The traditions of their race and class take them to church. There is no need of a "Mission" here. The Church is doing her work. At twelve o'clock on Saturday, the boats are drawn high and dry on the shingle, and no more work is done till the day of rest is over.

But at Gravesend tradition is against us. If a man goes, the other men laugh at him, and (harder still to bear) the women laugh at him too. Thus, it is only the brave men, and the decided men, who go to church.

Hence the need of a Mission-a sort of dead set made at them. Our conquests have been made by one's and two's; the old story, "Dionysius the Areopagite, and a woman named Damaris, and others with them," one or two at a time.

But this state of things is passing away. Work is telling. Each little success makes further success more certain. The little chapel, described in former numbers of your paper, is often now so crammed that they can scarcely move. There is room for seventy-five; it often has now one hundred in it.

Thus we are being pushed on, by the success of past work, to new efforts. We must do something now, at once, to enlarge the chapel, or build another. Will anyone help us? We have had gifts of £10, £15, and even £50 sent us by strangers for this purpose, before we have begun. Kind donors may rest assured that their gifts will be put to good usury, at all events, in this Mission.

Night schools, mothers' meetings, classes for poor girls, penny readings, lending libraries, and all other kindly works of this sort are going on merrily, day after day, and evening after evening.

Oh! that He would change the water into wine! With the Epiphany miracle ringing in our ears, let us believe He will do so. At His word, we have filled the vessels up to the brim with human activities. Oh! that He would change the clear running water of loving activity into

LAUS DEO!-Laus Deo! was the first entry by merchauts and tradesmen of our forefathers' days, in beginning their new

Divine energies, filling our hearts with prayer, and faith, and love, and our laps with blessing.

I entertain a grateful sense of your kindness in inserting these notices. I have one favour to ask of you, and those who through you send us help, viz. that they would be so kind as to send us an address to which an acknowledgment may be sent. No names will be published, if a request is made for secrecy. The writer of these lines never publishes his own name. But the work is now growing so large, and so complicated,―letters coming by every post almost, and packages of books every day-that a simple businessplan is necessary. And a letter sent to each donor, by return of post, is the simplest and best plan.

Your kindness, and that of other Church papers, and your constituents, has lifted us, almost at a bound, out of threatened failure into marvellously increased activity and life.

I am, yours gratefully,

ONE OF THE CLERGY.

it is of Thine own that he hath given Thee. Accept, we beseech Thee, these his freewill offerings, and grant that they may be for ever holy vessels for the use of Thy sanctuary. Let no profane or sacrilegious hand ever withdraw them from Thine altar, or debase them to common use again; but let them continue always in. violable in that holy service to which they have by him been so piously designed, and are now, by our office and ministry, solemnly set apart and consecrated. And sanctify, we beseech Thee, both the souls and bodies of all those who out of these holy vessels shall now or at any time hereafter partake of the Holy Communion of Thy most blessed Body and Blood; that we may be all filled with Thy grace and heavenly benediction, and also pardoned, and accepted, and everlastingly rewarded through Thy mercy, O ever blessed Lord and Saviour, who dost live and govern all things, world without end. Amen."

After which the Archbishop added this benediction following: "And now blessed be Thou, O Lord, heavenly Father, Almighty and everlasting God, for ever and ever; and blessed be Thy great and glorious Name, that it hath pleased Thee to put into the heart of thy servant to give so freely for the more decent performance of Thy worship and service in the beauty of

holiness. Accept, O Lord, this his bounden duty and service, not weighing his merits but pardoning his offences: let these his oblations come up as a memorial before Thee, and let him find and feel that with,

such sacrifices Thou art well pleased.

him, O Lord, in his person and in his substance, and in all that belongs unto him, or that he puts his hand unto. Remember him, O my God, for good, and wipe not out the kindnesses that he hath done for the house of his God and the offices thereof: and give to those that shall

enjoy the benefit of his piety and bounty, both a grateful sense and sanctified use of what is by him so well intended, that in all and by all, Thy praise and glory may now and ever be set forth, O gra cious and merciful Lord, who livest and reignest ever one God, world without end." Amen."

Then the Archbishop went on to read some other sentences in the Offertory: and bread and wine upon and in the vessels now consecrated were set upon the Communion-table or altar, and the alms of the communicants were gathered in the new bason: and the order for the administra tion of the Holy Communion was, accordto the use of the Church of England, proceeded in: with which the Solemnity ended (Kettlewell's Life and Works, i. 56.)

