THE

and COMMUNION of the SICK Arranged as Said. Intended elke fly for the Use of the S ck Person and Those wao Assist in the Chamber. Set forth with Note and Directions in the hope of Promoting greater Reverence and Understanding in the Celebration of this Sacred Office.

"A most admirable publication has just been issued The Order for the Communion of the Sick, with Notes and Directions.' As a practical help to Clergy who desire to celebrate and minister the Holy Mysteries with reverence an care, we know of no volume likely to serve their purpose better. All the directions are full and lucid. while the author's own valuable dissertations are evidently the work of one who writes from experience, and who writes con amore."-Union Review.

London: THOMAS PRATT and SONS, Tavistockstreet.

QUEEN INSURANCE COMPANY.

Eighteenth Annual Report.

The Report and Accounts for the year 1875, presented to the Shareholders at the Annual Meeting, on Tuesday, 30th May. 1876, at which Bernard Hall, Esq. presided, showed in the

FIRE BRANCH,

That the premiums for 1875, after deducting Reinsurances, amounted to £370,005, being an increase of £35,375 over the premium income of 1874, and the losses to £221,111, being 59 76 per cent. on the premiums of the year.

IN THE LIFE DEPARTMENT, The new policies had been issued for £173,931, and that the Life Fund, by additions made to it as the result of the year's operations, now represents 65 2 per cent. of the entire net premiums received on every policy in force.

Second and Enlarged Edition. Fourth Thousand. Imperial 16mo., Limp Clotb, Gilt Cross, with Red Edges, price Gd., by post 7d.

SUPERIOR EDITION, Cloth extra, bevelled, gilt Red Edges, and Cross, price 18., free by post, 18. 1d.

Being the Order of the Administration of the Holy Eucharist according to the Use of the Church of England, with the Complete Devotions, Literally Trauslat d, of the Ancient Liturgy of the Western Church; the Offices of Preparation and Thanksgiving before and after Mass, and some Rubrics from the First Book of King Edward the Sixth.

By WILLIAM GRANT,

Author of "The Communion of Saints;" "Apostolic Lordship;" "The Catholic Doctrine of the Christian Sacrifice, &c.

The PEOPLE'S MASS BOOK is intended to supply the want, largely felt by the English Catholic laity, of a devotional Office, at once in perfect barmony with the Liturgy of our Prayer Book and with the Ancient Missal of the West. It contains in a popular form, adapted to the simplest comprehension, as well as to the requirements of the most advanced Churchman, those formularies of Eucharistic Worship, undoubtedly Apostolic in their main features, which have been used by the great Sain's, Martyrs, Confessors and Doctors of Western Christendom during, at least, the past fifteen centuries; and which, to the present day, are employed in the celebration of the Christian Mysteries throughout by far the larger part

of the Church of God. These devotions are combined with the English Liturgy in such a way as to present both the one and the other complete and yet without confusion. The Manual is equally adapted for use at plain and at Choral Celebrations; and contains Forms of Prayer for those who communicate, as well as for those who merely assist at Mass.

The Rubrical directions, introduced from the First Book of King Edward VI, may serve to show the real mind of the Euglish Church respecting those ritual observances which Puritanism contuivel, in former days (as the Preface to our present Prayer Book, with evident rep eheusion, points out), to decry and bring into contempt.

NOTICES OF THE PRESS, ETC. note

"The People's Mass Book' (Batty) is. worthy for the scandal which it has excited in the Protestant mind. It nist the English Service auginenied vh rubre fron. e Liturgy of 1549, and prayers from the Sarum Missal. It also contains offices of Preparation and Thanksgiving. It is very nicely got up, and it has reached a second edition. -Church Times.

Our

"Already in its Fourth Thousand'. Reformers purifled the Mass Book of Rome and here comes a man who will acknowledge himself to be a Ritualist, who thinks it a good work to put all the idolatry back again. And his reason is that he finds it in the Ancient Litur, y of the Western Cherch' Irayers rejected by our Reformers but now reinstated as part of the Communiou Service or Muss-service, which is now circu ating by thousands among people who still profess to belong to the Church of England. When the young Victoria ascended the throne of England were there even so many as a score of chu ches open every Sunday morning for early Mass'? At the present moment are there not nearer a thousand?"-The Record.

