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“ Haste thee, then, thou lazy knave! let her know that one who has fought in Richard's troop, who well knows her lord, and has oft communed with him, is now returned from across the seas, and would, as he pledged himself to the Lord of Severnside, give her the earliest intelligence of his welfare.”
“ I will obey your bidding ; but may it please your grace to tell his poor servants how he fares? Many a weary day hath passed since he left these fair lands, and many a weary night and anxious day hath been the lot of his dame, whose love to him hath been ever true, and who, while sighing for his return for well nigh twenty years, has laboured, that always all should be as she would that he might find it when it shall please God that he return."
“ He was in good health; and sure the renown of his deeds extendeth through all lands, for great is his valour, and he hath fought manfully. Nay, men do say, that next to the puissant Richard, the infidels do dread his powerful arm.”
“ Right joyous will she be to hear that he is in good health, and hath done such valiant deeds for the glory and extension of the holy Church.”
" And now I pray you,” said the knight, “ tell me somewhat of the Lady Elfira ; for I must shortly return to that land, and would willingly bear to her lord the best tidings that may
be." The warder needed no spur to speak of the lady whom he protected,—to whom he looked up, not only with the chivalrous devotion of that age, but also with affection for all her kindness, devotion and attention; nor did he fail to sound the praises of the two lovely damsels, whom he honoured with a degree of love and devotion scarcely inferior to that bestowed upon their mother.
Meantime the messenger whom he had despatched to acquaint the Lady Elfira of the arrival, rank, and demands of the knight, returned to desire that the knight might be conducted to the private apartments of the castle, where she would presently wait for him, and that his retinue might be well cared for. He entered accordingly, and was conducted to the chambers of the lady.
Strange it seemed to him to pass through his lands, more strange still to enter his own walls, where he had commanded as lord, as unknown. But he would reveal himself to the Lady Elfira alone, and would not that others should recognise him before he had made himself known to her. As he passed through the outer court, he heard the song of praise ascending from the walls of the chapel, and his heart beat more quick, and the limbs of that mighty warrior almost trembled, as the thought that his lovely and beautiful bride was therein. The agony of suspense was not endured for many moments, ere the lady, accompanied by her two daughters, entered.
The noble charms and perfect bearing of Rhoda, as she followed her mother, could not fail to strike one who had not often witnessed
her majestic and stately figure. Her dark eyes flashing from beneath their long lashes, imparted a look of masculine energy and noble resolve to her perfect features, and stood in bold contrast beside the more soft and delicate, but not less lovely features of her sister, who walked at her side, and whose calm pensive expression was heightened by the brilliant glow of health on her cheek, and the happy sparkling of joy from her eyes. The knight bowed low as they entered, and removing the helmet which shaded his sunburnt weather-beaten features, revealed in an instant to the eyes of the lady the well known features of her lord ! The joy, the surprise, were almost too great, and she would have sunk to the ground had not her children supported her. It was but for an instant that she was thus overpowered; her habitual self-control enabled her soon to welcome him, and to present to him two daughters, of whom a father's heart might well be proud. The days that followed we will not attempt to describe ; the joy, the love of the lady, and her thankful gratitude, nor the joy that reigned throughout the castle halls. Festival and jubilee followed in quick succession; and mirth, and song, and wassail resounded in those halls over which for so long a gloom had been thrown.
THE EXILE. “ The captive exile hasteneth that Joy satiates every weary breast,he may be loosed.”—Isaiah li, 14.
Forgotten all its toil and pain. $ o when, thou bright and morning
There crystal streams perennial flow,
Where ransomed captives sit and When shall I see thy glory rise ?
sing; Wandering in night and storm afar,+
There fruits and bowers of healing To thee I fain would lift mine eyes,
grow, Wearied and dim with vanities,
And airs from each melodious On the dark mountain's eve I fall,
string, Where the thick shade unbroken lies,
Their sweetly tuned concord bring The shade of death's eternal pall.
