"Our life lies eastward: every daySome little of that mystic wayBy trembling feet is trod:In thoughtful fast, and quiet feast,Our thoughts go travelling to the EastTo our incarnate God.Fresh from the Font, our childhood's prime,To life's most oriental time,—"Still doth it eastward turn in prayer,And rear its saving altar there:Still doth it eastward turn in creed,While faith in awe each gracious deedOf her dear Saviour's love doth plead;Still doth it turn at every lineTo the fair East—in sweet mute signThat through our weary strife and pain,We crave our Eden back again."Faber.
"Our life lies eastward: every daySome little of that mystic wayBy trembling feet is trod:In thoughtful fast, and quiet feast,Our thoughts go travelling to the EastTo our incarnate God.Fresh from the Font, our childhood's prime,To life's most oriental time,—
"Still doth it eastward turn in prayer,And rear its saving altar there:Still doth it eastward turn in creed,While faith in awe each gracious deedOf her dear Saviour's love doth plead;Still doth it turn at every lineTo the fair East—in sweet mute signThat through our weary strife and pain,We crave our Eden back again."
Faber.
Sutton Benger Church
"Ihope you and my friend Mr. Beeland here are now working harmoniously together at Droneworth," said Mr. Ambrose to Sir John Adamley, as with Mr. Acres and the Vicar of Droneworth they were enjoying a pleasant afternoon stroll in the gardens of the Hall.
"Well, I think we must say yes and no to that, for though we have never had any difference of opinion respecting the restoration of our church since the evening when I first had the pleasure of meeting you—and, indeed, I am proud, and we are all proud, of our renovated and beautiful church—yet there is one point on which we cannot quite agree. You see I am Lay Rector, and though I have long ago given up my old selfish idea about pews, and only claim the space in the church which I really want to occupy, yet I do consider that, as the chancel belongs to me, I have a right to a placetherefor my family and servants, as well as for myself. But, unfortunately, Mr. Beeland thinks otherwise."
"The chancel is furnished with handsome oak stalls for the choristers, I believe; as every chancel ought to be. You propose, if I understand you, to remove the choristers, and to occupy the stalls for yourselves and servants?"
"I think I have a right to do so."
"The right is very doubtful. The position of a lay rector is altogether an anomalous one; but the duty and the privilege connected with it are, to my mind, definite and plain enough. The duty is to keep out the wind and water from the chancel, the privilege is to receive the great tithes of the parish. Now, of course, this privilege and duty were originally never intended to be associated with other than a spiritual office. The tithes were for the support of the parish priest, and in return forthem, there was laid upon him not only the spiritual supervision of the parish, but also the duty of keeping theshellof that portion of the church which was occupied by him and the assisting clerks sound and entire. Now, of course, the rector, being a priest, had a right to his proper place in the chancel; and I by no means deny that the lay rector succeeds to the same right; but my belief is that the right (if any) extendsno farther than himself. He represents the clerical rector, who certainly could only claim a right to a seat forhimself, and it is my opinion the layman can claim no more. But, my dear sir, this is surely a case where higher considerations than mere legal rights should have influence. Even if you have the right, ought you not to waive it? For you cannot doubt that the chancel was never built to supply seats for the Squire's family, but for the priest and those whose office it is specially to assist him inleadingthe prayers and praises of the congregation. No church is properly ordered where the chancel stalls are not occupied by the choir; and you can only rightly occupy a place there as one of them. So I venture to advise you to follow the example of our friend Mr. Acres, and next Sunday put on a surplice, and take your place as a member of the choir, for you have a good bass voice, which would be of great assistance there."
"So you really think my claims as a lay rector should come down to this?"
"Nay, I think they should comeupto this, for your highest, as well as most fitting office as a lay rector, is to assist in his duties the Vicar of your parish."
"Well, I will think about that. You have studied these matters much more deeply than I have, and you always have the best of the argument. But I have something more to say. I should like to have your opinion as to the proper arrangement and furniture of the whole of the chancel[139], for ours has not yet been completed, and I have undertaken to finish it."
