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"No more, no more, O never more on me The freshness of the heart can fall like dew." It is not so with the Christian. All he has enjoyed in this world, being the gift of his God, whose covenant has been established with him in Christ, is a pledge and an earnest of yet greater blessings in reserve for him. Memory holds up the mirror to hope, and the retrospect of the past discloses to him the boundless vista of future glory and blessedness.

THE ALTAR.

THE idea of an Altar belongs to all religion, good and bad, false and true. All religions also centre in the Altar. This is especially the case in the Christian religion, in which all prophetic and shadowy ideas of religion are fulfilled. As in the Godhead, the MIDDLE person is the Priest and the Sacrifice-as in the offices of Christ the MIDDLE office is the Priestly-and as in the facts of the Saviour's life, he was first a Prophet to teach them, then a Priest to atone, and last a King to reign, so the Altar, which is the embodiment of the Priestly, occupies a central position in the Cultus of the Christian Church.

As central, the Altar must necessarily be PROMINENT. It must appear so in our ideas of worship, in all our associations, and in its relations to every other part of worship.

As we are embodied beings, needing a worship which will make provision for what may be called the ministry of the body, and as we have from the Saviour such institutions as are tangible to the body, we need to have the ideas which enter into worship EMBODIED. Without this, worship would be, to EMBODIED BEINGS, an abstraction. Hence Christian worship has embodied itself in a way which will make the inward outward, and give at the same time a proper representation of the inward. If the idea of the Priestly enters into religion centrally and prominently, it ought to have a central and prominent embodiment.

the form be suffered to pass away as long as the substance is valued.

What is the true conception of an Altar outwardly-under what form has the Church represented this substance, and what outward form does its nature seem to require?

Evidently in its form an Altar ought to be a churchly production. Its features ought to be sacred features. Its form ought to grow out of, and be peculiar to its own proper antecedents. It ought to grow out of its own proper sphere, and carry with it whatever is peculiar to it. Let us illustrate:

The wants of social or domestic life have developed certain forms of furniture which answer to its wants. At first, propriety seemed to require that an ordinary meal should be placed upon a matt or skin, spread upon the floor, around which the family leaned while eating. In time tables were introduced, changing their forms as fashion dictated or convenience suggested. Thus there has grown into vogue a certain idea and form of a domestic table. With all the variety which prevails, there has come into use a certain definite form of table which carries with it the peculiarities and associations of a domestic article of furniture. Wherever we meet this useful article of furniture, it at once commends itself to our ideas, and to all our associations in its own proper character. Should we meet it in a mercantile house with the books of the clerk upon it, or in a lawyer's office used as a deskwherever we should meet it, we would at once feel that it is a piece of domestic furniture, and is only here used as something which will answer the purpose. In the merchant's or the lawyer's office, it is not that piece of furniture which the peculiar wants of these offices have developed-for that is a DESK, and not a table. Wherever it is, it has its domestic features, peculiarities, and associations; and wherever it is used out of its proper domestic relations, though it may answer a good purpose there, we instinctively feel that it is out of place.

The embodiment thus required is the Altar. The Altar, of course, is not the Priestly the form is not the substance Now an Altar is an article of sacred, -but it is the form in which the sub-churchly furniture. As such, it has stance is represented to us. For all we know, this may not be needed in the case of beings that are pure spirit-if such created beings exist-but it is necessary for us, as embodied beings. The need of an outward representation will demand its preservation; nor will

grown into existence, as such it has moulded for itself a certain form, as such it carries with it certain peculiarities of shape, appendages and style, and as such it lives in history as well as in all our sacred assocications. It is not a domestic, but a church product.

Thus we are naturally led still farther to say, that the Altar has also in it an embodiment of the SACRIFICIAL. Not the idea merely of a feast, as at a table not a mere taking away of that which is on it, as from a table, but also the

It is neither in place nor at home any where but in the church. Its adaptations are all for the church and its worship. It represents, not social and domestic, but ecclesiastical life, and is a true creation of the life of religious Cultus. Not to feel this, would certain-idea of offering-offering from God to ly betray a deficiency in that finest and holiest cultivation which can only receive its true life, beauty, and polish from those sacred associations of which a profane and secular nature is not capable.

