Not on the heights of Alma, O'er all that blood-stain'd ground, Could braver hearts be found: GOD help you, and GoD prosper you, Through nights of weary watchfulness, Women of happy England, Who live at home in ease, Who 'mid anguish and disease, And pray,-God bless and prosper them, LITANY IN THE TIME OF WAR. O GOD of all Power and Might: "Hear Thou in Heaven Thy Dwelling-Place:" O GOD of all Wisdom and Grace: O GOD of all Unity and Love: O FATHER, SON, and HOLY GHOST: Three Persons in One GOD: Creator, Redeemer, and Sanctifier of men : Look down with favour on those who strive for the right From all sin and wickedness: From all faithlessness and fear: From trust in self: and forgetfulness of Thee: From all deadness of soul: From all impurity of heart: From idle words: and filthy deeds: Good LORD, deliver them. From all hatred of their enemies : From all malice, and revenge : From wrong and rapine: and every wicked thing: From all treachery and snare: From all ambush and surprise: From faithless friends: and false-hearted foes, Good LORD, deliver them. In all time of their trial: In all peril of Death: In the nightly watch and in the Battle-field, Good LORD, deliver them. In toil and weariness: In heat and cold: In hunger and thirst: In sickness and sorrow : We sinners do beseech Thee, O LORD GOD, to hear our supplications and prayers: and that it may please Thee to defend and save Thy People everlastingly, for JESUS' sake: We beseech Thee to hear us, Good LORD. That it may please Thee to forgive them all their sins: to give them all Thy Grace: to purify every heart: to strengthen every hand: and to grant them in Life or Death a happy issue out of all their trials : We beseech Thee to hear us, Good LORD. : That it may please Thee to give them Victory over all their enemies to bring them home in safety and honour to keep them mindful of Thy mercies: and to stablish on earth the Blessings of Peace : We beseech Thee to hear us, Good LORD. That it may please Thee to strengthen all our sick: to comfort all our afflicted to relieve the captive: provide for the fatherless: and plead for the widow : We beseech thee to hear us, Good LORD. That it may please Thee to bless our enemies: to lighten their sorrows: to blot out their sins: to turn away Thine anger from them: and save them for Thy mercy's sake: We beseech Thee to hear us, Good LORD. SON of GOD: we beseech Thée to hear us. O Lamb of GOD: that takest away the sins of the world; O Lamb of GoD: that takest away the sins of the world; O CHRIST, hear us. O CHRIST, hear us. LORD, have mercy upon us. LORD, have mercy upon us. Give Our FATHER, Which art in heaven, Hallowed be Thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil: For Thine is the kingdom, The power, and the glory, For ever and ever. Amen. The Blessing of God Almighty, the FATHER, SON, and HOLY GHOST, be amongst us, and remain with us always. Amen. The Bishop of Oxford is now delivering his charge, and the following passages are taken from the John Bull: "As to the circumstances which have given a present prominence to this matter, or the particulars of the pending controversy, you will well understand my silence. But the doctrine in question, and the mode in which we should treat of it in our instructions to our several parishes, are so important that no private feeling would justify me in passing them over without notice. The teaching of the Church of England as to this great mystery, in strict agreement with the Holy Scripture and primitive antiquity, is, I apprehend, simply this-first, that there is a peculiar and supernatural presence of CHRIST with His people in that holy Sacrament-that in it He does, in and by the due reception of the consecrated elements, convey to the faithful receiver a real partaking of His Body and of His Blood, whereby the souls of His faithful people are nourished and refreshed, but that He has not revealed to us the mode or the condition of that presence, which, being divine and supernatural, is not to be thought of or made the subject of argument, as if it either were governed by the law or entailed the consequences, of a material presence. To the main questions, therefore, which may be raised touching the condition or mode of this presence, our Church gives no answer, but protests against their discussion as being curious and dangerous-as being likely to lead, and as having led those who entertained them into many and fearful errors, and as therefore to be discouraged as attempts to be wise above what is written. Further, as to the sum of the error into which many have been led by such discussions, she pronounces her emphatic censure. Thus, in asserting that to such as rightly, worthily, and with faith partake of that Sacrament, the bread which we break is a partaking of the Body of CHRIST, and likewise the cup of blessing is a partaking of the Blood of CHRIST, she in fact condemns on the one side the Zuinglian infidelity which would resolve the reality of CHRIST'S presence into the quickened apprehension of the devout worshipper, whilst on the other with even greater explicitness she condemns the Papal solution of the mystery, whether under the form of the gross material transformation of the bread and wine into flesh and blood, which is the belief of the common sort amongst her, or whether its grossness be disguised by that subtle fancy which pleases more educated minds. We may, I think, without difficulty gather what may be our teaching as