"I will gladly give you my opinion on the subject. Of course, the altar should be the central and principal object in the church. For this reason, the east of the chancel should be the highest part, but for evident reasons the whole of the chancel should be higher than the nave[140]. There should be a marked difference between the chancel—or choir, and the sanctuary—or space immediately surrounding the altar; a difference which had its type in the 'Holy Place' and the 'Holy of Holies' of the Jewish temple. Thelectern—or desk, from which the lessons are read, and thefaldstool—or Litany desk, may be either just without or within the chancel screen. Thesedilia[141]—a stone recess for the seats of the officiating clergy, with thepiscina[142]—should be on the south side, and thecredence[143]tablemay be on the north or south side of the altar. Thereredos[144], at the east end of the chancel, should be the most costly and elaborate part of the church, as it is connected with the most dignified portion of the building. Its most prominent feature should be the symbol of our salvation, and whatever adornment is employed, it should have distinct reference to the 'sacrifice of the death of Christ.'Empty nichesshould here and every where be carefully avoided; for they have little beauty and no meaning. Without their tenants, they are ridiculous forms of ornamentation, for the corbel—or bracket, has no meaning unless it is intended to support a figure, nor its canopy, unless intended to shelter and protect one. I have seen slabs containing epitaphs and the armorial bearings of private persons, as well as theroyal shield, substituted for a proper reredos, but this is a sad profanation[145]. There is one thing worse; and that is engraving armorial bearings on the sacred vessels. Theprayer desk[146]should form part of the choir stalls, and look in the same direction; this desk should not face the congregation, as the priest does not preach the prayerstothe congregation, but says the prayerswiththem. When the Absolution is said, the case is different, and the propriety of the change of posture and position is evident. This is directly addressedtothe congregation, and to be 'pronounced by the prieststanding.' So in the Communion Office the Priest is directed tostand up, and, turning himself to the people, pronounce the Absolution."
"I quite acknowledge the justness of what you say on these points, and shall gladly avail myself of your further counsel; specially I shall be grateful for your advice respecting the construction of thealtar, and providing its proper furniture: but I have now already trespassed so long on your time, that I must only ask you to explain one thing more, and that is the meaning of the two little hollow square places in the north wall of our chancel."
"They formerly were closets, and had doors, no doubt, of carved oak. They are commonly calledalmeries, and are to be found in all old churches, their use in the chancel being to holdthe sacred vessels used at the altar; even where they can no longer be utilized, they ought to be preserved as objects of interest[147]."
Llanfaenor Church
CHAPTER XXIVTHE ALTAR"We have an altar."Heb.xiii. 10.
CHAPTER XXIV
THE ALTAR
"We have an altar."
Heb.xiii. 10.
"Whene'er I seek the holy altar's rail,And kneel to take the grace there offer'd me,It is no time to task my reason frail,To try Christ's words, and search how they may be.Enough, I eat His flesh, and drink His blood;More is not told—to ask it is not good."I will not say with these, that bread and wineHave vanish'd at the consecration prayer;Far less, with those, deny that aught Divine,And of immortal seed, is hidden there.Hence, disputants! The din which ye admireKeeps but ill measure with the church's choir."Lyra Apostolica.
"Whene'er I seek the holy altar's rail,And kneel to take the grace there offer'd me,It is no time to task my reason frail,To try Christ's words, and search how they may be.Enough, I eat His flesh, and drink His blood;More is not told—to ask it is not good.
"I will not say with these, that bread and wineHave vanish'd at the consecration prayer;Far less, with those, deny that aught Divine,And of immortal seed, is hidden there.Hence, disputants! The din which ye admireKeeps but ill measure with the church's choir."
Lyra Apostolica.
St. Alban's Church, Holborn
It was late in the evening before the other guests had left the Hall, and our four friends sat down together in the library, without fear of interruption, to continue the conversation of the afternoon.
"I should like you to tell me, Mr. Ambrose," said Sir John, "whether you consider that the wordaltaris properly applied to a table made of wood."
"Oh, most certainly it is. The term is equally applicable, whether the altar be made of wood or stone. No doubt stone was the material first used[148], yet at so early a period as the building of the tabernacle, we read that God commanded Moses to make an altar ofwood[149]. In the earliest days of the Christian Church the altars were, probably without exception, made of wood; but afterwards it became the practice to erect them of stone, and from the sixth[150]to the sixteenth century this rule was all but universal."
"How is the change to be accounted for?"
