of these works have come down to our times, it is doubtful whether they ever were made, and still less probable is it thZede translated the whole Bible, as some would conclude.

Towards the end of the ninth century, between the years A.D. 872-900, King Alfred gave his mind to the task of turning into Anglo-Saxon various parts of Holy Scripture. This wise and good king set at the head of the laws of his kingdom a Saxon translation of Exodus, chapters xx.-xxiii. as a testimony that he wished to govern the people who owned his rule by the laws of God.

THE LORD'S PRAYER AS TRANSLATED BY KING ALFRED.

"Fæder ure thu the earth on heafenum, si thin mama gehalgod, to be cume thin rice, Gewurthe hin willa on earthen swa swa on heafenum, urne ge oægwanliran hlaf syle us to darg; and forgyf us ure gultas, swa swa we forgivath urum gyltendum, and ne geladde thu us on consenung ac alyse us of pale." (Si it swa.)"

Other portions of Holy Scripture, some of the Psalms, chapters of the Gospels, and choice extracts from the Epistles, were translated by Alfred for the use of his children and friends.

In the early part of the tenth century, when the country was becoming more settled and peaceable, there was an increasing endeavour to make known the words of Scripture in the native language. There are still to be seen at the British Museum in London and at Oxford, Saxon manuscript Bibles of this date. One copy, known as the Durham Book, is remarkable for its clearness of writing, and as well for its containing the Sacred Text in Latin in addition to the Saxon translation. Besides these greater works there were several translations made by private individuals for their own use, copies of which have not been preserved, but traces of which are now and again brought to light in fragments which have been introduced into other works. Single books of Holy Scripture, such as those of Job and Esther, were translated about this time and circulated amongst the friends of the translator, as crumbs of sacred knowledge for those who were unable to read and understand the Latin language.

But a dark cloud was yet to come and to hinder for a while the people of our land from receiving the Holy Scriptures in their integrity in a language which the multitude could understand. The Anglo-Saxons had had all these attempts made on their behalf, but now an alien race came to unsettle and vex them, bringing too a language which was unknown and unloved. The work of translation seems to have ceased in a great measure during a considerable period, but anon the work began again. The Bible is again studied-studied diligently, and afresh the desire is shown to set forth in a kind of mixed dialect the truths of the oracles of God. There is a Roman-French translation of the Bible of about the date A.D. 1260, and several fragments of separate books of the Bible of about the same date. By-and-bye there is made a translation of the Psalms into English by Schorham about the year A.D. 1320. Another in the same dialect with the Canticles from the Old and New Testament about the year A.D. 1349 by Richard Rolle of Hampole. There is

Hearty Hints to Lay Officers of the Church.

also a translation of about the same date of the Gospels of St. Mark and St. Luke, and of all St. Paul's Epistles, which is treasured up in the library of Corpus Christi College, Cambridge.

During the period which is treated of in this paper, from A.D. 400 to A.D. 1350, Hebrew and Greek, the original languages of Holy Writ, were little known in England; and it is a matter of doubt whether a single one of the several translators, with the exception of the Venerable Bede, knew anything at all of those languages. They had their Latin copies, some more, some less perfect, and tried to bring forth from them as clearly as they could the treasures of Divine wisdom. It is well that the Word of God in those ages had free course; or else, even those small fragments which we now have as a testimony to the piety of the people would not have come down to us in such numbers as they have. There is abundant cause for gratitude, when we remember through what constant ordeals Holy Scripture has passed, and that now in the end it speaks to us with a power and distinctness and precision which is little short of miraculous.

Hearty Hints to Lay Officers of the Church.

BY GEORGE VENABLES, S.C.L., VICAR OF ST. MATTHEW'S, LEICESTER. THE CHOIR.

T is well that this paper is not to be one of anecdotes about Choirs, for, were it so, it would easily run to undue length. Many amusing anecdotes could be told of choirs, and some of them very pleasing anecdotes too; though others would reflect little credit on the singers, and not more lustre upon the parson who allowed matters to continue so long unchanged.