י

Mr. Grant may be commended for his skill in making a harmonious whole out of incongruous materials. Perhaps its least attractive feature is the title. It may be very true, that by our Reformers the highest act of worship was commonly called the Mass; and it is equally true, that it is a convenient little term just adapted, by its brevity, to modern English usage, and therefore not at a 1 unlikely again to come into con mon use but its reintroduction must be exceedingly gradual."-John Bull. "It would be curious to conjecture how the Public Worship Act, if fully developed, would deal with the

THE

compilers and clerical users of so astounding a compilation as The People's Mass Book."— Weekly Register.

There is much in this new Manual which is of pecial value at the present time. Its chief feature consists in giving as devotions for the people either the actual words of the Secret,' commonly used by the Celebrant, or prayers closely founded upon them. Persons using this book, therefore, will not be at a loss to know what the Priest is saying at the various parts of the Service, but will be able to offer the same prayers that he is offering, instead of having long prayers provided for them which caunot possibly be Faii in the interval of time all tted to them.

The Rubrics rom King Edward's First Prayer Book in this little Manual are also an advantage at the present time, when many talk about that Book and few know what it contained.'-English Church Union Gazette.

Will no doubt be found highly useful, as the form is convenient and the type clear.-Holy Teachings. "A cheap little book. It contains the entire Eucharistic Office, interpolated with Meditations for Private Use, Prayers for the Dea 1, Commemoration of the Living. &c. The Rubrics from the first Book of King Edward VI. in themselves show the real meaning of those ritual observances which have been so resuscitated during the last few years."-South London Observer.

"Nearly every doctrine which the great Reformers turned aside as the out-worn rags of superstition is here gathered up out of the dust, and careful y piece! and tagged together. Two or three years ago it would scarcely have been attempted to publish such a Mass Book as the present for the use of the English laity."-Echo.

London: JOHN H. BATTY, 376, Strand, W.C.

A NEW QUARTERLY MAGAZINE. Now Ready, price 1s.; 4s. 6d. per annum post free,

CHRISTIAN

CONTENTS:

1. SCIENCE LEADING UP to RELIGION.

APOLOGIST.

No. 12.-VOL. I.]

TH

THE EARL OF BEACONSFIELD.

HE announcement of Mr. Disraeli's elevation to the Peerage as Earl of Beaconsfield, has been received on all sides with a chorus of warm approval and congratulation. Another feeling will be not less universal, and that is one of regret at the loss sustained by the House of Commons, where he made what must be regarded as his farewell speech on Friday night. Never was the honour of a peerage more richly earned; though, indeed, it may be doubted whether any distinction of the kind can add lustre to the honoured name of one who, in the hearts of his grateful countrymen, will always be affectionately remembered by his more homely title. It is still too soon to expect men to estimate, with accuracy or justice, the full merits of a Minister whom we do not hesitate to call the greatest statesman England has had since the days of Mr. Pitt. This is a task which must be left to posterity, because, in spite of that remarkable development of public opinion in recent years which has made Mr. Disraeli the most popular statesman in the country, we have a shrewd suspicion that even yet Mr. Disraeli's political character is not really understood, except, perhaps, by a very few. Probably the majority of men admire his ability as a Minister, his tactics as a party leader, his boldness as a statesman, his oratorical power, his keen wit, and that patient pluck in fighting an uphill game which ultimately landed him in victory. But in reality these are the very least of Mr. Disraeli's merits. In our eyes his most transcendant claims to confidence lie in the fact that he is, and always has been, a man of the very highest political principle and consistency. Those who see in him merely a skilful manipulator of political combinations, or a clever leader who has contrived to use the Conservative party as an instrument for carrying Liberal measures, can really know nothing of him. The fact is that Mr. Disraeli is not, and never has been, a Conservative at all; nor has he ever professed to be an adherent of the empty and barren negation called "Conservatism." He has always consistently belonged to that historic Tory party of which Mr. Pitt was the most distinguished representative. Of recent years, indeed, men have come to look upon the word Tory as denoting one who opposes all progress, and seeks at all hazards to maintain the status quo, whatever it may happen to be. Such a notion with regard to the nature of Toryism is simply unhistorical. The Tory party was always a party of true progress and reform on the old lines of the Constitution, but not of revolution, which latter embodies an idea which is radically opposed to progress. The Tory policy was always to maintain the principles of the Constitution, whilst adapting them to present circumstances. Such a policy is a distinctly positive one, and has nothing in commor, as regards principle, with a purely negative Conservatism; although both may have found it necessary to combine in opposition to revolutionary Radicalism. Mr. Disraeli revived the old Tory idea, and has consistently maintained it. Take, by way of illustration, his Reform Bill, which was as thoroughly a Tory measure, framed on the old lines of the Constitution, as Lord John Russell's Act of 1832 was the reverse. On this question of Reform Mr. Disraeli's opinions have always been consistently held and clearly taught, as a study of his writings and speeches will easily prove. Mr. Disraeli's Toryism is the true key to his whole political life-a life which has now entered upon a new phase, and which, we trust, will be prolonged for many years Mr. Hardy would make a good, wise and efficient leader of the Tories in the Commons-for he is a practised debater, a man of principle, and very popular in the House. Should he fail, there are Sir Stafford Northcote, Lord John Manners and Mr. Cross, from whom to make a selection.

to come.

