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matter

THE EUCHARIST.

Read at a Meeting for Mutual Improvement, held at Race Street Meeting-house, Fourth mo. 20th, 1884. It is well understood that in the first ages of the Society of Friends this ceremonial or sacrament (as it was held to be)-that is a religious rite which was an outward visible sign of an inward and spiritual grace—was entirely laid aside by our fathers.

Among Protestant Christian professors, there are held to be only two sacraments, or holy signs, representing some divine promise, viz.: Baptism and the Eucharist or Holy Supper. In the Romish Church there are seven, viz.: Baptism, Confirmation, Eucharist, Penance, Orders, Matrimony and Extreme Unction. The bold stand taken by Friends shows their advance upon the ideas of the Lutheran and Calvinistic reformation, in their solemn and serious endeavor to reach the substance of true worship and service of the Eternal Wisdom and Goodness. They believed that shadows were standing between man and his apprehension of divine things, and were convinced that the time had come to turn away from "the hand-writing of ordinances" and to seek in all simplicity to find true Communion with the Highest in that reverent attention to the still, small Voice of the Indwelling God, which is to be known in the secret of the soul.

In regard to the words of Jesus, on the oc

Deaths.

CONTENTS.

Integrity of the Indians.

The Eucharist..

Christopher Story......

Correspondence.......

161

163

168

Editorials: Women among Friends-The Blair Educational Bill-The Civil Service Commission,

168

Marriages.

...........................

170

170

171

171

171

173

173

174

Indian Courts.....

A Joyful Spirit..............

Poetry: The Tides.

The Taj-Mahal...

Doing with the Might.

Items.. Notices..

casion of his eating with his disciples the usual passover supper, for the last time before his death upon the cross: "This do in remembrance of me," on which the Eucharistic rite is founded, Thomas Ellwood, in his Sacred History (page 256 of vol. 3), remarks that Luke, who was not an eye-witness, is the only one of the evangelists who makes this record. Ellwood continues: Matthew, who only of the three was present at that paschal supper, and so was eye and ear witness of all that was done and said at it, hath not those words, or any of like import, in the account he hath given of it. And Luke, who gives these words, could have them but by hearsay, or information from others, as himself fairly acknowledges, in the proem of his book, chap. I, verse 2. And, indeed, it is the general agreement of interpreters, that at this paschal supper there was not anything done by our Lord but what was commonly done by the Jews, in their yearly celebration of the passover feast."

The bread which he blessed and brake was not different from what the Jews customarily used at the passovers. Neither was the wine other than the usual fruit of the vine (probably unfermented), which was the beverage always in use on the occasion of this memorial meal. As any father of a family or master of a household of his nation, he distributed the food with thanksgiving and

prayer, and the festival was ended by the melody of solemn and triumphant song. He has foretold his approaching martyrdom with its heartrending accompaniments, pointed out his betrayer, and now reminds his beloved ones who cling to him in deep sorrow and with assurances of undying devotion, thai they will all turn away from him in the coming hour of humiliation and agony. Then follow the night scene at Gethsemane, the betrayal and the death of torture and of ignominy.

What wonder that these last scenes in the life of the Blessed One should have been dwelt upon as a sacred and solemn memory by those who strove as they might, to follow in his pathway? What wonder that these should have continued to celebrate the paschal feast, and that it should have become an established rite in the Christian Church, a memorial of the Master and a solemn social reunion of the faithful.

But no subject has ever been more fruitful of controversy than this seemingly simple and touching memorial supper. There appears to have been no unanimity in the understanding of its nature or in the mode of its observance; neither has Christendom ever been agreed as to who shall be admitted to the feast, or how frequently it should be partaken of.

The Fourth Lateran Council decreed that the believer communicate every year at Easter, corresponding to the Jewish Passover time. Afterward it was decreed that this rite should be participated in three times in the year: at Easter, Whitsuntide and Christmas. The glory of the Christian religion is its essential spirituality. The Great Master, the prototype of Christian perfection, had shown to his disciples that his withdrawal from life was a necessary condition for the propagation of His religion." It is expedient for you that I go away. If I go not away, the Comforter will not come unto you." The experience of the pure in heart has been that the cleansing and consoling Spirit, the Christ Spirit, has been the light and comfort of the true Church in every age since its banners were first unfurled upon the Judean hills.

Stanley writes thus in regard to the dogma of the Real Presence: "In the very discourse in which Jesus Christ is represented as first using the terms which he afterwards represented in the outward forms of the parting meal, speaking of moral converse with himself under the strong figure of eating his flesh and drinking his blood,' it is not only obvious to every reader that the literal sense was absolutely impossible, but he himself concluded the whole argument by the words which ought to have precluded all question

on the subject: "The flesh profiteth nothin it is the spirit that quickeneth.""