"During the persecutions of the early Christians under the heathen Emperors of Rome, they resorted, as you are aware, to the subterranean catacombs there, as the only places where they could, in comparative safety, hold their religious services. Here the stone altar-tombs of those who had suffered martyrdom offered the most convenient and fitting altars for the celebration of the Holy Eucharist. In after times, when theChurch was prosperous and at peace, the remembrance of these altar-tombs not only suggested the material for the Christian altar, but also the custom of erecting it over the relics of saints and martyrs. This custom of building the altar over the bones of martyrs (which is still continued in the Roman Church, but which has for many years ceased to be the practice in our own), is, moreover, supposed to have reference to that mysterious vision in the Revelation of St. John, which you will remember he thus describes: 'When the Lamb had opened the fifth seal, I saw under the altar the souls of them that were slain for the Word of God, and for the testimony which they held[151].'
"The use of stone instead of wood was, no doubt, adopted also for other reasons than the one I have stated. Stone altars were less liable to desecration; they possess, too, a symbolism of their own, representing both theincarnationandentombmentof our Blessed Lord[152]. The scriptural symbol of a Rock[153], as representing our Lord, might appear to be more evidently connected with the stone than the wooden altar, but this symbol must always be associated with the idea of altar, of whatever material it is made. The wooden altar, on the other hand, may seem to refer more directly to theinstitutionof theLord's Supper; and the altar candlesticks have, of course, a peculiar and very manifest appropriateness when the altar is so considered."
"But surely, my friend, the wordtableseems to be here exactly applicable."
"Yes, so it is; but you must not try to separate things which are inseparable. Every altar is a table, though every table is not an altar. Both terms are correct, but the one must not be supposed to exclude the other; and it would be strange indeed if, having apriestand anoblation[154], the church should be without analtar. The top slab of the altar is the table[155], whether it is made of wood or stone. Where this slab isof stone, it has from early times been considered to represent the stone rolled to the mouth of the sepulchre of our Lord. In the Greek Church thesealthat was set on the stone[156]is represented by the consecrated wafer; in the Roman Church this seal is represented by the small square stone let into the centre of the altar table[157]. In the primitive Church there was but one altar in each church, but afterwards it became a custom to erect many others, dedicated to as many saints and martyrs. This was the custom in our own Church—just as it is still in the Roman Church—before Queen Elizabeth ordered all altars to be removed in every church, except thehigh altar, which is the only one we now retain; and, for my part, I certainly wish for no other. But at the same timeall stone altarswere ordered to be removed, and then altars of wood were once more placed in almost every church. I am sorry to say the old stone altars were broken up and desecrated. Some few, however, of them escaped[158], and many more have since that time been erected. There are probably hundreds of stone altars to be found in our cathedrals, college chapels, and parish churches, and I don't suppose (though some seem to do so) that people attach more superstitious meaning to them than to the most modern oaken Communion table. But, as I said before, to my mind it is indifferent whether the altar be of wood or stone."
"I should like your opinion about the proper furniture for the altar."
"First, with regard to itscovering: the canon directs that the altar shall be covered with 'a carpet of silk, or other decent stuff' on ordinary occasions, and with 'a fair linen cloth' atthe time of the celebration of Holy Communion. This order allows considerable liberty as to colour and pattern; but it appears to imply that it should be as rich as the circumstances of each case will allow[159]. Where cloths of more than one colour are used, these five—in accordance with very ancient practice—are commonly employed as specially adapted to the different seasons of the Christian year:white, at Christmas and certain other festivals, as emblematical of purity;red, as representing the blood of martyrs, and at Pentecost, as emblematic of the fiery tongues;green, for general use, as the prevailing colour of nature, and a sort of middle colour between the rest in use;violetandblackas colours of mourning."
"But, surely, this variety isunnecessary?"
"Most assuredly. Nevertheless, where they can conveniently be had, they areappropriate, and teach their own lesson. It was notnecessaryto put a cloth of black on the altar at Droneworth when your father died two years since; and I am doubtful whether Mr. Beeland was quite right in doing so. But surely if you thought it was right for him to do this at the funeral of a mere mortal man, you cannot say that it is wrong to use a black altar-cloth onGood Friday; and, of course, the same argument applies to all the rest. With regard to the custom in some places of covering half the church with black for a month, because some rich man has died in the parish—I say plainly that I regard that as next to impiety and profanation."
