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her sins, and that ye receive not of her plagues: * for it is the time of the Lord's, &c.Jer. li. ; Rev. xviii.

r. 2nd. Come, my people, enter thou into thy chambers ; hide thyself, as it were, for a little moment, * until the indignation be overpast. --v. Come ye yourselves apart into a desert place, and rest awhile, until the indignation, &c.-Is. xxvi. ; Mark vi.

r. 3rd. Let us go unto Jesus without the camp bearing his reproach; * for here have we no continuing city; but we seek one to come. -v. We are strangers before thee and so journers; our days on the earth are as a shadow ; * for here we have no continuing city, &c. --Heb. xiii. ; 1 Chron. xxix.


Lectio the 4th. Sermon of St. John Chrysostom. Let your minds be turned to the memory of the saints, such as are clothed in sackcloth, who dwell in the desert, who would not receive the purple of kings if it were offered to them; but as princes would loathe and turn away from the tattered garments of the poor, so would these reject the purple of princes. And this their coarse apparel confirms them in these purposes of life, by which they are rendered more excellent than they. For could you open the doors of their minds, and see their secret thoughts, you would be struck down with shame, nor would you be able to bear the brightness of that light with which consciousness hath clothed the inner man.

r. Every man that striveth for the mastery, is temperate in all things: * I therefore so run not as uncertainly; so ght I, not as one that beateth the air ; but I keep my body under, and bring it into subjection.-— v. When I was yet young, I desired wisdom, my soul hath wrestled with her: * I therefore so run, &c.-1 Cor. ix. ; Eccles. li.


You will therefore find nothing melancholy in their habitations; but, as persons who are building their abodes in heaven, they dwell far from the cares of this world, engaged in warfare against the evil one, and opposing his assaults with gladness. For this is the reason why they have left the cities and habitations of men, and taken upon themselves to live in solitude; for he who has a war to carry on, cannot quietly settle himself at home, but must ever be in readiness, as one who may be suddenly called upon to depart. Who, when engaged in the camp, thinks of laying the foundations of a house? Who thinks of building at a place from which he soon must depart? Who is there that purchases land when engaged in an army? Certainly no one. Such things are to be done at home, not abroad.

We walk not after the flesh, but after the spirit ; because the carnal mind is enmity against God: * they that are in the flesh cannot please God

.. The high and lofty one dwelleth with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. *They that, &c.—Rom. viii.; Is. Ivii.


These things I thus express in the way of simile, when I say that when you have arrived at this your final abode and country, then you may do these things ; not that there you will have any occasion for such toils, since these mansions have been already prepared for you there by the Great King. Here, therefore, for the camp all that is needful is, that we dig deep the trench and fix the rampart : no need for costly structures. Christians who have to carry on a warfare with the devil, and seize the captives that are taken by his hands, ought to live in a disregard to all things temporal. Why, therefore, O man, art thou building magnificent houses? Is it that thou mayest bind thyself the more? Why art thou laying up treasures? Is it that thou mayest invite the devil against thy soul? What are these walls thou art raising? Is it in order to construct a prison for thyself? But if it appears to the a hard matter to disregard these things, let us go to the rude dwellings of the monks, that thou mayest be fully convinced that it is no difficult matter to despise them. They construct for themselves hovels, which they can relinquish when called upon to do so with as little regret as soldiers their camp:

r. What things were gain to me, those I counted loss for Christ; * that I may be found in him having that righteousness which is by faith, being made conformable unto his death.

v. I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness, * that I may be found in him, &c.—Phil. ii.; Ps. lxxxiii.


Lectio from the sacred Gospel according to St. Mark.

LECTIO THE SEVENTH. Cap. 10. At that time began Peter to say unto Jesus, Lo, we have left all, and have followed thee. Et reliqua.

The Homily of St. Paulinus, the Bishop. Those goods which we brought not with us into this world, anul cannot take hence, we have restored, as things which had been only lent to us; and, in doing this, we have not been as if we were severing the skin from our flesh, but as if we were only laying aside a garment from the body. And now it is needful that we leave in dependance upon God those things which are truly ours the heart and the soul. Offering up our bodies a living sacrifice, as it is written, to the Lord; and building up ourselves as a holy temple unto him, even upon that the chief corner-stone, him who hath given us in himself a pattern of that holiness to which we ought to aspire, and hath said, “ Be ye holy, even as I am holy." No thanks, therefore, to us if we are faithful only in that which was another's, and not our own, unless We serve him in that which is our own also; that is to say, with the free choice of our wills, with our whole heart, with all the strength, as it is written, of our whole soul-loving God.

r. Wisdom prospered their works: * they went through the wilderness that was not inhabited, and pitched tents in places where there was no way.v. They wandered about in goat skins, being destitute, afflicted, tormented: of whom the world was not worthy. They wandered in deserts, and in caves of the earth. * They went, &c.—Wis. ii. ; Heb. xi.