Ignatius, one of the earliest Christi Fathers, and one of the most eminent suce sors of the apostles, Bishop of the Church Antioch, uses these words in regard to t Real Presence in the Communion: "Faith the body of Christ," and "Charity is t blood of Christ." This vein of spiritual terpretation has never been absent from t Church, but a countercurrent of thought h prevailed, which has held that the bread an the wine of the Paschal Supper, and all su ceeding Suppers of celebration, was in som real or materialistic sense the flesh and blo of the Blessed Master.

Jesus spoke as an Oriental to Orientals, language adapted to convey to childlik minds the germs of Divine Truth which woul as the ages progressed, unfold into the rounde fulness of the perfect truth, unless priesterat should succeed in so fettering the understand ing that the human mind became incapabl of that glorious liberty unto which the tru: would set it free.

To us the belief in the Real Presence seen so gross and materialistic that we think th matter needs no words of rejection. Human consciousness rejects it instinctively unles priestly intervention has perverted and dark ened the understanding. We cannot recal to memory the circumstance of any ministe of our body having made it the topic of pub lic utterance, and we find very little on the subject in the literature of the Society of Friends. But the circumstances of the time were far otherwise with our fathers two cen turies and a half ago; the cruel days a King Charles I, when William Laud, Arch bishop of Canterbury, ruled the Church England, endeavoring with all the power o mind and will which he possessed to bring back England to the religious status of the Dark Ages. The best historians credit him with thorough belief in the unbounded efficacy of external forms and institutions, and with utter want of prudence in imposing his ideas arbitrarily upon the nation. George Fox was a youth of twenty summers when the Com mons of England led Laud forth to die for his trespasses upon religious liberty. Says Hume, the great apologist of the Stuart Kings and their upholders: "His zeal was unrelenting in the cause of religion (so-called), that is, in imposing by rigorous measures his o tenets and pious ceremonies on the obstinate Puritans, who had profanely dared to oppose him."

The thoughtful and really devout were glad to see advanced the banner of radical rejec tion of all ceremonial ordinances, glad to hear simple truth from the lips of this consecrated

ith. He was a leader of a host of truearted men and women who were weary of long reign of bigotry and superstition. ong these were many persons of learning 1 of honorable position in a worldly sense. bert Barclay, the Scottish apologist of the ws of Christian Divinity held by the Soty of Friends, was twenty-four years inger than Fox, and was abundantly qualiby learning and position to supplement 1 solidify the work of the great reformer 1 awakener. He followed his honored her, David Barclay, of Ury, into memberp, or rather fellowship, with "the people scorn called Quakers," in 1667, in his 19th ir, when he was prepared by his superior ellectual training and his high attainments all the learning accessible in the highest 100ls and colleges of the times, as well as by cellent natural endowments, to become the thoritative enunciator and apologist of the st conclusions of the Society of Friends. Barclay's Apology" is a work characterized great logical acumen, and has been highly mmended by eminent critics of widely difent religious standpoints.* Barclay's argument is too extended and struse for the present paper. He affirms e spiritual nature of that body and blood Christ of which the evangelists and aposs make mention, It is Christ Jesus, the ickening Spirit, not the flesh; that profith nothing. The body cannot feed upon irit, nor the spirit upon flesh. And indeed te spiritual light and seed of God is as bread the hungry soul, and of this spiritual body f Christ did the patriarchs and prophets of ld eat, as said the Apostle Paul to the early Church at Corinth: "Our fathers did all eat he same spiritual meat and did all drink the ame spiritual drink; for they drank of that piritual Rock that followed them: and that Rock was Christ."

Barclay cites the widely differing opinions f Lutherans and Calvinists, the one party olding to the Real Presence of the corporeal lements, the other to merely spiritual presnce; and states the extreme materialistic iew of the Papists: "That the substance of he bread is transubstantiated into the very ubstance of that same body, flesh and blood f Christ, which was born of the Virgin Mary so that after the words of consecration, 8 they call them, it is no more bread but the ody of Christ." These views are quite irreoncilable and are a cause of endless controersy to seekers after truth.

Opy of Robert Barclay's "Apology" yet stands on a A friend, recently in England, informs me that a

Delf of the Bodleian Library at Oxford, where it waits refutation. All other books written to oppose he positions of the Church of England have found a more or less successful antagonist-but Barclay never.

Barclay grimly remarks that Satan amuses people with signs and shadows and forms, and sets them to contending about these while the substance is neglected which is really needful to the life of the believer's soul. Communion with Christ is and ought to be our greatest work, but it has no special relation to the breaking of bread, either by nature or precept.

The incident of the woman of Samaria is cited to show that Jesus used language on this occasion parallel to the words on which such wondrous stress is laid, as directing the foundation of the ceremony of the Lord's Supper.

