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otherwise the excessive ornament and absurd vagaries of this fashionable century; but if so, we hasten to rectify the mistake with all possible speed, assuring our readers that such a course was far from our thoughts.


Whilst we acknowledge that it is due to every woman's self-respect to dress with such a degree of care and ornament as is suitable to her position, so also we declare it due to her Christian calling to be so careful to avoid all absurd, immodest, unnecessary display, as to mark her at once as one "professing godliness;" inwardly adorned with the graces of a "meek and quiet spirit, which is in the sight of GOD of great price." Everything false should be expelled from such a woman's toilette-false hair, false jewelry-the least thing which tends to enhance in an unseemly, unbefitting way, the good looks (if any) of the wearer. Neither should much time be spent in dress, for how can a proper use be made of the early morning hours, when the grace of GoD is ever freshest and strongest, like the natural dew, if the heart and mind's eye be filled with the vain reflection of self, bedecked in the newest fashion, with perhaps the latent fear that money is wanting to

pay for it? A woman of a "meek and quiet spirit" would find great


benefit in the use of some ejaculatory prayer while she is going through the necessary requirements of her toilette, which should, whatever her rank, be always clean, neat, and suitable. O turn away mine eyes lest they behold vanity," would be a singularly appropriate prayer, and would help to fix the mind on other things. Nevertheless, there can be nothing wrong in using harmless ornament, when not worn to attract the opposite sex, or too profuse, and when such restraint is enforced as can enable the wearer to mortify herself in her choice of it. Depend upon it, when a woman can deny that soupçon of vanity lurking somewhere in all, there can be little really amiss with her. All are bound to mortify self even in things lawful, so may special room be found for self-denial in personal adornment-self-denials which will surely not be unrewarded, but will add countless gems to the jewelled crown laid up for those who are brave enough to overcome for CHRIST's sake.

Where position, age, and relations admit, a more severe style might be adopted, but as has been said, age should be especially consulted. A young maiden in her teens, with perhaps a visibly unsubdued will, would only do her own cause infinite harm by taking to æstheticism in 1 1 S. Pet. iii. 4.

dress. But an older, more experienced, and we should say, single woman, might adopt greater sobriety, but only then after much consideration, taking care that she weigh duly all pros and cons, and remembering that what is once assumed so easily, would compromise her standard indeed if thrown aside at a future time.

Inconsistency seems to be one great fault among many of the most fashionable dressers of the present day. What else can it be that leads so many to throw aside all restraint, and assume each absurd, nay, even immodest mode as it comes up, while yet outwardly perhaps professing godliness in all the forms of religion, thronging Catholic services, frequenting the Church's altars, and even availing themselves of penitential discipline. We are nearly, if not quite, tempted to say they had better leave these things alone, rather than so utterly disregard our Mother's teaching. How little do they know of the harm they do our cause, by thus outwardly conforming to the Church's precepts, and yet inwardly and personally setting them aside! How can we expect careless persons to respect us, and make common cause with us, if they see our faith has no power over the inner life? How can they be brought to view Confession in a favourable light, if they see penitents go away from that ordinance to bedeck and adorn themselves in some hideous, unmaidenly fashion, attractive only to frivolous, low-minded men? Well indeed would it be if priests would make it more often a subject of severe reprimand and exhortation to those of their people who thus sin so grievously.

The law of God's commandments should be brought to bear on this great subject of dress-especially the four last. Care that we please our parents and relations rather than ourselves; care that modesty and reticence is used in all things; care that nothing belonging to another is appropriated, and that everything is duly paid for; care that no article of dress belonging to another is envied or coveted ;-all these as the laws of GOD, would surely check and retrench the tendency to think inordinately of the adornment of our own perishable bodies. And yet it would be a mistake to imagine that bright and pretty dressing is in itself a sin. There can be no harm in a blue gown or real gold chain, so long as the thoughts of the wearer are pure, and not puffed up with vanity and desire to attract; and as long as there is nothing in them improper to our station, or inducive to bad, immodest thoughts. Everything depends on the mind and wearer of the dress, and surely those who wish to follow the life of the meek and lowly

JESUS of Nazareth, must do so not only in words, but in spirit and in truth, ready to renounce the pleasures of this sinful world in mortification of the outward man, even in lawful things, till they are called to wear in their glorified body the beauteous robe of white, and the golden crown resplendent with the jewels of modesty and self-denial. A. E. B. P.