Therefore the relinquishing of those temporal things, which are esteemed goods in this world, or rather, I should say, the laying them aside, is not the finishing of our appointed course, but the entering upon it; not the goal, but the door of starting. For the wrestler is not then victorious, when he hath stripped himself of his garments; this he does that he may commence the conflict

, and then shall he be crowned when he hath contended lawfully. And the swimmer, too, who would overcome an interposing stream, is stripped of his garments ; but this preparation does not bear him across the stream, unless with the effort of his whole body he cleaves the impetuousness of the torrent, and successfully concludes his toils. I see in Jacob the order of this our course prefigured, when I read that, after he had crossed the ford, and had sent forward all the burden of his cares--that is to say, all the incumbrances of his baggage and his substance, he was left alone on the holy spot to wrestle with his God.

r. The multitude of them were of one heart and of one soul: neither said any that aught of the things which be possessed was his own; but * they had all things common.—v. Behold, how good and pleasant for brethren to dwell together in unity. * They had all things common.--Acts, iv.; Ps. cxxxii,

LECTIO THE NINTH. Therefore we shall not be sufficient for this, to seize on the way of life, and to receive the word of God, and to prevail for the kingdom of heaven, which from the days of John suffereth violence, and the violent take it by force; we shall not be sufficient, I say, for this, unless we send before us all those things which, either from our atfection to them or the care they require, while they adhere to us in passing through this world, are likely to become an impediment to our journey forward. Unless we send them onward before the evening, and through the whole night of our stay in this world, we endeavour to lay hold of, and to retain Christ, and wrestle with him, in struggling for every spiritual good work and attainment; nor ever be separated from him, like Jacob, from his embrace, unless, like him, we extort from him his blessing. And would that, for a testimony of this life-giving struggle, he would strike the sinew of the thigh with the fear of his majesty, which, being deadened, the strength the flesh will be weakened, and spiritual grace strengthened and supported.

r. The Lord's portion is his people; he found him in a desert land, he led him about, he instructed him, and bore him on his shoulders. * He made him ride on the high places of the earth. -0. Confessing that they were strangers and pilgrims on the earth, they desire a better country: therefore God hath prepared for them a city. * He made them ride on high places.—Deut. xxxii.; Heb. xi.

Ant. Let thy perfection and thy teaching be unto thy holy one, who hath said

to his father and to his mother, I know you not; and to his brethren, I am ignorant of you.-Deut. xxxii. (the Latin reading.) Ant. I sat not in the assembly of the mockers ; I sat alone, because of thy hand.- Jer. xv.

Ant. I have put off the clothing of peace, and put upon me the sackcloth of my prayer ; and joy is come unto me from the Holy One.-Baruch, iv. Ant. The world is crucified unto me, and I unto the world.-Gal. vi.

Ant. I will sacrifice unto thee with the voice of thanksgiving: I will pay that I have vowed. Salvation is of the Lord. ---Jonah, ii.

VOL. VIII.-Oct. 1835.

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Capitulum. Isaiah, li. The Lord shall comfort Zion; he will comfort all her waste places ; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody. If the person commemorated be an Abbot, Monk, or Cænobite.

The Hymn.
Fair camp, in arms of peaceful Fortitude,
And no ungentle warfare, in one band
Together knit of holy brotherhood,
One faith, one hope, one leader; sternly train'd
Far from earth's noise to learn th' eternal song,
And gain the conquest of a heavenly land !
By prayer, and holy plaints which heav'n gate throng,
And discipline of penitential ways,
The flesh is weaken'd, but the soul is strong.
Each for himself, and each for other prays,
All for God's church; thus, in blest union,
The strength of interwoven shields they raise,
To storm the citadel, high mercy's throne ;
No unapproved violence, for so
The Father of all goodness would be won!
Then, 'tween dark clouds, the covenanted bow
Opens, a glorious city to disclose,
Where angels to their aid pass to and fro.
When fervid day with busy tumult glows,
Their voice is heard not; but when tranquil even
Comes on, with stillness of the night's repose,
And the world sleeps, their voice is heard in heaven.
Thus self-denial girds the homeward soul;
And feeble knees to prayer and watchings given
Gain strength, the eye is cleansid to see the goal :
Not idle, though by other's toils supplied.
Thus conscience takes the reins of self-controul,
And her lost regal strength, to sway the tide
Of roving and wild thoughts, herself made free
By taking of Christ's yoke, releas'd from pride
Of her own heart ; releas'd from vanity;
Glad to receive what God thinks good to give,
Sole charter of celestial liberty! &c. &c.

For an Anchorite and Solitary.

The Hymn.
Why dost thou flee the peopled seat? In quietness of sacred love
Why love the shade and dim retreat ? They present seem with choirs above ;
What see'st thou in that silent mood, Their thoughts with God for evermore,
Conversing with the solitude?