To Sion's songs, that ever rise On faithful hearts thou shinest still,
On her own hill, before her king, The beacon of their joy and rest,
Unutterable harmonies.|| To lead them to that holy hill,
But here in strange forgotten land, Where walk the nations of the
By Babel's rivers far away, blest ;1 Where, of God's life and light pos
Rivers of tears,-amid the band
Of sad captivity I stray, sessed, And washed in blood from earthly
'Neath cypress gloom, or willows
And upward lift my failing eyes : 1
O when, bright star of springing day, * Rev. xxii. 16.
When shall I see thy glory rise ? † “ Wandering in night, and fog, and storm, fain would we reach the happy region, where calm light and cheerful day does ever dwell."-Lu- & Gen. xli. 51. cas's Enquiry after Happiness.
| Rev. xiv. 3. I Rev. xxi. 24,
Isaiah xxxviii. 14.
THE OFFERTORY. No. III.
In proceeding with the further consideration of this important subject, the next branch of the inquiry is, the view which was taken by the early Fathers; and as we cannot bring forward everything, it seems most advisable to lay before our readers the following letter from S. Irenæus, which is deserving attention for many reasons, but chiefly, because it shows that the principle of offering is a part of natural, and was incorporated both into the Jewish and Christian religions; because it accounts for the omission of a direct precept for the giving of tithes in the New Testament; and because it shows the connection between the holy Eucharist and alms-giving. The passage from the twenty-fifth chapter of S. Matthew, quoted in the following letter, when compared with that part of the seventh chapter to the Hebrews, which speaks of tithes as due to the Priesthood of Melchisedec, would lead us to conclude that a portion of the tithes is due to God's poor. With these few remarks we crave our readers' careful perusal of S. Irenæus on Sacrifices and Oblations.
“ The offering of the Church, therefore, which the Lord hath taught us should be offered in all the world, is accounted a pure sacrifice before God, and is accepted with Him; not that He needs our sacrifice, but because he who offers is himself glorified in that which he offers, if his gift be accepted. For by an offering to a king, both honour and affection are shown, which gift God wishing us to offer in all simplicity and innocence, has in His sermon declared : ‘If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.' (Matt. v. 24.) It behoves us, therefore, to offer the first fruits of His creatures, (or creation,) as Moses also said : "Thou shalt not appear before the LORD empty' (Deut. xvi. 16.) That in the things wherein man hath been gratified, in these being accounted in favour with Him who is, he may receive honour from Him.* And the kind of oblations is (not] blamed. For there are oblations there also, and oblations here too:t sacrifices among the people, and sacrifices in the Church. But only the form or species is changed, inasmuch as it is offered not by slaves, but by freemen; for it is one and the same God; and the character of the servile offering is peculiar, and the character of that of the free is peculiar; that even by the oblations may be shown a sign of liberty: for with Him nothing is unmeaning, or without signification. And on this account they, indeed, liad the tithes of their possessions consecrated; but those who have received liberty, devote to the uses of the LORD all which belongs to them, giving freely and cheerfully not inferior gifts, as having a greater hope than that poor widow here throwing into the treasury of God all her living. For from the beginning God had respect to the gifts of Abel, because he offered with simplicity and righteousness : but to the gifts of Cain He had not respect, because [he offered) with the envy and malice which he had towards his brother, and had division in his heart, as God shows, reproving his secret (thoughts). If thou offerest rightly, but dost not divide rightly, hast thou not sinned? (Gen. iv. 7. LXX.) Be content, since God is not appeased by the sacrifice. For if any one attempts to offer only according to appearance, purely, rightly, and lawfully, but does not from his heart divide that which he communicates to his neighbour, and has no fear of God; he does not impose upon God by that sacrifice which outwardly is offered aright, having sin inwardly. Nor will such an offering profit him aught, but a ceasing from the evil which is conceived in his heart, lest by a pretended sacrifice, * but rather the sin itself should make the man a murderer to himself. On which account the Lord als said : 'Woe unto you, Scribes and Pharisees, hypocrites, for ye are like unto whited sepulchres.' (Matt. xxiii. 27.) For a sepulchre outwardly is beautiful, but within it is full of the bones of the dead, and of all uncleanness; so you also appear to men outwardly just, but inwardly ye are full of malice and hypocrisy. For when they appeared outwardly to offer aright, they had within themselves envy like that of Cain. For He said to him, (see Septuagint) · Be quiet! and he complied not.' And what means to be quiet, but to desist from his purpose of violence ?
