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+The Project Gutenberg eBook, The Worship of the Church, by Jacob A.
+Regester
+
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+
+
+
+Title: The Worship of the Church
+       and The Beauty of Holiness
+
+
+Author: Jacob A. Regester
+
+
+
+Release Date: July 27, 2008  [eBook #26136]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+
+***START OF THE PROJECT GUTENBERG EBOOK THE WORSHIP OF THE CHURCH***
+
+
+E-text prepared by Al Haines
+
+
+
+Note: Project Gutenberg also has an HTML version of this
+      file which includes the original illustrations.
+      See 26136-h.htm or 26136-h.zip:
+      (https://www.gutenberg.org/dirs/2/6/1/1/26136/26136-h/26136-h.htm)
+      or
+      (https://www.gutenberg.org/dirs/2/6/1/1/26136/26136-h.zip)
+
+
+Transcriber's note:
+
+      Page numbers in this book are indicated by numbers enclosed in
+      curly braces, e.g. {99}.  They have been located where page
+      breaks occurred in the original book.  For its Index, a page
+      number has been placed only at the start of that section.
+
+
+
+
+
+THE WORSHIP OF THE CHURCH
+
+And the Beauty of Holiness
+
+by
+
+J. A. REGESTER, S.T.D.
+
+Rector of St. Paul's Church, Buffalo, N. Y.
+
+
+  "Oh, may I dwell in His Temple blest,
+    As long as my life may be,
+  And the beauty fair of the Lord of Hosts,
+    In the home of His glory see!"
+            BISHOP COXE, _Christian Ballads_
+
+
+
+
+
+
+
+New York
+James Pott & Company
+285 Fourth Avenue
+1898
+
+Copyright, 1898, by
+James Pott & Co.
+
+First Edition.  Printed, January, 1898.
+Second Edition, Revised.  Printed, May, 1898.
+
+
+
+
+Preface
+
+The material in this manual is, so far as known, accessible only in a
+number of books.  Obligation to those from which it has been gathered
+has not been expressed by references, which must have marked nearly
+every page, but, instead, a list has been appended which may be
+consulted if it is desired to verify statements or to study more fully
+any subject presented.
+
+The object in view has not been to discuss the propriety, or
+lawfulness, or obligation of any matter referred to, but simply to give
+information.
+
+
+
+
+Contents
+
+
+                                                    PAGE
+
+  WORSHIP  . . . . . . . . . . . . . . . . . . . . .   7
+  THE CHURCH, THE PLACE OF WORSHIP . . . . . . . . .  11
+  SYMBOLISM OF THE CHURCH BUILDING . . . . . . . . .  17
+  ARRANGEMENT AND FURNITURE OF THE CHURCH  . . . . .  37
+  SYMBOLIC ORNAMENTS OF THE CHURCH . . . . . . . . .  51
+  HOW TO USE THE PRAYER-BOOK . . . . . . . . . . . .  92
+  DEVOUT CUSTOMS AND USAGES  . . . . . . . . . . . . 103
+  LIST OF BOOKS FOR REFERENCE  . . . . . . . . . . . 119
+  INDEX  . . . . . . . . . . . . . . . . . . . . . . 121
+
+
+
+
+{7}
+
+_The Beauty of Holiness_
+
+
+_Worship_
+
+The worship of Almighty God is one of the characteristic acts of
+humanity.  The brute looks up to heaven, but man alone looks up with
+thought of God and to adore.  "The entire creation grew together to
+reflect and repeat the glory of God, and yet the echo of God slumbered
+in the hollow bowels of the dumb earth until there was one who could
+wake up the shout by a living voice.  Man is the first among the
+creatures to deliver back from the rolling world this conscious and
+delicious response, the recognition of the Father who begat him.  He,
+and he alone, is nature's priest, her spokesman, her mediator."
+
+{8}
+
+The idea of worship, in which the crown and glory of manhood thus has
+expression, "includes all those acts which make up the devotional duty
+of the soul to Almighty God."  Our private and family devotions are
+acts of worship.  They enter into its obligation, are comprehended by
+it, but do not fill it out.  They are not sufficient alone.  The due
+acknowledgment before others of our belief in and reverence for God,
+the blessings which attend only upon the use of united praise and
+prayer and of Sacraments, the honor of God, the rendering of "thanks
+for the great benefits that we have received at His hands," the setting
+forth of "His most worthy praise,"--all demand the public act of
+worship.
+
+The obligation and privilege of such worship cannot be too greatly
+exalted.  It is not a matter of inclination merely; it is an imperative
+duty, the discharge of which may not be regulated by considerations of
+convenience, or indolence, or pleasure.  To neglect it, is to dishonor
+God, to withhold what is His due.  It is also to dishonor ourselves, to
+violate our own noblest instincts.  No other act of which we as men are
+capable is so dignified or so worthy of ourselves.  Not to worship is
+to debase ourselves.
+
+This duty and privilege of worship the church and the Prayer-Book help
+us to perform.  Just as {9} other buildings about us--homes, stores,
+factories, schools, libraries--stand for and represent certain
+interests and departments of our lives, so the church as a building
+makes its claim and reminds us that there must also be room--a large
+place and sacred--in our lives for worship, and supplies the hallowed
+means and helpful associations for its right discharge.  And what the
+church supplies the means of doing fittingly, the Prayer-Book directs.
+It comes with the reminder that while Sunday brings the great
+opportunity of worship, the obligation is not a thing of one day only,
+but of every day, and that our public worship should be "daily," if
+possible.  It enables every one who comes into the church to be a
+worshiper.  It gives to each one his part.  It makes no distinctions.
+High and low, rich and poor, have equal share in the service.  It
+teaches to worship reverently, and in spirit and in truth.  "Everything
+in the Prayer-Book is solemn, humble, reverential, as it respects man,
+and ennobling and glorifying as it respects God."  And this is meet and
+right.  For, as has been truly said, "Worship is the concentration and
+consecration of whatever is noble in the world.  It is the dedication
+to the Most High of all that is best in what the eye can see, the ear
+hear, the voice sing, the hand execute, {10} and the mind conceive.  It
+is the sanctification of color, sound, and skill, of intellect,
+imagination, and emotion.  It is devotion--devotion of what is
+excellent in man, devotion of what symbolizes the loveliness of nature.
+Therefore it is that worship calls for art; therefore, too, it is that
+art so often finds its noblest use in worship.  Worship and art
+together take the beauty of the world and offer it up as a tribute at
+the feet of God."
+
+
+
+
+{11}
+
+_The Church, the Place of Worship_
+
+It would seem that at first Christians worshiped in any place which
+they could use with safety.  "But soon the Lord revealed Himself to the
+world as the King of it, until in a few generations the earth was
+covered with His shrines, and mines and forests and human skill offered
+to Him their best gifts."  "The custom of setting apart places and
+houses as holy and dedicated to God's worship was ever a part of the
+faith of God's people."  Thus it was said to Israel in the wilderness,
+"Let them make Me a sanctuary; that I may dwell among them."  Of the
+building of the Temple Solomon says, "Behold, I purpose to build a
+house unto the name of the Lord my God, as the Lord spake unto David my
+father, saying, Thy son, {12} whom I will set upon thy throne in thy
+room, he shall build a house unto My name."  Our Lord confirms this
+practice as one of sound and true religion.  He called the Temple "My
+Father's house," and by cleansing it of buyers and sellers showed that
+it was to be used for no other purpose than the worship of God.
+Christians from the earliest days have had consecrated places which
+were held in reverence as distinct from the home.  And so the
+Prayer-Book says, "Devout and holy men, as well under the Law as under
+the Gospel, moved either by the express command of God, or by the
+secret inspiration of the blessed Spirit, and acting agreeably to their
+own reason and sense of the natural decency of things, have erected
+houses for the public worship of God, and separated them from all
+unhallowed, worldly, and common uses, in order to fill men's minds with
+greater reverence for His glorious Majesty, and affect their hearts
+with more devotion and humility in His service; which pious works have
+been approved of and graciously accepted by our heavenly Father."
+
+It is an ancient custom to dedicate churches to the glory of God and in
+honor of some special saint.  This custom probably arose from the fact
+that in early days churches were commonly built over the {13} graves of
+martyrs, or in the place of their martyrdom, and hence were called by
+their names.  Sometimes the church is named from some fact in the
+sacred history of our redemption, as the Incarnation, the Annunciation,
+the Nativity, the Epiphany, the Transfiguration, the Crucifixion, the
+Resurrection, the Ascension.  Or it may take its name from the Holy
+Trinity, or from some title of our Lord or of the Holy Ghost.  Or it
+may be named for one or all of the holy angels.  It must be felt to be
+a decided advantage to have the place of the worship of God designated
+by a dignified name, and one non-secular and religious in its
+associations.
+
+The word "church," by which we designate the place of divine worship,
+being derived from the Greek _kuriakón_, the Lord's house, embodies the
+idea of its sacred character.
+
+A canon, or law, of the Church forbids consecration so long as a debt
+remains on the building.  It may, however, before consecration be used
+for worship.
+
+As consecrated and set apart for the holy offices of religion, the
+church is the proper place for the ministration of the Sacraments, and,
+preferably, for marriages and burials.  The Church's rule in reference
+to Holy Baptism is that even children shall {14} not be baptized at
+home "without great cause and necessity."  This rule is laid down
+because the decency and solemnity suited to so great a Sacrament can be
+had better in the church, set apart and arranged for the purpose, than
+in any private house, and in order that by the public ministration
+others may be instructed by the service.
+
+Of the Solemnization of Matrimony the Church says, "The persons to be
+married shall come into the body of the church, or shall be ready in
+some proper house, with their friends and neighbors."  That the church
+is named first as the proper place shows that it is to be preferred for
+a marriage.  It can be solemnized there in a more seemly and dignified
+way than elsewhere, and those coming to plight their vows may be more
+deeply impressed with the solemnity and importance of the step.
+
+In the Office for the Burial of the Dead the church only (or the
+churchyard) is named as the place.  The Church evidently has no thought
+of any other place as appropriate for the burial of her children.  It
+is the spiritual home of all the baptized.  Christian consolations are
+preëminently there imparted.  These considerations, in addition to
+those of reverence and convenience, mark this as the proper place for
+the Burial Office.
+
+{15}
+
+The consecrated character of the church should have distinct
+recognition in use and conduct.  The building has been thereby
+"separated from all unhallowed, worldly, and common uses."  It is wrong
+to use it for purposes of amusement or business.  It has been given to
+God.  It has been consecrated for religious purposes.  It is sacrilege
+to treat it as a common thing.
+
+It should be recognized also in personal conduct.  A prayer should
+always be said on entering.  The manner should be reverent and quiet.
+All light and useless talk should be restrained.
+
+It should be recognized in conduct in reference to others.  As "God's
+house," all of His children have a rightful place there.  This right
+should be recognized by courtesy to others, especially to strangers and
+to people in humble station.
+
+Wherever possible, the church should be open every day and all day for
+private prayer and meditation.  Many must of necessity live in crowded
+dwellings, or in circumstances in which quiet and privacy are hard to
+obtain.  But to all, whatever their circumstances, the open church
+offers opportunities not afforded at home.  Sacred associations and
+objects greatly aid thought and devotion; and in the quiet church,
+where there is so much to {16} remind of God and sacred things, and so
+little of the world and of sin, we can think and pray better than
+elsewhere.  It has been found a very helpful thing in the Christian
+life to form the habit of stopping in the church, whenever in its
+neighborhood, for a few moments of prayer, and to use it also as a
+place of refuge in time of trial and temptation.
+
+
+
+
+{17}
+
+_Symbolism of the Church Building_
+
+"As soon as the early Christians were at liberty to build churches
+according to their own mind, they took pains to make them significant
+of their religion.  Probably at first the Christians took for the
+purposes of their worship such buildings as they could get, adapting
+them to their uses as best they might.  But when they grew strong
+enough and independent enough to build as the heart and imagination
+dictated, then they showed themselves careful to make their houses of
+God in shape and dimension suggestive of what they believed."  These
+old builders were Churchmen, and made their Churchmanship and their
+belief felt in their work.  A deep and true symbolism was carried out
+in the plan and construction of their {18} churches.  Thus Christian
+churches at an early day came to be built in the form of a cross.  This
+was not only the most ornamental form of structure; it was much more:
+it made the very fabric of the church the symbol of our faith in Christ
+crucified.  Some chancels of old churches were even built with a slight
+deflection from the line of direction of the nave, thus representing
+the inclination of our Saviour's head upon the Cross.  It made also the
+gathering together of each congregation of His Church--which is His
+mystical Body--the symbol of that body itself: that part in the nave
+representing His body, that in the transepts His outstretched arms,
+that in the choir His head.  And so, also, "the united prayers and
+praises of the congregation make, as it were, in their very sound the
+sign of the Cross."
+
+This plan of constructive symbolism affects not only the fabric of the
+church as a whole, but each separate part of the church has its
+religious character and meaning.
+
+Let us linger for a moment on the outside.  The spire points upward and
+teaches its lesson of aspiration.  "Lift up your hearts," it seems to
+say, and holds up the Cross as that by which alone we are to be
+"exalted unto everlasting life."  Whenever we {19} lift up our eyes to
+it, it ought to repeat for us that lesson--rebuke downward thoughts and
+desires, and point up to spiritual and heavenly things.
+
+In the tower are the bells, and what the spire with its uplifted Cross
+says to us in silent eloquence these say in sound and music.
+
+The office of the bell in calling to prayer and holy worship was
+regarded in olden time with much reverence.  The use of bells for the
+purpose of gathering people together in large numbers appears to be of
+Christian origin.  "Large bells hung in a tower seem to have been
+unknown before A.D. 500.  They were first made in Campania in Italy,
+whence the Italian name _campana_, a bell, and _campanile_, a
+bell-tower.  Bells were anciently supposed to have considerable powers,
+especially against evil spirits.  Their use for religious purposes
+probably originated this belief.  The hand-bells of the British
+apostles, St. Patrick, St. Columba, St. David, etc., are said to have
+been long preserved, if not existing even now.  They are four-sided
+bronze bells, sometimes of several plates fused into one.  St. Patrick
+is said by an old legend to have dispersed a host of demons, who were
+too bold to be scared by the mere ringing of the bell, by flinging it
+into the midst of them.
+
+"Bells in the middle ages were sometimes {20} dedicated to saints.
+They were christened with all the usual ceremonies and with much pomp;
+sponsors were provided, the bell was sprinkled at the font, anointed
+with oil, and robed in a chrisom.  Superstitious as these customs would
+seem now, there is something fine in the simple faith which thus, in
+those more poetic days, consecrated to God's service the voices which
+should proclaim Him far and wide over the land."  In simpler form, the
+custom is still frequently observed of setting apart by solemn prayer
+and benediction the bells which are to call men to prayer or to ring
+out the praises of God.
+
+Church bells are frequently marked by appropriate inscriptions.  The
+following, for instance, was very common in the middle ages, all these
+powers being attributed to bells:
+
+  "Funera plango, Fulgura trango, Sabbata pango,
+  Excito lentos, Dissipo ventos, Paco cruentos."
+
+  "I mourn the dead, I break the lightning, I announce the Sabbath,
+  I excite the slothful, I disperse the winds, I appease the cruel."
+
+
+As instances of modern inscriptions we have the following: "Bethlehem,
+Calvary, Bethany."  "We welcome the infant to the Font.  We invite the
+{21} youth to Confirmation.  We invoke the faithful to the Holy
+Communion."  "Joyful our peal for the bridal; mournful our plaint for
+the dead."
+
+Let us turn now to the inside of the church and inquire as to the
+spiritual significance which has become associated with its several
+parts.
+
+The church is divided into two main portions--the body of the church
+and the chancel.  This represents the whole Catholic Church, divided
+into those on earth and those who have passed into Paradise.  The body
+of the church, representing those on earth, is divided again into two
+parts--the nave and transepts.  And these have each their special
+religious associations and suggestiveness.
+
+_The Nave._--The nave is that part which extends from the door to the
+choir.  It is the place where the congregation is gathered, in the
+fellowship of Christ's religion, for the purpose of worship.  It is
+most probably called the nave from the Latin _navis_, signifying a
+ship, the same word from which we get our English "navy" and "naval."
+The ship was the favorite symbol of the Church in primitive times.  We
+have the idea preserved for us in the first prayer in the Offices for
+Holy Baptism: "Received into the ark of Christ's Church ... may so pass
+the waves of this troublesome world" as {22} finally to "come to the
+land of everlasting life."  The thought was so much in mind that some
+old churches were built with the timbers of the roof modeled like the
+ribs of a ship, and in some cases the walls were made irregular to
+represent the sides of the ship beaten and pressed upon by the waves.
+The nave, then, as representing the Church into which God in His love
+gathers us together in order to bring us in safety through the storms
+of life to the "land of everlasting life," stands for the idea of
+_fellowship_ in Christ.
+
+We may come to that same idea in connection with the main body of the
+church in other ways.  Notice how it is made up of several parts,
+divided, in many churches, by pillars and arches.  There is the central
+part, what is called, strictly speaking, the nave, and the two side
+parts, called the aisles.  Now this threefold division of the main body
+of the church into nave and aisles may speak to us of the same
+thing--fellowship.  These divisions do not make up three separate
+churches, but unite in the one church.
+
+So, again, the idea of fellowship may come to us in another way.  The
+special service of the nave is the Litany.  This solemn service has
+been said from very early times from the Litany-desk, placed {23} at
+the head of the nave, before the entrance to the chancel.  "Its
+position there refers to a Litany, and a place for it to be said, of
+God's own appointing.  'Let the priests, the ministers of the Lord,
+weep between the porch and the altar, and let them say, Spare Thy
+people, O Lord.'  Our Litany, retaining the same words of supplication,
+is said, in allusion to this, in the midst of the church," the priest
+taking his place with the people, and, in fellowship of sinfulness and
+need, leading their supplications.
+
+This truth of fellowship in Christ which the nave suggests, we confess
+our belief in when we say, "I believe in the holy Catholic Church; The
+Communion of Saints."  The pictures of the saints of the Old and the
+New Testament, of the angels who worship Christ our Saviour, and of the
+men blessed by Him when on earth, which shine for us in the windows,
+may help to give it reality in our thought.  The four main walls of the
+church, which are supposed to represent the four Evangelists, and the
+pillars, "which, as the chief supports of the fabric, are said to
+represent the Apostles, prophets, and martyrs," may remind us also of
+the holy and glorious fellowship into which we have been brought.
+
+This fellowship in Christ is one of the means which God's love uses for
+helping and saving men.  {24} We are helped by it.  We must by it help
+others.  Let us build, it, then, into the daily life, as it is built
+into the very stones of the church.
+
+_The Transepts._--The transepts are the part of the church which gives
+to the building the cruciform shape.  Crossing the nave before the
+entrance to the chancel, running the one to the north, the other to the
+south, they complete the outline of the cross.  Upon the arms of such a
+cross our Saviour hung as He died for us.
+
+The transepts may bring us, then, as we remember this, the thought of
+_sacrifice_, that our lives to be truly Christian must have the spirit
+of the Cross worked into them.  It was by offering Himself in sacrifice
+that Christ redeemed us, and it is by offering ourselves to Him in
+sacrifice, by self-denial for His cause, and by doing good (at some
+cost to ourselves) to others for His sake, that we make the response He
+asks to His love.  That offering of ourselves must be made not only by
+our lips in the act of worship, but also by our lives, in deeds.
+
+So, also, the spirit of Christ is the spirit of service, through love,
+in behalf of others--the spirit of true fellowship.  Now we cannot
+realize that spirit without sacrifice of selfish inclination and
+desire.  We saw that the main body of the church {25} represents that
+portion of Christ's Church which is on earth, and that the nave
+suggests the idea of fellowship as the very spirit and law of the
+Christian life.  Now the transepts, making the cross, tell us that
+fellowship expresses itself truly, that is, after Christ's example,
+through sacrifice.  "A new commandment I give unto you, That ye love
+one another; as I have loved you, that ye also love one another."  The
+true Christian life of loving fellowship, after the example of our
+Saviour who died upon the Cross for us, must get somehow, in
+self-denial for Christ and self-forgetful work for others, the sign of
+the Cross worked into it.
+
+_The Chancel._--The body of the church, as we have seen, is regarded as
+representing the "Church militant," that part of the Church which is
+here on earth and still in conflict.  The chancel represents that part
+of the Church which is made up of those who have passed through death
+to the state beyond.
+
+The word "chancel" is derived from the Latin word for the lattice-work
+which formerly parted this portion of the church from the nave.  It is
+the same word from which we get our word "to cancel," that is, to
+destroy a writing by crossing it out with the pen, which makes
+something like the figure of a lattice.  The lattice was part of the
+screen {26} (sometimes called the "rood-screen," from the rood or
+crucifix upon it) which in some churches stood in the arch and divided
+the chancel from the nave.  The screen signified death.  Men passed
+through it from the nave into the chancel, as they must pass through
+death from the part of the Church which is on earth to the part which
+is in the world of spirits.
+
+In the chancel itself we have two parts--the choir and the sanctuary.
+
+_The Choir._--As its name denotes, the choir is that part appropriated
+to those who lead the worship.  It is cut off by the screen, or chancel
+arch, from the nave, and is elevated above it by several steps.  In the
+symbolism of the church building it represents that part of the holy
+Catholic Church which is known as the "Church expectant"--those who
+have passed through death into the rest and waiting of Paradise.
+
+Let us see what the Prayer-Book says of those who are in Paradise.  In
+the Burial Office we have this prayer: "Almighty God, with whom do live
+the spirits of those who depart hence in the Lord, and with whom the
+souls of the faithful, after they are delivered from the burden of the
+flesh, are in joy and felicity; We give Thee hearty thanks for {27} the
+good examples of all those Thy servants, who, having finished their
+course in faith, do now rest from their labors.  And we beseech Thee,
+that we, with all those who are departed in the true faith of Thy holy
+Name, may have our perfect consummation and bliss, both in body and
+soul, in Thy eternal and everlasting glory; through Jesus Christ our
+Lord.  Amen."
+
+Note how the closing portion reminds us that while the departed "do now
+rest from their labors," they have not yet received their "perfect
+consummation and bliss"; that they wait for this till the coming of our
+Lord and the Resurrection, when it shall be "both in body and soul,"
+"in eternal and everlasting glory."  We speak of them, therefore, as
+composing the "Church expectant."
+
+Now observe what the same prayer tells us of their state while thus
+resting and waiting in expectation of their perfect consummation and
+bliss.  It says, "The souls of the faithful, after they are delivered
+from the burden of the flesh, _are in joy and felicity_."
+
+This same symbolic meaning for this part of the chancel may come to us
+in another way, that is, from the services which are conducted from it,
+Morning and Evening Prayer, which are commonly {28} known, therefore,
+as the "Choir Offices."  These look beyond the choir, which represents
+the "Church expectant" in Paradise, to the sanctuary, with its Altar,
+which represents, as we shall see, heaven and the "Church triumphant."
+The central point of the Church's worship is the great sacrificial act
+of the oblation of the Holy Eucharist.  Upon this the other services of
+Morning Prayer and the Litany, which precede, and of Evening Prayer,
+which follows, depend for their significance; the first as preparation
+for it, and the second as an act of thanksgiving and praise; just as
+the "felicity" of those in Paradise is a felicity not perfect in
+itself, but one of anticipation of, and preparation and thankfulness
+for, the "perfect consummation and bliss" which await them.
+
+And the dominant note of these services is keyed to that same idea.  It
+is a note of "joy."  There are indeed strongly marked features of
+penitence and need.  We come before God in our worship as those who are
+sinful and needy.  We ever make approach through the sacrifice of the
+Cross.  But we come also as those who have confidence in divine love
+and mercy.  So praise, joyous praise, predominates.  The _Te Deum_, the
+_Benedicite_, the _Benedictus_, the _Jubilate_, all ring out this note
+and give {29} joyousness to the service, while _Magnificat_ and _Nunc
+Dimittis_ tell of rejoicing and hope in what Christ has brought us by
+His Incarnation.
+
+It is all a worship of preparation and joy.  The choir may remind us,
+then, by its suggestiveness as related to the other parts of the
+church, and by the dominant note of joy which rings through its
+services, how the faithful departed go at death into the "joy and
+felicity" of Paradise, there to wait, as the "Church expectant," for
+the Resurrection and their "perfect consummation and bliss", that the
+"Church expectant" and the "Church militant" are not two Churches, but
+the one Church of Christ in two places and in two states, on earth and
+in Paradise, fighting and waiting; that they have still "mystic sweet
+communion" in praise and worship and prayer--the Church in Paradise
+leading our worship as the choir leads the worship of the congregation.
+
+So, again, the choir may impress upon our minds how joy has place in
+the Christian life: that Christianity is not a religion of gloom, but
+of joy; that if Christ says, "Come, take up the cross, and follow Me,"
+He says also, "My yoke is easy, and My burden is light," because the
+way of the Cross is the way into true joy.
+
+{30}
+
+So we pass through the transepts, which speak to us of self-sacrifice,
+into the choir, which speaks to us of joy.  So long as self is first,
+the best and truest joy is shut out of our lives; but when self has
+been crucified, and love is first,--love that delights to serve, and
+that believes still in the absolute and perfect goodness of God even
+when the cross is laid upon its shoulders,--then joy comes in, the joy
+which is a foretaste of that which those in Paradise know, even as that
+is a foretaste of the perfect joy of heaven.
+
+_The Sanctuary._--The chancel, as we have seen, represents in the
+symbolism of God's house that part of the life of His Church which is
+reached through death.  The choir tells us of the worship and the "joy
+and felicity" of the "Church expectant."  The sanctuary tells us of
+that for which the Church in Paradise is waiting in expectation.  It
+represents heaven, into whose blessedness the Church shall enter as the
+"Church triumphant" at the second coming of our Lord.
+
+When we enter a church, the part which is the center of attention is
+always the sanctuary--the place of the Altar.  To this the other parts
+all lead up.  It is the most elevated part, and here the dignity and
+beauty of the decorations center, just as {31} all our life in the
+fellowship of Christ's Church here on earth, our cross-bearing, and the
+worship by which we are prepared and trained on earth and in Paradise,
+all lead us heavenward.
+
+The sanctuary is made the place of the greatest dignity and beauty, and
+is most richly decorated, because it is the place of the Altar; and it
+is through thoughts which come to us from the solemn service of the
+Holy Eucharist, which is celebrated at the Altar, that this part of the
+chancel is made the symbol of heaven.
+
+Let us see from Holy Scripture what it is that our Lord, who in His
+love did so much for us on earth, is still doing for us in heaven.  "We
+have a great high priest, that is passed into the heavens, Jesus the
+Son of God, ... called of God a high priest after the order of
+Melchisedec....  Because He continueth ever, He hath an unchangeable
+priesthood.  Wherefore He is able also to save them to the uttermost
+that come unto God by Him, seeing He ever liveth to make intercession
+for them."  This is finely presented in one of our Eucharistic hymns:
+
+  "O Thou, before the world began
+  Ordained a sacrifice for man,
+  And by the eternal Spirit made
+  An offering in the sinner's stead;
+
+{32}
+
+  Our everlasting Priest art Thou,
+  Pleading Thy death for sinners now.
+
+  "Thy offering still continues new
+  Before the righteous Father's view;
+  Thyself the Lamb forever slain,
+  Thy priesthood doth unchanged remain;
+  Thy years, O God, can never fail,
+  Nor Thy blest work within the veil."
+
+
+Now if we turn to the Office for the Holy Communion, we shall see how
+the oblation in the Holy Eucharist is linked in with this present work
+of our "great High Priest" in heaven.
+
+In the Prayer of Consecration we say: "All glory be to Thee, Almighty
+God, our heavenly Father, for that Thou, of Thy tender mercy, didst
+give Thine only Son Jesus Christ to suffer death upon the Cross for our
+redemption; who made there (by His one oblation of Himself once
+offered) a full, perfect, and sufficient sacrifice, oblation, and
+satisfaction, for the sins of the whole world; and did institute, and
+in His holy Gospel command us to continue, a perpetual memory of that
+His precious death and sacrifice, until His coming again....
+Wherefore, O Lord and heavenly Father, according to the institution of
+Thy dearly beloved Son our Saviour Jesus Christ, we, Thy humble
+servants, do celebrate {33} and make here before Thy Divine Majesty,
+with these Thy holy gifts, which we now offer unto Thee, the memorial
+Thy Son hath commanded us to make."  What is done as we thus "celebrate
+and make before the Divine Majesty," in the commemorative sacrifice of
+the Holy Eucharist, the "memorial" ("in remembrance of Me") of Christ's
+"precious death and sacrifice," is beautifully and strongly expressed
+in another of our Eucharistic hymns:
+
+  "And now, O Father, mindful of the love
+    That bought us, once for all, on Calvary's tree,
+  And having with us Him that pleads above,
+    We here present, we here spread forth to Thee,
+  That only offering perfect in Thine eyes,
+  The one true, pure, immortal sacrifice.
+
+  "Look, Father, look on His anointed face,
+    And only look on us as found in Him;
+  Look not on our misusings of Thy grace,
+    Our prayer so languid, and our faith so dim,
+  For lo! between our sins and their reward,
+  We set the Passion of Thy Son our Lord."
+
+
+This is one way in which the sanctuary of the church reminds us of
+heaven--by reminding us of what is done in the heavenly "holy place,"
+and also there.
+
+Then, again, the sanctuary has the same {34} suggestiveness as the
+place of Communion.  To have the communion of the presence and life of
+God, through Christ, this is the very center of the blessedness of
+heaven.  What it is that we have here on earth in the "Holy Communion
+of the Body and Blood of our Saviour Christ" we will let our Lord
+Himself tell us.  "In the night in which He was betrayed, He took
+Bread; and when He had given thanks, He brake it, and gave it to His
+disciples, saying, Take, eat, this is My Body, which is given for you;
+Do this in remembrance of Me.  Likewise, after supper, He took the Cup;
+and when He had given thanks, He gave it to them, saying, Drink ye all
+of this; for this is My Blood of the New Testament, which is shed for
+you, and for many, for the remission of sins; Do this, as oft as ye
+shall drink it, in remembrance of Me."
+
+So before He had said, anticipating this Sacrament of Communion which
+He thus ordained: "I am the living bread which came down from heaven:
+if any man eat of this bread, he shall live forever: and the bread that
+I will give is My flesh, which I will give for the life of the
+world....  Whoso eateth My flesh, and drinketh My blood, hath eternal
+life; and I will raise him up at the last day.  For My flesh is meat
+indeed, and My blood is drink {35} indeed.  He that eateth My flesh,
+and drinketh My blood, dwelleth in Me, and I in him.  As the living
+Father hath sent Me, and I live by the Father; so he that eateth Me,
+even he shall live by Me."
+
+And so we pray in the Holy Eucharist: "Grant us, ... gracious Lord, so
+to eat the flesh, of Thy dear Son Jesus Christ, and to drink His blood,
+that our sinful bodies may be made clean by His body, and our souls
+washed through His most precious blood, and that we may evermore dwell
+in Him, and He in us."
+
+It all speaks of a foretaste here, in a Sacrament, of what heaven shall
+give in its fullness.
+
+The sanctuary tells us of heaven in another way.
+
+What the soul that gains its blessedness shall find in it we may put
+into one small but very sweet word--"peace."
+
+Now the Altar in the sanctuary of the church, with its "perpetual
+memory" of Christ's "precious death and sacrifice," stands for peace
+between God and us.  The aim and purpose of that sacrifice was to bring
+about atonement, that is, at-one-ment, the setting at one, at peace.
+Christ "loved us, and gave Himself for us," and by this sacrifice
+brought reconciliation between us and God, "having made peace through
+the blood of His cross."
+
+{36}
+
+And so at the close of the Holy Eucharist celebrated in the sanctuary,
+after the "memorial" has been made before God which His Son "hath
+commanded us to make," and we have been "partakers of His most blessed
+Body and Blood," this is the Blessing with which the Church lets us
+depart--a blessing which carries the thought up to what, in its
+fullness, waits for us in heaven: "The Peace of God, which passeth all
+understanding, keep your hearts and minds in the knowledge and love of
+God, and of His Son Jesus Christ our Lord."
+
+The oblation, the communion, the peace, of the sanctuary, these all
+tell us thus of heaven and the "Church triumphant."
+
+Of Christ's "mystical body," with its fellowship and cross-bearing on
+earth, its passage through death to the joy of Paradise, and, waiting
+beyond, heaven, with its communion and peace through the Cross--it is
+of this that the church as a building may speak to devout hearts.
+
+
+
+
+{37}
+
+_Arrangement and Furniture of the Church_
+
+A person coming into one of our churches would recognize at once a
+difference between its interior arrangement and that of many other
+places of worship.  If he thought out the purpose of this arrangement,
+its adaptation to various forms of divine service and religious uses,
+he would feel that "here is a place where people are taught to worship
+the Lord in holy rites, and where forms and spaces and objects are
+themselves teachers of holy truths."
+
+From the door a broad alley (commonly but improperly called an aisle),
+running lengthwise of the building, leads to the chancel.  It suggests
+that the approach of the people, for the blessings and {38}
+consolations which are dispensed there, is made convenient and is
+invited.
+
+The place of prominence in the furnishing of the church is given to the
+_Altar_--a table of stone or wood on which the sacrament of the Holy
+Eucharist is celebrated.  It is raised several steps above the level of
+the choir and is railed in.  Covering the Altar is an _Altar-cloth_,
+embroidered, and varying in color with the seasons of the Christian
+Year.  The portion covering the front of the Altar is called the
+_frontal_; that covering the top of the Altar and simply a few inches
+of the front is called the _super-frontal_.
+
+Back of the Altar, and raised above it, is a narrow shelf, called the
+_retable_, upon which the several ornaments of the Altar are placed.
+In the center is the _Altar-cross_, that this holy symbol of our Faith
+may be constantly before the eyes of all who worship.  The _vases_ to
+hold the flowers with which the Altar is beautified on festal occasions
+stand at either side of the Cross.  The _candlesticks_, in churches
+where lights at the Holy Communion are used, stand at the ends of the
+retable.
+
+Behind the Altar, in many churches, is the _reredos_--a carved or
+sculptured screen of wood or stone, frequently extending the whole
+width of the {39} sanctuary.  Sometimes a painting takes its place, or
+a _dossal_--a decorated curtain of as rich material as circumstances
+will allow.
+
+On the south side of the Altar is a small table or shelf, called the
+_credence_, on which are placed the elements of bread and wine until
+such time in the service as they are offered for consecration on the
+Altar.  Here also the _alms-basin_ is placed before the Offertory, and
+the _cruets_ containing the wine and the water for the ablutions at the
+close of the service.  When the communicants are not too many, a part
+of the wine from the cruet is poured into the chalice at the proper
+time; but if a large number are to communicate, the _flagon_, a large
+vessel of silver, is used to hold the wine and is placed on the
+credence.
+
+Nothing should be placed on the Altar itself but the _Altar-desk_, for
+holding the book of the Altar-service, and the Altar-vessels.  These
+are usually the _paten_, or plate for holding the bread at the
+Celebration, and the _chalice_, the cup for the wine.  There is
+sometimes a spoon with a perforated bowl to use in case any foreign
+substance is found in the chalice.  If possible these vessels should be
+of precious metal.  They are sometimes adorned with jewels.
+
+{40}
+
+A rubric directs that at the time of the Communion the Altar shall be
+covered with a "fair white linen cloth" ("fair," that is, not only
+clean, but beautiful).  Another "fair linen cloth," commonly called the
+"linen chalice veil," is also directed to be used for covering the
+consecrated elements after the communion of the people.  To these
+custom has added other convenient and seemly appointments of linen and
+silk.
+
+The "chalice veil" is a square of silk, embroidered and often fringed,
+used to cover the vessels before the consecration.
+
+The "pall" is a square of cardboard covered with linen, used to cover
+the chalice during the Celebration.
+
+The "corporal" is a square of linen spread upon the Altar at the
+Celebration, upon which the vessels are placed.
+
+The "purificators" are small napkins of linen for cleansing the vessels
+after the service.
+
+The "burse" is a square, stiff pocket of silk over cardboard, in which
+the Altar-linen is carried to and from the Altar.
+
+The color of the chalice veil and the burse follows that of the season.
+The linen pieces are always white.  They are supposed to represent the
+cloths {41} which were wound around our Lord's sacred body and wrapped
+about His head at His burial.
+
+You will see the reason for thus making the Altar a place of dignity
+and beauty, and for these various provisions for reverence in the
+sacred rite celebrated there, if you will recall what we have already
+seen of its meaning.  We show honor to and reverence the Altar and its
+worship as the place and the performance of the highest act of divine
+worship, in which, by the ministry of His Church and according to His
+own appointment, "a continual remembrance of the sacrifice of the death
+of Christ" is "celebrated and made before the Divine Majesty," and as
+the place where God "vouchsafes to feed us with the spiritual food of
+the most precious Body and Blood of His Son our Saviour Jesus Christ."
+All is done for His honor.
+
+  "'Tis for Thee we bid the frontal
+    Its embroidered wealth unfold;
+  'Tis for Thee we deck the reredos
+    With the colors and the gold;
+  Thine the floral glow and fragrance,
+    Thine the vesture's fair array,
+  Thine the starry lights that glitter
+    Where Thou dost Thy light display."
+
+
+_The font._--The reverent administration of Holy Baptism, the other of
+the two great Sacraments {42} ordained by Christ as generally necessary
+to salvation, is provided for by the presence of the Font.  As its name
+indicates (from the Latin word for a fountain or spring), this is the
+repository for the pure water which in this holy Sacrament is
+"sanctified to the mystical washing away of sin."  It is generally of
+fine stone and often richly carved.  Sometimes a separate room is
+marked off from the rest of the church for it and called a
+_baptistery_.  There should always be, for proper protection, a cover
+for the Font.  A _ewer_ for the water to be used, and a _baptismal
+shell_ with which to dip from the Font the water poured upon the head
+of the person baptized, are frequently provided as seemly appointments.
+
+The Font is often, following ancient custom, octagonal in form.  The
+symbolism of this form is this,--that "as the whole creation was
+completed in seven periods of time, the number next following, eight,
+may well be significative of the new creation," and, again, that the
+octave, as a repetition of the first, is a symbol of Christ's
+resurrection, and therefore of the "death unto sin and new birth unto
+righteousness" in Holy Baptism.
+
+The Font is usually placed near a door of the church.  Its position
+thus symbolizes the truth that Baptism is the outward form of admission
+into the {43} Christian Church.  It expresses what the child is taught
+in the Church Catechism to say of Holy Baptism: "wherein I was made a
+member of Christ, the child of God, and an inheritor of the kingdom of
+heaven."
+
+Always in sight, the Font is a constant invitation by its very
+presence, and shows that the Church is always ready to receive, and
+desires to receive, new members "into the congregation of Christ's
+flock."
+
+It should always remind those who have been baptized of the grace of
+their second birth, when they were made "members of Christ," and of
+their duty, "being made the children of God, to walk answerably to
+their Christian calling."
+
+It should call to remembrance that "baptism doth represent unto us our
+profession; which is, to follow the example of our Saviour Christ, and
+to be made like unto Him; that as He died, and rose again for us, so
+should we, who are baptized, die from sin, and rise again unto
+righteousness."  That is the main profession or business of a Christian
+man, and the Font, where Baptism constantly represents our Lord's death
+and rising again for us, should ever remind us of it and call us afresh
+to "mortify all our evil and corrupt affections, and daily proceed in
+all virtue and godliness of living."
+
+{44}
+
+_The Lectern._--The lectern, supporting the large Bible from which the
+Lessons are read, bears witness to the esteem in which our Church holds
+the Sacred Scriptures.  It is worthy of note that our Church makes
+larger provision for the people "to hear God's most holy Word" than any
+other religious body in the world.  Almost the whole Bible--some parts
+of it several times--is read publicly every year.  Lessons from the Old
+Testament were read in the service of the synagogue.  Our Lord's
+example shows how properly we follow this ancient custom of reading
+Scripture lessons in public worship: "As His custom was, He went into
+the synagogue on the Sabbath day, and stood up for to read.  And there
+was delivered unto Him the book of the prophet Esaias."
+
+The selection of suitable Lessons for each day is a matter of careful
+arrangement on the part of the Church.  There will be found in the
+front of the Prayer-Book "The Order how the Psalter is Appointed to be
+Read," and also "The Order how the Best of the Holy Scripture is
+Appointed to be Read."  Four "Tables of Lessons" are given--for
+Sundays, for Holy-Days, for the forty days of Lent and the Rogation and
+Ember-Days, and for all the days of the year not otherwise provided for.
+
+{45}
+
+Of the two Lessons appointed, one is from the Old, the other from the
+New Testament.  Both are "God's most holy Word," and taking the Lessons
+from both enables us to see the unity of thought and purpose in the
+two, and how the promises and predictions of the Old Testament are
+fulfilled in the New.
+
+The most common and, perhaps, the most appropriate lectern is that made
+in the form of an eagle, standing often upon a globe, bearing the Bible
+upon its outspread wings.  The eagle, because of its lofty heavenward
+flight, is the symbol of inspiration, and its position upon the globe
+and its outspread wings remind us how the Word of God is to be carried
+into all the world.
+
+There are, then, certain thoughts which the lectern should bring us:
+the reverent honor which "God's most holy Word" should ever receive
+from us; the privilege of its use as "a lantern unto my feet and a
+light unto my paths"; our missionary obligations and privileges--to
+make the outspread wings of the eagle a reality and not merely a symbol.
+
+_The Pulpit._--The pulpit suggests the thought of the sacred and
+important work of the Christian Ministry as preachers of the Word of
+God.
+
+{46}
+
+It is a common thing to hear persons say that they care little for the
+sermon and speak lightly of preaching.  They forget that the preacher
+is one "sent," that our Lord Himself made preaching one of the great
+means for the spread of the Gospel and for the salvation of men.  And
+as such persons do not reflect, in this disparagement of preaching, the
+mind of our Lord, so neither do they represent the estimate of the
+Church.  The Church takes care to provide for it, and that, too, in
+connection with her most solemn act of worship, the celebration of the
+Holy Communion.  Among the rubrics following the Creed in the Communion
+Office is this: "Then shall follow the Sermon."  So, also, the Church,
+through the Bishop, demands of the man who comes to be ordained, "Are
+you determined, out of the Scriptures, to instruct the people committed
+to your charge?"  And when he is ordered a Priest, this is a part of
+the authority given to him: "Take thou authority to preach the Word of
+God."
+
+The discharge of this work, to do which the Minister is placed under
+vow, and for which he is given authority, is one of his most solemn
+obligations.  The pulpit should, then, ever remind us of the loving
+care on the part of Christ and His Church for {47} our soul's health
+and our growth in grace, which is thus expressed.
+
+But it should remind us of something else, also,--of a duty on our part.
+
+In "The Form and Manner of Ordering Priests" there is a prayer just
+before the Benediction, of which this is a part: "Grant that we may
+have grace to hear and receive what they shall deliver out of Thy most
+holy Word, or agreeable to the same, as the means of our salvation."
+And so, again, we pray in the Litany, "That it may please Thee to give
+to all Thy people increase of grace to hear meekly Thy Word, and to
+receive it with pure affection, and to bring forth the fruits of the
+Spirit."  This is the way the Church teaches us to think and to pray
+concerning our duty and privilege in reference to the instruction and
+exhortation which divine love sends to us from the pulpit.
+
+The pulpit stands, then, for something God's love does for us: "Preach
+the gospel."  It stands also for something God's love demands from us:
+"Take heed how ye hear."
+
+_The Choir- and Clergy-Stalls._--It will be observed that the stalls
+for the clergy and choristers are generally placed on the two sides of
+the choir and face each other.  The south side is called the {48}
+"decani side" and the north the "cantoris side," as being, in
+cathedrals, the respective sides of the dean and the cantor (or
+precentor).
+
+By this arrangement proper provision is made for the clergy as leaders
+of the worship of the congregation and for the choir as leaders of its
+praise in song.  The singing in our churches is intended to be "common
+praise," and this arrangement of the choristers marks their office as
+simply to lead it.  They do not sing _to_ the congregation; they sing
+_with_ or _for_ them _to_ Almighty God.  The people should sing with
+them, and not listen merely, as if attending a concert.  Even when, as
+in a _Te Deum_ or anthem, the music is too difficult for the
+congregation to join in it, the singers are still rendering to God the
+praises of all present, and all should take part in it in thought and
+in heart.
+
+Because of this ministry as leaders of praise the choir are vested.
+Their vestments are the cassock and the cotta--a modification of the
+surplice worn by the clergy.
+
+Of the _Litany-desk_ we have already learned in the section in
+reference to the nave.
+
+_The Bishop's Chair._--In many churches there is found a "Bishop's
+Chair."  It has been felt as proper, in view of the dignity of the
+office of the {49} Bishop, to provide a special seat for him, and to
+have it occupied by no one else.  In parish churches it is placed
+within the sanctuary at the north or "gospel" side of the Altar, facing
+the people.  In cathedrals it is called a "Throne," and its place is
+just without the rail on the decani side of the choir, facing like the
+choir-stalls.
+
+Wherever placed, it is a reminder of the highest order in the Christian
+Ministry, and of the doctrine of Holy Orders our Church holds and acts
+upon.  In the Preface to the Ordinal the Church makes this declaration:
+"It is evident unto all men, diligently reading Holy Scripture and
+ancient Authors, that from the Apostles' time there have been these
+Orders of Ministers in Christ's Church,--Bishops, Priests, and
+Deacons....  No man shall be accounted or taken to be a lawful Bishop,
+Priest, or Deacon, in this Church, or suffered to execute any of the
+said Functions, except he be called, tried, examined, and admitted
+thereunto, according to the Form hereafter following, or hath had
+Episcopal Consecration or Ordination."  What the Church here insists
+upon is what is commonly called the "Apostolic Succession."  This rule
+she rigorously applies.  No minister of any of the denominations, no
+matter how learned and pious he may be, can {50} serve at her Altars
+until he has been ordained by a Bishop and is therefore commissioned by
+that Episcopal or Apostolic authority upon which the Church has always
+insisted.
+
+The Bishop's Chair may remind us, then, of the Bishop's office and
+authority to ordain and to govern, of its essential importance in the
+life of the Church, and of how our Church's lineage and the authority
+of her Ministry are traced, through the succession of Bishops, directly
+back to the Apostles, and through them to Christ Himself, "the Bishop
+and Shepherd of our souls."
+
+
+
+
+{51}
+
+Symbolic Ornaments of the Church
+
+The use of symbols for conveying and enforcing truth goes back to
+earliest ages.  God said to Noah, "I do set My bow in the cloud, and it
+shall be for a token of a covenant between Me and the earth."
+
+The ritual and appointments of the Tabernacle and its worship were an
+elaborate system of symbolism.
+
+So, also, we find the use of symbolism in Christianity.  The need of
+appealing to the eye as well as to the ear, by visible signs for sacred
+truths, led the early Christians to employ a number of such symbols as
+an effective means of imparting instruction.  But their use was not
+wholly a matter of choice.  Anxious to seek and to support one another
+{52} under persecution, they were compelled to find some common signs
+of recognition which might be known only to themselves, and under which
+their new Faith might be safely concealed.
+
+_The Cross._--The Cross comes first in order.  It is the especial
+emblem of Christianity.  "It glitters on the crown of the monarch.  It
+forms the ensign of nations.  It crowns alike the loftiest spires of
+Christendom and the lowliest parish churches.  It marks the
+resting-place of the departed who have died with faith in its efficacy,
+as it was the sign in Baptism of their admission to the kingdom of the
+Crucified."  It is the symbol of Christ's atonement and of the
+salvation of men, and represents the Christian Faith, its demands and
+its triumphs.  As might be expected, many fantastic stories were woven
+about this symbol in the middle ages.  Yet back of their extravagance
+was often a true feeling.  We see this even in the absurd legend of the
+tree from which our Saviour's cross was made.
+
+This legend was as follows: "for four hundred and thirty-two years
+after his expulsion from Paradise, Adam had tilled the ground in the
+valley of Hebron, when he felt his end approaching, and determined to
+send his son Seth to the gates of Paradise to demand from their keeper,
+'the angel called {53} Cherubim,' the oil of mercy which had been
+promised to Adam when he was driven from the garden.  Seth accordingly
+set forth, finding his way by the footprints of Adam and Eve, upon
+which no grass had grown since they passed from Paradise to Hebron.
+
+"The angel, after hearing the message, ordered Seth to look beyond the
+gate into the garden and to tell him what he saw.  He beheld a place of
+inexpressible delight and beauty, with the four great rivers proceeding
+from a fountain in the center; and, rising from the edge of the
+fountain, an enormous tree, with wide-spreading branches, but without
+either bark or leaves.  He was ordered to look a second time, when he
+saw a serpent twisted round the tree; and a third time, when the tree
+had raised itself to heaven, and bore on its summit a Child wrapped in
+glittering vestments.
+
+"It was this Child, said the angel, who would give to Adam the oil of
+mercy when the due time should come.  Meanwhile the angel gave Seth
+three seeds from the fruit of the tree of which Adam had eaten.  These
+were to be placed in the mouth of Adam before his burial, and three
+trees would spring from them--a cedar, a cypress, and a pine.  The
+trees were symbolical of the Holy Trinity."
+
+{54}
+
+"It happened as the angel foretold.  The trees were hardly a foot above
+the ground in the days of Abraham.  Moses, to whom their true nature
+was revealed, took them up carefully, carried them with him during the
+years of wandering in the desert, and then replanted them in a
+mysterious valley named Comprafort (Comfort?).  From Comprafort David
+was directed to bring them to Jerusalem.  He planted them close to a
+fountain, and within thirty years they had grown together so as to form
+a single tree of wonderful beauty, under the shade of which David
+composed his psalms and wept for his sins.  In spite of its beauty,
+Solomon cut it down in order to complete his temple, for which a single
+beam was wanted, of a size such as no other tree could furnish.  But in
+fitting the beam to its place, it was found, after repeated trials,
+either too long or too short, and this was accepted as a sign that it
+was not to be so employed."
+
+It was then, says one version of the story, reverently preserved in the
+temple.  According to another version, when it was found too short or
+too long "it was flung aside into a certain marsh, where it served as a
+bridge.  But when the Queen of Sheba came to Jerusalem to hear the
+wisdom of Solomon, and was about to cross the marsh, she {55} saw in a
+vision how the Saviour of the world was to be suspended on that tree,
+and so would not walk over it.  It was buried in the earth on the spot
+where the Pool of Bethesda was afterward made, so that it was not only
+the descent of the angel, but the virtues of the buried wood, which
+gave to the water its healing qualities.  At the time of the passion
+the wood rose and floated on the surface.  The Jews took it to make the
+cross of our Lord."
+
+More attractive is the legend of how the cross was found, deeply buried
+in the ground at Jerusalem, by St. Helena, the mother of Constantine,
+the first Christian emperor.  All three crosses were found, according
+to the story, and that of our Lord was recognized by certain miracles
+which it wrought on those who touched it.
+
+In representations of the cross we trace two principal forms, the Latin
+and the Greek cross, from which a great variety, with various
+significations, have been produced.
+
+[Illustration: Latin cross]
+
+The _Latin_ or _Passion Cross_ has the lower limb considerably longer
+than the other three.  "It is doubtless most nearly the shape of the
+very instrument on which Christ suffered, {56} and is therefore most
+suitable to symbolize the Atonement and to express suffering."  When it
+is placed on steps it is called a "Calvary cross."  The steps are
+generally three in number, and are said to typify faith, hope, and
+charity, the great Christian virtues.
+
+[Illustration: Calvary cross]
+
+When all four arms are of equal length it is a _Greek Cross_, the cross
+in most frequent use among Eastern Christians.  "The Latin cross
+suggests the actual form, while the Greek cross is idealized, the
+Greeks being essentially an artistic and poetic race."  "The Greek
+cross is a symbol of the spread of the Gospel and of its triumphs in
+the four quarters of the world.  It is the usual form wherever it is
+intended to express victory or is used as an ornament."
+
+[Illustration: Greek cross]
+
+Another interesting form of the cross is the _Tau-cross_, so called
+because shaped like the Greek letter tau (T).  The figure found in the
+tau-cross was the symbol of eternal life with the ancient Egyptians.
+The early Christians of Egypt adopted it and at first used it instead
+of other forms of the cross.  It is yet seen in the early Christian
+sepulchers of that country.  "It has been urged, with {57} at least
+great probability, that this symbol of life was the form made by the
+children of Israel in blood upon their door-posts when the angel of
+death passed through the land of Egypt to smite the first-born, and it
+was perhaps the form of the cross on which the brazen serpent in the
+wilderness was lifted up."
