II. Benedictus,-St. Luke, i. 68.-After the Second Lesson at "matins" there are two canticles appointed, a hymn and a psalm. The Benedictus is the inspired song of Zacharias when his speech was restored at the circumcision of his promised son, St. John, the Baptist. Like the other hymns its title is derived from the first words in Latin. It consists. of two parts; the first eight verses are filled with praise for the blessings of salvation, the other four are an address to St. John.

"Whose warning voice hath sounded

More than Prophets own'd to be."

In the third verse, the prophecies which abound in the Old Testament, are referred to, (See Isa. xi. 1; Psa. cxxxii. 11,17; Jer. xxiii. 5, 6; also St. Matt. i. 1; St. Luke, iii. The words "darkness and shadow of death" are used figuratively, meaning a state of ignorance and sin. "Thou child,” (v. 9,) applies to St. John, the forerunner and herald of CHRIST; to his life of hardship, self-denial, holiness, and humility.

III. Jubilate Deo,-Psalm c.-This Psalm is used at the discretion of the Minister, instead of the "Benedictus." It is a general invitation to all people,-" all lands, the whole earth," to join in the service of God, to celebrate His everlasting mercy and goodness.

W. J. L.

HOLY SCRIPTURES.-There is not anything in the Scriptures that can be considered unimportant or useless; there is not a single sentence of it which does not deserve to be meditated upon; for it is not the word of man, but the word of the Holy Spirit, and the least syllable of it contains a hidden treasure.-St. Chrysostom.

MY DEAR CHILDREN,-The Lord's Supper is one of the highest means of grace, but before urging on such of you as have been Confirmed, the necessity of partaking of that blessed Sacrament, we will pause, in order to find out if we have distinct notions of what is meant by the words, means of grace."

Means of Grace are those particular ways by which the strength and assistance of the Holy Spirit is imparted to us, and through whose help we are enabled to plead the merits of our Lord and Saviour Jesus Christ, and to claim Him as our Justification before God. In the General Thanksgiving in our valuable Liturgy, we return thanks for the "means of grace." The holy Sacraments are our highest means of grace, yet at the same time we must not forget some of our other means of grace, for instance, Prayer, the Holy Scriptures, Fasting, our Public Services, in which is included the sacred Rite of Confirmation, the remembrance of which is so dear to the heart of every earnest minded Christian, as a time replete with holy feelings and self dedication to God,

Another

and may be to some, it was a time of first longing after better things, and an awakening to the need of a Saviour. means of grace to be mentioned is our properly ordained Clergy. Christ gave His Apostles authority to teach, to preach, to baptize, and to minister in sacred things, which authority has been conveyed from generation to generation, reaching down to the Bishops, Priests, and Deacons of our time; we must therefore regard them not in the light of common persons, but as a holy people commissioned by Christ to present to us His members the means of grace, ordained by our Great High Priest, thus, those who administer to us the ordinances of God, bestow on us a benefit and thus become a means of grace, a way by which the grace of God is implanted in us. The 25th Article of our Church teaches us that the unworthiness of the ministers" hinders not the effect of the Sacrament;" "forasmuch as they do not the same in their own name, but in Christ's, and do minister by His commission and authority;" the grace of God's gifts is not "diminished from such as by faith and rightly do receive the Sacraments rightly ministered unto them; which be effectual, because of Christ's institution and promise, although they be ministered by evil men." Should any of us be placed under careless shepherds, our duty is to pray that the judgments of God may be averted from them, and that they may be aroused to a sense of their duty.

We now come to consider the immediate benefit and necessity of the Lord's Supper; we must ever bear in mind that not only our bodies, but also our souls require sustenance. In our days of infancy, our bodies are fed by others with tender food, but as we advance in years we demand stronger

meat, and become capable of feeding ourselves. The proper nourishment of our souls is still more needful than that of our bodies, from our spiritual birth at Holy Baptism up to the hour of our death, for if our souls are starved they will languish and go down into hell. When we are of tender age godfathers and godmothers pledge themselves to watch over our souls, from presenting us at the font, till such times as we are able to give heed to our souls, and then we must prepare for reverently cating and drinking that strengthening and highly refreshing food-the body and blood of our Lord Jesus Christ.

Confirmation may be called the introduction and preparation for our first Communion, therefore after taking the first step, shall we draw back and refuse to meet our Blessed Lord at His most Holy Supper, which He has provided for our soul's health? No, my beloved children, we will examine ourselves, we will repent of our sins, we will endeavour to lead better lives, and we will be in charity with all men, so will we go humbly but readily to the Banquet of our dear Lord, and we will embrace every opportunity of partaking of the Heavenly Feast; we will go with a lively faith and with a full and perfect assurance, that at the Sacrament of the Lord's Supper we shall receive the grace of the Holy Spirit and the pardon of our sins, and we shall regard the bread and wine as a type of the body and blood of Christ once offered upon the Cross to bear the sins of many, and when we eat the consecrated food, we shall then feel that the benefits of that sacrifice are truly made ours, that we are reconciled to God, that Christ's atonement is accepted, and that after passing through the valley and shadow of death, we shall awake in heaven.

My dear children, we must daily and earnestly implore God's forgiveness, and because of our great unworthiness, we must lose no time in repairing to the Eucharistic Feast, that our souls may be washed in Christ's most precious blood, and that we may be strengthened for the better fulfilment of our Christian duties; and though we may fall again and again, we will arise quickly and put away our sins, and meet our blessed Saviour. Let our prayers to God be for preservation, especially from wilful sins, for true repentance and faith, and for acceptance throngh the merits and mediation of Jesus Christ. May we all live to God, for God, and in God for ever; may we neglect none of His means of grace, and always diligently prepare ourselves with joy and gladness for the celebration of that most holy Sacrament of the Lord's Supper. Y.

"WE WRESTLE NOT AGAINST FLESH AND BLOOD."

Nor against flesh and blood

The Christian has to wrestle; darker foes

Are round him, which no human vision knows,
Spirits he dare not gaze on if he could.

By Satan sent to fill

Each avenue that ministers to sense,
That thus he may those fatal gifts dispense,
By which he works on the perverted will.

And who may trace their ways?
Who may their windings follow and perceive
The forms in which they labour to deceive,
And lure our feet into sin's treach'rous maze?