"I see the justness of your words. What do you say tocushionson the altar?"
"Say!they ought never to be there. I can imagine nothing more out of place. I have often wondered for what purpose they could originally have been put there. They are certainly not required, nor yet convenient as a rest for the Altar Service Book. It is too shocking to suppose they were intended to enable the priest to rest his arms and head softly on God's altar! I have sometimesfancied I see their origin in an old custom observed in the Roman Church of placing the two lambs, whose wool was used for making the palls[160]with which the Bishop of Rome invests his archbishops with their archiepiscopal authority, ontwo richly embroidered cushions, one of which was placed on the north, the other on the south side of the altar; but I know not. Adeskof brass or oak is convenient to support the office-book, andtwo candlesare ordered to be placed on the altar."
"But, my dear sir, I am told that is a veryRomishcustom."
"Well, Sir John, and so it is a very Romish custom to say the Lord's Prayer, and it is a very Hindoo custom for a wife to love her husband with a special devotion; but we shall not, for either reason, be disposed to blame either custom. The thing with us, like every thing else, is either right or wrongin itself, independent of the use of any other Church. But it so happens that this is the very reverse to a Romish custom, for these two candles were ordered to be placed on the altar in direct opposition to the custom of the Roman Catholic Church[161]. Nothing can be more expressive, and utterly unobjectionable, than the symbolism of thesetwocandles (of course, it is notnecessarythat they should belightedin order to preserve their emblematic meaning), and I should be very sorry to see this simple symbolism broken into by the introduction of more than two lights upon the altar[162]. I have not by any meansmentioned all that is required for the service of the altar; I have only spoken of its ordinary furniture. That which is specially required for the Eucharistic services is, doubtless, already provided in your church."
"Before we say good-night," said Mr. Acres, "let me ask you one question indirectly connected with this subject. I notice that many of my neighbours receive the consecrated breadon the palm of the hand, some holding both hands in the form of a cross. I suppose this is in accordance with your instruction: I should like to know the reason for it. Where there are high altar-rails—which I much object to, and which, of course, are altogether unnecessary when the chancel screen is properly arranged, as with us—this custom would be very inconvenient."
"The short rail, north and south, for the use of the aged and infirm, is certainly all that is required. As regards the manner of receiving the sacred element, to which you refer, I certainly have recommended it, and for these reasons: it is much more convenient both for the priest and the communicant; it avoids all danger of any portion of the bread falling on the floor; and it is most in accordance with the rubric, which directs that the minister shall deliver the communionintothe hands of the recipients."
"Thank you. I consider your reasons as amply sufficient, and I see no possible objection to the custom."
CHAPTER XXVTHE ORGAN-CHAMBER"Samuel ministered before the Lord, being a child, girded with a linen ephod."1Sam.ii. 18.
CHAPTER XXV
THE ORGAN-CHAMBER
"Samuel ministered before the Lord, being a child, girded with a linen ephod."
1Sam.ii. 18.
"But let my due feet never failTo walk the studious cloisters pale,And love the high embowèd roof,With antique pillars, massy proof,And storied windows, richly dight,Casting a dim religious light.There let the pealing organ blow,To the full-voiced quire below,In service high, and anthems clear,As may with sweetness, through mine ear,Dissolve me into ecstasies,And bring all Heaven before mine eyes."Il Penseroso.
"But let my due feet never failTo walk the studious cloisters pale,And love the high embowèd roof,With antique pillars, massy proof,And storied windows, richly dight,Casting a dim religious light.There let the pealing organ blow,To the full-voiced quire below,In service high, and anthems clear,As may with sweetness, through mine ear,Dissolve me into ecstasies,And bring all Heaven before mine eyes."
Il Penseroso.
Icklesham Church
"And so, Harry, my boy, you have really made up your mind to be a chorister?" said Mr. Ambrose to old Matthew's grandson, one Sunday morning.
"Yes, if you please, sir," was his reply. "Grandfather says he should like me to be one."
"And you wish it yourself, do you?"
"Yes, sir."