+
+[Illustration: Tau-cross]
+
+It is known, from these associations, as the cross of the Old Testament
+and as the "anticipatory cross"; also as the "cross of St. Anthony,"
+the great hermit of Egypt and the father of monasticism.
+
+It is sometimes called the "cross potent" from its shape, "potent"
+being an old English word for a crutch.  It is then said to signify the
+Cross as the sure support of all who trust in it.
+
+Four tau-crosses joined foot to foot form a "Jerusalem cross."  Such a
+cross was part of the armorial bearing of the first Christian king of
+Jerusalem.  The four conjoined tau-crosses, forming a Greek cross, are
+said to be symbolical of the displacement of the Old Testament by the
+New, the Law by the Gospel.
+
+[Illustration: Jerusalem cross]
+
+{58}
+
+Many forms of the cross originated in the wars of the Cross, the
+crusaders in their eastward wanderings engrafting many variations upon
+the original Greek cross.  Many of these heraldic crosses tell some
+story of religious feeling.  In their varied and fanciful forms the
+simple faith and holy purpose out of which they sprang may yet be
+traced.
+
+The "cross moline" is so named from resemblance to the moline, or
+crossed iron, in the center of the upper millstone.  Its ends are
+divided and curved backward.  As they are turned in all directions,
+they are said to express the universal diffusion of the blessings of
+the Cross; or, as they decline both to the right and the left, they
+express willingness to do exact justice and give to all their due.
+
+[Illustration: Cross Moline.  Cross Recercelé.]
+
+The "cross recercelé" resembles the cross moline, but with its
+floriations more expanded.
+
+{59}
+
+The "cross bottoné" (budded) or "treflé" (like trefoil), the "cross
+patonce" (like the paw of the ounce, or panther), and the "cross flory"
+(like the fleur-de-lis), all with limbs ending in threefold figures,
+have evident reference to the Holy Trinity.
+
+[Illustration: Cross Bottoné, or treflé.  Cross Patonce.  Cross flory.]
+
+The "cross pommée" has ends terminating in circles suggestive of
+apples, as the name shows.  It is said to express the fruitful reward
+of devotion to the Cross.
+
+[Illustration: Cross pommée.  Cross crosslet.  Cross fitché.]
+
+{60}
+
+The "cross crosslet" is formed of four Latin or Passion crosses placed
+foot to foot.
+
+It is said that the "cross fitché" (sharpened and so fixable in the
+ground) was carried in pilgrimages so that it might be readily set up
+while performing devotions.
+
+The "cross patté" (broad-footed) is much like the "Maltese cross," the
+cross of Knights Templars and Hospitalers, which differs from it simply
+in having its extremities indented or notched.  The eight points thus
+formed are said to symbolize the eight Beatitudes of our Lord.
+
+[Illustration: Cross patté]
+
+The "floriated cross," which is developed in many ornamental forms, as
+the cross bursting into bloom or adorned with garlands, alludes to the
+triumph of Christ and to our future triumph and glory through Him.  It
+symbolizes also our holy religion growing with perpetual vitality.
+
+[Illustration: Maltese cross]
+
+One of the most singular, as well as most ancient, of the many forms
+and modifications of the cross is the "fylfot."  It is found, probably
+as a disguised form of the cross, on the tombs in the catacombs.  {61}
+Its use illustrates the adoption by the early Christians, as in the
+case of the tau-cross, of prechristian symbols.  By its employment they
+simply "diverted to their own purpose a symbol centuries older than the
+Christian era, a symbol of early Aryan origin, found in Indian and
+Chinese art, and spreading westward, long before the dawn of
+Christianity, to Greece and Asia.  It was on the terra-cotta objects
+dug up by Dr. Schliemann at Troy, and conjectured to date from 1000 to
+1500 B.C."  It is thought to represent in heathen use a revolving
+wheel, the symbol of the great sun-god, or to stand for the lightning
+wielded by the omnipotent deity, Manu, Thor, or Zeus.  The Christians
+saw in it a cross concealed from the eyes of their heathen enemies.
+The fylfot is frequently found in the Greek Church on the vestments of
+the clergy.  The Greek fret or key pattern, with which all are
+familiar, is a decorative development of the fylfot.
+
+[Illustration: Fylfot]
+
+Another interesting form of the cross is that known as the "cross of
+Iona" or "Irish cross."  It is said to be the earliest form known in
+{62} Great Britain and Ireland.  The antique wayside crosses are of
+this shape.  "Because this style of cross partakes more of Greek
+character than of Latin, it has been contended that it argues an
+Eastern rather than Western origin for the introduction of Christianity
+into Great Britain."  The circle is the emblem of eternity, as having
+neither beginning nor end, and when combined with the cross, as in this
+form, it speaks of the perpetuity of the Christian faith and the
+eternity of its hope.
+
+[Illustration: Irish cross]
+
+The "St. Andrew's cross," in form like the letter X, conveys the idea
+of humility as well as that of suffering.  When St. Andrew was
+condemned to be crucified, he begged that his cross might be unlike
+that on which his Lord had died, not deeming himself worthy to die on a
+cross of the same form as that on which He had suffered.
+
+[Illustration: St. Andrew's cross]
+
+There is a cross peculiar in form, and known as the "Canterbury cross."
+It is in the shape of the letter Y, and is usually seen only upon the
+vestments of the clergy.  The ornamentation of the chasuble is commonly
+of this form.  It is embroidered on the chasuble of St. Thomas of
+Canterbury, which is still preserved in the Cathedral {63} of Sens, in
+France.  Its shape brings to mind the inclination of our Saviour's
+arms--the lifting up of His hands--as He offered Himself in sacrifice
+on Calvary.
+
+_Symbols of the Holy Trinity._--The equilateral _Triangle_ is perhaps
+the most familiar emblem of the Holy Trinity.  The equality of the
+three divine Persons in the Godhead is represented by the equal sides
+or the equal angles of the triangle.
+
+[Illustration: Triangle]
+
+The _Trefoil_ is also an emblem of the Trinity.  It is a representation
+of the common clover, or shamrock, as the Irish call it.  The legend of
+the conversion of Ireland says that St. Patrick was preaching on the
+hillside, and wishing to illustrate from nature the sublime doctrine of
+the Trinity to his pagan hearers, he bent down and plucked a piece of
+shamrock at his feet, and held it up to show how what was three, in one
+sense, might be one in another.
+
+[Illustration: Trefoil]
+
+The unity of the Persons in the one Godhead is sometimes represented by
+intersected triangles, or by the trefoil placed under a triangle.
+
+The truth of the Trinity is also suggested by any {64} threefold
+arrangement in the various forms of the ornamentation.
+
+The figure known as the _triquetra_, made by the interlacing of three
+portions of circles, is also symbolical of the Holy Trinity.  This is a
+very ancient emblem, and is found with frequency upon the stone crosses
+erected in the early days of Christianity in Great Britain.  It is
+sometimes used in ornamentation of the dress of our Lord or of the
+Evangelists.
+
+[Illustration: Intersected triangles.  Trefoil placed under a triangle.
+Trequetra.]
+
+From the thirteenth century we have the symbol of the equal and
+interlacing _Circles_.  "The three equal circles symbolize the equality
+of the three Persons in the Trinity, the binding together in one figure
+the essential unity, while the circular form signifies a
+never-beginning, never-ending eternity."  The word _trinitas_, used in
+this symbol, may itself {65} be divided into three syllables.  One of
+these syllables is placed in each circle; but they have no perfect
+meaning, and will not form any word, unless united.  In the space left
+vacant by the intersection of the circles the word _unitas_ is placed.
+
+[Illustration: Interlacing circles]
+
+From the sixteenth century we have another device setting forth the
+doctrine of the Trinity.  This is a triangle terminating at the corners
+in three circles, and in the center another circle with lines
+connecting it with the circles at the corners.  A legend is combined
+with the figure, which serves to explain it.  The English equivalent of
+the Latin words is as follows: _Deus_, God; _Pater_, the Father; {66}
+_Filius_, the Son; _Sanctus Spiritus_, the Holy Ghost; _est_, is; _non
+est_, is not.
+
+[Illustration: Triangle and circles]
+
+_Symbols of the father Almighty._--For the first four centuries the
+only symbol employed to represent God the Father Almighty was a _hand_
+issuing from clouds, or reaching down in benediction from heaven.
+
+A symbol of much later origin is a triangle with the word "Jehovah," in
+Hebrew letters, inscribed within it and placed in the center of a
+radiating circle, or halo, symbolic of eternity.
+
+_Symbols of our Lord._--While the cross was in {67} constant use by the
+early Christians, no effort was made at direct representation of our
+Saviour's sufferings.  The crucifix was not introduced until five
+centuries had passed.  Resort was had instead to the use of symbols.
+
+[Illustration: The hand of God]
+
+[Illustration: The name and the triangle]
+
+{68}
+
+Several of these were derived from Holy Scripture.  The most common was
+the figure of the _Good Shepherd_, a picture drawn from our Lord's own
+description of His loving care and self-sacrifice.  Another was derived
+from the words of St. John the Baptist, "Behold, the Lamb of God!"  By
+this symbol, known as the _Agnus Dei_, our Lord is represented by the
+figure of a lamb--often with a nimbus, or glory, about the
+head--bearing a cross, the symbol of His sacrifice, or a banner, the
+sign of His triumph.
+
+[Illustration: Agnus Dei, the Lamb of God]
+
+{69}
+
+The _Alpha and Omega_, the first and last letters of the Greek
+alphabet, are used as the emblem of the eternity of our Lord: "I am
+Alpha and Omega, the beginning and the end, the first and the last."
+
+[Illustration: Alpha and Omega]
+
+The _Star_ is a symbol of Christ.  It owes its origin to His own words,
+"I am the root and the offspring of David, and the bright and morning
+star."  It was by the leading of a star that God manifested His only
+begotten Son to the Gentiles.  The five-pointed star commonly
+represents the star of Bethlehem.  It is a Christmas and Epiphany
+emblem.
+
+[Illustration: Star of Bethlehem]
+
+This star is sometimes called the "pentalpha," as the crossing of its
+lines suggests five A's.  It was used in ancient times as a magic
+talisman against the powers of witchcraft.  The Greek Christians at one
+time placed it, instead of the cross, at the beginning of inscriptions.
+
+The six-pointed star is said to symbolize the Creator, as, according to
+the old alchemists, the double triangle of which it is composed
+represents the elements of fire and water.
+
+{70}
+
+The seven-pointed star has reference, it is said, to St. John's words
+in the Revelation: "I beheld, and, lo, in the midst of the throne and
+of the four beasts, and in the midst of the elders, stood a Lamb as it
+had been slain, having seven horns and seven eyes, which are the seven
+Spirits of God sent forth into all the earth."
+
+A star of nine points has allusion to St. Paul's enumeration of the
+fruits of the Holy Spirit: "The fruit of the Spirit is love, joy,
+peace, long-suffering, gentleness, goodness, faith, meekness,
+temperance."
+
+An interesting symbol of our Saviour is that of the _Pelican_, which,
+the old naturalists said, was accustomed to tear open its breast in
+order to feed its young with its own blood.  So the blood shed on
+Calvary gives life to the Church.
+
+[Illustration: The pelican]
+
+The _fish_ was also a very early symbol of our Lord.  It was observed
+that the five letters of the Greek word for a fish were, taken
+separately, the initials in Greek of the words "Jesus Christ, Son of
+God, Saviour."  In this way the fish became a symbol of our Saviour.
+
+The pointed oval, or vesica, is the conventionalized form of the fish.
+Ecclesiastical seals are commonly made in this form.  It represents
+{71} in rude outline a fish before the fins and tail are added.
+
+[Illustration: Vesica]
+
+It is thought by some that the Gothic or pointed arch is derived from
+this symbol, being simply the upper half of a vesica.
+
+Other symbols of our Lord are formed from monograms of the sacred name,
+Jesus, and of His official title, Christ.  These are used separately
+and also together.  The earliest form of monogram of the sacred name,
+that often found on tombs of early Christians, is the symbol which is
+said to have appeared in a vision to the Emperor Constantine.
+
+The story is related by Eusebius, the Bishop of Caesarea, who asserts
+that it was communicated to him by Constantine himself, who confirmed
+it with an oath.  The story is this: Constantine, whose mind was
+wavering between Christianity and paganism, was on the eve of a great
+battle.  Knowing that Maxentius, his enemy, was seeking the aid of
+magic and supernatural rites, and remembering also that his father, who
+had been well disposed to the Christians, had always prospered, while
+their persecutors failed, he determined to pray to Christ.  While
+engaged with such thoughts he saw at mid-day a luminous figure in the
+heavens, with the words, "By this conquer."  Both he and the whole army
+were struck with awe at the sight.  At night {72} Christ appeared to
+him in a dream, holding in His hand the same symbol, which He
+admonished him to place upon his standard, and assuring him of victory.
+This symbol Constantine substituted the next day for the old Roman
+eagle upon the standards and shields of his legions.
+
+What the emperor saw, or fancied he saw, for it cannot be doubted that
+Constantine believed what he stated, was a symbol already in use among
+the Christians, and whose meaning he doubtless already knew.  It is
+formed of the first two letters of the Greek word for Christ,
+_CHRISTOS_ (_Christos_); the X (Chi) being equivalent to our Ch, and
+the P (Rho) the same as our R.
+
+[Illustration: Christos monogram]
+
+Sometimes the monogram is contracted and its lines economized, the X
+becoming a true cross, and its vertical shaft--the curved part of the
+letter being added--becoming P.
+
+[Illustration: Contracted Christos monogram]
+
+This monogram, with the Latin N, standing for the word _noster_ (our),
+added to it, means _Christos noster_ (our Christ).
+
+[Illustration: Christos noster monogram]
+
+Another monogram for our Lord's title, Christ, is composed of the first
+two and the last capital {73} letters of the Greek word _CHRISTOS_.
+The horizontal mark over the top is the sign that some letters have
+been omitted.
+
+[Illustration: Lord's title monogram]
+
+The more familiar monogram IHS (_IHS_) is the abbreviated form of the
+Greek word for our Saviour's human name, Jesus, _IESOUS_.  The first
+two and the last letters are those used.  Sometimes this is written
+"IHC."  The two forms are synonymous, the C being simply another form
+of the Greek S.  Sometimes the letters are intertwined, the I being
+lengthened and formed into a cross by a bar at the top.
+
+[Illustration: IHS monogram]
+
+These three letters are often read as signifying the Latin words,
+_Jesus hominum Salvator_, that is, "Jesus the Saviour of men"; but
+appropriate and beautiful as this reading is, it is not the original
+meaning, but an afterthought, and is said to have been first suggested
+about the year 1380.
+
+Another monogram contains the initial letters, IX, of our Lord's full
+name, Jesus Christ, in Greek.  The X (Chi) is combined with the I
+(Iota).  Sometimes a horizontal bar is placed through the middle {74}
+of the figure, thus giving the initials of our Lord's full name, united
+with the cross.
+
+[Illustration: Full name monograms]
+
+Another form of monogram for our Lord's full name, Jesus Christ, is
+made by taking the first and the last letters of each of the Greek
+words.  The lines above are the signs of contraction.
+
+[Illustration: Contracted monogram]
+
+_I. N. R. I._  These letters stand for the Latin form of the title
+placed on our Saviour's cross, _Jesus Nazarenus Rex Judaeorum_, JESUS
+OF NAZARETH, THE KING OF THE JEWS.
+
+_Symbols of the Holy Ghost._--The seven-branched _Candlestick_ of the
+tabernacle, and the _Seven Burning Lamps_ which St. John saw before
+{75} the throne of God, and which he declares to be the seven Spirits
+of God, that is, the Holy Spirit in His sevenfold manifestations of
+grace, are often used as symbols of the Holy Spirit, the source of all
+true illumination for men.
+
+[Illustration: Seven-branched candlestick]
+
+The most familiar emblem, however, is the _Dove_, which from the early
+centuries to the present day has constantly symbolized the third Person
+of the Holy Trinity.  Its warrant and justification are based on the
+account in the Gospel of our Lord's baptism and the descent upon Him of
+the Spirit "in bodily shape like a dove."
+
+[Illustration: Dove]
+
+The picture of the holy dove in the decorations of the church tells of
+the coming of the same Spirit as the fruit of the intercession of our
+ascended Lord and according to His most true promise, "I will pray the
+Father, and He shall give you another Comforter, that He may {76} abide
+with you forever; even the Spirit of truth."  It reminds of that
+abiding presence of the Holy Ghost in the Church, making it the
+"habitation of God through the Spirit," and giving living power to its
+sacraments as channels of saving and sanctifying grace.
+
+Other symbols in frequent use are the following:
+
+The _Crown of Thorns_ and the _Nails_ of crucifixion are symbols of our
+Saviour's passion.
+
+[Illustration: Crown of thorns and nails]
+
+The three _Interlaced fishes_ and the _Escallop Shell_, the badge of a
+pilgrim, are both emblems of Holy Baptism: the one, as Baptism is in
+the Name {77} of the Holy Trinity; the other, as we therein confess
+that we are pilgrims and strangers on earth, who seek "a better
+country, that is, an heavenly."
+
+[Illustration: Interlaced fishes.  Escallop.]
+
+The phoenix is the symbol of immortality and the resurrection.  The
+phoenix was a fabulous bird of the ancients.  It was believed that,
+"after living a thousand years or so, it committed itself to the flames
+that burst, at the fanning of its wings, from the funeral pyre of
+costly spices which it had itself constructed, and that from its ashes
+a new phoenix arose to life."
+
+[Illustration: Phoenix]
+
+The _Anchor_ is the symbol of steadfastness and hope.  "A strong
+consolation,... which hope we have as an anchor of the soul, both sure
+and steadfast."
+
+[Illustration: Anchor]
+
+The _Crown_ is the symbol of victory and sovereignty.
+
+The _Wreath_, commonly of laurel, is another symbol of victory.  As an
+expression of triumph won, it is one of the commonest of symbols in the
+catacombs--the underground and secret burying-places of the early
+Christians in times of persecution.
+
+{78}
+
+In this connection we may note the symbolism attached to certain plants
+and flowers.  In the ornamentation of God's house we reproduce, as far
+as the art of man can, the forms and colors with which the love of God
+has arrayed the earth with so much beauty.  We also use the natural
+plant and flower to beautify the church on the great Christian days of
+gladness and rejoicing.  They mark such days as festival days.  In a
+special way they tell at Easter, by their fresh, pure life out of the
+death of winter, the story of the resurrection.
+
+[Illustration: Crown]
+
+But, besides this, an emblematic meaning is also attached to particular
+flowers and plants.  The use by the early Christians of plants and
+flowers in an emblematic way was simply a matter of reverent memory and
+the carrying over of past associations.  Their remembrance of the words
+of the Lord Jesus would make the _Vine_, His own similitude of Himself
+in relation to them,--"I am the vine, ye are the branches,"--a symbol
+of frequent use to represent the Saviour.
+
+The _Wheat_ and the _Grapes_ would not only be {79} the emblems of
+abundance and rejoicing, but would be enriched with suggestions of the
+Holy Eucharist.
+
+The _Olive-branch_, borne by the dove, recalling the story of the
+flood, would stand for the thought of security and peace.
+
+[Illustration: Olive-branch]
+
+The _Almond_, with name derived from a word meaning haste, in allusion
+to its hasty growth and early maturity, was the symbol of hopefulness
+even in the days of Jeremiah.  "The word of the Lord came unto me,
+saying, Jeremiah, what seest thou?  And I said, I see a rod of an
+almond-tree.  Then said the Lord unto me, Thou hast well seen: for I
+will hasten My word to perform it."
+
+The _Palm_ is the emblem of victory.  This symbolism attached to it not
+only from the familiar associations of its pagan use as such, but from
+a very early period, as seen on ancient mosaics, a reference to the
+palm was recognized in St. John's description of the Tree of Life,
+"which bare twelve manner of fruits, and yielded her fruit every
+month."  "Thus the palm-branch of Christian martyrs was not only the
+emblem of victory adopted from the well-known heathen use of it, but
+typified still more {80} strikingly their connection with the tree of
+divine life, 'whose leaves were for the healing of the nations.'"
+
+The palm, however, was not the only instance of such adoption into
+Christian symbolism from pagan use.  The influence of Christianity was
+felt in many like cases.  Trees and plants held sacred to heathen gods
+became associated with holier names and ideas.
+
+Thus the _Laurel_, "the meed of mighty conquerors and poets sage,"
+became for the humble Christian who had "fought a good fight, and
+finished his course," the emblem of triumph and glory.
+
+The _Pomegranate_, with mystic association from remote antiquity with
+the idea of life, became the symbol of a hopeful future, the emblem of
+immortality.
+
+The _Oak_ is the representative of supernatural strength and power.  In
+pagan antiquity it was especially dedicated in the West to Thor, the
+thunder-god.  The familiar story of St. Boniface, the apostle of
+Germany, relates how he found in the country of the Hessians an
+enormous tree, called the Oak of Thor, greatly revered by the people
+and held inviolably sacred.  St. Boniface cut it down in token of the
+triumph of Christ.  When it fell with a mighty crash, and Thor gave no
+sign, the {81} heathen folk, who stood about in awe, accepted the token
+and were converted.  The stroke of St. Boniface's ax overthrew Thor,
+but could not altogether destroy the associations of the ancient
+belief.  The reverence for the oak long survived; and the veneration
+for it, Christianized in meaning, led to its reproduction, with
+symbolic reference to the power of the God of gods, in many beautiful
+forms of leaf and spray and clustered acorn, in church decoration.
+
+In like manner, we find flowers held sacred to heathen goddesses lifted
+out of that association and invested with higher and purer emblematic
+meaning.
+
+The _Lily_, the flower of Juno, became the flower of the holy Virgin,
+and its snowy whiteness the symbol of Christian purity.  It is often
+seen in the conventional form of the fleur-de-lis.
+
+The _Rose_ before the coming of Christianity was a mystic flower among
+Northern races.  Among the Greeks and Romans it was the flower of Venus
+and the symbol of earthly love.  Its symbolism felt also the redeeming
+touch of Christian sentiment.  The love of which it is the emblem
+became not an earthly, but a heavenly love.  As the lily tells of her
+purity, so the rose tells of the love that was in the heart of the
+Blessed Virgin.  But this was but the reflection {82} of a higher and a
+divine love, of which the rose was also the symbol.
+
+How that thought of the love of heaven coming down to earth was
+expressed emblematically by the rose, we may see in the story of its
+origin which the Christian fancy of the middle ages invented.  It was
+said that a holy maiden of Bethlehem, "blamed with wrong and slandered,
+was doomed to the death; and as the fire began to burn about her she
+made her prayers to our Lord that, as she was not guilty of that sin,
+He would help her and make it to be known to all men, of His merciful
+grace.  And when she had thus said, anon was the fire quenched and out,
+and the brands that were burning became red roseries, and the brands
+that were not kindled became white roseries, full of roses.  And these
+were the first roseries and roses, both white and red, that ever any
+man saw."
+
+So the rose became the flower of martyrs, the presage of the beauty and
+joy of Paradise.  With the same thought, the early Christians decorated
+with roses the graves of martyrs and confessors on the anniversary of
+their death.  It has been conjectured that it is from this connection
+of the rose with Paradise, and with the thought of the love which
+accomplished our salvation, that the rite of {83} the "golden rose" has
+been derived--the rite in which the Pope, on the Fourth Sunday in Lent,
+blesses a golden rose adorned with jewels, which he afterward bestows
+upon some person he desires especially to honor.  In the prayers which
+are used in this rite, our Lord is alluded to as the "eternal Rose that
+has gladdened the heart of the world."
+
+The interesting plant known as the _Passion-flower_, although of
+comparatively modern origin, is now freely used to symbolize the
+passion of our Lord.  The ten faithful apostles,--omitting St. Peter
+who denied and Judas who betrayed our Lord,--the hammer and the nails,
+the cross, the five sacred wounds, the crown of thorns, the cords which
+bound Him, are all, by an exaggerated symbolism and straining after
+analogy, supposed to be represented by its various parts.  It was
+discovered by early Spanish settlers in America, and was welcomed by
+them as useful in teaching Christianity to the Indians.  It is the one
+contribution of the new continent to the ecclesiastical symbolism of
+flowers.
+
+_Symbols of the Evangelists and Apostles._--The Evangelists are often
+represented by four scrolls, four open books, or four streams of water
+issuing from Christ the Rock; but most commonly the Evangelistic
+symbols are the _Man_, the _Lion_, the {84} _Ox_, and the _Eagle_.
+These figures refer to the mysterious creatures described by the
+prophet Ezekiel, and afterward by St. John, as adoring ceaselessly
+before the throne of God.  "They rest not day and night, saying, Holy,
+holy, holy, Lord God Almighty, which was, and is, and is to come."  The
+man is assigned to St. Matthew and his Gospel, because of the manner in
+which the manhood of our Lord is set forth, the lion to St. Mark,
+because he shows {85} His royal dignity and power; the ox to St. Luke,
+because his is the sacrificial Gospel and dwells on the Atonement; and
+the eagle to St. John, because his Gospel rises to the contemplation of
+the sublimest mysteries of the Christian faith.
+
+[Illustration: Man, Lion, Ox, Eagle symbols]
+
+All these symbols are winged, as showing that the message of the
+Gospels is to go to all the earth as the concern of all men everywhere.
+
+All four symbols are sometimes combined into one, called a Tetramorph.
+
+Each Apostle has also his own appropriate symbol.
+
+St. James the Greater has the escallop shell and staff of the pilgrim.
+His shrine in Spain was one of the great centers to which pilgrims came
+from all lands.
+
+[Illustration: Apostle symbols--S. Peter, S. Andrew, S. James ye more,
+S. Johan, S. Thomas, S. James ye less.]
+
+St. John, as an Apostle, has a cup with a winged serpent rising from
+it, in reference to the tradition {86} that St. John once drank with
+impunity from a poisoned chalice after having made the sign of the
+Cross over it.
+
+St. Thomas bears the spear with which he was slain, or the carpenter's
+rule, from a legend that he was sent to the king of the Indies to build
+him a palace.  St. Thomas gave to the poor the money intrusted to him
+by the king.  He was cast into prison, but the king had a vision of a
+marvelous palace in Paradise built for him by the money given in
+charity.  St. Thomas was released, and the king became a Christian.
+
+St. Peter has the keys, in reference to our Lord's words to him, and to
+his opening of the door of the Church to Jews and to Gentiles.
+
+St. Matthew, as an Apostle, has sometimes a purse, in allusion to his
+having been a publican, or tax-gatherer, and sometimes the hatchet with
+which he was killed.
+
+The other Apostles have, for symbols, the traditional instruments of
+their martyrdom: St. Andrew bears the cross peculiar to him; St.
+Bartholomew the knife with which he was flayed alive; St. James the
+Less has the fuller's club with which he was beaten to death; St.
+Philip has the cross on which he was crucified, St. Matthias bears a
+battle-ax: {87} St. Jade a halberd, or a knotted club, sometimes
+fashioned like a cross, with which he was slain; St. Simon the saw with
+which he was cut asunder.
+
+[Illustration: Apostle symbols--S. Phylyppa, S. Barthylimew, S.
+Matthew, S. Jude, S. Symon, S. Mathyas.]
+
+The symbol of St. Paul is the sword with which he was beheaded, and a
+closed book, in reference to his Epistles.  St. Stephen, the first
+martyr, bears the stones with which he was killed while he prayed for
+those who hurled them.
+
+_Of Angelic figures._--It is not surprising, in view of the references
+of Holy Scripture, that representations of angels should have place in
+the decoration of Christian churches.  "The religion of heaven is
+Christianity."  "I beheld, and I heard the voice of many angels round
+about the throne, and the beasts, and the elders: and the number of
+them was ten thousand times ten thousand, and {88} thousands of
+thousands; saying with a loud voice, Worthy is the Lamb that was slain
+to receive power, and riches, and wisdom, and strength, and honor, and
+glory, and blessing."
+
+Angels are included in the Communion of Saints.  "Ye are come ... unto
+the city of the living God, the heavenly Jerusalem, and to an
+innumerable company of angels, to the general assembly and church of
+the first-born, which are written in heaven."
+
+It is the constant tradition of the Church that the holy angels attend
+at Christian worship.  It is one of the highest privileges of that
+worship that we have such communion with them as to be able to say,
+"Therefore with Angels and Archangels, and with all the company of
+heaven, we laud and magnify Thy glorious Name; evermore praising Thee,
+and saying, Holy, Holy, Holy, Lord God of hosts, Heaven and earth are
+full of Thy glory: Glory be to Thee, O Lord Most High.  Amen."
+
+_The Symbolism of Colors._--In the ornamentation of vestments and of
+the hangings of the Altar, as also in the general decoration of
+churches, all colors are employed as good taste may dictate.  They are
+thus properly used "for the glory of God, who created the many hues of
+nature and gave to man the power of deriving pleasure from them." {89}
+Certain colors, however, are known as "liturgical" or "ecclesiastical"
+colors, and are, in accordance with ancient practice, employed for
+symbolical purposes about the Altar and chancel of our churches, or the
+dress of Ministers, during the different seasons of the Church Year.
+They serve to impress upon our minds, through the outward senses,
+certain great truths of the Gospel, and give honor and dignity to the
+celebration of its sacred mysteries.
+
+The colors most commonly used are white, red, violet, black, and green.
+
+White, signifying purity and joy, is used on the Feasts of the great
+mysteries of our Faith and at all seasons relating to our Lord, on days
+relating to the Blessed Virgin and to those saints who were not also
+martyrs, and on festival occasions, such as Confirmations, Ordinations,
+Dedications, Weddings, etc.
+
+Red, the emblem of blood and fire, is used on the Feasts of martyrs,
+typifying the blood which was shed for Christ, and at Whitsuntide, when
+it tells of the tongues of fire which came upon the Apostles.
+
+Violet, the emblem of penitence, is used in Advent, in the season from
+Septuagesima to Lent, in Lent, and also on Ember and Rogation days.
+
+{90}
+
+Black signifies mourning, and is used on Good Friday and at Burials.
+
+Green, the ordinary color of nature, is used on all days which are not
+Feasts or Fasts and when no special truth or doctrine is to be
+emphasized.
+
+_The Symbolism of Lights._--The symbolic use of lights in divine
+worship seems to have been handed on from the Jewish Temple to the
+Christian Church.  The candles upon the Altar, as in use in many
+churches, whether the two Eucharistic lights or the vesper lights, not
+only give beauty and festival character to the service, but are an
+expressive sign of spiritual gladness and joy, and a symbol, suggested
+by His own words, of Christ as the true "light of the world."  They
+remind us of the gladness and spiritual illumination which the Gospel
+brings.
+
+_The Symbolism of Incense._--Where incense is employed as an adjunct of
+worship, its symbolism is the same as that which it had in the worship
+of the Temple.  It is the symbol of prayer, of the intercession of our
+great High Priest, and of the prayers of the saints.  So the Psalmist
+prays, "Let my prayer be set forth in Thy sight as the incense"; and so
+again, St. John, describing the ceremonial of the worship of heaven as
+seen in his vision, says, {91} "Another angel came and stood at the
+altar, having a golden censer, and there was given unto him much
+incense, that he should offer it with the prayers of all saints upon
+the golden altar which was before the throne.  And the smoke of the
+incense, which came with the prayers of the saints, ascended up before
+God out of the angel's hand."
+
+
+
+
+{92}
+
+_How to Use the Prayer-Book_[1]
+
+_Before the Service._--If possible be in your place a few moments
+before the appointed hour, that you may collect your thoughts and
+prepare for the service.  On entering, go at once quietly to your seat,
+kneel down, and say a short prayer for yourself and your
+fellow-worshipers.  The Collect for the Nineteenth or the Twenty-third
+Sunday after Trinity, or the Collect, "Almighty God, unto whom all
+hearts are open," at the beginning of the Communion Office, you may
+find appropriate.  When you have said your prayer, find the places for
+the service for the day, and after this occupy the {93} time till the
+service begins with reading some portion from the Prayer-Book.
+
+_At Morning Prayer._--The following points should have attention:
+
+(1) The several ways in which, after the opening Sentence, the Minister
+may proceed with the service.  See the rubrics at the beginning of
+MORNING PRAYER.
+
+(2) In the LORD'S PRAYER (as is also the case with other prayers
+printed in like manner) the capital letters beginning the several short
+clauses are intended to indicate the portions into which the prayer is
+to be broken for common recitation.  There should be a slight pause
+after each clause, that all may join in saying the prayer.
+
+(3) On the nineteenth day of the month the _Venite_ is not used before
+the PSALTER, as it occurs in the portion for that day.  It is omitted
+on Easter Day and Thanksgiving Day, as other anthems are appointed for
+these days (pages 6, 125, 319).
+
+(4) After the _Venite_ follows (page 6) the PSALTER (page 329) for the
+day of the month, or one of the SELECTIONS, or the PROPER PSALMS for
+the day.  See HOW THE PSALTER IS APPOINTED TO BE READ (page vii).  Note
+what is to be done, in using the PSALTER, when a month has thirty-one
+days.  {94} Observe also the tables of SELECTIONS and PROPER PSALMS
+(pages vii, viii, 328).
+
+(5) Study the use of the COLLECT FOR THE DAY--where found (pages
+52-188, 188-220), how used: "Except when the Communion Service is read"
+(page 13).  "The Collect shall serve all the Week after, where not
+otherwise ordered."  "The Collect for any Sunday or other Feast may be
+used at the Evening Service of the day before" (page 52).  Note the use
+throughout the season of the COLLECT FOR THE FIRST SUNDAY IN ADVENT.
+Throughout Lent is used, in like manner, the COLLECT FOR ASH-WEDNESDAY
+(page 86).  Observe the use of the COLLECT FOR CHRISTMAS DAY (page 62),
+and that the Collect, Epistle, and Gospel for St. Stephen's Day, St.
+John the Evangelist's Day, the Innocents' Day, and for the
+Circumcision, are not among those for the Saints'-days, but placed in
+connection with those for Christmas Day and the Sunday after.  Note
+rubrics (pages 66, 69, 71, 87, 141).
+
+(6) When two Feasts or Holy-days fall upon the same day, the usual
+custom is to make a "commemoration" of the day omitted by using the
+COLLECT of that day immediately after the COLLECT of the Feast or
+Holy-day that is observed.
+
+"If there be more than twenty-five Sundays after {95} Trinity, the
+service of some of those Sundays that were omitted after the Epiphany
+shall be taken in to supply so many as are wanting.  And if there be
+fewer than twenty-five Sundays, the overplus shall be omitted" (page
+188).
+
+(7) Observe the use of the OCCASIONAL PRAYERS, and the place in the
+service where they are to be said, if used.  Note that some must be
+used at specified times (page 37).
+
+(8) Observe the use of the THANKSGIVINGS--where to be said in the
+service, if used (page 44).
+
+(9) There are several ways in which the Minister may end the MORNING
+PRAYER: "On any day not a Sunday, he may end the MORNING PRAYER with
+the COLLECT FOR GRACE and 2 COR. XIII. 14."  The prayers following that
+"for the President of the United States" "shall be omitted when the
+LITANY is said, and may be omitted when the HOLY COMMUNION is
+immediately to follow" (pages 1, 14).
+
+_At Morning Prayer on Certain Days._--(1) For Ash-Wednesday a
+PENITENTIAL OFFICE is provided (page 48), and must be read immediately
+after the prayer, "We humbly beseech Thee, O Father," in the LITANY.
+
+(2) For Thanksgiving Day a special FORM OF {96} PRAYER AND THANKSGIVING
+TO ALMIGHTY GOD is appointed (page 319).
+
+_After the Service._--When the service is ended, after the procession
+has gone out, kneel down and say a prayer.  Do not omit this if for any
+cause you are obliged to leave before the conclusion of the service.
+You will find many of the Collects--such as that for the First Sunday
+after Epiphany, or the Second Sunday after Easter, or the Thirteenth
+Sunday after Trinity, or those at the end of the Communion Office--in
+every way appropriate.
+
+_At evening Prayer._--(1) Note the several ways in which the Minister
+may proceed after the opening Sentence.  On Sundays, he may say, "Let
+us humbly confess our sins unto Almighty God," and pass to the GENERAL
+CONFESSION.  Or else he may say, "Dearly beloved brethren, the
+Scripture," etc.  "On days other than the Lord's Day, he may, at his
+discretion, pass at once to the LORD'S PRAYER" (pages 16, 19).
+
+(2) Note that the COLLECT FOR THE DAY _must_ be said (page 27).
+
+(3) EVENING PRAYER is said in full or may be ended after the COLLECT
+FOR AID (page 27).
+
+(4) What has been said of the use of the OCCASIONAL PRAYERS and of the
+THANKSGIVINGS in {97} MORNING PRAYER is equally applicable to EVENING
+PRAYER.
+
+_At the Litany._--(1) The LITANY is said ordinarily after MORNING
+PRAYER on Sundays, Wednesdays, and Fridays (page 30).  A part may be
+omitted (page 33).
+
+(2) It may also be said after the COLLECT FOR AID in EVENING PRAYER, or
+it may be used separately.  See first and second paragraphs in
+CONCERNING THE SERVICE OF THE CHURCH (page vii).
+
+_At the Holy Communion._--(1) The Communion Office follows immediately
+after the Collects, Epistles, and Gospels (page 221).
+
+It is the common custom that the LORD'S PRAYER at the beginning of the
+service is said by the Priest alone, and not, as in other services, by
+all the people with him.  This is due to the fact that this prayer and
+the following COLLECT FOR PURITY anciently formed part of the office
+for the Priest's private preparation before entering the sanctuary.
+The LORD'S PRAYER may be omitted if MORNING PRAYER has been said
+immediately before (page 221).
+
+(2) Observe that the DECALOGUE may be omitted if said once on each
+Sunday, and what is to be done in that case (pages 222, 224).
+
+(3) The COLLECT OF THE DAY, while used in other {98} Services, belongs
+properly to the Communion Office.  It must be said.  It is called in
+the Communion Service the Collect "of" the Day, elsewhere the Collect
+"for" the Day.  The EPISTLE and the GOSPEL for the day are found in the
+same place as the COLLECT OF THE DAY (page 52).
+
+(4) Observe that preference is given to the NICENE CREED, and that it
+must be said at certain times, on Christmas Day, Easter Day, Ascension
+Day, Whitsunday, and Trinity Sunday (page 224).
+
+(5) When the Minister gives notice of the Holy Communion the
+EXHORTATION read, in whole or part, is that beginning, "Dearly beloved,
+on ---- day next I purpose," or that beginning, "Dearly beloved
+brethren, on ---- I intend, by God's grace" (pages 240, 242).
+
+(6) Note that the EXHORTATION, "Dearly beloved in the Lord," may be
+omitted, provided it is said once, on a Sunday, in that same month
+(page 229).
+
+(7) Note the use of the PROPER PREFACES which emphasize the special
+teaching of the great festivals (page 233).
+
+(8) Note the direction (page 237) that in the administration to the
+communicants the Sacrament is to be delivered "into their hands."  That
+can be best done, with reverence and care, if, when the Bread is {99}
+delivered, the person receiving will place the open right hand upon the
+left, the palm being slightly hollowed to receive the consecrated
+Bread, and, when the Cup is delivered, will take firm hold of the
+chalice with both hands--of the bowl, or stem immediately under it,
+with the right hand, and of the pedestal with the left.  Of course
+gloves should be removed.
+
+(9) Observe what is done when a second CONSECRATION is necessary (page
+237).
+
+(10) Note that a hymn may be substituted for the _Gloria in excelsis_.
+This is commonly done in penitential seasons (page 238).
+
+(11) Direction is given (page 240) that the consecrated Bread and Wine
+remaining after the Communion shall be reverently consumed.  Small
+crumbs which cannot be taken otherwise are poured into the chalice, and
+the chalice rinsed two or three times with a little wine and water, the
+Priest drinking the same.  This is called "The ablutions."
+
+_At the Baptism of Infants._--(1) Note that the general congregation
+and the company at the Font are all to stand until the LORD'S PRAYER.
+
+(2) Note the permission given to shorten the service.  The Minister
+shall say, "Hear the words of the Gospel," etc., or else pass
+immediately to the {100} questions addressed to the sponsors, provided
+that "in every church the intermediate parts of the Service shall be
+used, once at least in every month, (if there be a baptism,) for the
+better instructing of the People in the grounds of Infant Baptism."
+
+(3) Observe that the THANKSGIVING following the EXHORTATION upon the
+words of the GOSPEL is to be said by all, the people joining with the
+Minister.
+
+_At Private Baptism of Children._--(1) Observe what the service is.
+See the third rubric at the beginning of the Office, and what follows
+(page 251).
+
+(2) Note what is directed, after the FORM OF BAPTISM, as to the public
+reception of the child privately baptized (page 252).
+
+(3) Note the conditional FORM provided for use in cases of doubt (page
+256).
+
+(4) Observe that the MINISTRATION OF BAPTISM and the receiving into the
+Church may be combined (page 257).
+
+_At the Baptism of Adults._--(1) What has been pointed out, in
+connection with the BAPTISM OF INFANTS, in reference to the people
+standing until the LORD'S PRAYER, the saying of the THANKSGIVING after
+the EXHORTATION, and the use of a conditional FORM (page 265) in cases
+of reasonable doubt, applies also to the BAPTISM OF ADULTS.
+
+{101}
+
+(2) Observe what may be done when necessity may require the baptizing
+of adults in private houses.  See the second rubric at the end of the
+Office (page 265).
+
+(3) Observe that the Office of Infant Baptism and that of Adults may be
+conjoined.  The service, however, involves so much difficulty and
+repetition that it is not often used.  Third rubric (page 265).
+
+_At Confirmation._--Observe that the congregation are to stand until
+the LORD'S PRAYER.
+
+_At Marriages._--(1) Note that the Prayer-Book calls the service the
+"Solemnization" of Matrimony.  The company present are there as
+witnesses and to ask God's blessing upon the marriage.  While,
+therefore, they may bring into the church gladsome hearts on such an
+occasion, they should guard against levity.  They should behave with
+reverence, attend to the service, say the Amens to the prayers, and
+conduct themselves with the same regard for the place, and for the
+sacredness of the act, as they would at any other service.
+
+(2) The congregation should stand throughout the service, the bride and
+bridegroom only kneeling for the prayers and the BLESSING.
+
+_At the Communion of the Sick._--(1) Note the order of the service.
+See the latter part of the {102} rubric at the beginning of the
+service, and the first and third rubrics following the GOSPEL (page
+293).
+
+(2) Note permission given in the last rubric following the GOSPEL.
+
+_At Burials._--(1) Note that one or both of the SELECTIONS OF PSALMS
+may be used (page 294).
+
+(2) Note the permission given for additions to the service (page 298).
+
+(3) Observe that the response, "Christ, have mercy upon us," is to be
+said by the people in the _Kyrie_ preceding the LORD'S PRAYER (page
+300).
+
+(4) Note the permission given in the rubric following the ADDITIONAL
+PRAYERS at the close of the Office.
+
+
+
+[1] The page references are to the Prayer-Book, to editions larger than
+the small duodecimo; which larger editions are all paged alike.
+
+
+
+
+{103}
+
+_Devout Customs and Usages_
+
+Some of the customs here referred to are matters of rubrical direction
+in the Prayer-Book; others stand merely upon the ground of usage and
+the devout practice of the Church from ancient times.  The object here
+in view is not to discuss their obligation, but simply to tell what
+they are and why they are observed, whether that observance is in
+obedience to an express direction of the Church or is a voluntary act
+of reverence.  Since, as a matter of fact, such customs are used by
+some Churchmen, every well-instructed person should know their meaning
+and the reason for their use.  His personal observance of them, where
+they have been left by the Church as voluntary acts, must depend upon
+his own feeling and their {104} helpfulness or otherwise to his own
+worship and right living.
+
+_Kneeling._--The changes of posture in the course of a service have
+value in relieving weariness and in sustaining attention, but their
+chief significance is, of course, in the expression of different states
+of devotion.  Thus kneeling is the fit posture in prayer for humble
+penitents--the only state in which we may presume to come before God.
+It is a mark of reverence, and testifies outwardly of our inward
+humility; and "a devout manner helps to create devout feelings."
+
+_Standing._--To show readiness to engage in worship and to receive
+instruction, the people stand when addressed at the opening of Morning
+and Evening Prayer, or at the Exhortations in the Communion Office.  As
+expressive of earnestness and determination to defend the Faith, they
+stand for the recitation of the Creeds.  They stand at the reading of
+the Gospel in the Communion Service to "show reverent regard for the
+Son of God above all other messengers, although speaking as from God
+also."  They rise at the presentation of the alms and oblations,
+because the offering is their gift to God and to show their
+participation in the act.  They stand as the clergy enter or leave
+{105} the church in token of respect for their sacred office.
+
+_Bowing._--The head is bowed at the name of Jesus in the Creeds to
+"testify by this outward ceremony and gesture a due acknowledgment that
+the Lord Jesus Christ, the true and eternal Son of God, is the only
+Saviour of the world."  This act of reverence is not restricted to the
+Creeds, but the same honor is shown to the Holy Name at its mention
+also in the _Gloria in excelsis_, and in hymns, in lessons, and in
+sermons.
+
+At the words, "And was incarnate," in the Nicene Creed, the head and
+body are inclined (or the knee is bent) "to show humble and grateful
+recognition of the stupendous mystery of the Incarnation," and at the
+words "Worshiped and glorified," to signify belief in the divinity of
+the Holy Ghost.  The head is bowed also at the name of the Blessed
+Trinity.  This sign of reverence and honor is made at the _Gloria
+Patri_, at "Holy, Holy, Holy" in the _Sanctus_ of the Communion Office,
+at the same words in the _Te Deum_, and at the various forms of the
+doxology, thus "recognizing the divine glory of each of the three
+Persons, and in imitation of the angels, who veil their faces with
+their wings when singing the glory of the Holy Trinity."  Bowing {106}
+at the _Gloria_ came into use about the year 325, as a protest against
+the heresy which denied the divinity of our Lord.
+
+The head is reverently bowed toward the Altar on coming in and going
+out of the church or chancel, in accordance with what one of the canons
+of the English Church says was "the most ancient custom of the
+primitive Church in the purest times."  It is an act of honor and
+reverence for the house of God, and for the Altar as the place of such
+holy associations as attach to it from the celebration there of the
+Holy Eucharist.
+
+_Turning to the East._--The practice of turning to the east, or to the
+Altar, at the Creed and at every _Gloria_ (as a brief form of Creed)
+"probably originated in an old custom at Baptism.  The catechumen
+turned his face toward the west in renouncing the devil and all his
+works, and to the east in making profession of his Faith.  The early
+Christians were accustomed to turn to the east in their devotions, just
+as the Jews turned their faces toward Jerusalem when they prayed."
+Many churches, whenever it is possible, are built for this reason "east
+and west," as was the ancient custom.  When not so placed, the chancel
+is considered to be constructively, if not in fact, "the east," and the
+clergy and choir {107} turn toward the Altar.  It is an act expressive
+of faith in Christ "as the light of the world," "the Sun of
+righteousness," and recalls how ancient tradition, following a seeming
+intimation of Holy Scripture, says that our Lord will come from the
+east at His second advent: "As the lightning cometh out of the east,
+and shineth even unto the west; so shall also the coming of the Son of
+man be."
+
+_Vestments._--Much may be said for the use of a distinctive dress in
+the holy offices of the Church.  It is in accordance with ancient
+usage; it marks the action of the Minister as not personal, but
+official; it secures dignity and uniformity, and it is also, like the
+dress of the priests in the old Jewish Church, "for glory and for
+beauty."
+
+The American Church has no law upon the subject of vestments.  Their
+use is simply a matter of traditional custom.  Those here described
+have come down to us from our mother Church of England.  Not all here
+mentioned are in use in all places, nor need it be assumed that all are
+equally desirable.
+
+"The _Cassock_ is a long coat, close-fitting, reaching to the feet, and
+buttoned down the front.  It is generally of black, except in cathedral
+churches and for Bishops and cathedral dignitaries, when the {108}
+episcopal purple may appropriately be used.  A cincture, or broad sash,
+sometimes confines the cassock at the waist.
+
+"The _Surplice_ is of linen, generally with no opening in front, but
+with sufficient aperture in the neck to allow it to be easily passed
+over the head.  It should fall somewhat below the knees.  The sleeves
+are flowing and of considerable width at the wrist."
+
+[Illustration: The surplice]
+
+"The _Stole_ is a strip of silk about three inches wide and eight and a
+half feet long, with ends ornamented by embroidery and fringed.  The
+Priest wears it around his neck, the ends hanging down over the front
+of the surplice.  Deacons wear the stole suspended over the left
+shoulder, except at the Holy Communion, when it may be brought across
+the back and breast and be fastened at the right side."
+
+The vestments for the celebrant at the Holy Communion are as follows:
+
+The _Alb_, which may be described as a long linen garment somewhat like
+a surplice, with close-fitting sleeves, reaching nearly to the ground.
+It is frequently embroidered at the foot before and behind {109} and at
+the end of the sleeves.  These pieces of embroidery are called
+"apparels."  The alb is confined at the waist by a white cord called
+the girdle.
+
+[Illustration: The Alb]
+
+Around the neck is worn the _Amice_--an oblong piece of linen, a part
+of which is folded over and forms a large collar.  This is often
+embroidered.
+
+The _Chasuble_, sometimes called "the vestment" by way of distinction,
+is worn only at the celebration of the Holy Communion.  It is oval in
+shape, without sleeves, with an opening in the middle through which the
+head may be passed.  In front and behind it extends nearly to the
+ground, and on the sides to the hands.  It is usually ornamented with a
+Y-shaped cross, which is often embroidered.  The chasuble is sometimes
+ornamented with very rich needlework.  The stole is worn under the
+chasuble, crossed on the breast, and passed under the girdle.
+
+[Illustration: The Chasuble]
+
+Sometimes the _Maniple_ is also worn.  It is shaped like a stole, but
+smaller, and is fastened with a loop over the left arm near the wrist.
+
+This dress, with local differences, is worn in all {110} the ancient
+Churches of Christendom.  It has come down to us with the Church
+itself.  It is, in fact, simply the dignified dress of primitive days,
+enriched and ornamented.  Times and customs have changed, but the dress
+of the Priest, made sacred by association with his holy work, has
+remained unaltered.
+
+In churches where the Holy Eucharist is celebrated with very full
+ceremonial, the two clergy-men who assist the celebrant, called the
+"deacon" and "subdeacon," sometimes on festival occasions wear
+respectively a _Dalmatic_ and a _Tunicle_.  These garments are very
+similar, being a kind of loose coat or frock reaching below the knees,
+open partially at the lower part of the sides, and having full, though
+not large, sleeves.  The dalmatic is usually somewhat more ornamented.
+These are festival garments.  On other occasions the girded alb and the
+amice are often worn by the deacon and subdeacon.
+
+[Illustration: Dalmatic]
+
+The chasuble, and also the dalmatic and tunicle, are often of silk, of
+the color of the season; but the custom of wearing only white linen
+vestments prevails in many churches.
+
+{111}
+
+"The following somewhat fanciful meanings, among various others, have
+been applied to the vestments: the alb is said to signify the white
+robe which Herod placed upon our Saviour; the amice, the cloth with
+which He was blindfolded by the Jews; the stole, maniple, and girdle,
+the cords which bound Him, and the chasuble, the purple robe of scorn.
+
+"They are also said to represent certain Christian graces.  The amice,
+passed over the head, signifies hope, the helmet of salvation; the alb,
+purity; the maniple, patience in the bonds of suffering; the stole,
+submission to the yoke of Christ, the chasuble, charity."
+
+"The _Cope_ is a large semicircular cloak of silk or other stuff,
+fastened in front by a clasp called a 'morse.'  It is generally richly
+embroidered.  The length extends in the back to the feet, but it is
+open in front, leaving the arms free.  The cope is worn by priests in
+solemn processions.  It is not a Eucharistic vestment and does not
+displace the chasuble at Celebrations.  It is a symbol of rule, and is
+appropriate to Bishops and others in authority.  It is worn over the
+alb or surplice."
+
+The _Episcopal habit_ generally worn seems to have come into use in the
+time of Queen Elizabeth.  {112} Its use rests only upon custom.  It
+consists of "Rochet" and "Chimere."  The rochet resembles an alb, but
+is shorter and without sleeves.  It is of lawn or fine linen.  The
+chimere is a dress of black satin, with white lawn sleeves.
+
+The _Bishop's Staff_ is in shape like a shepherd's crook.  It is often
+highly ornamented, and may be adorned on the crook or top with jewels.
+
+The _Mitre_ is a head-covering generally worn by Bishops with the cope.
+
+The _Biretta_ is a square cap of black silk, or other stuff, worn by
+the clergy in out-of-door functions.
+
+_Hoods_ are symbols of university degrees attained by the wearer.  They
+are not strictly ecclesiastical.  Each college or university has its
+own hood for each degree conferred.