A

[PRICE THREEPENCE.

THE NEW EDUCATION ACT.

LL Tories should be grateful for what the Government has been enabled to effect during the Session this year. We are free to confess that Lord Sandon has done far better than could have been anticipated; and has honestly endeavoured to amend the obvious evils and injustice of the Liberal measure of six years ago. He has stuck to his point, manfully stated his convictions faithfully, and carried a measure in which considerable practical advantages will soon be experienced by the upholders of denominational schools.

Of course the Secularists and Infidels see clearly enough what the issue laid down on one side, and accepted on the other, was. All that was sought for on the side of the Church was a fair and equitable measure of justice for denominational schools; and an opportunity for those who find out that Board Schools are unpopular and not wanted, to close them and abolish the Board which has turned out supererogatory and useless.

Yet this moderate proposition-founded on a principle at once reasonable and just-was opposed with a violence, persistency and virulence which too plainly shows that the Liberals are afraid of any fair-play being shown to their opponents. Mr. Bright talked wildly, as was his wont before he became a Privy Councillor, and appealed to the worst passions of the mob in his parliamentary harangue. Mr. Mundella raved magnificently, and lost his temper: while Mr. Fawcett became furious and Mr. Chamberlain prophesied. Mr. Pell's modest proposal was the cause of all this pother. It was a clause at once simple and just. It provided that where a School Board has neither a school, nor a site for a school of its own, nor even the control of a school, the legal authorities of the locality where it has been called into being, shall, with the approval of the Department for Education, be authorized to put an end to it. Surely the reasonableness of this modest suggestion could not easily be disputed-otherwise people would be compelled to maintain a useless school, condemned as well by the Education Department as by the local authorities, and to allow themselves to be rated for machinery that was not wanted and could not be used. We rejoice, therefore, that under Lord Sandon's guidance, common sense and justice have gained the day. What the Secularists desire is obvious. Even the Whig Mr. Knatchbull-Hugessen had the rashness to assert that the intention of the originators of the Act of 1870 was only to tolerate, but not to encourage in any way, Voluntary Schools; and then went on to express a hope that the "grand national School-Board System" might steadily but surely supersede that which has hitherto been so profitable and advantageous. The expression of such an opinion as this serves to show how squeezable the Whigs are. Distasteful though it seemed to be to Lord Hartington to be compelled to move with the Radical Tail, but as leader of a disjointed and disorganized party, he was obliged to do it. Whether these respectable Whigs are responsible for the unprecedented and disgraceful tactics of the Secularists seems a little doubtful. of the Whig party were quite ready for the game; while the numerous divisions, useless, and only taken to waste time, were neither creditable nor decent. But the intolerant aggressiveness of these people only put the Tories on their mettle, as was manifest by the frank and forcible speeches of Mr. A. W. Hall, the member for Oxford, Mr. Hubbard, Mr. Talbot and Mr. Beresford-Hope, and so the supporters of Government produced a series of amendments directly in favour of religious education, some of the most important of which were carried.

But many

And here we would point out two facts which merit the careful attention of all our readers. Every Dissenter, to a man, voted against the Government, and went into the lobby in opposition to Lord Sandon's moderate propositions; while every Roman Catholic, including Lord Robert Montagu and the Irish members, gave their active support to the proposals of Government. The tactics of the Opposition-so unlike those by which they were met, when in office-were simply disgraceful; and have been so far directly mischievous that much of the ordinary legislation of the Government has been put aside in consequence.