"Very well. You are a well-conducted boy, and God has given you a good musical voice, so we shall be very pleased to have you amongst us. But you must never forget that there is not only a high honour, but also a very solemn responsibility connected with the office of a chorister. Always remember, then, that you are in a very especial wayGod's servant, that His eye is upon you, and that He will expect you to do your duty in thevery best way you possibly can. You mustsing and give praise with the best member that you have[163]—that is, you must devote to God's praise and glory the very best service you can render. You are a little boy to talk to about setting a good example to a congregation, composed for the most part of persons so much older than yourself, but yet that is one of your chief duties. When you are in the choir, the eyes of all the congregation are upon you, and they should not onlyhearyou singing as well as you can, and so be led themselves to join heartily in the musical parts of the service, but alsoat all other timesthey shouldseeyou reverent and devout in your conduct; and be sure, my boy, this good and serious behaviour of yours will have its influence upon others, though perhaps they may be hardly conscious of it. Now there is enough in this to make you very serious, but yet the thought that Godpermits you in your young years thus to help in promoting His glory, and to be such a blessing to your fellow-creatures, should make you very happy and very thankful to Him." ...
Before the commencement of the Morning Prayers little Harry was solemnly admitted a member of the choir. The ceremony was a very simple, but yet a very solemn one. On this occasion the usual order of entering the church was reversed. Mr. Ambrose came first, then the eight senior members of the choir, then the seven boy choristers, and last came Harry. All wore their surplices except Harry, and he carried his new little surplice on his arm. During the procession solemn music was played on the organ. As soon as it ceased, all knelt down to say their private prayers, Harry kneeling on a cushion prepared for him at the entrance to the chancel. It was the custom at St. Catherine's for all the congregation to stand up when the priest and choir entered; which custom, besides being a mark of respect for His presence to whom they were about to dedicate their worship and service, had this advantage—that it induced all to say their private prayers at the same time, and thus avoided much confusion; it tended also to prepare the mindat onceto enter into the spirit of thepublicservice.
After a short pause, Mr. Ambrose read a portion of the third chapter of the first book of Samuel. He then addressed Harry in these words:—
"Henry, before I proceed to admit you a member of the choir of this church, you must promise, before God and this congregation, that in the solemn office on which you are about to enter, you will always strive above all things to promote His glory. Do you so promise?"
Little Harry, in a timid, trembling voice, answered, "I do so promise."
The Vicar and choir then sang, alternately, the following sentences:—
Priest.—"Our help is in the name of the Lord;"
Choir.—"Who made heaven and earth."
P.—"O Lord, bless and keep this Thy servant;"
C.—"Who putteth his trust in Thee."
P.—"Accept his service in this Thy House;"
C.—"And make the voice of Thy praise to be glorious."
P.—"Lord, hear our prayer;"
C.—"And let our crying come unto Thee."
Mr. Ambrose then read these verses:—
"And it came to pass, when the priests were come out of the holy place—also the Levites, which were the singers, all of them of Asaph, of Heman, of Jeduthun, with their sons and their brethren, being arrayed in white linen, having cymbals and psalteries and harps, stood at the east end of the altar, and with them an hundred and twenty priests sounding with trumpets:—it came even to pass as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord; and when they lifted up their voice with the trumpets and cymbals, and instruments of music, and praised the Lord, saying, For He is good; for His mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord; so that the priests could not stand to minister by reason of the cloud: for the glory of the Lord had filled the house of God[164]."
The choir then sang, "Glory be to Thee, O God," during which time the senior choir boy led little Harry into the middle of the choir, where he knelt down on a cushion prepared for him.
Mr. Ambrose then said this prayer: "O most merciful Father, before whom 'Samuel ministered, being a child, girded with a linen ephod,' give, we pray Thee, to this Thy youthful servant such gifts as shall enable him to sing Thy praise, and promote Thy glory in this Thy Temple, and grace to worship Thee acceptably in the beauty of holiness, and to adorn the doctrine of Christ his Saviour in all things. Amen."