The view was also given that the first generation of Christians looked for the speedy reappearance on earth of Jesus to assume temporal as well as spiritual rule, and it is charged that this ritual became the occasion of drunken revels which were a terrible reproach to the early Church. It was a matter of contention. Rather of contention than of edification, and Barclay concludes his argument with these words of firm assertion :

"We certainly know that the day has dawned, in which God hath arisen, and hath dismissed all ceremonies and rites, and is only to be worshiped in spirit, and that he appears to them who wait upon him; and that to seek God in these things is, with Mary at the sepulchre, to seek the living among the dead: for we know that he is risen and revealed in Spirit, leading his children out of these rudiments, that they may walk with him in his light: to whom be glory forever."

"The kingdom of God is not in meat and drink," said the prince of apostles to the Roman Christians, "but in righteousness, and peace, and joy in the Holy Ghost." S. R.

CHRISTOPHER STORY. (Concluded from page 150.)

Four or five years after becoming a Friend Christopher Story had it in his heart to attend several meetings in the country. The first he visited was that of Wigton, where he says that sitting down" in true silence," with his mind stayed upon the Lord, some words sprang up in his heart with so much power that he had hard work to refrain from uttering them. Nevertheless he gave way to a feeling of fear and hesitation, and "reasoned until the life and power withdrew." Then came the conviction that he had quenched the Spirit and lost an opportunity. Sorrowthe Lord would not lay such work upon ful and perplexed, he hoped that in future him:

"For," he says, "to give up to speak a

word in the meetings was a thing very weighty to me, and to undergo the judgments as I had done was very heavy. On Seventh-day I went to Holm, to be at their meeting on the First-day, and as I went I desired the Lord might not appear as He had done. When I came the Lord withdrew and left me to my self. . . . . I remained for several weeks under great exercise of mind, . . . and in this time the Lord often filled my soul with life and power and gave me His Word, but I through fear fell short in publishing it. And ancient, solid Friends perceived it, and spoke to me to give up. And at last, being in a week-day meeting at John Ivison's, in Jerrish Town, I was filled to that degree with life and power that I could not contain, but spake forth the words as they sprang in me. And as I gave up to answer what the Lord required of me I had abundance of peace."

Christopher Story was now about the age of twenty-nine. A few months later we find him visiting the Friends who lived in Scotland as companion to a minister named Edmund Winn. At Aberdeen they found that most of the men Friends were in prison. They had a very open reception as they went from place to place, and Christopher Story relates that several were convinced and "divers amongst themselves livingly opened by way of testimony."

After spending the summer at home Christopher Story was strongly inclined to visit. George Fox, whom he had never seen. On his way to Swathmoor Hall he attended some meetings in Westmoreland, and in the Yorkshire dales, accompanied by another minister. In the meeting at Wensleydale there was much susceptibility amongst Friends, and Christopher Story spoke to them of God's appearance to the prophet-not in the earthquake, nor in the rushing wind, but in the still, small voice. Swaledale was next visited, but, although realizing the Lord's presence and power in the meetings, Christopher Story often found his mind a good deal burdened at other times. Much comfort came to him one day when a Friend who was preaching spoke of how then, as in the days of old, the priests of God might at times go mourning, not because of their own sins, but because of the sins of the people.

At Swathmoor Hall, George and Margaret Fox and their four charming daughters gave him a most kindly welcome, and George Fox bade him keep to the grace of God and he would grow.

In the spring of the following year Christopher Story started for London Yearly Meeting in company with John Banks. He describes it as being a good and glorious meeting to himself and 'many more who

were wet plentifully with the dew of heav Not long afterwards, whilst absent on relig service in Scotland, he writes as follows:

Ble

"DEAR WIFE:-My love in that whic unchangeable and unalterable is unto breathing in my heart for your preserva and my dear children, with a true desire and well-being every way, but especiall the blessed truth of our God. . and happy are all they who have recei and everlasting well-being in their own hea the promise and earnest of this inherita They have more cause to rejoice and be ceeding glad than they that enjoy the that is visible. . . . This I expressly wr crease of corn, wine, and oil, or any th that thou take no care for me, but let and let him have the chief room there, th care be to serve the Lord with all thy hea and that thou, through the daily enjoyme so the Lord may delight to abide with th of his presence, mayst have cause to rejo and by living experience to say, ' In His p sence is fulness of joy, and at his right han love once more to thee, my father and mothe are pleasures for evermore.' . . . So with m and to my children, and friends and relation as though I named them one by one, for tru it would take up a deal of paper to mal mention of all whom my love in the truth hones dearly unto, hoping that all the hearted are sensible of my love as I am theirs. . . .

"Thy ever loving husband,

"CHRISTOPHER STORY."

In 1682 we find him again in one of th Yorkshire dales in company with Andre Taylor, just at a time when the Friends lis ing in those parts were suffering auch from persecution.