Of course one reason why Churchmen have been beaten on previous occasions-under Whig, Gladstonian, and Liberal misrule is that they have never been sufficiently bold, confident, and true to their principles. They have always gone in for compromises. If the chattering orators of Dissent have come forward to demand something which did not belong to them to ask, in the spirit of the celebrated and notorious Betsy Priggins, for something which was not their own-the first step which our weak-kneed friends did was, to propose a compromise. "Let us give and take," cried some popularityhunting parson or Congress orator. "Our dear Dissenting friends must have some concession," remarked some oily talker at a diocesan conference-forgetting altogether that faith, position, endowments, and castles of defence are all trusts for the present and future generations, and cannot rightfully be bartered away or parted with, without the perpetration of rank injustice. Co-operation with those who wish for secular education is impossible. Dissenters, as we now see and know, are ready to act with the Infidels on this question, in the obvious hope of weakening the Church's influence over the young. They profess to like "Bible instruction" and "reading the Scriptures without note or comment." But apparently they hate the Established Church more than they love Christian Education. And so they are our foes.

In the case of Roman Catholics, we can, and ought, to co-operate. with them. Let it not be forgotten, to their honour, credit and self-denial, that not one of their schools has been handed over to a Board. They have maintained them by their own exertions intact, and often improved. They are fighting a difficult battle, and fighting it bravely and well. Now, in return for co-operation from them, we ought surely to co-operate with them in the case of Irish grievances as regards Education. In Ireland the Roman Catholics are still suffering from sore and heavy grievances. The National System of 1831 is most unsatisfactory and unjust. In fact, we may say that it is scandalous; and our only wonder is that the Catholic Hierarchy of that part of the kingdom have not resolved on abolition. They have power, and can exercise it. Were the Parliamentary screw so put on that justice was demanded in plain and loud tones-the same kind of justice which has just been given to denominational Schools in England-surely success might attend their schemes. A little unselfishness on the part of Anglican parsons would do them much good. Having themselves smarted under the scorpions of infidel tactics as regards Education, they ought to be able to sympathize with their Irish fellow-sufferers. Co-operation, now, may save what each values. Selfishness practised now may shipwreck the aims and hopes of both. Each, then, should look to the Tories for aid. Cardinal Cullen has never given them anything but the favour of his Eminence's cordial opposition. But even a Cardinal may find that sham Liberalism palls on his palate, and be ready to undergo a patient course of political Penance.

ON THE FUTURE UNITY OF CHRISTENDOM.

A

S I have often said, by the term Christendom I do not understand the Catholic Church, but rather the whole Body of Christians throughout the world, and therefore when I look forward to a period when Christendom may be reduced to Unity, I contemplate a period when all Christendom shall be brought within the bosom of the Catholic Church and so be made a partaker of that Unity, which is the heritage and the characteristic of that Church.

In the Nicene Creed, which is daily recited in the solemn celebration of the Divine Liturgy, we profess our belief in "One, Holy, Catholic and Apostolic Church," and the Popes in granting plenary indulgences, (which are the remission of that temporal punishment which God has reserved for those

deadly sins, which have been already pardoned in the Sacrament of penance, as to their eternal penalty) have always made it a condition of obtaining them that the penitent sinner should pray to God for the cessation of heresy and schism. What does this mean, but that the Christian penitent should pray for the future Union of Christendom? For if all heresies and schisms were rooted out, which is what we are taught to pray for, such a result could only be obtained by all our separated brethren being re-united to the Catholic Church. Now if we look into Ecclesiastical History, we never fail to find that each separated body of Christians was originally a portion of the Catholic Church. At one time or another they divided themselves from the Catholic Church; no one will deny this historical fact in regard to the Church of England. Up to the time of King Henry VIII., this Church was in communion with the Apostolic See, that is, with the See of Rome, and with all other Churches, the aggregate of which call themselves the Catholic Church. No one, again, will deny that in the days of St. Chrysostom and St. Basil, the Eastern Church was also in communion with the Holy See, or that the Egyptian Church was in communion with the same Apostolic centre of Catholic Unity in the days of St. Athanasius. The testimony of Church History is unmistakeable and undeniable upon this fact; and so also of all other Churches both of East and West. It is equally undeniable that all Christians in primitive times acknowledged a Primacy in this Apostolic See of Rome, or that every Church, as St. Irenæus expresses it, was bound to be in agreement with that See, on account of its superior principality or chieftainship. Now, as long as this form of Church Government was preserved, it is clear that no local division could become permanent, and the Unity of the Church Universal could not fail to be preserved, for every local Church being in agreement with the See Apostolic, it necessarily followed that they were in agreement with each other; for it is an axiom that things which are equal to the same, are equal to one another.

But a time came when this form of Church Government was abandoned, first by one Church and then by another, and from that time Christendom, or the great body of the Baptized, has been divided.