+
+_The Sign of the Cross._--At the Ministration of Baptism the Church
+directs that the sign of the Cross shall be made upon the forehead of
+the baptized person, and declares that it knows "no worthy cause of
+scruple concerning the same."  In this it follows the mind of the
+primitive Church, in which there was, "even in apostolic times, a
+reverend estimation of the sign of the Cross, which the Christians
+shortly after used in all their actions," as a sign that "they were not
+ashamed to acknowledge {113} Him for their Lord and Saviour who died
+for them upon the Cross."  With the same "reverend estimation," "in
+token that they are not ashamed to confess the faith of Christ
+crucified," and in remembrance that all blessings have been purchased
+by the "death of the Cross," it is also used by many persons at various
+parts of the public service, as, for instance, at the beginning and
+close of the service, at the end of the Creed, at a Blessing, or at an
+Absolution.
+
+_Sponsors in Baptism._--The Church requires that "there shall be for
+every Male-child to be baptized, when they can be had, two Godfathers
+and one Godmother; and for every Female, one Godfather and two
+Godmothers."  The origin of this office is obscure.  It may have been
+adopted from a Jewish custom connected with the admission of heathen
+children, or it may have arisen spontaneously out of the social
+conditions of the Church.
+
+The object in view is "to insure the subsequent education and training
+in Christian truth and duty which is necessary to the full benefit of
+the grace conferred in this holy Sacrament."
+
+Sponsors are so called "because they respond or answer for the child to
+be baptized.  They are {114} called 'sureties' because they give
+security to the Church that the child shall be virtuously brought up;
+'godfathers,' and 'godmothers,' because of the spiritual relationship
+into which they are brought with one another, with the parents, and
+with the child."
+
+"Formerly parents were not admitted as sponsors, since they are
+sponsors in fact and by nature, and therefore no vow can increase their
+obligation of duty toward the child.  But while the Church prefers that
+there should be three sponsors for every child, in addition to the
+parents, in order to insure by a fivefold promise the future
+guardianship of the infant soul, she yet permits parents to stand as
+sponsors in order to accommodate every variety of circumstance and
+need, and to save the office of sponsor from ever being merely a formal
+or perfunctory thing."
+
+_The Ring in Marriage._--"The use of the wedding-ring was probably
+adopted by the early Church from the marriage customs which were
+familiar to Christians in their previous life as Jews or heathen."  A
+ring, or something equivalent, seems to have been given at marriage by
+the man to the woman from patriarchal days.  The ancient custom of the
+Church was for the bridegroom to place the {115} ring upon the thumb of
+the bride, saying, "In the Name of the Father"; then upon the second
+finger, saying, "and of the Son"; then upon the third finger, saying,
+"and of the Holy Ghost"; and then upon the fourth finger, saying,
+"Amen."  "It was an old belief that a particular vein proceeded from
+the fourth finger to the heart."  The ring, being of gold, and having
+neither beginning nor end, is not only a "token and pledge" of the vow
+and covenant made in marriage, but is also a symbol of the purity and
+unbroken constancy with which they should be "surely performed and
+kept."
+
+_Observance of the Church Year._--The Church Year was a very natural
+development for the early Christians, familiar with the great annual
+festivals of the ancient Jewish Church.  By a series of anniversaries
+and holy-days, with suitable services, the different seasons of the
+year were in like manner made to serve a Christian purpose.  Time as it
+passes thus becomes a perpetual memorial of the events of our Saviour's
+life, and of the work and virtue of the Apostles and other saints.
+
+The year is divided into eight great seasons: Advent, Christmas-tide,
+Epiphany-tide, Lent, Easter-tide, Ascension-tide, Whitsuntide, and the
+Trinity season.  Of these Whitsuntide is the shortest, {116} lasting
+but one week.  The Trinity season, including from twenty-three to
+twenty-eight weeks, is the longest.  The four greater Festivals are
+Christmas, Easter, Ascension, and Whitsunday.  The penitential seasons
+are Advent, preceding Christmas, and Lent, preceding Easter.  The two
+great Fasts are Ash-Wednesday, at the beginning of Lent, and Good
+Friday, the day of our Lord's crucifixion.  Other days of fasting and
+abstinence are the forty days of Lent, all the Fridays in the year, the
+Ember-days (the Wednesday, Friday, and Saturday before the four stated
+Times of Ordination to the holy ministry), and the Rogation-days (the
+Monday, Tuesday, and Wednesday before Ascension Day).
+
+From Advent, with which the Church Year begins, to Trinity, our Lord is
+set before us in His life and His work.  "We live over again, year by
+year, the time of the Incarnation from Bethlehem to Bethany."  The
+design is to "bring out, and to bring home to the minds and hearts of
+all who shall reverently use these holy festivals and fasts, the great
+representative facts of Christ's life--to exhibit and to glorify Him.
+And that not in a vague, mystic, or one-sided way, but by setting Him
+before us in all the majesty and beauty and completeness of His
+character, from the manger to the Cross, and from {117} the Cross up to
+the mediatorial throne.  Thus a complete Christ, if one may so speak,
+is set before us.  All the great facts of His life are marshaled into
+line and proportion; every feature and lineament of His character is
+revealed and illuminated; every office He sustained in the work of
+redemption is affirmed and emphasized."
+
+In the long season from Trinity to Advent we are taught to use
+practically the Faith in which we have thus been instructed, and "to
+follow the blessed steps of His most holy life."
+
+In conjunction with this teaching there is also the thankful
+commemoration of "the wonderful grace and virtue declared in the saints
+who have been the choice vessels of God's grace and the lights of the
+world in their several generations."  By a series of Saints'-days
+distributed throughout the year, and falling one or two in each month,
+we are kept in mind of how we are "knit together" with the blessed
+saints "in one communion and fellowship in the mystical body of Christ
+our Lord," and are called to follow "the example of their steadfastness
+in the faith and obedience to God's holy commandments."  There are days
+dedicated to the memory of the Blessed Virgin; the Apostles; the
+Baptist as the precursor, and St. Stephen as the {118} protomartyr; to
+St. Mark and St. Luke as Evangelists; to St. Paul and St. Barnabas on
+account of their extraordinary call; to the Holy Innocents as the
+earliest who suffered for Christ's sake; to St. Michael and All Angels,
+to remind us of the benefits received by the ministry of angels; and to
+All Saints, as the memorial of all those who have died in the faith.
+
+The advantages of thus making days and seasons the ever-recurring
+memorials of our Saviour, and of the virtue and example of the saints,
+are evident.  Each year brings to mind the facts of our Lord's life and
+the great doctrines which He taught.  Not a single essential truth of
+the Gospel is allowed to fall into practical neglect or to drift into
+forgetfulness.  We are reminded to continue steadfast in this Faith and
+to live by it, and are instructed and encouraged in so doing by the
+example of the saints whose rest is won.
+
+  "And when the strife is fierce, the warfare long,
+  Steals on the ear the distant triumph-song,
+  And hearts are brave again, and arms are strong.
+            Alleluia."
+
+
+
+
+{119}
+
+_List of Books for Reference_
+
+
+"Stones of the Temple."  Field.
+
+"Our Parish Church."  Baring-Gould.
+
+"The Spiritual House."  Huntington.
+
+"Manual of Information."  Shinn.
+
+"Hints on Church Furnishing," etc.  "The Living Church Quarterly," 1892.
+
+"Symbolism in Christian Art."  Hulme.
+
+"Christian Iconography."  Didron.
+
+"History of Christian Art."  Lindsay.
+
+"Art Teaching of the Primitive Church."  Tyrwhit.
+
+"Christian Art and Symbolism."  Tyrwhit.
+
+"History of Medieval Art."  Reber.
+
+"Signs and Symbols."  "The Churchman," 1895.
+
+"Our Mother Church."  Mercier.
+
+"Calendar of the Prayer-Book."  Parker & Co., London.
+
+{120}
+
+"Red-Letter Saints."  S. P. C. K.
+
+"Sacred and Legendary Art."  Jameson.
+
+"Dictionary of Art."  Adelene.
+
+"Pagan and Christian Rome."  Lanciani.
+
+"History of the Church Catholic."  Hore.
+
+"Handbook of Christian Symbols."  Clement.
+
+"Dictionary of Heraldry."  Coats.
+
+"English Heraldry."  Boutell.
+
+"Handbook of Heraldry."  Cussan.
+
+"Church Decoration."  French.
+
+"Church Decoration."  Frederick Warne & Co., London.
+
+"Folk-Lore of Plants."  Dyer.
+
+"Sacred Trees and Flowers."  "London Quarterly Review," 1863, vol. cxiv.
+
+"Annotated Book of Common Prayer."  Blunt.
+
+"The Prayer-Book."  Daniel.
+
+"Parish Lectures on the Prayer-Book."  Snively.
+
+"Notes on the Use of the Prayer-Book."  Hall.
+
+"The Congregation in Church."  Mowbray & Co., London.
+
+"Church Needlework."  Lambert.
+
+"Embroidery for Church Guilds."  Woodward.
+
+"Church Vestments."  Dolby.
+
+"Vestiarum Christianum."  Harriott.
+
+"Ecclesiastical Vestments."  Macalister.
+
+
+
+
+{121}
+
+Index
+
+                                     PAGE
+
+  Agnus Dei  . . . . . . . . . . . .   68
+  Alb  . . . . . . . . . . . . . . .  108
+  Almond . . . . . . . . . . . . . .   79
+  Alms-basin . . . . . . . . . . . .   39
+  Alpha and Omega  . . . . . . . . .   69
+  Altar  . . . . . . . . . . . . . .   38
+  Altar-cloth  . . . . . . . . . . .   38
+  Altar-cross  . . . . . . . . . . .   38
+  Altar-desk . . . . . . . . . . . .   39
+  Altar-vessels  . . . . . . . . . .   39
+  Amice  . . . . . . . . . . . . . .  109
+  Anchor . . . . . . . . . . . . . .   77
+  Angelic figures  . . . . . . . . .   87
+  Apostles, symbols of . . . . . . .   85
+
+  Baptism  . . . . . . .  13, 76, 99, 100
+  Baptismal shell  . . . . . . . . .   42
+  Baptistery . . . . . . . . . . . .   42
+  Bells  . . . . . . . . . . . . . .   19
+  Biretta  . . . . . . . . . . . . .  112
+  Bishop's Chair . . . . . . . . . .   48
+     "     Throne  . . . . . . . . .   49
+  Bowing . . . . . . . . . . . . . .  105
+  Burial of the Dead . . . . . .  14, 102
+  Burse  . . . . . . . . . . . . . .   40
+
+  Candlestick, seven-branched  . . .   74
+  Candlesticks . . . . . . . . . . .   38
+  Cassock  . . . . . .   . . . . . .  107
+  Chair, Bishop's  . . . . . . . . .   48
+  Chalice  . . . . . . . . . . . . .   39
+     "    veil . . . . . . . . . . .   40
+  Chancel  . . . . . . . . . . . . .   25
+  Chasuble . . . . . . . . . . .  62, 109
+  Chi Rho  . . . . . . . . . . . . .   72
+  Chi Rho and N  . . . . . . . . . .   72
+  Chi Rho Sigma  . . . . . . .   . .   73
+  Choir  . . . . . . . . . . . . . .   26
+  Church, the building . . . . . . .   11
+    "     dedication of  . . . . . .   12
+    "     consecrated  . . . . 11, 13, 15
+    "     open . . . . . . . . . . .   15
+  Church Year  . . . . . . . . . . .  115
+  Circle . . . . . . . . . . . . . .   62
+  Circles, interlacing . . . . . . .   65
+  Circles and triangle . . . . . . .   66
+  Colors, symbolism and use  . . . .   88
+  Confirmation . . . . . . . . . . .  101
+  Constantine  . . . . . . . . . . .   71
+  Cope . . . . . . . . . . . . . . .  111
+  Corporal . . . . . . . . . . . . .   40
+  Credence . . . . . . . . . . . . .   39
+  Cross, the . . . . . . . . . . . .   52
+    "    legend of tree of . . . . .   52
+    "    legend of finding . . . . .   55
+    "    Latin . . . . . . . . . . .   55
+    "    Calvary . . . . . . . . . .   56
+    "    Greek . . . . . . . . . . .   56
+    "    tau . . . . . . . . . . . .   56
+    "    St. Anthony's . . . . . . .   57
+    "    potent  . . . . . . . . . .   57
+    "    Jerusalem . . . . . . . . .   57
+    "    heraldic  . . . . . . . . .   58
+    "    moline  . . . . . . . . . .   58
+    "    recercelé . . . . . . . . .   58
+    "    bottoné . . . . . . . . . .   59
+    "    treflé  . . . . . . . . . .   59
+    "    patonce . . . . . . . . . .   59
+    "    flory . . . . . . . . . . .   59
+    "    pommée  . . . . . . . . . .   59
+    "    crosslet  . . . . . . . . 59, 60
+    "    fitché  . . . . . . . . . 59, 60
+    "    patté . . . . . . . . . . .   60
+    "    Maltese . . . . . . . . . .   60
+    "    floriated . . . . . . . . .   60
+    "    Irish . . . . . . . . . . .   61
+    "    St. Andrew's  . . . . . . .   62
+    "    Canterbury  . . . . . .  62, 109
+    "    the Altar . . . . . . . . .   38
+    "    the sign of the . . . . . .  112
+  Crown  . . . . . . . . . . . . . .   77
+    "   of thorns  . . . . . . . . .   76
+  Cruciform shape  . . . . . . . . .   18
+  Cruets . . . . . . . . . . . . . .   39
+  Customs, devout  . . . . . . . . .  103
+
+  Dalmatic . . . . . . . . . . . . .  110
+  Dossal . . . . . . . . . . . . . .   39
+  Dove . . . . . . . . . . . . . . .   75
+
+  Eagle  . . . . . . . . . . . . . 84, 85
+    "   lectern  . . . . . . . . . .   45
+  Episcopal habit  . . . . . . . . .  111
+  Evangelists, symbols of  . . . . .   83
+  Evening Prayer, the  . . . . . . 27, 96
+  Ewer . . . . . . . . . . . . . . .   42
+
+  Fair linen . . . . . . . . . . . .   40
+  Father Almighty, symbols of  . . .   66
+  Fish . . . . . . . . . . . . . . .   70
+  Fishes, interlaced . . . . . . . .   76
+  Flagon . . . . . . . . . . . . . .   39
+  Floriated cross  . . . . . . . . .   60
+  Flowers, symbolism of  . . . . . .   78
+  Font . . . . . . . . . . . . . . .   41
+  Frontal  . . . . . . . . . . . . .   38
+  Fylfot . . . . . . . . . . . . . .   60
+
+  Good Shepherd  . . . . . . . . . .   68
+  Grapes . . . . . . . . . . . . . .   78
+  Greek cross  . . . . . . . . . . .   56
+
+  Hand, of God . . . . . . . . . . 66, 67
+  Heraldic crosses . . . . . . . . .   58
+  Holy Communion, the  .  28, 32, 97, 101
+  Holy Ghost, symbols of . . . . . .   74
+  Hoods  . . . . . . . . . . . . . .  112
+  How to use Prayer-Book . . . . . .   92
+
+  IHS  . . . . . . . . . . . . . . .   73
+  Incense  . . . . . . . . . . . . .   90
+  I. N. R. I.  . . . . . . . . . . .   74
+  Iota Chi . . . . . . . . . . . . 73, 74
+  Iota Eta Sigma . . . . . . . . . .   73
+  Iota Sigma Chi Sigma . . . . . . .   74
+  Irish cross  . . . . . . . . . . .   61
+
+  Jerusalem cross  . . . . . . . . .   57
+
+  Kneeling . . . . . . . . . . . . .  104
+
+  Lamb of God  . . . . . . . . . . .   68
+  Lamps, seven burning . . . . . . .   74
+  Latin cross  . . . . . . . . . . .   55
+  Laurel . . . . . . . . . . . . . .   80
+  Lectern  . . . . . . . . . . . . .   44
+  Lessons  . . . . . . . . . . . . .   44
+  Lights, symbolism of . . . . . . .   90
+  Lily . . . . . . . . . . . . . . .   81
+  Lion, winged . . . . . . . . 83, 84, 85
+  Litany . . . . . . . . . . . . . 22, 96
+  Litany-desk  . . . . . . . . . . 22, 48
+
+  Maltese cross  . . . . . . . . . .   60
+  Man, winged  . . . . . . . . 83, 84, 85
+  Maniple  . . . . . . . . . . . . .  109
+  Matrimony  . . . . . . . . 14, 101, 114
+  Mitre  . . . . . . . . . . . . . .  112
+  Monogram of "Christ" . . . . 71, 72, 73
+  Monogram of "our Christ" . . . . .   72
+  Monogram of "Jesus"  . . . . . . 71, 73
+  Monogram of "Jesus Christ" . . . 73, 74
+  Morning Prayer, the  . . . . 27, 93, 95
+
+  Nails of crucifixion . . . . . . .   76
+  Name and triangle  . . . . . . . 66, 67
+  Nave . . . . . . . . . . . . . . .   21
+
+  Oak  . . . . . . . . . . . . . . .   80
+  Olive  . . . . . . . . . . . . . .   79
+  Ox, winged . . . . . . . . . . . 84, 85
+
+  Pall . . . . . . . . . . . . . . .   40
+  Palm . . . . . . . . . . . . . . .   79
+  Passion-flower . . . . . . . . . .   83
+  Paten  . . . . . . . . . . . . . .   39
+  Pelican  . . . . . . . . . . . . .   70
+  Pentalpha  . . . . . . . . . . . .   69
+  Phoenix  . . . . . . . . . . . . .   77
+  Plants, symbolism of . . . . . . .   78
+  Pomegranate  . . . . . . . . . . .   80
+  Pulpit . . . . . . . . . . . . . .   45
+  Purificator  . . . . . . . . . . .   40
+
+  Reredos  . . . . . . . . . . . . .   38
+  Retable  . . . . . . . . . . . . .   38
+  Ring in marriage . . . . . . . . .  114
+  Rose . . . . . . . . . . . . . . .   81
+
+  St. Anthony  . . . . . . . . . . .   57
+  St. Boniface . . . . . . . . . . .   80
+  St. Stephen  . . . . . . . . . . .   87
+  Sanctuary  . . . . . . . . . . . .   30
+  Shell, baptismal . . . . . . . . .   42
+    "    escallop  . . . . . . . . 76, 85
+  Sign of Cross  . . . . . . . . . .  112
+  Spire  . . . . . . . . . . . . . .   18
+  Sponsors . . . . . . . . . . . . .  113
+  Staff, Bishop's  . . . . . . . . .  112
+  Stalls, choir and clergy . . . . .   47
+  Standing . . . . . . . . . . . . .  104
+  Star . . . . . . . . . . . . . . .   69
+  Stole  . . . . . . . . . . . . . .  108
+  Superfrontal . . . . . . . . . . .   38
+  Surplice . . . . . . . . . . . . .  108
+  Symbols of Apostles  . . . . . . .   85
+  Symbols of Evangelists . . . . . .   83
+  Symbols of the Father Almighty . .   66
+  Symbols of the Holy Ghost  . . . .   74
+  Symbols of the Holy Trinity  . . .   63
+  Symbols of our Lord  . . . . . . .   66
+  Symbols, use of  . . . . . . . . .   51
+
+  Tau-cross  . . . . . . . . . . . .   56
+  Tetramorph . . . . . . . . . . . .   85
+  Threefold arrangement  . . . . . .   63
+  Throne . . . . . . . . . . . . . .   49
+  Transepts  . . . . . . . . . . . .   24
+  Trefoil  . . . . . . . . . . . . .   63
+     "    under triangle . . . . . 63, 64
+  Triangle . . . . . . . . . . . . .   63
+     "     and circles . . . . . . 65, 66
+  Triangles, intersected . . . . . 63, 64
+  Trinity, symbols of  . . . . . . .   63
+  Triquetra  . . . . . . . . . . . .   64
+  Tunicle  . . . . . . . . . . . . .  110
+  Turning to east  . . . . . . . . .  106
+
+  Usages . . . . . . . . . . . . . .  103
+
+  Vases  . . . . . . . . . . . . . .   38
+  Vesica . . . . . . . . . . . . . .   70
+  Vestments  . . . . . . . . . . . .  107
+      "     meaning of . . . . . . .  111
+  Vine . . . . . . . . . . . . . . .   78
+
+  Wheat  . . . . . . . . . . . . . .   78
+  Worship  . . . . . . . . . . . . .    7
+  Wreath . . . . . . . . . . . . . .   77
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK THE WORSHIP OF THE CHURCH***
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+<body>
+<h1 align="center">The Project Gutenberg eBook, The Worship of the Church, by Jacob A.
+Regester</h1>
+<pre class="pg">
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at <a href = "http://www.gutenberg.org">www.gutenberg.org</a></pre>
+<p>Title: The Worship of the Church</p>
+<p>       and The Beauty of Holiness</p>
+<p>Author: Jacob A. Regester</p>
+<p>Release Date: July 27, 2008  [eBook #26136]</p>
+<p>Language: English</p>
+<p>Character set encoding: ISO-8859-1</p>
+<p>***START OF THE PROJECT GUTENBERG EBOOK THE WORSHIP OF THE CHURCH***</p>
+<br><br><center><h3>E-text prepared by Al Haines</h3></center><br><br>
+<p>&nbsp;</p>
+
+<P CLASS="transnote">
+Transcriber's note:<br>
+<br>
+Page numbers in this book are indicated by numbers
+enclosed in curly braces, e.g. {99}, in the left margin.
+</P>
+<p>&nbsp;</p>
+<hr class="full" noshade>
+<p>&nbsp;</p>
+<p>&nbsp;</p>
+<p>&nbsp;</p>
+
+<H2 ALIGN="center">
+The
+</H2>
+
+<H1 ALIGN="center">
+Worship of the Church
+</H1>
+
+<H3 ALIGN="center">
+And
+</H3>
+
+<H2 ALIGN="center">
+The Beauty of Holiness
+</H2>
+
+<BR><BR>
+
+<H3 ALIGN="center">
+BY
+</H3>
+
+<H2 ALIGN="center">
+J. A. REGESTER, S.T.D.
+</H2>
+
+<H4 ALIGN="center">
+Rector of St. Paul's Church, Buffalo, N. Y.
+</H4>
+
+<BR><BR><BR>
+
+<P CLASS="poem">
+"Oh, may I dwell in His Temple blest,<BR>
+<SPAN STYLE="margin-left: 1em">As long as my life may be,</SPAN><BR>
+And the beauty fair of the Lord of Hosts,<BR>
+<SPAN STYLE="margin-left: 1em">In the home of His glory see!"</SPAN><BR>
+<SPAN STYLE="margin-left: 5em">BISHOP COXE, _Christian Ballads_</SPAN><BR>
+</P>
+
+<BR><BR><BR>
+
+<H4 ALIGN="center">
+NEW YORK
+<BR>
+JAMES POTT &amp; COMPANY
+<BR>
+285 FOURTH AVENUE
+<BR>
+1898
+</H4>
+
+<BR><BR><BR>
+
+<H5 ALIGN="center">
+Copyright, 1898, by
+<BR>
+JAMES POTT &amp; CO.
+<BR><BR>
+FIRST EDITION.  PRINTED, JANUARY, 1898.
+<BR>
+SECOND EDITION, REVISED.  PRINTED, MAY, 1898.
+</H5>
+
+<BR><BR><BR>
+
+<H3 ALIGN="center">
+Preface
+</H3>
+
+<P>
+The material in this manual is, so far as known, accessible only in a
+number of books.  Obligation to those from which it has been gathered
+has not been expressed by references, which must have marked nearly
+every page, but, instead, a list has been appended which may be
+consulted if it is desired to verify statements or to study more fully
+any subject presented.
+</P>
+
+<P>
+The object in view has not been to discuss the propriety, or
+lawfulness, or obligation of any matter referred to, but simply to give
+information.
+</P>
+
+<BR><BR><BR>
+
+<H2 ALIGN="center">
+Contents
+</H2>
+
+<BR>
+
+<TABLE ALIGN="center" WIDTH="80%">
+<TR>
+<TD ALIGN="left" VALIGN="top" WIDTH="80%">&nbsp;</TD>
+<TD ALIGN="right" VALIGN="top" WIDTH="20%">PAGE</TD>
+</TR>
+
+<TR>
+<TD ALIGN="left" VALIGN="top">
+<A HREF="#chap01">WORSHIP</A>
+</TD>
+<TD ALIGN="right" VALIGN="top">7</TD>
+</TR>
+
+<TR>
+<TD ALIGN="left" VALIGN="top">
+<A HREF="#chap02">THE CHURCH, THE PLACE OF WORSHIP </A>
+</TD>
+<TD ALIGN="right" VALIGN="top">11</TD>
+</TR>
+
+<TR>
+<TD ALIGN="left" VALIGN="top">
+<A HREF="#chap03">SYMBOLISM OF THE CHURCH BUILDING</A>
+</TD>
+<TD ALIGN="right" VALIGN="top">17</TD>
+</TR>
+
+<TR>
+<TD ALIGN="left" VALIGN="top">
+<A HREF="#chap04">ARRANGEMENT AND FURNITURE OF THE CHURCH </A>
+</TD>
+<TD ALIGN="right" VALIGN="top">37</TD>
+</TR>
+
+<TR>
+<TD ALIGN="left" VALIGN="top">
+<A HREF="#chap05">SYMBOLIC ORNAMENTS OF THE CHURCH </A>
+</TD>
+<TD ALIGN="right" VALIGN="top">51</TD>
+</TR>
+
+<TR>
+<TD ALIGN="left" VALIGN="top">
+<A HREF="#chap06">HOW TO USE THE PRAYER-BOOK</A>
+</TD>
+<TD ALIGN="right" VALIGN="top">92</TD>
+</TR>
+
+<TR>
+<TD ALIGN="left" VALIGN="top">
+<A HREF="#chap07">DEVOUT CUSTOMS AND USAGES  </A>
+</TD>
+<TD ALIGN="right" VALIGN="top">103</TD>
+</TR>
+
+<TR>
+<TD ALIGN="left" VALIGN="top">
+<A HREF="#chap08">LIST OF BOOKS FOR REFERENCE </A>
+</TD>
+<TD ALIGN="right" VALIGN="top">119</TD>
+</TR>
+
+<TR>
+<TD ALIGN="left" VALIGN="top">
+<A HREF="#chap09">INDEX  </A>
+</TD>
+<TD ALIGN="right" VALIGN="top">121</TD>
+</TR>
+
+</TABLE>
+
+<BR><BR><BR>
+
+<A NAME="chap01"></A>
+
+<SPAN CLASS="pagenum">{<A NAME="P7"></A>7}</SPAN>
+
+<H2 ALIGN="center">
+<I>The Beauty of Holiness</I>
+</H2>
+
+<BR>
+
+<H3 ALIGN="center">
+<I>Worship</I>
+</H3>
+
+<P>
+The worship of Almighty God is one of the characteristic acts of
+humanity.  The brute looks up to heaven, but man alone looks up with
+thought of God and to adore.  "The entire creation grew together to
+reflect and repeat the glory of God, and yet the echo of God slumbered
+in the hollow bowels of the dumb earth until there was one who could
+wake up the shout by a living voice.  Man is the first among the
+creatures to deliver back from the rolling world this conscious and
+delicious response, the recognition of the Father who begat him.  He,
+and he alone, is nature's priest, her spokesman, her mediator."
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P8"></A>8}</SPAN>
+
+<P>
+The idea of worship, in which the crown and glory of manhood thus has
+expression, "includes all those acts which make up the devotional duty
+of the soul to Almighty God."  Our private and family devotions are
+acts of worship.  They enter into its obligation, are comprehended by
+it, but do not fill it out.  They are not sufficient alone.  The due
+acknowledgment before others of our belief in and reverence for God,
+the blessings which attend only upon the use of united praise and
+prayer and of Sacraments, the honor of God, the rendering of "thanks
+for the great benefits that we have received at His hands," the setting
+forth of "His most worthy praise,"&mdash;all demand the public act of
+worship.
+</P>
+
+<P>
+The obligation and privilege of such worship cannot be too greatly
+exalted.  It is not a matter of inclination merely; it is an imperative
+duty, the discharge of which may not be regulated by considerations of
+convenience, or indolence, or pleasure.  To neglect it, is to dishonor
+God, to withhold what is His due.  It is also to dishonor ourselves, to
+violate our own noblest instincts.  No other act of which we as men are
+capable is so dignified or so worthy of ourselves.  Not to worship is
+to debase ourselves.
+</P>
+
+<P>
+This duty and privilege of worship the church and the Prayer-Book help
+us to perform.  Just as
+<SPAN CLASS="pagenum">{<A NAME="P9"></A>9}</SPAN>
+other buildings about us&mdash;homes, stores,
+factories, schools, libraries&mdash;stand for and represent certain
+interests and departments of our lives, so the church as a building
+makes its claim and reminds us that there must also be room&mdash;a large
+place and sacred&mdash;in our lives for worship, and supplies the hallowed
+means and helpful associations for its right discharge.  And what the
+church supplies the means of doing fittingly, the Prayer-Book directs.
+It comes with the reminder that while Sunday brings the great
+opportunity of worship, the obligation is not a thing of one day only,
+but of every day, and that our public worship should be "daily," if
+possible.  It enables every one who comes into the church to be a
+worshiper.  It gives to each one his part.  It makes no distinctions.
+High and low, rich and poor, have equal share in the service.  It
+teaches to worship reverently, and in spirit and in truth.  "Everything
+in the Prayer-Book is solemn, humble, reverential, as it respects man,
+and ennobling and glorifying as it respects God."  And this is meet and
+right.  For, as has been truly said, "Worship is the concentration and
+consecration of whatever is noble in the world.  It is the dedication
+to the Most High of all that is best in what the eye can see, the ear
+hear, the voice sing, the hand execute,
+<SPAN CLASS="pagenum">{<A NAME="P10"></A>10}</SPAN>
+and the mind conceive.  It
+is the sanctification of color, sound, and skill, of intellect,
+imagination, and emotion.  It is devotion&mdash;devotion of what is
+excellent in man, devotion of what symbolizes the loveliness of nature.
+Therefore it is that worship calls for art; therefore, too, it is that
+art so often finds its noblest use in worship.  Worship and art
+together take the beauty of the world and offer it up as a tribute at
+the feet of God."
+</P>
+
+<BR><BR><BR>
+
+<A NAME="chap02"></A>
+
+<SPAN CLASS="pagenum">{<A NAME="P11"></A>11}</SPAN>
+
+<H3 ALIGN="center">
+<I>The Church, the Place of Worship</I>
+</H3>
+
+<P>
+It would seem that at first Christians worshiped in any place which
+they could use with safety.  "But soon the Lord revealed Himself to the
+world as the King of it, until in a few generations the earth was
+covered with His shrines, and mines and forests and human skill offered
+to Him their best gifts."  "The custom of setting apart places and
+houses as holy and dedicated to God's worship was ever a part of the
+faith of God's people."  Thus it was said to Israel in the wilderness,
+"Let them make Me a sanctuary; that I may dwell among them."  Of the
+building of the Temple Solomon says, "Behold, I purpose to build a
+house unto the name of the Lord my God, as the Lord spake unto David my
+father, saying, Thy son,
+<SPAN CLASS="pagenum">{<A NAME="P12"></A>12}</SPAN>
+whom I will set upon thy throne in thy
+room, he shall build a house unto My name."  Our Lord confirms this
+practice as one of sound and true religion.  He called the Temple "My
+Father's house," and by cleansing it of buyers and sellers showed that
+it was to be used for no other purpose than the worship of God.
+Christians from the earliest days have had consecrated places which
+were held in reverence as distinct from the home.  And so the
+Prayer-Book says, "Devout and holy men, as well under the Law as under
+the Gospel, moved either by the express command of God, or by the
+secret inspiration of the blessed Spirit, and acting agreeably to their
+own reason and sense of the natural decency of things, have erected
+houses for the public worship of God, and separated them from all
+unhallowed, worldly, and common uses, in order to fill men's minds with
+greater reverence for His glorious Majesty, and affect their hearts
+with more devotion and humility in His service; which pious works have
+been approved of and graciously accepted by our heavenly Father."
+</P>
+
+<P>
+It is an ancient custom to dedicate churches to the glory of God and in
+honor of some special saint.  This custom probably arose from the fact
+that in early days churches were commonly built over the
+<SPAN CLASS="pagenum">{<A NAME="P13"></A>13}</SPAN>
+graves of
+martyrs, or in the place of their martyrdom, and hence were called by
+their names.  Sometimes the church is named from some fact in the
+sacred history of our redemption, as the Incarnation, the Annunciation,
+the Nativity, the Epiphany, the Transfiguration, the Crucifixion, the
+Resurrection, the Ascension.  Or it may take its name from the Holy
+Trinity, or from some title of our Lord or of the Holy Ghost.  Or it
+may be named for one or all of the holy angels.  It must be felt to be
+a decided advantage to have the place of the worship of God designated
+by a dignified name, and one non-secular and religious in its
+associations.
+</P>
+
+<P>
+The word "church," by which we designate the place of divine worship,
+being derived from the Greek <I>kuriakón</I>, the Lord's house, embodies the
+idea of its sacred character.
+</P>
+
+<P>
+A canon, or law, of the Church forbids consecration so long as a debt
+remains on the building.  It may, however, before consecration be used
+for worship.
+</P>
+
+<P>
+As consecrated and set apart for the holy offices of religion, the
+church is the proper place for the ministration of the Sacraments, and,
+preferably, for marriages and burials.  The Church's rule in reference
+to Holy Baptism is that even children shall
+<SPAN CLASS="pagenum">{<A NAME="P14"></A>14}</SPAN>
+not be baptized at
+home "without great cause and necessity."  This rule is laid down
+because the decency and solemnity suited to so great a Sacrament can be
+had better in the church, set apart and arranged for the purpose, than
+in any private house, and in order that by the public ministration
+others may be instructed by the service.
+</P>
+
+<P>
+Of the Solemnization of Matrimony the Church says, "The persons to be
+married shall come into the body of the church, or shall be ready in
+some proper house, with their friends and neighbors."  That the church
+is named first as the proper place shows that it is to be preferred for
+a marriage.  It can be solemnized there in a more seemly and dignified
+way than elsewhere, and those coming to plight their vows may be more
+deeply impressed with the solemnity and importance of the step.
+</P>
+
+<P>
+In the Office for the Burial of the Dead the church only (or the
+churchyard) is named as the place.  The Church evidently has no thought
+of any other place as appropriate for the burial of her children.  It
+is the spiritual home of all the baptized.  Christian consolations are
+preëminently there imparted.  These considerations, in addition to
+those of reverence and convenience, mark this as the proper place for
+the Burial Office.
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P15"></A>15}</SPAN>
+
+<P>
+The consecrated character of the church should have distinct
+recognition in use and conduct.  The building has been thereby
+"separated from all unhallowed, worldly, and common uses."  It is wrong
+to use it for purposes of amusement or business.  It has been given to
+God.  It has been consecrated for religious purposes.  It is sacrilege
+to treat it as a common thing.
+</P>
+
+<P>
+It should be recognized also in personal conduct.  A prayer should
+always be said on entering.  The manner should be reverent and quiet.
+All light and useless talk should be restrained.
+</P>
+
+<P>
+It should be recognized in conduct in reference to others.  As "God's
+house," all of His children have a rightful place there.  This right
+should be recognized by courtesy to others, especially to strangers and
+to people in humble station.
+</P>
+
+<P>
+Wherever possible, the church should be open every day and all day for
+private prayer and meditation.  Many must of necessity live in crowded
+dwellings, or in circumstances in which quiet and privacy are hard to
+obtain.  But to all, whatever their circumstances, the open church
+offers opportunities not afforded at home.  Sacred associations and
+objects greatly aid thought and devotion; and in the quiet church,
+where there is so much to
+<SPAN CLASS="pagenum">{<A NAME="P16"></A>16}</SPAN>
+remind of God and sacred things, and so
+little of the world and of sin, we can think and pray better than
+elsewhere.  It has been found a very helpful thing in the Christian
+life to form the habit of stopping in the church, whenever in its
+neighborhood, for a few moments of prayer, and to use it also as a
+place of refuge in time of trial and temptation.
+</P>
+
+<BR><BR><BR>
+
+<A NAME="chap03"></A>
+
+<SPAN CLASS="pagenum">{<A NAME="P17"></A>17}</SPAN>
+
+<H3 ALIGN="center">
+<I>Symbolism of the Church Building</I>
+</H3>
+
+<P>
+"As soon as the early Christians were at liberty to build churches
+according to their own mind, they took pains to make them significant
+of their religion.  Probably at first the Christians took for the
+purposes of their worship such buildings as they could get, adapting
+them to their uses as best they might.  But when they grew strong
+enough and independent enough to build as the heart and imagination
+dictated, then they showed themselves careful to make their houses of
+God in shape and dimension suggestive of what they believed."  These
+old builders were Churchmen, and made their Churchmanship and their
+belief felt in their work.  A deep and true symbolism was carried out
+in the plan and construction of their
+<SPAN CLASS="pagenum">{<A NAME="P18"></A>18}</SPAN>
+churches.  Thus Christian
+churches at an early day came to be built in the form of a cross.  This
+was not only the most ornamental form of structure; it was much more:
+it made the very fabric of the church the symbol of our faith in Christ
+crucified.  Some chancels of old churches were even built with a slight
+deflection from the line of direction of the nave, thus representing
+the inclination of our Saviour's head upon the Cross.  It made also the
+gathering together of each congregation of His Church&mdash;which is His
+mystical Body&mdash;the symbol of that body itself: that part in the nave
+representing His body, that in the transepts His outstretched arms,
+that in the choir His head.  And so, also, "the united prayers and
+praises of the congregation make, as it were, in their very sound the
+sign of the Cross."
+</P>
+
+<P>
+This plan of constructive symbolism affects not only the fabric of the
+church as a whole, but each separate part of the church has its
+religious character and meaning.
+</P>
+
+<P>
+Let us linger for a moment on the outside.  The spire points upward and
+teaches its lesson of aspiration.  "Lift up your hearts," it seems to
+say, and holds up the Cross as that by which alone we are to be
+"exalted unto everlasting life."  Whenever we
+<SPAN CLASS="pagenum">{<A NAME="P19"></A>19}</SPAN>
+lift up our eyes to
+it, it ought to repeat for us that lesson&mdash;rebuke downward thoughts and
+desires, and point up to spiritual and heavenly things.
+</P>
+
+<P>
+In the tower are the bells, and what the spire with its uplifted Cross
+says to us in silent eloquence these say in sound and music.
+</P>
+
+<P>
+The office of the bell in calling to prayer and holy worship was
+regarded in olden time with much reverence.  The use of bells for the
+purpose of gathering people together in large numbers appears to be of
+Christian origin.  "Large bells hung in a tower seem to have been
+unknown before A.D. 500.  They were first made in Campania in Italy,
+whence the Italian name <I>campana</I>, a bell, and <I>campanile</I>, a
+bell-tower.  Bells were anciently supposed to have considerable powers,
+especially against evil spirits.  Their use for religious purposes
+probably originated this belief.  The hand-bells of the British
+apostles, St. Patrick, St. Columba, St. David, etc., are said to have
+been long preserved, if not existing even now.  They are four-sided
+bronze bells, sometimes of several plates fused into one.  St. Patrick
+is said by an old legend to have dispersed a host of demons, who were
+too bold to be scared by the mere ringing of the bell, by flinging it
+into the midst of them.
+</P>
+
+<P>
+"Bells in the middle ages were sometimes
+<SPAN CLASS="pagenum">{<A NAME="P20"></A>20}</SPAN>
+dedicated to saints.
+They were christened with all the usual ceremonies and with much pomp;
+sponsors were provided, the bell was sprinkled at the font, anointed
+with oil, and robed in a chrisom.  Superstitious as these customs would
+seem now, there is something fine in the simple faith which thus, in
+those more poetic days, consecrated to God's service the voices which
+should proclaim Him far and wide over the land."  In simpler form, the
+custom is still frequently observed of setting apart by solemn prayer
+and benediction the bells which are to call men to prayer or to ring
+out the praises of God.
+</P>
+
+<P>
+Church bells are frequently marked by appropriate inscriptions.  The
+following, for instance, was very common in the middle ages, all these
+powers being attributed to bells:
+</P>
+
+<P CLASS="poem">
+"Funera plango, Fulgura trango, Sabbata pango,<BR>
+Excito lentos, Dissipo ventos, Paco cruentos."<BR>
+</P>
+
+<P CLASS="poem">
+"I mourn the dead, I break the lightning, I announce the Sabbath,<BR>
+I excite the slothful, I disperse the winds, I appease the cruel."<BR>
+</P>
+
+<BR>
+
+<P>
+As instances of modern inscriptions we have the following: "Bethlehem,
+Calvary, Bethany."  "We welcome the infant to the Font.  We invite the
+<SPAN CLASS="pagenum">{<A NAME="P21"></A>21}</SPAN>
+youth to Confirmation.  We invoke the faithful to the Holy
+Communion."  "Joyful our peal for the bridal; mournful our plaint for
+the dead."
+</P>
+
+<P>
+Let us turn now to the inside of the church and inquire as to the
+spiritual significance which has become associated with its several
+parts.
+</P>
+
+<P>
+The church is divided into two main portions&mdash;the body of the church
+and the chancel.  This represents the whole Catholic Church, divided
+into those on earth and those who have passed into Paradise.  The body
+of the church, representing those on earth, is divided again into two
+parts&mdash;the nave and transepts.  And these have each their special
+religious associations and suggestiveness.
+</P>
+
+<P>
+<I>The Nave.</I>&mdash;The nave is that part which extends from the door to the
+choir.  It is the place where the congregation is gathered, in the
+fellowship of Christ's religion, for the purpose of worship.  It is
+most probably called the nave from the Latin <I>navis</I>, signifying a
+ship, the same word from which we get our English "navy" and "naval."
+The ship was the favorite symbol of the Church in primitive times.  We
+have the idea preserved for us in the first prayer in the Offices for
+Holy Baptism: "Received into the ark of Christ's Church ... may so pass
+the waves of this troublesome world" as
+<SPAN CLASS="pagenum">{<A NAME="P22"></A>22}</SPAN>
+finally to "come to the
+land of everlasting life."  The thought was so much in mind that some
+old churches were built with the timbers of the roof modeled like the
+ribs of a ship, and in some cases the walls were made irregular to
+represent the sides of the ship beaten and pressed upon by the waves.
+The nave, then, as representing the Church into which God in His love
+gathers us together in order to bring us in safety through the storms
+of life to the "land of everlasting life," stands for the idea of
+<I>fellowship</I> in Christ.
+</P>
+
+<P>
+We may come to that same idea in connection with the main body of the
+church in other ways.  Notice how it is made up of several parts,
+divided, in many churches, by pillars and arches.  There is the central
+part, what is called, strictly speaking, the nave, and the two side
+parts, called the aisles.  Now this threefold division of the main body
+of the church into nave and aisles may speak to us of the same
+thing&mdash;fellowship.  These divisions do not make up three separate
+churches, but unite in the one church.
+</P>
+
+<P>
+So, again, the idea of fellowship may come to us in another way.  The
+special service of the nave is the Litany.  This solemn service has
+been said from very early times from the Litany-desk, placed
+<SPAN CLASS="pagenum">{<A NAME="P23"></A>23}</SPAN>
+at
+the head of the nave, before the entrance to the chancel.  "Its
+position there refers to a Litany, and a place for it to be said, of
+God's own appointing.  'Let the priests, the ministers of the Lord,
+weep between the porch and the altar, and let them say, Spare Thy
+people, O Lord.'  Our Litany, retaining the same words of supplication,
+is said, in allusion to this, in the midst of the church," the priest
+taking his place with the people, and, in fellowship of sinfulness and
+need, leading their supplications.
+</P>
+
+<P>
+This truth of fellowship in Christ which the nave suggests, we confess
+our belief in when we say, "I believe in the holy Catholic Church; The
+Communion of Saints."  The pictures of the saints of the Old and the
+New Testament, of the angels who worship Christ our Saviour, and of the
+men blessed by Him when on earth, which shine for us in the windows,
+may help to give it reality in our thought.  The four main walls of the
+church, which are supposed to represent the four Evangelists, and the
+pillars, "which, as the chief supports of the fabric, are said to
+represent the Apostles, prophets, and martyrs," may remind us also of
+the holy and glorious fellowship into which we have been brought.
+</P>
+
+<P>
+This fellowship in Christ is one of the means which God's love uses for
+helping and saving men.
+<SPAN CLASS="pagenum">{<A NAME="P24"></A>24}</SPAN>
+We are helped by it.  We must by it help
+others.  Let us build, it, then, into the daily life, as it is built
+into the very stones of the church.
+</P>
+
+<P>
+<I>The Transepts.</I>&mdash;The transepts are the part of the church which gives
+to the building the cruciform shape.  Crossing the nave before the
+entrance to the chancel, running the one to the north, the other to the
+south, they complete the outline of the cross.  Upon the arms of such a
+cross our Saviour hung as He died for us.
+</P>
+
+<P>
+The transepts may bring us, then, as we remember this, the thought of
+<I>sacrifice</I>, that our lives to be truly Christian must have the spirit
+of the Cross worked into them.  It was by offering Himself in sacrifice
+that Christ redeemed us, and it is by offering ourselves to Him in
+sacrifice, by self-denial for His cause, and by doing good (at some
+cost to ourselves) to others for His sake, that we make the response He
+asks to His love.  That offering of ourselves must be made not only by
+our lips in the act of worship, but also by our lives, in deeds.
+</P>
+
+<P>
+So, also, the spirit of Christ is the spirit of service, through love,
+in behalf of others&mdash;the spirit of true fellowship.  Now we cannot
+realize that spirit without sacrifice of selfish inclination and
+desire.  We saw that the main body of the church
+<SPAN CLASS="pagenum">{<A NAME="P25"></A>25}</SPAN>
+represents that
+portion of Christ's Church which is on earth, and that the nave
+suggests the idea of fellowship as the very spirit and law of the
+Christian life.  Now the transepts, making the cross, tell us that
+fellowship expresses itself truly, that is, after Christ's example,
+through sacrifice.  "A new commandment I give unto you, That ye love
+one another; as I have loved you, that ye also love one another."  The
+true Christian life of loving fellowship, after the example of our
+Saviour who died upon the Cross for us, must get somehow, in
+self-denial for Christ and self-forgetful work for others, the sign of
+the Cross worked into it.
+</P>
+
+<P>
+<I>The Chancel.</I>&mdash;The body of the church, as we have seen, is regarded as
+representing the "Church militant," that part of the Church which is
+here on earth and still in conflict.  The chancel represents that part
+of the Church which is made up of those who have passed through death
+to the state beyond.
+</P>
+
+<P>
+The word "chancel" is derived from the Latin word for the lattice-work
+which formerly parted this portion of the church from the nave.  It is
+the same word from which we get our word "to cancel," that is, to
+destroy a writing by crossing it out with the pen, which makes
+something like the figure of a lattice.  The lattice was part of the
+screen
+<SPAN CLASS="pagenum">{<A NAME="P26"></A>26}</SPAN>
+(sometimes called the "rood-screen," from the rood or
+crucifix upon it) which in some churches stood in the arch and divided
+the chancel from the nave.  The screen signified death.  Men passed
+through it from the nave into the chancel, as they must pass through
+death from the part of the Church which is on earth to the part which
+is in the world of spirits.
+</P>
+
+<P>
+In the chancel itself we have two parts&mdash;the choir and the sanctuary.
+</P>
+
+<P>
+<I>The Choir.</I>&mdash;As its name denotes, the choir is that part appropriated
+to those who lead the worship.  It is cut off by the screen, or chancel
+arch, from the nave, and is elevated above it by several steps.  In the
+symbolism of the church building it represents that part of the holy
+Catholic Church which is known as the "Church expectant"&mdash;those who
+have passed through death into the rest and waiting of Paradise.
+</P>
+
+<P>
+Let us see what the Prayer-Book says of those who are in Paradise.  In
+the Burial Office we have this prayer: "Almighty God, with whom do live
+the spirits of those who depart hence in the Lord, and with whom the
+souls of the faithful, after they are delivered from the burden of the
+flesh, are in joy and felicity; We give Thee hearty thanks for
+<SPAN CLASS="pagenum">{<A NAME="P27"></A>27}</SPAN>
+the
+good examples of all those Thy servants, who, having finished their
+course in faith, do now rest from their labors.  And we beseech Thee,
+that we, with all those who are departed in the true faith of Thy holy
+Name, may have our perfect consummation and bliss, both in body and
+soul, in Thy eternal and everlasting glory; through Jesus Christ our
+Lord.  Amen."
+</P>
+
+<P>
+Note how the closing portion reminds us that while the departed "do now
+rest from their labors," they have not yet received their "perfect
+consummation and bliss"; that they wait for this till the coming of our
+Lord and the Resurrection, when it shall be "both in body and soul,"
+"in eternal and everlasting glory."  We speak of them, therefore, as
+composing the "Church expectant."
+</P>
+
+<P>
+Now observe what the same prayer tells us of their state while thus
+resting and waiting in expectation of their perfect consummation and
+bliss.  It says, "The souls of the faithful, after they are delivered
+from the burden of the flesh, <I>are in joy and felicity</I>."
+</P>
+
+<P>
+This same symbolic meaning for this part of the chancel may come to us
+in another way, that is, from the services which are conducted from it,
+Morning and Evening Prayer, which are commonly
+<SPAN CLASS="pagenum">{<A NAME="P28"></A>28}</SPAN>
+known, therefore,
+as the "Choir Offices."  These look beyond the choir, which represents
+the "Church expectant" in Paradise, to the sanctuary, with its Altar,
+which represents, as we shall see, heaven and the "Church triumphant."
+The central point of the Church's worship is the great sacrificial act
+of the oblation of the Holy Eucharist.  Upon this the other services of
+Morning Prayer and the Litany, which precede, and of Evening Prayer,
+which follows, depend for their significance; the first as preparation
+for it, and the second as an act of thanksgiving and praise; just as
+the "felicity" of those in Paradise is a felicity not perfect in
+itself, but one of anticipation of, and preparation and thankfulness
+for, the "perfect consummation and bliss" which await them.
+</P>
+
+<P>
+And the dominant note of these services is keyed to that same idea.  It
+is a note of "joy."  There are indeed strongly marked features of
+penitence and need.  We come before God in our worship as those who are
+sinful and needy.  We ever make approach through the sacrifice of the
+Cross.  But we come also as those who have confidence in divine love
+and mercy.  So praise, joyous praise, predominates.  The <I>Te Deum</I>, the
+<I>Benedicite</I>, the <I>Benedictus</I>, the <I>Jubilate</I>, all ring out this note
+and give
+<SPAN CLASS="pagenum">{<A NAME="P29"></A>29}</SPAN>
+joyousness to the service, while <I>Magnificat</I> and <I>Nunc
+Dimittis</I> tell of rejoicing and hope in what Christ has brought us by
+His Incarnation.
+</P>
+
+<P>
+It is all a worship of preparation and joy.  The choir may remind us,
+then, by its suggestiveness as related to the other parts of the
+church, and by the dominant note of joy which rings through its
+services, how the faithful departed go at death into the "joy and
+felicity" of Paradise, there to wait, as the "Church expectant," for
+the Resurrection and their "perfect consummation and bliss", that the
+"Church expectant" and the "Church militant" are not two Churches, but
+the one Church of Christ in two places and in two states, on earth and
+in Paradise, fighting and waiting; that they have still "mystic sweet
+communion" in praise and worship and prayer&mdash;the Church in Paradise
+leading our worship as the choir leads the worship of the congregation.
+</P>
+
+<P>
+So, again, the choir may impress upon our minds how joy has place in
+the Christian life: that Christianity is not a religion of gloom, but
+of joy; that if Christ says, "Come, take up the cross, and follow Me,"
+He says also, "My yoke is easy, and My burden is light," because the
+way of the Cross is the way into true joy.
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P30"></A>30}</SPAN>
+
+<P>
+So we pass through the transepts, which speak to us of self-sacrifice,
+into the choir, which speaks to us of joy.  So long as self is first,
+the best and truest joy is shut out of our lives; but when self has
+been crucified, and love is first,&mdash;love that delights to serve, and
+that believes still in the absolute and perfect goodness of God even
+when the cross is laid upon its shoulders,&mdash;then joy comes in, the joy
+which is a foretaste of that which those in Paradise know, even as that
+is a foretaste of the perfect joy of heaven.