To describe this peculiar form of the Altar as a product of sacred ideas and associations, seems as unnecessary, as also difficult, as to describe a domestic table. The form has varied in some of its features in different ages, just in the same way as has the form of the domestic table; yet under this diversity there is an unity, under all the varieties there is the general conception, with its own peculiarities, which at once characterize

it.

us, and from us to God; all of which shows, how different are the two conceptions of an Altar and a domestic table, and how all history, sense of propriety, and our deepest associations, as well as a proper sense of the true substance which the Aitar embodies, rebel and protest against their interchange. It is perfectly fair, and not a whit too strong, to say that an Altar, used as a piece of domestic furniture, would be as much out of place as a full robed bishop walking solemnly around the steamings of a kitchen fire; while a table, as a piece of domestic furniture in the Altar of a church, is as much out of place as would be a harlequin in the midst of a soleran assembly.

NOTES ON NEW BOOKS.

DEUTSCHES GESANGBUCH. Eine Auswahl, with the work, since the appearance of geistlicher Lieder aus allen zeiten der the first edition, has only increased our christlichen Kirche fur offentlichen estimate of this rich treasury of noble und hauslichen Gebrauch. Taschen- German Ilymns. We know of no book ausgabe. Philadelphia, Lindsay & of the kind that can be placed by its Blakiston. Shaefer und Koradi, Cham-side, without being cast in the shade by bersburg, Pa.; M. Kieffer and Com., 1860, pp. 620.

Some six months ago we noticed at some length, the large critical edition of Dr. Schaff's excellent new German Hymn Book. Here we have before us a neat pocket edition of the same work. This edition contains all the hymns included in the larger edition; only the hymnological introduction, the list of tunes, and the explanatory notices in regard to the authors, contents, value, history and sacred associations of the hymns, are left out, as being of interest only to the scholar or in private use of the book. This edition is designed for congregational use, and is therefore properly gotten up in a convenient and portable form. A longer familiarity

its superior excellence. The letter press, binding, and general style of the book, are all that can be desired. We are glad to see the favorable notices taken of this work, by the press generally, both in Europe and America.

THE LUTHERAN HOME JOURNAL, which on account of its character, aims and ends, weal ways regard as near neighbor of the Guardian, continues to make its pleasant Monthly visits to our table. We are much pleased with the June number. This excellent magazine is published at $1 per year, by the Lutheran Board of Publication, No. 42 North 9th, St., Philadelphia.

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AT a very early period women are found active in the service of the Church. As St. Paul had directed, the female sex were prohibited from speaking publicly in the congregation: 'Let your women keep silence in the churches; for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. And if they will learn any thing, let them ask their husbands, at home; for it is a shame for women to speak in the church," (1 Co. 14. 24. 25.) Nevertheless, the Church early knew how to use the gifts entrusted to women for the good of the church. On account of the strict separation of the two sexes which characterized oriental society, woman's services were required in those ministrations among the poor in which it was delicate for the Deacons personally to attend, on account of the ready suspicions of the heathen "In many families," say the Apostolic Constitutions, "the Deacons cannot be sent to minister to the wants of females, lest there be offence to the unbelieving. Send therefore a woman, as a Deaconess, on account of the evil thoughts of wicked men."

For this service were chosen widows who had been only once married, were mothers of children, and who had shown themselves patterns of the christian life, and were willing to give themselves up to the general good of the church. These, by their calling, commanded the confidence and respect of the heathen, and were able from the rich fund of their experience to counsel and serve poor and distressed Christian women. At first only such widows as were over sixty years of age were selected; but later the practice was so modified as to take them at fifty, and finally at forty. Still later, even young virgins were considered eligible. The Church Father, Tertullian, expresses his disapprobation that a bishop had constituted a virgin not yet twenty years of age a Deaconess, that she might be supported from the treasury of the Church.

The Deaconesses, who were originally regarded as standing in a holy ministry, were consecrated by the laying on of hands and prayer. The

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prayer used on such solemn occasions, has been preserved for us in the Apostolical Constitutions, and is as follows: "Eternal God, Father of our Lord Jesus Christ, Creator of man and woman, who didst fill with Thy Spirit Miriam, Deborah, Hannah and Huldah; who didst suffer Thy Son to be born of a woman, counting her worthy; who didst, in the tabernacle and in the temple, place females as keepers of Thy holy gates; Look down now also upon this Thy hand-maiden, who has been chosen for the holy service of Thy Church, and bestow upon her the Holy Ghost, cleanse her from all pollution of flesh and spirit, that she may worthily perform the work committed unto her, to the honor and Glory of Thy Christ. Amen." Later this solemn ordination was omitted, as the synod of Orleans very improperly had decreed that in future, on account of the weakness of her sex, no woman should receive the ordination of a Deaconess.