It is no part of my argument to debate the question as to who was morally responsible for this division, whether it originated in the theological assertions of individual men, as in the case of Arius, Nestorius, and Eutyches, or in the politico-religious disputes between the Eastern and Western Churches, or later on between the English Kings and the Papal See. Different theories have been advanced upon this question according to the respective theological position of the writers who have treated them, but all agree in the fact, that the division had a beginning and that it still exists, and if they be reasonable and religious Christian men, they cannot fail to deplore it, because it mars Christianity as a whole, and hinders the spread of the Christian religion. Even the Sectarian, who is the furthest separated from the Catholic Church, and who goes all lengths in regarding her as the very incarnation of Antichrist, if he be an earnest and believing man, must lament such a division, and if he be consistent, he ought to wish for the conversion of all Catholics, Orthodox Greeks and Anglicans, to his own form of Christianity, from what he regards as their errors, idolatries and superstitions; and if this be true, as regards the sincere professor of even the most extreme form of anti-Catholic theology, how much more must it be so in the heart of Catholics?

Now, then, arises the question, Is it possible that Unity should exist among men on the subject of religion? When we consider the diversity of men's minds, the limited nature of their capacities, the variety of circumstances under which they are placed, which necessarily makes them view everything from a different standpoint, we might be disposed to answer this question in the negative, and if we were speaking only about temporal things we should be justified in such an answer. But we are treating about religion, that is, about the invisible world and the best way of preparing ourselves for it; we are treating about an order of things concerning which we naturally know nothing, and all that we do know or profess to know, springs from what we call revelation, that is, from a supernatural manifestation. Of course I know this is the very point which sceptics deny, but then on the present occasion my argument has nothing to do with

them my argument only concerns those who agree with me in acknowledging that there has been a supernatural manifestation concerning the invisible world communicated to man by that Person, whom all we Catholics, Orthodox Greeks, and Anglicans, agree in venerating as Very God and Very Man, our Lord and Saviour Jesus Christ: yes, and even the Nonconformists, for the most part, agree with us in thus accepting Him. Well then, if this be so, it ceases to be a question of individual opinion or perception upon which we are divided. It is upon the great fact of the Revelation which Christ made and upon what is, or is not, the subject matter of that supernatural manifestation, which we all agree that He vouchsafed to bestow upon us.

Now I will venture to say, that if this be so, we each and all possess a common ground, on which history tells us our forefathers once were united, and on which we may therefore hope that we may be united again. There is nothing in the nature of things to prevent such a Union if only we desire it and labour to promote it.

Moreover, it is obvious that as the subject on which we are seeking this Union is the contents of a Divine Revelation or Manifestation, it is not a question of human judgment at all. It is no human theory, but a great fact which utterly transcends the power of human invention or discovery, and resolves itself entirely into the veracity and authority of our Lord and Saviour Jesus Christ, from Whom alone we know all that we profess to know about it. Now it is recorded of Him, and we all profess to accept that record, in the New Testament that, before He left this planet by His marvellous Ascension into the Heavens, He instituted a teaching society, to which He had communicated His Doctrine, and that He commanded this society to go forth and to teach this very Doctrine to all mankind. He tells them that they who accept their teaching and enrol themselves by Baptism among their followers shall be saved, but that those who do not accept it shall be lost. It is manifest that our Lord does not include in this threat those who have never heard of this teaching, but those only, who, having heard it, wilfully reject it. Now it is evident from these premises, that if our Lord instituted a teaching society to communicate His Doctrine to mankind, He must have guaranteed that society from the liability of teaching what was not His Doctrine, otherwise He would be commanding that society to teach, and mankind to accept, what was contrary to His own Doctrine, which would be a complete denial of His own assertion and injunction, and overthrow entirely the very object He professed to secure. In other words, the teaching society He instituted must be preserved from falling into error, and this is what we mean by ecclesiastical infallibility. We mean that Christ, by the assistance of His Holy Spirit, guards His Church from teaching false doctrine to mankind, and that all she teaches us, under these conditions, must belong to what He revealed.

Bearing this in mind we arrive at the existence of a Divine authority, which is the only legitimate basis of religious teaching and therefore of the Unity of religious belief. It appears therefore to me that if we would promote a restoration of Unity, the first step is to establish in men's minds a clear conviction that there must be, and that there is such an authority, and when once we have determined where this authority is placed, all reasonable men will resign themselves to its guidance.