+</P>
+
+<P>
+<I>The Sanctuary.</I>&mdash;The chancel, as we have seen, represents in the
+symbolism of God's house that part of the life of His Church which is
+reached through death.  The choir tells us of the worship and the "joy
+and felicity" of the "Church expectant."  The sanctuary tells us of
+that for which the Church in Paradise is waiting in expectation.  It
+represents heaven, into whose blessedness the Church shall enter as the
+"Church triumphant" at the second coming of our Lord.
+</P>
+
+<P>
+When we enter a church, the part which is the center of attention is
+always the sanctuary&mdash;the place of the Altar.  To this the other parts
+all lead up.  It is the most elevated part, and here the dignity and
+beauty of the decorations center, just as
+<SPAN CLASS="pagenum">{<A NAME="P31"></A>31}</SPAN>
+all our life in the
+fellowship of Christ's Church here on earth, our cross-bearing, and the
+worship by which we are prepared and trained on earth and in Paradise,
+all lead us heavenward.
+</P>
+
+<P>
+The sanctuary is made the place of the greatest dignity and beauty, and
+is most richly decorated, because it is the place of the Altar; and it
+is through thoughts which come to us from the solemn service of the
+Holy Eucharist, which is celebrated at the Altar, that this part of the
+chancel is made the symbol of heaven.
+</P>
+
+<P>
+Let us see from Holy Scripture what it is that our Lord, who in His
+love did so much for us on earth, is still doing for us in heaven.  "We
+have a great high priest, that is passed into the heavens, Jesus the
+Son of God, ... called of God a high priest after the order of
+Melchisedec....  Because He continueth ever, He hath an unchangeable
+priesthood.  Wherefore He is able also to save them to the uttermost
+that come unto God by Him, seeing He ever liveth to make intercession
+for them."  This is finely presented in one of our Eucharistic hymns:
+</P>
+
+<P CLASS="poem">
+"O Thou, before the world began<BR>
+Ordained a sacrifice for man,<BR>
+And by the eternal Spirit made<BR>
+An offering in the sinner's stead;<BR>
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P32"></A>32}</SPAN>
+
+<P CLASS="poem">
+Our everlasting Priest art Thou,<BR>
+Pleading Thy death for sinners now.<BR>
+</P>
+
+<P CLASS="poem">
+"Thy offering still continues new<BR>
+Before the righteous Father's view;<BR>
+Thyself the Lamb forever slain,<BR>
+Thy priesthood doth unchanged remain;<BR>
+Thy years, O God, can never fail,<BR>
+Nor Thy blest work within the veil."<BR>
+</P>
+
+<BR>
+
+<P>
+Now if we turn to the Office for the Holy Communion, we shall see how
+the oblation in the Holy Eucharist is linked in with this present work
+of our "great High Priest" in heaven.
+</P>
+
+<P>
+In the Prayer of Consecration we say: "All glory be to Thee, Almighty
+God, our heavenly Father, for that Thou, of Thy tender mercy, didst
+give Thine only Son Jesus Christ to suffer death upon the Cross for our
+redemption; who made there (by His one oblation of Himself once
+offered) a full, perfect, and sufficient sacrifice, oblation, and
+satisfaction, for the sins of the whole world; and did institute, and
+in His holy Gospel command us to continue, a perpetual memory of that
+His precious death and sacrifice, until His coming again....
+Wherefore, O Lord and heavenly Father, according to the institution of
+Thy dearly beloved Son our Saviour Jesus Christ, we, Thy humble
+servants, do celebrate
+<SPAN CLASS="pagenum">{<A NAME="P33"></A>33}</SPAN>
+and make here before Thy Divine Majesty,
+with these Thy holy gifts, which we now offer unto Thee, the memorial
+Thy Son hath commanded us to make."  What is done as we thus "celebrate
+and make before the Divine Majesty," in the commemorative sacrifice of
+the Holy Eucharist, the "memorial" ("in remembrance of Me") of Christ's
+"precious death and sacrifice," is beautifully and strongly expressed
+in another of our Eucharistic hymns:
+</P>
+
+<P CLASS="poem">
+"And now, O Father, mindful of the love<BR>
+<SPAN STYLE="margin-left: 1em">That bought us, once for all, on Calvary's tree,</SPAN><BR>
+And having with us Him that pleads above,<BR>
+<SPAN STYLE="margin-left: 1em">We here present, we here spread forth to Thee,</SPAN><BR>
+That only offering perfect in Thine eyes,<BR>
+The one true, pure, immortal sacrifice.<BR>
+</P>
+
+<P CLASS="poem">
+"Look, Father, look on His anointed face,<BR>
+<SPAN STYLE="margin-left: 1em">And only look on us as found in Him;</SPAN><BR>
+Look not on our misusings of Thy grace,<BR>
+<SPAN STYLE="margin-left: 1em">Our prayer so languid, and our faith so dim,</SPAN><BR>
+For lo! between our sins and their reward,<BR>
+We set the Passion of Thy Son our Lord."<BR>
+</P>
+
+<BR>
+
+<P>
+This is one way in which the sanctuary of the church reminds us of
+heaven&mdash;by reminding us of what is done in the heavenly "holy place,"
+and also there.
+</P>
+
+<P>
+Then, again, the sanctuary has the same
+<SPAN CLASS="pagenum">{<A NAME="P34"></A>34}</SPAN>
+suggestiveness as the
+place of Communion.  To have the communion of the presence and life of
+God, through Christ, this is the very center of the blessedness of
+heaven.  What it is that we have here on earth in the "Holy Communion
+of the Body and Blood of our Saviour Christ" we will let our Lord
+Himself tell us.  "In the night in which He was betrayed, He took
+Bread; and when He had given thanks, He brake it, and gave it to His
+disciples, saying, Take, eat, this is My Body, which is given for you;
+Do this in remembrance of Me.  Likewise, after supper, He took the Cup;
+and when He had given thanks, He gave it to them, saying, Drink ye all
+of this; for this is My Blood of the New Testament, which is shed for
+you, and for many, for the remission of sins; Do this, as oft as ye
+shall drink it, in remembrance of Me."
+</P>
+
+<P>
+So before He had said, anticipating this Sacrament of Communion which
+He thus ordained: "I am the living bread which came down from heaven:
+if any man eat of this bread, he shall live forever: and the bread that
+I will give is My flesh, which I will give for the life of the
+world....  Whoso eateth My flesh, and drinketh My blood, hath eternal
+life; and I will raise him up at the last day.  For My flesh is meat
+indeed, and My blood is drink
+<SPAN CLASS="pagenum">{<A NAME="P35"></A>35}</SPAN>
+indeed.  He that eateth My flesh,
+and drinketh My blood, dwelleth in Me, and I in him.  As the living
+Father hath sent Me, and I live by the Father; so he that eateth Me,
+even he shall live by Me."
+</P>
+
+<P>
+And so we pray in the Holy Eucharist: "Grant us, ... gracious Lord, so
+to eat the flesh, of Thy dear Son Jesus Christ, and to drink His blood,
+that our sinful bodies may be made clean by His body, and our souls
+washed through His most precious blood, and that we may evermore dwell
+in Him, and He in us."
+</P>
+
+<P>
+It all speaks of a foretaste here, in a Sacrament, of what heaven shall
+give in its fullness.
+</P>
+
+<P>
+The sanctuary tells us of heaven in another way.
+</P>
+
+<P>
+What the soul that gains its blessedness shall find in it we may put
+into one small but very sweet word&mdash;"peace."
+</P>
+
+<P>
+Now the Altar in the sanctuary of the church, with its "perpetual
+memory" of Christ's "precious death and sacrifice," stands for peace
+between God and us.  The aim and purpose of that sacrifice was to bring
+about atonement, that is, at-one-ment, the setting at one, at peace.
+Christ "loved us, and gave Himself for us," and by this sacrifice
+brought reconciliation between us and God, "having made peace through
+the blood of His cross."
+</P>
+
+<P>
+
+<SPAN CLASS="pagenum">{<A NAME="P36"></A>36}</SPAN>
+
+</P>
+
+<P>
+And so at the close of the Holy Eucharist celebrated in the sanctuary,
+after the "memorial" has been made before God which His Son "hath
+commanded us to make," and we have been "partakers of His most blessed
+Body and Blood," this is the Blessing with which the Church lets us
+depart&mdash;a blessing which carries the thought up to what, in its
+fullness, waits for us in heaven: "The Peace of God, which passeth all
+understanding, keep your hearts and minds in the knowledge and love of
+God, and of His Son Jesus Christ our Lord."
+</P>
+
+<P>
+The oblation, the communion, the peace, of the sanctuary, these all
+tell us thus of heaven and the "Church triumphant."
+</P>
+
+<P>
+Of Christ's "mystical body," with its fellowship and cross-bearing on
+earth, its passage through death to the joy of Paradise, and, waiting
+beyond, heaven, with its communion and peace through the Cross&mdash;it is
+of this that the church as a building may speak to devout hearts.
+</P>
+
+<BR><BR><BR>
+
+<A NAME="chap04"></A>
+
+<SPAN CLASS="pagenum">{<A NAME="P37"></A>37}</SPAN>
+
+<H3 ALIGN="center">
+<I>Arrangement and Furniture of the Church</I>
+</H3>
+
+<P>
+A person coming into one of our churches would recognize at once a
+difference between its interior arrangement and that of many other
+places of worship.  If he thought out the purpose of this arrangement,
+its adaptation to various forms of divine service and religious uses,
+he would feel that "here is a place where people are taught to worship
+the Lord in holy rites, and where forms and spaces and objects are
+themselves teachers of holy truths."
+</P>
+
+<P>
+From the door a broad alley (commonly but improperly called an aisle),
+running lengthwise of the building, leads to the chancel.  It suggests
+that the approach of the people, for the blessings and
+<SPAN CLASS="pagenum">{<A NAME="P38"></A>38}</SPAN>
+consolations which are dispensed there, is made convenient and is
+invited.
+</P>
+
+<P>
+The place of prominence in the furnishing of the church is given to the
+<I>Altar</I>&mdash;a table of stone or wood on which the sacrament of the Holy
+Eucharist is celebrated.  It is raised several steps above the level of
+the choir and is railed in.  Covering the Altar is an <I>Altar-cloth</I>,
+embroidered, and varying in color with the seasons of the Christian
+Year.  The portion covering the front of the Altar is called the
+<I>frontal</I>; that covering the top of the Altar and simply a few inches
+of the front is called the <I>super-frontal</I>.
+</P>
+
+<P>
+Back of the Altar, and raised above it, is a narrow shelf, called the
+<I>retable</I>, upon which the several ornaments of the Altar are placed.
+In the center is the <I>Altar-cross</I>, that this holy symbol of our Faith
+may be constantly before the eyes of all who worship.  The <I>vases</I> to
+hold the flowers with which the Altar is beautified on festal occasions
+stand at either side of the Cross.  The <I>candlesticks</I>, in churches
+where lights at the Holy Communion are used, stand at the ends of the
+retable.
+</P>
+
+<P>
+Behind the Altar, in many churches, is the <I>reredos</I>&mdash;a carved or
+sculptured screen of wood or stone, frequently extending the whole
+width of the
+<SPAN CLASS="pagenum">{<A NAME="P39"></A>39}</SPAN>
+sanctuary.  Sometimes a painting takes its place, or
+a <I>dossal</I>&mdash;a decorated curtain of as rich material as circumstances
+will allow.
+</P>
+
+<P>
+On the south side of the Altar is a small table or shelf, called the
+<I>credence</I>, on which are placed the elements of bread and wine until
+such time in the service as they are offered for consecration on the
+Altar.  Here also the <I>alms-basin</I> is placed before the Offertory, and
+the <I>cruets</I> containing the wine and the water for the ablutions at the
+close of the service.  When the communicants are not too many, a part
+of the wine from the cruet is poured into the chalice at the proper
+time; but if a large number are to communicate, the <I>flagon</I>, a large
+vessel of silver, is used to hold the wine and is placed on the
+credence.
+</P>
+
+<P>
+Nothing should be placed on the Altar itself but the <I>Altar-desk</I>, for
+holding the book of the Altar-service, and the Altar-vessels.  These
+are usually the <I>paten</I>, or plate for holding the bread at the
+Celebration, and the <I>chalice</I>, the cup for the wine.  There is
+sometimes a spoon with a perforated bowl to use in case any foreign
+substance is found in the chalice.  If possible these vessels should be
+of precious metal.  They are sometimes adorned with jewels.
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P40"></A>40}</SPAN>
+
+<P>
+A rubric directs that at the time of the Communion the Altar shall be
+covered with a "fair white linen cloth" ("fair," that is, not only
+clean, but beautiful).  Another "fair linen cloth," commonly called the
+"linen chalice veil," is also directed to be used for covering the
+consecrated elements after the communion of the people.  To these
+custom has added other convenient and seemly appointments of linen and
+silk.
+</P>
+
+<P>
+The "chalice veil" is a square of silk, embroidered and often fringed,
+used to cover the vessels before the consecration.
+</P>
+
+<P>
+The "pall" is a square of cardboard covered with linen, used to cover
+the chalice during the Celebration.
+</P>
+
+<P>
+The "corporal" is a square of linen spread upon the Altar at the
+Celebration, upon which the vessels are placed.
+</P>
+
+<P>
+The "purificators" are small napkins of linen for cleansing the vessels
+after the service.
+</P>
+
+<P>
+The "burse" is a square, stiff pocket of silk over cardboard, in which
+the Altar-linen is carried to and from the Altar.
+</P>
+
+<P>
+The color of the chalice veil and the burse follows that of the season.
+The linen pieces are always white.  They are supposed to represent the
+cloths
+<SPAN CLASS="pagenum">{<A NAME="P41"></A>41}</SPAN>
+which were wound around our Lord's sacred body and wrapped
+about His head at His burial.
+</P>
+
+<P>
+You will see the reason for thus making the Altar a place of dignity
+and beauty, and for these various provisions for reverence in the
+sacred rite celebrated there, if you will recall what we have already
+seen of its meaning.  We show honor to and reverence the Altar and its
+worship as the place and the performance of the highest act of divine
+worship, in which, by the ministry of His Church and according to His
+own appointment, "a continual remembrance of the sacrifice of the death
+of Christ" is "celebrated and made before the Divine Majesty," and as
+the place where God "vouchsafes to feed us with the spiritual food of
+the most precious Body and Blood of His Son our Saviour Jesus Christ."
+All is done for His honor.
+</P>
+
+<P CLASS="poem">
+"'Tis for Thee we bid the frontal<BR>
+<SPAN STYLE="margin-left: 1em">Its embroidered wealth unfold;</SPAN><BR>
+'Tis for Thee we deck the reredos<BR>
+<SPAN STYLE="margin-left: 1em">With the colors and the gold;</SPAN><BR>
+Thine the floral glow and fragrance,<BR>
+<SPAN STYLE="margin-left: 1em">Thine the vesture's fair array,</SPAN><BR>
+Thine the starry lights that glitter<BR>
+<SPAN STYLE="margin-left: 1em">Where Thou dost Thy light display."</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+<I>The font.</I>&mdash;The reverent administration of Holy Baptism, the other of
+the two great Sacraments
+<SPAN CLASS="pagenum">{<A NAME="P42"></A>42}</SPAN>
+ordained by Christ as generally necessary
+to salvation, is provided for by the presence of the Font.  As its name
+indicates (from the Latin word for a fountain or spring), this is the
+repository for the pure water which in this holy Sacrament is
+"sanctified to the mystical washing away of sin."  It is generally of
+fine stone and often richly carved.  Sometimes a separate room is
+marked off from the rest of the church for it and called a
+<I>baptistery</I>.  There should always be, for proper protection, a cover
+for the Font.  A <I>ewer</I> for the water to be used, and a <I>baptismal
+shell</I> with which to dip from the Font the water poured upon the head
+of the person baptized, are frequently provided as seemly appointments.
+</P>
+
+<P>
+The Font is often, following ancient custom, octagonal in form.  The
+symbolism of this form is this,&mdash;that "as the whole creation was
+completed in seven periods of time, the number next following, eight,
+may well be significative of the new creation," and, again, that the
+octave, as a repetition of the first, is a symbol of Christ's
+resurrection, and therefore of the "death unto sin and new birth unto
+righteousness" in Holy Baptism.
+</P>
+
+<P>
+The Font is usually placed near a door of the church.  Its position
+thus symbolizes the truth that Baptism is the outward form of admission
+into the
+<SPAN CLASS="pagenum">{<A NAME="P43"></A>43}</SPAN>
+Christian Church.  It expresses what the child is taught
+in the Church Catechism to say of Holy Baptism: "wherein I was made a
+member of Christ, the child of God, and an inheritor of the kingdom of
+heaven."
+</P>
+
+<P>
+Always in sight, the Font is a constant invitation by its very
+presence, and shows that the Church is always ready to receive, and
+desires to receive, new members "into the congregation of Christ's
+flock."
+</P>
+
+<P>
+It should always remind those who have been baptized of the grace of
+their second birth, when they were made "members of Christ," and of
+their duty, "being made the children of God, to walk answerably to
+their Christian calling."
+</P>
+
+<P>
+It should call to remembrance that "baptism doth represent unto us our
+profession; which is, to follow the example of our Saviour Christ, and
+to be made like unto Him; that as He died, and rose again for us, so
+should we, who are baptized, die from sin, and rise again unto
+righteousness."  That is the main profession or business of a Christian
+man, and the Font, where Baptism constantly represents our Lord's death
+and rising again for us, should ever remind us of it and call us afresh
+to "mortify all our evil and corrupt affections, and daily proceed in
+all virtue and godliness of living."
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P44"></A>44}</SPAN>
+
+<P>
+<I>The Lectern.</I>&mdash;The lectern, supporting the large Bible from which the
+Lessons are read, bears witness to the esteem in which our Church holds
+the Sacred Scriptures.  It is worthy of note that our Church makes
+larger provision for the people "to hear God's most holy Word" than any
+other religious body in the world.  Almost the whole Bible&mdash;some parts
+of it several times&mdash;is read publicly every year.  Lessons from the Old
+Testament were read in the service of the synagogue.  Our Lord's
+example shows how properly we follow this ancient custom of reading
+Scripture lessons in public worship: "As His custom was, He went into
+the synagogue on the Sabbath day, and stood up for to read.  And there
+was delivered unto Him the book of the prophet Esaias."
+</P>
+
+<P>
+The selection of suitable Lessons for each day is a matter of careful
+arrangement on the part of the Church.  There will be found in the
+front of the Prayer-Book "The Order how the Psalter is Appointed to be
+Read," and also "The Order how the Best of the Holy Scripture is
+Appointed to be Read."  Four "Tables of Lessons" are given&mdash;for
+Sundays, for Holy-Days, for the forty days of Lent and the Rogation and
+Ember-Days, and for all the days of the year not otherwise provided for.
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P45"></A>45}</SPAN>
+
+<P>
+Of the two Lessons appointed, one is from the Old, the other from the
+New Testament.  Both are "God's most holy Word," and taking the Lessons
+from both enables us to see the unity of thought and purpose in the
+two, and how the promises and predictions of the Old Testament are
+fulfilled in the New.
+</P>
+
+<P>
+The most common and, perhaps, the most appropriate lectern is that made
+in the form of an eagle, standing often upon a globe, bearing the Bible
+upon its outspread wings.  The eagle, because of its lofty heavenward
+flight, is the symbol of inspiration, and its position upon the globe
+and its outspread wings remind us how the Word of God is to be carried
+into all the world.
+</P>
+
+<P>
+There are, then, certain thoughts which the lectern should bring us:
+the reverent honor which "God's most holy Word" should ever receive
+from us; the privilege of its use as "a lantern unto my feet and a
+light unto my paths"; our missionary obligations and privileges&mdash;to
+make the outspread wings of the eagle a reality and not merely a symbol.
+</P>
+
+<P>
+<I>The Pulpit.</I>&mdash;The pulpit suggests the thought of the sacred and
+important work of the Christian Ministry as preachers of the Word of
+God.
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P46"></A>46}</SPAN>
+
+<P>
+It is a common thing to hear persons say that they care little for the
+sermon and speak lightly of preaching.  They forget that the preacher
+is one "sent," that our Lord Himself made preaching one of the great
+means for the spread of the Gospel and for the salvation of men.  And
+as such persons do not reflect, in this disparagement of preaching, the
+mind of our Lord, so neither do they represent the estimate of the
+Church.  The Church takes care to provide for it, and that, too, in
+connection with her most solemn act of worship, the celebration of the
+Holy Communion.  Among the rubrics following the Creed in the Communion
+Office is this: "Then shall follow the Sermon."  So, also, the Church,
+through the Bishop, demands of the man who comes to be ordained, "Are
+you determined, out of the Scriptures, to instruct the people committed
+to your charge?"  And when he is ordered a Priest, this is a part of
+the authority given to him: "Take thou authority to preach the Word of
+God."
+</P>
+
+<P>
+The discharge of this work, to do which the Minister is placed under
+vow, and for which he is given authority, is one of his most solemn
+obligations.  The pulpit should, then, ever remind us of the loving
+care on the part of Christ and His Church for
+<SPAN CLASS="pagenum">{<A NAME="P47"></A>47}</SPAN>
+our soul's health
+and our growth in grace, which is thus expressed.
+</P>
+
+<P>
+But it should remind us of something else, also,&mdash;of a duty on our part.
+</P>
+
+<P>
+In "The Form and Manner of Ordering Priests" there is a prayer just
+before the Benediction, of which this is a part: "Grant that we may
+have grace to hear and receive what they shall deliver out of Thy most
+holy Word, or agreeable to the same, as the means of our salvation."
+And so, again, we pray in the Litany, "That it may please Thee to give
+to all Thy people increase of grace to hear meekly Thy Word, and to
+receive it with pure affection, and to bring forth the fruits of the
+Spirit."  This is the way the Church teaches us to think and to pray
+concerning our duty and privilege in reference to the instruction and
+exhortation which divine love sends to us from the pulpit.
+</P>
+
+<P>
+The pulpit stands, then, for something God's love does for us: "Preach
+the gospel."  It stands also for something God's love demands from us:
+"Take heed how ye hear."
+</P>
+
+<P>
+<I>The Choir- and Clergy-Stalls.</I>&mdash;It will be observed that the stalls
+for the clergy and choristers are generally placed on the two sides of
+the choir and face each other.  The south side is called the
+<SPAN CLASS="pagenum">{<A NAME="P48"></A>48}</SPAN>
+"decani side" and the north the "cantoris side," as being, in
+cathedrals, the respective sides of the dean and the cantor (or
+precentor).
+</P>
+
+<P>
+By this arrangement proper provision is made for the clergy as leaders
+of the worship of the congregation and for the choir as leaders of its
+praise in song.  The singing in our churches is intended to be "common
+praise," and this arrangement of the choristers marks their office as
+simply to lead it.  They do not sing <I>to</I> the congregation; they sing
+<I>with</I> or <I>for</I> them <I>to</I> Almighty God.  The people should sing with
+them, and not listen merely, as if attending a concert.  Even when, as
+in a <I>Te Deum</I> or anthem, the music is too difficult for the
+congregation to join in it, the singers are still rendering to God the
+praises of all present, and all should take part in it in thought and
+in heart.
+</P>
+
+<P>
+Because of this ministry as leaders of praise the choir are vested.
+Their vestments are the cassock and the cotta&mdash;a modification of the
+surplice worn by the clergy.
+</P>
+
+<P>
+Of the <I>Litany-desk</I> we have already learned in the section in
+reference to the nave.
+</P>
+
+<P>
+<I>The Bishop's Chair.</I>&mdash;In many churches there is found a "Bishop's
+Chair."  It has been felt as proper, in view of the dignity of the
+office of the
+<SPAN CLASS="pagenum">{<A NAME="P49"></A>49}</SPAN>
+Bishop, to provide a special seat for him, and to
+have it occupied by no one else.  In parish churches it is placed
+within the sanctuary at the north or "gospel" side of the Altar, facing
+the people.  In cathedrals it is called a "Throne," and its place is
+just without the rail on the decani side of the choir, facing like the
+choir-stalls.
+</P>
+
+<P>
+Wherever placed, it is a reminder of the highest order in the Christian
+Ministry, and of the doctrine of Holy Orders our Church holds and acts
+upon.  In the Preface to the Ordinal the Church makes this declaration:
+"It is evident unto all men, diligently reading Holy Scripture and
+ancient Authors, that from the Apostles' time there have been these
+Orders of Ministers in Christ's Church,&mdash;Bishops, Priests, and
+Deacons....  No man shall be accounted or taken to be a lawful Bishop,
+Priest, or Deacon, in this Church, or suffered to execute any of the
+said Functions, except he be called, tried, examined, and admitted
+thereunto, according to the Form hereafter following, or hath had
+Episcopal Consecration or Ordination."  What the Church here insists
+upon is what is commonly called the "Apostolic Succession."  This rule
+she rigorously applies.  No minister of any of the denominations, no
+matter how learned and pious he may be, can
+<SPAN CLASS="pagenum">{<A NAME="P50"></A>50}</SPAN>
+serve at her Altars
+until he has been ordained by a Bishop and is therefore commissioned by
+that Episcopal or Apostolic authority upon which the Church has always
+insisted.
+</P>
+
+<P>
+The Bishop's Chair may remind us, then, of the Bishop's office and
+authority to ordain and to govern, of its essential importance in the
+life of the Church, and of how our Church's lineage and the authority
+of her Ministry are traced, through the succession of Bishops, directly
+back to the Apostles, and through them to Christ Himself, "the Bishop
+and Shepherd of our souls."
+</P>
+
+<BR><BR><BR>
+
+<A NAME="chap05"></A>
+
+<SPAN CLASS="pagenum">{<A NAME="P51"></A>51}</SPAN>
+
+<H3 ALIGN="center">
+Symbolic Ornaments of the Church
+</H3>
+
+<P>
+The use of symbols for conveying and enforcing truth goes back to
+earliest ages.  God said to Noah, "I do set My bow in the cloud, and it
+shall be for a token of a covenant between Me and the earth."
+</P>
+
+<P>
+The ritual and appointments of the Tabernacle and its worship were an
+elaborate system of symbolism.
+</P>
+
+<P>
+So, also, we find the use of symbolism in Christianity.  The need of
+appealing to the eye as well as to the ear, by visible signs for sacred
+truths, led the early Christians to employ a number of such symbols as
+an effective means of imparting instruction.  But their use was not
+wholly a matter of choice.  Anxious to seek and to support one another
+<SPAN CLASS="pagenum">{<A NAME="P52"></A>52}</SPAN>
+under persecution, they were compelled to find some common signs
+of recognition which might be known only to themselves, and under which
+their new Faith might be safely concealed.
+</P>
+
+<P>
+<I>The Cross.</I>&mdash;The Cross comes first in order.  It is the especial
+emblem of Christianity.  "It glitters on the crown of the monarch.  It
+forms the ensign of nations.  It crowns alike the loftiest spires of
+Christendom and the lowliest parish churches.  It marks the
+resting-place of the departed who have died with faith in its efficacy,
+as it was the sign in Baptism of their admission to the kingdom of the
+Crucified."  It is the symbol of Christ's atonement and of the
+salvation of men, and represents the Christian Faith, its demands and
+its triumphs.  As might be expected, many fantastic stories were woven
+about this symbol in the middle ages.  Yet back of their extravagance
+was often a true feeling.  We see this even in the absurd legend of the
+tree from which our Saviour's cross was made.
+</P>
+
+<P>
+This legend was as follows: "for four hundred and thirty-two years
+after his expulsion from Paradise, Adam had tilled the ground in the
+valley of Hebron, when he felt his end approaching, and determined to
+send his son Seth to the gates of Paradise to demand from their keeper,
+'the angel called
+<SPAN CLASS="pagenum">{<A NAME="P53"></A>53}</SPAN>
+Cherubim,' the oil of mercy which had been
+promised to Adam when he was driven from the garden.  Seth accordingly
+set forth, finding his way by the footprints of Adam and Eve, upon
+which no grass had grown since they passed from Paradise to Hebron.
+</P>
+
+<P>
+"The angel, after hearing the message, ordered Seth to look beyond the
+gate into the garden and to tell him what he saw.  He beheld a place of
+inexpressible delight and beauty, with the four great rivers proceeding
+from a fountain in the center; and, rising from the edge of the
+fountain, an enormous tree, with wide-spreading branches, but without
+either bark or leaves.  He was ordered to look a second time, when he
+saw a serpent twisted round the tree; and a third time, when the tree
+had raised itself to heaven, and bore on its summit a Child wrapped in
+glittering vestments.
+</P>
+
+<P>
+"It was this Child, said the angel, who would give to Adam the oil of
+mercy when the due time should come.  Meanwhile the angel gave Seth
+three seeds from the fruit of the tree of which Adam had eaten.  These
+were to be placed in the mouth of Adam before his burial, and three
+trees would spring from them&mdash;a cedar, a cypress, and a pine.  The
+trees were symbolical of the Holy Trinity."
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P54"></A>54}</SPAN>
+
+<P>
+"It happened as the angel foretold.  The trees were hardly a foot above
+the ground in the days of Abraham.  Moses, to whom their true nature
+was revealed, took them up carefully, carried them with him during the
+years of wandering in the desert, and then replanted them in a
+mysterious valley named Comprafort (Comfort?).  From Comprafort David
+was directed to bring them to Jerusalem.  He planted them close to a
+fountain, and within thirty years they had grown together so as to form
+a single tree of wonderful beauty, under the shade of which David
+composed his psalms and wept for his sins.  In spite of its beauty,
+Solomon cut it down in order to complete his temple, for which a single
+beam was wanted, of a size such as no other tree could furnish.  But in
+fitting the beam to its place, it was found, after repeated trials,
+either too long or too short, and this was accepted as a sign that it
+was not to be so employed."
+</P>
+
+<P>
+It was then, says one version of the story, reverently preserved in the
+temple.  According to another version, when it was found too short or
+too long "it was flung aside into a certain marsh, where it served as a
+bridge.  But when the Queen of Sheba came to Jerusalem to hear the
+wisdom of Solomon, and was about to cross the marsh, she
+<SPAN CLASS="pagenum">{<A NAME="P55"></A>55}</SPAN>
+saw in a
+vision how the Saviour of the world was to be suspended on that tree,
+and so would not walk over it.  It was buried in the earth on the spot
+where the Pool of Bethesda was afterward made, so that it was not only
+the descent of the angel, but the virtues of the buried wood, which
+gave to the water its healing qualities.  At the time of the passion
+the wood rose and floated on the surface.  The Jews took it to make the
+cross of our Lord."
+</P>
+
+<P>
+More attractive is the legend of how the cross was found, deeply buried
+in the ground at Jerusalem, by St. Helena, the mother of Constantine,
+the first Christian emperor.  All three crosses were found, according
+to the story, and that of our Lord was recognized by certain miracles
+which it wrought on those who touched it.
+</P>
+
+<P>
+In representations of the cross we trace two principal forms, the Latin
+and the Greek cross, from which a great variety, with various
+significations, have been produced.
+</P>
+
+<A NAME="img-055"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-055.jpg" ALT="Latin cross" BORDER="0" WIDTH="74" HEIGHT="130">
+<H4 CLASS="h4center" STYLE="width: 74px">
+Latin cross
+</H4>
+</CENTER>
+
+<P>
+The <I>Latin</I> or <I>Passion Cross</I> has the lower limb considerably longer
+than the other three.  "It is doubtless most nearly the shape of the
+very instrument on which Christ suffered,
+<SPAN CLASS="pagenum">{<A NAME="P56"></A>56}</SPAN>
+and is therefore most
+suitable to symbolize the Atonement and to express suffering."  When it
+is placed on steps it is called a "Calvary cross."  The steps are
+generally three in number, and are said to typify faith, hope, and
+charity, the great Christian virtues.
+</P>
+
+<A NAME="img-056a"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-056a.jpg" ALT="Calvary cross" BORDER="0" WIDTH="81" HEIGHT="125">
+<H4 CLASS="h4center" STYLE="width: 150px">
+Calvary cross
+</H4>
+</CENTER>
+
+<P>
+When all four arms are of equal length it is a <I>Greek Cross</I>, the cross
+in most frequent use among Eastern Christians.  "The Latin cross
+suggests the actual form, while the Greek cross is idealized, the
+Greeks being essentially an artistic and poetic race."  "The Greek
+cross is a symbol of the spread of the Gospel and of its triumphs in
+the four quarters of the world.  It is the usual form wherever it is
+intended to express victory or is used as an ornament."
+</P>
+
+<A NAME="img-056b"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-056b.jpg" ALT="Greek cross" BORDER="0" WIDTH="75" HEIGHT="92">
+<H4 CLASS="h4center" STYLE="width: 150px">
+Greek cross
+</H4>
+</CENTER>
+
+<P>
+Another interesting form of the cross is the <I>Tau-cross</I>, so called
+because shaped like the Greek letter tau (T).  The figure found in the
+tau-cross was the symbol of eternal life with the ancient Egyptians.
+The early Christians of Egypt adopted it and at first used it instead
+of other forms of the cross.  It is yet seen in the early Christian
+sepulchers of that country.  "It has been urged, with
+<SPAN CLASS="pagenum">{<A NAME="P57"></A>57}</SPAN>
+at least
+great probability, that this symbol of life was the form made by the
+children of Israel in blood upon their door-posts when the angel of
+death passed through the land of Egypt to smite the first-born, and it
+was perhaps the form of the cross on which the brazen serpent in the
+wilderness was lifted up."
+</P>
+
+<A NAME="img-057a"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-057a.jpg" ALT="Tau-cross" BORDER="0" WIDTH="68" HEIGHT="106">
+<H4 CLASS="h4center" STYLE="width: 68px">
+Tau-cross
+</H4>
+</CENTER>
+
+<P>
+It is known, from these associations, as the cross of the Old Testament
+and as the "anticipatory cross"; also as the "cross of St. Anthony,"
+the great hermit of Egypt and the father of monasticism.
+</P>
+
+<P>
+It is sometimes called the "cross potent" from its shape, "potent"
+being an old English word for a crutch.  It is then said to signify the
+Cross as the sure support of all who trust in it.
+</P>
+
+<P>
+Four tau-crosses joined foot to foot form a "Jerusalem cross."  Such a
+cross was part of the armorial bearing of the first Christian king of
+Jerusalem.  The four conjoined tau-crosses, forming a Greek cross, are
+said to be symbolical of the displacement of the Old Testament by the
+New, the Law by the Gospel.
+</P>
+
+<A NAME="img-057b"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-057b.jpg" ALT="Jerusalem cross" BORDER="0" WIDTH="96" HEIGHT="119">
+<H4 CLASS="h4center" STYLE="width: 200px">
+Jerusalem cross
+</H4>
+</CENTER>
+
+<SPAN CLASS="pagenum">{<A NAME="P58"></A>58}</SPAN>
+
+<P>
+Many forms of the cross originated in the wars of the Cross, the
+crusaders in their eastward wanderings engrafting many variations upon
+the original Greek cross.  Many of these heraldic crosses tell some
+story of religious feeling.  In their varied and fanciful forms the
+simple faith and holy purpose out of which they sprang may yet be
+traced.
+</P>
+
+<P>
+The "cross moline" is so named from resemblance to the moline, or
+crossed iron, in the center of the upper millstone.  Its ends are
+divided and curved backward.  As they are turned in all directions,
+they are said to express the universal diffusion of the blessings of
+the Cross; or, as they decline both to the right and the left, they
+express willingness to do exact justice and give to all their due.
+</P>
+
+<A NAME="img-058"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-058.jpg" ALT="Cross Moline.  Cross Recercelé." BORDER="0" WIDTH="277" HEIGHT="122">
+<H4 CLASS="h4center" STYLE="width: 277px">
+Cross Moline.  Cross Recercelé.
+</H4>
+</CENTER>
+
+<P>
+The "cross recercelé" resembles the cross moline, but with its
+floriations more expanded.
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P59"></A>59}</SPAN>
+
+<P>
+The "cross bottoné" (budded) or "treflé" (like trefoil), the "cross
+patonce" (like the paw of the ounce, or panther), and the "cross flory"
+(like the fleur-de-lis), all with limbs ending in threefold figures,
+have evident reference to the Holy Trinity.
+</P>
+
+<A NAME="img-059a"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-059a.jpg" ALT="Cross Bottoné, or treflé.  Cross Patonce.  Cross flory." BORDER="0" WIDTH="335" HEIGHT="144">
+<H4 CLASS="h4center" STYLE="width: 400px">
+Cross Bottoné, or treflé.  Cross Patonce.  Cross flory.
+</H4>
+</CENTER>
+
+<P>
+The "cross pommée" has ends terminating in circles suggestive of
+apples, as the name shows.  It is said to express the fruitful reward
+of devotion to the Cross.
+</P>
+
+<A NAME="img-059b"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-059b.jpg" ALT="Cross pommée.  Cross crosslet.  Cross fitché." BORDER="0" WIDTH="349" HEIGHT="119">
+<H4 CLASS="h4center" STYLE="width: 349px">
+Cross pommée.  Cross crosslet.  Cross fitché.
+</H4>
+</CENTER>
+
+<SPAN CLASS="pagenum">{<A NAME="P60"></A>60}</SPAN>
+
+<P>
+The "cross crosslet" is formed of four Latin or Passion crosses placed
+foot to foot.
+</P>
+
+<P>
+It is said that the "cross fitché" (sharpened and so fixable in the
+ground) was carried in pilgrimages so that it might be readily set up
+while performing devotions.
+</P>
+
+<P>
+The "cross patté" (broad-footed) is much like the "Maltese cross," the
+cross of Knights Templars and Hospitalers, which differs from it simply
+in having its extremities indented or notched.  The eight points thus
+formed are said to symbolize the eight Beatitudes of our Lord.
+</P>
+
+<A NAME="img-060a"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-060a.jpg" ALT="Cross patté" BORDER="0" WIDTH="105" HEIGHT="127">
+<H4 CLASS="h4center" STYLE="width: 105px">
+Cross patté
+</H4>
+</CENTER>
+
+<P>
+The "floriated cross," which is developed in many ornamental forms, as
+the cross bursting into bloom or adorned with garlands, alludes to the
+triumph of Christ and to our future triumph and glory through Him.  It
+symbolizes also our holy religion growing with perpetual vitality.
+</P>
+
+<A NAME="img-060b"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-060b.jpg" ALT="Maltese cross" BORDER="0" WIDTH="113" HEIGHT="128">
+<H4 CLASS="h4center" STYLE="width: 113px">
+Maltese cross
+</H4>
+</CENTER>
+
+<P>
+One of the most singular, as well as most ancient, of the many forms
+and modifications of the cross is the "fylfot."  It is found, probably
+as a disguised form of the cross, on the tombs in the catacombs.
+<SPAN CLASS="pagenum">{<A NAME="P61"></A>61}</SPAN>
+Its use illustrates the adoption by the early Christians, as in the
+case of the tau-cross, of prechristian symbols.  By its employment they
+simply "diverted to their own purpose a symbol centuries older than the
+Christian era, a symbol of early Aryan origin, found in Indian and
+Chinese art, and spreading westward, long before the dawn of
+Christianity, to Greece and Asia.  It was on the terra-cotta objects
+dug up by Dr. Schliemann at Troy, and conjectured to date from 1000 to
+1500 B.C."  It is thought to represent in heathen use a revolving
+wheel, the symbol of the great sun-god, or to stand for the lightning
+wielded by the omnipotent deity, Manu, Thor, or Zeus.  The Christians
+saw in it a cross concealed from the eyes of their heathen enemies.
+The fylfot is frequently found in the Greek Church on the vestments of
+the clergy.  The Greek fret or key pattern, with which all are
+familiar, is a decorative development of the fylfot.
+</P>
+
+<A NAME="img-061a"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-061a.jpg" ALT="Fylfot" BORDER="0" WIDTH="89" HEIGHT="102">
+<H4 CLASS="h4center" STYLE="width: 89px">
+Fylfot
+</H4>
+</CENTER>
+
+<P>
+Another interesting form of the cross is that known as the "cross of
+Iona" or "Irish cross."  It is said to be the earliest form known in
+<SPAN CLASS="pagenum">{<A NAME="P62"></A>62}</SPAN>
+Great Britain and Ireland.  The antique wayside crosses are of
+this shape.  "Because this style of cross partakes more of Greek
+character than of Latin, it has been contended that it argues an
+Eastern rather than Western origin for the introduction of Christianity
+into Great Britain."  The circle is the emblem of eternity, as having
+neither beginning nor end, and when combined with the cross, as in this
+form, it speaks of the perpetuity of the Christian faith and the
+eternity of its hope.
+</P>
+
+<A NAME="img-061b"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-061b.jpg" ALT="Irish cross" BORDER="0" WIDTH="84" HEIGHT="130">
+<H4 CLASS="h4center" STYLE="width: 84px">
+Irish cross
+</H4>
+</CENTER>
+
+<P>
+The "St. Andrew's cross," in form like the letter X, conveys the idea
+of humility as well as that of suffering.  When St. Andrew was
+condemned to be crucified, he begged that his cross might be unlike
+that on which his Lord had died, not deeming himself worthy to die on a
+cross of the same form as that on which He had suffered.
+</P>
+
+<A NAME="img-062"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-062.jpg" ALT="St. Andrew's cross" BORDER="0" WIDTH="87" HEIGHT="123">
+<H4 CLASS="h4center" STYLE="width: 150px">
+St. Andrew's cross
+</H4>
+</CENTER>
+
+<P>
+There is a cross peculiar in form, and known as the "Canterbury cross."
+It is in the shape of the letter Y, and is usually seen only upon the
+vestments of the clergy.  The ornamentation of the chasuble is commonly
+of this form.  It is embroidered on the chasuble of St. Thomas of
+Canterbury, which is still preserved in the Cathedral
+<SPAN CLASS="pagenum">{<A NAME="P63"></A>63}</SPAN>
+of Sens, in
+France.  Its shape brings to mind the inclination of our Saviour's
+arms&mdash;the lifting up of His hands&mdash;as He offered Himself in sacrifice
+on Calvary.
+</P>
+
+<P>
+<I>Symbols of the Holy Trinity.</I>&mdash;The equilateral <I>Triangle</I> is perhaps
+the most familiar emblem of the Holy Trinity.  The equality of the
+three divine Persons in the Godhead is represented by the equal sides
+or the equal angles of the triangle.
+</P>
+
+<A NAME="img-063a"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-063a.jpg" ALT="Triangle" BORDER="0" WIDTH="81" HEIGHT="90">
+<H4 CLASS="h4center" STYLE="width: 81px">
+Triangle
+</H4>
+</CENTER>
+
+<P>
+The <I>Trefoil</I> is also an emblem of the Trinity.  It is a representation
+of the common clover, or shamrock, as the Irish call it.  The legend of
+the conversion of Ireland says that St. Patrick was preaching on the
+hillside, and wishing to illustrate from nature the sublime doctrine of
+the Trinity to his pagan hearers, he bent down and plucked a piece of
+shamrock at his feet, and held it up to show how what was three, in one
+sense, might be one in another.
+</P>
+
+<A NAME="img-063b"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-063b.jpg" ALT="Trefoil" BORDER="0" WIDTH="95" HEIGHT="106">
+<H4 CLASS="h4center" STYLE="width: 95px">
+Trefoil
+</H4>
+</CENTER>
+
+<P>
+The unity of the Persons in the one Godhead is sometimes represented by
+intersected triangles, or by the trefoil placed under a triangle.
+</P>
+
+<P>
+The truth of the Trinity is also suggested by any
+<SPAN CLASS="pagenum">{<A NAME="P64"></A>64}</SPAN>
+threefold
+arrangement in the various forms of the ornamentation.
+</P>
+
+<P>
+The figure known as the <I>triquetra</I>, made by the interlacing of three
+portions of circles, is also symbolical of the Holy Trinity.  This is a
+very ancient emblem, and is found with frequency upon the stone crosses
+erected in the early days of Christianity in Great Britain.  It is
+sometimes used in ornamentation of the dress of our Lord or of the
+Evangelists.
+</P>
+
+<A NAME="img-064"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-064.jpg" ALT="Intersected triangles.  Trefoil placed under a triangle. Trequetra." BORDER="0" WIDTH="338" HEIGHT="138">
+<H4 CLASS="h4center" STYLE="width: 500px">
+Intersected triangles.  Trefoil placed under a triangle. Trequetra.
+</H4>
+</CENTER>
+
+<P>
+From the thirteenth century we have the symbol of the equal and
+interlacing <I>Circles</I>.  "The three equal circles symbolize the equality
+of the three Persons in the Trinity, the binding together in one figure
+the essential unity, while the circular form signifies a
+never-beginning, never-ending eternity."  The word <I>trinitas</I>, used in
+this symbol, may itself
+<SPAN CLASS="pagenum">{<A NAME="P65"></A>65}</SPAN>
+be divided into three syllables.  One of
+these syllables is placed in each circle; but they have no perfect
+meaning, and will not form any word, unless united.  In the space left
+vacant by the intersection of the circles the word <I>unitas</I> is placed.
+</P>
+
+<A NAME="img-065"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-065.jpg" ALT="Interlacing circles" BORDER="0" WIDTH="201" HEIGHT="206">
+<H4 CLASS="h4center" STYLE="width: 201px">
+Interlacing circles
+</H4>
+</CENTER>
+
+<P>
+From the sixteenth century we have another device setting forth the
+doctrine of the Trinity.  This is a triangle terminating at the corners
+in three circles, and in the center another circle with lines
+connecting it with the circles at the corners.  A legend is combined
+with the figure, which serves to explain it.  The English equivalent of
+the Latin words is as follows: <I>Deus</I>, God; <I>Pater</I>, the Father;
+<SPAN CLASS="pagenum">{<A NAME="P66"></A>66}</SPAN>
+
+<I>Filius</I>, the Son; <I>Sanctus Spiritus</I>, the Holy Ghost; <I>est</I>, is; <I>non
+est</I>, is not.
+</P>
+
+<A NAME="img-066"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-066.jpg" ALT="Triangle and circles" BORDER="0" WIDTH="236" HEIGHT="221">
+<H4 CLASS="h4center" STYLE="width: 236px">
+Triangle and circles
+</H4>
+</CENTER>
+
+<P>
+<I>Symbols of the father Almighty.</I>&mdash;For the first four centuries the
+only symbol employed to represent God the Father Almighty was a <I>hand</I>
+issuing from clouds, or reaching down in benediction from heaven.
+</P>
+
+<P>
+A symbol of much later origin is a triangle with the word "Jehovah," in
+Hebrew letters, inscribed within it and placed in the center of a
+radiating circle, or halo, symbolic of eternity.
+</P>
+
+<P>
+<I>Symbols of our Lord.</I>&mdash;While the cross was in
+<SPAN CLASS="pagenum">{<A NAME="P67"></A>67}</SPAN>
+constant use by the
+early Christians, no effort was made at direct representation of our
+Saviour's sufferings.  The crucifix was not introduced until five
+centuries had passed.  Resort was had instead to the use of symbols.
+</P>
+
+<A NAME="img-067a"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-067a.jpg" ALT="The hand of God" BORDER="0" WIDTH="170" HEIGHT="164">
+<H4 CLASS="h4center" STYLE="width: 170px">
+The hand of God
+</H4>
+</CENTER>
+
+<BR>
+
+<A NAME="img-067b"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-067b.jpg" ALT="The name and the triangle" BORDER="0" WIDTH="228" HEIGHT="193">
+<H4 CLASS="h4center" STYLE="width: 228px">
+The name and the triangle
+</H4>
+</CENTER>
+
+<SPAN CLASS="pagenum">{<A NAME="P68"></A>68}</SPAN>
+
+<P>
+Several of these were derived from Holy Scripture.  The most common was
+the figure of the <I>Good Shepherd</I>, a picture drawn from our Lord's own
+description of His loving care and self-sacrifice.  Another was derived
+from the words of St. John the Baptist, "Behold, the Lamb of God!"  By
+this symbol, known as the <I>Agnus Dei</I>, our Lord is represented by the
+figure of a lamb&mdash;often with a nimbus, or glory, about the
+head&mdash;bearing a cross, the symbol of His sacrifice, or a banner, the
+sign of His triumph.
+</P>
+
+<A NAME="img-068"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-068.jpg" ALT="Agnus Dei, the Lamb of God" BORDER="0" WIDTH="252" HEIGHT="241">
+<H4 CLASS="h4center" STYLE="width: 252px">
+Agnus Dei, the Lamb of God
+</H4>
+</CENTER>
+
+<SPAN CLASS="pagenum">{<A NAME="P69"></A>69}</SPAN>
+
+<P>
+The <I>Alpha and Omega</I>, the first and last letters of the Greek
+alphabet, are used as the emblem of the eternity of our Lord: "I am
+Alpha and Omega, the beginning and the end, the first and the last."
+</P>
+
+<A NAME="img-069a"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-069a.jpg" ALT="Alpha and Omega" BORDER="0" WIDTH="107" HEIGHT="136">
+<H4 CLASS="h4center" STYLE="width: 150px">
+Alpha and Omega
+</H4>
+</CENTER>
+
+<P>
+The <I>Star</I> is a symbol of Christ.  It owes its origin to His own words,
+"I am the root and the offspring of David, and the bright and morning
+star."  It was by the leading of a star that God manifested His only
+begotten Son to the Gentiles.  The five-pointed star commonly
+represents the star of Bethlehem.  It is a Christmas and Epiphany
+emblem.
+</P>
+
+<A NAME="img-069b"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-069b.jpg" ALT="Star of Bethlehem" BORDER="0" WIDTH="91" HEIGHT="114">
+<H4 CLASS="h4center" STYLE="width: 150px">
+Star of Bethlehem
+</H4>
+</CENTER>
+
+<P>
+This star is sometimes called the "pentalpha," as the crossing of its
+lines suggests five A's.  It was used in ancient times as a magic
+talisman against the powers of witchcraft.  The Greek Christians at one
+time placed it, instead of the cross, at the beginning of inscriptions.
+</P>
+
+<P>
+The six-pointed star is said to symbolize the Creator, as, according to
+the old alchemists, the double triangle of which it is composed
+represents the elements of fire and water.
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P70"></A>70}</SPAN>
+
+<P>
+The seven-pointed star has reference, it is said, to St. John's words
+in the Revelation: "I beheld, and, lo, in the midst of the throne and
+of the four beasts, and in the midst of the elders, stood a Lamb as it
+had been slain, having seven horns and seven eyes, which are the seven
+Spirits of God sent forth into all the earth."
+</P>
+
+<P>
+A star of nine points has allusion to St. Paul's enumeration of the
+fruits of the Holy Spirit: "The fruit of the Spirit is love, joy,
+peace, long-suffering, gentleness, goodness, faith, meekness,
+temperance."
+</P>
+
+<P>
+An interesting symbol of our Saviour is that of the <I>Pelican</I>, which,
+the old naturalists said, was accustomed to tear open its breast in
+order to feed its young with its own blood.  So the blood shed on
+Calvary gives life to the Church.
+</P>
+
+<A NAME="img-070a"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-070a.jpg" ALT="The pelican" BORDER="0" WIDTH="115" HEIGHT="98">
+<H4 CLASS="h4center" STYLE="width: 115px">
+The pelican
+</H4>
+</CENTER>
+
+<P>
+The <I>fish</I> was also a very early symbol of our Lord.  It was observed
+that the five letters of the Greek word for a fish were, taken
+separately, the initials in Greek of the words "Jesus Christ, Son of
+God, Saviour."  In this way the fish became a symbol of our Saviour.
+</P>
+
+<P>
+The pointed oval, or vesica, is the conventionalized form of the fish.
+Ecclesiastical seals are commonly made in this form.  It represents
+<SPAN CLASS="pagenum">{<A NAME="P71"></A>71}</SPAN>
+in rude outline a fish before the fins and tail are added.
+</P>
+
+<A NAME="img-070b"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-070b.jpg" ALT="Vesica" BORDER="0" WIDTH="42" HEIGHT="129">
+<H4 CLASS="h4center" STYLE="width: 42px">
+Vesica
+</H4>
+</CENTER>
+
+<P>
+It is thought by some that the Gothic or pointed arch is derived from
+this symbol, being simply the upper half of a vesica.
+</P>
+
+<P>
+Other symbols of our Lord are formed from monograms of the sacred name,
+Jesus, and of His official title, Christ.  These are used separately
+and also together.  The earliest form of monogram of the sacred name,
+that often found on tombs of early Christians, is the symbol which is
+said to have appeared in a vision to the Emperor Constantine.
+</P>
+
+<P>
+The story is related by Eusebius, the Bishop of Caesarea, who asserts
+that it was communicated to him by Constantine himself, who confirmed
+it with an oath.  The story is this: Constantine, whose mind was
+wavering between Christianity and paganism, was on the eve of a great
+battle.  Knowing that Maxentius, his enemy, was seeking the aid of
+magic and supernatural rites, and remembering also that his father, who
+had been well disposed to the Christians, had always prospered, while
+their persecutors failed, he determined to pray to Christ.  While
+engaged with such thoughts he saw at mid-day a luminous figure in the
+heavens, with the words, "By this conquer."  Both he and the whole army
+were struck with awe at the sight.  At night
+<SPAN CLASS="pagenum">{<A NAME="P72"></A>72}</SPAN>
+Christ appeared to
+him in a dream, holding in His hand the same symbol, which He
+admonished him to place upon his standard, and assuring him of victory.