Reviews and Notices.

The Rev. F. B. Harvey has put forth two useful publications, viz., (1.) the first of a series of Catechisms for Church Schools (Mozleys). The subject is "The Catholic Church," compiled by permission from "Theophilus Anglicanus;" and inasmuch as the religious teaching in our schools is being now limited in duration, it will need to be specially positive and incisive.

(2.) The other is a practical pamphlet on the position of the Laity in the Church. Mr. Harvey is no advocate for the monstrous idea of "Parochial Councils" summoned by act of Parliament-which would be virtually to supersede the parish priest; nor yet, if we understand him rightly, would he introduce the laity into the Church Synods. But he argues that the Diocesan Chapter, not having any Scriptural or Canonical constitution, may lawfully be modified so as to admit of a mixed council of clergy and laity. There is certainly much that may be said in favour of the plan.

Unquenchable Fire is the title of a Sermon preached by the Rev. H. R. Bramley before the University of Oxford, (London, Macintosh.) It is, we need scarcely say, entirely orthodox, and treats the question of the eternity of punishment both critically and morally. It would be very useful for any one who had been perplexed on this subject.

The May volume of Mr. Baring Gould's brilliant and exhaustive Lives of the Saints, (Hodges, London,) while fully equal to its predecessors in its charm of style and abundant store of picturesque legends, contains some specially important histories which are capable of forming the ground of a good deal of controversial discussion. We need only instance the famous Hildebrand, (Gregory VII.,) and in a lesser degree S. Dunstan, S. Alcuin, S. Athanasius, and S. Augustine of Canterbury, all of whom are commemorated in this month.

We are exceedingly glad to welcome a new edition revised of Mr. Heygate's valuable little work, Ember Hours, (Masters, London,) enriched as it is not only with the introduction, in which he treats of the changes that have taken place both in our dangers and our privileges since the work was first published, but also by a sensible though not very profound essay on religion in relation to science by Mr. Ackland.

Lady Durand, widow of the noble Christian soldier who so lately lost his life by an unfortunate accident in India, has published a charming little volume of Imitations from the German of Spitta and Terstegen, (King and Co., London.) They consist exclusively of religious poems of a very tender and devotional character. It is just the book for the sick room, where a verse or two read now and then to an invalid would be very soothing.


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



SIR,-Your correspondent E. M. D., who inquires for a good Church Orphanage, might like to know of the one here. It is one for boys and girls, who have lost both parents, and are of legitimate birth. For particulars application should be made to Miss Jones, Orphanage of Pity, Warminster, or to the Vicar, Rev. Sir J. E. Philipps. The orphanage in connection with S. Margaret's Convent, East Grinstead, is also excellent for girls, and is of course the best school for Church teaching.-Yours, &c., CHARLOTTE TEMPLE.

SIR,-In answer to E. M. D. I beg to say there is a small orphanage for girls attached to S. Saviour's, Hitchin, under the care of the Sisters of S. Margaret's, East Grinstead. The patrons and friends of the children and others contribute towards their support. I shall be glad to give any information upon the subject to E. M. D., or any one else who desires it.-Yours, &c., GEORGE GAINSFORD.

SIR,-In answer to an inquiry about an Orphanage for a little girl eight years old, made by E. M. D. in the Churchman's Companion for October, I wish to state that a lady would be willing to receive the little girl into a Church Orphanage provided she has contracted no bad habits, and that four shillings a

week is paid for her, for which sum she will be boarded, educated, and clothed. It is a very nice Orphanage, and there are only five other children in it. E. M. D. may obtain further particulars if she will communicate with Miss H. Graham, S. John's Orphanage, Lorne Street, Chester.-Yours, &c., A. B.