My own earliest remembrance of the parish choir indicates a state of things far ahead of what has just been hinted at, and which (it is now evident to the writer) was unconsciously a feeling onwards to the improved state of affairs of our day. More than forty years ago (don't ask how many years more, my good choir friends) I recollect when, in a parish of less than ninety people, the little church was usually well attended, and the clergyman, aided by a square wooden pipe of about two feet long, with a square moveable stopper to it, having first read a verse (or two lines) of a hymn, would give the proper note with this stupendous pitch pipe,' and then lead the little congregation in the singing. But there all came to the rescue. Everyone understood that everyone was to help. This was to be Common Praise,' and accordingly everyone did help-that poor old woman's voice was not quite in tune, and the noise emitted from the lips of that silver-haired patriarch of the little village of the days of my boyhood may not have been melodious; but all were hearty, and the whole congregation was a choir. Now, this was an improvement upon the occasion when the old clerk there (a wondrous character was he a great student of nature, surly, and quaint-he died about

a century after his nativity) once turned round, and in a dry but rather sour, husky voice announced, after singing two lines of a hymn, "I shan't go on if nobody don't foller." It was a very great improvement upon this, and showed what, even under great disadvantage, a good minister can accomplish.

But I must just tell one other choir experience. It occurred in my first curacy. We held Divine service in a spacious old barn, and a grand service it was. The barn was well furnished with forms, and was always well filled with people, who sang the hymns and chanted other parts of the service with heartiness. If you ask why it was so hearty, I can tell you. The sittings were all free, and the people were close up to one another. "The carpenter encouraged the goldsmith." Good Farmer Blank stood forth close to me with his right hand in his pocket, his book in his left hand, and 'led;' but with what tremendous force did the ' 'young men and maidens, old men and children' then unite to 'praise the name of the Lord!' It does me good to think upon it now. Well, the barn, as I have said, was often crammed, so that the verger and others were obliged to stand outside, and one night we had strange discord. The service ended, one of the choirmen came forward to account for this. It will be understood that in this case 'the players on instruments' as well as singers,' are included amongst choirmen. "Sir," said he most respectfully, 66 we could not do so well to-night, there was so many folk, that my trombone could not go out its full length !" Thus the mystery was solved! Don't let my choir-friends be amazed when they are informed that our instruments (all voluntary) consisted of flute, fife, clarionet, violin, two violincellos, and two trombones. All these in a barn which would barely hold 300 people when packed so as to resist the due development of one trombone, were pretty well for noise.

6

But the reader will see there was heart in all this. Here alone was its charm. The men loved to come. The good old farmer loved to sing, and the people loved to follow with their voices.

We have wonderfully improved our choral arrangements since that epoch, but if we have only the same amount of true heartiness we may be thankful.

Having had not a little experience with choirs, and never having had a quarrel with any of them, I may claim to offer a word or two of counsel. I have had choirs in which women took part, and choirs whence they were excluded. Women have beautiful voices, and are much used for singing in Roman Catholic meeting houses; but while I think they ought fully to participate in singing the praises of God in the great congregation,' they can do this quite as effectually as a part of the congregation as though they were part of the choir, and there are obvious objections to women forming a part of a choir, which objections most people have long since recognised, and have acted upon, where it has been possible to manage otherwise, which perhaps is not everywhere the case.

1. Choirs should do all they can to promote congregational singing. The intention of the Christian Church is that "all creatures that on earth do dwell" should "sing to the Lord with

Hearty Hints to Lay Officers of the Church.

cheerful voice." A choir which desires, or endeavours to retain the singing to itself, defeats the whole intention of the church.

2. Choirs should do everything in their power to promote thorough reverence and devotion. The congregation reasonably look to the choir to lead, and therefore, if they lead badly, they will be followed' and imitated in the badness, just as, if they lead well, there is hope that their good leading will be followed. Nothing can be worse than for those who lead the Praises of God in God's house, to lead very badly by their example in other particulars. Choirs may sometimes be seen, who appear to consider that they are at full liberty, between the times of singing, to be talking, or whispering, or arranging matters just as though they had nothing at all to do with hearing God's word, or with praying unto Him. And so also, when assembled in the vestry, or when coming to church, and on leaving church, one has sometimes known instances of irreverence and thoughtlessness which are distressing.