The Deaconesses undertook the care of the poor and sick of their own sex in the congregation, and instructed the female catechumens in the Christian religion, in order that they might rightly answer the questions put to them at their baptism. At the time of baptism they aided in undressing and dressing the catechumens; and in the Greek church where there were separate entrances to the churches for the men and women, they waited at the doors to show places to those who wished to enter, and preserve order before the Lord's house. They had the oversight of the private walk of the female members of the church; and when any of these had any matter to transact with the bishop, they were present. In the times of persecution it was their duty to visit the captive and imprisoned christians, because they could do it with less danger.

Among such Deaconesses the Bible mentions Phoebe, to whom, when she was about to visit Rome, St. Paul gave a letter of introduction and recommendation to the church in that city. (Rom. xvi. 1. 2.) Also, Tabitha in Joppa, whose good works and alms-deeds were an honor to the church in that place, and whom St. Paul awakened from the slumber of death.

Later we have also mentioned in the annals of the church Olympias. She came from a prominent and wealthy, but still beathen family in Constantinople, and was early married to the chief of the Emperor's body guard. She was not yet quite eighteen years old when she became a widow, and resolved also to remain a widow, as her mind had suddenly taken a very serious turn. The Emperor Theodosius was desirous of uniting the young, beautiful, and very wealthy widow with his uncle; and when she withstood his wishes in this respect, he took the control of her income, and placed the disbursement of it into the hands of the provost of the city. Whereupon Olympias sent a letter of thanks to the Emperor: "You, O my lord," she wrote, "have shown towards your humble servant, not only the wisdom and goodness of a sovereign Ruler, but also of a Bishop, in laying the heavy burden of the property which I possess upon your own officer, and thus freeing me from the care and unrest which the responsiblity of applying it in a proper manner would otherwise have caused me. Only one thing I beg of you, by which, if you grant it, you will greatly increase my joy: give direction that all be distributed to the churches and to the poor. Long since have I felt the motions toward vanity which generally strive to ac

company the act when I distribute it myself; and I fear, moreover, lest the disturbances of spirit caused by temporal riches might cause me to neglect those which are divine and spiritual."

Deeply moved by these words, the Emperor restored her property to her, and the church and the poor found abundant occasion to rejoice in the charities of Olympias, especially as she at the same time took on herself the office of Deaconess in the church of Constantinople. Yet such was her contempt for riches that she seemed desirous only of getting rid of them; and hence often gave injudiciously. Fortunately the renowned Chrysostom came to her aid, and by judicious advice restrained her too freely liberal spirit and directed her charities into the best channels. "I praise your zeal," he wrote, "but he who seeks to rise to the heights of a perfect virtue before God must be a wise steward of his property. But you, in giving to such as do not really need it, do nothing better than if you cast your treasures into the sea. Do you forget that you have dedicated your money to the poor, and that it is your duty to manage your wealth as property which is no longer your own, but over which you are set as steward, and for the proper use of which you must give an account? Would you, therefore, follow my advice, regulate your gifts according to the needs of those that ask of you; in this way you will be able to assist more persons, and will receive from God the reward of your wisdom and love."

Olympias had much persecution to endure from her relatives, who would gladly themselves have possessed her wealth. The pure soul had even to endure public scandal, which however by a triumphant defence, she put to shame. Amid all she remained firm in her christian course, sustained Chrysostom in his undertakings for the kingdom of God, and did not forsake the noble-hearted man when he incurred the displeasure of those in high places, though she on account of espousing his cause was subjected to a heavy fine in money. Seeking higher food for her soul, she continued to exchange letters with him, in which correspondence Chrysostom sought to refresh and comfort her spirit which had been depressed through many dark experiences. When at one time she had expressed a longing for death, he wrote to her: "Have I not often told you, and must I tell you again, that there is only one really sad thing; namely, sin? All else is dust and smoke. What is there sad in prisons and chains; what sad in being visited by tribulations, when these become the means of such great good? What is there sad in exile and loss of property? Words are these which contain in them nothing fearful. Empty words of sorrow! When you mention death you speak of the debt of nature, which is at any rate to be paid even when no one brings it. Do you mention banishment, what else is this than to see another country and many cities? To be robbed of one's goods is to be freed from a burden." About twelve years after the death of her great teacher and friend, in the year 420, God took her up into the kingdom of eternal peace, from whence she looks serenely down upon the harvests of christian love, the seed of which, moved by the spirit of God, she had sown in humility.

A certain Pentadia is also mentioned as Deaconess in Constantinople, who with the church remained true and faithful to Chrysostom. When he had been compelled to flee from that city, and shortly thereafter a fire had broken out in the principal church which wrought great destruction,

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