SIR,-In reply to your correspondent E. M. D.'s inquiry with regard to an orphanage, I beg to inform her there is one at Dilton Marsh, Westbury. She could obtain all information relative to it on application to the Rev. C. F. Hyde, the Vicarage; or to Sister Elizabeth, S. Mary's Home, Dilton Marsh, Westbury, Wiltshire.-Yours, &c., ANNIE.


SIR,-In reply to MARION respecting the meaning of the "Ferial Days," I send the following from the Church Times of December 13th, 1872.

"In classical Latin the word feria means a holiday, while in ecclesiastical Latin it means just the reverse, ‘any day which is not a holiday, or other than a festival.' Feria meant originally a day when no one could go to law; a holiday in that sense; and then acquired the secondary meaning of a holiday in general. S. Silvester found that in his day Christians had forgotten the Apostolic admonition about going to law one with another, especially before the un

believers; and so he ordained that in Ecclesiastical language all days except Saturday and Sunday, 'the Sabbath and the LORD's Day,' should thenceforth be called 'Feriæ,' to remind Christians that every day was a day on which it was unlawful for a Christian to go to law, especially before the unbelievers." -Yours, &c., ARTHUR W. NEWITT.


SIR,-I subjoin you a copy of the words of a song, "Watch you well by daylight," asked for by a correspondent in last month's Churchman's Companion. It is a saying of the Irish peasantry, "O, watch well by daylight, but keep no watch in darkness, for then GOD watches over you." The following verses were written and set to music by Samuel Lover:

"Oh! watch you well by daylight,

In daylight you may fear,
But keep no watch in darkness,
The angels then are near.
For Heaven the sense bestoweth,
Our waking life to keep,
But tender mercy showeth,
To guard us in our sleep.
Oh! watch you well in pleasure,
For pleasure oft betrays,
But keep no watch in sorrow,
When joy withdraws its rays.

For in the hour of sorrow,

As in the darkness drear,

To Heaven entrust the morrow,
For the angels then are near."

Yours, &c., M. L. B.


K. D. C. begs to inform E. M. that the authoress of "Everley" always pronounced the heroine's name "Evelyn," and gave the same name to one of her own little girls.



SIR,-I have been looking at the publication named above, and am sorry to find that it is far from satisfactory in its Church tone. I give three instances taken from one chapter, (Acts ii.) At

verse 42 there is no mention of the imperfect translation given in the Authorised Version, where instead of "Breaking of Bread" and "Prayers," it ought to be (as every scholar knows) "the Breaking of Bread" and "the Prayers." Again in the subsequent verse the reader is not told that "from house to house" really means "in the house" i.e. the 66 upper chamber" in which the Eucharist had been originally instituted. This is not the way to teach the rising generation. Space will not permit me to go into details, but I must add that the Commentary is most misty and uncertain in its treatment of the Epistle to the Romans, in which there occurs a vague mention of faith in every two or three lines.-Yours, &c., A STUDENT.



SIR,-In common, I think, with many of your readers, I have felt the want of variety in the dedication of modern churches. It would seem to be thought necessary by some that a church should be dedicated to some Apostle or Evangelist or else in the name of the Holy Trinity, or Christ Church. But if we look to the early churches of Wales and Cornwall, it would appear that an opposite principle prevailed in those ages, and that founders of churches then preferred to do honour to some Saint of local celebrity. To persons who still look for a Scriptural Saint, let me recommend the name of S. Clement, the "fellow-labourer" of S. Paul. There are churches dedicated in his name both at Oxford and Cambridge, as well as in London and elsewhere.-Yours, &c., ARCHEOLOGIST.


SIR,-Would any of your readers kindly forward me the rules of any Children's Guild they may have any connection with, so as I may have some guidance in the matter?-Yours, &c., D. C. BOSTOCK, C.B.S., 163, Kennington Park Road.

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