Such instances do great harm. They bring injury upon religion, and throw a scandal upon choristers and choirmen. I am bound to state, as a matter of observation, that the clothing of choirmen and choir boys in surplices has a beneficial result in these particulars. I am not so silly as to suppose that putting a surplice over anybody changes his heart: but I am confident the dressing of the little phalanx in comely and similar vestments exerts an useful influence upon the feelings and conduct of the singers. I say this after a good opportunity of witnessing the results, both of having a surpliced choir, and a choir unsurpliced.

3. Choirmen, and choristers if old enough, should be communicants, should be, in fact, religious men and religious youths.

Let them only consider what their employment is, and they will feel the force of my observation. Their privilege and duty are, to lead a congregation of persons who are "called to be saints," in their endeavour to sing the praises of their God and Father, through Jesus Christ His Son, their Lord. What ought such persons to be as to their character? Men and youths who take sacred words upon their lips should be at all times very careful of their conversation, but out of the same mouth, blessing and cursing assuredly ought never to proceed. Let my young friends, the choristers, think of this when, with all propriety, they are busy with their marbles, or playing in the cricket field. "Neither filthiness, nor foolish talking, nor jesting, which are not convenient." No, they are woefully injurious, and certainly unbecoming a Christian, or a chorister.

4. Choristers and choirmen should be very real and true-hearted. There is nothing which hardens the heart more than the custom of being engaged in and about sacred things if the heart is not truly and really engaged in the work. To preach and otherwise minister in holy things, or to be engaged often in singing the praises of God, fearfully deadens and injures the heart of anyone who uses them without thought or meaning.

5. Choristers and choirmen should also keep the aim and object well before them for which they are engaged. It is to lead others

in the service of song. Let them never feel that they have succeeded in the due discharge of their duties, until they have accomplished this important task. We have known a choir hint to a congregation that they (the choir) came to sing, and the congregation to listen. This is a mistake. "Praise ye the Lord:" "O come let us sing unto the Lord:" are exhortations which apply to all the congregation, whether choirmen or otherwise.

Two grand canons for choirs and congregations on singing, are found in God's Holy Word, the Book of good canons for all of us, upon all subjects One says "I will sing with the spirit, I will sing with the understanding also;" the other says, "Make a joyful noise unto the Lord, all ye lands." Here is Catholicity and no exclusion of any Christians, for any can "make a joyful noise." Here is common sense, 66 singing with the understanding." But the canon adds, "with the spirit also." What do all these amount to? They say to choirmen and choirboys, Sing lustily, sing with a good courage, sing reverently! These canons certainly urge "HEARTINESS AMONGST THE CHOIR."

An Act of Love.

I would love God if I could.

Because I know that He loves me.

Therefore, if He were on earth I would go to Him.

I should fear to go, and yet fear more not to go.

I would go more, trusting His love, than fearing my sins.

I would rather die at His feet than afar off, even for fear.

If I cannot love Him I can accuse myself to Him, of not loving.

And I can ask Him to give me a heart to love.

I do love Him in the reason, conscience, and desire of my soul. If I do not love Him with sensible, affective love, I trust I do by a sincere effective love in obeying and believing.

If I were what I ought to be, no desire would be so strong as the desire to be with Him.

No affection, friend or happiness would delay me, if my sins were blotted out.

I desire to live for love of Him.

I desire to repent for love of Him.

I desire to obey for love of Him.

I desire to die for love of Him.

I desire to awaken and to kindle, by every art in my power, an ardent love of Jesus Christ in my heart, until I can live in His love, as my supreme, if not my only solace, motive and happiness.

If He were now before me would I not fall at His feet, in full trust of His tenderness and pity?

Would I not say the worst of myself, and yet believe He would forgive me?

Does not He in His love to me, desire the blotting out of my sins more than I do?