for what the mechanic earns hardly he spends liberally. In periods of reactionary distress it is very difficult for them not to trust the men, who in their times of comparative prosperity have been their best customers, and who miay yet again be able to lay out considerable sums of money with them. Hence they are often induced to give credit till (to use their own graphic expression) " they trust themselves out of house and home," and their modest show of merchandise in the window becomes more modest still.

Such are a few of the more prominent thoughts which naturally occur to the writer in connection with the subject of East End life. At present a dark shadow rests upon that life, as it has rested before. It is a-misfortune that at such a time there should not be a greater appreciation than there apparently is, on the part of the wealthier classes, of some of the bright features in the character of the mechanics and artisans of the eastern portion of the metropolis. Reference has already been made to their indomitable spirit of perseverance, where the cause is sometimes doubtful; but it would not be right to close without paying a tribute to another characteristic, of which it is impossible to speak save with unalloyed admiration, viz., their great sensitiveness to kindness. None are more easily won by it than the working men, and no characters are worth more when once

Amidst privations of no ordinary kind they have often given proofs of the truest spirit of self-sacrifice, finding its expression in little acts of kindness towards those whom they have learned to love. None are more pleased by sympathy on the part of those who are their superiors in social position, and it is matter of regret that circumstances prevent their neighbours of the West End, except in some very rare cases, from knowing more of their habits of life and modes of thought. Mutual knowledge would breed mutual respect, and a little interchange of sympathy--the feeling of the possession of a common bond of union-would be for the benefit of both.


BY E. P.

We praise Thee, God our Father,

For love unasked, untold ; We bless Thee, God the Giver,

For mercies manifold. We sing the special bounty

Which prospers us once more, And fills again so richly

Our basket and our store.

For who but Thou, most Mighty,

Could give each seed its birth, And place the crown of plenty

Upon the smiling earth ?
Or who could give when needed

The late and early rain,
Or send the blessed sunbeams

To swell the golden grain ?

If on the sinless only

Thy ceaseless gifts should fall, Which of us, Lord, should merit

The smallest boon of all ? Ah, no! Thou hast not meted

Thy goodness by our worth; Heaven's bounty is not fettered

By all the guilt of earth. O help us, Lord, to labour

For that eternal Bread, The Meat that cannot perish,

Whereby our souls are fed; And lead us on and upward,

When we would wayward roam, That we may share the glory

Of Thine own Harvest Home.


A Charge delivered to the Clergy and Churchwardens of the Diocese

of Worcester. By HENRY, LORD BISHOP OF WORCESTER, at his

Visitation in June, 1868. London : Rivingtons, Waterloo Place. THERE are few Bishops on the English bench who are held in deeper and more deserved respect than the Bishop of Worcester. So far as scholarship is concerned, it is only necessary to remember that he was a senior wrangler and first-classman at Cambridge ; while as the years roll on, the clergy and laity of the diocese of Worcester are more thoroughly confirmed in their estimate of his lordship's singular power of administration, and of his exceeding courtesy and judgment in all matters that are brought before him.

The learned and able charge delivered by the Bishop a few weeks ago will abundantly repay a careful perusal. The most weighty and important part of it is taken up with the doctrine of the Holy Communion. No subject in these days is of more vital consequence to the Church; for, as is generally acknowledged, the excessive ritualism which is disturbing the Church's peace, and marring the Church's work, is all directly connected with a teaching on this very doctrine, which is something other than that of the Reformed Church of England. Very wise and reverent are the Bishop's words; and we need offer no apology for the length of the extract we give below, but simply express a hope that it may lead our readers to procure the Charge for themselves.

“Nothing at first sight would seem to be simpler than the account of the institution of the Lord's Supper in the four passages of the New Testament in which it is recorded. When, however, we come to dwell upon the words of the three Evangelists and of St. Paul with the long, deep, earnest thought invited by the subject, the busy mind proposes many questions, to which, while the subtle wit of some would persuade them that they have found an answer, the patient experience of 'holy and humble men of heart' has long since convinced them that in sober truth no answer can be given.

“They which of human and corrupt curiosity,' is the language of the proclamation concerning the irreverent talkers of the Sacrament, set forth by King Edward the Sixth in the first year of his reign, 'hath desire to search out such mysteries as lieth hid in the infinite and bottomless depth of the wisdom and glory of God, and to the which our human imbecility cannot attain .. .. ofttimes turneth the same to their own and others' destruction by contention and arrogant rashness, which simple and Christian affection, reverently receiving and obediently believing, without further search, taketh and useth to most great comfort and profit.'

“Our first impression respecting the simplicity of the doctrine of the Lord's Supper after all is right. The way of holiness' is plain and easy, by which we draw near to God in it. "The unclean shall not pass over it;' but the wayfaring men, though fools, shall not err therein,' if only they will cease to 'search and strive unreverently,' and content themselves with doing simply what our Lord has plainly told us.

« « Jesus took bread, and blessed it, and brake it, and gave it to His disciples, and said, Take, eat; this is My body. And He took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is My blood of the new testament, which is shed for many for the remission of sins.'

“In obedience to our Lord's command, we try to do as our Lord has told us. His ministers in our Church take bread, and bless it, and break it, and give it to His disciples. They take the cup likewise, and give thanks or bless it, and distribute it to the faithful.

“We, the ministers to whom this office is committed, believe, and we teach our people to believe, that as our Lord's faithful disciples severally eat the broken bread and drink the cup of blessing, they do verily and indeed eat the flesh and drink the blood of our once crucified, but now risen and exalted Saviour. “To such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ' (Art. 28). We have in the Lord's Supper, as our Homily teaches, “communion of the body and blood of the Lord in a marvellous incorporation, which by the operation of the Holy Ghost, the very bond of our conjunction with Christ, is through faith wrought in the souls of the faithful, whereby not only their souls live to eternal life, but they surely trust to win their bodies a resurrection to immortality.'

“ All would be well if they who present themselves at this holy feast, bearing in mind the words of Hooker (Book v., C. 67), that this heavenly food is given for the satisfying of our empty souls, and not for the exercising of our curious and subtle wits,' would 'more give themselves to meditate with silence what we have by the Sacrament, and less to dispute of the manner how.' Let those who enjoy not, dispute ; let us who enjoy, dispute not.

“ If men go on to ask what is the exact effect upon the bread and wine of the act of blessing, by which they are prepared for the reception of the faithful; what is the manner of the presence of the body and blood of our Lord in the Holy Supper; what is precisely the connection of the outward visible sign of the Sacrament with the inward spiritual grace;-nil temere definimus, says Bishop Andrews. Our Church does not presume to speak with the authority of definition upon any such questions, though she supplies us with many safeguards against manifest and acknowledged errors which have prevailed respecting them.

“ Transubstantiation,' says our twenty-eighth Article of Religion, or the change of the substance of bread and wine in the Supper of the Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions ;' and, in order to guide our thoughts into a safer channel, it is added, “The body of Christ is given, taken, and eaten in the Supper only after an heavenly and spiritual manner. And the means whereby the body of Christ is received and eaten in the Supper is faith.'

“ Aguin, in the twenty-ninth Article of Religion, it seems to me that our Church has provided a simple test of great value for trying the truth of theories which pretend to explain the manner of the presence of the body and blood of our Lord in His Supper. Is the presumed presence such as to allow that the wicked and such as bevoid of a lively faith' may be ‘partakers of Christ,' the theory cannot be true in which that presence is asserted. Such persons are 'in no wise partakers of Christ.' When they carnally and visibly press with their teeth' what is given to them, they eat and drink nothing but the sign or sacrament of 80 great a thing.'” Pp. 16–20.

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