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12. At Bemerton, near Salisbury, of which George Herbert was Rector, there is a small chapel adjoining the Rectory, which is about

any of your readers give other examples of such buildings?.

S.

13.-Can you, or any of your correspondents tell me where the hymn beginning"The pastor's voice has sounded down the aisle" comes from, and who is the author?-KATE,

14-Can any of your readers state the origin of the right exercised by the Crown to nominate to Benefices created by the eleeation of their holders to the Episcopate, whoever may be the patrons, whether Lay or Clerical H. F. G.

15.-Will you, or any of your readers, kindly describe the duties of a District Visitor! SISTER AGNES.

to the progress made during the last three years in the establishment of Cottage Hospitals, including the number established during ther time, named the size and accommodation of them," of building. If there are published statistics, to be directed where to find them.it to dodg

17.-A certain party among the Methodists are circulating a tract, pretending to shew the Scriptural authority for female preaching. The writer, among other arguments, contends from St. Paul's noords in the 1 Cor. xiv. 34,0 that women, are permitted to speak in the churches, provided they do so in a becoming manner, that the speaking St. Paul forbids is only improper and unbecoming speaking. The tract will probably make great impression on weak and ignorant persons. Can any of your correspondents kindly tell me of any tract or pamphlet which will expose the fallacy and sinfulness of such teaching? RUSTICUS:

The various headings to each chapter of the Bible were inserted by the translators in the original edition of 1611, and a great part of the marginal references were also inserted by them; but they were added to considerably by Dr. Blayney, the celebrated Hebrew scholar and Professor of Hebrew at Oxford, who was employed by the Oxford Press to revise the text, so far as spelling and other minutiae were concerned, without making any essential alterations. He performed his task with great care and discretion, and the result appeared in the edition of 1769 in folio, which has since been considered as

the standard text of the authorized version. HOLMESDALE.

The authors of the English translation of the Bible, in 1611, added in the margin notes, various readings, and a few references to texts., These authorized reference's may be found in an edition published by the Society for Promoting Christian Knowledge; numbered in their catalogue 0000 Nonpareil 12mo. with Ref. 1611. In most editions of the Authorized Translation more references have been inserted at the discretion of the printers or anonymous éditors. Some of these unauthorized references are likely to mislead, by referring to other texts which are not really parallel.

Thus, in St. Luke ii. 29 there has been inserted a reference to Gen. xlvi. 30, thereby sanctioning the common misunderstanding of the Nunc Dimittis as a prayer for death, contrary to the grammar both of the Greek and English.

And in St. Matt. xvi, 18 the unauthorized references to Job and the Psalms tend to himit improperly the meaning of the words, "the gates of hell," as, if they meant no more than "the gates of death." But it is chiefly in the omission of the references to the Apocrypha that later editors or printers have misrepresented, the opinions of our Translators. There are in the Pentateuch fifty references to texts in the Apocrypha, and in the New Testament twelve such references.

Later editors bave unfairly omitted this important testimony to the use of the Apocrypha. Some of these references remark ably elucidate the text.

Thus the reference to 1 Mac. iv. 59 shews that the Feast of Dedication observed by our Lord, St. John x. 22, was the one appointed by the Maccabees.

The authorized reference on St. Matt. vi. 7, is to Ecclesiasticus vii. 14. This has been ingeniously, if not ingenuously, changed to Ecclesiastes v. 2.

The omission of 2 Mac. vii. 27 in the note on Acts xiii. 18, shews to what absurd lengths the modern hatred of the Apocrypha is car-ried. I say modern, because the Genevan translators were not afraid to append seventynine references to the Apocrypha to their translation, 1560. A. L.

2.-EDGAR would be glad to know the ori gin and object of Processions in some of our churches, and the practice of heading them with a cross or crucifix? Also H. K. N.

On all the principal festivals of the year, it was anciently the practice of the Church tobegin the celebration of the various feasts by solemn processions both within and without the church. The various grades of the Christian ministry took their accustomed places. Crosses, crucifixes, banners with figures of our blessed Lord and His saints, &c., were here and there borne on high, so that those who witnessed the procession were taught of the triumphs of the Gospel in a world where Satan owned a considerable sway. Many beautiful litanies were sung, especially on the Rogation Days, anciently styled "gang days," through the custom of ganging and walking about in religious processions. On Palm Sunday a solemn procession invariably took place, at which all who joined it carried palm-branches..