+This symbol Constantine substituted the next day for the old Roman
+eagle upon the standards and shields of his legions.
+</P>
+
+<P>
+What the emperor saw, or fancied he saw, for it cannot be doubted that
+Constantine believed what he stated, was a symbol already in use among
+the Christians, and whose meaning he doubtless already knew.  It is
+formed of the first two letters of the Greek word for Christ,
+<I>CHRISTOS</I> (<I>Christos</I>); the X (Chi) being equivalent to our Ch, and
+the P (Rho) the same as our R.
+</P>
+
+<A NAME="img-072a"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-072a.jpg" ALT="Christos monogram" BORDER="0" WIDTH="64" HEIGHT="88">
+<H4 CLASS="h4center" STYLE="width: 150px">
+Christos monogram
+</H4>
+</CENTER>
+
+<P>
+Sometimes the monogram is contracted and its lines economized, the X
+becoming a true cross, and its vertical shaft&mdash;the curved part of the
+letter being added&mdash;becoming P.
+</P>
+
+<A NAME="img-072b"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-072b.jpg" ALT="Contracted Christos monogram" BORDER="0" WIDTH="78" HEIGHT="102">
+<H4 CLASS="h4center" STYLE="width: 200px">
+Contracted Christos monogram
+</H4>
+</CENTER>
+
+<P>
+This monogram, with the Latin N, standing for the word <I>noster</I> (our),
+added to it, means <I>Christos noster</I> (our Christ).
+</P>
+
+<A NAME="img-072c"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-072c.jpg" ALT="Christos noster monogram" BORDER="0" WIDTH="56" HEIGHT="100">
+<H4 CLASS="h4center" STYLE="width: 200px">
+Christos noster monogram
+</H4>
+</CENTER>
+
+<P>
+Another monogram for our Lord's title, Christ, is composed of the first
+two and the last capital
+<SPAN CLASS="pagenum">{<A NAME="P73"></A>73}</SPAN>
+letters of the Greek word <I>CHRISTOS</I>.
+The horizontal mark over the top is the sign that some letters have
+been omitted.
+</P>
+
+<A NAME="img-073a"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-073a.jpg" ALT="Lord's title monogram" BORDER="0" WIDTH="131" HEIGHT="79">
+<H4 CLASS="h4center" STYLE="width: 200px">
+Lord's title monogram
+</H4>
+</CENTER>
+
+<P>
+The more familiar monogram IHS (<I>IHS</I>) is the abbreviated form of the
+Greek word for our Saviour's human name, Jesus, <I>IESOUS</I>.  The first
+two and the last letters are those used.  Sometimes this is written
+"IHC."  The two forms are synonymous, the C being simply another form
+of the Greek S.  Sometimes the letters are intertwined, the I being
+lengthened and formed into a cross by a bar at the top.
+</P>
+
+<A NAME="img-073b"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-073b.jpg" ALT="IHS monogram" BORDER="0" WIDTH="83" HEIGHT="139">
+<H4 CLASS="h4center" STYLE="width: 150px">
+IHS monogram
+</H4>
+</CENTER>
+
+<P>
+These three letters are often read as signifying the Latin words,
+<I>Jesus hominum Salvator</I>, that is, "Jesus the Saviour of men"; but
+appropriate and beautiful as this reading is, it is not the original
+meaning, but an afterthought, and is said to have been first suggested
+about the year 1380.
+</P>
+
+<P>
+Another monogram contains the initial letters, IX, of our Lord's full
+name, Jesus Christ, in Greek.  The X (Chi) is combined with the I
+(Iota).  Sometimes a horizontal bar is placed through the middle
+<SPAN CLASS="pagenum">{<A NAME="P74"></A>74}</SPAN>
+of the figure, thus giving the initials of our Lord's full name, united
+with the cross.
+</P>
+
+<A NAME="img-074a"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-074a.jpg" ALT="Full name monograms" BORDER="0" WIDTH="242" HEIGHT="102">
+<H4 CLASS="h4center" STYLE="width: 242px">
+Full name monograms
+</H4>
+</CENTER>
+
+<P>
+Another form of monogram for our Lord's full name, Jesus Christ, is
+made by taking the first and the last letters of each of the Greek
+words.  The lines above are the signs of contraction.
+</P>
+
+<A NAME="img-074b"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-074b.jpg" ALT="Contracted monogram" BORDER="0" WIDTH="159" HEIGHT="85">
+<H4 CLASS="h4center" STYLE="width: 159px">
+Contracted monogram
+</H4>
+</CENTER>
+
+<P>
+<I>I. N. R. I.</I>  These letters stand for the Latin form of the title
+placed on our Saviour's cross, <I>Jesus Nazarenus Rex Judaeorum</I>, JESUS
+OF NAZARETH, THE KING OF THE JEWS.
+</P>
+
+<P>
+<I>Symbols of the Holy Ghost.</I>&mdash;The seven-branched <I>Candlestick</I> of the
+tabernacle, and the <I>Seven Burning Lamps</I> which St. John saw before
+<SPAN CLASS="pagenum">{<A NAME="P75"></A>75}</SPAN>
+the throne of God, and which he declares to be the seven Spirits
+of God, that is, the Holy Spirit in His sevenfold manifestations of
+grace, are often used as symbols of the Holy Spirit, the source of all
+true illumination for men.
+</P>
+
+<A NAME="img-075a"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-075a.jpg" ALT="Seven-branched candlestick" BORDER="0" WIDTH="113" HEIGHT="153">
+<H4 CLASS="h4center" STYLE="width: 200px">
+Seven-branched candlestick
+</H4>
+</CENTER>
+
+<P>
+The most familiar emblem, however, is the <I>Dove</I>, which from the early
+centuries to the present day has constantly symbolized the third Person
+of the Holy Trinity.  Its warrant and justification are based on the
+account in the Gospel of our Lord's baptism and the descent upon Him of
+the Spirit "in bodily shape like a dove."
+</P>
+
+<A NAME="img-075b"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-075b.jpg" ALT="Dove" BORDER="0" WIDTH="161" HEIGHT="172">
+<H4 CLASS="h4center" STYLE="width: 161px">
+Dove
+</H4>
+</CENTER>
+
+<P>
+The picture of the holy dove in the decorations of the church tells of
+the coming of the same Spirit as the fruit of the intercession of our
+ascended Lord and according to His most true promise, "I will pray the
+Father, and He shall give you another Comforter, that He may
+<SPAN CLASS="pagenum">{<A NAME="P76"></A>76}</SPAN>
+abide
+with you forever; even the Spirit of truth."  It reminds of that
+abiding presence of the Holy Ghost in the Church, making it the
+"habitation of God through the Spirit," and giving living power to its
+sacraments as channels of saving and sanctifying grace.
+</P>
+
+<P>
+Other symbols in frequent use are the following:
+</P>
+
+<P>
+The <I>Crown of Thorns</I> and the <I>Nails</I> of crucifixion are symbols of our
+Saviour's passion.
+</P>
+
+<A NAME="img-076a"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-076a.jpg" ALT="Crown of thorns and nails" BORDER="0" WIDTH="96" HEIGHT="120">
+<H4 CLASS="h4center" STYLE="width: 200px">
+Crown of thorns and nails
+</H4>
+</CENTER>
+
+<P>
+The three <I>Interlaced fishes</I> and the <I>Escallop Shell</I>, the badge of a
+pilgrim, are both emblems of Holy Baptism: the one, as Baptism is in
+the Name
+<SPAN CLASS="pagenum">{<A NAME="P77"></A>77}</SPAN>
+of the Holy Trinity; the other, as we therein confess
+that we are pilgrims and strangers on earth, who seek "a better
+country, that is, an heavenly."
+</P>
+
+<A NAME="img-076b"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-076b.jpg" ALT="Interlaced fishes.  Escallop." BORDER="0" WIDTH="330" HEIGHT="171">
+<H4 CLASS="h4center" STYLE="width: 330px">
+Interlaced fishes.  Escallop.
+</H4>
+</CENTER>
+
+<P>
+The phoenix is the symbol of immortality and the resurrection.  The
+phoenix was a fabulous bird of the ancients.  It was believed that,
+"after living a thousand years or so, it committed itself to the flames
+that burst, at the fanning of its wings, from the funeral pyre of
+costly spices which it had itself constructed, and that from its ashes
+a new phoenix arose to life."
+</P>
+
+<A NAME="img-077a"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-077a.jpg" ALT="Phoenix" BORDER="0" WIDTH="92" HEIGHT="115">
+<H4 CLASS="h4center" STYLE="width: 92px">
+Phoenix
+</H4>
+</CENTER>
+
+<P>
+The <I>Anchor</I> is the symbol of steadfastness and hope.  "A strong
+consolation,... which hope we have as an anchor of the soul, both sure
+and steadfast."
+</P>
+
+<A NAME="img-077b"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-077b.jpg" ALT="Anchor" BORDER="0" WIDTH="110" HEIGHT="124">
+<H4 CLASS="h4center" STYLE="width: 110px">
+Anchor
+</H4>
+</CENTER>
+
+<P>
+The <I>Crown</I> is the symbol of victory and sovereignty.
+</P>
+
+<P>
+The <I>Wreath</I>, commonly of laurel, is another symbol of victory.  As an
+expression of triumph won, it is one of the commonest of symbols in the
+catacombs&mdash;the underground and secret burying-places of the early
+Christians in times of persecution.
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P78"></A>78}</SPAN>
+
+<P>
+In this connection we may note the symbolism attached to certain plants
+and flowers.  In the ornamentation of God's house we reproduce, as far
+as the art of man can, the forms and colors with which the love of God
+has arrayed the earth with so much beauty.  We also use the natural
+plant and flower to beautify the church on the great Christian days of
+gladness and rejoicing.  They mark such days as festival days.  In a
+special way they tell at Easter, by their fresh, pure life out of the
+death of winter, the story of the resurrection.
+</P>
+
+<A NAME="img-078"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-078.jpg" ALT="Crown" BORDER="0" WIDTH="159" HEIGHT="100">
+<H4 CLASS="h4center" STYLE="width: 159px">
+Crown
+</H4>
+</CENTER>
+
+<P>
+But, besides this, an emblematic meaning is also attached to particular
+flowers and plants.  The use by the early Christians of plants and
+flowers in an emblematic way was simply a matter of reverent memory and
+the carrying over of past associations.  Their remembrance of the words
+of the Lord Jesus would make the <I>Vine</I>, His own similitude of Himself
+in relation to them,&mdash;"I am the vine, ye are the branches,"&mdash;a symbol
+of frequent use to represent the Saviour.
+</P>
+
+<P>
+The <I>Wheat</I> and the <I>Grapes</I> would not only be
+<SPAN CLASS="pagenum">{<A NAME="P79"></A>79}</SPAN>
+the emblems of
+abundance and rejoicing, but would be enriched with suggestions of the
+Holy Eucharist.
+</P>
+
+<P>
+The <I>Olive-branch</I>, borne by the dove, recalling the story of the
+flood, would stand for the thought of security and peace.
+</P>
+
+<A NAME="img-079"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-079.jpg" ALT="Olive-branch" BORDER="0" WIDTH="135" HEIGHT="103">
+<H4 CLASS="h4center" STYLE="width: 135px">
+Olive-branch
+</H4>
+</CENTER>
+
+<P>
+The <I>Almond</I>, with name derived from a word meaning haste, in allusion
+to its hasty growth and early maturity, was the symbol of hopefulness
+even in the days of Jeremiah.  "The word of the Lord came unto me,
+saying, Jeremiah, what seest thou?  And I said, I see a rod of an
+almond-tree.  Then said the Lord unto me, Thou hast well seen: for I
+will hasten My word to perform it."
+</P>
+
+<P>
+The <I>Palm</I> is the emblem of victory.  This symbolism attached to it not
+only from the familiar associations of its pagan use as such, but from
+a very early period, as seen on ancient mosaics, a reference to the
+palm was recognized in St. John's description of the Tree of Life,
+"which bare twelve manner of fruits, and yielded her fruit every
+month."  "Thus the palm-branch of Christian martyrs was not only the
+emblem of victory adopted from the well-known heathen use of it, but
+typified still more
+<SPAN CLASS="pagenum">{<A NAME="P80"></A>80}</SPAN>
+strikingly their connection with the tree of
+divine life, 'whose leaves were for the healing of the nations.'"
+</P>
+
+<P>
+The palm, however, was not the only instance of such adoption into
+Christian symbolism from pagan use.  The influence of Christianity was
+felt in many like cases.  Trees and plants held sacred to heathen gods
+became associated with holier names and ideas.
+</P>
+
+<P>
+Thus the <I>Laurel</I>, "the meed of mighty conquerors and poets sage,"
+became for the humble Christian who had "fought a good fight, and
+finished his course," the emblem of triumph and glory.
+</P>
+
+<P>
+The <I>Pomegranate</I>, with mystic association from remote antiquity with
+the idea of life, became the symbol of a hopeful future, the emblem of
+immortality.
+</P>
+
+<P>
+The <I>Oak</I> is the representative of supernatural strength and power.  In
+pagan antiquity it was especially dedicated in the West to Thor, the
+thunder-god.  The familiar story of St. Boniface, the apostle of
+Germany, relates how he found in the country of the Hessians an
+enormous tree, called the Oak of Thor, greatly revered by the people
+and held inviolably sacred.  St. Boniface cut it down in token of the
+triumph of Christ.  When it fell with a mighty crash, and Thor gave no
+sign, the
+<SPAN CLASS="pagenum">{<A NAME="P81"></A>81}</SPAN>
+heathen folk, who stood about in awe, accepted the token
+and were converted.  The stroke of St. Boniface's ax overthrew Thor,
+but could not altogether destroy the associations of the ancient
+belief.  The reverence for the oak long survived; and the veneration
+for it, Christianized in meaning, led to its reproduction, with
+symbolic reference to the power of the God of gods, in many beautiful
+forms of leaf and spray and clustered acorn, in church decoration.
+</P>
+
+<P>
+In like manner, we find flowers held sacred to heathen goddesses lifted
+out of that association and invested with higher and purer emblematic
+meaning.
+</P>
+
+<P>
+The <I>Lily</I>, the flower of Juno, became the flower of the holy Virgin,
+and its snowy whiteness the symbol of Christian purity.  It is often
+seen in the conventional form of the fleur-de-lis.
+</P>
+
+<P>
+The <I>Rose</I> before the coming of Christianity was a mystic flower among
+Northern races.  Among the Greeks and Romans it was the flower of Venus
+and the symbol of earthly love.  Its symbolism felt also the redeeming
+touch of Christian sentiment.  The love of which it is the emblem
+became not an earthly, but a heavenly love.  As the lily tells of her
+purity, so the rose tells of the love that was in the heart of the
+Blessed Virgin.  But this was but the reflection
+<SPAN CLASS="pagenum">{<A NAME="P82"></A>82}</SPAN>
+of a higher and a
+divine love, of which the rose was also the symbol.
+</P>
+
+<P>
+How that thought of the love of heaven coming down to earth was
+expressed emblematically by the rose, we may see in the story of its
+origin which the Christian fancy of the middle ages invented.  It was
+said that a holy maiden of Bethlehem, "blamed with wrong and slandered,
+was doomed to the death; and as the fire began to burn about her she
+made her prayers to our Lord that, as she was not guilty of that sin,
+He would help her and make it to be known to all men, of His merciful
+grace.  And when she had thus said, anon was the fire quenched and out,
+and the brands that were burning became red roseries, and the brands
+that were not kindled became white roseries, full of roses.  And these
+were the first roseries and roses, both white and red, that ever any
+man saw."
+</P>
+
+<P>
+So the rose became the flower of martyrs, the presage of the beauty and
+joy of Paradise.  With the same thought, the early Christians decorated
+with roses the graves of martyrs and confessors on the anniversary of
+their death.  It has been conjectured that it is from this connection
+of the rose with Paradise, and with the thought of the love which
+accomplished our salvation, that the rite of
+<SPAN CLASS="pagenum">{<A NAME="P83"></A>83}</SPAN>
+the "golden rose" has
+been derived&mdash;the rite in which the Pope, on the Fourth Sunday in Lent,
+blesses a golden rose adorned with jewels, which he afterward bestows
+upon some person he desires especially to honor.  In the prayers which
+are used in this rite, our Lord is alluded to as the "eternal Rose that
+has gladdened the heart of the world."
+</P>
+
+<P>
+The interesting plant known as the <I>Passion-flower</I>, although of
+comparatively modern origin, is now freely used to symbolize the
+passion of our Lord.  The ten faithful apostles,&mdash;omitting St. Peter
+who denied and Judas who betrayed our Lord,&mdash;the hammer and the nails,
+the cross, the five sacred wounds, the crown of thorns, the cords which
+bound Him, are all, by an exaggerated symbolism and straining after
+analogy, supposed to be represented by its various parts.  It was
+discovered by early Spanish settlers in America, and was welcomed by
+them as useful in teaching Christianity to the Indians.  It is the one
+contribution of the new continent to the ecclesiastical symbolism of
+flowers.
+</P>
+
+<P>
+<I>Symbols of the Evangelists and Apostles.</I>&mdash;The Evangelists are often
+represented by four scrolls, four open books, or four streams of water
+issuing from Christ the Rock; but most commonly the Evangelistic
+symbols are the <I>Man</I>, the <I>Lion</I>, the
+<SPAN CLASS="pagenum">{<A NAME="P84"></A>84}</SPAN>
+<I>Ox</I>, and the <I>Eagle</I>.
+These figures refer to the mysterious creatures described by the
+prophet Ezekiel, and afterward by St. John, as adoring ceaselessly
+before the throne of God.  "They rest not day and night, saying, Holy,
+holy, holy, Lord God Almighty, which was, and is, and is to come."  The
+man is assigned to St. Matthew and his Gospel, because of the manner in
+which the manhood of our Lord is set forth, the lion to St. Mark,
+because he shows
+<SPAN CLASS="pagenum">{<A NAME="P85"></A>85}</SPAN>
+His royal dignity and power; the ox to St. Luke,
+because his is the sacrificial Gospel and dwells on the Atonement; and
+the eagle to St. John, because his Gospel rises to the contemplation of
+the sublimest mysteries of the Christian faith.
+</P>
+
+<A NAME="img-084"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-084.jpg" ALT="Man, Lion, Ox, Eagle symbols" BORDER="0" WIDTH="299" HEIGHT="268">
+<H4 CLASS="h4center" STYLE="width: 299px">
+Man, Lion, Ox, Eagle symbols
+</H4>
+</CENTER>
+
+<P>
+All these symbols are winged, as showing that the message of the
+Gospels is to go to all the earth as the concern of all men everywhere.
+</P>
+
+<P>
+All four symbols are sometimes combined into one, called a Tetramorph.
+</P>
+
+<P>
+Each Apostle has also his own appropriate symbol.
+</P>
+
+<P>
+St. James the Greater has the escallop shell and staff of the pilgrim.
+His shrine in Spain was one of the great centers to which pilgrims came
+from all lands.
+</P>
+
+<A NAME="img-085"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-085.jpg" ALT="Apostle symbols--S. Peter, S. Andrew, S. James ye more, S. Johan, S. Thomas, S. James ye less." BORDER="0" WIDTH="216" HEIGHT="134">
+<H4 CLASS="h4center" STYLE="width: 500px">
+Apostle symbols&mdash;S. Peter, S. Andrew, S. James ye more, <BR>
+S. Johan, S. Thomas, S. James ye less.
+</H4>
+</CENTER>
+
+<P>
+St. John, as an Apostle, has a cup with a winged serpent rising from
+it, in reference to the tradition
+<SPAN CLASS="pagenum">{<A NAME="P86"></A>86}</SPAN>
+that St. John once drank with
+impunity from a poisoned chalice after having made the sign of the
+Cross over it.
+</P>
+
+<P>
+St. Thomas bears the spear with which he was slain, or the carpenter's
+rule, from a legend that he was sent to the king of the Indies to build
+him a palace.  St. Thomas gave to the poor the money intrusted to him
+by the king.  He was cast into prison, but the king had a vision of a
+marvelous palace in Paradise built for him by the money given in
+charity.  St. Thomas was released, and the king became a Christian.
+</P>
+
+<P>
+St. Peter has the keys, in reference to our Lord's words to him, and to
+his opening of the door of the Church to Jews and to Gentiles.
+</P>
+
+<P>
+St. Matthew, as an Apostle, has sometimes a purse, in allusion to his
+having been a publican, or tax-gatherer, and sometimes the hatchet with
+which he was killed.
+</P>
+
+<P>
+The other Apostles have, for symbols, the traditional instruments of
+their martyrdom: St. Andrew bears the cross peculiar to him; St.
+Bartholomew the knife with which he was flayed alive; St. James the
+Less has the fuller's club with which he was beaten to death; St.
+Philip has the cross on which he was crucified, St. Matthias bears a
+battle-ax:
+<SPAN CLASS="pagenum">{<A NAME="P87"></A>87}</SPAN>
+St. Jade a halberd, or a knotted club, sometimes
+fashioned like a cross, with which he was slain; St. Simon the saw with
+which he was cut asunder.
+</P>
+
+<A NAME="img-087"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-087.jpg" ALT="Apostle symbols--S. Phylyppa, S. Barthylimew, S. Matthew, S. Jude, S. Symon, S. Mathyas." BORDER="0" WIDTH="230" HEIGHT="154">
+<H4 CLASS="h4center" STYLE="width: 500px">
+Apostle symbols&mdash;S. Phylyppa, S. Barthylimew, S. Matthew, <BR>
+S. Jude, S. Symon, S. Mathyas.
+</H4>
+</CENTER>
+
+<P>
+The symbol of St. Paul is the sword with which he was beheaded, and a
+closed book, in reference to his Epistles.  St. Stephen, the first
+martyr, bears the stones with which he was killed while he prayed for
+those who hurled them.
+</P>
+
+<P>
+<I>Of Angelic figures.</I>&mdash;It is not surprising, in view of the references
+of Holy Scripture, that representations of angels should have place in
+the decoration of Christian churches.  "The religion of heaven is
+Christianity."  "I beheld, and I heard the voice of many angels round
+about the throne, and the beasts, and the elders: and the number of
+them was ten thousand times ten thousand, and
+<SPAN CLASS="pagenum">{<A NAME="P88"></A>88}</SPAN>
+thousands of
+thousands; saying with a loud voice, Worthy is the Lamb that was slain
+to receive power, and riches, and wisdom, and strength, and honor, and
+glory, and blessing."
+</P>
+
+<P>
+Angels are included in the Communion of Saints.  "Ye are come ... unto
+the city of the living God, the heavenly Jerusalem, and to an
+innumerable company of angels, to the general assembly and church of
+the first-born, which are written in heaven."
+</P>
+
+<P>
+It is the constant tradition of the Church that the holy angels attend
+at Christian worship.  It is one of the highest privileges of that
+worship that we have such communion with them as to be able to say,
+"Therefore with Angels and Archangels, and with all the company of
+heaven, we laud and magnify Thy glorious Name; evermore praising Thee,
+and saying, Holy, Holy, Holy, Lord God of hosts, Heaven and earth are
+full of Thy glory: Glory be to Thee, O Lord Most High.  Amen."
+</P>
+
+<P>
+<I>The Symbolism of Colors.</I>&mdash;In the ornamentation of vestments and of
+the hangings of the Altar, as also in the general decoration of
+churches, all colors are employed as good taste may dictate.  They are
+thus properly used "for the glory of God, who created the many hues of
+nature and gave to man the power of deriving pleasure from them."
+<SPAN CLASS="pagenum">{<A NAME="P89"></A>89}</SPAN>
+
+Certain colors, however, are known as "liturgical" or "ecclesiastical"
+colors, and are, in accordance with ancient practice, employed for
+symbolical purposes about the Altar and chancel of our churches, or the
+dress of Ministers, during the different seasons of the Church Year.
+They serve to impress upon our minds, through the outward senses,
+certain great truths of the Gospel, and give honor and dignity to the
+celebration of its sacred mysteries.
+</P>
+
+<P>
+The colors most commonly used are white, red, violet, black, and green.
+</P>
+
+<P>
+White, signifying purity and joy, is used on the Feasts of the great
+mysteries of our Faith and at all seasons relating to our Lord, on days
+relating to the Blessed Virgin and to those saints who were not also
+martyrs, and on festival occasions, such as Confirmations, Ordinations,
+Dedications, Weddings, etc.
+</P>
+
+<P>
+Red, the emblem of blood and fire, is used on the Feasts of martyrs,
+typifying the blood which was shed for Christ, and at Whitsuntide, when
+it tells of the tongues of fire which came upon the Apostles.
+</P>
+
+<P>
+Violet, the emblem of penitence, is used in Advent, in the season from
+Septuagesima to Lent, in Lent, and also on Ember and Rogation days.
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P90"></A>90}</SPAN>
+
+<P>
+Black signifies mourning, and is used on Good Friday and at Burials.
+</P>
+
+<P>
+Green, the ordinary color of nature, is used on all days which are not
+Feasts or Fasts and when no special truth or doctrine is to be
+emphasized.
+</P>
+
+<P>
+<I>The Symbolism of Lights.</I>&mdash;The symbolic use of lights in divine
+worship seems to have been handed on from the Jewish Temple to the
+Christian Church.  The candles upon the Altar, as in use in many
+churches, whether the two Eucharistic lights or the vesper lights, not
+only give beauty and festival character to the service, but are an
+expressive sign of spiritual gladness and joy, and a symbol, suggested
+by His own words, of Christ as the true "light of the world."  They
+remind us of the gladness and spiritual illumination which the Gospel
+brings.
+</P>
+
+<P>
+<I>The Symbolism of Incense.</I>&mdash;Where incense is employed as an adjunct of
+worship, its symbolism is the same as that which it had in the worship
+of the Temple.  It is the symbol of prayer, of the intercession of our
+great High Priest, and of the prayers of the saints.  So the Psalmist
+prays, "Let my prayer be set forth in Thy sight as the incense"; and so
+again, St. John, describing the ceremonial of the worship of heaven as
+seen in his vision, says,
+<SPAN CLASS="pagenum">{<A NAME="P91"></A>91}</SPAN>
+"Another angel came and stood at the
+altar, having a golden censer, and there was given unto him much
+incense, that he should offer it with the prayers of all saints upon
+the golden altar which was before the throne.  And the smoke of the
+incense, which came with the prayers of the saints, ascended up before
+God out of the angel's hand."
+</P>
+
+<BR><BR><BR>
+
+<A NAME="chap06"></A>
+
+<SPAN CLASS="pagenum">{<A NAME="P92"></A>92}</SPAN>
+
+<H3 ALIGN="center">
+<I>How to Use the Prayer-Book</I>[1]
+</H3>
+
+<P>
+<I>Before the Service.</I>&mdash;If possible be in your place a few moments
+before the appointed hour, that you may collect your thoughts and
+prepare for the service.  On entering, go at once quietly to your seat,
+kneel down, and say a short prayer for yourself and your
+fellow-worshipers.  The Collect for the Nineteenth or the Twenty-third
+Sunday after Trinity, or the Collect, "Almighty God, unto whom all
+hearts are open," at the beginning of the Communion Office, you may
+find appropriate.  When you have said your prayer, find the places for
+the service for the day, and after this occupy the
+<SPAN CLASS="pagenum">{<A NAME="P93"></A>93}</SPAN>
+time till the
+service begins with reading some portion from the Prayer-Book.
+</P>
+
+<P>
+<I>At Morning Prayer.</I>&mdash;The following points should have attention:
+</P>
+
+<P>
+(1) The several ways in which, after the opening Sentence, the Minister
+may proceed with the service.  See the rubrics at the beginning of
+MORNING PRAYER.
+</P>
+
+<P>
+(2) In the LORD'S PRAYER (as is also the case with other prayers
+printed in like manner) the capital letters beginning the several short
+clauses are intended to indicate the portions into which the prayer is
+to be broken for common recitation.  There should be a slight pause
+after each clause, that all may join in saying the prayer.
+</P>
+
+<P>
+(3) On the nineteenth day of the month the <I>Venite</I> is not used before
+the PSALTER, as it occurs in the portion for that day.  It is omitted
+on Easter Day and Thanksgiving Day, as other anthems are appointed for
+these days (pages 6, 125, 319).
+</P>
+
+<P>
+(4) After the <I>Venite</I> follows (page 6) the PSALTER (page 329) for the
+day of the month, or one of the SELECTIONS, or the PROPER PSALMS for
+the day.  See HOW THE PSALTER IS APPOINTED TO BE READ (page vii).  Note
+what is to be done, in using the PSALTER, when a month has thirty-one
+days.
+<SPAN CLASS="pagenum">{<A NAME="P94"></A>94}</SPAN>
+Observe also the tables of SELECTIONS and PROPER PSALMS
+(pages vii, viii, 328).
+</P>
+
+<P>
+(5) Study the use of the COLLECT FOR THE DAY&mdash;where found (pages
+52-188, 188-220), how used: "Except when the Communion Service is read"
+(page 13).  "The Collect shall serve all the Week after, where not
+otherwise ordered."  "The Collect for any Sunday or other Feast may be
+used at the Evening Service of the day before" (page 52).  Note the use
+throughout the season of the COLLECT FOR THE FIRST SUNDAY IN ADVENT.
+Throughout Lent is used, in like manner, the COLLECT FOR ASH-WEDNESDAY
+(page 86).  Observe the use of the COLLECT FOR CHRISTMAS DAY (page 62),
+and that the Collect, Epistle, and Gospel for St. Stephen's Day, St.
+John the Evangelist's Day, the Innocents' Day, and for the
+Circumcision, are not among those for the Saints'-days, but placed in
+connection with those for Christmas Day and the Sunday after.  Note
+rubrics (pages 66, 69, 71, 87, 141).
+</P>
+
+<P>
+(6) When two Feasts or Holy-days fall upon the same day, the usual
+custom is to make a "commemoration" of the day omitted by using the
+COLLECT of that day immediately after the COLLECT of the Feast or
+Holy-day that is observed.
+</P>
+
+<P>
+"If there be more than twenty-five Sundays after
+<SPAN CLASS="pagenum">{<A NAME="P95"></A>95}</SPAN>
+Trinity, the
+service of some of those Sundays that were omitted after the Epiphany
+shall be taken in to supply so many as are wanting.  And if there be
+fewer than twenty-five Sundays, the overplus shall be omitted" (page
+188).
+</P>
+
+<P>
+(7) Observe the use of the OCCASIONAL PRAYERS, and the place in the
+service where they are to be said, if used.  Note that some must be
+used at specified times (page 37).
+</P>
+
+<P>
+(8) Observe the use of the THANKSGIVINGS&mdash;where to be said in the
+service, if used (page 44).
+</P>
+
+<P>
+(9) There are several ways in which the Minister may end the MORNING
+PRAYER: "On any day not a Sunday, he may end the MORNING PRAYER with
+the COLLECT FOR GRACE and 2 COR. XIII. 14."  The prayers following that
+"for the President of the United States" "shall be omitted when the
+LITANY is said, and may be omitted when the HOLY COMMUNION is
+immediately to follow" (pages 1, 14).
+</P>
+
+<P>
+<I>At Morning Prayer on Certain Days.</I>&mdash;(1) For Ash-Wednesday a
+PENITENTIAL OFFICE is provided (page 48), and must be read immediately
+after the prayer, "We humbly beseech Thee, O Father," in the LITANY.
+</P>
+
+<P>
+(2) For Thanksgiving Day a special FORM OF
+<SPAN CLASS="pagenum">{<A NAME="P96"></A>96}</SPAN>
+PRAYER AND THANKSGIVING
+TO ALMIGHTY GOD is appointed (page 319).
+</P>
+
+<P>
+<I>After the Service.</I>&mdash;When the service is ended, after the procession
+has gone out, kneel down and say a prayer.  Do not omit this if for any
+cause you are obliged to leave before the conclusion of the service.
+You will find many of the Collects&mdash;such as that for the First Sunday
+after Epiphany, or the Second Sunday after Easter, or the Thirteenth
+Sunday after Trinity, or those at the end of the Communion Office&mdash;in
+every way appropriate.
+</P>
+
+<P>
+<I>At evening Prayer.</I>&mdash;(1) Note the several ways in which the Minister
+may proceed after the opening Sentence.  On Sundays, he may say, "Let
+us humbly confess our sins unto Almighty God," and pass to the GENERAL
+CONFESSION.  Or else he may say, "Dearly beloved brethren, the
+Scripture," etc.  "On days other than the Lord's Day, he may, at his
+discretion, pass at once to the LORD'S PRAYER" (pages 16, 19).
+</P>
+
+<P>
+(2) Note that the COLLECT FOR THE DAY <I>must</I> be said (page 27).
+</P>
+
+<P>
+(3) EVENING PRAYER is said in full or may be ended after the COLLECT
+FOR AID (page 27).
+</P>
+
+<P>
+(4) What has been said of the use of the OCCASIONAL PRAYERS and of the
+THANKSGIVINGS in
+<SPAN CLASS="pagenum">{<A NAME="P97"></A>97}</SPAN>
+MORNING PRAYER is equally applicable to EVENING
+PRAYER.
+</P>
+
+<P>
+<I>At the Litany.</I>&mdash;(1) The LITANY is said ordinarily after MORNING
+PRAYER on Sundays, Wednesdays, and Fridays (page 30).  A part may be
+omitted (page 33).
+</P>
+
+<P>
+(2) It may also be said after the COLLECT FOR AID in EVENING PRAYER, or
+it may be used separately.  See first and second paragraphs in
+CONCERNING THE SERVICE OF THE CHURCH (page vii).
+</P>
+
+<P>
+<I>At the Holy Communion.</I>&mdash;(1) The Communion Office follows immediately
+after the Collects, Epistles, and Gospels (page 221).
+</P>
+
+<P>
+It is the common custom that the LORD'S PRAYER at the beginning of the
+service is said by the Priest alone, and not, as in other services, by
+all the people with him.  This is due to the fact that this prayer and
+the following COLLECT FOR PURITY anciently formed part of the office
+for the Priest's private preparation before entering the sanctuary.
+The LORD'S PRAYER may be omitted if MORNING PRAYER has been said
+immediately before (page 221).
+</P>
+
+<P>
+(2) Observe that the DECALOGUE may be omitted if said once on each
+Sunday, and what is to be done in that case (pages 222, 224).
+</P>
+
+<P>
+(3) The COLLECT OF THE DAY, while used in other
+<SPAN CLASS="pagenum">{<A NAME="P98"></A>98}</SPAN>
+Services, belongs
+properly to the Communion Office.  It must be said.  It is called in
+the Communion Service the Collect "of" the Day, elsewhere the Collect
+"for" the Day.  The EPISTLE and the GOSPEL for the day are found in the
+same place as the COLLECT OF THE DAY (page 52).
+</P>
+
+<P>
+(4) Observe that preference is given to the NICENE CREED, and that it
+must be said at certain times, on Christmas Day, Easter Day, Ascension
+Day, Whitsunday, and Trinity Sunday (page 224).
+</P>
+
+<P>
+(5) When the Minister gives notice of the Holy Communion the
+EXHORTATION read, in whole or part, is that beginning, "Dearly beloved,
+on &mdash;&mdash; day next I purpose," or that beginning, "Dearly beloved
+brethren, on &mdash;&mdash; I intend, by God's grace" (pages 240, 242).
+</P>
+
+<P>
+(6) Note that the EXHORTATION, "Dearly beloved in the Lord," may be
+omitted, provided it is said once, on a Sunday, in that same month
+(page 229).
+</P>
+
+<P>
+(7) Note the use of the PROPER PREFACES which emphasize the special
+teaching of the great festivals (page 233).
+</P>
+
+<P>
+(8) Note the direction (page 237) that in the administration to the
+communicants the Sacrament is to be delivered "into their hands."  That
+can be best done, with reverence and care, if, when the Bread is
+<SPAN CLASS="pagenum">{<A NAME="P99"></A>99}</SPAN>
+
+delivered, the person receiving will place the open right hand upon the
+left, the palm being slightly hollowed to receive the consecrated
+Bread, and, when the Cup is delivered, will take firm hold of the
+chalice with both hands&mdash;of the bowl, or stem immediately under it,
+with the right hand, and of the pedestal with the left.  Of course
+gloves should be removed.
+</P>
+
+<P>
+(9) Observe what is done when a second CONSECRATION is necessary (page
+237).
+</P>
+
+<P>
+(10) Note that a hymn may be substituted for the <I>Gloria in excelsis</I>.
+This is commonly done in penitential seasons (page 238).
+</P>
+
+<P>
+(11) Direction is given (page 240) that the consecrated Bread and Wine
+remaining after the Communion shall be reverently consumed.  Small
+crumbs which cannot be taken otherwise are poured into the chalice, and
+the chalice rinsed two or three times with a little wine and water, the
+Priest drinking the same.  This is called "The ablutions."
+</P>
+
+<P>
+<I>At the Baptism of Infants.</I>&mdash;(1) Note that the general congregation
+and the company at the Font are all to stand until the LORD'S PRAYER.
+</P>
+
+<P>
+(2) Note the permission given to shorten the service.  The Minister
+shall say, "Hear the words of the Gospel," etc., or else pass
+immediately to the
+<SPAN CLASS="pagenum">{<A NAME="P100"></A>100}</SPAN>
+questions addressed to the sponsors, provided
+that "in every church the intermediate parts of the Service shall be
+used, once at least in every month, (if there be a baptism,) for the
+better instructing of the People in the grounds of Infant Baptism."
+</P>
+
+<P>
+(3) Observe that the THANKSGIVING following the EXHORTATION upon the
+words of the GOSPEL is to be said by all, the people joining with the
+Minister.
+</P>
+
+<P>
+<I>At Private Baptism of Children.</I>&mdash;(1) Observe what the service is.
+See the third rubric at the beginning of the Office, and what follows
+(page 251).
+</P>
+
+<P>
+(2) Note what is directed, after the FORM OF BAPTISM, as to the public
+reception of the child privately baptized (page 252).
+</P>
+
+<P>
+(3) Note the conditional FORM provided for use in cases of doubt (page
+256).
+</P>
+
+<P>
+(4) Observe that the MINISTRATION OF BAPTISM and the receiving into the
+Church may be combined (page 257).
+</P>
+
+<P>
+<I>At the Baptism of Adults.</I>&mdash;(1) What has been pointed out, in
+connection with the BAPTISM OF INFANTS, in reference to the people
+standing until the LORD'S PRAYER, the saying of the THANKSGIVING after
+the EXHORTATION, and the use of a conditional FORM (page 265) in cases
+of reasonable doubt, applies also to the BAPTISM OF ADULTS.
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P101"></A>101}</SPAN>
+
+<P>
+(2) Observe what may be done when necessity may require the baptizing
+of adults in private houses.  See the second rubric at the end of the
+Office (page 265).
+</P>
+
+<P>
+(3) Observe that the Office of Infant Baptism and that of Adults may be
+conjoined.  The service, however, involves so much difficulty and
+repetition that it is not often used.  Third rubric (page 265).
+</P>
+
+<P>
+<I>At Confirmation.</I>&mdash;Observe that the congregation are to stand until
+the LORD'S PRAYER.
+</P>
+
+<P>
+<I>At Marriages.</I>&mdash;(1) Note that the Prayer-Book calls the service the
+"Solemnization" of Matrimony.  The company present are there as
+witnesses and to ask God's blessing upon the marriage.  While,
+therefore, they may bring into the church gladsome hearts on such an
+occasion, they should guard against levity.  They should behave with
+reverence, attend to the service, say the Amens to the prayers, and
+conduct themselves with the same regard for the place, and for the
+sacredness of the act, as they would at any other service.
+</P>
+
+<P>
+(2) The congregation should stand throughout the service, the bride and
+bridegroom only kneeling for the prayers and the BLESSING.
+</P>
+
+<P>
+<I>At the Communion of the Sick.</I>&mdash;(1) Note the order of the service.
+See the latter part of the
+<SPAN CLASS="pagenum">{<A NAME="P102"></A>102}</SPAN>
+rubric at the beginning of the
+service, and the first and third rubrics following the GOSPEL (page
+293).
+</P>
+
+<P>
+(2) Note permission given in the last rubric following the GOSPEL.
+</P>
+
+<P>
+<I>At Burials.</I>&mdash;(1) Note that one or both of the SELECTIONS OF PSALMS
+may be used (page 294).
+</P>
+
+<P>
+(2) Note the permission given for additions to the service (page 298).
+</P>
+
+<P>
+(3) Observe that the response, "Christ, have mercy upon us," is to be
+said by the people in the <I>Kyrie</I> preceding the LORD'S PRAYER (page
+300).
+</P>
+
+<P>
+(4) Note the permission given in the rubric following the ADDITIONAL
+PRAYERS at the close of the Office.
+</P>
+
+<BR><BR>
+
+<P CLASS="footnote">
+[1] The page references are to the Prayer-Book, to editions larger than
+the small duodecimo; which larger editions are all paged alike.
+</P>
+
+<BR><BR><BR>
+
+<A NAME="chap07"></A>
+
+<SPAN CLASS="pagenum">{<A NAME="P103"></A>103}</SPAN>
+
+<H3 ALIGN="center">
+<I>Devout Customs and Usages</I>
+</H3>
+
+<P>
+Some of the customs here referred to are matters of rubrical direction
+in the Prayer-Book; others stand merely upon the ground of usage and
+the devout practice of the Church from ancient times.  The object here
+in view is not to discuss their obligation, but simply to tell what
+they are and why they are observed, whether that observance is in
+obedience to an express direction of the Church or is a voluntary act
+of reverence.  Since, as a matter of fact, such customs are used by
+some Churchmen, every well-instructed person should know their meaning
+and the reason for their use.  His personal observance of them, where
+they have been left by the Church as voluntary acts, must depend upon
+his own feeling and their
+<SPAN CLASS="pagenum">{<A NAME="P104"></A>104}</SPAN>
+helpfulness or otherwise to his own
+worship and right living.
+</P>
+
+<P>
+<I>Kneeling.</I>&mdash;The changes of posture in the course of a service have
+value in relieving weariness and in sustaining attention, but their
+chief significance is, of course, in the expression of different states
+of devotion.  Thus kneeling is the fit posture in prayer for humble
+penitents&mdash;the only state in which we may presume to come before God.
+It is a mark of reverence, and testifies outwardly of our inward
+humility; and "a devout manner helps to create devout feelings."
+</P>
+
+<P>
+<I>Standing.</I>&mdash;To show readiness to engage in worship and to receive
+instruction, the people stand when addressed at the opening of Morning
+and Evening Prayer, or at the Exhortations in the Communion Office.  As
+expressive of earnestness and determination to defend the Faith, they
+stand for the recitation of the Creeds.  They stand at the reading of
+the Gospel in the Communion Service to "show reverent regard for the
+Son of God above all other messengers, although speaking as from God
+also."  They rise at the presentation of the alms and oblations,
+because the offering is their gift to God and to show their
+participation in the act.  They stand as the clergy enter or leave
+<SPAN CLASS="pagenum">{<A NAME="P105"></A>105}</SPAN>
+the church in token of respect for their sacred office.
+</P>
+
+<P>
+<I>Bowing.</I>&mdash;The head is bowed at the name of Jesus in the Creeds to
+"testify by this outward ceremony and gesture a due acknowledgment that
+the Lord Jesus Christ, the true and eternal Son of God, is the only
+Saviour of the world."  This act of reverence is not restricted to the
+Creeds, but the same honor is shown to the Holy Name at its mention
+also in the <I>Gloria in excelsis</I>, and in hymns, in lessons, and in
+sermons.
+</P>
+
+<P>
+At the words, "And was incarnate," in the Nicene Creed, the head and
+body are inclined (or the knee is bent) "to show humble and grateful
+recognition of the stupendous mystery of the Incarnation," and at the
+words "Worshiped and glorified," to signify belief in the divinity of
+the Holy Ghost.  The head is bowed also at the name of the Blessed
+Trinity.  This sign of reverence and honor is made at the <I>Gloria
+Patri</I>, at "Holy, Holy, Holy" in the <I>Sanctus</I> of the Communion Office,
+at the same words in the <I>Te Deum</I>, and at the various forms of the
+doxology, thus "recognizing the divine glory of each of the three
+Persons, and in imitation of the angels, who veil their faces with
+their wings when singing the glory of the Holy Trinity."  Bowing
+<SPAN CLASS="pagenum">{<A NAME="P106"></A>106}</SPAN>
+at the <I>Gloria</I> came into use about the year 325, as a protest against
+the heresy which denied the divinity of our Lord.
+</P>
+
+<P>
+The head is reverently bowed toward the Altar on coming in and going
+out of the church or chancel, in accordance with what one of the canons
+of the English Church says was "the most ancient custom of the
+primitive Church in the purest times."  It is an act of honor and
+reverence for the house of God, and for the Altar as the place of such
+holy associations as attach to it from the celebration there of the
+Holy Eucharist.
+</P>
+
+<P>
+<I>Turning to the East.</I>&mdash;The practice of turning to the east, or to the
+Altar, at the Creed and at every <I>Gloria</I> (as a brief form of Creed)
+"probably originated in an old custom at Baptism.  The catechumen
+turned his face toward the west in renouncing the devil and all his
+works, and to the east in making profession of his Faith.  The early
+Christians were accustomed to turn to the east in their devotions, just
+as the Jews turned their faces toward Jerusalem when they prayed."
+Many churches, whenever it is possible, are built for this reason "east
+and west," as was the ancient custom.  When not so placed, the chancel
+is considered to be constructively, if not in fact, "the east," and the
+clergy and choir
+<SPAN CLASS="pagenum">{<A NAME="P107"></A>107}</SPAN>
+turn toward the Altar.  It is an act expressive
+of faith in Christ "as the light of the world," "the Sun of
+righteousness," and recalls how ancient tradition, following a seeming
+intimation of Holy Scripture, says that our Lord will come from the
+east at His second advent: "As the lightning cometh out of the east,
+and shineth even unto the west; so shall also the coming of the Son of
+man be."
+</P>
+
+<P>
+<I>Vestments.</I>&mdash;Much may be said for the use of a distinctive dress in
+the holy offices of the Church.  It is in accordance with ancient
+usage; it marks the action of the Minister as not personal, but
+official; it secures dignity and uniformity, and it is also, like the
+dress of the priests in the old Jewish Church, "for glory and for
+beauty."
+</P>
+
+<P>
+The American Church has no law upon the subject of vestments.  Their
+use is simply a matter of traditional custom.  Those here described
+have come down to us from our mother Church of England.  Not all here
+mentioned are in use in all places, nor need it be assumed that all are
+equally desirable.
+</P>
+
+<P>
+"The <I>Cassock</I> is a long coat, close-fitting, reaching to the feet, and
+buttoned down the front.  It is generally of black, except in cathedral
+churches and for Bishops and cathedral dignitaries, when the
+<SPAN CLASS="pagenum">{<A NAME="P108"></A>108}</SPAN>
+episcopal purple may appropriately be used.  A cincture, or broad sash,
+sometimes confines the cassock at the waist.
+</P>
+
+<P>
+"The <I>Surplice</I> is of linen, generally with no opening in front, but
+with sufficient aperture in the neck to allow it to be easily passed
+over the head.  It should fall somewhat below the knees.  The sleeves
+are flowing and of considerable width at the wrist."
+</P>
+
+<A NAME="img-108"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-108.jpg" ALT="The surplice" BORDER="0" WIDTH="96" HEIGHT="128">
+<H4 CLASS="h4center" STYLE="width: 96px">
+The surplice
+</H4>
+</CENTER>
+
+<P>
+"The <I>Stole</I> is a strip of silk about three inches wide and eight and a
+half feet long, with ends ornamented by embroidery and fringed.  The
+Priest wears it around his neck, the ends hanging down over the front
+of the surplice.  Deacons wear the stole suspended over the left
+shoulder, except at the Holy Communion, when it may be brought across
+the back and breast and be fastened at the right side."
+</P>
+
+<P>
+The vestments for the celebrant at the Holy Communion are as follows:
+</P>
+
+<P>
+The <I>Alb</I>, which may be described as a long linen garment somewhat like
+a surplice, with close-fitting sleeves, reaching nearly to the ground.
+It is frequently embroidered at the foot before and behind
+<SPAN CLASS="pagenum">{<A NAME="P109"></A>109}</SPAN>
+and at
+the end of the sleeves.  These pieces of embroidery are called
+"apparels."  The alb is confined at the waist by a white cord called
+the girdle.
+</P>
+
+<A NAME="img-109a"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-109a.jpg" ALT="The Alb" BORDER="0" WIDTH="92" HEIGHT="106">
+<H4 CLASS="h4center" STYLE="width: 92px">
+The Alb
+</H4>
+</CENTER>
+
+<P>
+Around the neck is worn the <I>Amice</I>&mdash;an oblong piece of linen, a part
+of which is folded over and forms a large collar.  This is often
+embroidered.
+</P>
+
+<P>
+The <I>Chasuble</I>, sometimes called "the vestment" by way of distinction,
+is worn only at the celebration of the Holy Communion.  It is oval in
+shape, without sleeves, with an opening in the middle through which the
+head may be passed.  In front and behind it extends nearly to the
+ground, and on the sides to the hands.  It is usually ornamented with a
+Y-shaped cross, which is often embroidered.  The chasuble is sometimes
+ornamented with very rich needlework.  The stole is worn under the
+chasuble, crossed on the breast, and passed under the girdle.
+</P>
+
+<A NAME="img-109b"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-109b.jpg" ALT="The Chasuble" BORDER="0" WIDTH="76" HEIGHT="116">
+<H4 CLASS="h4center" STYLE="width: 150px">
+The Chasuble
+</H4>
+</CENTER>
+
+<P>
+Sometimes the <I>Maniple</I> is also worn.  It is shaped like a stole, but
+smaller, and is fastened with a loop over the left arm near the wrist.
+</P>
+
+<P>
+This dress, with local differences, is worn in all
+<SPAN CLASS="pagenum">{<A NAME="P110"></A>110}</SPAN>
+the ancient
+Churches of Christendom.  It has come down to us with the Church
+itself.  It is, in fact, simply the dignified dress of primitive days,
+enriched and ornamented.  Times and customs have changed, but the dress
+of the Priest, made sacred by association with his holy work, has
+remained unaltered.
+</P>
+
+<P>
+In churches where the Holy Eucharist is celebrated with very full
+ceremonial, the two clergy-men who assist the celebrant, called the
+"deacon" and "subdeacon," sometimes on festival occasions wear
+respectively a <I>Dalmatic</I> and a <I>Tunicle</I>.  These garments are very
+similar, being a kind of loose coat or frock reaching below the knees,
+open partially at the lower part of the sides, and having full, though
+not large, sleeves.  The dalmatic is usually somewhat more ornamented.
+These are festival garments.  On other occasions the girded alb and the
+amice are often worn by the deacon and subdeacon.
+</P>
+
+<A NAME="img-110"></A>
+<CENTER>
+<IMG CLASS="imgcenter" SRC="images/img-110.jpg" ALT="Dalmatic" BORDER="0" WIDTH="103" HEIGHT="122">
+<H4 CLASS="h4center" STYLE="width: 103px">
+Dalmatic
+</H4>
+</CENTER>
+
+<P>
+The chasuble, and also the dalmatic and tunicle, are often of silk, of
+the color of the season; but the custom of wearing only white linen
+vestments prevails in many churches.
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P111"></A>111}</SPAN>
+
+<P>
+"The following somewhat fanciful meanings, among various others, have
+been applied to the vestments: the alb is said to signify the white
+robe which Herod placed upon our Saviour; the amice, the cloth with
+which He was blindfolded by the Jews; the stole, maniple, and girdle,
+the cords which bound Him, and the chasuble, the purple robe of scorn.
+</P>
+
+<P>
+"They are also said to represent certain Christian graces.  The amice,
+passed over the head, signifies hope, the helmet of salvation; the alb,
+purity; the maniple, patience in the bonds of suffering; the stole,
+submission to the yoke of Christ, the chasuble, charity."
+</P>
+
+<P>
+"The <I>Cope</I> is a large semicircular cloak of silk or other stuff,
+fastened in front by a clasp called a 'morse.'  It is generally richly
+embroidered.  The length extends in the back to the feet, but it is
+open in front, leaving the arms free.  The cope is worn by priests in
+solemn processions.  It is not a Eucharistic vestment and does not
+displace the chasuble at Celebrations.  It is a symbol of rule, and is
+appropriate to Bishops and others in authority.  It is worn over the
+alb or surplice."