to this great mystery. We should first, above all things, insist upon the reality and truth of that supernatural presence which our LORD is graciously pleased to vouchsafe in that Sacrament to the worthy receiver. Next we should discourage to the utmost of our power all speculation as to the mode of that presence, the reality of which we inculcate. Further, whilst we should distinctly condemn those specific forms of erroneous teaching concerning the mode of that presence, which our Church has actually censured, we must watch against that dogmatizing spirit which would lead us to anathematize all with whose statements our own do not exactly harmonize, remembering the moderation which has restrained our Church from censuring that doctrine of consubstantiation which she does not teach. And lastly, we should labour to lead our people from curious questions as to that which is eminently a mystery to be received simply by faith, to a humble and unquestioning belief in that working of the power of GOD which gives men to partake of their LORD, and to earnest longings for the great spiritual blessings, which, if they come aright, will be vouchsafed to them by this partaking of CHRIST. And if at any time we are compelled to enter into further explanations of this mysterious subject, we should keep as closely as possible to the letter of Scripture, and to the inculcation of the doctrine as a revealed fact in its bearing upon practice. Remember what is even stated by Bellarmine himself, that though it is a matter of faith to believe that Sacraments are instruments whereby GoD works grace in the souls of men, yet that the manner in which He doeth so is not a matter of faith. Thus, for example, instead of speculating on what is received by the unfaithful in the LORD's Supper, or dogmatizing as to what may seem the unavoidable inference with regard to a matter on which Holy Scripture is silent, we should remember that, although our LORD's promise is sure, that when the whole appointed rite is duly performed in all its parts, including the oblation, consecration, and faithful reception of the elements, we are perfectly secure of His Body and His Blood, yet that we have no right to stop after the prayer of consecration, or at any other intermediate point, and to argue that at that time that divine presence must have been granted which is promised only to the act of duly giving and receiving, and not to any of its several parts. We shall therefore do well as to this mysterious ritual to confine ourselves to asserting with our Church that the ungodly are, in partaking of the consecrated elements, in no wise partakers of CHRIST, and yet that in eating of that bread and drinking of that cup unworthily they partake not of common food, but, as the Church teaches, to their own condemnation do they eat and drink. Suffer me, before I leave this subject, to sum up all I would impress upon you, in the words of one whose devotion and learning stamp him as a fit exponent of the view and temper of the English Church, and whom all posterity have consented to revere as a guide. The fruit (says Hooker) of the Eucharist is the participation of the Body and Blood of CHRIST. There is no sentence of Holy Scripture which saith that men cannot by that Sacrament be made partakers of His Body and of His Blood, except they be first contained in the Sacrament, or the Sacrament converted into them. This is My Body and this is My Blood, being words of promise, since we all agree that by the Sacrament CHRIST doth really and truly now so perform His promise, why do we vainly trouble ourselves with so fierce contention whether by consubstantiation or else by transubstantiation the sacrament itself be first possessed with CHRIST or no -a thing which no way can either further us, or hinder us, however it stands; because the participation of CHRIST in this Sacrament depends upon the co-operation of His omnipotent power, which maketh it His Body and His Blood to us, whether with change or without alteration such as they imagine, we need not greatly care to inquire.' Mr. GRESLEY who never fails to cheer and comfort us in times of trouble and perplexity, has just printed a sermon on The Unity of the Church, preached at S. Paul's, Brighton. The Preface bears so admirably on our present trial in the Church, that we give it to our readers entire : Having been requested to publish the following sermon, I take the opportunity of saying a very few words on the present position of the Church. "Many seem to think that a great crisis is at hand. I question whether affairs are more critical now, than they have been for the last eighteen hundred years and more. The conflict between truth and error, the Church and the world, is always going on, and will continue till the end of time. At present the state of things is this-There is a considerable body within the pale of the English Church, who disbelieve the doctrine of the Sacraments, and are trying their utmost to alter those formularies in which it is set forth. I hope, and believe that they will signally fail. Meanwhile there are others who are so much grieved, by the impunity which is allowed by those in authority, to these depravers of the Church's doctrine, and by the divisions and distractions which have arisen in consequence, that they are tempted to prefer the superstition and corruption of Rome, to the schisms of the English Church. "I wish to record my opinion, that we are bound under all cir |