primitive church, and partly of others of a later original, accommodated to the superstitions which had crept into the church of Rome, and been derived to other churches in communion with it. These being established by the laws of the land and the canons of that church, no other could publicly be made use of.

In the time of Henry VIII. the nation were disposed to a reformation. It was thought necessary to correct and amend the offices, and not only have the service of the church in English, but also to abolish all that was idolatrous and superstitious, and restore the service to its primitive purity; for it was not the design of the reformers to introduce a new form of worship into the church, but to correct and amend the old one, and purge it from the gross corruptions, which, through a series of ages, had gradually crept into it. In 1537 a Convocation met and appointed a committee to compose a book, which was called, "The godly and pious Institution of a Christen Man," containing the Lord's Prayer, the Ave Maria, the Creed, the Ten Commandments, the Seven Sacraments, &c. Which book was again published in 1540 and 1543 with corrections and alterations, under the title of "A necessary Doctrine and Condition for any Christen Man." Also in the year 1540 a committee of bishops and divines was appointed by Henry to reform the rituals and offices of the church, which reform was reconsidered by the Convocation two or three years afterward.

In 1545 the king's "Primer" came forth, containing the Lord's Prayer, Ten Commandments, Venite, Te Deum, and other hymns and collects in English; several of them the same as they now stand. This is all that appears to have been done towards reform in the reign of Henry VIII.

In 1547, the first of the reign of Edward VI., the Convocation declared that the Communion ought to be administered to all persons under both kinds; and an act of Parliament was made, ordering the Communion to be so administered. A committee of bishops and divines was appointed to compose "An uniform Order of Communion according to the Rules of Scripture, and the Use of the Primitive Church." The committee repaired to Windsor Castle, and in a few days drew up a form, which was brought into use the next year. The same persons (empowered by a new commission,) entered on a nobler work, and in a few months finished the whole Liturgy, by drawing up offices, not only for Sundays and Holidays, but for Baptism, Confirmation, Matrimony, Burial of the Dead, and other special occasions. In which the before-mentioned office for the Communion was inserted with many amendments. The whole book thus framed, was set forth by the common agreement

and full assent both of the Parliament and Convocation of the provinces of Canterbury and York.

The committee appointed to compose this Liturgy were, Cranmer, Archbishop of Canterbury; Goodrich, Bishop of Ely; Holbech, Bishop of Lincoln; Day, Bishop of Chichester; Skip, Bishop of Hereford; Thirlby, Bishop of Westminster; Ridley, Bishop of Rochester; Dr. May, Dr. Taylor, Dr. Heynes, Dr. Redmayne, Dr. Cox, and Dr. Robertson.

After the year 1551, exceptions were taken at some things in this book, which were thought to savour too much of superstition. Archbishop Cranmer therefore proposed to review it, and called in the assistance of Martin Bucer, and Peter Martyr, whom he invited over from the troubles in Germany. In this review, the "Sentences Exhortation, Confession, and Absolution," at the beginning of morning and evening service, were added, the former book beginning with the Lord's Prayer. And some ceremonies were removed, such as the use of " Oil in Baptism;". the "Unction of the Sick;" "Prayers for Souls departed," both in the Communion office, and in that for the Burial of the Dead; with several other less material variations. The book thus revised and altered was again confirmed by Parliament in 1551. But both this and the former act made in 1548 were repealed in the first year of Queen Mary, not being agreeable to the Romish superstition which she was resolved to restore.

Upon the accession of Queen Elizabeth, the act of repeal was reversed; and in order to restore the English service, several divines were appointed to take another review of King Edward's Liturgies, and to frame from them both a book for the use of the Church of England. The second book of King Edward was fixed upon, and (with a very few alterations) was proposed to Parliament, which accordingly passed an act to establish it.

In this state the Liturgy continued till the first year of King James the First; when, after the conference at Hampton-Court between that Prince and Archbishop Whitgift of Canterbury, and other bishops and divines on one side, and Dr. Reynolds and other puritans on the other, there were some forms of thanksgiving added at the end of the Litany, and an addition to the Catechism concerning the sacraments, with one or two more small alterations.

Immediately after the restoration, King Charles II. (at the request of several presbyterian ministers) consented to another review, and issued a commission in March 25, 1661, empowering twelve bishops and twelve presbyterian divines, to make such alterations as they should jointly agree upon. They had several meetings at the Savoy, but to very little purpose; and the conference broke up without any

thing being done, except some alterations proposed by the episcopal drine, which the May blowing were considered and agreed to in convocation. The Liturgy was then beught to that state in which it now stands, and was manimously subscribed by the Convocation of both provinces, Desember 21, 1961. It was presented to the House of Lords the May following, and both Houses passed an act for its establishment.

To this short account of the compling and progressive ingrosement of the Book of Common Prayer, the following just and beautiful description of our Liturgy, by Dr. Comber, may not be unacceptable to the reader.

"Though all churches in the world have, and ever had forms of prayer, yet none was ever blessed with so comprehensive, so exact, and so inoffensive a composure as ours: which is so judicionsly contrived, that the wisest may exercise at once their knowledge and devotion; and yet so plain, that the most ignorant may pray with understanding: so fall, that nothing is omitted which is fit to be asked in public; and so particular, that it compriseth most things which we would ask in private; and yet so short, as not to tire any that hath true devotion: its doctrine is pure and primitive; its ceremonies so few and innocent, that most of the Christian world agree in them: its method is exact and natural; its language significant and perspicuous; most of the words and phrases being taken out of the holy Scriptures, and the rest are the expressions of the first and purest ages: so that whoever takes exception at these must quarrel with the language of Scripture, and fall out with the church in her greatest innocence: and in the opinion of the most impartial and excellent Grotius, (who was no member of, nor had any obligation to this church,) the English Liturgy comes so near to the primitive pattern, that none of the reformed churches can compare with it.

