their own candor, God must remain ill-informed on the subject of their sins?

"That we should not dissemble nor cloke them."Canwe then? Are these grown-up congregations of the enlightened English Church in the nineteenth century still so young in their nurseries that the "Thou, God, seest me" is still not believed by them if they get under the bed?

259. Let us look up the sundry moving passages referred to.

(I suppose myself a simple lamb of the flock, and only able to use my English Bible.)

I find in my concordance (confess and confession together) forty-two occurrences of the word. Sixteen of these, including John's confession that he was not the Christ, and the confession of the faithful fathers that they were pilgrims on the earth, do indeed move us strongly to confess Christ before men. Have you ever taught your congregations what that confession means? They are ready enough to confess Him in church, that is to say, in their own private synagogue.Will they in Parliament? Will they in a ballroom? Will they in a shop? Sixteen of the texts are to enforce their doingthat.

The most important one (1 Tim. vi. 13) refers to Christ's own good confession, which I suppose was not of His sins, but of His obedience. How many of your congregations can make any such kind of confession, or wish to make it?

The eighteenth, nineteenth, and twentieth (1 Kings viii. 33, 2 Chron. vi. 26, Heb. xiii. 15) speak of confessing thankfully that God is God (and not a putrid plasma nor a theory of development), and the twenty-first (Job xl. 14) speaks of God's own confession, that no doubt we are the people, and that wisdom shall die with us, and on what conditions He will make it.

260. There remains twenty-one texts which do speak of the confession of our sins—very moving ones indeed—and Heaven grant that some day the British public may be moved by them.

(1.) The first is Lev. v. 5, "He shall confess that he hath sinnedin that thing." And if you can get any soul of your congregation to say he has sinned inanything, he may do it in two words for one if he likes, and it will yet be good liturgy.

(2.) The second is indeed general—Lev. xvi. 21: the command that the whole nation should afflict its soul on the great day of atonement once a year. The Church of England, I believe, enjoins no such unpleasant ceremony. Her festivals are passed by her people often indeed in the extinction of their souls, but by no means in their intentional affliction.

(3, 4, 5.) The third, fourth, and fifth (Lev. xxvi. 40, Numb. v. 7, Nehem. i. 6) refer all to national humiliation for definite idolatry, accompanied with an entire abandonment of that idolatry, and of idolatrous persons. How soonthatform of confession is likely to find a place in the English congregations the defenses of their main idol, mammon, in the vilest and cruelest shape of it—usury—with which this book has been defiled, show very sufficiently.

261. (6.) The sixth is Psalm xxxii. 5—virtually the whole of that psalm, which does, indeed, entirely refer to the greater confession, once for all opening the heart to God, which can be by no means done fifty-two times a year, and which, once done, puts men into a state in which they will never again say there is no health in them; nor that their hearts are desperately wicked; but will obey forever the instantly following order, "Rejoice in the Lord, ye righteous, and shout for joy, all ye that are true of heart."

(7.) The seventh (Acts xxiv. 14) is the one confession in which I can myself share:—"After the way which they call heresy, so worship I the Lord God of my fathers."

(8.) The eighth (James v. 16) tells us to confess our faults—not to God, but "one to another"—a practice not favored by English catechumens—(by the way, whatdoyou all mean by "auricular" confession—confession that can be heard? and is the Protestant pleasanter form one that can't be?)

(9.) The ninth is that passage of St. John (i. 9), the favorite evangelical text, which is read and preached by thousands of false preachers every day, without once going on to read its great companion, "Beloved, if our heart condemn us, God is greater than our heart, and knoweth all things; but if our heart condemn usnot, then have we confidence toward God." Make your people understand the second text, and they will understand the first. At present you leave them understanding neither.

262. And the entire body of the remaining texts is summed in Joshua vii. 19 and Ezra x. 11, in which, whether it be Achan, with his Babylonish garment, or the people of Israel, with their Babylonish lusts, the meaning of confession is simply what it is to every brave boy, girl, man, and woman, who knows the meaning of the word "honor" before God or man—namely, to say what they have done wrong, and to take the punishment of it (not to get it blanched over by any means), and to do it no more—which is so far from being a tone of mind generally enforced either by the English, orany other extant Liturgy, that, though all my maids are exceedingly pious, and insist on the privilege of going to church as a quite inviolable one, I think it a scarcely to be hoped for crown and consummation of virtue in them that they should tell me when they have broken a plate; and I should expect to be met only with looks of indignation and astonishment if I ventured to ask one of them how she had spent her Sunday afternoon.

"Without courage," said Sir Walter Scott, "there is no truth; and without truth there is no virtue." The sentence would have been itself more true if Sir Walter had written "candor" for "truth," for it is possible to be true in insolence, or true in cruelty. But in looking back from the ridges of the Hill Difficulty in my own past life, and in all the vision that has been given me of the wanderings in the ways of others—this, of all principles, has become to me surest—that the first virtue to be required of man is frankness of heart and lip: and I believe that every youth of sense and honor, putting himself to faithful question, would feel that he had the devil for confessor, if he had not his father or his friend.

263. That a clergyman should ever be so truly the friend of his parishioners as to deserve their confidence from childhood upwards, may be flouted as a sentimental ideal; but he is assuredly only their enemy in showing his Lutheran detestation of the sale of indulgences by broadcasting these gratis from his pulpit.