In some churches,, where the bishop took especial pains to render the celebration of divine service as perfect as possible, they took place every Sunday, This was the case in the Cathedral Church of Sarum, of which St. Osmund was once bishop, and where at first his improvements in church ritual took root. One of the ordinary Sunday proces sions is thus described :-"In front walked the vergers to make way amongst the crowd,

then came the boys with holy water, the cross-bearer, followed by two attendants abreast the thurifer, the subdeacon, deacon, and the priest; then followed the minor canons, each in his choir apparel; then the canons proper, whenever he was present, arrayed in silken cope, with mitre and staff, the Bishop walked last of all, those taking. part in the procession were singing."

At the Reformation, when any approximation to the practices of the olden services was condemned, the especial detail of processions, like the general question of cere. monial observances, was in the main retained, when the new Office-book was arranged. For example, in the rite of Matrimony, after the betrothal has taken place in the body of the church, the rubric directs the minister and clerks going to the Lord's table to say or sing a psalm; and in the Form for the Burial of the Dead the direction runs:-The priest and clerks “meeting the corpse at the entrance of the churchyard, and going before it, either into the church, or towards the grave, shall say or sing."... Processions are nowhere forbidden in the Prayer-book, and though there is no direct rubrical authority for them, yet the liberty of having them is evidently intended to be granted for the future in a matter of such consequence in former times. In our cathedrals, with no exceptions, processions daily take place, and we may be thankful that now in the time of the Catholic Revival they begin and have begun to take place in so many churches, helping to make the service more solemn, more impressive, (objectors call them Popish); however, does that imply that they are, or can be proved absolutely sinful? For full account vide "The Beauty of Holiness," by the Rev. F. G. Lee. (Palmer.) LÍNA M.

The following note from Procter on the Book of Common Prayer will give EDGAR and H. K. N. information as to one part of their Query, and an extract from Guericke as to the other.

Processions seem to have been introduced by Chrysostom, and in a note in Procter on the Book of Common Prayer it is stated that "The Arians, not being allowed to use the churches within the city, assembled about the porticoes and sung heretical hymns through great part of the night, and at dawn of Saturday and Sunday went through the city and out of the gates to their place of worship, singing antiphonally all the way. Chrysostom, fearing that his people might be induced by these processions to join the Arians, established them on a more splendid scale, and by the help of the Empress Eudoxia, silver crosses were provided bearing wax lights, which were carried in the processions of the orthodox." With respect to the cross, it is observed by Guericke, “That the use of the cross as the general symbol of redemption began at a very early date, though first of all in the domestic circle. The frequent use of the cross liu private life led to its reception in the Church, and after

the time of Constantine the Great, it became almost an universal custom to make, or to raise, the sign of the cross on every spot and on every occasion. It was in this way that the sign of the simple cross found its way into the worship of the Christian Church.”

C. W.

3.-Can you inform me why Móses is sometimes represented with two horns?-B. W. B.

The real origin of the horns with which Moses is represented is a mistaken translation in the Vulgate, Exod. xxxiv. 29, “Ig. norabat quod cornuta esset facies sua," &c.

The similarity of the two Hebrew words, "a horn," and "he shone," probably led to a confusion of the two, or rather to a trans. lation of the verb in the sense of the noun.

N. C.

To the same effect by HOLMESDALE, ZEBEDEE, R. F. T., C. W., T. P., E. E. W., C. P.

The "two horns" to which B. W. B. alludes, are the conventional representation of the supernatural rays of light, which, the Church has always believed, transfigured Moses' face ever after his admission to the Presence on Mount Sinai.-RITUALISTICA.

The custom of representing Moses with two horns is in allusion to the fact of his face shining when he came down from the Mount, which ancient painters used to represent as two rays of light proceeding from his forehead, which in sculpture would have the appearance of horns. J. E. M.

4.-M. T. L. would be obliged if any one could tell her if there is such a thing in print as a Collection of the National Airs of All Countries, and if so, where she could procure it?

LILIAN wishes to inform M. T. L. that "The Great Exhibition Music Book," published by Boosey and Sons, price 7s. 6d., contains the "National and Patriotic Airs of all the Principal Countries of the World, effectively arranged for the Pianoforte."

To the same effect by F. H. K., E. Š., Мотн.

JULIA begs to inform M. T. L. that she has an excellent collection of "National Airs of all Countries." The book was purchased in 1853, price £1 1s., but doubtless the music may now be obtained.

The publisher she finds is "Schott," 159, Regent-street, London. The airs are ar ranged as pianoforte solos by Ferdinand Beyer.

In answer to M. T. L.'s inquiry, she will find some National Airs very simply arranged by F. Beyer in Boosey's Musical Cabinet, No. 82, price 1s. N. Y. R.