Harry then stood up, and as Mr. Ambrose placed on him his little surplice, he said,—
"Henry, I robe you in this surplice in token that you are now set apart to be a chorister, and, together with those around you, to assist in the high and glorious work of leading the praises of God in this church: let the whiteness of this robe always remind you of that purity which should mark the service you here offer up to God. I pray you never, either hereor elsewhere, to disgrace this robe of your solemn office. What you sing with your lips believe in your heart, and what you believe in your heart fulfil in your life; and may God so bless and protect you, that when this life is ended, you may join that angel choir who in robes of white sing before the Throne, 'Glory to God and to the Lamb for ever and ever.' Amen."
The new chorister then took his place in the choir, whilst the organ almost thundered the following chorus, in which all joined:—
"O Great and Mighty God, with angels and archangels we laud and magnify Thy glorious name. Amen."
The usual morning service then proceeded. Many eyes were fixed on the earnest, thoughtful little face that appeared for the first time in the choir; and with not a little pardonable pride did old Matthew watch the hearty efforts of his grandson to fulfil the promise he had just made.
It had long been a custom for the Vicar and Mr. Mendles, the organist, to partake of a late meal at the Hall when their Sunday duties were ended; and on this Sunday evening the Squire accompanied them home from church.
"Our little friend," said he, "will be quite an acquisition to the choir; he has a very sweet voice."
"Yes, he has," replied the Vicar; "and what is of no less importance, he is sure to conduct himself well. But, for that matter, I have no reason to complain of any one of our choir; for, thanks to Mr. Mendles, and to their own sense of propriety, I don't believe there is a better conducted choir in any parish than ours."
"That is very much owing to your allowing no men to be there who are not communicants."
"That's a good rule, no doubt, and accounts, perhaps, more than any thing for their reverent behaviour. You well know, Mr. Mendles, there was little reverence enough once."
"The great difficulty," said Mr. Mendles, "is to persuade the choir that they should sing to God,withthe congregation, nottothe congregation. I strive both to learn myself, and to teach them, that our singing should beworship, not the mere exhibition oftalent, and that we ought to rejoice when the congregationjoin in, not when they onlylisten toour hymns andchants. I believe we have now learnt the lesson, and are the happier for it."
"And we all feel the benefit of that lesson too," said the Vicar, "for whereas formerly nothing but flashy tunes which enabled them to show off their own talent would please the choir, we have now, thank God, a solemn and devotional character in the music of our liturgical services, and a joyful gladness in the music of our hymns—equally far removed from levity and from mournfulness—which, with our praises and our prayers, seem to float up our very souls to heaven."
"I think we must attribute the success of our musical services in some measure to the new position of the organ, must we not, Mr. Mendles?" said the Squire.
"Most certainly. There can be no doubt that the most convenient position for the organ-chamber is either on the north or south side of the chancel; or, if the organ is divided, on both sides. It is a misfortune that, as organs were but little known when most of our old churches were erected[165], we find no fitting place provided for them in the original structure. There is, however, no excuse for our modern architects who are guilty of such an omission; and it is a matter of surprise to me that they do not make the organ-chamber a feature of more prominence and greater beauty, both externally and internally, than they are accustomed to do."
"True," said the Squire; "specially as in our days the organ is regarded as all but a necessity in every church. Certainly, there is no musical instrument so suitable for congregational worship, for whilst it represents all kinds of music, it exactly realizes the description given in the account of the dedication of the temple which Mr. Ambrose read this morning, and brings together the cymbals and the psalteries and the harps, and the trumpeters and the singers 'as one.'
"It is a curious fact—is it not, sir?—that whereas the presenceof organs in our churches used to be the source of great offence to Dissenters in this country, and has recently been the subject of much dispute among Presbyterian Dissenters, yet you can now hardly find a Dissenting meeting-house of any size but can boast of its organ, and often a very good one too. Let us hope, Mr. Vicar, that ere long they, may become reconciled also to other things in our Church which now they may regard with the same horror with which they once looked upon the church organ."
CHAPTER XXVITHE VESTRY"Let all things be done decently and in order."1Cor.xiv. 40.
CHAPTER XXVI
THE VESTRY
"Let all things be done decently and in order."
1Cor.xiv. 40.
"Avoid profaneness! Come not here.Nothing but holy, pure, and clear,Or that which groaneth to be so,May at his peril farther go."George Herbert.
"Avoid profaneness! Come not here.Nothing but holy, pure, and clear,Or that which groaneth to be so,May at his peril farther go."
George Herbert.