"And if anything external be needful to recommend that which is so glorious within; we may add, that the compilers were, (most of them,) men of great piety and learning; (and several of them) either martyrs or confessors upon the restitution of Popery; which as it declares their piety, so doth the judicious digesting of these prayers evidence their learning. For therein a scholar may discern close logic, pleasing rhetoric, pure divinity, and the very marrow of the ancient doctrine and discipline; and yet all made so familiar, that the unlearned may safely say Amen."

MISSIONARY INTELLIGENCE.

EASTERN CHURCHES.

A SHORT time ago the Greek Patriarch was deposed, and for very good reasons. How painful is it to see a Bishop, and even a Patriarch, greedy of filthy lucre! The Porte, in her official document authorizing the Synod of the Greek Church to elect another Patriarch, has given very good exhortations to the Synod, reminding them of the sacred duties devolved upon the spiritual head of the nation, and that they should take care to elect a person whose character would warrant the fulfilment of these sacred duties. Thus the name of God is blasphemed among the Gentiles through those who profess and call themselves Christians.

To-day I heard that the Armenian Patriarch has also been deposed. I have been often led to reflect on the state of the Eastern Churches. Many Protestant Christians, both clergy and laity, seem to think that there is a considerable difference between the Church of Rome, and the Churches of the East; but a sojourn of sixteen years in different countries of the East, during which time I have had uninterrupted occasion to observe the life and conduct of Eastern Christians, of all classes of society, has brought me to form quite a different opinion. I do not hesitate to assert, that there is no essential difference between these Churches and the Church of Rome: they are-I speak of the Greek and Armenian Churches-as deeply corrupted, both in doctrine and practice, as the Church of Rome is, and perhaps more degraded in certain respects. "The whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.' There is only one help for these Churches-Christ and his Gospel. The Gospel must be made known to our Eastern Brethren-the Gospel in its fulness, in its simplicity, in its purity. Christ must again be preached in these Churches.

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Perfect liberty of conscience has been granted by the sultan to all his Christian subjects. Is not this a remarkable fact? Is it not a call to Protestant Christians, and especially to those of the Church of England, to arise and let their light shine in the countries of the East? Or shall we leave our brethren of the Eastern Churches to perish for lack of knowledge?

But will they receive knowledge? What has been the result of all the exertions that have been made in their behalf? In answer to these questions I would make the following remarks

1. Little, comparatively very little, has been done for the spread of pure Christianity among them.

2. The little, however, that has been done, has been blessed by the Lord. The labours of the German Missionaries in the countries beyond the Caucasus have been abundantly blessed in the conversion of souls, and in producing a general impression, and desire for instruction. The result of the labours of the American Missionaries in Persia among the Nestorians, and in Turkey among the Armenians, are exceedingly encouraging. And why should we believe that the exertions of the Church Missionary Society in

Greece, Asia Minor, and Egypt, are in vain? The results do not yet appear so strikingly as those of the labours of our American Brethren, because our agency has been a mere pittance compared with theirs. But the seed has been sown, and I trust the great day of harvest will shew that our labours have not been in vain in the Lord.

3. But are the Eastern Christians inclined to receive instruction? Are they willing to listen to the teaching, and, wherever it should be practicable, to the preaching of the Gospel? Many of the people are few, very few, of the Clergy. It is by the latter, especially the higher Clergy, that the Word of God is hindered in these countries. They cannot bear the light, because their ignorance, their superstition, and evil practices, become manifest where the true light of the Gospel shines. But shall we let the people perish because the Clergy hinder the propagation of the Gospel among them? The example of Christ and his Apostles, and the Reformers in later times, teach us a different way. Let us endeavour to gain, if possible, the good-will and co-operation of the Clergy; but If we cannot obtain it, let us declare, both to Clergy and people, repentance toward God, and faith in our Lord Jesus Christ.

There is another important point bearing upon Missionary Efforts among the Christians of the East. They live in the midst of thousands of the followers of the false prophet of Arabia, and exhibit to them nothing better than a mere caricature of Christianity. Now the command of Christ, "Go ye into all the world, and preach the Gospel to every creature," is of so general a nature, that the Mussulmans are certainly included in the number of those to whom we are in duty bound to make known the way of salvation. It is a well-known fact, however, that the open and public preaching of the Gospel in Mahomedan countries is as yet impracticable: all that can be done is in an indirect and preparatory way. I do not mean to say that opportunities may not be found of declaring the truth as it is in Jesus to single individuals among the Mussulmans; but to public and open preaching the door is closed. If the Lord do not open, no human effort can. But He who opened China, will, in his own good time, open Turkey and other Mahomedan Countries. In the mean time our duty is plain. While we hope, and pray, and labour, as far as possible, for the Mahomedans, we ought not to pass by a door of wide and extensive usefulness which the Lord has opened already among the Christians in Turkey.Rev. J. T. Wolters.

EDITORS PORTFOLIO.

TRUE COURTESY.-There is a set of people whom I cannot bear -the pinks of fashionable propriety-whose every word is precise, and whose every movement is unexceptionable: but who, though versed in all the categories of polite behaviour, have not a particle of soul or of cordiality about them. We allow that their manners may be abundantly correct. There may be elegance in every gesture, and gracefulness in every position; not a smile out of place, and not a step that would not bear the measurement of the severest scrutiny. This is all very fine; but what I want is the heart and