+</P>
+
+<P>
+The <I>Episcopal habit</I> generally worn seems to have come into use in the
+time of Queen Elizabeth.
+<SPAN CLASS="pagenum">{<A NAME="P112"></A>112}</SPAN>
+Its use rests only upon custom.  It
+consists of "Rochet" and "Chimere."  The rochet resembles an alb, but
+is shorter and without sleeves.  It is of lawn or fine linen.  The
+chimere is a dress of black satin, with white lawn sleeves.
+</P>
+
+<P>
+The <I>Bishop's Staff</I> is in shape like a shepherd's crook.  It is often
+highly ornamented, and may be adorned on the crook or top with jewels.
+</P>
+
+<P>
+The <I>Mitre</I> is a head-covering generally worn by Bishops with the cope.
+</P>
+
+<P>
+The <I>Biretta</I> is a square cap of black silk, or other stuff, worn by
+the clergy in out-of-door functions.
+</P>
+
+<P>
+<I>Hoods</I> are symbols of university degrees attained by the wearer.  They
+are not strictly ecclesiastical.  Each college or university has its
+own hood for each degree conferred.
+</P>
+
+<P>
+<I>The Sign of the Cross.</I>&mdash;At the Ministration of Baptism the Church
+directs that the sign of the Cross shall be made upon the forehead of
+the baptized person, and declares that it knows "no worthy cause of
+scruple concerning the same."  In this it follows the mind of the
+primitive Church, in which there was, "even in apostolic times, a
+reverend estimation of the sign of the Cross, which the Christians
+shortly after used in all their actions," as a sign that "they were not
+ashamed to acknowledge
+<SPAN CLASS="pagenum">{<A NAME="P113"></A>113}</SPAN>
+Him for their Lord and Saviour who died
+for them upon the Cross."  With the same "reverend estimation," "in
+token that they are not ashamed to confess the faith of Christ
+crucified," and in remembrance that all blessings have been purchased
+by the "death of the Cross," it is also used by many persons at various
+parts of the public service, as, for instance, at the beginning and
+close of the service, at the end of the Creed, at a Blessing, or at an
+Absolution.
+</P>
+
+<P>
+<I>Sponsors in Baptism.</I>&mdash;The Church requires that "there shall be for
+every Male-child to be baptized, when they can be had, two Godfathers
+and one Godmother; and for every Female, one Godfather and two
+Godmothers."  The origin of this office is obscure.  It may have been
+adopted from a Jewish custom connected with the admission of heathen
+children, or it may have arisen spontaneously out of the social
+conditions of the Church.
+</P>
+
+<P>
+The object in view is "to insure the subsequent education and training
+in Christian truth and duty which is necessary to the full benefit of
+the grace conferred in this holy Sacrament."
+</P>
+
+<P>
+Sponsors are so called "because they respond or answer for the child to
+be baptized.  They are
+<SPAN CLASS="pagenum">{<A NAME="P114"></A>114}</SPAN>
+called 'sureties' because they give
+security to the Church that the child shall be virtuously brought up;
+'godfathers,' and 'godmothers,' because of the spiritual relationship
+into which they are brought with one another, with the parents, and
+with the child."
+</P>
+
+<P>
+"Formerly parents were not admitted as sponsors, since they are
+sponsors in fact and by nature, and therefore no vow can increase their
+obligation of duty toward the child.  But while the Church prefers that
+there should be three sponsors for every child, in addition to the
+parents, in order to insure by a fivefold promise the future
+guardianship of the infant soul, she yet permits parents to stand as
+sponsors in order to accommodate every variety of circumstance and
+need, and to save the office of sponsor from ever being merely a formal
+or perfunctory thing."
+</P>
+
+<P>
+<I>The Ring in Marriage.</I>&mdash;"The use of the wedding-ring was probably
+adopted by the early Church from the marriage customs which were
+familiar to Christians in their previous life as Jews or heathen."  A
+ring, or something equivalent, seems to have been given at marriage by
+the man to the woman from patriarchal days.  The ancient custom of the
+Church was for the bridegroom to place the
+<SPAN CLASS="pagenum">{<A NAME="P115"></A>115}</SPAN>
+ring upon the thumb of
+the bride, saying, "In the Name of the Father"; then upon the second
+finger, saying, "and of the Son"; then upon the third finger, saying,
+"and of the Holy Ghost"; and then upon the fourth finger, saying,
+"Amen."  "It was an old belief that a particular vein proceeded from
+the fourth finger to the heart."  The ring, being of gold, and having
+neither beginning nor end, is not only a "token and pledge" of the vow
+and covenant made in marriage, but is also a symbol of the purity and
+unbroken constancy with which they should be "surely performed and
+kept."
+</P>
+
+<P>
+<I>Observance of the Church Year.</I>&mdash;The Church Year was a very natural
+development for the early Christians, familiar with the great annual
+festivals of the ancient Jewish Church.  By a series of anniversaries
+and holy-days, with suitable services, the different seasons of the
+year were in like manner made to serve a Christian purpose.  Time as it
+passes thus becomes a perpetual memorial of the events of our Saviour's
+life, and of the work and virtue of the Apostles and other saints.
+</P>
+
+<P>
+The year is divided into eight great seasons: Advent, Christmas-tide,
+Epiphany-tide, Lent, Easter-tide, Ascension-tide, Whitsuntide, and the
+Trinity season.  Of these Whitsuntide is the shortest,
+<SPAN CLASS="pagenum">{<A NAME="P116"></A>116}</SPAN>
+lasting
+but one week.  The Trinity season, including from twenty-three to
+twenty-eight weeks, is the longest.  The four greater Festivals are
+Christmas, Easter, Ascension, and Whitsunday.  The penitential seasons
+are Advent, preceding Christmas, and Lent, preceding Easter.  The two
+great Fasts are Ash-Wednesday, at the beginning of Lent, and Good
+Friday, the day of our Lord's crucifixion.  Other days of fasting and
+abstinence are the forty days of Lent, all the Fridays in the year, the
+Ember-days (the Wednesday, Friday, and Saturday before the four stated
+Times of Ordination to the holy ministry), and the Rogation-days (the
+Monday, Tuesday, and Wednesday before Ascension Day).
+</P>
+
+<P>
+From Advent, with which the Church Year begins, to Trinity, our Lord is
+set before us in His life and His work.  "We live over again, year by
+year, the time of the Incarnation from Bethlehem to Bethany."  The
+design is to "bring out, and to bring home to the minds and hearts of
+all who shall reverently use these holy festivals and fasts, the great
+representative facts of Christ's life&mdash;to exhibit and to glorify Him.
+And that not in a vague, mystic, or one-sided way, but by setting Him
+before us in all the majesty and beauty and completeness of His
+character, from the manger to the Cross, and from
+<SPAN CLASS="pagenum">{<A NAME="P117"></A>117}</SPAN>
+the Cross up to
+the mediatorial throne.  Thus a complete Christ, if one may so speak,
+is set before us.  All the great facts of His life are marshaled into
+line and proportion; every feature and lineament of His character is
+revealed and illuminated; every office He sustained in the work of
+redemption is affirmed and emphasized."
+</P>
+
+<P>
+In the long season from Trinity to Advent we are taught to use
+practically the Faith in which we have thus been instructed, and "to
+follow the blessed steps of His most holy life."
+</P>
+
+<P>
+In conjunction with this teaching there is also the thankful
+commemoration of "the wonderful grace and virtue declared in the saints
+who have been the choice vessels of God's grace and the lights of the
+world in their several generations."  By a series of Saints'-days
+distributed throughout the year, and falling one or two in each month,
+we are kept in mind of how we are "knit together" with the blessed
+saints "in one communion and fellowship in the mystical body of Christ
+our Lord," and are called to follow "the example of their steadfastness
+in the faith and obedience to God's holy commandments."  There are days
+dedicated to the memory of the Blessed Virgin; the Apostles; the
+Baptist as the precursor, and St. Stephen as the
+<SPAN CLASS="pagenum">{<A NAME="P118"></A>118}</SPAN>
+protomartyr; to
+St. Mark and St. Luke as Evangelists; to St. Paul and St. Barnabas on
+account of their extraordinary call; to the Holy Innocents as the
+earliest who suffered for Christ's sake; to St. Michael and All Angels,
+to remind us of the benefits received by the ministry of angels; and to
+All Saints, as the memorial of all those who have died in the faith.
+</P>
+
+<P>
+The advantages of thus making days and seasons the ever-recurring
+memorials of our Saviour, and of the virtue and example of the saints,
+are evident.  Each year brings to mind the facts of our Lord's life and
+the great doctrines which He taught.  Not a single essential truth of
+the Gospel is allowed to fall into practical neglect or to drift into
+forgetfulness.  We are reminded to continue steadfast in this Faith and
+to live by it, and are instructed and encouraged in so doing by the
+example of the saints whose rest is won.
+</P>
+
+<P CLASS="poem">
+"And when the strife is fierce, the warfare long,<BR>
+Steals on the ear the distant triumph-song,<BR>
+And hearts are brave again, and arms are strong.<BR>
+<SPAN STYLE="margin-left: 5em">Alleluia."</SPAN><BR>
+</P>
+
+<BR><BR><BR>
+
+<A NAME="chap08"></A>
+
+<SPAN CLASS="pagenum">{<A NAME="P119"></A>119}</SPAN>
+
+<H3 ALIGN="center">
+<I>List of Books for Reference</I>
+</H3>
+
+<BR>
+
+<P CLASS="noindent">
+"Stones of the Temple."  Field.
+</P>
+
+<P CLASS="noindent">
+"Our Parish Church."  Baring-Gould.
+</P>
+
+<P CLASS="noindent">
+"The Spiritual House."  Huntington.
+</P>
+
+<P CLASS="noindent">
+"Manual of Information."  Shinn.
+</P>
+
+<P CLASS="noindent">
+"Hints on Church Furnishing," etc.  "The Living Church Quarterly," 1892.
+</P>
+
+<P CLASS="noindent">
+"Symbolism in Christian Art."  Hulme.
+</P>
+
+<P CLASS="noindent">
+"Christian Iconography."  Didron.
+</P>
+
+<P CLASS="noindent">
+"History of Christian Art."  Lindsay.
+</P>
+
+<P CLASS="noindent">
+"Art Teaching of the Primitive Church."  Tyrwhit.
+</P>
+
+<P CLASS="noindent">
+"Christian Art and Symbolism."  Tyrwhit.
+</P>
+
+<P CLASS="noindent">
+"History of Medieval Art."  Reber.
+</P>
+
+<P CLASS="noindent">
+"Signs and Symbols."  "The Churchman," 1895.
+</P>
+
+<P CLASS="noindent">
+"Our Mother Church."  Mercier.
+</P>
+
+<P CLASS="noindent">
+"Calendar of the Prayer-Book."  Parker &amp; Co., London.
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P120"></A>120}</SPAN>
+
+<P CLASS="noindent">
+"Red-Letter Saints."  S. P. C. K.
+</P>
+
+<P CLASS="noindent">
+"Sacred and Legendary Art."  Jameson.
+</P>
+
+<P CLASS="noindent">
+"Dictionary of Art."  Adelene.
+</P>
+
+<P CLASS="noindent">
+"Pagan and Christian Rome."  Lanciani.
+</P>
+
+<P CLASS="noindent">
+"History of the Church Catholic."  Hore.
+</P>
+
+<P CLASS="noindent">
+"Handbook of Christian Symbols."  Clement.
+</P>
+
+<P CLASS="noindent">
+"Dictionary of Heraldry."  Coats.
+</P>
+
+<P CLASS="noindent">
+"English Heraldry."  Boutell.
+</P>
+
+<P CLASS="noindent">
+"Handbook of Heraldry."  Cussan.
+</P>
+
+<P CLASS="noindent">
+"Church Decoration."  French.
+</P>
+
+<P CLASS="noindent">
+"Church Decoration."  Frederick Warne &amp; Co., London.
+</P>
+
+<P CLASS="noindent">
+"Folk-Lore of Plants."  Dyer.
+</P>
+
+<P CLASS="noindent">
+"Sacred Trees and Flowers."  "London Quarterly Review," 1863, vol. cxiv.
+</P>
+
+<P CLASS="noindent">
+"Annotated Book of Common Prayer."  Blunt.
+</P>
+
+<P CLASS="noindent">
+"The Prayer-Book."  Daniel.
+</P>
+
+<P CLASS="noindent">
+"Parish Lectures on the Prayer-Book."  Snively.
+</P>
+
+<P CLASS="noindent">
+"Notes on the Use of the Prayer-Book."  Hall.
+</P>
+
+<P CLASS="noindent">
+"The Congregation in Church."  Mowbray &amp; Co., London.
+</P>
+
+<P CLASS="noindent">
+"Church Needlework."  Lambert.
+</P>
+
+<P CLASS="noindent">
+"Embroidery for Church Guilds."  Woodward.
+</P>
+
+<P CLASS="noindent">
+"Church Vestments."  Dolby.
+</P>
+
+<P CLASS="noindent">
+"Vestiarum Christianum."  Harriott.
+</P>
+
+<P CLASS="noindent">
+"Ecclesiastical Vestments."  Macalister.
+</P>
+
+<BR><BR><BR>
+
+<A NAME="chap09"></A>
+
+<SPAN CLASS="pagenum">{<A NAME="P121"></A>121}</SPAN>
+
+<H3 ALIGN="center">
+Index
+</H3>
+
+<PRE>
+                                     PAGE
+
+  Agnus Dei  . . . . . . . . . . . .   <A HREF="#P68">68</A>
+  Alb  . . . . . . . . . . . . . . .  <A HREF="#P108">108</A>
+  Almond . . . . . . . . . . . . . .   <A HREF="#P79">79</A>
+  Alms-basin . . . . . . . . . . . .   <A HREF="#P39">39</A>
+  Alpha and Omega  . . . . . . . . .   <A HREF="#P69">69</A>
+  Altar  . . . . . . . . . . . . . .   <A HREF="#P38">38</A>
+  Altar-cloth  . . . . . . . . . . .   <A HREF="#P38">38</A>
+  Altar-cross  . . . . . . . . . . .   <A HREF="#P38">38</A>
+  Altar-desk . . . . . . . . . . . .   <A HREF="#P39">39</A>
+  Altar-vessels  . . . . . . . . . .   <A HREF="#P39">39</A>
+  Amice  . . . . . . . . . . . . . .  <A HREF="#P109">109</A>
+  Anchor . . . . . . . . . . . . . .   <A HREF="#P77">77</A>
+  Angelic figures  . . . . . . . . .   <A HREF="#P87">87</A>
+  Apostles, symbols of . . . . . . .   <A HREF="#P85">85</A>
+
+  Baptism  . . . . . . .  <A HREF="#P13">13</A>, <A HREF="#P76">76</A>, <A HREF="#P99">99</A>, <A HREF="#P100">100</A>
+  Baptismal shell  . . . . . . . . .   <A HREF="#P42">42</A>
+  Baptistery . . . . . . . . . . . .   <A HREF="#P42">42</A>
+  Bells  . . . . . . . . . . . . . .   <A HREF="#P19">19</A>
+  Biretta  . . . . . . . . . . . . .  <A HREF="#P112">112</A>
+  Bishop's Chair . . . . . . . . . .   <A HREF="#P48">48</A>
+     "     Throne  . . . . . . . . .   <A HREF="#P49">49</A>
+  Bowing . . . . . . . . . . . . . .  <A HREF="#P105">105</A>
+  Burial of the Dead . . . . . .  <A HREF="#P14">14</A>, <A HREF="#P102">102</A>
+  Burse  . . . . . . . . . . . . . .   <A HREF="#P40">40</A>
+
+  Candlestick, seven-branched  . . .   <A HREF="#P74">74</A>
+  Candlesticks . . . . . . . . . . .   <A HREF="#P38">38</A>
+  Cassock  . . . . . .   . . . . . .  <A HREF="#P107">107</A>
+  Chair, Bishop's  . . . . . . . . .   <A HREF="#P48">48</A>
+  Chalice  . . . . . . . . . . . . .   <A HREF="#P39">39</A>
+     "    veil . . . . . . . . . . .   <A HREF="#P40">40</A>
+  Chancel  . . . . . . . . . . . . .   <A HREF="#P25">25</A>
+  Chasuble . . . . . . . . . . .  <A HREF="#P62">62</A>, <A HREF="#P109">109</A>
+  Chi Rho  . . . . . . . . . . . . .   <A HREF="#P72">72</A>
+  Chi Rho and N  . . . . . . . . . .   <A HREF="#P72">72</A>
+  Chi Rho Sigma  . . . . . . .   . .   <A HREF="#P73">73</A>
+  Choir  . . . . . . . . . . . . . .   <A HREF="#P26">26</A>
+  Church, the building . . . . . . .   <A HREF="#P11">11</A>
+    "     dedication of  . . . . . .   <A HREF="#P12">12</A>
+    "     consecrated  . . . . <A HREF="#P11">11</A>, <A HREF="#P13">13</A>, <A HREF="#P15">15</A>
+    "     open . . . . . . . . . . .   <A HREF="#P15">15</A>
+  Church Year  . . . . . . . . . . .  <A HREF="#P115">115</A>
+  Circle . . . . . . . . . . . . . .   <A HREF="#P62">62</A>
+  Circles, interlacing . . . . . . .   <A HREF="#P65">65</A>
+  Circles and triangle . . . . . . .   <A HREF="#P66">66</A>
+  Colors, symbolism and use  . . . .   <A HREF="#P88">88</A>
+  Confirmation . . . . . . . . . . .  <A HREF="#P101">101</A>
+  Constantine  . . . . . . . . . . .   <A HREF="#P71">71</A>
+  Cope . . . . . . . . . . . . . . .  <A HREF="#P111">111</A>
+  Corporal . . . . . . . . . . . . .   <A HREF="#P40">40</A>
+  Credence . . . . . . . . . . . . .   <A HREF="#P39">39</A>
+  Cross, the . . . . . . . . . . . .   <A HREF="#P52">52</A>
+    "    legend of tree of . . . . .   <A HREF="#P52">52</A>
+    "    legend of finding . . . . .   <A HREF="#P55">55</A>
+    "    Latin . . . . . . . . . . .   <A HREF="#P55">55</A>
+    "    Calvary . . . . . . . . . .   <A HREF="#P56">56</A>
+    "    Greek . . . . . . . . . . .   <A HREF="#P56">56</A>
+    "    tau . . . . . . . . . . . .   <A HREF="#P56">56</A>
+    "    St. Anthony's . . . . . . .   <A HREF="#P57">57</A>
+    "    potent  . . . . . . . . . .   <A HREF="#P57">57</A>
+    "    Jerusalem . . . . . . . . .   <A HREF="#P57">57</A>
+    "    heraldic  . . . . . . . . .   <A HREF="#P58">58</A>
+    "    moline  . . . . . . . . . .   <A HREF="#P58">58</A>
+    "    recercelé . . . . . . . . .   <A HREF="#P58">58</A>
+    "    bottoné . . . . . . . . . .   <A HREF="#P59">59</A>
+    "    treflé  . . . . . . . . . .   <A HREF="#P59">59</A>
+    "    patonce . . . . . . . . . .   <A HREF="#P59">59</A>
+    "    flory . . . . . . . . . . .   <A HREF="#P59">59</A>
+    "    pommée  . . . . . . . . . .   <A HREF="#P59">59</A>
+    "    crosslet  . . . . . . . . <A HREF="#P59">59</A>, <A HREF="#P60">60</A>
+    "    fitché  . . . . . . . . . <A HREF="#P59">59</A>, <A HREF="#P60">60</A>
+    "    patté . . . . . . . . . . .   <A HREF="#P60">60</A>
+    "    Maltese . . . . . . . . . .   <A HREF="#P60">60</A>
+    "    floriated . . . . . . . . .   <A HREF="#P60">60</A>
+    "    Irish . . . . . . . . . . .   <A HREF="#P61">61</A>
+    "    St. Andrew's  . . . . . . .   <A HREF="#P62">62</A>
+    "    Canterbury  . . . . . .  <A HREF="#P62">62</A>, <A HREF="#P109">109</A>
+    "    the Altar . . . . . . . . .   <A HREF="#P38">38</A>
+    "    the sign of the . . . . . .  <A HREF="#P112">112</A>
+  Crown  . . . . . . . . . . . . . .   <A HREF="#P77">77</A>
+    "   of thorns  . . . . . . . . .   <A HREF="#P76">76</A>
+  Cruciform shape  . . . . . . . . .   <A HREF="#P18">18</A>
+  Cruets . . . . . . . . . . . . . .   <A HREF="#P39">39</A>
+  Customs, devout  . . . . . . . . .  <A HREF="#P103">103</A>
+
+  Dalmatic . . . . . . . . . . . . .  <A HREF="#P110">110</A>
+  Dossal . . . . . . . . . . . . . .   <A HREF="#P39">39</A>
+  Dove . . . . . . . . . . . . . . .   <A HREF="#P75">75</A>
+
+  Eagle  . . . . . . . . . . . . . <A HREF="#P84">84</A>, <A HREF="#P85">85</A>
+    "   lectern  . . . . . . . . . .   <A HREF="#P45">45</A>
+  Episcopal habit  . . . . . . . . .  <A HREF="#P111">111</A>
+  Evangelists, symbols of  . . . . .   <A HREF="#P83">83</A>
+  Evening Prayer, the  . . . . . . <A HREF="#P27">27</A>, <A HREF="#P96">96</A>
+  Ewer . . . . . . . . . . . . . . .   <A HREF="#P42">42</A>
+
+  Fair linen . . . . . . . . . . . .   <A HREF="#P40">40</A>
+  Father Almighty, symbols of  . . .   <A HREF="#P66">66</A>
+  Fish . . . . . . . . . . . . . . .   <A HREF="#P70">70</A>
+  Fishes, interlaced . . . . . . . .   <A HREF="#P76">76</A>
+  Flagon . . . . . . . . . . . . . .   <A HREF="#P39">39</A>
+  Floriated cross  . . . . . . . . .   <A HREF="#P60">60</A>
+  Flowers, symbolism of  . . . . . .   <A HREF="#P78">78</A>
+  Font . . . . . . . . . . . . . . .   <A HREF="#P41">41</A>
+  Frontal  . . . . . . . . . . . . .   <A HREF="#P38">38</A>
+  Fylfot . . . . . . . . . . . . . .   <A HREF="#P60">60</A>
+
+  Good Shepherd  . . . . . . . . . .   <A HREF="#P68">68</A>
+  Grapes . . . . . . . . . . . . . .   <A HREF="#P78">78</A>
+  Greek cross  . . . . . . . . . . .   <A HREF="#P56">56</A>
+
+  Hand, of God . . . . . . . . . . <A HREF="#P66">66</A>, <A HREF="#P67">67</A>
+  Heraldic crosses . . . . . . . . .   <A HREF="#P58">58</A>
+  Holy Communion, the  .  <A HREF="#P28">28</A>, <A HREF="#P32">32</A>, <A HREF="#P97">97</A>, <A HREF="#P101">101</A>
+  Holy Ghost, symbols of . . . . . .   <A HREF="#P74">74</A>
+  Hoods  . . . . . . . . . . . . . .  <A HREF="#P112">112</A>
+  How to use Prayer-Book . . . . . .   <A HREF="#P92">92</A>
+
+  IHS  . . . . . . . . . . . . . . .   <A HREF="#P73">73</A>
+  Incense  . . . . . . . . . . . . .   <A HREF="#P90">90</A>
+  I. N. R. I.  . . . . . . . . . . .   <A HREF="#P74">74</A>
+  Iota Chi . . . . . . . . . . . . <A HREF="#P73">73</A>, <A HREF="#P74">74</A>
+  Iota Eta Sigma . . . . . . . . . .   <A HREF="#P73">73</A>
+  Iota Sigma Chi Sigma . . . . . . .   <A HREF="#P74">74</A>
+  Irish cross  . . . . . . . . . . .   <A HREF="#P61">61</A>
+
+  Jerusalem cross  . . . . . . . . .   <A HREF="#P57">57</A>
+
+  Kneeling . . . . . . . . . . . . .  <A HREF="#P104">104</A>
+
+  Lamb of God  . . . . . . . . . . .   <A HREF="#P68">68</A>
+  Lamps, seven burning . . . . . . .   <A HREF="#P74">74</A>
+  Latin cross  . . . . . . . . . . .   <A HREF="#P55">55</A>
+  Laurel . . . . . . . . . . . . . .   <A HREF="#P80">80</A>
+  Lectern  . . . . . . . . . . . . .   <A HREF="#P44">44</A>
+  Lessons  . . . . . . . . . . . . .   <A HREF="#P44">44</A>
+  Lights, symbolism of . . . . . . .   <A HREF="#P90">90</A>
+  Lily . . . . . . . . . . . . . . .   <A HREF="#P81">81</A>
+  Lion, winged . . . . . . . . <A HREF="#P83">83</A>, <A HREF="#P84">84</A>, <A HREF="#P85">85</A>
+  Litany . . . . . . . . . . . . . <A HREF="#P22">22</A>, <A HREF="#P96">96</A>
+  Litany-desk  . . . . . . . . . . <A HREF="#P22">22</A>, <A HREF="#P48">48</A>
+
+  Maltese cross  . . . . . . . . . .   <A HREF="#P60">60</A>
+  Man, winged  . . . . . . . . <A HREF="#P83">83</A>, <A HREF="#P84">84</A>, <A HREF="#P85">85</A>
+  Maniple  . . . . . . . . . . . . .  <A HREF="#P109">109</A>
+  Matrimony  . . . . . . . . <A HREF="#P14">14</A>, <A HREF="#P101">101</A>, <A HREF="#P114">114</A>
+  Mitre  . . . . . . . . . . . . . .  <A HREF="#P112">112</A>
+  Monogram of "Christ" . . . . <A HREF="#P71">71</A>, <A HREF="#P72">72</A>, <A HREF="#P73">73</A>
+  Monogram of "our Christ" . . . . .   <A HREF="#P72">72</A>
+  Monogram of "Jesus"  . . . . . . <A HREF="#P71">71</A>, <A HREF="#P73">73</A>
+  Monogram of "Jesus Christ" . . . <A HREF="#P73">73</A>, <A HREF="#P74">74</A>
+  Morning Prayer, the  . . . . <A HREF="#P27">27</A>, <A HREF="#P93">93</A>, <A HREF="#P95">95</A>
+
+  Nails of crucifixion . . . . . . .   <A HREF="#P76">76</A>
+  Name and triangle  . . . . . . . <A HREF="#P66">66</A>, <A HREF="#P67">67</A>
+  Nave . . . . . . . . . . . . . . .   <A HREF="#P21">21</A>
+
+  Oak  . . . . . . . . . . . . . . .   <A HREF="#P80">80</A>
+  Olive  . . . . . . . . . . . . . .   <A HREF="#P79">79</A>
+  Ox, winged . . . . . . . . . . . <A HREF="#P84">84</A>, <A HREF="#P85">85</A>
+
+  Pall . . . . . . . . . . . . . . .   <A HREF="#P40">40</A>
+  Palm . . . . . . . . . . . . . . .   <A HREF="#P79">79</A>
+  Passion-flower . . . . . . . . . .   <A HREF="#P83">83</A>
+  Paten  . . . . . . . . . . . . . .   <A HREF="#P39">39</A>
+  Pelican  . . . . . . . . . . . . .   <A HREF="#P70">70</A>
+  Pentalpha  . . . . . . . . . . . .   <A HREF="#P69">69</A>
+  Phoenix  . . . . . . . . . . . . .   <A HREF="#P77">77</A>
+  Plants, symbolism of . . . . . . .   <A HREF="#P78">78</A>
+  Pomegranate  . . . . . . . . . . .   <A HREF="#P80">80</A>
+  Pulpit . . . . . . . . . . . . . .   <A HREF="#P45">45</A>
+  Purificator  . . . . . . . . . . .   <A HREF="#P40">40</A>
+
+  Reredos  . . . . . . . . . . . . .   <A HREF="#P38">38</A>
+  Retable  . . . . . . . . . . . . .   <A HREF="#P38">38</A>
+  Ring in marriage . . . . . . . . .  <A HREF="#P114">114</A>
+  Rose . . . . . . . . . . . . . . .   <A HREF="#P81">81</A>
+
+  St. Anthony  . . . . . . . . . . .   <A HREF="#P57">57</A>
+  St. Boniface . . . . . . . . . . .   <A HREF="#P80">80</A>
+  St. Stephen  . . . . . . . . . . .   <A HREF="#P87">87</A>
+  Sanctuary  . . . . . . . . . . . .   <A HREF="#P30">30</A>
+  Shell, baptismal . . . . . . . . .   <A HREF="#P42">42</A>
+    "    escallop  . . . . . . . . <A HREF="#P76">76</A>, <A HREF="#P85">85</A>
+  Sign of Cross  . . . . . . . . . .  <A HREF="#P112">112</A>
+  Spire  . . . . . . . . . . . . . .   <A HREF="#P18">18</A>
+  Sponsors . . . . . . . . . . . . .  <A HREF="#P113">113</A>
+  Staff, Bishop's  . . . . . . . . .  <A HREF="#P112">112</A>
+  Stalls, choir and clergy . . . . .   <A HREF="#P47">47</A>
+  Standing . . . . . . . . . . . . .  <A HREF="#P104">104</A>
+  Star . . . . . . . . . . . . . . .   <A HREF="#P69">69</A>
+  Stole  . . . . . . . . . . . . . .  <A HREF="#P108">108</A>
+  Superfrontal . . . . . . . . . . .   <A HREF="#P38">38</A>
+  Surplice . . . . . . . . . . . . .  <A HREF="#P108">108</A>
+  Symbols of Apostles  . . . . . . .   <A HREF="#P85">85</A>
+  Symbols of Evangelists . . . . . .   <A HREF="#P83">83</A>
+  Symbols of the Father Almighty . .   <A HREF="#P66">66</A>
+  Symbols of the Holy Ghost  . . . .   <A HREF="#P74">74</A>
+  Symbols of the Holy Trinity  . . .   <A HREF="#P63">63</A>
+  Symbols of our Lord  . . . . . . .   <A HREF="#P66">66</A>
+  Symbols, use of  . . . . . . . . .   <A HREF="#P51">51</A>
+
+  Tau-cross  . . . . . . . . . . . .   <A HREF="#P56">56</A>
+  Tetramorph . . . . . . . . . . . .   <A HREF="#P85">85</A>
+  Threefold arrangement  . . . . . .   <A HREF="#P63">63</A>
+  Throne . . . . . . . . . . . . . .   <A HREF="#P49">49</A>
+  Transepts  . . . . . . . . . . . .   <A HREF="#P24">24</A>
+  Trefoil  . . . . . . . . . . . . .   <A HREF="#P63">63</A>
+     "    under triangle . . . . . <A HREF="#P63">63</A>, <A HREF="#P64">64</A>
+  Triangle . . . . . . . . . . . . .   <A HREF="#P63">63</A>
+     "     and circles . . . . . . <A HREF="#P65">65</A>, <A HREF="#P66">66</A>
+  Triangles, intersected . . . . . <A HREF="#P63">63</A>, <A HREF="#P64">64</A>
+  Trinity, symbols of  . . . . . . .   <A HREF="#P63">63</A>
+  Triquetra  . . . . . . . . . . . .   <A HREF="#P64">64</A>
+  Tunicle  . . . . . . . . . . . . .  <A HREF="#P110">110</A>
+  Turning to east  . . . . . . . . .  <A HREF="#P106">106</A>
+
+  Usages . . . . . . . . . . . . . .  <A HREF="#P103">103</A>
+
+  Vases  . . . . . . . . . . . . . .   <A HREF="#P38">38</A>
+  Vesica . . . . . . . . . . . . . .   <A HREF="#P70">70</A>
+  Vestments  . . . . . . . . . . . .  <A HREF="#P107">107</A>
+      "     meaning of . . . . . . .  <A HREF="#P111">111</A>
+  Vine . . . . . . . . . . . . . . .   <A HREF="#P78">78</A>
+
+  Wheat  . . . . . . . . . . . . . .   <A HREF="#P78">78</A>
+  Worship  . . . . . . . . . . . . .    <A HREF="#P7">7</A>
+  Wreath . . . . . . . . . . . . . .   <A HREF="#P77">77</A>
+</PRE>
+
+<BR><BR><BR><BR>
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+The Project Gutenberg eBook, The Worship of the Church, by Jacob A.
+Regester
+
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+
+
+
+Title: The Worship of the Church
+       and The Beauty of Holiness
+
+
+Author: Jacob A. Regester
+
+
+
+Release Date: July 27, 2008  [eBook #26136]
+
+Language: English
+
+Character set encoding: ISO-646-US (US-ASCII)
+
+
+***START OF THE PROJECT GUTENBERG EBOOK THE WORSHIP OF THE CHURCH***
+
+
+E-text prepared by Al Haines
+
+
+
+Note: Project Gutenberg also has an HTML version of this
+      file which includes the original illustrations.
+      See 26136-h.htm or 26136-h.zip:
+      (https://www.gutenberg.org/dirs/2/6/1/1/26136/26136-h/26136-h.htm)
+      or
+      (https://www.gutenberg.org/dirs/2/6/1/1/26136/26136-h.zip)
+
+
+Transcriber's note:
+
+      Page numbers in this book are indicated by numbers enclosed in
+      curly braces, e.g. {99}.  They have been located where page
+      breaks occurred in the original book.  For its Index, a page
+      number has been placed only at the start of that section.
+
+
+
+
+
+THE WORSHIP OF THE CHURCH
+
+And the Beauty of Holiness
+
+by
+
+J. A. REGESTER, S.T.D.
+
+Rector of St. Paul's Church, Buffalo, N. Y.
+
+
+  "Oh, may I dwell in His Temple blest,
+    As long as my life may be,
+  And the beauty fair of the Lord of Hosts,
+    In the home of His glory see!"
+            BISHOP COXE, _Christian Ballads_
+
+
+
+
+
+
+
+New York
+James Pott & Company
+285 Fourth Avenue
+1898
+
+Copyright, 1898, by
+James Pott & Co.
+
+First Edition.  Printed, January, 1898.
+Second Edition, Revised.  Printed, May, 1898.
+
+
+
+
+Preface
+
+The material in this manual is, so far as known, accessible only in a
+number of books.  Obligation to those from which it has been gathered
+has not been expressed by references, which must have marked nearly
+every page, but, instead, a list has been appended which may be
+consulted if it is desired to verify statements or to study more fully
+any subject presented.
+
+The object in view has not been to discuss the propriety, or
+lawfulness, or obligation of any matter referred to, but simply to give
+information.
+
+
+
+
+Contents
+
+
+                                                    PAGE
+
+  WORSHIP  . . . . . . . . . . . . . . . . . . . . .   7
+  THE CHURCH, THE PLACE OF WORSHIP . . . . . . . . .  11
+  SYMBOLISM OF THE CHURCH BUILDING . . . . . . . . .  17
+  ARRANGEMENT AND FURNITURE OF THE CHURCH  . . . . .  37
+  SYMBOLIC ORNAMENTS OF THE CHURCH . . . . . . . . .  51
+  HOW TO USE THE PRAYER-BOOK . . . . . . . . . . . .  92
+  DEVOUT CUSTOMS AND USAGES  . . . . . . . . . . . . 103
+  LIST OF BOOKS FOR REFERENCE  . . . . . . . . . . . 119
+  INDEX  . . . . . . . . . . . . . . . . . . . . . . 121
+
+
+
+
+{7}
+
+_The Beauty of Holiness_
+
+
+_Worship_
+
+The worship of Almighty God is one of the characteristic acts of
+humanity.  The brute looks up to heaven, but man alone looks up with
+thought of God and to adore.  "The entire creation grew together to
+reflect and repeat the glory of God, and yet the echo of God slumbered
+in the hollow bowels of the dumb earth until there was one who could
+wake up the shout by a living voice.  Man is the first among the
+creatures to deliver back from the rolling world this conscious and
+delicious response, the recognition of the Father who begat him.  He,
+and he alone, is nature's priest, her spokesman, her mediator."
+
+{8}
+
+The idea of worship, in which the crown and glory of manhood thus has
+expression, "includes all those acts which make up the devotional duty
+of the soul to Almighty God."  Our private and family devotions are
+acts of worship.  They enter into its obligation, are comprehended by
+it, but do not fill it out.  They are not sufficient alone.  The due
+acknowledgment before others of our belief in and reverence for God,
+the blessings which attend only upon the use of united praise and
+prayer and of Sacraments, the honor of God, the rendering of "thanks
+for the great benefits that we have received at His hands," the setting
+forth of "His most worthy praise,"--all demand the public act of
+worship.
+
+The obligation and privilege of such worship cannot be too greatly
+exalted.  It is not a matter of inclination merely; it is an imperative
+duty, the discharge of which may not be regulated by considerations of
+convenience, or indolence, or pleasure.  To neglect it, is to dishonor
+God, to withhold what is His due.  It is also to dishonor ourselves, to
+violate our own noblest instincts.  No other act of which we as men are
+capable is so dignified or so worthy of ourselves.  Not to worship is
+to debase ourselves.
+
+This duty and privilege of worship the church and the Prayer-Book help
+us to perform.  Just as {9} other buildings about us--homes, stores,
+factories, schools, libraries--stand for and represent certain
+interests and departments of our lives, so the church as a building
+makes its claim and reminds us that there must also be room--a large
+place and sacred--in our lives for worship, and supplies the hallowed
+means and helpful associations for its right discharge.  And what the
+church supplies the means of doing fittingly, the Prayer-Book directs.
+It comes with the reminder that while Sunday brings the great
+opportunity of worship, the obligation is not a thing of one day only,
+but of every day, and that our public worship should be "daily," if
+possible.  It enables every one who comes into the church to be a
+worshiper.  It gives to each one his part.  It makes no distinctions.
+High and low, rich and poor, have equal share in the service.  It
+teaches to worship reverently, and in spirit and in truth.  "Everything
+in the Prayer-Book is solemn, humble, reverential, as it respects man,
+and ennobling and glorifying as it respects God."  And this is meet and
+right.  For, as has been truly said, "Worship is the concentration and
+consecration of whatever is noble in the world.  It is the dedication
+to the Most High of all that is best in what the eye can see, the ear
+hear, the voice sing, the hand execute, {10} and the mind conceive.  It
+is the sanctification of color, sound, and skill, of intellect,
+imagination, and emotion.  It is devotion--devotion of what is
+excellent in man, devotion of what symbolizes the loveliness of nature.
+Therefore it is that worship calls for art; therefore, too, it is that
+art so often finds its noblest use in worship.  Worship and art
+together take the beauty of the world and offer it up as a tribute at
+the feet of God."
+
+
+
+
+{11}
+
+_The Church, the Place of Worship_
+
+It would seem that at first Christians worshiped in any place which
+they could use with safety.  "But soon the Lord revealed Himself to the
+world as the King of it, until in a few generations the earth was
+covered with His shrines, and mines and forests and human skill offered
+to Him their best gifts."  "The custom of setting apart places and
+houses as holy and dedicated to God's worship was ever a part of the
+faith of God's people."  Thus it was said to Israel in the wilderness,
+"Let them make Me a sanctuary; that I may dwell among them."  Of the
+building of the Temple Solomon says, "Behold, I purpose to build a
+house unto the name of the Lord my God, as the Lord spake unto David my
+father, saying, Thy son, {12} whom I will set upon thy throne in thy
+room, he shall build a house unto My name."  Our Lord confirms this
+practice as one of sound and true religion.  He called the Temple "My
+Father's house," and by cleansing it of buyers and sellers showed that
+it was to be used for no other purpose than the worship of God.
+Christians from the earliest days have had consecrated places which
+were held in reverence as distinct from the home.  And so the
+Prayer-Book says, "Devout and holy men, as well under the Law as under
+the Gospel, moved either by the express command of God, or by the
+secret inspiration of the blessed Spirit, and acting agreeably to their
+own reason and sense of the natural decency of things, have erected
+houses for the public worship of God, and separated them from all
+unhallowed, worldly, and common uses, in order to fill men's minds with
+greater reverence for His glorious Majesty, and affect their hearts
+with more devotion and humility in His service; which pious works have
+been approved of and graciously accepted by our heavenly Father."
+
+It is an ancient custom to dedicate churches to the glory of God and in
+honor of some special saint.  This custom probably arose from the fact
+that in early days churches were commonly built over the {13} graves of
+martyrs, or in the place of their martyrdom, and hence were called by
+their names.  Sometimes the church is named from some fact in the
+sacred history of our redemption, as the Incarnation, the Annunciation,
+the Nativity, the Epiphany, the Transfiguration, the Crucifixion, the
+Resurrection, the Ascension.  Or it may take its name from the Holy
+Trinity, or from some title of our Lord or of the Holy Ghost.  Or it
+may be named for one or all of the holy angels.  It must be felt to be
+a decided advantage to have the place of the worship of God designated
+by a dignified name, and one non-secular and religious in its
+associations.
+
+The word "church," by which we designate the place of divine worship,
+being derived from the Greek _kuriakon_, the Lord's house, embodies the
+idea of its sacred character.
+
+A canon, or law, of the Church forbids consecration so long as a debt
+remains on the building.  It may, however, before consecration be used
+for worship.
+
+As consecrated and set apart for the holy offices of religion, the
+church is the proper place for the ministration of the Sacraments, and,
+preferably, for marriages and burials.  The Church's rule in reference
+to Holy Baptism is that even children shall {14} not be baptized at
+home "without great cause and necessity."  This rule is laid down
+because the decency and solemnity suited to so great a Sacrament can be
+had better in the church, set apart and arranged for the purpose, than
+in any private house, and in order that by the public ministration
+others may be instructed by the service.
+
+Of the Solemnization of Matrimony the Church says, "The persons to be
+married shall come into the body of the church, or shall be ready in
+some proper house, with their friends and neighbors."  That the church
+is named first as the proper place shows that it is to be preferred for
+a marriage.  It can be solemnized there in a more seemly and dignified
+way than elsewhere, and those coming to plight their vows may be more
+deeply impressed with the solemnity and importance of the step.
+
+In the Office for the Burial of the Dead the church only (or the
+churchyard) is named as the place.  The Church evidently has no thought
+of any other place as appropriate for the burial of her children.  It
+is the spiritual home of all the baptized.  Christian consolations are
+preeminently there imparted.  These considerations, in addition to
+those of reverence and convenience, mark this as the proper place for
+the Burial Office.
+
+{15}
+
+The consecrated character of the church should have distinct
+recognition in use and conduct.  The building has been thereby
+"separated from all unhallowed, worldly, and common uses."  It is wrong
+to use it for purposes of amusement or business.  It has been given to
+God.  It has been consecrated for religious purposes.  It is sacrilege
+to treat it as a common thing.
+
+It should be recognized also in personal conduct.  A prayer should
+always be said on entering.  The manner should be reverent and quiet.
+All light and useless talk should be restrained.
+
+It should be recognized in conduct in reference to others.  As "God's
+house," all of His children have a rightful place there.  This right
+should be recognized by courtesy to others, especially to strangers and
+to people in humble station.
+
+Wherever possible, the church should be open every day and all day for
+private prayer and meditation.  Many must of necessity live in crowded
+dwellings, or in circumstances in which quiet and privacy are hard to
+obtain.  But to all, whatever their circumstances, the open church
+offers opportunities not afforded at home.  Sacred associations and
+objects greatly aid thought and devotion; and in the quiet church,
+where there is so much to {16} remind of God and sacred things, and so
+little of the world and of sin, we can think and pray better than
+elsewhere.  It has been found a very helpful thing in the Christian
+life to form the habit of stopping in the church, whenever in its
+neighborhood, for a few moments of prayer, and to use it also as a
+place of refuge in time of trial and temptation.
+
+
+
+
+{17}
+
+_Symbolism of the Church Building_
+
+"As soon as the early Christians were at liberty to build churches
+according to their own mind, they took pains to make them significant
+of their religion.  Probably at first the Christians took for the
+purposes of their worship such buildings as they could get, adapting
+them to their uses as best they might.  But when they grew strong
+enough and independent enough to build as the heart and imagination
+dictated, then they showed themselves careful to make their houses of
+God in shape and dimension suggestive of what they believed."  These
+old builders were Churchmen, and made their Churchmanship and their
+belief felt in their work.  A deep and true symbolism was carried out
+in the plan and construction of their {18} churches.  Thus Christian
+churches at an early day came to be built in the form of a cross.  This
+was not only the most ornamental form of structure; it was much more:
+it made the very fabric of the church the symbol of our faith in Christ
+crucified.  Some chancels of old churches were even built with a slight
+deflection from the line of direction of the nave, thus representing
+the inclination of our Saviour's head upon the Cross.  It made also the
+gathering together of each congregation of His Church--which is His
+mystical Body--the symbol of that body itself: that part in the nave
+representing His body, that in the transepts His outstretched arms,
+that in the choir His head.  And so, also, "the united prayers and
+praises of the congregation make, as it were, in their very sound the
+sign of the Cross."
+
+This plan of constructive symbolism affects not only the fabric of the
+church as a whole, but each separate part of the church has its
+religious character and meaning.
+
+Let us linger for a moment on the outside.  The spire points upward and
+teaches its lesson of aspiration.  "Lift up your hearts," it seems to
+say, and holds up the Cross as that by which alone we are to be
+"exalted unto everlasting life."  Whenever we {19} lift up our eyes to
+it, it ought to repeat for us that lesson--rebuke downward thoughts and
+desires, and point up to spiritual and heavenly things.
+
+In the tower are the bells, and what the spire with its uplifted Cross
+says to us in silent eloquence these say in sound and music.
+
+The office of the bell in calling to prayer and holy worship was
+regarded in olden time with much reverence.  The use of bells for the
+purpose of gathering people together in large numbers appears to be of
+Christian origin.  "Large bells hung in a tower seem to have been
+unknown before A.D. 500.  They were first made in Campania in Italy,
+whence the Italian name _campana_, a bell, and _campanile_, a
+bell-tower.  Bells were anciently supposed to have considerable powers,
+especially against evil spirits.  Their use for religious purposes
+probably originated this belief.  The hand-bells of the British
+apostles, St. Patrick, St. Columba, St. David, etc., are said to have
+been long preserved, if not existing even now.  They are four-sided
+bronze bells, sometimes of several plates fused into one.  St. Patrick
+is said by an old legend to have dispersed a host of demons, who were
+too bold to be scared by the mere ringing of the bell, by flinging it
+into the midst of them.
+
+"Bells in the middle ages were sometimes {20} dedicated to saints.
+They were christened with all the usual ceremonies and with much pomp;
+sponsors were provided, the bell was sprinkled at the font, anointed
+with oil, and robed in a chrisom.  Superstitious as these customs would
+seem now, there is something fine in the simple faith which thus, in
+those more poetic days, consecrated to God's service the voices which
+should proclaim Him far and wide over the land."  In simpler form, the
+custom is still frequently observed of setting apart by solemn prayer
+and benediction the bells which are to call men to prayer or to ring
+out the praises of God.
+
+Church bells are frequently marked by appropriate inscriptions.  The
+following, for instance, was very common in the middle ages, all these
+powers being attributed to bells:
+
+  "Funera plango, Fulgura trango, Sabbata pango,
+  Excito lentos, Dissipo ventos, Paco cruentos."
+
+  "I mourn the dead, I break the lightning, I announce the Sabbath,
+  I excite the slothful, I disperse the winds, I appease the cruel."
+
+
+As instances of modern inscriptions we have the following: "Bethlehem,
+Calvary, Bethany."  "We welcome the infant to the Font.  We invite the
+{21} youth to Confirmation.  We invoke the faithful to the Holy
+Communion."  "Joyful our peal for the bridal; mournful our plaint for
+the dead."
+
+Let us turn now to the inside of the church and inquire as to the
+spiritual significance which has become associated with its several
+parts.
+
+The church is divided into two main portions--the body of the church
+and the chancel.  This represents the whole Catholic Church, divided
+into those on earth and those who have passed into Paradise.  The body
+of the church, representing those on earth, is divided again into two
+parts--the nave and transepts.  And these have each their special
+religious associations and suggestiveness.
+
+_The Nave._--The nave is that part which extends from the door to the
+choir.  It is the place where the congregation is gathered, in the
+fellowship of Christ's religion, for the purpose of worship.  It is
+most probably called the nave from the Latin _navis_, signifying a
+ship, the same word from which we get our English "navy" and "naval."
+The ship was the favorite symbol of the Church in primitive times.  We
+have the idea preserved for us in the first prayer in the Offices for
+Holy Baptism: "Received into the ark of Christ's Church ... may so pass
+the waves of this troublesome world" as {22} finally to "come to the
+land of everlasting life."  The thought was so much in mind that some
+old churches were built with the timbers of the roof modeled like the
+ribs of a ship, and in some cases the walls were made irregular to
+represent the sides of the ship beaten and pressed upon by the waves.
+The nave, then, as representing the Church into which God in His love
+gathers us together in order to bring us in safety through the storms
+of life to the "land of everlasting life," stands for the idea of
+_fellowship_ in Christ.
+
+We may come to that same idea in connection with the main body of the
+church in other ways.  Notice how it is made up of several parts,
+divided, in many churches, by pillars and arches.  There is the central
+part, what is called, strictly speaking, the nave, and the two side
+parts, called the aisles.  Now this threefold division of the main body
+of the church into nave and aisles may speak to us of the same
+thing--fellowship.  These divisions do not make up three separate
+churches, but unite in the one church.
+
+So, again, the idea of fellowship may come to us in another way.  The
+special service of the nave is the Litany.  This solemn service has
+been said from very early times from the Litany-desk, placed {23} at
+the head of the nave, before the entrance to the chancel.  "Its
+position there refers to a Litany, and a place for it to be said, of
+God's own appointing.  'Let the priests, the ministers of the Lord,
+weep between the porch and the altar, and let them say, Spare Thy
+people, O Lord.'  Our Litany, retaining the same words of supplication,
+is said, in allusion to this, in the midst of the church," the priest
+taking his place with the people, and, in fellowship of sinfulness and
+need, leading their supplications.
+
+This truth of fellowship in Christ which the nave suggests, we confess
+our belief in when we say, "I believe in the holy Catholic Church; The
+Communion of Saints."  The pictures of the saints of the Old and the
+New Testament, of the angels who worship Christ our Saviour, and of the
+men blessed by Him when on earth, which shine for us in the windows,
+may help to give it reality in our thought.  The four main walls of the
+church, which are supposed to represent the four Evangelists, and the
+pillars, "which, as the chief supports of the fabric, are said to
+represent the Apostles, prophets, and martyrs," may remind us also of
+the holy and glorious fellowship into which we have been brought.
+
+This fellowship in Christ is one of the means which God's love uses for
+helping and saving men.  {24} We are helped by it.  We must by it help
+others.  Let us build, it, then, into the daily life, as it is built
+into the very stones of the church.
+
+_The Transepts._--The transepts are the part of the church which gives
+to the building the cruciform shape.  Crossing the nave before the
+entrance to the chancel, running the one to the north, the other to the
+south, they complete the outline of the cross.  Upon the arms of such a
+cross our Saviour hung as He died for us.
+
+The transepts may bring us, then, as we remember this, the thought of
+_sacrifice_, that our lives to be truly Christian must have the spirit
+of the Cross worked into them.  It was by offering Himself in sacrifice
+that Christ redeemed us, and it is by offering ourselves to Him in
+sacrifice, by self-denial for His cause, and by doing good (at some
+cost to ourselves) to others for His sake, that we make the response He
+asks to His love.  That offering of ourselves must be made not only by
+our lips in the act of worship, but also by our lives, in deeds.
+
+So, also, the spirit of Christ is the spirit of service, through love,
+in behalf of others--the spirit of true fellowship.  Now we cannot
+realize that spirit without sacrifice of selfish inclination and
+desire.  We saw that the main body of the church {25} represents that
+portion of Christ's Church which is on earth, and that the nave
+suggests the idea of fellowship as the very spirit and law of the
+Christian life.  Now the transepts, making the cross, tell us that
+fellowship expresses itself truly, that is, after Christ's example,
+through sacrifice.  "A new commandment I give unto you, That ye love
+one another; as I have loved you, that ye also love one another."  The
+true Christian life of loving fellowship, after the example of our
+Saviour who died upon the Cross for us, must get somehow, in
+self-denial for Christ and self-forgetful work for others, the sign of
+the Cross worked into it.
+
+_The Chancel._--The body of the church, as we have seen, is regarded as
+representing the "Church militant," that part of the Church which is
+here on earth and still in conflict.  The chancel represents that part
+of the Church which is made up of those who have passed through death
+to the state beyond.