Harpsden Church
To the close friendship which existed between the Squire and the Vicar, constantly cemented by such meetings as we have just described, was owing, in a considerable degree, the general harmony and goodwill which made St. Catherine's one of the most peaceful villages in England. When, many years ago, Mr. Ambrose first became Vicar there, he felt it his duty to make many changes in a parish which had been long neglected, and in a church which was almost a ruin. His labours were then regarded with much suspicion and disfavour; but he had now been long enough resident in the parish to live down all that hostile feeling. Nevertheless, it was not all peace at St. Catherine's. From time to time there would be an importation of cross-grained malcontents, who usually succeeded in stirring up some parochial strife.
Such had for some time past been the laudable occupation of William Strike and his too faithful companion, whom, by kind permission of Mr. Gallio, the registrar, he was allowed to call his wife. He had never promised to love her, and she had never promised to obey him, and on these little points each scrupulously maintained a right to act in perfect independence of the other: nevertheless, they heartily united in a common effort to instil into the minds of their neighbours a feeling of hostility to wards the church; and some discord in the parish was the natural consequence. An opportunity offered on the morning of Easter Monday for Strike to find a full vent for all his spleen.
It is a sad, sad thought, that at this season of the Christian year, when all should be peace, the bitterness of party strife should break up the harmony of so many parishes. But so itis; and so it was at St. Catherine's; and this one man was at the bottom of all the mischief.
"I am sorry to see you are going to the vestry this morning, William," said Mr. Dole, as they met in the village street.
"I've as much right there as you have, I suppose," he replied; "you're going to support the Vicar, and I'm going to oppose him thick and thin."
"Peace is better than war, William."
"Well,youused to be on our side once, and I should like to know what's made you turn round?"
"It would take too long to answer that question fully, William. It will be enough if I tell you that where I thought I knew most, I found myself all wrong; and the more I thought and inquired, the more convinced I was that there could be only one true Church committed by Christ to His Apostles and their successors, and that to separate from that, and cause division and schism, must be a sin. After long and prayerful consideration, and many conversations with Mr. Ambrose on the subject, I was convinced that the sect to which I belonged—and you do still—was not the one true Church; and so I left it."
"Well, I don't mean to leave it; and I don't mean that the parson shall have it all his own way in this parish."
Mr. Dole had in vain tried to bring his companion to a better mind when they reached the vestry[166]. It was a small chamber on the opposite side of the chancel to the organ[167], and there was a sombreness about it that harmonized with the solemn use for which it was intended. On the eastern side were two small windows filled with stained glass, and over them, in large letters, was the sentence, "Let thy priests be clothed with righteousness, and let thy saints sing with joyfulness." Between these two windows stood an oaken table, onwhich was a small desk or lectern; and on this, written in beautifully illuminated characters, were the prayers used by Mr. Ambrose and the choir before and after the Church services. Before the table was a small embroidered kneeling cushion for the priest at these times. The parish chest[168], and two ancient chairs, all of oak and richly carved, completed the furniture of the vestry; whilst on its walls were hung the surplices of the choir and the vestments of the priest[169].
The meeting was called together for the double purpose of electing churchwardens and making a church-rate, and it was soon evident to the Vicar that Strike and his friends had come determined on a stormy meeting. But few angry words, however, had been spoken, when Mr. Ambrose rose and said, "My friends, I had hoped that this meeting would have been conducted in that spirit of Christian charity and peacefulness which has been our custom; but as I find this is not to be the case, I will not allow any part of God's House to be desecrated by the exhibition of party animosity and angry strife[170]. This vestry is known to those of you who are associated with me in conducting our religious services, as the place of holy meditation and solemn prayer; nor are its associations less sacred to those among you who have come here, with unquiet consciences or troubled minds, to seek my counsel and advice.All around us here, my friends, reminds us of the service of a God of love; so if the Demon of Discord must come into our little parish, let this place, at least, not be the scene of his unhallowed presence."
It was then proposed to adjourn the meeting to the house of Mr. Walton; and he, having both a good heart under his waistcoat, and a large room in his house, readily agreed to the proposal. He was, moreover, one of the churchwardens, and, though the village blacksmith, was a man in good circumstances, and exercised considerable influence for good in the parish.