This information had been given them at th little town of Sedbergh, with especial men tion of Dentdale, and the ministers though it would be better to pass by the Friend there rather than add to their bonds. Bu in the night sleep fled from Christopher Story and he was impressed with the belief that God had some work for him to do in the Meeting of Dent. The Friends at Sedbergh told the ministers that if they went there they might expect imprisonment, as a warrant had been signed by several magistrates for the apprehension of any strangers who were found preaching in Friends' meetings. Although Christopher Story saw where the path of duty lay for himself he would fain have had his companion avoid the risk of attending Dentdale Meeting, but Andrew Taylor would not leave him.

On a First-day morning they went into the dale, and told the Friends who, from the

ttered cottages, were wending their way to little meeting, that they had come in love visit them, but were afraid lest this should se them to be fined. "There is nothing that," was the reply, "For we are fined eady more than we have goods to pay h. It was while Andrew Taylor was aching that several constables made their Dearance, and bade him leave the meeting I follow them. But he knew he was about d's work, and gave but little heed to them. Friend who was sitting near him persuaded m to wait awhile. They did so; then w impatient, and, on the strength of their rrant, ordered Andrew Taylor to go with m at once. Some Friends then promised t if they would quietly leave, the preacher uld meet them at Dent Town on the lowing morning. To this they consented, st likely because they knew that a Friend's rd was as good as his bond; and this tter being settled, the meeting went on til, as Christopher Story says, "Friends re easy and free to part, having had a good portunity, to the satisfaction of most that re there. Several (he adds) were reached d tendered, and Ann Knowles, a young man, was convinced, and continued an nest Friend."

The next morning, at Dentdale, the conbles decided that it was needless for more an one of their number to escort Andrew ylor to the magistrate. Christopher Story is much concerned about his fellow-laborer, aring that imprisonment would be his lot, id that he would have to go home without m, and bear to his mother, who was not a riend, the tidings of what had befallen him. All that lay in his power to save his friend e did. He reminded the constable that if e merely brought Andrew Taylor before the agistrate without taking an oath about the ase, it might be dismissed; whereas if he ok an oath he would be making himself an informer," and would probably have the sk set him of conducting Andrew Taylor York. The constable scorned the idea of informing," and, leaving the Friends at the edbergh Inn, he went to the magistrate and old him that he had found a stranger in the eeting, and had brought him to Sedbergh. "Did he preach? What said he? "Nothing but well," answered the constable. "However," said the magistrate, "you Just take the oath."

"For the Lord's sake," replied the conable, "excuse me; for I will not swear." The magistrate saw that he was in earnest, ad after pondering the matter, bade him go which he joyfully did, bearing the ood news to the Friends who were awaiting im at the Sedbergh Inn.

is

way,

On Christopher Story's return home he found that a fine of £20 had been inflicted on him because a meeting was held at his house. But the power of the Lord was with the Friends, and so many were added to the Church that private houses were found to be too small for their meetings; and the Friends resolved to build a meeting house, and bought timber of a gentleman named Dacres for that purpose. But at the time of the sessions the clergy and some others petitioned the magis trates to forbid the erection of such a building, frankly saying that if the Friends put up a new chapel they might as well pull down the old church.

Nor was the alarm a false one, for though the parish was five miles in length the congregation at the church was now so small as sometimes only to number seven, including the clergymen and clerk. Indeed three men who had successively filled the office of clerk became Friends. One of them had told the clergyman that he could not conscientiously say "Amen" to him because he saw that his life was not what it should be, and had received the reply, "Then you might say, Amend!" The magistrates took up the matter of the proposed new meeting house, and requested Mr. Dacres not to supply the Friends with the timber, and justice of the peace though he was, he retained the money which had been paid in advance, whilst also withholding the wood. And as the news of this prohibition soon spread the Friends found themselves unable to get timber elsewhere.

It was about this time that the goods of Friends were often seized for the payment of "Sunday shillings," a fine inflicted for nonattendance at the parish church. Several Friends were indicted as Popish recusants, and an attempt was made to prosecute them for the amount of £20 a month; but for lack of an informer this plan seems to have failed until a man named James Appleby from Yorkshire undertook the post. It was he who, during Christopher Story's absence, went to his house where a meeting was held, and gave information of it to a neighboring magistrate, who asked if Mr. Story were at home. "Yes" was the unblushing reply. On the strength of this statement a warrant for distress was issued, but the officers were slow to execute it whilst Christopher Story was away, and the informer becoming aware that his perjury was pretty widely known thought it wisest to go off for a time.

In the latter part of the summer Appleby returned to his work, and giving information of another meeting at Christopher Story's house, he obtained a warrant to distrain for fines; but the constables were so moderate in their distraints that Appleby brought one of