The inconvenience and unpleasantness of a catechism concerning itself with the personal practice as well as the general theory of duty, are indeed perfectly conceivable by me: yet I am not convinced that such manner of catechism would therefore be less medicinal; and during the past ten years it has often been matter of amazed thought with me, while our President at Corpus read prayers to the chapel benches, what might by this time have been the effect on the learning as well as the creed of the University, if, forty years ago, our stern old Dean Gaisford, of the House ofChrist, instead of sending us to chapel as to the house of correction, when we missed a lecture, had inquired, before he allowed us to come to chapel at all, whether we were gamblers, harlot-mongers, or in concealed and selfish debt.

264. I observe with extreme surprise in the preceding letters the unconsciousness of some of your correspondents, that there ever was such a thing as discipline in the Christian Church. Indeed, the last wholesome instance of it I can remember was when my own great-great uncle Maitland lifted Lady —— from his altar-rails, and led her back to her seat before the congregation, when she offered to take the Sacrament, being at enmity with her son.[173]But I believe a few hours honestly spent by any clergyman on his Church history would show him that the Church's confidence in her prayer has been always exactly proportionate to the strictness of her discipline; that her present fright at being caught praying by a chemist or an electrician, results mainly from her having allowed her twos and threes gathered in the name of Christ to become sixes and sevens gathered in the name of Belial; and that therefore her now needfulest duty is to explain to her stammering votaries, extremely doubtful as they are of the effect of their supplications either on politics or the weather, that although Elijah was a man subject to like passions as we are, he had them better under command; and that while the effectual fervent prayer of a righteous man availeth much, the formal and lukewarm one of an iniquitous man availeth—much the other way.

Such an instruction, coupled with due explanation of thenature of righteousness and iniquity, directed mainly to those who have the power of both in their own hands, being makers of law, and holders of property, would, without any further debate, bring about a very singular change in the position and respectability of English clergymen.

265. How far they may at present be considered as merely the Squire's left hand, bound to know nothing of what he is doing with his right, it is for their own consciences to determine.

For instance, a friend wrote to me the other day, "Will you not come here? You will see a noble duke destroying a village as old as the Conquest, and driving out dozens of families whose names are in Domesday Book, because, owing to the neglect of his ancestors and rackrenting for a hundred years, the place has fallen out of repair, and the people are poor, and may become paupers. A local paper ventured to tell the truth. The duke's agent called on the editor, and threatened him with destruction if he did not hold his tongue." The noble duke, doubtless, has proper Protestant horror of auricular confession. But suppose, instead of the local editor, the local parson had ventured to tell the truth from his pulpit, and even to intimate to his Grace that he might no longer receive the Body and Blood of the Lord at the altar of that parish! The parson would scarcely—in these days—have been therefore made bonfire of, and had a pretty martyr's memorial by Mr. Scott's pupils; but he would have lighted a goodly light, nevertheless, in this England of ours, whose pettifogging piety has now neither the courage to deny a duke's grace in its church, nor to declare Christ's in its Parliament.

266. Lastly. Several of your contributors, I observe, have rashly dipped their feet in the brim of the water of that raging question of Usury; and I cannot but express my extreme regret that you should yourself have yielded to the temptation of expressing opinions which you have had no leisure either to sound or to test. My assertion, however, that therich lived mainly by robbing the poor, referred not to Usury, but to Rent; and the facts respecting both these methods of extortion are perfectly and indubitably ascertainable by any person who himself wishes to ascertain them, and is able to take the necessary time and pains. I see no sign, throughout the whole of these letters, of any wish whatever, on the part of one of their writers, to ascertain the facts, but only to defend practices which they hold to be convenient in the world, and are afraid to blame in their congregations. Of the presumption with which several of the writers utter their notions on the subject, I do not think it would be right to speak farther, in an epilogue to which there is no reply, in the terms which otherwise would have been deserved. In their bearing on other topics, let me earnestly thank you (so far as my own feelings may be permitted voice in the matter) for the attention with which you have examined, and the courage with which you have ratified, or at least endured, letters which could not but bear at first the aspect of being written in a hostile—sometimes even in a mocking spirit. That aspect is untrue, nor am I answerable for it: the things of which I had to speak could not be shortly described but in terms which might sound satirical; for all error, if frankly shown, is precisely most ridiculous when it is most dangerous, and I have written no word which is not chosen as the exactest for its occasion, whether it move sigh or smile. In my earlier days I wrote much with the desire to please, and the hope of influencing the reader. As I grow older and older, I recognize the truth of the Preacher's saying, "Desire shall fail, and the mourners go about the streets;" and I content myself with saying, to whoso it may concern, that the thing is verily thus, whether they will hear or whether they will forbear. No man more than I has ever loved the places where God's honor dwells, or yielded truer allegiance to the teaching of His evident servants. No man at this time grieves more for the danger of the Church which supposes him her enemy, while she whispers procrastinatingpaxvobiscumin answer to the spurious kiss of those who would fain toll curfew over the last fires of English faith, and watch the sparrow find nest where she may lay her young, around the altars of the Lord.

Ever affectionately yours,J. Ruskin.

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