+
+The word "chancel" is derived from the Latin word for the lattice-work
+which formerly parted this portion of the church from the nave.  It is
+the same word from which we get our word "to cancel," that is, to
+destroy a writing by crossing it out with the pen, which makes
+something like the figure of a lattice.  The lattice was part of the
+screen {26} (sometimes called the "rood-screen," from the rood or
+crucifix upon it) which in some churches stood in the arch and divided
+the chancel from the nave.  The screen signified death.  Men passed
+through it from the nave into the chancel, as they must pass through
+death from the part of the Church which is on earth to the part which
+is in the world of spirits.
+
+In the chancel itself we have two parts--the choir and the sanctuary.
+
+_The Choir._--As its name denotes, the choir is that part appropriated
+to those who lead the worship.  It is cut off by the screen, or chancel
+arch, from the nave, and is elevated above it by several steps.  In the
+symbolism of the church building it represents that part of the holy
+Catholic Church which is known as the "Church expectant"--those who
+have passed through death into the rest and waiting of Paradise.
+
+Let us see what the Prayer-Book says of those who are in Paradise.  In
+the Burial Office we have this prayer: "Almighty God, with whom do live
+the spirits of those who depart hence in the Lord, and with whom the
+souls of the faithful, after they are delivered from the burden of the
+flesh, are in joy and felicity; We give Thee hearty thanks for {27} the
+good examples of all those Thy servants, who, having finished their
+course in faith, do now rest from their labors.  And we beseech Thee,
+that we, with all those who are departed in the true faith of Thy holy
+Name, may have our perfect consummation and bliss, both in body and
+soul, in Thy eternal and everlasting glory; through Jesus Christ our
+Lord.  Amen."
+
+Note how the closing portion reminds us that while the departed "do now
+rest from their labors," they have not yet received their "perfect
+consummation and bliss"; that they wait for this till the coming of our
+Lord and the Resurrection, when it shall be "both in body and soul,"
+"in eternal and everlasting glory."  We speak of them, therefore, as
+composing the "Church expectant."
+
+Now observe what the same prayer tells us of their state while thus
+resting and waiting in expectation of their perfect consummation and
+bliss.  It says, "The souls of the faithful, after they are delivered
+from the burden of the flesh, _are in joy and felicity_."
+
+This same symbolic meaning for this part of the chancel may come to us
+in another way, that is, from the services which are conducted from it,
+Morning and Evening Prayer, which are commonly {28} known, therefore,
+as the "Choir Offices."  These look beyond the choir, which represents
+the "Church expectant" in Paradise, to the sanctuary, with its Altar,
+which represents, as we shall see, heaven and the "Church triumphant."
+The central point of the Church's worship is the great sacrificial act
+of the oblation of the Holy Eucharist.  Upon this the other services of
+Morning Prayer and the Litany, which precede, and of Evening Prayer,
+which follows, depend for their significance; the first as preparation
+for it, and the second as an act of thanksgiving and praise; just as
+the "felicity" of those in Paradise is a felicity not perfect in
+itself, but one of anticipation of, and preparation and thankfulness
+for, the "perfect consummation and bliss" which await them.
+
+And the dominant note of these services is keyed to that same idea.  It
+is a note of "joy."  There are indeed strongly marked features of
+penitence and need.  We come before God in our worship as those who are
+sinful and needy.  We ever make approach through the sacrifice of the
+Cross.  But we come also as those who have confidence in divine love
+and mercy.  So praise, joyous praise, predominates.  The _Te Deum_, the
+_Benedicite_, the _Benedictus_, the _Jubilate_, all ring out this note
+and give {29} joyousness to the service, while _Magnificat_ and _Nunc
+Dimittis_ tell of rejoicing and hope in what Christ has brought us by
+His Incarnation.
+
+It is all a worship of preparation and joy.  The choir may remind us,
+then, by its suggestiveness as related to the other parts of the
+church, and by the dominant note of joy which rings through its
+services, how the faithful departed go at death into the "joy and
+felicity" of Paradise, there to wait, as the "Church expectant," for
+the Resurrection and their "perfect consummation and bliss", that the
+"Church expectant" and the "Church militant" are not two Churches, but
+the one Church of Christ in two places and in two states, on earth and
+in Paradise, fighting and waiting; that they have still "mystic sweet
+communion" in praise and worship and prayer--the Church in Paradise
+leading our worship as the choir leads the worship of the congregation.
+
+So, again, the choir may impress upon our minds how joy has place in
+the Christian life: that Christianity is not a religion of gloom, but
+of joy; that if Christ says, "Come, take up the cross, and follow Me,"
+He says also, "My yoke is easy, and My burden is light," because the
+way of the Cross is the way into true joy.
+
+{30}
+
+So we pass through the transepts, which speak to us of self-sacrifice,
+into the choir, which speaks to us of joy.  So long as self is first,
+the best and truest joy is shut out of our lives; but when self has
+been crucified, and love is first,--love that delights to serve, and
+that believes still in the absolute and perfect goodness of God even
+when the cross is laid upon its shoulders,--then joy comes in, the joy
+which is a foretaste of that which those in Paradise know, even as that
+is a foretaste of the perfect joy of heaven.
+
+_The Sanctuary._--The chancel, as we have seen, represents in the
+symbolism of God's house that part of the life of His Church which is
+reached through death.  The choir tells us of the worship and the "joy
+and felicity" of the "Church expectant."  The sanctuary tells us of
+that for which the Church in Paradise is waiting in expectation.  It
+represents heaven, into whose blessedness the Church shall enter as the
+"Church triumphant" at the second coming of our Lord.
+
+When we enter a church, the part which is the center of attention is
+always the sanctuary--the place of the Altar.  To this the other parts
+all lead up.  It is the most elevated part, and here the dignity and
+beauty of the decorations center, just as {31} all our life in the
+fellowship of Christ's Church here on earth, our cross-bearing, and the
+worship by which we are prepared and trained on earth and in Paradise,
+all lead us heavenward.
+
+The sanctuary is made the place of the greatest dignity and beauty, and
+is most richly decorated, because it is the place of the Altar; and it
+is through thoughts which come to us from the solemn service of the
+Holy Eucharist, which is celebrated at the Altar, that this part of the
+chancel is made the symbol of heaven.
+
+Let us see from Holy Scripture what it is that our Lord, who in His
+love did so much for us on earth, is still doing for us in heaven.  "We
+have a great high priest, that is passed into the heavens, Jesus the
+Son of God, ... called of God a high priest after the order of
+Melchisedec....  Because He continueth ever, He hath an unchangeable
+priesthood.  Wherefore He is able also to save them to the uttermost
+that come unto God by Him, seeing He ever liveth to make intercession
+for them."  This is finely presented in one of our Eucharistic hymns:
+
+  "O Thou, before the world began
+  Ordained a sacrifice for man,
+  And by the eternal Spirit made
+  An offering in the sinner's stead;
+
+{32}
+
+  Our everlasting Priest art Thou,
+  Pleading Thy death for sinners now.
+
+  "Thy offering still continues new
+  Before the righteous Father's view;
+  Thyself the Lamb forever slain,
+  Thy priesthood doth unchanged remain;
+  Thy years, O God, can never fail,
+  Nor Thy blest work within the veil."
+
+
+Now if we turn to the Office for the Holy Communion, we shall see how
+the oblation in the Holy Eucharist is linked in with this present work
+of our "great High Priest" in heaven.
+
+In the Prayer of Consecration we say: "All glory be to Thee, Almighty
+God, our heavenly Father, for that Thou, of Thy tender mercy, didst
+give Thine only Son Jesus Christ to suffer death upon the Cross for our
+redemption; who made there (by His one oblation of Himself once
+offered) a full, perfect, and sufficient sacrifice, oblation, and
+satisfaction, for the sins of the whole world; and did institute, and
+in His holy Gospel command us to continue, a perpetual memory of that
+His precious death and sacrifice, until His coming again....
+Wherefore, O Lord and heavenly Father, according to the institution of
+Thy dearly beloved Son our Saviour Jesus Christ, we, Thy humble
+servants, do celebrate {33} and make here before Thy Divine Majesty,
+with these Thy holy gifts, which we now offer unto Thee, the memorial
+Thy Son hath commanded us to make."  What is done as we thus "celebrate
+and make before the Divine Majesty," in the commemorative sacrifice of
+the Holy Eucharist, the "memorial" ("in remembrance of Me") of Christ's
+"precious death and sacrifice," is beautifully and strongly expressed
+in another of our Eucharistic hymns:
+
+  "And now, O Father, mindful of the love
+    That bought us, once for all, on Calvary's tree,
+  And having with us Him that pleads above,
+    We here present, we here spread forth to Thee,
+  That only offering perfect in Thine eyes,
+  The one true, pure, immortal sacrifice.
+
+  "Look, Father, look on His anointed face,
+    And only look on us as found in Him;
+  Look not on our misusings of Thy grace,
+    Our prayer so languid, and our faith so dim,
+  For lo! between our sins and their reward,
+  We set the Passion of Thy Son our Lord."
+
+
+This is one way in which the sanctuary of the church reminds us of
+heaven--by reminding us of what is done in the heavenly "holy place,"
+and also there.
+
+Then, again, the sanctuary has the same {34} suggestiveness as the
+place of Communion.  To have the communion of the presence and life of
+God, through Christ, this is the very center of the blessedness of
+heaven.  What it is that we have here on earth in the "Holy Communion
+of the Body and Blood of our Saviour Christ" we will let our Lord
+Himself tell us.  "In the night in which He was betrayed, He took
+Bread; and when He had given thanks, He brake it, and gave it to His
+disciples, saying, Take, eat, this is My Body, which is given for you;
+Do this in remembrance of Me.  Likewise, after supper, He took the Cup;
+and when He had given thanks, He gave it to them, saying, Drink ye all
+of this; for this is My Blood of the New Testament, which is shed for
+you, and for many, for the remission of sins; Do this, as oft as ye
+shall drink it, in remembrance of Me."
+
+So before He had said, anticipating this Sacrament of Communion which
+He thus ordained: "I am the living bread which came down from heaven:
+if any man eat of this bread, he shall live forever: and the bread that
+I will give is My flesh, which I will give for the life of the
+world....  Whoso eateth My flesh, and drinketh My blood, hath eternal
+life; and I will raise him up at the last day.  For My flesh is meat
+indeed, and My blood is drink {35} indeed.  He that eateth My flesh,
+and drinketh My blood, dwelleth in Me, and I in him.  As the living
+Father hath sent Me, and I live by the Father; so he that eateth Me,
+even he shall live by Me."
+
+And so we pray in the Holy Eucharist: "Grant us, ... gracious Lord, so
+to eat the flesh, of Thy dear Son Jesus Christ, and to drink His blood,
+that our sinful bodies may be made clean by His body, and our souls
+washed through His most precious blood, and that we may evermore dwell
+in Him, and He in us."
+
+It all speaks of a foretaste here, in a Sacrament, of what heaven shall
+give in its fullness.
+
+The sanctuary tells us of heaven in another way.
+
+What the soul that gains its blessedness shall find in it we may put
+into one small but very sweet word--"peace."
+
+Now the Altar in the sanctuary of the church, with its "perpetual
+memory" of Christ's "precious death and sacrifice," stands for peace
+between God and us.  The aim and purpose of that sacrifice was to bring
+about atonement, that is, at-one-ment, the setting at one, at peace.
+Christ "loved us, and gave Himself for us," and by this sacrifice
+brought reconciliation between us and God, "having made peace through
+the blood of His cross."
+
+{36}
+
+And so at the close of the Holy Eucharist celebrated in the sanctuary,
+after the "memorial" has been made before God which His Son "hath
+commanded us to make," and we have been "partakers of His most blessed
+Body and Blood," this is the Blessing with which the Church lets us
+depart--a blessing which carries the thought up to what, in its
+fullness, waits for us in heaven: "The Peace of God, which passeth all
+understanding, keep your hearts and minds in the knowledge and love of
+God, and of His Son Jesus Christ our Lord."
+
+The oblation, the communion, the peace, of the sanctuary, these all
+tell us thus of heaven and the "Church triumphant."
+
+Of Christ's "mystical body," with its fellowship and cross-bearing on
+earth, its passage through death to the joy of Paradise, and, waiting
+beyond, heaven, with its communion and peace through the Cross--it is
+of this that the church as a building may speak to devout hearts.
+
+
+
+
+{37}
+
+_Arrangement and Furniture of the Church_
+
+A person coming into one of our churches would recognize at once a
+difference between its interior arrangement and that of many other
+places of worship.  If he thought out the purpose of this arrangement,
+its adaptation to various forms of divine service and religious uses,
+he would feel that "here is a place where people are taught to worship
+the Lord in holy rites, and where forms and spaces and objects are
+themselves teachers of holy truths."
+
+From the door a broad alley (commonly but improperly called an aisle),
+running lengthwise of the building, leads to the chancel.  It suggests
+that the approach of the people, for the blessings and {38}
+consolations which are dispensed there, is made convenient and is
+invited.
+
+The place of prominence in the furnishing of the church is given to the
+_Altar_--a table of stone or wood on which the sacrament of the Holy
+Eucharist is celebrated.  It is raised several steps above the level of
+the choir and is railed in.  Covering the Altar is an _Altar-cloth_,
+embroidered, and varying in color with the seasons of the Christian
+Year.  The portion covering the front of the Altar is called the
+_frontal_; that covering the top of the Altar and simply a few inches
+of the front is called the _super-frontal_.
+
+Back of the Altar, and raised above it, is a narrow shelf, called the
+_retable_, upon which the several ornaments of the Altar are placed.
+In the center is the _Altar-cross_, that this holy symbol of our Faith
+may be constantly before the eyes of all who worship.  The _vases_ to
+hold the flowers with which the Altar is beautified on festal occasions
+stand at either side of the Cross.  The _candlesticks_, in churches
+where lights at the Holy Communion are used, stand at the ends of the
+retable.
+
+Behind the Altar, in many churches, is the _reredos_--a carved or
+sculptured screen of wood or stone, frequently extending the whole
+width of the {39} sanctuary.  Sometimes a painting takes its place, or
+a _dossal_--a decorated curtain of as rich material as circumstances
+will allow.
+
+On the south side of the Altar is a small table or shelf, called the
+_credence_, on which are placed the elements of bread and wine until
+such time in the service as they are offered for consecration on the
+Altar.  Here also the _alms-basin_ is placed before the Offertory, and
+the _cruets_ containing the wine and the water for the ablutions at the
+close of the service.  When the communicants are not too many, a part
+of the wine from the cruet is poured into the chalice at the proper
+time; but if a large number are to communicate, the _flagon_, a large
+vessel of silver, is used to hold the wine and is placed on the
+credence.
+
+Nothing should be placed on the Altar itself but the _Altar-desk_, for
+holding the book of the Altar-service, and the Altar-vessels.  These
+are usually the _paten_, or plate for holding the bread at the
+Celebration, and the _chalice_, the cup for the wine.  There is
+sometimes a spoon with a perforated bowl to use in case any foreign
+substance is found in the chalice.  If possible these vessels should be
+of precious metal.  They are sometimes adorned with jewels.
+
+{40}
+
+A rubric directs that at the time of the Communion the Altar shall be
+covered with a "fair white linen cloth" ("fair," that is, not only
+clean, but beautiful).  Another "fair linen cloth," commonly called the
+"linen chalice veil," is also directed to be used for covering the
+consecrated elements after the communion of the people.  To these
+custom has added other convenient and seemly appointments of linen and
+silk.
+
+The "chalice veil" is a square of silk, embroidered and often fringed,
+used to cover the vessels before the consecration.
+
+The "pall" is a square of cardboard covered with linen, used to cover
+the chalice during the Celebration.
+
+The "corporal" is a square of linen spread upon the Altar at the
+Celebration, upon which the vessels are placed.
+
+The "purificators" are small napkins of linen for cleansing the vessels
+after the service.
+
+The "burse" is a square, stiff pocket of silk over cardboard, in which
+the Altar-linen is carried to and from the Altar.
+
+The color of the chalice veil and the burse follows that of the season.
+The linen pieces are always white.  They are supposed to represent the
+cloths {41} which were wound around our Lord's sacred body and wrapped
+about His head at His burial.
+
+You will see the reason for thus making the Altar a place of dignity
+and beauty, and for these various provisions for reverence in the
+sacred rite celebrated there, if you will recall what we have already
+seen of its meaning.  We show honor to and reverence the Altar and its
+worship as the place and the performance of the highest act of divine
+worship, in which, by the ministry of His Church and according to His
+own appointment, "a continual remembrance of the sacrifice of the death
+of Christ" is "celebrated and made before the Divine Majesty," and as
+the place where God "vouchsafes to feed us with the spiritual food of
+the most precious Body and Blood of His Son our Saviour Jesus Christ."
+All is done for His honor.
+
+  "'Tis for Thee we bid the frontal
+    Its embroidered wealth unfold;
+  'Tis for Thee we deck the reredos
+    With the colors and the gold;
+  Thine the floral glow and fragrance,
+    Thine the vesture's fair array,
+  Thine the starry lights that glitter
+    Where Thou dost Thy light display."
+
+
+_The font._--The reverent administration of Holy Baptism, the other of
+the two great Sacraments {42} ordained by Christ as generally necessary
+to salvation, is provided for by the presence of the Font.  As its name
+indicates (from the Latin word for a fountain or spring), this is the
+repository for the pure water which in this holy Sacrament is
+"sanctified to the mystical washing away of sin."  It is generally of
+fine stone and often richly carved.  Sometimes a separate room is
+marked off from the rest of the church for it and called a
+_baptistery_.  There should always be, for proper protection, a cover
+for the Font.  A _ewer_ for the water to be used, and a _baptismal
+shell_ with which to dip from the Font the water poured upon the head
+of the person baptized, are frequently provided as seemly appointments.
+
+The Font is often, following ancient custom, octagonal in form.  The
+symbolism of this form is this,--that "as the whole creation was
+completed in seven periods of time, the number next following, eight,
+may well be significative of the new creation," and, again, that the
+octave, as a repetition of the first, is a symbol of Christ's
+resurrection, and therefore of the "death unto sin and new birth unto
+righteousness" in Holy Baptism.
+
+The Font is usually placed near a door of the church.  Its position
+thus symbolizes the truth that Baptism is the outward form of admission
+into the {43} Christian Church.  It expresses what the child is taught
+in the Church Catechism to say of Holy Baptism: "wherein I was made a
+member of Christ, the child of God, and an inheritor of the kingdom of
+heaven."
+
+Always in sight, the Font is a constant invitation by its very
+presence, and shows that the Church is always ready to receive, and
+desires to receive, new members "into the congregation of Christ's
+flock."
+
+It should always remind those who have been baptized of the grace of
+their second birth, when they were made "members of Christ," and of
+their duty, "being made the children of God, to walk answerably to
+their Christian calling."
+
+It should call to remembrance that "baptism doth represent unto us our
+profession; which is, to follow the example of our Saviour Christ, and
+to be made like unto Him; that as He died, and rose again for us, so
+should we, who are baptized, die from sin, and rise again unto
+righteousness."  That is the main profession or business of a Christian
+man, and the Font, where Baptism constantly represents our Lord's death
+and rising again for us, should ever remind us of it and call us afresh
+to "mortify all our evil and corrupt affections, and daily proceed in
+all virtue and godliness of living."
+
+{44}
+
+_The Lectern._--The lectern, supporting the large Bible from which the
+Lessons are read, bears witness to the esteem in which our Church holds
+the Sacred Scriptures.  It is worthy of note that our Church makes
+larger provision for the people "to hear God's most holy Word" than any
+other religious body in the world.  Almost the whole Bible--some parts
+of it several times--is read publicly every year.  Lessons from the Old
+Testament were read in the service of the synagogue.  Our Lord's
+example shows how properly we follow this ancient custom of reading
+Scripture lessons in public worship: "As His custom was, He went into
+the synagogue on the Sabbath day, and stood up for to read.  And there
+was delivered unto Him the book of the prophet Esaias."
+
+The selection of suitable Lessons for each day is a matter of careful
+arrangement on the part of the Church.  There will be found in the
+front of the Prayer-Book "The Order how the Psalter is Appointed to be
+Read," and also "The Order how the Best of the Holy Scripture is
+Appointed to be Read."  Four "Tables of Lessons" are given--for
+Sundays, for Holy-Days, for the forty days of Lent and the Rogation and
+Ember-Days, and for all the days of the year not otherwise provided for.
+
+{45}
+
+Of the two Lessons appointed, one is from the Old, the other from the
+New Testament.  Both are "God's most holy Word," and taking the Lessons
+from both enables us to see the unity of thought and purpose in the
+two, and how the promises and predictions of the Old Testament are
+fulfilled in the New.
+
+The most common and, perhaps, the most appropriate lectern is that made
+in the form of an eagle, standing often upon a globe, bearing the Bible
+upon its outspread wings.  The eagle, because of its lofty heavenward
+flight, is the symbol of inspiration, and its position upon the globe
+and its outspread wings remind us how the Word of God is to be carried
+into all the world.
+
+There are, then, certain thoughts which the lectern should bring us:
+the reverent honor which "God's most holy Word" should ever receive
+from us; the privilege of its use as "a lantern unto my feet and a
+light unto my paths"; our missionary obligations and privileges--to
+make the outspread wings of the eagle a reality and not merely a symbol.
+
+_The Pulpit._--The pulpit suggests the thought of the sacred and
+important work of the Christian Ministry as preachers of the Word of
+God.
+
+{46}
+
+It is a common thing to hear persons say that they care little for the
+sermon and speak lightly of preaching.  They forget that the preacher
+is one "sent," that our Lord Himself made preaching one of the great
+means for the spread of the Gospel and for the salvation of men.  And
+as such persons do not reflect, in this disparagement of preaching, the
+mind of our Lord, so neither do they represent the estimate of the
+Church.  The Church takes care to provide for it, and that, too, in
+connection with her most solemn act of worship, the celebration of the
+Holy Communion.  Among the rubrics following the Creed in the Communion
+Office is this: "Then shall follow the Sermon."  So, also, the Church,
+through the Bishop, demands of the man who comes to be ordained, "Are
+you determined, out of the Scriptures, to instruct the people committed
+to your charge?"  And when he is ordered a Priest, this is a part of
+the authority given to him: "Take thou authority to preach the Word of
+God."
+
+The discharge of this work, to do which the Minister is placed under
+vow, and for which he is given authority, is one of his most solemn
+obligations.  The pulpit should, then, ever remind us of the loving
+care on the part of Christ and His Church for {47} our soul's health
+and our growth in grace, which is thus expressed.
+
+But it should remind us of something else, also,--of a duty on our part.
+
+In "The Form and Manner of Ordering Priests" there is a prayer just
+before the Benediction, of which this is a part: "Grant that we may
+have grace to hear and receive what they shall deliver out of Thy most
+holy Word, or agreeable to the same, as the means of our salvation."
+And so, again, we pray in the Litany, "That it may please Thee to give
+to all Thy people increase of grace to hear meekly Thy Word, and to
+receive it with pure affection, and to bring forth the fruits of the
+Spirit."  This is the way the Church teaches us to think and to pray
+concerning our duty and privilege in reference to the instruction and
+exhortation which divine love sends to us from the pulpit.
+
+The pulpit stands, then, for something God's love does for us: "Preach
+the gospel."  It stands also for something God's love demands from us:
+"Take heed how ye hear."
+
+_The Choir- and Clergy-Stalls._--It will be observed that the stalls
+for the clergy and choristers are generally placed on the two sides of
+the choir and face each other.  The south side is called the {48}
+"decani side" and the north the "cantoris side," as being, in
+cathedrals, the respective sides of the dean and the cantor (or
+precentor).
+
+By this arrangement proper provision is made for the clergy as leaders
+of the worship of the congregation and for the choir as leaders of its
+praise in song.  The singing in our churches is intended to be "common
+praise," and this arrangement of the choristers marks their office as
+simply to lead it.  They do not sing _to_ the congregation; they sing
+_with_ or _for_ them _to_ Almighty God.  The people should sing with
+them, and not listen merely, as if attending a concert.  Even when, as
+in a _Te Deum_ or anthem, the music is too difficult for the
+congregation to join in it, the singers are still rendering to God the
+praises of all present, and all should take part in it in thought and
+in heart.
+
+Because of this ministry as leaders of praise the choir are vested.
+Their vestments are the cassock and the cotta--a modification of the
+surplice worn by the clergy.
+
+Of the _Litany-desk_ we have already learned in the section in
+reference to the nave.
+
+_The Bishop's Chair._--In many churches there is found a "Bishop's
+Chair."  It has been felt as proper, in view of the dignity of the
+office of the {49} Bishop, to provide a special seat for him, and to
+have it occupied by no one else.  In parish churches it is placed
+within the sanctuary at the north or "gospel" side of the Altar, facing
+the people.  In cathedrals it is called a "Throne," and its place is
+just without the rail on the decani side of the choir, facing like the
+choir-stalls.
+
+Wherever placed, it is a reminder of the highest order in the Christian
+Ministry, and of the doctrine of Holy Orders our Church holds and acts
+upon.  In the Preface to the Ordinal the Church makes this declaration:
+"It is evident unto all men, diligently reading Holy Scripture and
+ancient Authors, that from the Apostles' time there have been these
+Orders of Ministers in Christ's Church,--Bishops, Priests, and
+Deacons....  No man shall be accounted or taken to be a lawful Bishop,
+Priest, or Deacon, in this Church, or suffered to execute any of the
+said Functions, except he be called, tried, examined, and admitted
+thereunto, according to the Form hereafter following, or hath had
+Episcopal Consecration or Ordination."  What the Church here insists
+upon is what is commonly called the "Apostolic Succession."  This rule
+she rigorously applies.  No minister of any of the denominations, no
+matter how learned and pious he may be, can {50} serve at her Altars
+until he has been ordained by a Bishop and is therefore commissioned by
+that Episcopal or Apostolic authority upon which the Church has always
+insisted.
+
+The Bishop's Chair may remind us, then, of the Bishop's office and
+authority to ordain and to govern, of its essential importance in the
+life of the Church, and of how our Church's lineage and the authority
+of her Ministry are traced, through the succession of Bishops, directly
+back to the Apostles, and through them to Christ Himself, "the Bishop
+and Shepherd of our souls."
+
+
+
+
+{51}
+
+Symbolic Ornaments of the Church
+
+The use of symbols for conveying and enforcing truth goes back to
+earliest ages.  God said to Noah, "I do set My bow in the cloud, and it
+shall be for a token of a covenant between Me and the earth."
+
+The ritual and appointments of the Tabernacle and its worship were an
+elaborate system of symbolism.
+
+So, also, we find the use of symbolism in Christianity.  The need of
+appealing to the eye as well as to the ear, by visible signs for sacred
+truths, led the early Christians to employ a number of such symbols as
+an effective means of imparting instruction.  But their use was not
+wholly a matter of choice.  Anxious to seek and to support one another
+{52} under persecution, they were compelled to find some common signs
+of recognition which might be known only to themselves, and under which
+their new Faith might be safely concealed.
+
+_The Cross._--The Cross comes first in order.  It is the especial
+emblem of Christianity.  "It glitters on the crown of the monarch.  It
+forms the ensign of nations.  It crowns alike the loftiest spires of
+Christendom and the lowliest parish churches.  It marks the
+resting-place of the departed who have died with faith in its efficacy,
+as it was the sign in Baptism of their admission to the kingdom of the
+Crucified."  It is the symbol of Christ's atonement and of the
+salvation of men, and represents the Christian Faith, its demands and
+its triumphs.  As might be expected, many fantastic stories were woven
+about this symbol in the middle ages.  Yet back of their extravagance
+was often a true feeling.  We see this even in the absurd legend of the
+tree from which our Saviour's cross was made.
+
+This legend was as follows: "for four hundred and thirty-two years
+after his expulsion from Paradise, Adam had tilled the ground in the
+valley of Hebron, when he felt his end approaching, and determined to
+send his son Seth to the gates of Paradise to demand from their keeper,
+'the angel called {53} Cherubim,' the oil of mercy which had been
+promised to Adam when he was driven from the garden.  Seth accordingly
+set forth, finding his way by the footprints of Adam and Eve, upon
+which no grass had grown since they passed from Paradise to Hebron.
+
+"The angel, after hearing the message, ordered Seth to look beyond the
+gate into the garden and to tell him what he saw.  He beheld a place of
+inexpressible delight and beauty, with the four great rivers proceeding
+from a fountain in the center; and, rising from the edge of the
+fountain, an enormous tree, with wide-spreading branches, but without
+either bark or leaves.  He was ordered to look a second time, when he
+saw a serpent twisted round the tree; and a third time, when the tree
+had raised itself to heaven, and bore on its summit a Child wrapped in
+glittering vestments.
+
+"It was this Child, said the angel, who would give to Adam the oil of
+mercy when the due time should come.  Meanwhile the angel gave Seth
+three seeds from the fruit of the tree of which Adam had eaten.  These
+were to be placed in the mouth of Adam before his burial, and three
+trees would spring from them--a cedar, a cypress, and a pine.  The
+trees were symbolical of the Holy Trinity."
+
+{54}
+
+"It happened as the angel foretold.  The trees were hardly a foot above
+the ground in the days of Abraham.  Moses, to whom their true nature
+was revealed, took them up carefully, carried them with him during the
+years of wandering in the desert, and then replanted them in a
+mysterious valley named Comprafort (Comfort?).  From Comprafort David
+was directed to bring them to Jerusalem.  He planted them close to a
+fountain, and within thirty years they had grown together so as to form
+a single tree of wonderful beauty, under the shade of which David
+composed his psalms and wept for his sins.  In spite of its beauty,
+Solomon cut it down in order to complete his temple, for which a single
+beam was wanted, of a size such as no other tree could furnish.  But in
+fitting the beam to its place, it was found, after repeated trials,
+either too long or too short, and this was accepted as a sign that it
+was not to be so employed."
+
+It was then, says one version of the story, reverently preserved in the
+temple.  According to another version, when it was found too short or
+too long "it was flung aside into a certain marsh, where it served as a
+bridge.  But when the Queen of Sheba came to Jerusalem to hear the
+wisdom of Solomon, and was about to cross the marsh, she {55} saw in a
+vision how the Saviour of the world was to be suspended on that tree,
+and so would not walk over it.  It was buried in the earth on the spot
+where the Pool of Bethesda was afterward made, so that it was not only
+the descent of the angel, but the virtues of the buried wood, which
+gave to the water its healing qualities.  At the time of the passion
+the wood rose and floated on the surface.  The Jews took it to make the
+cross of our Lord."
+
+More attractive is the legend of how the cross was found, deeply buried
+in the ground at Jerusalem, by St. Helena, the mother of Constantine,
+the first Christian emperor.  All three crosses were found, according
+to the story, and that of our Lord was recognized by certain miracles
+which it wrought on those who touched it.
+
+In representations of the cross we trace two principal forms, the Latin
+and the Greek cross, from which a great variety, with various
+significations, have been produced.
+
+[Illustration: Latin cross]
+
+The _Latin_ or _Passion Cross_ has the lower limb considerably longer
+than the other three.  "It is doubtless most nearly the shape of the
+very instrument on which Christ suffered, {56} and is therefore most
+suitable to symbolize the Atonement and to express suffering."  When it
+is placed on steps it is called a "Calvary cross."  The steps are
+generally three in number, and are said to typify faith, hope, and
+charity, the great Christian virtues.
+
+[Illustration: Calvary cross]
+
+When all four arms are of equal length it is a _Greek Cross_, the cross
+in most frequent use among Eastern Christians.  "The Latin cross
+suggests the actual form, while the Greek cross is idealized, the
+Greeks being essentially an artistic and poetic race."  "The Greek
+cross is a symbol of the spread of the Gospel and of its triumphs in
+the four quarters of the world.  It is the usual form wherever it is
+intended to express victory or is used as an ornament."
+
+[Illustration: Greek cross]
+
+Another interesting form of the cross is the _Tau-cross_, so called
+because shaped like the Greek letter tau (T).  The figure found in the
+tau-cross was the symbol of eternal life with the ancient Egyptians.
+The early Christians of Egypt adopted it and at first used it instead
+of other forms of the cross.  It is yet seen in the early Christian
+sepulchers of that country.  "It has been urged, with {57} at least
+great probability, that this symbol of life was the form made by the
+children of Israel in blood upon their door-posts when the angel of
+death passed through the land of Egypt to smite the first-born, and it
+was perhaps the form of the cross on which the brazen serpent in the
+wilderness was lifted up."
+
+[Illustration: Tau-cross]
+
+It is known, from these associations, as the cross of the Old Testament
+and as the "anticipatory cross"; also as the "cross of St. Anthony,"
+the great hermit of Egypt and the father of monasticism.
+
+It is sometimes called the "cross potent" from its shape, "potent"
+being an old English word for a crutch.  It is then said to signify the
+Cross as the sure support of all who trust in it.
+
+Four tau-crosses joined foot to foot form a "Jerusalem cross."  Such a
+cross was part of the armorial bearing of the first Christian king of
+Jerusalem.  The four conjoined tau-crosses, forming a Greek cross, are
+said to be symbolical of the displacement of the Old Testament by the
+New, the Law by the Gospel.
+
+[Illustration: Jerusalem cross]
+
+{58}
+
+Many forms of the cross originated in the wars of the Cross, the
+crusaders in their eastward wanderings engrafting many variations upon
+the original Greek cross.  Many of these heraldic crosses tell some
+story of religious feeling.  In their varied and fanciful forms the
+simple faith and holy purpose out of which they sprang may yet be
+traced.
+
+The "cross moline" is so named from resemblance to the moline, or
+crossed iron, in the center of the upper millstone.  Its ends are
+divided and curved backward.  As they are turned in all directions,
+they are said to express the universal diffusion of the blessings of
+the Cross; or, as they decline both to the right and the left, they
+express willingness to do exact justice and give to all their due.
+
+[Illustration: Cross Moline.  Cross Recercele.]
+
+The "cross recercele" resembles the cross moline, but with its
+floriations more expanded.
+
+{59}
+
+The "cross bottone" (budded) or "trefle" (like trefoil), the "cross
+patonce" (like the paw of the ounce, or panther), and the "cross flory"
+(like the fleur-de-lis), all with limbs ending in threefold figures,
+have evident reference to the Holy Trinity.
+
+[Illustration: Cross Bottone, or trefle.  Cross Patonce.  Cross flory.]
+
+The "cross pommee" has ends terminating in circles suggestive of
+apples, as the name shows.  It is said to express the fruitful reward
+of devotion to the Cross.
+
+[Illustration: Cross pommee.  Cross crosslet.  Cross fitche.]
+
+{60}
+
+The "cross crosslet" is formed of four Latin or Passion crosses placed
+foot to foot.
+
+It is said that the "cross fitche" (sharpened and so fixable in the
+ground) was carried in pilgrimages so that it might be readily set up
+while performing devotions.
+
+The "cross patte" (broad-footed) is much like the "Maltese cross," the
+cross of Knights Templars and Hospitalers, which differs from it simply
+in having its extremities indented or notched.  The eight points thus
+formed are said to symbolize the eight Beatitudes of our Lord.
+
+[Illustration: Cross patte]
+
+The "floriated cross," which is developed in many ornamental forms, as
+the cross bursting into bloom or adorned with garlands, alludes to the
+triumph of Christ and to our future triumph and glory through Him.  It
+symbolizes also our holy religion growing with perpetual vitality.
+
+[Illustration: Maltese cross]
+
+One of the most singular, as well as most ancient, of the many forms
+and modifications of the cross is the "fylfot."  It is found, probably
+as a disguised form of the cross, on the tombs in the catacombs.  {61}
+Its use illustrates the adoption by the early Christians, as in the
+case of the tau-cross, of prechristian symbols.  By its employment they
+simply "diverted to their own purpose a symbol centuries older than the
+Christian era, a symbol of early Aryan origin, found in Indian and
+Chinese art, and spreading westward, long before the dawn of
+Christianity, to Greece and Asia.  It was on the terra-cotta objects
+dug up by Dr. Schliemann at Troy, and conjectured to date from 1000 to
+1500 B.C."  It is thought to represent in heathen use a revolving
+wheel, the symbol of the great sun-god, or to stand for the lightning
+wielded by the omnipotent deity, Manu, Thor, or Zeus.  The Christians
+saw in it a cross concealed from the eyes of their heathen enemies.
+The fylfot is frequently found in the Greek Church on the vestments of
+the clergy.  The Greek fret or key pattern, with which all are
+familiar, is a decorative development of the fylfot.
+
+[Illustration: Fylfot]
+
+Another interesting form of the cross is that known as the "cross of
+Iona" or "Irish cross."  It is said to be the earliest form known in
+{62} Great Britain and Ireland.  The antique wayside crosses are of
+this shape.  "Because this style of cross partakes more of Greek
+character than of Latin, it has been contended that it argues an
+Eastern rather than Western origin for the introduction of Christianity
+into Great Britain."  The circle is the emblem of eternity, as having
+neither beginning nor end, and when combined with the cross, as in this
+form, it speaks of the perpetuity of the Christian faith and the
+eternity of its hope.
+
+[Illustration: Irish cross]
+
+The "St. Andrew's cross," in form like the letter X, conveys the idea
+of humility as well as that of suffering.  When St. Andrew was
+condemned to be crucified, he begged that his cross might be unlike
+that on which his Lord had died, not deeming himself worthy to die on a
+cross of the same form as that on which He had suffered.
+
+[Illustration: St. Andrew's cross]
+
+There is a cross peculiar in form, and known as the "Canterbury cross."
+It is in the shape of the letter Y, and is usually seen only upon the
+vestments of the clergy.  The ornamentation of the chasuble is commonly
+of this form.  It is embroidered on the chasuble of St. Thomas of
+Canterbury, which is still preserved in the Cathedral {63} of Sens, in
+France.  Its shape brings to mind the inclination of our Saviour's
+arms--the lifting up of His hands--as He offered Himself in sacrifice
+on Calvary.
+
+_Symbols of the Holy Trinity._--The equilateral _Triangle_ is perhaps
+the most familiar emblem of the Holy Trinity.  The equality of the
+three divine Persons in the Godhead is represented by the equal sides
+or the equal angles of the triangle.
+
+[Illustration: Triangle]
+
+The _Trefoil_ is also an emblem of the Trinity.  It is a representation
+of the common clover, or shamrock, as the Irish call it.  The legend of
+the conversion of Ireland says that St. Patrick was preaching on the
+hillside, and wishing to illustrate from nature the sublime doctrine of
+the Trinity to his pagan hearers, he bent down and plucked a piece of
+shamrock at his feet, and held it up to show how what was three, in one
+sense, might be one in another.
+
+[Illustration: Trefoil]
+
+The unity of the Persons in the one Godhead is sometimes represented by
+intersected triangles, or by the trefoil placed under a triangle.
+
+The truth of the Trinity is also suggested by any {64} threefold
+arrangement in the various forms of the ornamentation.
+
+The figure known as the _triquetra_, made by the interlacing of three
+portions of circles, is also symbolical of the Holy Trinity.  This is a
+very ancient emblem, and is found with frequency upon the stone crosses
+erected in the early days of Christianity in Great Britain.  It is
+sometimes used in ornamentation of the dress of our Lord or of the
+Evangelists.
+
+[Illustration: Intersected triangles.  Trefoil placed under a triangle.
+Trequetra.]
+
+From the thirteenth century we have the symbol of the equal and
+interlacing _Circles_.  "The three equal circles symbolize the equality
+of the three Persons in the Trinity, the binding together in one figure
+the essential unity, while the circular form signifies a
+never-beginning, never-ending eternity."  The word _trinitas_, used in
+this symbol, may itself {65} be divided into three syllables.  One of
+these syllables is placed in each circle; but they have no perfect
+meaning, and will not form any word, unless united.  In the space left
+vacant by the intersection of the circles the word _unitas_ is placed.
+
+[Illustration: Interlacing circles]
+
+From the sixteenth century we have another device setting forth the
+doctrine of the Trinity.  This is a triangle terminating at the corners
+in three circles, and in the center another circle with lines
+connecting it with the circles at the corners.  A legend is combined
+with the figure, which serves to explain it.  The English equivalent of
+the Latin words is as follows: _Deus_, God; _Pater_, the Father; {66}
+_Filius_, the Son; _Sanctus Spiritus_, the Holy Ghost; _est_, is; _non
+est_, is not.
+
+[Illustration: Triangle and circles]
+
+_Symbols of the father Almighty._--For the first four centuries the
+only symbol employed to represent God the Father Almighty was a _hand_
+issuing from clouds, or reaching down in benediction from heaven.
+
+A symbol of much later origin is a triangle with the word "Jehovah," in
+Hebrew letters, inscribed within it and placed in the center of a
+radiating circle, or halo, symbolic of eternity.
+
+_Symbols of our Lord._--While the cross was in {67} constant use by the
+early Christians, no effort was made at direct representation of our
+Saviour's sufferings.  The crucifix was not introduced until five
+centuries had passed.  Resort was had instead to the use of symbols.
+
+[Illustration: The hand of God]
+
+[Illustration: The name and the triangle]
+
+{68}
+
+Several of these were derived from Holy Scripture.  The most common was
+the figure of the _Good Shepherd_, a picture drawn from our Lord's own
+description of His loving care and self-sacrifice.  Another was derived
+from the words of St. John the Baptist, "Behold, the Lamb of God!"  By
+this symbol, known as the _Agnus Dei_, our Lord is represented by the
+figure of a lamb--often with a nimbus, or glory, about the
+head--bearing a cross, the symbol of His sacrifice, or a banner, the
+sign of His triumph.
+
+[Illustration: Agnus Dei, the Lamb of God]
+
+{69}
+
+The _Alpha and Omega_, the first and last letters of the Greek
+alphabet, are used as the emblem of the eternity of our Lord: "I am
+Alpha and Omega, the beginning and the end, the first and the last."
+
+[Illustration: Alpha and Omega]
+
+The _Star_ is a symbol of Christ.  It owes its origin to His own words,
+"I am the root and the offspring of David, and the bright and morning
+star."  It was by the leading of a star that God manifested His only
+begotten Son to the Gentiles.  The five-pointed star commonly
+represents the star of Bethlehem.  It is a Christmas and Epiphany
+emblem.
+
+[Illustration: Star of Bethlehem]
+
+This star is sometimes called the "pentalpha," as the crossing of its
+lines suggests five A's.  It was used in ancient times as a magic
+talisman against the powers of witchcraft.  The Greek Christians at one
+time placed it, instead of the cross, at the beginning of inscriptions.
+
+The six-pointed star is said to symbolize the Creator, as, according to
+the old alchemists, the double triangle of which it is composed
+represents the elements of fire and water.
+
+{70}
+
+The seven-pointed star has reference, it is said, to St. John's words
+in the Revelation: "I beheld, and, lo, in the midst of the throne and
+of the four beasts, and in the midst of the elders, stood a Lamb as it
+had been slain, having seven horns and seven eyes, which are the seven
+Spirits of God sent forth into all the earth."
+
+A star of nine points has allusion to St. Paul's enumeration of the
+fruits of the Holy Spirit: "The fruit of the Spirit is love, joy,
+peace, long-suffering, gentleness, goodness, faith, meekness,
+temperance."
+
+An interesting symbol of our Saviour is that of the _Pelican_, which,
+the old naturalists said, was accustomed to tear open its breast in
+order to feed its young with its own blood.  So the blood shed on
+Calvary gives life to the Church.
+
+[Illustration: The pelican]
+
+The _fish_ was also a very early symbol of our Lord.  It was observed
+that the five letters of the Greek word for a fish were, taken
+separately, the initials in Greek of the words "Jesus Christ, Son of
+God, Saviour."  In this way the fish became a symbol of our Saviour.
+
+The pointed oval, or vesica, is the conventionalized form of the fish.
+Ecclesiastical seals are commonly made in this form.  It represents
+{71} in rude outline a fish before the fins and tail are added.
+
+[Illustration: Vesica]
+
+It is thought by some that the Gothic or pointed arch is derived from
+this symbol, being simply the upper half of a vesica.
+
+Other symbols of our Lord are formed from monograms of the sacred name,
+Jesus, and of His official title, Christ.  These are used separately
+and also together.  The earliest form of monogram of the sacred name,
+that often found on tombs of early Christians, is the symbol which is
+said to have appeared in a vision to the Emperor Constantine.
+
+The story is related by Eusebius, the Bishop of Caesarea, who asserts
+that it was communicated to him by Constantine himself, who confirmed
+it with an oath.  The story is this: Constantine, whose mind was
+wavering between Christianity and paganism, was on the eve of a great
+battle.  Knowing that Maxentius, his enemy, was seeking the aid of
+magic and supernatural rites, and remembering also that his father, who
+had been well disposed to the Christians, had always prospered, while
+their persecutors failed, he determined to pray to Christ.  While
+engaged with such thoughts he saw at mid-day a luminous figure in the
+heavens, with the words, "By this conquer."  Both he and the whole army
+were struck with awe at the sight.  At night {72} Christ appeared to
+him in a dream, holding in His hand the same symbol, which He
+admonished him to place upon his standard, and assuring him of victory.
+This symbol Constantine substituted the next day for the old Roman
+eagle upon the standards and shields of his legions.
+
+What the emperor saw, or fancied he saw, for it cannot be doubted that
+Constantine believed what he stated, was a symbol already in use among
+the Christians, and whose meaning he doubtless already knew.  It is
+formed of the first two letters of the Greek word for Christ,
+_CHRISTOS_ (_Christos_); the X (Chi) being equivalent to our Ch, and
+the P (Rho) the same as our R.
+
+[Illustration: Christos monogram]
+
+Sometimes the monogram is contracted and its lines economized, the X
+becoming a true cross, and its vertical shaft--the curved part of the
+letter being added--becoming P.
+
+[Illustration: Contracted Christos monogram]
+
+This monogram, with the Latin N, standing for the word _noster_ (our),
+added to it, means _Christos noster_ (our Christ).
+
+[Illustration: Christos noster monogram]
+
+Another monogram for our Lord's title, Christ, is composed of the first
+two and the last capital {73} letters of the Greek word _CHRISTOS_.
+The horizontal mark over the top is the sign that some letters have
+been omitted.
+
+[Illustration: Lord's title monogram]
+
+The more familiar monogram IHS (_IHS_) is the abbreviated form of the
+Greek word for our Saviour's human name, Jesus, _IESOUS_.  The first
+two and the last letters are those used.  Sometimes this is written
+"IHC."  The two forms are synonymous, the C being simply another form
+of the Greek S.  Sometimes the letters are intertwined, the I being
+lengthened and formed into a cross by a bar at the top.
+
+[Illustration: IHS monogram]
+
+These three letters are often read as signifying the Latin words,
+_Jesus hominum Salvator_, that is, "Jesus the Saviour of men"; but
+appropriate and beautiful as this reading is, it is not the original
+meaning, but an afterthought, and is said to have been first suggested
+about the year 1380.
+
+Another monogram contains the initial letters, IX, of our Lord's full
+name, Jesus Christ, in Greek.  The X (Chi) is combined with the I
+(Iota).  Sometimes a horizontal bar is placed through the middle {74}
+of the figure, thus giving the initials of our Lord's full name, united
+with the cross.
+
+[Illustration: Full name monograms]
+
+Another form of monogram for our Lord's full name, Jesus Christ, is
+made by taking the first and the last letters of each of the Greek
+words.  The lines above are the signs of contraction.
+
+[Illustration: Contracted monogram]
+
+_I. N. R. I._  These letters stand for the Latin form of the title
+placed on our Saviour's cross, _Jesus Nazarenus Rex Judaeorum_, JESUS
+OF NAZARETH, THE KING OF THE JEWS.
+
+_Symbols of the Holy Ghost._--The seven-branched _Candlestick_ of the
+tabernacle, and the _Seven Burning Lamps_ which St. John saw before
+{75} the throne of God, and which he declares to be the seven Spirits
+of God, that is, the Holy Spirit in His sevenfold manifestations of
+grace, are often used as symbols of the Holy Spirit, the source of all
+true illumination for men.
+
+[Illustration: Seven-branched candlestick]
+
+The most familiar emblem, however, is the _Dove_, which from the early
+centuries to the present day has constantly symbolized the third Person
+of the Holy Trinity.  Its warrant and justification are based on the
+account in the Gospel of our Lord's baptism and the descent upon Him of
+the Spirit "in bodily shape like a dove."
+
+[Illustration: Dove]
+
+The picture of the holy dove in the decorations of the church tells of
+the coming of the same Spirit as the fruit of the intercession of our
+ascended Lord and according to His most true promise, "I will pray the
+Father, and He shall give you another Comforter, that He may {76} abide
+with you forever; even the Spirit of truth."  It reminds of that
+abiding presence of the Holy Ghost in the Church, making it the
+"habitation of God through the Spirit," and giving living power to its
+sacraments as channels of saving and sanctifying grace.
+
+Other symbols in frequent use are the following:
+
+The _Crown of Thorns_ and the _Nails_ of crucifixion are symbols of our
+Saviour's passion.
+
+[Illustration: Crown of thorns and nails]
+
+The three _Interlaced fishes_ and the _Escallop Shell_, the badge of a
+pilgrim, are both emblems of Holy Baptism: the one, as Baptism is in
+the Name {77} of the Holy Trinity; the other, as we therein confess
+that we are pilgrims and strangers on earth, who seek "a better
+country, that is, an heavenly."
+
+[Illustration: Interlaced fishes.  Escallop.]
+
+The phoenix is the symbol of immortality and the resurrection.  The
+phoenix was a fabulous bird of the ancients.  It was believed that,
+"after living a thousand years or so, it committed itself to the flames
+that burst, at the fanning of its wings, from the funeral pyre of
+costly spices which it had itself constructed, and that from its ashes
+a new phoenix arose to life."
+
+[Illustration: Phoenix]
+
+The _Anchor_ is the symbol of steadfastness and hope.  "A strong
+consolation,... which hope we have as an anchor of the soul, both sure
+and steadfast."
+
+[Illustration: Anchor]
+
+The _Crown_ is the symbol of victory and sovereignty.
+
+The _Wreath_, commonly of laurel, is another symbol of victory.  As an
+expression of triumph won, it is one of the commonest of symbols in the
+catacombs--the underground and secret burying-places of the early
+Christians in times of persecution.
+
+{78}
+
+In this connection we may note the symbolism attached to certain plants
+and flowers.  In the ornamentation of God's house we reproduce, as far
+as the art of man can, the forms and colors with which the love of God
+has arrayed the earth with so much beauty.  We also use the natural
+plant and flower to beautify the church on the great Christian days of
+gladness and rejoicing.  They mark such days as festival days.  In a
+special way they tell at Easter, by their fresh, pure life out of the
+death of winter, the story of the resurrection.
+
+[Illustration: Crown]
+
+But, besides this, an emblematic meaning is also attached to particular
+flowers and plants.  The use by the early Christians of plants and
+flowers in an emblematic way was simply a matter of reverent memory and
+the carrying over of past associations.  Their remembrance of the words
+of the Lord Jesus would make the _Vine_, His own similitude of Himself
+in relation to them,--"I am the vine, ye are the branches,"--a symbol
+of frequent use to represent the Saviour.
+
+The _Wheat_ and the _Grapes_ would not only be {79} the emblems of
+abundance and rejoicing, but would be enriched with suggestions of the
+Holy Eucharist.
+
+The _Olive-branch_, borne by the dove, recalling the story of the
+flood, would stand for the thought of security and peace.
+
+[Illustration: Olive-branch]
+
+The _Almond_, with name derived from a word meaning haste, in allusion
+to its hasty growth and early maturity, was the symbol of hopefulness
+even in the days of Jeremiah.  "The word of the Lord came unto me,
+saying, Jeremiah, what seest thou?  And I said, I see a rod of an
+almond-tree.  Then said the Lord unto me, Thou hast well seen: for I
+will hasten My word to perform it."
+
+The _Palm_ is the emblem of victory.  This symbolism attached to it not
+only from the familiar associations of its pagan use as such, but from
+a very early period, as seen on ancient mosaics, a reference to the
+palm was recognized in St. John's description of the Tree of Life,
+"which bare twelve manner of fruits, and yielded her fruit every
+month."  "Thus the palm-branch of Christian martyrs was not only the
+emblem of victory adopted from the well-known heathen use of it, but
+typified still more {80} strikingly their connection with the tree of
+divine life, 'whose leaves were for the healing of the nations.'"
+
+The palm, however, was not the only instance of such adoption into
+Christian symbolism from pagan use.  The influence of Christianity was
+felt in many like cases.  Trees and plants held sacred to heathen gods
+became associated with holier names and ideas.
+
+Thus the _Laurel_, "the meed of mighty conquerors and poets sage,"
+became for the humble Christian who had "fought a good fight, and
+finished his course," the emblem of triumph and glory.
+
+The _Pomegranate_, with mystic association from remote antiquity with
+the idea of life, became the symbol of a hopeful future, the emblem of
+immortality.