Nothing can be less profitable than to read the "foolish talking" which commonly characterizes a discordant vestry meeting; we will, therefore, pass that over. The churchwardens were re-elected, and the church-rate was carried. The Vicar then endeavoured to pour oil upon the troubled waters by delivering a kind and friendly address, which he ended in these words: "Mr. Strike tells you that he will always oppose the Church so long as it is in any way supported by the State. But let me remind him that the Church did not receive from the State the possessions with which she is endowed for the maintenance of true religion in this land. Those were, for the most part, given to our Church by pious men and women, many hundreds of years ago; and the State, in securing these to us, is only acting with common honesty, and doing no more for the Church than it does for every other society—indeed, for every person—in the country. But Mr. Strike tells you, too, he will not give a penny for keeping up the fabric of the Church, because he is a Dissenter. Now, my friends, to take thevery lowestview of the Church, and regarding her temples only as places in which a high standard ofmoralityis set up, it is surely for the advantage of theState, and for thecommunity, that they should be maintained; and, therefore,allshould help to maintain them. 'Yes,' you say, 'but we teach morality, too, in our little Salem Chapel at Droneworth: why should not our meeting-house be supported as much as your Church?' My answer is, that your Salem Chapel may any day share the fate of the Little Bethel Meeting-House that used to be in our parish. Besides, on your own principles, youcannot accept State aid to keep it up. Of course I have myself higher reasons for considering it the duty of the State to secure the proper reparation of the fabric of our churches; but I have only taken the lowest ground; I think, however, that even that is firm enough to bear the weight of the whole argument. But now, my friends, let us part in peace, and let all angry feeling die away."
"The church-rates will soon be done away with altogether, depend upon it, sir," shouted Mr. Strike, in a tone which was an evident protestation against that spirit of peace which Mr. Ambrose was so anxious should pervade his parish.
"It may be so," said the Vicar; "and if so, I believe and pray that God will overrule even that for the benefit of His Church."
And so the St. Catherine's vestry ended.
"I am heartily glad," said Mr. Acres to the Vicar, "that we did not have all that row in the church to-day. Sorry as I am to make Mr. Walton's house the scene of such discord, yet I am sure he would far rather have it here than in the church vestry."
"Any where's better than the church," said Mr. Walton, "for such quarrels as these."
"By the bye," said Mr. Acres, as they both rose to depart, "do you remember the time when the churchwardens used to retire to the vestry before the conclusion of the service to count up the alms? We could, you know, hear the jingling of the money during all the later prayers of the service, and a most indecent interruption it was. How far more seemly is your custom of reverently presenting the alms at the altar, where it remains till the close of the service. And I am so grateful to you for abandoning that objectionable and most ridiculous custom of holding theplatesat the church door. The custom seemed so completely to do away with the idea of almsgiving as anact of worship. How many a wickedly grotesque scene has occurred at the door of our own church, plainly showing that many who contributed their alms simply gave them to Mr. Walton or Mr. Acres, and least of all thought of giving themto God. Nay, so anxious was dear old Lady Angelina Hilltower and her daughter to confer uponusequal honour, and to avoidany just cause of jealousy between us, that they used to create quite a pantomime at the door whenever there was a collection, by crossing over to put half-a-crown in each plate, making at the same time a profound obeisance to each of us."
"Yes," said Mr. Acres, "I certainly am glad all that's done away with; but I'm more glad that at last we have been able to get rid altogether of the plates for collecting the offertory, and to substituteBags. There has been some opposition, as you are aware; some pleaded long custom as a reason for retaining the plates, and some, who were rather proud of their stereotyped shilling, did not wish their benevolence to be hidden. In fact all those whodid their alms before men, to be seen of them, were of course hostile to the change."
"I know," said the Squire, "that some were at first offended, but none knew why. I never heard the faintest approach to a reasonable objection to this plainly scriptural manner ofsecretalmsgiving; nor did I ever hear an argument of any weight in favour of the plate system, except that it sometimes forces money from unwilling contributors, and that argument is too contemptible to notice.
CHAPTER XXVIITHE PILLARS"The church of the living God, the pillar and ground of the truth."1Tim.iii. 15.
CHAPTER XXVII
THE PILLARS
"The church of the living God, the pillar and ground of the truth."
1Tim.iii. 15.