To know, to worship, and adore.
Thus soars the soul on freer wing,

What joys thou dost to them impart, To mansions of unfading spring;

Who serve thee, Lord, with steadfast heart. And less to earthly influence given,

They seek for thee the cave unblest; Her meditation holds with heav'n.

Thou hidest them in thy fostering breast.

&c. &c. *v. I cried unto thee, O Lord, I said, thou art my refuge, -r. and my portion in the land of the living.–Ps. cxlii.

* The Versicles always follow the hymn at the Lauds and Vespers ; and the Antiphone of the last Psalm at the Nocturns ; and the short Responsory, at ihe first and other Hours. Instances of the first may be here seen, as would have been in the other two had space allowed for those parts to have been given. In these offices called Commune, there are Lectios given for the Sunday which occurs before the Octave, and likewise for the Octave, besides those for the day as here given. In the present service they must be omitted with regret, being taken from Augustine, Jerome, Basil, and Chrysostom. In the Roman Breviary there is no Commune Monarchorum, in other respects the subjects are mostly similar.




LAZARUS is the gate, thou know'st it not,

Or ah! too well I know thy heart would bleed,

Albeit used on gentle thoughts to feed;
But wall’d about with blessings is thy lot,
While dark winds prowl without, and are forgot,

Nor ever dost thou see, nor hear, nor heed,

Penury's stern family, from cloud of need
Cowering and huddling 'neath the wintry cot.
Thou know'st it not-thy Saviour is on earth!

And thou mayst find Him in affliction's smile
By the lorn widow's side, and the cold hearth
of earth-bowed Eld, and clothe Him in His poor.

Oh, haste, for Time is on the wing, and while
Thou know'st it not, thy Judge is at the door. *

Love cannot reach him, arrows of Despair,

And Hope, and Fear, fall from him, hedged in scale

Of wild obduracy, like iron mail;
But, Pastor, hast thou left no weapon there,
In thy Heav'n-furnish'd quiver? It is Prayer;

Wing’d by Faith's pure resolve Prayer shall prevail;

It hath the Promise. Into Life’s dim vale,
Prayer doth of Help the golden gates unbar;
To good of purpose stern that rugged brow
May turn; Love o'er scar'd rock his tendrils throw,
As when in palaces of Chaos lorn
The Spirit came descending, on rude thorn,
Woke by that sacred touch the flower was born,
And bird new-made sang on the new-made bough.

My spirit leapeth at the sound

Of that sweet Sabbath bell,
And my heart within me doth lightly bound,
Like one that walketh on fairy ground,

Yea, she doth swell,
And joyeth beyond my power to tell !
Why leapeth thy spirit at the sound

Of that sweet Sabbath bell?
Why doth thy heart so gaily bound,
And dance as she were upon fairy ground, -

Why doth she swell,
And joy beyond thy power to tell ?"

• The question has been well asked, Does it appear from the Scripture account that the rich man was aware of Lazarus's being at his gate? is it not rather implied that he was living a life in which he was not likely to know of such a circumstance ?

Hast thou the chained eagle seen

Gazing on the sun ?
Who, had his bonds been broke, I ween,
Short space would soon have left between

That glorious One
And him, so swiftly had he flown!
Mine is the fetter'd eagle's fate,

For many a tiresome day
I sit and gaze on heaven's gate,
And in unwilling durance wait,

In bonds of clay,
For power to arise and to flee away.
And the Sabbath bell doth gently break

That cruel and galling chain;
Its peaceful toll doth bid me awake
From my lethargy, and undertake

(O wondrous gain !) A flight to the land where my Father doth reign. This world prevaileth to hold me down

For six long tedious days,
But the Sabbath bell doth speak of the crown
Which is kept in reserve for saints of renown ;

It tells of the praise
Which the blessed ascribe to the Ancient of Days.
That Sabbath bell, as it beats the air

Speaketh in accents sweet,
Like the voice of an angel calling to prayer,
And loudly proclaiming that God is

Where His people meet
That he sits, as of old, on His mercy-seat.
It speaketh of Him who hath promised to be

Amidst His worshippers,
Who despiseth not a small company,
But is present wherever two or three

With penitent tears
Offer up, in His name, their humble prayers.
It telleth me that the church of God

Is keeping holiday;
That she, whose feet six days have trod
With pain a narrow and rugged road,

Goeth out of her way
To banquet with the King to-day.
It speaketh of saints of other days

Who are now in Paradise,
Who, in times of yore, were wont to raise,
At the sound of that bell, their hymns of praise,

A sacrifice
Which God Almighty did not despise !
It bids me follow that distant throng,

E'en now in this my day,
With them it bids me raise the song,
And in their steps to move along

The narrow way,
Bound for the regions of endless day.

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