+
+The _Oak_ is the representative of supernatural strength and power.  In
+pagan antiquity it was especially dedicated in the West to Thor, the
+thunder-god.  The familiar story of St. Boniface, the apostle of
+Germany, relates how he found in the country of the Hessians an
+enormous tree, called the Oak of Thor, greatly revered by the people
+and held inviolably sacred.  St. Boniface cut it down in token of the
+triumph of Christ.  When it fell with a mighty crash, and Thor gave no
+sign, the {81} heathen folk, who stood about in awe, accepted the token
+and were converted.  The stroke of St. Boniface's ax overthrew Thor,
+but could not altogether destroy the associations of the ancient
+belief.  The reverence for the oak long survived; and the veneration
+for it, Christianized in meaning, led to its reproduction, with
+symbolic reference to the power of the God of gods, in many beautiful
+forms of leaf and spray and clustered acorn, in church decoration.
+
+In like manner, we find flowers held sacred to heathen goddesses lifted
+out of that association and invested with higher and purer emblematic
+meaning.
+
+The _Lily_, the flower of Juno, became the flower of the holy Virgin,
+and its snowy whiteness the symbol of Christian purity.  It is often
+seen in the conventional form of the fleur-de-lis.
+
+The _Rose_ before the coming of Christianity was a mystic flower among
+Northern races.  Among the Greeks and Romans it was the flower of Venus
+and the symbol of earthly love.  Its symbolism felt also the redeeming
+touch of Christian sentiment.  The love of which it is the emblem
+became not an earthly, but a heavenly love.  As the lily tells of her
+purity, so the rose tells of the love that was in the heart of the
+Blessed Virgin.  But this was but the reflection {82} of a higher and a
+divine love, of which the rose was also the symbol.
+
+How that thought of the love of heaven coming down to earth was
+expressed emblematically by the rose, we may see in the story of its
+origin which the Christian fancy of the middle ages invented.  It was
+said that a holy maiden of Bethlehem, "blamed with wrong and slandered,
+was doomed to the death; and as the fire began to burn about her she
+made her prayers to our Lord that, as she was not guilty of that sin,
+He would help her and make it to be known to all men, of His merciful
+grace.  And when she had thus said, anon was the fire quenched and out,
+and the brands that were burning became red roseries, and the brands
+that were not kindled became white roseries, full of roses.  And these
+were the first roseries and roses, both white and red, that ever any
+man saw."
+
+So the rose became the flower of martyrs, the presage of the beauty and
+joy of Paradise.  With the same thought, the early Christians decorated
+with roses the graves of martyrs and confessors on the anniversary of
+their death.  It has been conjectured that it is from this connection
+of the rose with Paradise, and with the thought of the love which
+accomplished our salvation, that the rite of {83} the "golden rose" has
+been derived--the rite in which the Pope, on the Fourth Sunday in Lent,
+blesses a golden rose adorned with jewels, which he afterward bestows
+upon some person he desires especially to honor.  In the prayers which
+are used in this rite, our Lord is alluded to as the "eternal Rose that
+has gladdened the heart of the world."
+
+The interesting plant known as the _Passion-flower_, although of
+comparatively modern origin, is now freely used to symbolize the
+passion of our Lord.  The ten faithful apostles,--omitting St. Peter
+who denied and Judas who betrayed our Lord,--the hammer and the nails,
+the cross, the five sacred wounds, the crown of thorns, the cords which
+bound Him, are all, by an exaggerated symbolism and straining after
+analogy, supposed to be represented by its various parts.  It was
+discovered by early Spanish settlers in America, and was welcomed by
+them as useful in teaching Christianity to the Indians.  It is the one
+contribution of the new continent to the ecclesiastical symbolism of
+flowers.
+
+_Symbols of the Evangelists and Apostles._--The Evangelists are often
+represented by four scrolls, four open books, or four streams of water
+issuing from Christ the Rock; but most commonly the Evangelistic
+symbols are the _Man_, the _Lion_, the {84} _Ox_, and the _Eagle_.
+These figures refer to the mysterious creatures described by the
+prophet Ezekiel, and afterward by St. John, as adoring ceaselessly
+before the throne of God.  "They rest not day and night, saying, Holy,
+holy, holy, Lord God Almighty, which was, and is, and is to come."  The
+man is assigned to St. Matthew and his Gospel, because of the manner in
+which the manhood of our Lord is set forth, the lion to St. Mark,
+because he shows {85} His royal dignity and power; the ox to St. Luke,
+because his is the sacrificial Gospel and dwells on the Atonement; and
+the eagle to St. John, because his Gospel rises to the contemplation of
+the sublimest mysteries of the Christian faith.
+
+[Illustration: Man, Lion, Ox, Eagle symbols]
+
+All these symbols are winged, as showing that the message of the
+Gospels is to go to all the earth as the concern of all men everywhere.
+
+All four symbols are sometimes combined into one, called a Tetramorph.
+
+Each Apostle has also his own appropriate symbol.
+
+St. James the Greater has the escallop shell and staff of the pilgrim.
+His shrine in Spain was one of the great centers to which pilgrims came
+from all lands.
+
+[Illustration: Apostle symbols--S. Peter, S. Andrew, S. James ye more,
+S. Johan, S. Thomas, S. James ye less.]
+
+St. John, as an Apostle, has a cup with a winged serpent rising from
+it, in reference to the tradition {86} that St. John once drank with
+impunity from a poisoned chalice after having made the sign of the
+Cross over it.
+
+St. Thomas bears the spear with which he was slain, or the carpenter's
+rule, from a legend that he was sent to the king of the Indies to build
+him a palace.  St. Thomas gave to the poor the money intrusted to him
+by the king.  He was cast into prison, but the king had a vision of a
+marvelous palace in Paradise built for him by the money given in
+charity.  St. Thomas was released, and the king became a Christian.
+
+St. Peter has the keys, in reference to our Lord's words to him, and to
+his opening of the door of the Church to Jews and to Gentiles.
+
+St. Matthew, as an Apostle, has sometimes a purse, in allusion to his
+having been a publican, or tax-gatherer, and sometimes the hatchet with
+which he was killed.
+
+The other Apostles have, for symbols, the traditional instruments of
+their martyrdom: St. Andrew bears the cross peculiar to him; St.
+Bartholomew the knife with which he was flayed alive; St. James the
+Less has the fuller's club with which he was beaten to death; St.
+Philip has the cross on which he was crucified, St. Matthias bears a
+battle-ax: {87} St. Jade a halberd, or a knotted club, sometimes
+fashioned like a cross, with which he was slain; St. Simon the saw with
+which he was cut asunder.
+
+[Illustration: Apostle symbols--S. Phylyppa, S. Barthylimew, S.
+Matthew, S. Jude, S. Symon, S. Mathyas.]
+
+The symbol of St. Paul is the sword with which he was beheaded, and a
+closed book, in reference to his Epistles.  St. Stephen, the first
+martyr, bears the stones with which he was killed while he prayed for
+those who hurled them.
+
+_Of Angelic figures._--It is not surprising, in view of the references
+of Holy Scripture, that representations of angels should have place in
+the decoration of Christian churches.  "The religion of heaven is
+Christianity."  "I beheld, and I heard the voice of many angels round
+about the throne, and the beasts, and the elders: and the number of
+them was ten thousand times ten thousand, and {88} thousands of
+thousands; saying with a loud voice, Worthy is the Lamb that was slain
+to receive power, and riches, and wisdom, and strength, and honor, and
+glory, and blessing."
+
+Angels are included in the Communion of Saints.  "Ye are come ... unto
+the city of the living God, the heavenly Jerusalem, and to an
+innumerable company of angels, to the general assembly and church of
+the first-born, which are written in heaven."
+
+It is the constant tradition of the Church that the holy angels attend
+at Christian worship.  It is one of the highest privileges of that
+worship that we have such communion with them as to be able to say,
+"Therefore with Angels and Archangels, and with all the company of
+heaven, we laud and magnify Thy glorious Name; evermore praising Thee,
+and saying, Holy, Holy, Holy, Lord God of hosts, Heaven and earth are
+full of Thy glory: Glory be to Thee, O Lord Most High.  Amen."
+
+_The Symbolism of Colors._--In the ornamentation of vestments and of
+the hangings of the Altar, as also in the general decoration of
+churches, all colors are employed as good taste may dictate.  They are
+thus properly used "for the glory of God, who created the many hues of
+nature and gave to man the power of deriving pleasure from them." {89}
+Certain colors, however, are known as "liturgical" or "ecclesiastical"
+colors, and are, in accordance with ancient practice, employed for
+symbolical purposes about the Altar and chancel of our churches, or the
+dress of Ministers, during the different seasons of the Church Year.
+They serve to impress upon our minds, through the outward senses,
+certain great truths of the Gospel, and give honor and dignity to the
+celebration of its sacred mysteries.
+
+The colors most commonly used are white, red, violet, black, and green.
+
+White, signifying purity and joy, is used on the Feasts of the great
+mysteries of our Faith and at all seasons relating to our Lord, on days
+relating to the Blessed Virgin and to those saints who were not also
+martyrs, and on festival occasions, such as Confirmations, Ordinations,
+Dedications, Weddings, etc.
+
+Red, the emblem of blood and fire, is used on the Feasts of martyrs,
+typifying the blood which was shed for Christ, and at Whitsuntide, when
+it tells of the tongues of fire which came upon the Apostles.
+
+Violet, the emblem of penitence, is used in Advent, in the season from
+Septuagesima to Lent, in Lent, and also on Ember and Rogation days.
+
+{90}
+
+Black signifies mourning, and is used on Good Friday and at Burials.
+
+Green, the ordinary color of nature, is used on all days which are not
+Feasts or Fasts and when no special truth or doctrine is to be
+emphasized.
+
+_The Symbolism of Lights._--The symbolic use of lights in divine
+worship seems to have been handed on from the Jewish Temple to the
+Christian Church.  The candles upon the Altar, as in use in many
+churches, whether the two Eucharistic lights or the vesper lights, not
+only give beauty and festival character to the service, but are an
+expressive sign of spiritual gladness and joy, and a symbol, suggested
+by His own words, of Christ as the true "light of the world."  They
+remind us of the gladness and spiritual illumination which the Gospel
+brings.
+
+_The Symbolism of Incense._--Where incense is employed as an adjunct of
+worship, its symbolism is the same as that which it had in the worship
+of the Temple.  It is the symbol of prayer, of the intercession of our
+great High Priest, and of the prayers of the saints.  So the Psalmist
+prays, "Let my prayer be set forth in Thy sight as the incense"; and so
+again, St. John, describing the ceremonial of the worship of heaven as
+seen in his vision, says, {91} "Another angel came and stood at the
+altar, having a golden censer, and there was given unto him much
+incense, that he should offer it with the prayers of all saints upon
+the golden altar which was before the throne.  And the smoke of the
+incense, which came with the prayers of the saints, ascended up before
+God out of the angel's hand."
+
+
+
+
+{92}
+
+_How to Use the Prayer-Book_[1]
+
+_Before the Service._--If possible be in your place a few moments
+before the appointed hour, that you may collect your thoughts and
+prepare for the service.  On entering, go at once quietly to your seat,
+kneel down, and say a short prayer for yourself and your
+fellow-worshipers.  The Collect for the Nineteenth or the Twenty-third
+Sunday after Trinity, or the Collect, "Almighty God, unto whom all
+hearts are open," at the beginning of the Communion Office, you may
+find appropriate.  When you have said your prayer, find the places for
+the service for the day, and after this occupy the {93} time till the
+service begins with reading some portion from the Prayer-Book.
+
+_At Morning Prayer._--The following points should have attention:
+
+(1) The several ways in which, after the opening Sentence, the Minister
+may proceed with the service.  See the rubrics at the beginning of
+MORNING PRAYER.
+
+(2) In the LORD'S PRAYER (as is also the case with other prayers
+printed in like manner) the capital letters beginning the several short
+clauses are intended to indicate the portions into which the prayer is
+to be broken for common recitation.  There should be a slight pause
+after each clause, that all may join in saying the prayer.
+
+(3) On the nineteenth day of the month the _Venite_ is not used before
+the PSALTER, as it occurs in the portion for that day.  It is omitted
+on Easter Day and Thanksgiving Day, as other anthems are appointed for
+these days (pages 6, 125, 319).
+
+(4) After the _Venite_ follows (page 6) the PSALTER (page 329) for the
+day of the month, or one of the SELECTIONS, or the PROPER PSALMS for
+the day.  See HOW THE PSALTER IS APPOINTED TO BE READ (page vii).  Note
+what is to be done, in using the PSALTER, when a month has thirty-one
+days.  {94} Observe also the tables of SELECTIONS and PROPER PSALMS
+(pages vii, viii, 328).
+
+(5) Study the use of the COLLECT FOR THE DAY--where found (pages
+52-188, 188-220), how used: "Except when the Communion Service is read"
+(page 13).  "The Collect shall serve all the Week after, where not
+otherwise ordered."  "The Collect for any Sunday or other Feast may be
+used at the Evening Service of the day before" (page 52).  Note the use
+throughout the season of the COLLECT FOR THE FIRST SUNDAY IN ADVENT.
+Throughout Lent is used, in like manner, the COLLECT FOR ASH-WEDNESDAY
+(page 86).  Observe the use of the COLLECT FOR CHRISTMAS DAY (page 62),
+and that the Collect, Epistle, and Gospel for St. Stephen's Day, St.
+John the Evangelist's Day, the Innocents' Day, and for the
+Circumcision, are not among those for the Saints'-days, but placed in
+connection with those for Christmas Day and the Sunday after.  Note
+rubrics (pages 66, 69, 71, 87, 141).
+
+(6) When two Feasts or Holy-days fall upon the same day, the usual
+custom is to make a "commemoration" of the day omitted by using the
+COLLECT of that day immediately after the COLLECT of the Feast or
+Holy-day that is observed.
+
+"If there be more than twenty-five Sundays after {95} Trinity, the
+service of some of those Sundays that were omitted after the Epiphany
+shall be taken in to supply so many as are wanting.  And if there be
+fewer than twenty-five Sundays, the overplus shall be omitted" (page
+188).
+
+(7) Observe the use of the OCCASIONAL PRAYERS, and the place in the
+service where they are to be said, if used.  Note that some must be
+used at specified times (page 37).
+
+(8) Observe the use of the THANKSGIVINGS--where to be said in the
+service, if used (page 44).
+
+(9) There are several ways in which the Minister may end the MORNING
+PRAYER: "On any day not a Sunday, he may end the MORNING PRAYER with
+the COLLECT FOR GRACE and 2 COR. XIII. 14."  The prayers following that
+"for the President of the United States" "shall be omitted when the
+LITANY is said, and may be omitted when the HOLY COMMUNION is
+immediately to follow" (pages 1, 14).
+
+_At Morning Prayer on Certain Days._--(1) For Ash-Wednesday a
+PENITENTIAL OFFICE is provided (page 48), and must be read immediately
+after the prayer, "We humbly beseech Thee, O Father," in the LITANY.
+
+(2) For Thanksgiving Day a special FORM OF {96} PRAYER AND THANKSGIVING
+TO ALMIGHTY GOD is appointed (page 319).
+
+_After the Service._--When the service is ended, after the procession
+has gone out, kneel down and say a prayer.  Do not omit this if for any
+cause you are obliged to leave before the conclusion of the service.
+You will find many of the Collects--such as that for the First Sunday
+after Epiphany, or the Second Sunday after Easter, or the Thirteenth
+Sunday after Trinity, or those at the end of the Communion Office--in
+every way appropriate.
+
+_At evening Prayer._--(1) Note the several ways in which the Minister
+may proceed after the opening Sentence.  On Sundays, he may say, "Let
+us humbly confess our sins unto Almighty God," and pass to the GENERAL
+CONFESSION.  Or else he may say, "Dearly beloved brethren, the
+Scripture," etc.  "On days other than the Lord's Day, he may, at his
+discretion, pass at once to the LORD'S PRAYER" (pages 16, 19).
+
+(2) Note that the COLLECT FOR THE DAY _must_ be said (page 27).
+
+(3) EVENING PRAYER is said in full or may be ended after the COLLECT
+FOR AID (page 27).
+
+(4) What has been said of the use of the OCCASIONAL PRAYERS and of the
+THANKSGIVINGS in {97} MORNING PRAYER is equally applicable to EVENING
+PRAYER.
+
+_At the Litany._--(1) The LITANY is said ordinarily after MORNING
+PRAYER on Sundays, Wednesdays, and Fridays (page 30).  A part may be
+omitted (page 33).
+
+(2) It may also be said after the COLLECT FOR AID in EVENING PRAYER, or
+it may be used separately.  See first and second paragraphs in
+CONCERNING THE SERVICE OF THE CHURCH (page vii).
+
+_At the Holy Communion._--(1) The Communion Office follows immediately
+after the Collects, Epistles, and Gospels (page 221).
+
+It is the common custom that the LORD'S PRAYER at the beginning of the
+service is said by the Priest alone, and not, as in other services, by
+all the people with him.  This is due to the fact that this prayer and
+the following COLLECT FOR PURITY anciently formed part of the office
+for the Priest's private preparation before entering the sanctuary.
+The LORD'S PRAYER may be omitted if MORNING PRAYER has been said
+immediately before (page 221).
+
+(2) Observe that the DECALOGUE may be omitted if said once on each
+Sunday, and what is to be done in that case (pages 222, 224).
+
+(3) The COLLECT OF THE DAY, while used in other {98} Services, belongs
+properly to the Communion Office.  It must be said.  It is called in
+the Communion Service the Collect "of" the Day, elsewhere the Collect
+"for" the Day.  The EPISTLE and the GOSPEL for the day are found in the
+same place as the COLLECT OF THE DAY (page 52).
+
+(4) Observe that preference is given to the NICENE CREED, and that it
+must be said at certain times, on Christmas Day, Easter Day, Ascension
+Day, Whitsunday, and Trinity Sunday (page 224).
+
+(5) When the Minister gives notice of the Holy Communion the
+EXHORTATION read, in whole or part, is that beginning, "Dearly beloved,
+on ---- day next I purpose," or that beginning, "Dearly beloved
+brethren, on ---- I intend, by God's grace" (pages 240, 242).
+
+(6) Note that the EXHORTATION, "Dearly beloved in the Lord," may be
+omitted, provided it is said once, on a Sunday, in that same month
+(page 229).
+
+(7) Note the use of the PROPER PREFACES which emphasize the special
+teaching of the great festivals (page 233).
+
+(8) Note the direction (page 237) that in the administration to the
+communicants the Sacrament is to be delivered "into their hands."  That
+can be best done, with reverence and care, if, when the Bread is {99}
+delivered, the person receiving will place the open right hand upon the
+left, the palm being slightly hollowed to receive the consecrated
+Bread, and, when the Cup is delivered, will take firm hold of the
+chalice with both hands--of the bowl, or stem immediately under it,
+with the right hand, and of the pedestal with the left.  Of course
+gloves should be removed.
+
+(9) Observe what is done when a second CONSECRATION is necessary (page
+237).
+
+(10) Note that a hymn may be substituted for the _Gloria in excelsis_.
+This is commonly done in penitential seasons (page 238).
+
+(11) Direction is given (page 240) that the consecrated Bread and Wine
+remaining after the Communion shall be reverently consumed.  Small
+crumbs which cannot be taken otherwise are poured into the chalice, and
+the chalice rinsed two or three times with a little wine and water, the
+Priest drinking the same.  This is called "The ablutions."
+
+_At the Baptism of Infants._--(1) Note that the general congregation
+and the company at the Font are all to stand until the LORD'S PRAYER.
+
+(2) Note the permission given to shorten the service.  The Minister
+shall say, "Hear the words of the Gospel," etc., or else pass
+immediately to the {100} questions addressed to the sponsors, provided
+that "in every church the intermediate parts of the Service shall be
+used, once at least in every month, (if there be a baptism,) for the
+better instructing of the People in the grounds of Infant Baptism."
+
+(3) Observe that the THANKSGIVING following the EXHORTATION upon the
+words of the GOSPEL is to be said by all, the people joining with the
+Minister.
+
+_At Private Baptism of Children._--(1) Observe what the service is.
+See the third rubric at the beginning of the Office, and what follows
+(page 251).
+
+(2) Note what is directed, after the FORM OF BAPTISM, as to the public
+reception of the child privately baptized (page 252).
+
+(3) Note the conditional FORM provided for use in cases of doubt (page
+256).
+
+(4) Observe that the MINISTRATION OF BAPTISM and the receiving into the
+Church may be combined (page 257).
+
+_At the Baptism of Adults._--(1) What has been pointed out, in
+connection with the BAPTISM OF INFANTS, in reference to the people
+standing until the LORD'S PRAYER, the saying of the THANKSGIVING after
+the EXHORTATION, and the use of a conditional FORM (page 265) in cases
+of reasonable doubt, applies also to the BAPTISM OF ADULTS.
+
+{101}
+
+(2) Observe what may be done when necessity may require the baptizing
+of adults in private houses.  See the second rubric at the end of the
+Office (page 265).
+
+(3) Observe that the Office of Infant Baptism and that of Adults may be
+conjoined.  The service, however, involves so much difficulty and
+repetition that it is not often used.  Third rubric (page 265).
+
+_At Confirmation._--Observe that the congregation are to stand until
+the LORD'S PRAYER.
+
+_At Marriages._--(1) Note that the Prayer-Book calls the service the
+"Solemnization" of Matrimony.  The company present are there as
+witnesses and to ask God's blessing upon the marriage.  While,
+therefore, they may bring into the church gladsome hearts on such an
+occasion, they should guard against levity.  They should behave with
+reverence, attend to the service, say the Amens to the prayers, and
+conduct themselves with the same regard for the place, and for the
+sacredness of the act, as they would at any other service.
+
+(2) The congregation should stand throughout the service, the bride and
+bridegroom only kneeling for the prayers and the BLESSING.
+
+_At the Communion of the Sick._--(1) Note the order of the service.
+See the latter part of the {102} rubric at the beginning of the
+service, and the first and third rubrics following the GOSPEL (page
+293).
+
+(2) Note permission given in the last rubric following the GOSPEL.
+
+_At Burials._--(1) Note that one or both of the SELECTIONS OF PSALMS
+may be used (page 294).
+
+(2) Note the permission given for additions to the service (page 298).
+
+(3) Observe that the response, "Christ, have mercy upon us," is to be
+said by the people in the _Kyrie_ preceding the LORD'S PRAYER (page
+300).
+
+(4) Note the permission given in the rubric following the ADDITIONAL
+PRAYERS at the close of the Office.
+
+
+
+[1] The page references are to the Prayer-Book, to editions larger than
+the small duodecimo; which larger editions are all paged alike.
+
+
+
+
+{103}
+
+_Devout Customs and Usages_
+
+Some of the customs here referred to are matters of rubrical direction
+in the Prayer-Book; others stand merely upon the ground of usage and
+the devout practice of the Church from ancient times.  The object here
+in view is not to discuss their obligation, but simply to tell what
+they are and why they are observed, whether that observance is in
+obedience to an express direction of the Church or is a voluntary act
+of reverence.  Since, as a matter of fact, such customs are used by
+some Churchmen, every well-instructed person should know their meaning
+and the reason for their use.  His personal observance of them, where
+they have been left by the Church as voluntary acts, must depend upon
+his own feeling and their {104} helpfulness or otherwise to his own
+worship and right living.
+
+_Kneeling._--The changes of posture in the course of a service have
+value in relieving weariness and in sustaining attention, but their
+chief significance is, of course, in the expression of different states
+of devotion.  Thus kneeling is the fit posture in prayer for humble
+penitents--the only state in which we may presume to come before God.
+It is a mark of reverence, and testifies outwardly of our inward
+humility; and "a devout manner helps to create devout feelings."
+
+_Standing._--To show readiness to engage in worship and to receive
+instruction, the people stand when addressed at the opening of Morning
+and Evening Prayer, or at the Exhortations in the Communion Office.  As
+expressive of earnestness and determination to defend the Faith, they
+stand for the recitation of the Creeds.  They stand at the reading of
+the Gospel in the Communion Service to "show reverent regard for the
+Son of God above all other messengers, although speaking as from God
+also."  They rise at the presentation of the alms and oblations,
+because the offering is their gift to God and to show their
+participation in the act.  They stand as the clergy enter or leave
+{105} the church in token of respect for their sacred office.
+
+_Bowing._--The head is bowed at the name of Jesus in the Creeds to
+"testify by this outward ceremony and gesture a due acknowledgment that
+the Lord Jesus Christ, the true and eternal Son of God, is the only
+Saviour of the world."  This act of reverence is not restricted to the
+Creeds, but the same honor is shown to the Holy Name at its mention
+also in the _Gloria in excelsis_, and in hymns, in lessons, and in
+sermons.
+
+At the words, "And was incarnate," in the Nicene Creed, the head and
+body are inclined (or the knee is bent) "to show humble and grateful
+recognition of the stupendous mystery of the Incarnation," and at the
+words "Worshiped and glorified," to signify belief in the divinity of
+the Holy Ghost.  The head is bowed also at the name of the Blessed
+Trinity.  This sign of reverence and honor is made at the _Gloria
+Patri_, at "Holy, Holy, Holy" in the _Sanctus_ of the Communion Office,
+at the same words in the _Te Deum_, and at the various forms of the
+doxology, thus "recognizing the divine glory of each of the three
+Persons, and in imitation of the angels, who veil their faces with
+their wings when singing the glory of the Holy Trinity."  Bowing {106}
+at the _Gloria_ came into use about the year 325, as a protest against
+the heresy which denied the divinity of our Lord.
+
+The head is reverently bowed toward the Altar on coming in and going
+out of the church or chancel, in accordance with what one of the canons
+of the English Church says was "the most ancient custom of the
+primitive Church in the purest times."  It is an act of honor and
+reverence for the house of God, and for the Altar as the place of such
+holy associations as attach to it from the celebration there of the
+Holy Eucharist.
+
+_Turning to the East._--The practice of turning to the east, or to the
+Altar, at the Creed and at every _Gloria_ (as a brief form of Creed)
+"probably originated in an old custom at Baptism.  The catechumen
+turned his face toward the west in renouncing the devil and all his
+works, and to the east in making profession of his Faith.  The early
+Christians were accustomed to turn to the east in their devotions, just
+as the Jews turned their faces toward Jerusalem when they prayed."
+Many churches, whenever it is possible, are built for this reason "east
+and west," as was the ancient custom.  When not so placed, the chancel
+is considered to be constructively, if not in fact, "the east," and the
+clergy and choir {107} turn toward the Altar.  It is an act expressive
+of faith in Christ "as the light of the world," "the Sun of
+righteousness," and recalls how ancient tradition, following a seeming
+intimation of Holy Scripture, says that our Lord will come from the
+east at His second advent: "As the lightning cometh out of the east,
+and shineth even unto the west; so shall also the coming of the Son of
+man be."
+
+_Vestments._--Much may be said for the use of a distinctive dress in
+the holy offices of the Church.  It is in accordance with ancient
+usage; it marks the action of the Minister as not personal, but
+official; it secures dignity and uniformity, and it is also, like the
+dress of the priests in the old Jewish Church, "for glory and for
+beauty."
+
+The American Church has no law upon the subject of vestments.  Their
+use is simply a matter of traditional custom.  Those here described
+have come down to us from our mother Church of England.  Not all here
+mentioned are in use in all places, nor need it be assumed that all are
+equally desirable.
+
+"The _Cassock_ is a long coat, close-fitting, reaching to the feet, and
+buttoned down the front.  It is generally of black, except in cathedral
+churches and for Bishops and cathedral dignitaries, when the {108}
+episcopal purple may appropriately be used.  A cincture, or broad sash,
+sometimes confines the cassock at the waist.
+
+"The _Surplice_ is of linen, generally with no opening in front, but
+with sufficient aperture in the neck to allow it to be easily passed
+over the head.  It should fall somewhat below the knees.  The sleeves
+are flowing and of considerable width at the wrist."
+
+[Illustration: The surplice]
+
+"The _Stole_ is a strip of silk about three inches wide and eight and a
+half feet long, with ends ornamented by embroidery and fringed.  The
+Priest wears it around his neck, the ends hanging down over the front
+of the surplice.  Deacons wear the stole suspended over the left
+shoulder, except at the Holy Communion, when it may be brought across
+the back and breast and be fastened at the right side."
+
+The vestments for the celebrant at the Holy Communion are as follows:
+
+The _Alb_, which may be described as a long linen garment somewhat like
+a surplice, with close-fitting sleeves, reaching nearly to the ground.
+It is frequently embroidered at the foot before and behind {109} and at
+the end of the sleeves.  These pieces of embroidery are called
+"apparels."  The alb is confined at the waist by a white cord called
+the girdle.
+
+[Illustration: The Alb]
+
+Around the neck is worn the _Amice_--an oblong piece of linen, a part
+of which is folded over and forms a large collar.  This is often
+embroidered.
+
+The _Chasuble_, sometimes called "the vestment" by way of distinction,
+is worn only at the celebration of the Holy Communion.  It is oval in
+shape, without sleeves, with an opening in the middle through which the
+head may be passed.  In front and behind it extends nearly to the
+ground, and on the sides to the hands.  It is usually ornamented with a
+Y-shaped cross, which is often embroidered.  The chasuble is sometimes
+ornamented with very rich needlework.  The stole is worn under the
+chasuble, crossed on the breast, and passed under the girdle.
+
+[Illustration: The Chasuble]
+
+Sometimes the _Maniple_ is also worn.  It is shaped like a stole, but
+smaller, and is fastened with a loop over the left arm near the wrist.
+
+This dress, with local differences, is worn in all {110} the ancient
+Churches of Christendom.  It has come down to us with the Church
+itself.  It is, in fact, simply the dignified dress of primitive days,
+enriched and ornamented.  Times and customs have changed, but the dress
+of the Priest, made sacred by association with his holy work, has
+remained unaltered.
+
+In churches where the Holy Eucharist is celebrated with very full
+ceremonial, the two clergy-men who assist the celebrant, called the
+"deacon" and "subdeacon," sometimes on festival occasions wear
+respectively a _Dalmatic_ and a _Tunicle_.  These garments are very
+similar, being a kind of loose coat or frock reaching below the knees,
+open partially at the lower part of the sides, and having full, though
+not large, sleeves.  The dalmatic is usually somewhat more ornamented.
+These are festival garments.  On other occasions the girded alb and the
+amice are often worn by the deacon and subdeacon.
+
+[Illustration: Dalmatic]
+
+The chasuble, and also the dalmatic and tunicle, are often of silk, of
+the color of the season; but the custom of wearing only white linen
+vestments prevails in many churches.
+
+{111}
+
+"The following somewhat fanciful meanings, among various others, have
+been applied to the vestments: the alb is said to signify the white
+robe which Herod placed upon our Saviour; the amice, the cloth with
+which He was blindfolded by the Jews; the stole, maniple, and girdle,
+the cords which bound Him, and the chasuble, the purple robe of scorn.
+
+"They are also said to represent certain Christian graces.  The amice,
+passed over the head, signifies hope, the helmet of salvation; the alb,
+purity; the maniple, patience in the bonds of suffering; the stole,
+submission to the yoke of Christ, the chasuble, charity."
+
+"The _Cope_ is a large semicircular cloak of silk or other stuff,
+fastened in front by a clasp called a 'morse.'  It is generally richly
+embroidered.  The length extends in the back to the feet, but it is
+open in front, leaving the arms free.  The cope is worn by priests in
+solemn processions.  It is not a Eucharistic vestment and does not
+displace the chasuble at Celebrations.  It is a symbol of rule, and is
+appropriate to Bishops and others in authority.  It is worn over the
+alb or surplice."
+
+The _Episcopal habit_ generally worn seems to have come into use in the
+time of Queen Elizabeth.  {112} Its use rests only upon custom.  It
+consists of "Rochet" and "Chimere."  The rochet resembles an alb, but
+is shorter and without sleeves.  It is of lawn or fine linen.  The
+chimere is a dress of black satin, with white lawn sleeves.
+
+The _Bishop's Staff_ is in shape like a shepherd's crook.  It is often
+highly ornamented, and may be adorned on the crook or top with jewels.
+
+The _Mitre_ is a head-covering generally worn by Bishops with the cope.
+
+The _Biretta_ is a square cap of black silk, or other stuff, worn by
+the clergy in out-of-door functions.
+
+_Hoods_ are symbols of university degrees attained by the wearer.  They
+are not strictly ecclesiastical.  Each college or university has its
+own hood for each degree conferred.
+
+_The Sign of the Cross._--At the Ministration of Baptism the Church
+directs that the sign of the Cross shall be made upon the forehead of
+the baptized person, and declares that it knows "no worthy cause of
+scruple concerning the same."  In this it follows the mind of the
+primitive Church, in which there was, "even in apostolic times, a
+reverend estimation of the sign of the Cross, which the Christians
+shortly after used in all their actions," as a sign that "they were not
+ashamed to acknowledge {113} Him for their Lord and Saviour who died
+for them upon the Cross."  With the same "reverend estimation," "in
+token that they are not ashamed to confess the faith of Christ
+crucified," and in remembrance that all blessings have been purchased
+by the "death of the Cross," it is also used by many persons at various
+parts of the public service, as, for instance, at the beginning and
+close of the service, at the end of the Creed, at a Blessing, or at an
+Absolution.
+
+_Sponsors in Baptism._--The Church requires that "there shall be for
+every Male-child to be baptized, when they can be had, two Godfathers
+and one Godmother; and for every Female, one Godfather and two
+Godmothers."  The origin of this office is obscure.  It may have been
+adopted from a Jewish custom connected with the admission of heathen
+children, or it may have arisen spontaneously out of the social
+conditions of the Church.
+
+The object in view is "to insure the subsequent education and training
+in Christian truth and duty which is necessary to the full benefit of
+the grace conferred in this holy Sacrament."
+
+Sponsors are so called "because they respond or answer for the child to
+be baptized.  They are {114} called 'sureties' because they give
+security to the Church that the child shall be virtuously brought up;
+'godfathers,' and 'godmothers,' because of the spiritual relationship
+into which they are brought with one another, with the parents, and
+with the child."
+
+"Formerly parents were not admitted as sponsors, since they are
+sponsors in fact and by nature, and therefore no vow can increase their
+obligation of duty toward the child.  But while the Church prefers that
+there should be three sponsors for every child, in addition to the
+parents, in order to insure by a fivefold promise the future
+guardianship of the infant soul, she yet permits parents to stand as
+sponsors in order to accommodate every variety of circumstance and
+need, and to save the office of sponsor from ever being merely a formal
+or perfunctory thing."
+
+_The Ring in Marriage._--"The use of the wedding-ring was probably
+adopted by the early Church from the marriage customs which were
+familiar to Christians in their previous life as Jews or heathen."  A
+ring, or something equivalent, seems to have been given at marriage by
+the man to the woman from patriarchal days.  The ancient custom of the
+Church was for the bridegroom to place the {115} ring upon the thumb of
+the bride, saying, "In the Name of the Father"; then upon the second
+finger, saying, "and of the Son"; then upon the third finger, saying,
+"and of the Holy Ghost"; and then upon the fourth finger, saying,
+"Amen."  "It was an old belief that a particular vein proceeded from
+the fourth finger to the heart."  The ring, being of gold, and having
+neither beginning nor end, is not only a "token and pledge" of the vow
+and covenant made in marriage, but is also a symbol of the purity and
+unbroken constancy with which they should be "surely performed and
+kept."
+
+_Observance of the Church Year._--The Church Year was a very natural
+development for the early Christians, familiar with the great annual
+festivals of the ancient Jewish Church.  By a series of anniversaries
+and holy-days, with suitable services, the different seasons of the
+year were in like manner made to serve a Christian purpose.  Time as it
+passes thus becomes a perpetual memorial of the events of our Saviour's
+life, and of the work and virtue of the Apostles and other saints.
+
+The year is divided into eight great seasons: Advent, Christmas-tide,
+Epiphany-tide, Lent, Easter-tide, Ascension-tide, Whitsuntide, and the
+Trinity season.  Of these Whitsuntide is the shortest, {116} lasting
+but one week.  The Trinity season, including from twenty-three to
+twenty-eight weeks, is the longest.  The four greater Festivals are
+Christmas, Easter, Ascension, and Whitsunday.  The penitential seasons
+are Advent, preceding Christmas, and Lent, preceding Easter.  The two
+great Fasts are Ash-Wednesday, at the beginning of Lent, and Good
+Friday, the day of our Lord's crucifixion.  Other days of fasting and
+abstinence are the forty days of Lent, all the Fridays in the year, the
+Ember-days (the Wednesday, Friday, and Saturday before the four stated
+Times of Ordination to the holy ministry), and the Rogation-days (the
+Monday, Tuesday, and Wednesday before Ascension Day).
+
+From Advent, with which the Church Year begins, to Trinity, our Lord is
+set before us in His life and His work.  "We live over again, year by
+year, the time of the Incarnation from Bethlehem to Bethany."  The
+design is to "bring out, and to bring home to the minds and hearts of
+all who shall reverently use these holy festivals and fasts, the great
+representative facts of Christ's life--to exhibit and to glorify Him.
+And that not in a vague, mystic, or one-sided way, but by setting Him
+before us in all the majesty and beauty and completeness of His
+character, from the manger to the Cross, and from {117} the Cross up to
+the mediatorial throne.  Thus a complete Christ, if one may so speak,
+is set before us.  All the great facts of His life are marshaled into
+line and proportion; every feature and lineament of His character is
+revealed and illuminated; every office He sustained in the work of
+redemption is affirmed and emphasized."
+
+In the long season from Trinity to Advent we are taught to use
+practically the Faith in which we have thus been instructed, and "to
+follow the blessed steps of His most holy life."
+
+In conjunction with this teaching there is also the thankful
+commemoration of "the wonderful grace and virtue declared in the saints
+who have been the choice vessels of God's grace and the lights of the
+world in their several generations."  By a series of Saints'-days
+distributed throughout the year, and falling one or two in each month,
+we are kept in mind of how we are "knit together" with the blessed
+saints "in one communion and fellowship in the mystical body of Christ
+our Lord," and are called to follow "the example of their steadfastness
+in the faith and obedience to God's holy commandments."  There are days
+dedicated to the memory of the Blessed Virgin; the Apostles; the
+Baptist as the precursor, and St. Stephen as the {118} protomartyr; to
+St. Mark and St. Luke as Evangelists; to St. Paul and St. Barnabas on
+account of their extraordinary call; to the Holy Innocents as the
+earliest who suffered for Christ's sake; to St. Michael and All Angels,
+to remind us of the benefits received by the ministry of angels; and to
+All Saints, as the memorial of all those who have died in the faith.
+
+The advantages of thus making days and seasons the ever-recurring
+memorials of our Saviour, and of the virtue and example of the saints,
+are evident.  Each year brings to mind the facts of our Lord's life and
+the great doctrines which He taught.  Not a single essential truth of
+the Gospel is allowed to fall into practical neglect or to drift into
+forgetfulness.  We are reminded to continue steadfast in this Faith and
+to live by it, and are instructed and encouraged in so doing by the
+example of the saints whose rest is won.
+
+  "And when the strife is fierce, the warfare long,
+  Steals on the ear the distant triumph-song,
+  And hearts are brave again, and arms are strong.
+            Alleluia."
+
+
+
+
+{119}
+
+_List of Books for Reference_
+
+
+"Stones of the Temple."  Field.
+
+"Our Parish Church."  Baring-Gould.
+
+"The Spiritual House."  Huntington.
+
+"Manual of Information."  Shinn.
+
+"Hints on Church Furnishing," etc.  "The Living Church Quarterly," 1892.
+
+"Symbolism in Christian Art."  Hulme.
+
+"Christian Iconography."  Didron.
+
+"History of Christian Art."  Lindsay.
+
+"Art Teaching of the Primitive Church."  Tyrwhit.
+
+"Christian Art and Symbolism."  Tyrwhit.
+
+"History of Medieval Art."  Reber.
+
+"Signs and Symbols."  "The Churchman," 1895.
+
+"Our Mother Church."  Mercier.
+
+"Calendar of the Prayer-Book."  Parker & Co., London.
+
+{120}
+
+"Red-Letter Saints."  S. P. C. K.
+
+"Sacred and Legendary Art."  Jameson.
+
+"Dictionary of Art."  Adelene.
+
+"Pagan and Christian Rome."  Lanciani.
+
+"History of the Church Catholic."  Hore.
+
+"Handbook of Christian Symbols."  Clement.
+
+"Dictionary of Heraldry."  Coats.
+
+"English Heraldry."  Boutell.
+
+"Handbook of Heraldry."  Cussan.
+
+"Church Decoration."  French.
+
+"Church Decoration."  Frederick Warne & Co., London.
+
+"Folk-Lore of Plants."  Dyer.
+
+"Sacred Trees and Flowers."  "London Quarterly Review," 1863, vol. cxiv.
+
+"Annotated Book of Common Prayer."  Blunt.
+
+"The Prayer-Book."  Daniel.
+
+"Parish Lectures on the Prayer-Book."  Snively.
+
+"Notes on the Use of the Prayer-Book."  Hall.
+
+"The Congregation in Church."  Mowbray & Co., London.
+
+"Church Needlework."  Lambert.
+
+"Embroidery for Church Guilds."  Woodward.
+
+"Church Vestments."  Dolby.
+
+"Vestiarum Christianum."  Harriott.
+
+"Ecclesiastical Vestments."  Macalister.
+
+
+
+
+{121}
+
+Index
+
+                                     PAGE
+
+  Agnus Dei  . . . . . . . . . . . .   68
+  Alb  . . . . . . . . . . . . . . .  108
+  Almond . . . . . . . . . . . . . .   79
+  Alms-basin . . . . . . . . . . . .   39
+  Alpha and Omega  . . . . . . . . .   69
+  Altar  . . . . . . . . . . . . . .   38
+  Altar-cloth  . . . . . . . . . . .   38
+  Altar-cross  . . . . . . . . . . .   38
+  Altar-desk . . . . . . . . . . . .   39
+  Altar-vessels  . . . . . . . . . .   39
+  Amice  . . . . . . . . . . . . . .  109
+  Anchor . . . . . . . . . . . . . .   77
+  Angelic figures  . . . . . . . . .   87
+  Apostles, symbols of . . . . . . .   85
+
+  Baptism  . . . . . . .  13, 76, 99, 100
+  Baptismal shell  . . . . . . . . .   42
+  Baptistery . . . . . . . . . . . .   42
+  Bells  . . . . . . . . . . . . . .   19
+  Biretta  . . . . . . . . . . . . .  112
+  Bishop's Chair . . . . . . . . . .   48
+     "     Throne  . . . . . . . . .   49
+  Bowing . . . . . . . . . . . . . .  105
+  Burial of the Dead . . . . . .  14, 102
+  Burse  . . . . . . . . . . . . . .   40
+
+  Candlestick, seven-branched  . . .   74
+  Candlesticks . . . . . . . . . . .   38
+  Cassock  . . . . . .   . . . . . .  107
+  Chair, Bishop's  . . . . . . . . .   48
+  Chalice  . . . . . . . . . . . . .   39
+     "    veil . . . . . . . . . . .   40
+  Chancel  . . . . . . . . . . . . .   25
+  Chasuble . . . . . . . . . . .  62, 109
+  Chi Rho  . . . . . . . . . . . . .   72
+  Chi Rho and N  . . . . . . . . . .   72
+  Chi Rho Sigma  . . . . . . .   . .   73
+  Choir  . . . . . . . . . . . . . .   26
+  Church, the building . . . . . . .   11
+    "     dedication of  . . . . . .   12
+    "     consecrated  . . . . 11, 13, 15
+    "     open . . . . . . . . . . .   15
+  Church Year  . . . . . . . . . . .  115
+  Circle . . . . . . . . . . . . . .   62
+  Circles, interlacing . . . . . . .   65
+  Circles and triangle . . . . . . .   66
+  Colors, symbolism and use  . . . .   88
+  Confirmation . . . . . . . . . . .  101
+  Constantine  . . . . . . . . . . .   71
+  Cope . . . . . . . . . . . . . . .  111
+  Corporal . . . . . . . . . . . . .   40
+  Credence . . . . . . . . . . . . .   39
+  Cross, the . . . . . . . . . . . .   52
+    "    legend of tree of . . . . .   52
+    "    legend of finding . . . . .   55
+    "    Latin . . . . . . . . . . .   55
+    "    Calvary . . . . . . . . . .   56
+    "    Greek . . . . . . . . . . .   56
+    "    tau . . . . . . . . . . . .   56
+    "    St. Anthony's . . . . . . .   57
+    "    potent  . . . . . . . . . .   57
+    "    Jerusalem . . . . . . . . .   57
+    "    heraldic  . . . . . . . . .   58
+    "    moline  . . . . . . . . . .   58
+    "    recercele . . . . . . . . .   58
+    "    bottone . . . . . . . . . .   59
+    "    trefle  . . . . . . . . . .   59
+    "    patonce . . . . . . . . . .   59
+    "    flory . . . . . . . . . . .   59
+    "    pommee  . . . . . . . . . .   59
+    "    crosslet  . . . . . . . . 59, 60
+    "    fitche  . . . . . . . . . 59, 60
+    "    patte . . . . . . . . . . .   60
+    "    Maltese . . . . . . . . . .   60
+    "    floriated . . . . . . . . .   60
+    "    Irish . . . . . . . . . . .   61
+    "    St. Andrew's  . . . . . . .   62
+    "    Canterbury  . . . . . .  62, 109
+    "    the Altar . . . . . . . . .   38
+    "    the sign of the . . . . . .  112
+  Crown  . . . . . . . . . . . . . .   77
+    "   of thorns  . . . . . . . . .   76
+  Cruciform shape  . . . . . . . . .   18
+  Cruets . . . . . . . . . . . . . .   39
+  Customs, devout  . . . . . . . . .  103
+
+  Dalmatic . . . . . . . . . . . . .  110
+  Dossal . . . . . . . . . . . . . .   39
+  Dove . . . . . . . . . . . . . . .   75
+
+  Eagle  . . . . . . . . . . . . . 84, 85
+    "   lectern  . . . . . . . . . .   45
+  Episcopal habit  . . . . . . . . .  111
+  Evangelists, symbols of  . . . . .   83
+  Evening Prayer, the  . . . . . . 27, 96
+  Ewer . . . . . . . . . . . . . . .   42
+
+  Fair linen . . . . . . . . . . . .   40
+  Father Almighty, symbols of  . . .   66
+  Fish . . . . . . . . . . . . . . .   70
+  Fishes, interlaced . . . . . . . .   76
+  Flagon . . . . . . . . . . . . . .   39
+  Floriated cross  . . . . . . . . .   60
+  Flowers, symbolism of  . . . . . .   78
+  Font . . . . . . . . . . . . . . .   41
+  Frontal  . . . . . . . . . . . . .   38
+  Fylfot . . . . . . . . . . . . . .   60
+
+  Good Shepherd  . . . . . . . . . .   68
+  Grapes . . . . . . . . . . . . . .   78
+  Greek cross  . . . . . . . . . . .   56
+
+  Hand, of God . . . . . . . . . . 66, 67
+  Heraldic crosses . . . . . . . . .   58
+  Holy Communion, the  .  28, 32, 97, 101
+  Holy Ghost, symbols of . . . . . .   74
+  Hoods  . . . . . . . . . . . . . .  112
+  How to use Prayer-Book . . . . . .   92
+
+  IHS  . . . . . . . . . . . . . . .   73
+  Incense  . . . . . . . . . . . . .   90
+  I. N. R. I.  . . . . . . . . . . .   74
+  Iota Chi . . . . . . . . . . . . 73, 74
+  Iota Eta Sigma . . . . . . . . . .   73
+  Iota Sigma Chi Sigma . . . . . . .   74
+  Irish cross  . . . . . . . . . . .   61
+
+  Jerusalem cross  . . . . . . . . .   57
+
+  Kneeling . . . . . . . . . . . . .  104
+
+  Lamb of God  . . . . . . . . . . .   68
+  Lamps, seven burning . . . . . . .   74
+  Latin cross  . . . . . . . . . . .   55
+  Laurel . . . . . . . . . . . . . .   80
+  Lectern  . . . . . . . . . . . . .   44
+  Lessons  . . . . . . . . . . . . .   44
+  Lights, symbolism of . . . . . . .   90
+  Lily . . . . . . . . . . . . . . .   81
+  Lion, winged . . . . . . . . 83, 84, 85
+  Litany . . . . . . . . . . . . . 22, 96
+  Litany-desk  . . . . . . . . . . 22, 48
+
+  Maltese cross  . . . . . . . . . .   60
+  Man, winged  . . . . . . . . 83, 84, 85
+  Maniple  . . . . . . . . . . . . .  109
+  Matrimony  . . . . . . . . 14, 101, 114
+  Mitre  . . . . . . . . . . . . . .  112
+  Monogram of "Christ" . . . . 71, 72, 73
+  Monogram of "our Christ" . . . . .   72
+  Monogram of "Jesus"  . . . . . . 71, 73
+  Monogram of "Jesus Christ" . . . 73, 74
+  Morning Prayer, the  . . . . 27, 93, 95
+
+  Nails of crucifixion . . . . . . .   76
+  Name and triangle  . . . . . . . 66, 67
+  Nave . . . . . . . . . . . . . . .   21
+
+  Oak  . . . . . . . . . . . . . . .   80
+  Olive  . . . . . . . . . . . . . .   79
+  Ox, winged . . . . . . . . . . . 84, 85
+
+  Pall . . . . . . . . . . . . . . .   40
+  Palm . . . . . . . . . . . . . . .   79
+  Passion-flower . . . . . . . . . .   83
+  Paten  . . . . . . . . . . . . . .   39
+  Pelican  . . . . . . . . . . . . .   70
+  Pentalpha  . . . . . . . . . . . .   69
+  Phoenix  . . . . . . . . . . . . .   77
+  Plants, symbolism of . . . . . . .   78
+  Pomegranate  . . . . . . . . . . .   80
+  Pulpit . . . . . . . . . . . . . .   45
+  Purificator  . . . . . . . . . . .   40
+
+  Reredos  . . . . . . . . . . . . .   38
+  Retable  . . . . . . . . . . . . .   38
+  Ring in marriage . . . . . . . . .  114
+  Rose . . . . . . . . . . . . . . .   81
+
+  St. Anthony  . . . . . . . . . . .   57
+  St. Boniface . . . . . . . . . . .   80
+  St. Stephen  . . . . . . . . . . .   87
+  Sanctuary  . . . . . . . . . . . .   30
+  Shell, baptismal . . . . . . . . .   42
+    "    escallop  . . . . . . . . 76, 85
+  Sign of Cross  . . . . . . . . . .  112
+  Spire  . . . . . . . . . . . . . .   18
+  Sponsors . . . . . . . . . . . . .  113
+  Staff, Bishop's  . . . . . . . . .  112
+  Stalls, choir and clergy . . . . .   47
+  Standing . . . . . . . . . . . . .  104
+  Star . . . . . . . . . . . . . . .   69
+  Stole  . . . . . . . . . . . . . .  108
+  Superfrontal . . . . . . . . . . .   38
+  Surplice . . . . . . . . . . . . .  108
+  Symbols of Apostles  . . . . . . .   85
+  Symbols of Evangelists . . . . . .   83
+  Symbols of the Father Almighty . .   66
+  Symbols of the Holy Ghost  . . . .   74
+  Symbols of the Holy Trinity  . . .   63
+  Symbols of our Lord  . . . . . . .   66
+  Symbols, use of  . . . . . . . . .   51
+
+  Tau-cross  . . . . . . . . . . . .   56
+  Tetramorph . . . . . . . . . . . .   85
+  Threefold arrangement  . . . . . .   63
+  Throne . . . . . . . . . . . . . .   49
+  Transepts  . . . . . . . . . . . .   24
+  Trefoil  . . . . . . . . . . . . .   63
+     "    under triangle . . . . . 63, 64
+  Triangle . . . . . . . . . . . . .   63
+     "     and circles . . . . . . 65, 66
+  Triangles, intersected . . . . . 63, 64
+  Trinity, symbols of  . . . . . . .   63
+  Triquetra  . . . . . . . . . . . .   64
+  Tunicle  . . . . . . . . . . . . .  110
+  Turning to east  . . . . . . . . .  106
+
+  Usages . . . . . . . . . . . . . .  103
+
+  Vases  . . . . . . . . . . . . . .   38
+  Vesica . . . . . . . . . . . . . .   70
+  Vestments  . . . . . . . . . . . .  107
+      "     meaning of . . . . . . .  111
+  Vine . . . . . . . . . . . . . . .   78
+
+  Wheat  . . . . . . . . . . . . . .   78
+  Worship  . . . . . . . . . . . . .    7
+  Wreath . . . . . . . . . . . . . .   77
+
+
+
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