* We are doubtful of the correctness of this translation, and suspect an error in the text.
+ That is, under the Law and under the Gospel.
And the like of this He says to the Pharisee : Thou blind Pharisee, cleanse first that which is within the cup, that the outside may be clean also.' (Matt. xxiii. 26.) And they did not hear Him. And Jeremiah saith: · Behold, thine eyes and thy heart are not good, but they are for covetousness, and for the innocent blood, that thou mayest shed it, and for unrighteousness, and for murder, to do it.' (Jerem. xxii. 17. Sept.) And again, Isaiah saith: “Thou hast taken counsel, but not of Me; and made a covenant, but not with My spirit.' (Isaiah xxx. 1. Sept.) That, therefore, their inward will and thought being made manifest, may show that God is not in fault, and worketh not evil, even He who makes manifest the hidden things, but doeth not the evil: when Cain would not rest at all, He said to him : * Unto thee shall be his turning, and thou shalt rule over him.' (Gen. iv. 7. Sept.) To Pilate, also, in like manner He said : • Thou couldest have no power at all against Me, except it were given thee from above.' (John xix. 11.) God always permitting as just, that He being approved by the things which He suffered and sustained, may be accepted, and he who hath been an evildoer, being judged by the things which he hath done, may be expelled.
* There seems an omission here.
“ Sacrifices, therefore, do not sanctify the man, for God needs not sacrifice; but the conscienceof him who offered it, being pure, sanctifies the sacrifice, and makes God accept it as from a friend. But to the sinner He says : * He that killeth an ox, is as if he slew a dog.' (Isaiah lxvi. 3.) Hence, therefore, the Church offers with simplicity; her gift is justly esteemed a pure sacrifice before God. As also Paul said to the Philippians, (iv. 18,) • I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God.' For we ought in all things to offer an oblation to God, and in all things to be found grateful to God the Maker, with pure intention and faith without hypocrisy, in firm hope and fervent love, offering the first-fruits of the creatures, which are His. This pure oblation the Church alone offers to her Maker, offering to Him of His creation with giving of thanks.
“ But the Jews do not now offer: for their hands are full of blood. (Isaiah i. 15.) For they received not the word through which offering is made to God. Neither do all the congregations of the heretics ; for some saying that there is another Father besides the Maker, therefore, offering to Him those things which according to us are creatures, represent Him to be covetous of that which is another's : but those who say that those things which exist among us are made from defect, and from ignorance and passion, offering the fruits of ignorance, passion, and defect, sin against their own Father, offering Him an insult rather than giving Him thanks.
“But how will it appear to them that the bread upon which thanks are given to God, is the body of the LORD, and the cup His blood, if they do not own that He is the Son of the Maker of the world, that is, His Word, by which the tree becomes fruitful, and the fountains Aow, and the earth gives forth the blade, then the ear, then the full corn in the ear ? And how again do they say that the flesh returns to corruption, and doth not receive life, which is nourished by the body and blood of the LORD? Either, therefore, let them change their opinions, or abstain from offering the afore said things. But our opinion is in harmony with the Eucharist, and the Eucharist again confirms our opinion; for we offer to Him the things which are His, consistently proclaiming it the communion and union of flesh and spirit. For as bread which is of the earth, receiving the invocation of God (over it] is now not common bread, but the Eucharist, consisting of two things, the earthly and the heavenly : so our works receiving the Eucharist are not now corruptible, but have hope of the resurrection. And we offer to Him not as if He needed it, but giving thanks for His gift, and