Some persons here object that by so doing we abdicate our reason, our free will, and our judgment, but this is far from being the case. The acceptance of an authoritative teacher no more implies the abdication of our own judgment and mental freedom, than the acceptance of law and authority in temporal matters implies the surrender of civil freedom. Doubtless it implies in both cases a limitation but not a surrender or an abdication; and this is so true that the enemies of the Catholic religion often taunt us with what they regard as a contradiction in our system, and they tell us that, after all we have said against it, we ourselves are in another form the disciples of private judgment. This is indeed true to a certain extent, and the Church has never called upon her children to renounce their reason or their moral liberty; all she insists upon is our moral responsibility in their exercise.

Moreover, this is especially true in regard to those who are born outside the pale of the Church. Every step such

persons take towards the Church is an act of their private judgment, and as soon as they have found a Divine teacher (which of course they cannot do without the assistance of Divine Grace) they feel that they have a double advantage, they profess their own free will and reason enlightened and guided by a teaching instituted from on high.

The larger portion of the process by which such persons are led to the threshold of the Church consists in a careful study of the monuments of Christian antiquity, in reading the holy fathers, the ecclesiastical history of the primitive ages of the Church, and our best ascetical writers, the value of whose treatises is universally admitted. To enumerate only a few, I will mention those of Thomas à Kempis, and St. Francis of Sales; of the great Benedictine abbot, Ludovicus Blosius; of those admirable Jesuit writers, Alphonso Rodriguez and Louis da Puente, or the great Dominican Louis of Granada. But above all, if we desire to know the truth, we must earnestly seek it of God, and ask for the grace and light of His Holy Spirit, carefully endeavouring to abstain from all wilful and deliberate sin, for the Holy Scripture assures us that the Spirit of God will not dwell in a body which is defiled by wilful sin.

for the Unity of all the baptized, for the rooting out of all The Catholic Church in her Sacred Liturgy constantly prays

heresies and schisms, and for the concord and Union of all Christian princes. In the Divine Liturgies of St. Chrysostom and St. Basil, prayers continually recur, and are offered in every celebration of the Eucharistic mysteries, for the Union of all the Churches. The same holy object is prayed for frequently in the Book of Common Prayer, and in her Litany the Church of England prays to be delivered "from all false doctrine, heresy, and schism."

It is only because Christians are unmindful of this teaching that they become indifferent to the divisions which rend asunder the baptized Body and agree only in one thing, which we may term "the agreement to differ! This was not the case with that illustrious Catholic Divine John Gother, who lived about 200 years ago. In a most valuable Collection of Prayers, that he published, entitled "The Sinner's Complaints to God being Devout Entertainments of the Soul with God," there occurs a prayer which I have always especially admired. It is called a prayer for the whole state of Christendom, and it is so exceedingly apposite to our subject, that I cannot forbear from transcribing it in its entirety, hoping that many may be induced to use it. It is as follows:

"O God, by whose mercy so many nations of the Gentiles have been converted to the Faith of Christ, perfect now, I beseech Thee, this mercy to them, that by their own corruption or blindness they may not be deprived of that happiness which Thy fatherly goodness has designed for them.

"Give them all a sincere zeal for truth, even for that truth which was delivered to them by the Apostles; root out all heresies from amongst them, whatever and wherever they be; take from them all that blindness, delusion and perverseness, by which errors and corruptions are maintained with zeal, which belongs only to Thy truths; heal all their schisms, by which a scandal is brought upon the Christian name, and it is become a reproach to unbelievers.

"O blessed Jesus, Who hath shed Thy blood for the salvation of man, look upon the unhappy state of divided Christendom and have compassion on it. See how Thy glorious institution is disfigured, confusions and schisms are broken in, where Thou commandeth Unity and peace to be kept; animosities, malice and revenge have taken the place of that mutual love which Thou didst so strictly enjoin its professors; so that now instead of loving (the mark of Thy Disciples) they seek to destroy one another; and Thy Name is blasphemed, through their disorders and wickedness, who confess it.

"This is the deformity of those that call themselves Thy people; have compassion, O Jesus, and in Thy great mercy send relief. Raise up the spirit of the Primitive and Apostolic times, and let the enemy no more prevail, to the ruin of so many souls, and the infamy of Thy most holy profession. Chase away the spirit of worldly interest and pride from their hearts, who undertake to teach the spirit of Jesus Christ and His Gospel, and establish them in such a sincere desire of a general peace, that they may make it the subject of their daily prayers and endeavours to recover the Unity of the first believers, and to see them all, with one faith and one mouth giving glory to God.