the altar and thence gives his solemn benediction in the ordinary form. The newly consecrated bishop then pays homage to the consecrator according to the ancient tradition of the Church. He advances by three stages to the consecrator, genuflecting each time and saying: Ad multos annos (unto many years), finally receiving from the consecrator and assistant bishops the salutation of peace. This con

cluded, the procession leaves the chancel.

Though the rubric demands the presence of three bishops to consecrate a fourth, this is by no means necessary to the validity of the Sacrament. One bishop is fully able to hand on the episcopate, and in history has often done so. When three take part in the ceremony, each is an independent channel of force; so that even if the consecrator were himself through some strange mistake not a properlyordained bishop, the action of the others would remedy the deficiency, and the consecration would be valid. The assistant-bishops would have the intention of consecrating, and would have the form of consecration explicitly in their minds; and that intention would operate at the laying on of hands, even if they did not give it vocal utterance. Still, for safety's sake it is ordained that all three shall speak the words simultaneously.

Those of the laity who have the opportunity of seeing any of the major Ordinations are privileged people. It is a great thing, a fine thing to be able to see the carrying on of this scheme given to us by the Christ hundreds of years ago. By their presence, by their earnest devotion, the laity can help, and can strengthen the hands of those who are pass

ing on this wondrous gift. They themselves have not been ordained, therefore it is not in their power to pass on the Holy Orders; but it is in their power to uphold the hands of those who are doing it, and to give in that way very real help in what is being done.

Another point is that such a service offers a magnificent opportunity to those who are trying to develop clairvoyance. Those who are beginning to see should try to see all they can. Humanity is evolving, the powers of our higher bodies are coming nearer to the surface, sometimes some of us are able to see a little more than we used to see. Here are occasions when there is a great deal more to be seen than is visible to the physical eye. It is well worth while for those present to make an effort to put themselves into a receptive attitude, in the hope of seeing or feeling something of what lies behind the outer form of what is done. There will be wondrous outpourings of power visible to those who have learnt how to perceive them-floods of light, flashes of splendid colour, great Angels who have come to help. Many can feel their presence, and there are some who can see them. There is no reason why others should not share this advantage. Let them put themselves in an attitude of sympathy; let them try to see and to feel. Some day they will succeed; perhaps it may be soon.

That is one way

in which we, the clergy, like the laity to co-operate with us in the work which we have to do.

CHAPTER V

THE LESSER SACRAMENTS

HOLY MATRIMONY

In the ordinary life of the world, a man's marriage is often one of the most important points, for with it he begins an entirely new section of that life. Therefore at that point the Church steps in to give his action her formal recognition and blessing, to start him on that new section in the right spirit, and to give him such help along his way as he is able to receive.

The general intention of the marriage service is to open the natures of the bride and bridegroom towards each other, especially at the astral and mental levels; and then, having done this, to draw a ring round them, separating them to a certain extent from the rest of the world. From the point of view of the inner life matrimony is a tremendous experiment, in which the parties agree to make certain sacrifices of individual freedom and preferences, in the hope and with the intention first, that through their mutual reaction each will intensify the inner life of the other, so that their joint output of spiritual force may be far greater than the sum of their separate efforts would be, and secondly, that they may have the privilege of providing suitable vehicles for souls who desire and deserve a good opportunity of rapid evolution. Naturally

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there are many cases in which these results are not achieved; a very real and careful co-operation is required, and many people are not capable of giving this. It exacts a high standard; it aims at nothing less than keeping them perpetually in love with each other, not in any silly or gushing way, but strongly, deeply, truly, with common-sense and utmost self-forgetfulness. There is no doubt that each sacrifices something; the bachelor can pour himself out equally in all directions, and gain great results therefrom; but married people, in order to obtain this closer linking, must focus specially upon each other, even though it is done in order to procure still better results by this ecstasy of devotion. Just as these two are brought together, and made practically one by ceaseless mutual consideration and self-sacrifice, so should all humanity be brought together; and one day it will be. Meantime, the wedded state is exceedingly good practice for the average man.

The Church service for holy matrimony is short and simple. It begins with an address to the congregation, announcing the wish of the couple to be joined together in marriage, and demanding whether any one present knows any reason against such union. If no objection is raised, the priest asks each of the parties in turn whether he or she is fully willing to accept the other; and if both reply in the affirmative, the ring is placed upon a silver salver, and the priest sprinkles it with holy water and solemnly blesses it, strongly impressing upon it the thought of true faith and ever-deepening love, so that it becomes a powerful talisman.

The father or guardian of the bride then comes forward, takes her by the right hand, and formally delivers her over to the priest, as representing Christ's Church; the priest immediately hands her on to the bridegroom with the words: "Receive the precious gift of God." Then the bridegroom repeats after the priest the great and solemn obligation of the marriage-service, a beautiful form of the traditional troth-plight:

I take thee to be my wedded wife, to have and to hold, from this day forward, for better, for worse, for richer, for poorer, in sickness and in health, to love, to cherish and to honour, till death us here do part; and thereunto, in the presence of God and in the power and love of Christ our Lord and Master, I plight thee my troth. Amen.

And at the end of this solemn promise comes the Amen, signifying, as I explained in an earlier chapter, on the part of the bridegroom an emphatic pledge "By Amen, Lord of life, I swear that this shall be so," and on the part of the congregation a most earnest prayer "So may it be; may the vow be kept."

The bride now takes upon her the same obligation towards her husband, and then follows the strange and ancient ceremony of enduing her with the consecrated ring, which is placed first for a moment upon the thumb, and then upon the first and the second fingers, before it finally reaches its permanent abiding-place upon the third, the bridegroom meanwhile invoking the sacred Names of the Holy Trinity, and ending with the usual asseveration. Then he repeats another ancient vow: