PAPERS OF TIE lUSSO-GREEK COMMITTEE. JOHN W. AMERMAN, Printer, 47 Cedar Street, N. Y. No. 1. DOCUMENTARY NARRATIVE. IN the General Convention of the Protestant Episcopal Church in the United States of America, holden in NewYork, October, 1862, and on the fifteenth day of the session, the Rev. Dr. Thrall, one of the Clerical Deputies from California, called attention to the fact, That there were now, in San Francisco, between three and four hundred communicants of the Russo-Greek Church, some of whom had been under his pastoral charge, although not feeling free to receive the communion at his hands, owing to the unsettled relations between their Church and ours. They were about to build a Church of their own, and become organized into a parish; and before long there might be appointed a Bishop of the Russo-Greek Church, who would claim jurisdiction, and thus bring about a conflict with the Bishop of California. This ought to force upon us the consideration of that great question-one of the greatest of questions-the establishment of full ecclesiastical relations with the Russo-Greek Church. He was not prepared to pass an opinion on the subject, and did not suppose that, at this late moment in the session, the House would go into the discussion. He only asked for the appointment of a committee of inquiry and correspondence on the subject, the main object of which would be to present the claims of our own Church as a true part of the Church Catholic, and thus as duly qualified to guide and feed those who might come from the Russian dominions to reside temporarily or permanently among us. Such a movement might at last enable the Anglican and the Greek Churches to present an undivided front to Rome and the infidel. Mr. Ruggles said that this was the most important question that had been before us. The Anglican and the Russian Churches had been approaching one another gradually for centuries, and at one time the formal union had almost been consummated. A motion to table the whole subject was made, and lost. Dr. Mason said that the Church prayed for the conversion of all 4 Jews, Turks, Infidels, and Heretics, and the Greek and Russian Churches were certainly not any one of the four. The Russian and Greek Churches were identified to a certain extent. There had been a civil, but not an ecclesiastical separation, although there was no longer any united ecclesiastical organization, any more than there is between the Church of England and the Church of these United States. It was the duty of every particular or national Church to be in communion with every other which was not heretical or schismatical. None could be heretical which held the Nicene Creed in its integrity. It might have its local or municipal articles-like our 39 Articles-but these were no part of the Catholic Creeds, and no one national Church had a right to propound them as necessary terms of communion with any other. There was nothing essential to communion except the Nicene Creed, and the first four or six Councils. The Council of Ephesus had closed the declaration of the faith so far as the requirements of intercommunion are concerned, and to that point must all Christendom come back, if communion is to be restored. Those who require more, are guilty of schism. The Council of Chalcedon took the same ground; and so does all Christendom except Rome. Any Church rendered itself schismatical by refusing communion with a Church which is in communion with the Catholic Church. No Church can be schismatical in its own position which holds the Nicene Creed in its integrity, and has the Apostolic Succession in its ministry. The Russian and Greek Churches undoubtedly had both these. Again, the Anglican Church had never refused communion with Rome; but Rome had refused communion with England, and by that very act had rendered herself schismatical, having previously, in like manner, rendered herself schismatical towards the Greek Church also. The Greek Church held the authority of the Word of God, and recognised the earlier Councils which were recognised by Rome herself, including the Council of Chalcedon which referred to the British Church as an independent Church. He was sorry to hear the Russian Church called grossly corrupt. Their doctrine about the Holy Eucharist was not identical with the Transubstantiation of Rome; and the Filioque,* which the Greek Church does not use, has really no business in the For the information of any who may not understand this allusion of Dr. Mason, it is proper to remark that reference is made to the interpolation of the Nicene Creed by the Latin Church, in the Article relating to the Procession of the HOLY GHOST,-" Who proceedeth from the FATIIER and the Son." The clause " and the SON" was not originally in the Creed as set forth and sanctioned by the great (Ecumenical Councils, and used for centuries by the whole Church throughout the world. It began to be inserted in the 7th and 8th centuries, upon no higher authority than some Spanish and French Provincial Councils. Arianism having overrun Western Europe, and especially Spain, the Catholics were naturally desirous of asserting our LORD's divinity in the strongest possible way, in opposition to this heresy. They were unwilling that any attribute should be ascribed to the FATaHE, even in regard to the Procession of the HOLY GiHOST, which the SON had not; and hence they ventured so far as to tamper with the Church's universal Creed. The opposition aroused by this movement at first, may be in 6 Nicene Creed. The doctrine is true, and the Greek Church admits it; but rightly declares that the insertion of the words in the Nicene Creed was an unauthorized and unlawful intrusion. The Rev. Mr. Phillips asked if they did not worship images? Dr. Mason said they did not. Even if they did, it would be no reason for refusing communion with them. The Anglican Reformers did not refuse communion with Rome, though Rome did worship images; ferred from the grave admonition of Alcuin, pre-eminently the Doctor of his time:" Beware, beloved brethren, with the whole power of your minds, of the new sects of Spanish error; follow the steps of the holy Fathers in the Faith, and join yourselves, in most sacred union, to the Universal Church. For it is written, Remove not the ancient landmarks which your Fathers have set. And refuse to insert novelties in the Creed of the Catholic Faith; and refuse to accept, in ecclesiastical offices, traditions unheard by former times; advance along the public road of Apostolic doctrine, nor turn from the King's Highway, by the bye-paths of any novelty, to the right hand nor to the left." Even Pope Leo III., though himself holding the doctrine of the double procession, when waited upon by a deputation from the Council of Aix la Chapelle, A. D. 809, to obtain his approbation for inserting the new clause " Filioque" in the Creed, so far from giving this interpolation his countenance, he caused the Creed of Constantinople (Nicene), in its original form, to be engraved on two tablets of silver, on the one in Greek, and on the other in Latin, and these to be suspended in the Basilica of St. Peter, to bear perpetual witness against the growing innovation. To Nicholas I. it was reserved to insert this clause in the Creed at Rome, and thus bring upon the Papal Church the chief guilt of the great schism of 1054:a schism, to use the language of our great Bishop Pearson, "never, thenceforth, to be reconciled, till the word Filioque be omitted from the Creed."* The position of the Oriental Church touching this matter, with the reason for it, as given by a contributor to The Church Review, to whom it was stated by the Patriarch of Constantinople, is so well explained, that we quote it in this connection: " The Creed," he said, " is our common patrimony. It is neither your property nor ours. It is the joint heritage of the Church of Christ. If a father should leave to his children an estate in common, in which each and all had equal right and interest, it would not be lawful for one of the sons to alienate a portion of the property, or to alter its condition, without the assent of the others, And yet, this you have done with our common heritage, the Creed of the Catholic Church. I see you have the doctrine of the Procession from the Son. in your Litany. Of that I have nothing to say. Your Litany is your own. It was not put forth by General Council. But we feel that you do us a wrong in altering, without our consent, the Creed, which is no more yours than ours. If such a practice is tolerated, the Church of Christ is left without any sure Faith whatever. If you may make one alteration, you may make many, until you shall have done away with every doctrine in the Creed. There is a great principle involved in this matter, in which you are interested as much as we. We are all bound to protect the Catholic Faith. If one may tamper with it another may; and so, in the end, we shall be like the sects, having no settled Faith at all. You may say that this is not probable. I reply, If what you have done is right, other changes are right. The way is open for them; and you cannot answer for the result."l * See Neale's Hist. Holy Eastern Church, Gen. Int., Vol. II., pp. 1093-1168, for a very full and able essay, setting forth both sides of the controversy. t Church Review, October, 1868. 6 neitler could we refuse communion on any such ground, unless we make Donatists of ourselves, and refuse communion with all who do something that we disapprove or do not like. The Greek Church has no images or statues (although there are some in the Lutheran Church, and some in our own.) The Greek Church admits only pictures; and we ourselves admit pictures, and so do the Moravians, Swedes and others. There could only be two kinds of schism. He had read all through the works of S. Augustine, (except his treatise on Music,) and had carefully studied the part of Van Espen that referred to the subject. The first kind was, the being destitute of the Apostolic Succession; the second was, the refusing communion with another Church which has both the Apostolic Succession and the Nicene Creed. Nothing else could constitute a sinful schism. This Church of ours, so far from occupying a Novatian or Donatist position on the subject, really presented a centre of communion to all other bodies of Christians in the world. Dr. Howe thought this subject opened before us a great field of remark, examination, analysis, historical allusion and difference of opinion as to heresy, schism, usages, &c. We were without proper time for the discussion of these questions now; and he thought them very hazardous at any rate. Dr. Shattuck rejoined, that the resolution only proposed an inquiry, and committed the Convention to nothing.* The resolution offered by Dr. Thrall was adopted almost unanimously, with the preamble, as follows: Whereas, There are many members of the Russo-Greek Church emigrating to the Pacific shores of our country, to whom it is important to present this Church as a true and faithful part of the Catholic Church, in such an attitude as will enable her the more readily to guide such emigrants in Christian faith and practice; therefore, Resolved, The House of Bishops concurring, That a joint committee be appointed to open friendly intercourse with the Russo-Greek Church on the subject, and report to the next General Convention. In this resolution the House of Bishops failed to concur, and asked for a Committee of Conference, which was appointed. The Committee of Conference reported the following Resolution, which was adopted by both Houses:Resolved, The House of Bishops [Clerical and Lay Deputies] concurring, that a joint committee, consisting, on the part of this House of, be appointed to consider the expediency of opening communication with the Russo-Greek Church, to collect authentic information bearing upon the subject, and to report to the next General Convention. * The Ch Grclh Journal, Report of the Proceedings of General Convention, 1862. 7 The Committee appointed, pursuant to this resolution, were, on the part of the House of Bishops, Bishops De Lancey, Williams and Whitehouse; on the part of the House of Clerical and Lay Deputies, the Rev. Drs. Mahan and Thrall, the Rev. J. F. Young, Mr. Samuel B. Ruggles and Mr. S. Eliott. Soon after the adjournment of the General Convention the following communication was addressed to the Editor of the Church Journal, by the Rev. George Williams, B. D., of King's College, Cambridge, England: KING'S COLLEGE, CAMBRIDGE, Jan. 20, 1863. DEAR SIR,-Ever since I read in your Journal the report of the debate in the General Convention, on the appointment of a committee to consider the question of " establishing intercommunion with the RussoGreek Church," I have had it in my mind to write to you on the subject, and to seek to be put into communication with the members of that committee. I will state briefly the motive and the object which I have in view. You may possibly have heard that, in the year 1860, I published, in concert with my friend, Dr. Wolff, proposals for the establishment of a Hostel for members of the Orthodox Greek Church in this University; and I also went to Russia, in that year, to explain to the higher Ecclesiastics the principles on which we proposed to conduct this Hostel. This gave me an opportunity of conversing with many of their eminent religious men, and of ascertaining their disposition towards our Church. But this was not my first visit to Russia. I had resided there for eighteen months, some years ago, and I venture to think that my experience of the Russian Church and people may be of service to your committee. But I have a higher object in view than a personal one. I cannot help thinking that any advance towards the establishment of relations of amity with the Russo-Greek Church would have a much better prospect of success, if made by our Churches in concert, than by either alone; and as in your case the position of ecclesiastical affairs in California has suggested the necessity of this step; so, in our case, the position of our Bishop in British Columbia, whose Diocese is actually conterminous with a Russian Diocese, seems strongly to press this question on our consideration. I wished, therefore, to suggest to your committee the desirableness of applying to our Convocation, and inviting them to appoint a committee to correspond and co-operate with them in this business; so that whatever is done may be the joint action of the two Churches; which could not fail, I think, to draw closer the bonds of union between us, as well as to forward the great object which your Church has in view. I will state to you why I think that this proposal would find favor and acceptance with our Convocation. On the occasion of my visiting Russia in 1860, not only did my own Diocesan, the Bishop of Lincoln, and the Bishop of Oxford, give me letters Commendatory of the most formal character to the Metropolitans of Russia, and to the Holy Governing Synod, as well as to the Patriarchs and others of the Eastern Churches, but others of our Bishops-including the present Primate of England-expressed their hearty interest in the cause, and gave me less formal letters of amity to the same Churches. Besides these, I had a letter from your Bishop Potter, who happened to'be in England at the time, and from some of our own Colonial Bishops. Our clergy were equally interested in the endeavor to open friendly relations with these Churches. I may say, by the way, that these letters produced a most favorable impression in Russia, and a record of the fact of their presentation, with the names of the Bishops whose signatures they bore, was entered on the minutes of the Synod. Judging then from these facts, I think there would be a strong sympathy in our Convocation with the feeling that led your General Convention to appoint this committee; and that the committee might reckon upon their hearty co-operation. The Bishop of London's letter to the Metropolitan of Servia,* further serves to confirm my conviction that there is an earnest desire among us to escape from our isolation, and to seek, as well as to accord, sympathy among the otter communities of Christendom. Will you kindly communicate these views of mine to the members of the committee, in any way you may think most desirable, and tell them how unreservedly my services are at their command, if I can be of any use to them, here or in Russia. I must now further inform you, that I have already taken action in the matter, to some extent; of course entirely on my own responsibility, and in a manner that commits no one but myself. Count * The letter alluded to by Mr. Williams is given by Mr. Denton in his Servia and the Servians, page 84, as follows: ARCHIBALDUS EPISCOPUS LONDINENSIS, VIRO MAXIME REVERENDO ACHIEPISCOPO DE BELGRADE, ECCLESIiE IN SERVIA METROPOLITANO, S. D.: " Quum quidam ex hujusce Dioceseos Clericis, vir reverendus Gulielmus Denton, nuper ex Orientalibus Europae partibus regressus, nos certiorem fecerit, te eo in Servia peregrinante comiter et benigne usum esse, statuimus tibi, Vir maxime reverende, gratias agere propter hanc tuam erga Ecclesiam Anglicanam ct Presbyterum nostrum benevolentiam. " Hodie Londini ex omnibus fere orbis terrarum regionibus complures congregati sunt, artinm liberalium amore incitati et studio pacis triumphos celebrandi. Nobis liceat, in hoc tot tamque variarum gentium ccetu, Deum opt. max. precari ut Christi Ecclesive partes diu sejunctas charitatis et vere fidei vinculo constringat, et gregem tibi Frater commissum, plurima, eheu, per hos dies perpessum, abunde consoletur optimisque Spiritus Sancti donis perpetuo adornet. Vale, Frater, vivasque et Tu et Ecclesia tua. "Ita precatur, " Frater tuus, "IN JESU CHRISTO, "Archibaldus Londinensis." " Datum Fulhamice prope Londin. V. Kal. Sep. MDCCCLXII." 9 is my very intimate friend, and has close relations with many learned and influential members of his own Church, ecclesiastics and others. I wrote to tell him what your Church had done, and to ask him if he could offer any suggestions as to the best method of proceeding in this very delicate business, and suggesting, as I have above done, the joint action of the two Churches-yours and ours. I yesterday received his answer, an extract from which will, I am sure, be read with interest by your committee. It is dated —, near -, January 4-16, 1863: " I was glad to hear that the American Episcopal Church had been making advances towards opening communications with ours, and that you intend making a proposition that the Anglican Church should join with it. I think that the present time is more favorable than those selected for former attempts were, as such advances were always suspected to have some ulterior political objects in view. I think that it would be better to prepare the minds of our people for such advances before they are actually made; and, accordingly, if you would send me a sort of prospectus of your views upon the subject, the Priest and Deacon here, who are both men of judgment, would write something about it in one or other of our religious journals. The Priest would also communicate with the Emperor's confessor, M. -, and I may write to the Metropolitan Philaret. As to the manner in which the advances should be made, I think that it would be best to send some properly accredited deputy to the Holy Synod, with a letter containing the proposals which it is desired to make." This seems to me very encouraging, and I shall send Count - forthwith your report of the debate in Convention, and ask him to have the substance of it-especially the admirable speech of Dr. Mason, which seems to me so thoroughly sound in principle-translated and published in Russia, with an article thereon. I shall be glad to know that your committee approve of the steps which I have taken in paving the way for their advance; or, at least, that they do not regard me as very obtrusive and officious in meddling with what does not concern me. As one to whom this endeavor to bring our own Reformed Church into closer relations with the Orthodox Communions of the East has been an object of earnest longing for more than twenty years; and who has watched the proceedings of your Educational Mission at Athens, under the most judicious and able direction of Dr. and Mrs. Hill, during all that time, with most intense interest, as a practical example of tihe benefits to be derived from a better mutual understanding between ourselves and our brethren of the Eastern Churches, I hope I may be excused for my anxiety to forward this new movement in the American Church towards the realization of my ardent wishes. Allow me to subscribe myself, dear sir, Your faithful servant and brother in Christ, GEORGE WILLIAMS. 10 P. S.-Private. On looking over this letter I can see so objection to your publishing it if you think fit; if only you will substitute dashes for the names which I have put in brackets, as I have not asked Count - s permission to print his letter; and it would involve some delay to procure it. Of course, all the names are at the service of the members of the committee. I am curious to know why Dr. Mason, whose speech seems to indicate such a thorough understanding of the true principles of intercommunion between Churches, is not on the committee; or is "Dr. Mahan," whose name appears on the committee, a misprint for "Dr. Mason r I will communicate with some members of both Houses of Convocation on the desirableness of appointing a committee to co-operate with yours, so as to prepare them, should yours think fit to act on my suggestion. About a month later Mr. Williams kindly communicated to the Editor of the Church Journal the following: KING'S COLLEGE, CAMBRIDGE, Feb. 17, 1863. MY DEAR SIR,-It is with a feeling of deep gratitude to GOD, that I write to tell you what has been done in the matter of which I wrote to you last month. Acting on the advice of the Bishop of Oxford, who expressed himself most favorably on the movement, it was resolved to send up a petition from the Lower House of Convocation to the House of Bishops on this subject. Mr. Massingberd, Chancellor of Lincoln Cathedral, and Proctor for the Clergy of that Diocese, who has great weight and influence among his brother Clergy, took charge of the petition; and it was very numerously signed by all the most influential members of Convocation; including two Deans, fifteen Archdeacons, and Proctors both of Cathedrals and of Clergy, from all parts of the Province of Canterbury-forty-eight in all. It was then voted by the House that this petition should be sent up to the Bishops through the Prolocutor, so giving it the formal sanction of the Lower House. I send a copy of the petition: "To His Grace the President and their Lordships the Bishops in the Upper House of Convocation of the Province of Canterbury assembled: "The humble petition of the undersigned members of the Lower House of the Convocation, Showeth: "That your petitioners have learned with much interest that, in the recent Synod or Convention of the Bishops and Clergy of the United States of America, certain steps were taken with a view to promote Intercommunion between the Russo-Greek Church and the Anglican Communion: " That your petitioners believe that the present time may be more favorable than former times have been, for efforts in that direction; 11 "They therefore humbly pray your Venerable House to use your endeavors to bring about such intercommunion. " And your petitioners will ever pray," &c. F. C. MASSINGBERD, Proctor for Lincoln Diocese. EDWARD BICKERSTETH, Archdeacon of Buckingham. G. ANTHONY DENISON, Archdeacon of Taunton. JAMES WAYLAND JOYCE, Proctor Diocese of Hereford. F. K. LEIGHTON, Proctor Diocese of Oxford. H. A. WOODGATE, Proctor for Diocese of Worcester. HENRY BURTON, Proctor for clergy Diocese of Litchfield. JAMES FENDALL, Proctor Diocese of Ely. ALWYNE COMPTON, Proctor for clergy Diocese Peterboro'. AUGUSTUS P. SAUNDERS, Dean of Peterboro'. JOHN JEBB, D. D., Proctor for clergy Hereford. W. B. OTTER, Archdeacon of Lewes. E. HAROLD BROWNE, Proctor for clergy Diocese of Exeter. J. BARTHOLOMEW, Archdeacon of Barnstaple. K. W. JELF, D. D., Proctor for chapter of Oxford. CHR. WORDSWORTH, D. D., Proctor for chapter of Westminster. W. A. BOUVERIE, Archdeacon of Norfolk. THOMAS MILLS, Proctor for Archdeaconry of Suffolk. GEORGE PREVOST, Proctor for clergy of the Diocese of Gloucester and Bristol. E. A. OMMANNY, Proctor for clergy of Bath and Wells. JOHN BRAMSTON, Proctor Diocese of Rochester. HENRY C. BAGOT, Proctor Diocese of Litchfield. CHARLES F. KENNAWAY, Proctor for the Diocese of Gloucester and Bristol. HENRY MOORE, Archdeacon of Stafford. JOHN DOUGLAS GILES, Archdeacon of Stowe. JOHN HUTCHINSON, Proctor for Litchfield chapter. JOHTN H. HORNER, Proctor Diocese of Bath and Wells. S. BEST, Proctor Archdeaconry of Winchester. THOMAS SANCTUARY, Archdeacon of Dorset. H. T. FOWLKES, Archdeacon of Montgomery. CHARLES LLOYD, Rector of Chalfort S. Giles (Proctor Diocese of Oxford.) HENRY MACKENZIE, Proctor for clergy of Lincoln. JOHN DOWNALL, Archdeacon of Totness. JOHN C. B. BIDDELL, Proctor for Diocese of Canterbury. DOUGLAS H. GORDON, Proctor of chapter of Salisbury. C. A. ST. JOHN MILDMAY, Archdeacon of Essex. HENRY ALFORD, Dean of Canterbury. HENRY THOMPSON, Proctor Archdeaconry of Lewes, Diocese of Chichester. RICHARD BIsCOE, Proctor Diocese of St. Asaph. I. SANDFORD, Archdeacon of Coventry. RICHARD SEYMOUR, Proctor for clergy of Worcester. 12 A. M. HOPPER, Proctor of clergy for NorwichJOHN GRIFFITH, Proctor of chapter of Rochester. HENRY GLYNNE, Proctor of chapter of St. Asaph. WILLIAM CRAWLEY, Archdeacon of Monmouth. JAMES RANDALL, Archdeacon of Berks, EDWARD A. DAYMAN, Proctor for Archdeaconry of Dorset. As this was all done in the Lower House on the last day of their meeting, all further action in the matter is necessarily postponed until after the adjournment. Convocation meets again on the 19th of May; and I hope that, long ere that, your Committee of Convention will have put themselves into communication with our Convocation, through the President, and that when they re-assemble, a committee of both Houses may be formed to co-operate with your committee. I would take the liberty to suggest further, as I ought to have done before, that your committee should address the Convocation of the northern as well as of the southern Province, i. e., York as well as Canterbury; that whatever is done, may be the united action of the whole English Church. Your committee will, I trust, appreciate the delicacy of our Lower House of Convocation, in not proposing to the Bishops any line of action in the matter; and they could not suggest co-operation with your committee, until they knew that this would be agreeable to you. But I have no doubt that this would be the most approved course of action to both Houses, and is obviously that which is most likely to prove effective. I must now tell you how well things are speeding in Russia, and how the public mind there is being prepared for your advances. I sent my friend, -, The Colonial Church Chronicle, which had extracted your report of the proceedings in Convention. He writes to me as follows, under date of the 4th inst.: " I am very grateful to you for having sent me The Colonial Church Chronicle; and, according to your desire, an article was written by the Deacon, embodying the intelligence which it contained, with reflections upon it, and will be published in the February number of The Orthodox Review, edited at Moscow. It will contain also a short sketch of the present state of the American Episcopal Church, which we found, with all particulars, in a German work. The Deacon is also preparing another article on the Church in England, which is also extracted from a very sensible work on that subject, published in Germany. This will, I think, excite curiosity in our public, and make them better acquainted with the present state of things in England and America. We shall now wait for information from you, as to what you intend proposing at the next meeting of the Convocation of the Province of Canterbury. At the same time the Priest has written to the confessor of the Emperor, so that you will see we have been doing our best to further the cause." 13 I trust I shall not get into trouble with your committee for taking upon me so much, without any authority from them. But the distance is so great, and the time so long, that I have ventured to run the risk of being thought aAorptoertrfaKrono rather than allow a golden opportunity to slip. Hoping shortly to receive an answer to my former letter of the 21st ult., I again subscribe myself yours very truly, GEORGE WILLIAMS. At the first meeting of the Committee, subsequent to these interesting communications from the Rev. Mr. Williams, the Secretary was instructed to communicate to Mr. Williams a suitable response, which is here reprinted from The Colonial Church Chronicle: 33 WEST 24th-STREET, NEw-YORK, April 16, 1863. REV. AND DEAR SIR,-At a meeting of the Joint Committee of the General Convention of the Protestant Episcopal Church, in the United States of America, on "the expediency of opening communication with the Russo-Greek Church," holden this day, the following resolution was unanimously adopted: "Resolved, That the Secretary of the Committee be requested to correspond with the Rev. George Williams, of King's College, Cambridge, to express to him, and through him, at his discretion, to the Convocation of Canterbury, the gratification of this Committee at the interest they have expressed in the object we have in view; with the assurance to Mr. Williams that, while the Committee are not in a position formally to approach Convocation on the subject, they will be glad to give a full and respectful consideration to any action or communication on the part of Convocation." The object in passing this resolution, it is proper for me to say, was not only to express to you, and through you, at your discretion, to Convocation, our sincere gratification at the interest which both you and they alike have manifested in the matter we have in hand, but likewise to invite correspondence from the Convocation of Canterbury, and to intimate our desire to act in conjunction with our Mother Church. The phrase "not in a condition formally to approach Convocation," may not, perhaps, be perfectly clear to you without a word of explanation. The petition of the Lower House of Convocation is, for the Upper House to use their endeavors to " bring about inter-communion with the Russo-Greek Church." Our powers as a Committee do not extend so far as the action contemplated in this petition. The first resolution which passed our House of Deputies aimed at the appointment of a committee to open a correspondence with the authorities of the Russian Church, upon the 14 subject of inter-communion, and report the results, with such information as might be gathered on the subject, to our next General Convention. In this the House of Bishops did not concur. A " committee of conference" was consequently appointed, which changed " opening a correspondence," to " considering the expediency of communication," &c. Our functions, therefore, only extend to collecting information and considering the expediency of communication, and not to opening directly with the Russian Church any negotiations on the subject. This restriction of our authority precludes, in our judgment, direct action of every kind which would at all commit our Church, and, of course, all formal and final concurrence in the same on the part of others. We can correspond, collect facts, receive proposals from any quarter, and report the same to our next General Convention. But this is all. We are the medium through which the Church of England, or the Church of Russia, may address that body; but we are not authorized to make any overtures to either on its behalf. We should be glad, as a Committee, since the action of your Convocation, were our powers less restricted, but, as it is, we must not venture to transcend their limits. Had your action preceded ours, so that we could have had its great moral support, our Convention would probably have met you on common ground. But, as we were taking the first step, were moving alone and in the dark, it was thought most prudent to proceed very cautiously. Still, our powers may be sufficient for all that our Church is, as yet, prepared for. By the masses of our Communion but very little is known of any of the Oriental Churches; and it would be a good three years' work should we succeed in collecting and diffusing such an amount of information as to prepare our people understandingly, and with the unanimity which would be desirable, to acquiesce in further and direct advances looking to actual inter-communion. But let me assure you, reverend and dear sir, that, in heart and mind, every member of our Committee is cordially and fully with you. And we shall be greatly gratified by the receipt of any communications touching this matter from the Convocation of Canterbury, or that of York, or any representative body of the Church of England, as likewise from yourself individually, or any of the authorities or members of the Church of Russia. For any items or sources of information respecting the Russian Church, we should be likewise greatly obliged. I have the entire Office-books of the Greek Church in some twenty volumes, the two volumes of Neale's "General Introduction to the History of the Eastern Church," King's "Greek Church in Russia," Blackmore's " Translation of the Catechisms of the Russian Church," and his " Harmony of Russian and Anglican Doctrine;" Mouravieff's " History of the Russian Church," Palmer's "Appeal to the Scottish Church," and his "Dissertations on the Orthodox Communion;" Neale's "Voices from the East," Popoff's " Translation of the History of the Council of Florence;" and other members of the committee may have still other works, though of this I am not informed. Stanley's History and popular books so generally known, I do not of 15 course mention. What other sources of information are there accessible to us in either the Greek, Latin, German or French languages? Any thing of value we shall be glad to know the title and scope of, as likewise the publisher and place of publication, that some one of us may order it for the benefit of our Committee. Any information, or suggestions of any kind bearing upon the matter, in any of its aspects, through whosesoever kindness they may reach us, will be most kindly and thankfully received; for "to collect authentic information" is the principal business for which we, as a Committee, were appointed. In your second letter to The Church Journal, you inform us that the Russian Deacon at -- was preparing an article, embracing a sketch of our Church, which would be published in the Orthodox Review, and that he was preparing, likewise, another article on the Church in England. Would it not be well to have these articles translated and published in English? It would be a matter of interest, perhaps of moment, to know what the ecclesiastic referred to is publishing concerning us; and it is the more necessary to make sure of its accuracy, from the fact that his materials are gathered from a German source. I will take care to have published in America translations of these articles, and everything, indeed, which will aid us in our object, and which you may think it worth while to send me. You will be glad to hear that the Rev. Dr. Mason, whose ecclesiastical learning you so justly appreciate, and who declined serving on the Committee, lest it should embarrass his action as a member of another Committee, " On Friendly Intercourse with the Church of Sweden," has been invited by a formal resolution to meet and deliberate with us, and we hope that he will favor us with his judicious counsel. Two sub-committees were appointed at our recent meeting, with a view to a division and greater efficiency of labor-one on theological, historical and ecclesiastical points, consisting of the Right Rev. Dr. Williams, Assistant Bishop of Connecticut; the Rev. Dr. Mahan, Professor of Ecclesiastical History in our General Theological Seminary; the Rev. Dr. Thrall, late Rector of Trinity Church, San Francisco; and the Rev. Mr. Young, an Assistant Minister of Trinity Church, NewYork. Another, consisting of the Hon. Samuel B. Ruggles, of NewYork, one of our most earnest churchmen and distinguished citizens, and President Eliot, of Trinity College, Connecticut, likewise an able and eminent layman, on the Secular as affecting the Ecclesiastical Relations of Russia and America, from the rapidly increasing intercourse of the two nations on the Pacific. I cannot close this communication without an utterance of thanks to GOD that a decided and earnest movement has so auspiciously begun towards reuniting, in the full fellowship of the Communion of Saints, the two great branches of CHRIST'S vine, which, shooting forth, centuries ago, from the same parent stock in Asia Minor, and trending the one towards the East, and the other towards the West, have at length so extended their growth, as to encompass the globe, and are now beginning to intertwine their foliage on the shores of the Pacific in Asia and America. 16 GOD grant that the repose which characterizes that majestic Ocean, as compared with other seas, may but symbolize the peace in which, after the storms and tossing of ages, His Church, in the three great Empires now meeting on its shores, shall from henceforth forever unchangeably dwell; and that these preliminary steps towards a restoration of the long lost communion of the East and West, may prove but the harbinger of a restored Catholic Unity, unto the fulfilment of the Redeemer's earnest prayer-" That they all may be one as Thou, FATHER, art in Me, and I in Thee, that they may also be one in Us, that the world may believe that Thou hast sent Me." Very sincerely and faithfully, your brother and servant in CHRIST, J. FREEMAN YOUNG, Secretary of Committee. P. S.-Our next meeting is appointed for the 23d of June, before which we shall have heard, we trust, of the favorable action of your Upper House. This letter is at your service, for any use which you think will subserve the cause we have in hand. In the month of June a letter was addressed to the Secretary by the Rev. F. C. Massingberd, who first moved this matter in the Convocation of Canterbury, from which the following paragraphs are given, as bearing upon the continuity of this narrative: THE CHANCERY, LINCOLN, ENGLAND, June 18th, 1863. REV. AND DIEAR SIR: I gladly avail myself of the permission of our mutual friend, the Rev. George Williams, who is gone into Germany, and, I believe, from thence into Russia, that I should write to you about the proposal for an attempted renewal of inter-communion with the Churches of the East. Mr. Williams was so good as to send me your letter soon after he received it, and he afterwards had some copies of it privately printed, which he gave me to distribute among the members of our Convocation, and those especially who had signed the petition to the Upper House upon the subject. The Bishops did not (as was expected) enter upon this subject, during our late sessions in May. But we are to have another session on July 1st, and then, I hope, they will do so. They were intensely occupied during the few days that we sat in May, as well by the Colenso affair, as by the question of uniting the Provinces of Canterbury and York in one Convocation. And the time allotted to our sessions is so short that important business is often put aside. But still, I hope, they will manage and find time for this, and I am expecting to see the Bishop of --, next Saturday, to whom I shall not fail to say how anxiously we look for action on their part. * * * * * * * 1T Perhaps if we can get a committee who may be authorized and directed to communicate officially with your committee, this may be the best mode of proceeding, in the first instance; and if such an attempt should do no more, for the present, than bringing together into direct and official communication the Synods of our respective branches of the Anglican communion, surely that will be a subject of thankfulness and hope. * * * e * * * Your faithful brother and Servant in the Lord, F. C. MASSINGBERD, Chancellor of Lincoln Cathedral. The Rev. J. FREEMAN YOUNG. At an adjourned meeting of the Convocation of the Province of Canterbury, July 1st, 1863, the Bishop of Oxford presented to the Bishops constituting the TTpper House, the petition of the Lower House of Convocation, already given in this paper.* In presenting the petition the Bishop of Oxford said: This petition is signed by Mr. Massingberd, Archdeacon Bickersteth, Archdeacon Denison, Mr. Joyce, and a large number of members of the Lower House, and would, therefore, in itself command great respect from this House, independently of the extreme importance of the subject to which it refers. If there is one matter upon earth which it would be a blessed thing to help forward, it would surely be the interchange of the visible acts of communion between our own branch of the Church, at home and in America, with the orthodox branches of the Eastern Church. The benefits on both sides must be very great. Those who have studied the controversy with Rome know that there is nothing more important in maintaining our position against the usurpations of Rome than the independent position of the Eastern Church; and if we can strengthen the bonds of intercourse between that Church and ourselves, it would be one of the greatest blessings that can be conceived. The increase of unity among professing Christians would tend more than any thing else to draw down upon us the presence of that Spirit of unity in which rests all our strength. I would ask your Grace to direct the Lower House to appoint a committee to consider the matter, and to communicate with their brethren of the American Church who have taken up the matter, for the purpqse of ascertaining whether any steps can be taken, and to report to us the result of their inquiries for our consideration at a future time. I beg to move"That his Grace, the President, be requested to direct the Lower House to appoint a committee to communicate with the committee Page 10. 2 18 appointed at the recent Synod of the Bishops and Clergy of the United States of America, as to inter-communion with the Russo-Greek CLurch, and to communicate the result to the Convocation at a future session." The Bishop of Chichester seconded the motion. The Bishop of Salisbury said: " I cordially concur in the motion of the Bishop of Oxford. I believe there is a very great want of acquaintance with the condition of the Church in the East, and it is most desirable, for their sakes as well as our own, that we should obtain mor.e information on the subject. At all events, it may lead people to see that if we are isolated from the rest of Christendom, that isolation does not arise from any want of desire to help forward that event which would really be the fulfilment of our blessed Lord's prayer, that we should' all be one;' and although this is a small beginning, I hope and trust that it may yield very good fruit." The motion was put, and agreed to unanimously. The committee appointed by the Lower House, pursuant to the action of the Upper House of Convocation, were as follows: The Archdeacon of Bucks (Bickersteth), the Archdeacon of Taunton (Denison), Dr. Leighton, Lord A. Compton, Sir G. Prevost, Chancellor Massingberd, and the Rev. Messrs. Fendall, Seymour and Randolph; five to be a quorum.* Here ends the documentary narrative of the formation of the American and English Committees on the subject of intercommunion with the Russo-Greek Church; two in name, though in fact but one Joint Committee of the Reformed Catholic Church for considering and reporting upon the delicate and momentous matter of the restoration of communion with the Orthodox Eastern Church-the venerable MOTHER CHURCH of universal Christendom; a Church which, in her saintly and martyr spirit, has withstood, with unflinching and unparalleled heroism, the encroachments of the Papacy, the oppressions of Mohammedanism, the unsparing desolations of barbarian invaders, the corrupting influences of conquered and assimilated heathen nations, and which, with her youth renewed under the fostering care of her' nursing fathers,' the Czars, is now going forth, with truly apostolic zeal, to win unto CHRIST the inhabitants of the almost boundless steppes, and valleys, and mountains of Asia. * lhe Guardian, Report of Proceedings of Convocation. 19 From the coasts of India and China our missionaries are moving onward under the influence of the same zeal, and for the achievement of the same glorious end. Soon the outposts of the two Churches will meet face to face. Upon the success of this movement, now just inaugurated, it altogether depends whether they shall meet as strangers and rivals, and, to the apprehension of those whom they seek to proselyte unto CHRIsr, as hostile sects, each laboring for its own peculiar ends, or shall meet as brethren beloved; and though differing in rites, and language and manners, yet of the " one Lord, one Faith, one Baptism," one fellowship in " the Communion of Saints," intermingling their sympathies, and prayers, and labors. till in God's own good time, with all Asia evangelized as the blessed result of their united, harmonious labors, they may also intermingle their rejoicings in one vast and mighty chorus of praise. From the important bearing of this movement upon this single point, it is already awakening the sympathies of those who have at heart our missionary work in the East. The Rev. E. W. Syle, for ten years one of the missionaries of our Church at Shanghai, in China, in a postscript to a business letter to the writer, just after the appointment of our Committee, spoke of the movement in such terms that his permission has been asked to print it in this paper. It is as follows: P. S.-I note with much interest the doings of the Committee on Inter-communion with the Greek Church, of which you are a member. When in China, I met Count Poutiatine, who gave me a very satisfactory (and to me novel) account of the establishment of Priests, &c., which the Russian Church maintains in Pekin.* In the Gulf of Pe* The " novel" account, referred to but not stated by Mr. Syle, of the establishment of the Russian mission at Pekin, was substantially as follows: In 1684 a fortress on the River Amoor was defended by about four hundred Cossacks against a very numerous army of the Chinese. After displaying prodigies of courage they were, at length, compelled to capitulate by famine. The Chieese Emperor was so pleased with the courage of these men that he allowed them to settle at Pekin, and have their own church there, which has subsisted from that time to the present day. The head of this mission, Innocentius Koulchinsky, whb was greatly distinguished for his holiness, was appointed the first Bishop of Irkutsk, in Siberia. This college or settlement has supplied the interpreters through whom the vast commerce and important negotiations between Russia and China have been conducted, and may yet exert an important influence, it is to be hoped, in the great work of evangelizing the Chinese Empire. 20 chili, and on board the " America" (that famous little craft built in New-York for the Russians), I met a Russian ecclesiastic, but could hold no intercourse with him except through the medium of the Chinese language. He seems to have remembered our interview, however; for some months afterwards, he sent me, by General Mouravieft's* Secretary, a friendly message, and a request for certain books in Chinese-Scriptures and other books-which I furnished. This was in July, 1859. In June, 1860, General Ignatieff, the Russian minister, came to Shanghai, and visited our mission schools there, conversing quite freely about educational and ecclesiastical matters. I remember quite well his honest indignation at the illiberality and exclusiveness of the Roman Catholics, as exhibited in their proceedings in China. Truly, it would have been a comfort at that time to have met on a footing of recognition with Greek churchmen; for there were seven sorts of Christians in Shanghai; and we, of the American Church, were only ablefully to fraternize with our brethren of the Church of England. Those who are made to feel, as a missionary does, the evils which spring from the existing divisions among Christian missionaries, and who know the comparative weakness of that divided front which they present to the common enemy-the world-feel an inexpressible longing for the realization of that unity which our Saviour's prayer indicated, and for the reason which it suggests, "That they all may be one, that the world may know that Thou hast sent Me." The gratification and hope- awakened by this enterprise in another department of our missionary work-that to the decayed Churches of the East-may be learned from the following extracts from letters of the Rev. Dr. Hill, Missionary of our Church at Athens, Greece. The faithful contributors to this mission will rejoice to learn what important results have sprung from Dr. Hill's persevering labors of love, as evidenced by the remarkable circumstances under which the Greek nation have just elected a PROTESTANT King, and related by Dr. Hill in the following extract from a letter to the Spirit of.issions: ATHENS, May 18, 1863. * * * * * "These preliminary remarks lead me to the subject I have chiefly in view in this communication. " At the outset of our Mission, and for some years after we were settled here, there existed a profound ignorance about our Church * Then Governor of Siberia. 21 throughout the East. In Greece, England was only known as one of the three' protecting powers;' but of the Church of England (much more of the sister Church in America-of which we were the representatives) there was a profound ignorance. We were known to be Protestants, but with this name were associated some very crude notions of two individuals, Luther and Calvin, to one or other of whom, as' Heresiarchs,' we were supposed to belong. They also were aware that we were not Papists (a sort of negative recommendation for the Greeks.) It may truly be affirmed that not until the small English church (S. Paul's) rose up in Athens, did they begin to realize-I should rather say, fully to realize-that we were Christians! When the Church of Greece became independent of the Patriarchate at Constantinople in 1850, and began to be governed by a Synod of her own Bishops, who held their permanent sittings in Athens, frequent opportunities of friendly intercourse with the higher clergy presented themselves; and among other topics, the agreement between the Church of England and that in our country to which we belonged was explained to the satisfaction of the inquirers. The first practical example of the perfect unity subsisting between the two Churches (my appointment in 1845 as chaplain to the English legation) made a great impression upon the Greek population, and especially upon the Bishops. The little church in which I officiated every Sunday, which had recently been built and consecrated, was the first public exhibition of the services of the Church of England to the Eastern Church; for before that period those services were confined within the walls of a private house, accessible only to our own members. They attracted (as they still do) thegreatest attention; and the order, decency and solemnity of Divine worship were (as they still are) the themes of the admiration of the clergy and laity of the Greek Church. The effect of this public exhibition'of the order and symmetry of our Church has not, however, been limited to a mere admiration of these things; it has led to inquiries into our doctrines and to a sifting of opinions, and a casting off of old prejudices, and, at length, to a remarkable expression of public sentiment upon one of the most important but delicate points connected with the choice of a sovereign, namely, the religion (to use the common but incorrect expression) of the future King. * * * * "And I now declare, with my strongest emphasis, my intimate per-,suasion that the silent influence of your mission in Greece, during the last thirty years, in the first place, and then the effect, as I have already hinted, produced by the public services of our Church-leading firsft to inquiry, and then to satisfactory information respecting our Protestant doctrines and worship-have gradually brought about this striking change in public opinion. The high wall of prejudice has been thrown down, and a people, the most sensitive of all others on the subject of their religion and their Church, have twice within the last four months unanimously chosen a Protestant prince as their King, without any conditions whatever, and this too, with a determination and pertinacity which really appear to us who know all the history of 22 the famous fortieth article of the Constitution of 1844, to be truly marvellous."* The notions of the enlightened Greeks on the subject of Apostolic unity ate not by any means as vague now as they were in 1836. My conclusions, drawn from my intercourse with the Greek clergy, and from the examination of what is really taught and held in the Church of free Greece, are, that the Holy Scriptures, and the evangelical doctrines drawn from that pure source, as set forth, summarily, in the Nicene Creed, are the only standard to which she clings with pertinacity. Believing this fully, the possibility of unity with her on those principles has often been suggested to my mind; but I was scarcely prepared to see those views so remarkably brought out by others with whom I have never held any communication whatever on the subject. The conversation (for it can hardly be called debate) that arose at the close of our late General Convention, about the Russo-Greek settlers in California, took me by surprise, and I was greatly interested in much that was said on that occasion by the Rev. Drs. Thrall and Mason. The latter Rev. brother, among other excellent remarks, said that " it was the duty of every particular or National Church to be in communion with every other which was not heretical or schismatical; and none could be heretical which held the Nicene Creed in its integrity." He also said on that occasion: "This Church of ours really presents a centre of communion to all other bodies of Christians in the world." But these views, which seemed to give tangibility to the secret musings of my own mind, are with still greater force touched upon by Canon Wordsworth in the eloquent speech already alluded to, on the occasion of the Rev. Mr. Mackenzie's motion in Convocation on the 12th February last. The following extract will, I am sure, be read with great interest: " This motion points our attention to our relations with our own people, and to what is going on abroad. Now, when we look to the Eastern part of the world, we may see very much of promise and of hope. When we look to the West, which is now torn by a civil war, we shall also find there cravings for peace. It is one of the circumstances of the times, that must be extremely interesting to us, as show* The fortieth article of the Constitution of 1844 (extorted from King Otho by the Revolution of Sept. 15th, 1843) was introduced with the express design of throwing every possible obstacle in the way of the succession of the Bavarian Roman Catholic Princes-Otho having no children. The article simply declares that " the future kings of Greece must profess the religion of the country." The Bavarian Government, and, indeed, all the Roman Catholic Courts in Germany, were not able to succeed in getting this article erased fromthe Constitution. The three protecting powers-England, Russia and France —declined to meddle with it; and it was the unceasing source of anxiety, the irEpa caKavaiXov here and in Germany. And yet, marvellous to think of, it was at once and quietly abandoned when the idea got hold of the Greeks of choosing Prince Alfred of England as their future Sovereign. When that attempt failed, numerous were the inquiries that were made of us about the religion of the young Danish Prince, and when they heard that he was a Lutheran Protestant, they were only half pleased. " We should have much preferred (they said) that he had been a Protestant of the Church of England." 23 ing, in a most touching manner, the longing which exists for Christian unity, that at a period when America is convulsed with a great civil war, the fathers of the American Church should have met quietly in Synod, and discussed the best mode of extending the right hand of fellowship, and holding out the olive branch of peace to their brethren of the Eastern Church. It shows us that God's Holy Spirit is moving as it were on the face of the waters, and we trust that in due time it will bring forth a beautiful creation out of the chaos. (Cheers.) When we look at the Eastern Church, we shall find that there is good reason why we, too, should follow the steps which these our American brethren have taken, and why we should greatly desire to further, so far as we can, all the wise measures that may be devised for the revival of inter-communion between the Churches of the East and our own." (Loud cheers.) In a letter dated May 28th, Dr. Hill resumed this subject, quoting, after some introductory remarks, the conclusion of Dr. Wordsworth's speech, as follows: "If we, in this Church of England, can in any way assist in bringing about so happy a result, then our name will be blessed by posterity; then we may, even in our own time, reap some of the fruits that may grow from our revivified powers; and those who may come after us, and may sit in this house when we are gathered to our fathers, may be witnesses to us that we did some little in our day, by the blessing of God, for the restoration of the Church on its ancient foundations of Christian truth, apostolic order, and catholic love." (Loud cheers.) if * ne ft ne *i Hi Canon Wordsworth was followed on concluding his remarks by Chancellor Massingberd, who said: " I should not have attempted to address the house at all, after the speech of Canon Wordsworth, (for I almost fear lest I should weaken in any manner the effect of that eloquent address to which we have listened with so much delight,) were I not able to supplement his statements with respect to the wide-spread spirit of curiosity that exists on the continent with respect to the Anglican Communion." He then read a passage of the letter from a Russian nobleman, quoted by Mr. Williams in his letter to The Church Journal, already given on page 12, and then said: " I will only add that, as I listened to the speech of Canon Wordsworth, I could not help reflecting that, if the glorious prospect which he so eloquently opened before our eyes should be realized, what will be the feelings with which the Christian world will regard the conduct o f our own Reformers and the work which they effected? How could heir memory be so vindicated, their greatness be so established, their names be so enshrined in the heart of all lovers of the Gospel and of 24 the universal Church of CHRIST, as by seeing such results emanate from their work, and by seeing that through the instrumentality of the Church which they reformed, the blessings of peace and unity, of evangelical truth and Catholic order, have been restored to universal Christendom!" [Cheers.] In a letter dated July 24th, 1863, addressed to the Spirit of Missions, Dr. Hill further says: The recent proceedings in the Convocation of the province of Canterbury, which you have no doubt seen, in reference to the movement which originated in our General Convention last year toward the inter-communion of our Church with the Eastern Church, have been published in our Greek papers, and I am happy to say this movement has been greeted with great delight on the part of the higher clergy and the enlightened laity. Many of our distinguished friends have been making anxious inquiries of me about this matter. They uniformly express their gratification, and their wish that something practical may grow out of it. I shall, no doubt, have much to write to you on this interesting subject when our public affairs are settled. From Russia, too, indications of the spirit in which our advances when made are likely to be met, have indirectly reached us, and they are of the most gratifying and hopeful character. A weekly paper, L' Union Chregtienne, conducted in Paris by the Gallican Priest, the Abbe Guettee, and the Arch-Priest Wassilieff, Chaplain of the Russian Embassy at Paris, has devoted a considerable portion of its space to the discussion of the principles involved in this movement since the action of our General Convention a year ago. In the numbers for May 17th, 24th and 31st, of the present year, the leading editorials are devoted to this subject. The truly Christian and Catholic spirit of the articles will surprise many, and delight all of us Occidentals. We translate as much of the series as we are able to give, premising that each of these editorials is written over the signature of the Arch-Priest Wassilieff, whose statements are entitled to more than ordinary weight, not only from his position and ability, but from what is understood of his personal relations with some of the higher ecclesiastics of the Church of Russia. The first article of the Series commences as follows: " Reflections upon the desire manifested by the Anglican Church, of entering into Communion with the Oriental Catholic Church: "Some Bishops and Priests of the Anglican Church have, quite recently, made known the pious desire of entering into relations with 25 the Oriental Catholic Church, with the view of establishing a union between this Church and their own. It is the love of sound doctrine, it is zeal for the science of Theology, and for the salvation of souls, which has inspired them with this holy resolution, as we have learned with pleasure and profound gratitude to the Saviour, source of all good and light. Knowing the peaceful and charitable spirit that animates the Orthodox Church, we believe that we interpret her sentiments when we say that her heart leaped for joy at the news that she would be able to give the kiss of peace to the great and venerable Anglican Church. "It was without her complicity, or, at least, without her taking any direct part, that the Anglican Church was formerly driven by the Bishop of Rome to a breach of unity with the Oriental Church. Having cut themselves off from the beneficent restraints of their Eastern brethren, the Popes of the middle ages exerted themselves to the utmost to place under their yoke this ancient Church, whose roots are in the East, and to which St. Gregory the Great devoted a solicitude so Christianlike and disinterested. Roman ambition did not fully succeed in its design of bringing her under its domination, as the Anglican Church always preserved to some extent her original independence, and attachment to ancient tradition. "By acting, however, with a perseverance worthy of a better cause, and with the strategy which she calls prudence, Rome inoculated her with the poison of innovation, and dealt heavy blows to h6r ancient discipline. It was only by an entire separation that the Anglican Church freed herself from the Roman bondage. In the work of purification to which her doctrine and discipline were then submitted, she acted on her own responsibility, and as a distinct Church. If the promoters of the Reformation in Germany and Switzerland afforded her any assistance, their co-operation, so far from being beneficial, brought with it only the elements of trouble and disaster, as these Reformers had placed themselves too much outside of the Catholic idea. They were too much isolated in their opposition to Rome, and had followed exclusively their private inspirations. Thus, their action was rather disintegrating than restorative. We venture to say, that the Anglican Pastors, if left to themselves, would have brought about better results, and would have pursued a more successful course in re-establishing primitive doctrines, as they endeavoured to do. " It would have been well for them in such a case to be free from all feeling of irritation, and to be on their guard against yielding to their aversion to every thing that came from Rome. Now it is certain that their antagonism to the pretensions of the Pope was too deeply seated to allow them the calmness necessary in a work so important as that of the Reformation of a Church. Although such a feeling was just, it must be granted that it would not be a good counsellor, and that it would have a tendency to make one exaggerate. Is it not true that the Prophets, urged by a passionate zeal, have sometimes gone beyond the limits of the Divine will. As for us frail mortals, then, who do not receive particular revelations, we cannot be too much on our guard against passion, when we undertake any holy work. If we add that 26 the internal controversies excited in England by the religious Reformation served only to nourish passion, we will the better comprehend that the work of the Reformation in England was not accomplished with all the calmness that could have been desired." * * * * In the second article the Arch-Priest says: We do not hesitate to say that the Anglican Reformation has left untouched a great Catholic foundation, which places it within the power of that Church to renew at pleasure the bonds of fraternity with the ancient Universal Church. Let it be understood that we do not here speak of the Roman Church. Romanism and Catholicism are incompatible ideas; they differ from each other as do the particular and the universal. Therefore, a re-union of the Anglican with the Roman Church as it is, is properly considered impossible. The Anglican Church will never submit to the yoke of the Papacy. Her religious convictions, as well as the national aspirations, are irresistibly opposed to any such thing. The Anglican Church will be no one's slave. * *k * * To whom does the Anglican Church apply in renewing her relations with the Orthodox Church? To the faithful successors of the great and holy Bishops of antiquity, of Bishops whose orthodoxy no one has disputed, or rather whose sound doctrine has been attested and received by the Catholic Church as conformed to Evangelical and Apostolical teaching. There, in the Christian Orient, yet stand and will always remain, the four Patriarchs placed by the (Ecumenical Councils at the head of ecclesiastical government: the Bishop of the mother of Churches, Jerusalem; the first and true successor of St. Peter, the Bishop of Antioch; the second successor of the first of the Apostles (by St. Mark) the Bishop of Alexandria; the successor of the first called of the Apostles, St. Andrew, Apostle of Byzantium, that is to say, the Bishop of Constantinople, raised by the General Councils to the permanent rank of Patriarchate, by reason of the dignity of his City, which had become the Capital of the Empire. In the face of this fourfold Patriarchate, the authority of the Bishop of Rome, so much boasted, is very feeble, when he isolates himself in his pretended unity; because he is but the fifth part of the honorable and governing council of the ancient Church, and but the third part of the succession of St. Peter, which, according to the teaching of the greatest of the ancient Popes, Saint Gregory the Great, resides in the three great Sees of Rome, Alexandria and Antioch. Around these brethren, the oldest in honor and equal in the Episcopal authority, are grouped the successors of the other Apostles, the Bishops of the ancient Sees. But if they are happy in having succeeded the disciples of JEsus CHRIST-Saint Paul, St. John, St. James, St. Philip and St. Bartholomew-their principal glory is to have preserved intact the depository of the Doctrine, the Spirit and Constitution'of the Church of the Apostles.. To the present day, this Church 27 preserves its ancient organization, in regard to the unity and solidarity of the Episcopate, from the fact that absolutism is banished from its bosom, and so error and innovation cannot be introduced. The Oriental Patriarchs and Bishops, therefore, when answering Pius IX., had good reason for offering, as an incontestible proof of their fidelity to the Ancient Church, this consideration-that each and every one of them regarded himself as entrusted with the care of the Church, and that no one of them would be able to change any thing without meeting with resistance from the others. * * * k* * * "With us," say the Patriarchs and the Oriental Bishops, "innovations could neither be introduced by the Patriarchs nor by the Councils, because among us the safeguard of religion resides in the entire body of the Church; that is to say, among the people themselves, who desire that their religious dogmas should remain forever immutable, and conformed to those of their fathers, as has been proven by the fact that many Popes after the schism, and some Patriarchs following them, could come to no agreement about any thing." Rome having made innovations, acted logically when she, on the one hand, reduced the Bishops to slavery, and on the other removed the faithful Laity from all participation in religious affairs. As one would expect, the papacy has thus gained in power, but the Church has lost, in consequence of its servility and indifference. From what we have said, the Anglican Church will lose none of its liberty nor religious activity by uniting itself to the Orthodox Catholic Church. Her Bishops, on the contrary, will enlarge their sphere of action. Instead of being simple Shepherds of a particular Church, they will become pillars of the Universal Church. The Anglican Laity will be no longer deprived of their dignity and importance in the Church, for Orthodoxy ought to live in all the elements of which the Catholic Society is composed. In the third article the argument for the unchanged orthodoxy of the Oriental Church is still pursued: "By a decree of Divine Providence," it continues, "Russia embraced Christianity at precisely the same time that the West slackened the bonds which united it to the Oriental Church. Now the Russian Church has been, from its origin, ten centuries ago, dependent upon the Patriarchate of Constantinople. Becoming finally independent, though preserving its freedom and some details of discipline authorized by Apostolic practice, this Church bears testimony that the Oriental Church was, at the time of the Roman schism, such as we see it to be now. " Let us go back a few centuries to genuine antiquity. About the middle of the fifth century the Monophysite heresy appeared, whose aim was to deprive the MAN-GoD of his human nature, and thus to sap the entire plan of Redemption." The Copts, as the surviving debris of the Monophysites, the 28 Nestorians, the Armenians and the Georgians, are then successively referred to in proof of the unquestionable orthodoxy of the Eastern Church from the identity of doctrine, between the orthodox and separated branches (excepting the peculiar dogma of each heretical branch, for which it was cut off from Catholic Communion), though no communion or ecclesiastical fellowship has been had between them for twelve or fourteen hundred years. To these proofs of the unchanged orthodoxy of the Catholic Oriental Church, the pastors and theologians of the Church of England are invited to give their serious consideration; and that, too, in the logical and practical consequences which follow upon the correctness of the writer's positions. The third article thus concludes: " The true Catholic Church, in seeking for unity, does not confound it with uniformity. As to matters of opinion, while she is faithful to Apostolic discipline, yet in its application she is tolerant of national peculiarities. It is a principle with her to allow every people their own Liturgic tongue, and their national independence; her end being the salvation of souls, and her kingdom being not of this world, she does not intermeddle with political affairs. " Then, brethren of England, you may, with entire confidence, extend your hand to us, as we, with respect and in all sincerity, extend ours to you. "THE ARCHPRIEST WASSILIEFF." The foregoing extracts from L' Union Chre'tienne are sufficient to show the catholic and enlightened spirit in which that able periodical is conducted. The warm approbation of their labors which the editors are receiving from the Oriental Church, is one of the most hopeful signs of the times. We append two letters from Patriarchs, as a most gratifying conclusion of this paper: Joachim, by the grace of God Archbishop of Constantinople, New Rome, and CEcumenical Patriarch: Most reverend Arch-Priest Joseph Wassilieff, most pious and honorable Abbe Guettee, whose learning is so widely useful, and who represent the editors' staff of L' Union Chretienne, our well-beloved and valued sons in the Lord: The grace, the peace, and the mercy of our Lord Jesus Christ be with you! We are not ignorant, well-beloved sons, of the courageous and useful works of the editors of L' Union for the integrity of the faith of 29 Christ: on the contrary, we have long praised it, and bestowed our blessing upon it, when we received with joy the delightful letter of Your Piety, together with the precious collection of your journal. Thus, having more perfectly conceived your aim, we rendered thanks to God, "who willeth that all should be in union, and giveth mighty words to them that preach it." We regard, indeed, as the work of God, not only the salutary thought which has inspired a labor so useful to the body of the Church, but also the perfect concord which exists between you, and which enables you to labor as brothers in Jesus Christ. The meritorious end which you pursue with sincerity, the legitimate means which you employ, the sure guides which you follow, the solid basis on which you lean, the marvellous sweetness of your words, which enters the ears not as the clap of thunder, but as the light breeze which gently penetrates souls,-it is thus that your words are worthy of the God whose cause they assert; and whose service finds its perfection not by vehement speech but by sweetness. You will receive, without doubt, well-beloved sons, the recompense from God of the pious works which you have undertaken for so holy a cause. As to our Orthodox Church of the East, she has always grieved for the alienation of her Western sisters, once so venerable; and more especially ancient Rome. Yet she consoles herself by consciousness of her innocence, for she did not provoke at first, any more than since she has perpetuated or strengthened, the division. Nay, she has never ceased to offer, with tears, fervent prayers to her God and Saviour who maketh of two one, breaking down the middle wall of separation between them, that He may bring all Churches into one unity, giving them sameness of faith and the communion of the Holy Ghost. And that she may cause Him to hear her, she shows Him the marks of her martyrdom, and the wounds which she has through so many ages received on account of her Catholic Orthodoxy from those who envy her, who trouble her tranquillity and her peaceful life in Jesus Christ. For these causes: Our Humility and the Holy Synod of Most Holy Metropolitans, our brothers and coadjutors in the Holy Ghost, having been informed, especially by your letter, of the divine zeal which inflames you for the desired union of the Churches, are filled with spiritual joy; we crown your holy work with the most just praises; we pour forth for you the most ardent prayers, and we bestow on you and on your fellow-laborers, our fullest benediction, Patriarchal and Synodal. And as we have seen with joy, in the letter of Your Piety, one Western and one Eastern priest united in the same love for the truth joining their names as brethren, so may we, one day, by the grace of that God whose judgment and mercies are infinite, behold the sister Churches of East and West embracing each other with sincerity and truth in the unity of the Spirit, in the bond of peace, to the end that we may be one body, and only one, ini Jesus Christ, to the glory of the Father, the Son, and the Holy Ghost, the most Holy and Undivided Trinity. 30 His grace and benediction be with you. Indictum the 5th, August 23d, 1862. JOACHIM, Archbishop of Constantinople, who blesseth you in JESUS CHRIST. PAISIUS, Metropolitan of Cesarea, who blesseth you in JESUS CHRIST. PAISIUS, of Ephesus, who blesseth you in JESUS CHRIST. METHODIUS, -Vicar-General of Carpathos, who blesseth you in JESUS CHRIST. STEPHEN, Metropolitan of Laressa, who blesseth you in JESUS CHRIST. SOPHRONINES, of Arta, who blesseth you in JESUS CHRIST. CHRYSANTHUS, of Smyrna, who blesseth you in JESUS CHRIST. MELETIUS, of Mitylene, who blesseth you in JESUS CHRIST. DOROTHEUS, of Demetrias, who blesseth you in JESUS CHRIST. DIONYSIUS, of Melenia, who blesseth you in JESUS CHRIST. MELESIUS, of Rhascoprescene, who blesseth you in JESUS CHRIST. ANTHEMUS, of Belgrade, who blesseth you in JESUS CHRIST. AGAPEUS, of Grebenna, who blesseth you in JESUS CHRIST. Most learned Archpriest Joseph, and Abbe Guettee, children dearly beloved of our Humility, in the LORD. The grace of GOD and our Saviour JESUS CHRIST be with you! We have experienced great delight, and regard ourselves as highly favored in the reception of your filial letter. In reading it we are deeply impressed with the sacredness of the object which your paper has in view -an object beneficial to all nations-and with the zeal with which you are laboring for its accomplishment. We hasten to express our approbation of your labors, from which we have experienced a pleasure like to that afforded us by a great Festival. Strive then earnestly that, having reached the goal, you may receive your reward. Our blessing will accompany you in your laudable efforts, so zealous, and at the same time so pleasing to GOD. We blessed with both our hands, and we do bless with all our heart, these efforts, and your labors for the union of all the Churches. We also pray GOD the FATHER to hasten this true union which is so much desired by all Christians. From the time we became acquainted with your undertaking, we have not ceased to pray GOD that your efforts may be crowned with success, and to beseech JESUS CHRIST to make his will perfectly known to you, and to imbue you with wisdom and prudence. May our Heavenly FATHER grant you His Holy and Life-giving SPIRIT, to illumine, to strengthen, to lead you always in the right way, and to put into your mouth arguments strong and unanswerable, that you may contend zealously and courageously for the Church of CHRIST, and preach the doctrines of GOD. Thus the Name of our LORD JESUS CHRIST will be glorified in you, and you will be glorified in Him, by the grace of our GOD and LORD JESUS CHRIST. JAMES, Patriarch of Alexandria. ALEXANDRIA, April 13th, 1863. To the Bishops, Clergy and Laity in the United States of America: The response of the Convocation of the Province of Canterbury to the action of our late General Convention in appointing the Russo-Greek Committee, and the interest which this movement is awakening in the Oriental Church, admonish the Committee that their duties are likely to prove no less laborious than they are important. So much has already come to hand which the Committee think will interest and gladden the whole Church, that it was resolved, at a recent meeting, to issue a series of Occasional Papers, provided the funds shall be contributed to meet the necessary expense. The Secretary was requested to assume the duties of editor, and, as the first number of the series, he has prepared what may be called a Documentary Narrative of the movement from its inception at our late General Convention until the present time. A copy of this number will be mailed to every Bishop and Clergyman of the United States, and to every Lay Deputy of the late General Convention. Hereafter, should the contributions to the publishing fund warrant it, a copy will be sent to the Bishops, Clergy and Lay Contributors. If the funds shall not be sufficient for this, but enough for something less, copies will be sent to the Bishops and Contributors only, whether Clerical or Lay, as the size of the edition very materially affects its cost. The single item of paper in the present issue is more than half of the entire expense. There is now ready for publication the correspondence between the English Non-Jurors and the Russian Ecclesiastical authorities, upon this same subject, a hundred and fifty years ago. It has never been published as a whole, and can be had in no one volume. Other papers are likewise in course of pre 32 paration. Indeed, all the members of the Committee are earnestly engaged on one or other matter of general interest to the Church, and of fundamental importance to the intelligent and conservative progress of this movement. The results of laborious research and patient' investigation bearing upon this interesting and momentous subject, will no doubt, if published, be acceptable to the Church. Yet the Committee must be guided by the indications of the Church's desire in this matter, as practically expressed in the contributions offered. All remittances should be directed to the Secretary of Committee, care of E. M. Duncan, 762 Broadway, and will be duly acknowledged as soon as received. By order of the Committee. W. H. DE LANCEY, Chairman. J. FREEMAN YOUNG, Secretary. ST. JOHN'S CHAPEL (TRINITY PARISH), New-York, November 2d, 1863. No. II. CORRESPONDENCE OF THE NON-JURORS AND THE RUSSIANS. THE interest awakened on the subject of intercommunion with the Orthodox Eastern Church by the recent action of the Convocation of Canterbury touching this matter, has led to inquiries respecting the precise nature and extent of a previous movement in this direction on the part of certain English Bishops, and the spirit in which it was met, especially by the authorities of the Russian Church and Empire. It has been suggested that, as many who are interested in this movement are not within reach of the sources of information, the publication of that part of the correspondence which was had with the Church of Russia might serve a useful purpose. The circumstances under which this arose were as follows: In the year 1712, Arsenius, Archbishop of Thebais, was sent by Samuel, Patriarch of Alexandria, from Grand Cairo, in Egypt, "to represent to Protestant Princes and States in Europe, the truly deplorable circumstances of the Greek Church under the severe tyranny and oppression of the Turks, and to solicit a sum of money, particularly for the Patriarchal See of Alexandria," * etc. While the Archbishop was in London, on this errand, in 1716, " the Bishops called Non-Jurors (to quote the language of Bishop Brett, one of their number), "meeting about some affairs relating to their little church, Mr. Campbell took occasion to speak of the Archbishop of Thebais, then in London, and proposed that we should endeavor a union with the Greek Church, and drew up some propositions thereto, addressed to the Archbishop, with whom, he intimated, he had already had some discourse on that subject."t Mr. Lathbury, p. 359. t Id., p. 810. 2 Collier, Mr. Campbell and Mr. Spinckes joined in it, and drew up proposals, which Mr. Spinckes (as Mr. Campbell informed me) put into Greek, and they went together and delivered them to the Archbishop of Thebais, who carried them to Muscovy, and engaged the Czar in the affair, and they were encouraged to write to his Majesty on that occasion, who heartily espoused the matter, and sent the proposals by James, Proto Syncellus, to the Patriarch of Alexandria, to be communicated to the four Eastern Patriarchs. Before the return of the Patriarchs' answer to the proposals, a breach of communion happened among the Non-Jurors here, Mr. Hawes, Mr. Spinckes, and Mr. Gandy on the one side, and Mr. Collier, Mr. Campbell, Mr. Gadderer, and myself on the other. So that when the Patriarchs' answer came to London, in 1722, Mr. Spinckes refused to be any further concerned in the affair, and Mr. Gadderer and I joined in it. After Mr. Gadderer went to Scotland, Mr. Griffin, being consulted, joined with us. The rest of the story relating to this matter may be gathered from the letters and the subscriptions to them. Mr. Collier subscribes Jeremias; Mr. Campbell, Archibaldus; Mr. Gadderer, Jacobus; and I, Thomas."* Sic Sub. THOMAS BRETT. March 30th, 1728. The whole correspondence has never been published, and could not therefore be given in this paper, were it ever so desirable; besides, it would make a volume of nearly one hundred octavo pages. The letters of the English Bishops are given in full by Lathbury, in his History of the Non-Jurors (pp. 309-361), as documentary proofs of their Doctrinal status; but of the other side of the Correspondence he does not even give a synopsis. The replies of the Russians to the Letters which were addressed to them are to be found in Blackmore's Doctrine of the Russian Church (pp. xxvi-xxviii of the Introduction), and in the notes to Mouravieffs History of the Russian Church (pp. 407-410). So we can make nearly complete both sides of this part of the Correspondence. The remainder * Lathbury, p. 311. 3 is neither important nor of particular interest to us. The terms proposed by the Non-Jurors would be no practical basis of negotiation for intercommunion with us; while the Greek Church of the Levant, to which through Russia the overtures were made, is farther removed from us than is the Church of Russia, because of the strong Latin influences to which it has been for centuries subjected. Besides, the Resolutions of our Convention mention the Church of Russia only, which is by far the most educated and influential of all the Churches of the East, and is the Church with which an understanding of some sort, on the part of both the English and American Churches, is speedily becoming an unavoidable necessity, from our rapidly increasing intercourse with Russia on the shores of the Pacific Ocean. This important and practical aspect of the case leads every one to ask with interest,-How will the Russian authorities be,likely to meet the advances now being made in America and England? If letters written a century and a half ago may be taken as an index of the mind of that great Church (and surely she cannot have retrograded), the well-wishers of this movement have everything to hope for. And to appreciate justly the Christian magnanimity of the authorities of that body, it must be remembered to whom, and under what circumstances, these letters were written. Had a National Synod, such as our General Convention, or the Convocation of a powerful Province like Canterbury or York, addressed the Holy Synod, a deferential as well as courteous reply would be naturally expected. But when two or three Non-Juring Bishops, without sees or official rank of any kind, joined by one or two Scotch Bishops of still less consideration, address such a monarch as Peter the Great, and so august a body as the Holy Governing Synod of the Church of all the Russias, and on such a matter, too, as the restoration of Intercommunion, which had been lost by the convulsions of centuries, such a reply as the Holy Synod was pleased to make is particularly gratifying. For, not only does it exhibit a humility and charity worthy of Apostolic times, but it shows a desire quite as strong, on their part, with all their greatness and power, as on the part of the 4 Non-Jurors, with all their poverty and feebleness, for the healing of the great breach of Catholic fellowship, which has been for ages the standing disgrace of Christendom. But to the Letters. Accompanying the proposals to be'forwarded to the Eastern Patriarchs, under the patronage of the Russian authorities, was the following communication to the Czar, Peter the Great: SIR: —The Archimandrite who attended the Archbishop of Thebais at London, acquaints us, that your Majesty is pleased to encourage the proposal of union between the Greek and Britannic Churches, and that your Majesty has graciously offered to send the Articles to the four Eastern Patriarchs. This welcome information has made it our duty to return your Majesty our most humble thanks for the honor of your countenance. And since God hath put it into the heart of so great a Prince, to assist in closing the breach of the Catholic Church, and restoring the harmony designed by the Christian Institution, we hope the undertaking will prosper in your Majesty's hand. Some late practices with respect to Church and State have reduced our Communion to a few; but your Majesty knows truth and right do not depend on numbers. That God may reward your Majesty's pious endeavors, and long continue you glorious and happy to yourself and subjects, is the unfeigned prayer of us, who are, with the most profound regard, Your Majesty's most obedient servants.* JEREMIAS, Primus Anglise Episcopus. ARCHIBALDUS, Scoto-Britanniae Episcopus. JACOBUS, Scoto-Britanniae Episcopus. THOMAS, Angliae Episcopus. Oct. 8th, 1717. In August, 1721, after a lapse of nearly four years, the answers of the Patriarchs, together with a letter from the Archbishop of Thebais, was brought to England by the same messenger, James, the Patriarchal Proto-Syncellus, who had carried the question to the Patriarchs. These have never been published, though an abstract of the Answer of the Patriarchs is given by Lathbury. A Rejoinder was proposed, " and delivered to some Greeks in London, to be by them transmitted * Lathbury, p. 318. 5 to the four Eastern Patriarchs, May 29th, 1722,"* accompanied by a letter to the Metropolitan, Arsenius, which is not here given, because it is of no special importance or interest. A copy of this document was sent to the Holy Governing Synod at St. Petersburg, with the following letter:To the Right jHonorable Council for Ecclesiastical Affairs, at His Imperial Majesty'8 Palace, in Petersburg:We, the underwritten Bishops of the Catholic Remainder in Britain, have thought ourselves obliged in point of regard to this Right Honorable Board, to acquaint your Lordships that, by the hands of the Rev. Gennadius Archimandrita and the Rev. Jacobus Proto-Syncellus, we have lately received an answer from the four Patriarchs to some proposals of ours, in order to a coalition, to which answers we have now returned a reply, with a transcript of it to your Lordships, humbly desiring your Lordships would give the Greek copy the conveyance to the most reverend Patriarchs. And the design of this projected union, being apparently undertaken upon true Christian motives, without any interested views on either side, we hope your Lordships' countenance and recommendation will second our endeavors. And being sensible that some difficulties with respect to authority and expense may probably arise, which-neither party are in a condition to remove, we must humbly beg His Imperial Majesty will please to condescend so far as to lend his favor and assistance. And thus having the honor of encouragement and protection from so glorious a monarch, the affair, by the blessing of God, may be conducted to a happy conclusion. And we entreat this Right Honorable Board would please to believe we have nothing more at heart than that the issue may prove successful, and answer the overtures made by us, who are with the greatest regard, Your Lordships' most obedient servants.t JEREMIAS, Primus Angliae Episcopus. ARCHIBALDUS, Scoto-Britanniae Episcopus, JAcoBUs, Scoto-Britanniae Episcopus. THOMAS, Anglia Episcopus. To the Grand Chancellor, Le Compte De Galofskin, a letter was likewise addressed, as follows:MOST NOBLE LORD:-These are to return your Lordship our humble thanks for the trouble you have been pleased to give yourself, in * Lathbury, p. 342. t Id., p. 344. 6 promoting the union between the Orthodox Oriental Church and the Catholic Remainder in Great Britain. And as an affair of this nature stands in need of inclination and encouragement from those at the head both of Church and State; so we hope your Lordship's countenance and assistance will prove considerably instrumental for the success of so great an undertaking. We therefore humbly entreat your Lordship would please to continue your favor and protection, without which we are afraid the business must languish and miscarry. My Lord, as to the Archimandrite, we are entirely satisfied with his conduct and good intentions, and hope he will still reside with us, for the carrying on of what he has hitherto so worthily engaged in.* JEREMIAS, Primus Anglie Episcopus. ARCHIBALDUS, Scoto-Britannia Episcopus. JACOBUS, Scoto-Britannias Episcopus. Several letters were next exchanged between Arsenius, the Proto-Syncellus, and the British Bishops. In one of them, dated at Moscow, August 25th, 1723, Arsenius stated that the Emperor entered most warmly into the subject, and, at the wish of the Emperor, he requests that two of their number might be sent to Russia, for the purpose of mutual and friendly conferences. In the meantime, the Rejoinder of the Greeks to the reply of the British Bishops, dated at Constantinople, September, 1723, had reached St. Petersburg, to be forwarded thence to England, accompanied by a Circular Letter to the Holy Synod from the (Ecumenical Patriarchs of Constantinople, Antioch, and Jerusalem, entreating them to "remain steadfast in the pious doctrines of Orthodoxy," etc., evidently apprehensive that the Russians might be too favorably disposed to the British. Nor was this without reason. In their own reply to the British, which was intended to be final (it was certainly summary), they say that the doctrines have been decided upon and "that it is neither lawful to add anything to them nor take anything from them: and that those who are disposed to agree with us in the Divine doctrines of the Orthodox Faith must necessarily follow and submit to what has been defined and determined, by ancient Fathers and the Holy (Ecu* Lathbury, p. 845. 7 menical Synods, from the time of the Apostles and their Holy Successors, the Fathers of our Church, to thistime. We say they must submit to them with sincerity and obedience, and without any scruple or dispute. And this is a sufficient answer to what you have written." With this letter they forwarded " An Exposition of the Orthodox Faith" of the Eastern Church, agreed upon in a Synod called the Synod of Jerusalem, 1672, and printed in 1675. With respect to " custom and Ecclesiastical Order, and for the form and discipline of administering the Sacraments, they will be easily settled," they say, " when once an union is effected. For it is evident from ecclesiastical history, that there have been and now are different customs and regulations in different places and Churches, and that-the unity of faith and doctrine is preserved the same." The absolute and unquestioning submission of the British to all Dogmas and Definitions of the Eastern Church, is what the ultimatum above given means. Very different was the spirit of the Holy Synod of Russia, as the following letters, with which they accompanied the ultimatum of the Greek Patriarchs, will show: - "The most Holy Governing Synod of the Russian Church to the Most Reverend the Bishops of the remnant of the Catholic Church in Great Britain, our Brethren most Beloved in the Lord, wishing health:Your letters written to us the thirteenth of May in the last year we have received; from which more than ever, being assured that you have at heart above all things, and seek and desire peace and concord with the Eastern Church, we have conceived great joy in the Spirit: and we give glory to Christ our Saviour, Who is our Peace, for that He by moving you to these endeavors has confirmed our faith in His promise: for in truth, this your desire of concord is a proof that He is ever graciously present according to His promise with His Church. We also give you great thanks that you have not thought it unworthy of you to express your good will towards our Synod in terms of the greatest veneration, and have esteemed it worth your while to write to us of these matters. Your answers, which you have returned to the writings of the most Holy Patriarchs in the Greek tongue, we have sent to those Prelates; the other copy in Latin we have kept here, and have under our consideration. And as we make no doubt that these 8 desires of yours spring from no earthly root, but are of an heavenly seed from above, we faithfully promise our best assistance to further this your so holy a negotiation; nay, rather our own; for it is ours also. And now, to come to the point, we have acquainted his imperial majesty, our Most gracious Lord, with your proceedings, as you desired we should, and as we also thought it our duty to do. Our most Potent Lord received the information most favorably. * * * What his opinion is concerning this affair, we will with all plainness tell you. He thinks it fit that you should send two persons from among yourselves to have a friendly conference in the Name and Spirit of Christ, with two that shall be chosen out of our brethren. Hereby the opinions, arguments, and persuasions of each party may be more sincerely produced, and more closely understood; and it may be more easily known what may be yielded and given up by one to the other; what, on the other hand, may and ought for conscience sake to be absolutely denied. In the meantime, no prejudice will befall either your Communion or ours from such a private conference; nor the hope of future union be lost or compromised. This is the opinion of our Monarch, concerning the most holy negotiation:-and it seems to us the best that can be given. We now desire that, as soon as may be, you will let us know how you regard it. In the meantime, let it be our business, on both sides, earnestly to entreat God to be merciful unto us all, and to prosper our undertaking. Farewell, most beloved brethren. Your Brethren most bounden to your Charity in Christ, etc.* THEODOSIUS, Archbishop of Novgorod. THEOPHANES, Archbishop of Pleskoff. LEONIDAS, Archbishop of Krutizk. GABRIEL, Archimandrite of the Monastery of S. Sergius. THEOPHILAITUS, Archimandrite of the Monastery of Tchudo. HIEROTHEUS, Archimandrite. PETRUS, Archimandrite. ATHANASIUS, Hegumen. ANASTASIUS, Hegumen.t 30oscow, 1723, the month of February. * Blackmore's Doctrine of Russian Church. Introduction, p. xxvi. t These signatures were obtained from the original manuscript in the archives (of the Holy Synod at St. Petersburg, by the Editor, in April, 1864, the extmination of which was accorded to him, through the courtesy of His Excellency Prince Sergius Ourousoff, then Vice-Procurator of the Holy Governing Synod.-Editor. 9 "The Most Holy Governing Synod of the Church throughout all the Russias, to the most Reverend the Bishops of the remnant of the Catholic Church in Great Britain, our Brethren most beloved in the Lord, wishing health:A year is now past since we delivered Letters (the Letter just given) to the Reverend Father, the Proto-Syncellus, to be carried to you; but certain impediments have delayed his journey to England even to the present time. We acquainted you, by those Letters, how well pleased the most Potent Emperor of all the Russias, our Gracious Sovereign, was to be further assured of your pious desire for the peace of the Churches, and what advice he gave concerning the best method to bring this holy endeavor to good effect. And now, inasmuch as he still. continues in the same mind, we send the very same Letters together with these present; and we request you to pardon this delay, rather for the sake of your own goodness, than for any other excuse that might be made. We also send you a writing of the Greek Prelates (viz: a copy of the XVIII. Articles of the Synod of Bethlehem, with a Letter declining further conferences) which we have received from Constantinople during the interval, while the Father Proto-Syncellus was preparing for his journey, being desired by a Letter from them to transmit it to you. In the meantime, we desire your charity to know that if, in accordance with the advice of our Sovereign, you will send two of your Brethren to a conference, which we again entreat you to do, we may hope to bring our wishes to a more easy conclusion: which that at length He, even the Lawgiver of love, the God of peace, the Father of mercies, may prosper is our hearty desire and prayer. Farewell, most beloved brethren. The most fervent Brethren of your Charity, etc.* THEODOSIUS, Archbishop of Novgorod. THEOPHANES, Archbishop of Pleskoff. LEONIDAS, Archbishop of Krutizk. GABRIEL, Archimandrite of the Monastery of S. Sergius. THEOPHILAITUS, Archimandrite of the Monastery of Tchudo. HIEROTH.EUS, Archimandrite. PETRUS, Archimandrite. ATHANASIUS, Hegumen. ANAsTAsIUS, Hegumen. After receiving the second communication from the Greek * Blackmore's Doctrine of Russian Church. Introduction, p. xxvi. 10 Patriarchs, and the foregoing letters from the Holy Synod, the British Bishops wrote to Arsenius, thanking him for still remaining in Russia and devoting himself to his object, addressing to the Holy Synod at the same time the following:MY LoRDS: —'Twaswith no small satisfaction we received your Lordships' Letters. The honor of your correspondence, and the indication of your zeal for a coalition, are strong motives for an acknowledgement, and make the prospect look not unpromising. And since an union is thus earnestly desired on both sides, we hope the means of effecting it may not prove impracticable. To close the breaches made in the Catholic Church is a glorious undertaking, and which nothing but the parting with essential truths ought to prevent. And though there may be a distance remaining in some few branches of belief, a charitable latitude may be left open for the repose of conscience and receiving a harmony in worship. And thus we may join in all the offices of Communion and walk in the House of God as friends. As to his Imperial Majesty, none can be more sensible of his condescending goodness and princely generosity than ourselves, and for which we entreat our most humble thanks may be returned.'Tis not without regret, that we cannot send two of our Clergy to wait on your Lordships this Summer, pursuant to what we promised the Rev. Archimandrite and Proto-Syncellus, but accidents unforeseen will sometimes happen, and which we hope you will please to excuse. The case is this: one of the gentlemen came but lately to town, and could not possibly put his private concerns in any tolerable order till the season for his voyage would be past. But as soon as the next Spring presents fair, they will certainly, God willing, attend your Lordships, with our friend Mr. Cassano. We own ourselves much obliged to the Proto-Syncellus for the great fatigue and hazard he has undergone in the affair: and are sorry our circumstances would not give us leave to show the marks of our regard with better significancy. And the same we likewise add with reference to the Archimandrite and his nephew. This latter at his coming will more particularly acquaint you with some disadvantages we lie under, and give further assurances how much we are, my Lords, Your Lordships most humble and obedient servants, ARCHIBALDUS, Scoto-Britannia Episcopus. JEREMIAS, Primus Anglia Episcopus. THOMAS, Angliae Episcopus. JOHANNES, Anglis Episcopus.* * Lathbury, p. 352. The following was at the same time addressed to the Chancellor, dated July 13th, 1724: — MY LORD:-The lustre and interest of your station in the Emperor of Great Russia's Court, makes us repeat our address, and humbly solicit your Lordship's recommendation of the endeavor for a coalition between the Great Muscovite and Britannic Churches. To this we are the more encouraged by your Lordship's disposition to promote that Christian design. We are likewise deeply sensible of his Imperial Majesty's condescension and bounty, and for the liberty his Majesty is pleased to give us for debating matters with some of the Russian Clergy and concerting measures for settling the union. This indulging a personal conference is a fresh instance of his Imperial Majesty's goodness, and will prevent the delay of corresponding by letters.* ARCHIBALDUS, Scoto-Britannie Episcopus. JEREMIAS, Primus Anglise Episcopus. THOMAS, Angliae Episcopus. JOHANNEs, Angliae Episcopus. Before the proposed deputation had left England, the negotiations were arrested by the death of the Czar; on occasion of which the British Bishops addressed to the Holy Synod the following:MY LoRDs: —We are sensibly affected with the melancholy account of the great Emperor of Russia's death, and heartily condole with your Lordships upon this unhappy occasion, though we hope the loss may be made up by the accession of her Imperial Majesty to his throne. This misfortune has put a stop to the affair between us till we receive fresh directions, and know your Lordships' pleasure. For which purpose we have desired our worthy friend Mr. Cassano to wait upon your Lordships, upon whose fidelity and care we entirely rely. We commend your Lordships to the divine protection, and shall always remain, etc.t ARCHIBALDUS, Scoto-Britannise Episcopus. JEREMIAS, Primus Angliae Episcopus. THOMAS, Anglise Episcopus. JOHANNES, Anglise Episcopus. April 11th, 1725. * Lathbury, p. 354. f Id. p. 355. 12 A letter of similar import was addressed by the same parties to the Chancellor, and another to Arsenius, as follows: MY LORD: —'Tis with great concern that we received the news of the Emperor of Russia's death, which has put a stop to our affair, till we have fresh directions from that Court. We have now by our friend Mr. Cassano sent a letter to the Holy Synod, and another to the Great Chancellor, of which he can give your Lordship a full account. We desire that your Lordship would be pleased to inform us of the situation of affairs, as far as relates to the religious negotiations between us, and shall always think ourselves happy in the continuance of your friendship and favor. We commit your Lordship to the Divine protection, and shall always remain, etc.* (Signed by three of the four Bishops.) On the 16th of September, 1725, the High Chancellor acknowledged the receipt of the letters of condolence from the British Bishops, together with their compliments on the new accession; and with respect to the negotiation continued thus: " As to the affair you have mentioned of an union, you may assure yourselves Her Imperial Majesty will support the same in such sort and manner as His late Imperial Majesty supported it; only at these mournful times your Lordships will please to have some longer patience, till the first opportunity I can have to represent to Her Imperial Majesty of all more at large, and then I do assure you, I will not fail to acquaint you thereof,"t etc. No further correspondence ensued, however, and here the matter ended. At the close of his account of the foregoing correspondence, Dr. Brett says: " Not only the death of the Czar put a stop to the much desired union between the Greek church and British Non-jurors; but likewise the indiscretion of the Patriarch of Jerusalem in writing to Wake, then Archbishop of Canterbury, and sending copies of proposals to him, &c., quite knocked that scheme in the head. Wake behaved with great prudence and discretion in the case, not exposing the papers nor suffering them to be ridiculed.": * Lathbury, p. 355. t Mouravieff, Hist. Rus. Ch., p. 410. t Lathbury, p. 357. 13 Wake's reply to the proposals of Chrysanthns, Brett makes no allusion to. It has been recently published, and for the first time, in "Occasional Papers of the Eastern Church Association, No. III," from Archbishop Wake's manuscripts in Christ Church Library, Oxford. It is here republished, not only on account of its relation to the subject of this paper, but likewise as showing the hearty sympathy of the then Metropolitan of England for the Orthodox Church of the East. It is as follows: Sanctissimo Presuli To the Most Holy Prelate Patriarchxe Hierosolymitano; The Patriarch of Jerusalem; Gul., pr. d. Arcps. Cant., totius Ang- William, by Divine Providence lia Archbishop of Canterbury, Primas et Metropolitann, Primate and Metropolitan, Serenissimo Principi ac D"n., of all England, Georgio, Dei Gr. Magne Britannie, Privy Councillor and Councillor FranciE, et Hybernie Regi, a in matters spiritual, Sanctioribus et Secretiori- To the most serene Prince and Lord bus Consiliis. S. P. B. George, by the grace of God, King of Great Britain, France and Ireland. Libros quos ad me mittere digna- I have received, most holy Father, tus es, Beatissime Pater, per manus from the hands of your faithful mesnuncii fidelis tuique domestici, Mar- senger and servant, Marcus Nomici Nomici, recepi: et maximas Pa- cus, the books which you have conternitati tuae gratias ago pro insigni descended to send me; and I most illM benevolentiA tug, quA me homi- heartily thank your Fatherliness for nem tibi incognitum, tantoper6 a te the distinguished mark of kindness terra marique disjunctum, cumulare you have been pleased to bestow upbenign6 voluisti. Nequeo dicere, on one who is personally unknown Pater Reverendissime, quantum nobis to you and separated from you by so consolationis et letitia sit in priori- great a space of land and sea. It bus duobus voluminibus tuis, (quao would be impossible for me to tell, sola Bibliothecarii conficere possint,) most Reverend Father, how much of discernere quA curg, quAque constan- consolation and of joy it is to us, to ti vos homines sapientissimijuraves- perceive in your first two most adtra contra Papalis tyrannidis indefessa mirable volumes with how great care tonsilia ao conamina tuemini; quse and constancy, and with what connon contenta ecclesiarum Latinarum summate wisdom you protect your libertates sub pedibus conculcasse, rights against the unwearied plotetiam in vos vestrasque ecclesias au- tings and strivings of the Papal tyrthoritatem sibi vendicare non dubi- anny; which not content to have tat, plurimosque passim e vestris in trampled under foot the liberties of suas partes seducere pergit. Huic the Latin Churches, does not hesitate 14 nefando molimini, tu, Pater consul- to arrogate to itself a supremacy over tissime, illustris preadecessoris tui your Churches also, but everywhere vestigia secutus, vigilias tuas strenu. strives to draw away your people to opponis. Utinam ceateri Praesules its own side. Against this nefarious vestri tuum exemplum sequerentur. project, you, most learned Father, Deusque adeb conatibus vestris bene- maintain a vigilant and strenuous opdicat ut juribus atque libertatibus position. May your other prelates vestris integris et illesis ad ultimum follow your wise example; and may secculorum finem ecclesia vestra fru- God so bless your endeavors, that atur. your Church may enjoy its rights and liberties undiminished and unimpaired to the utmost end pf time. Neque hujus rei etiam in altero illo Norhave you forgotten this same tuo, non tam unius sedis, quam totius matter in that other great work of ecclesia historis, praeclaro sane yours which is not so much the hisopere, obliti estis. In ill passim de- tory of one See, as of the whole tiguntur et lectoris ob oculos exhi- Church. In it the errors of the Robentur ecclesie Romania errores: man Church are everywhere disclosquantumque a purA Evangelii tur ed and held up before the reader's doctrinA tur etiam discipline dices- eyes; and it is everywhere shown serit, ostenditur: ut vel inde moniti how far she has departed from the discant ecclesiea vestra pastores et pure Gospel both in her doctrine and sibi et populo suo cavere. in her discipline, so that from the warnings contained in this book alone the pastors of your Church can learn how to guard themselves and their people. Nos sane dum ista contemplamur, When we consider these things firmits in ea quam a majoribus nos- among you, we also strive to stand tris accepimus libertate stare con- in the liberty we have received from tendimus; neejugo illi colla submit- our forefathers, and not to bend our tere, quod neque nos neque patres necks under a yoke which neither we nostri ferre valuerunt. nor our fathers were able to bear. Dum verb hoeO ad Paternitatem And now, as I am writing thes tuam illustrissimam scribo, nullo things to your illustrious Fathermodo praeterire debeo, quod ante hood, I ought by no means to overannum ab uno presbyterorum meo- look what I heard a year ago from rum, qui adhuc cum mercatoribus one of my presbyters who is still nostris Constantinopoli agit, accepi: among our merchants at ConstantiSchismaticos scilicet quosdam eccle- nople, to wit: That certain schissiae nostrae sacerdotes, sub ementitis matical Priests of our Church have archiepiscopi atque episcoporum ec- written to you under the pretended clesia Anglicanae nominibus, ad vos titles of Archbishop and Bishops of scripsisse, vestramque communionem the Anglican Church, and have decum iis qua3sivisse; quinullum locum sired your communion with them, ant ecclesiam in his terris habentes, that is, that men who have neither 15 ad vos schismatis ipsorum ignaros place nor preferment in these realms, decipiendos animum appulerunt. have addressed themselves to deceive Quis sit horum hominuam status, quea you who are in ignorance of their schismatis causa, a fideli illo presby- schism. The true position of these tero meo, domino Thomf Payne, men, and the occasion of their plenius cognosces. Ille Paternitati schism, you will learn more fully tuma referet, quAm iniqun a nobis from that faithful Presbyter of mine, secesserint; et quomod6, eodem Master Thomas Payne; who will retempore, et a RegiA Majestate debi- late to your Fatherhood how unrighttam fidelitatem, et ab Episcopis suis eously they have separated from us; obedientiam suam subduxerint, ec- how they have, at one and the same clesiaeque unitatem eo solo nomine time, withdrawn their due allegiance violaverint, quod legibus regni pa- from the King's majesty, and their rendum esse censuimus; qubd illum obedience from their Bishops; and pro Rege colendum existimavimus, how they have broken the unity of quem proceres ac populus, quem to- the Church, for no other reason than tius Europe principes atque respub- because we have decided that the licme, Regem esse agnoverint, cuique laws of the land must be obeyed, imperium Britannicum jura regni, and have held that he is to be revomniumque inter nos ordinum con- erenced as our Sovereign whom our sensus, ad quos de his rebus statuen- Lords and Commons, and the princes di potestas unic6 spectat, detulissent. and peoples of all Europe have acknowledged as our King, and unto whom the laws of the realm and the consent of all orders of men to whom belongs the right of settling such affairs, have committed the imperial sovereignty of Britain. Hinc de clero pauci, de episcopis For this cause a few of our Clergy, pauciores, a nobis secedendum cen- and still fewer of our Bishops, have suerunt. De populo plures in partes seen fit to separate from us; have suas sollicitarunt; conventus separa- enticed the people to their party; tim ab ecclesiA instituerunt: e6que have established congregations apart tandem insania pervenerunt, ut de- from the Church; and have at length cidentibus primis hujus schismatis reached such a pitch of madness as auctoribus, novos in locum eorum to consecrate Episcopal successors successuros episcopos sibi consecra- to certain of the first promoters of verint. Hi sunt qui ad vos scribere the schism who have since died. ausi sunt. Hi qui vos ab ecclesim These are the men who have pregostrae Communione seducere conati sumed to write to you. These are sunt. Quorum unus, ut audio, locum they who have endeavored to withatque authoritatem meam sibi arripi- draw you from the communion of ens, non quidem se Cantuariensem our Church. And one of them, as I archiepiscopum appellare sustinuit, have heard, assuming my place and sed novo titulo Irpcrov E'rlrKOlrov authority, has not, truly, dared to nominavit. Ab his, ut porro cavere call himself Archbishop of Canter 16 sobrii pergatis, paternitatem tuam bury, but has styled himself by the oro atque obtestor. Nos interim new title of irpuros rLffoKorof. Of Ecclesie Anglicane, veri episcopi these men I pray and beseech your ac clerus, uti in omnibus majoris Fatherhood to beware. We, the momenti articulis eandem vobiscum true Bishops and Clergy, for the time fidem profitemur, ita eodem spiritu being, of the Church of England, as ac effectu vobiscum, (quoniam aliter we do in every fundamental article tam longe a vobis dissiti non possu- profess the same faith with you, shall mus,) communicare non desistemus: not cease, at least in spirit and affecomniaque vobis felicia atque pacata tion (however our distance from you precari. Ego verb, uti tune Beatitu- may prevent us otherwise), to hold dini speciatim me addictissimum communion with you, and to pray profiteor, ita ut in orationibus atque that all things peaceable and joyful sacrificiis tuis ad sacra Dei altaria may be yours. And I, as I do prome reminiscaris, impensissimb rogo. fess myself most specially bounden Teque semper in Domino ben4 valere to your Holiness, so do I most earjdbeo. Dat. ex sedibus meis archi- nestly pray that you will remember episcopalibus. Septembr. A~. R. me in your prayers and sacrifices at M.DOa.XXV." the Holy Altar of God. And so I bid you farewell in the Lord. Given in my archiepiscopal palace in the month of September, and in the year of our Redemption M.DOO.xxv.-Editor. No. III. THE RUSSIAN PRIMER. IT is the desire of the Russo-Greek Committee, as intimated in their first paper, to make accessible to American Churchmen as much of interest respecting the doctrine, worship, and practical life of the Oriental Orthodox Communion, as the means contributed for this purpose will enable them to do. The following paper is mainly a reprint of Blackmore's translation of the Russian Primer. This has been in use for centuries, it is said, substantially in its existing form. Next following this, in the order of instruction in that Church, is the Shorter Catechism, and then the Longer, Catechism. The two Catechisms, in their present form, are the work of the very venerable and saintly Philaret, the present Metropolitan of Moscow. Not that they claim to be altogether original with him, but are rather a revision, amplification, and re-arrangement of several pre-existing and generally approved Catechisms. Instead of the Primer, the Longer Catechism would have been given in this paper, as it contains a fuller exposition of Russian Doctrine, but for the fact that it exceeds one hundred printed octavo pages. The Shorter Catechism contains scarcely any fuller exposition of doctrine than does the Primer, while the Primer is much the older of the two, and moreover, is the first book put into the hand of every Russian child. It has been thought best, therefore, to give the Primer in its entireness, quoting all of the Longer Catechism on those points of doctrine treated of in the Primer, respecting which the Russian Church (whether seemingly or really) differs from ours; adding to these copious extracts, several others from equally authentic sources. Some of the notes to the extracts from the Longer Catechism are from the highest authorities, and are well worthy of the reader's attention; especially the note on the word Transubstantiation, on page 585. 4 The Committee hope to be able to publish not only other Catechisms, and doctrinal formularies of the Eastern Church, but also some of its Liturgies, and Occasional Offices; likewise Sermons, and extracts from modern writers, illustrating the peculiarities of the East, and giving their views of the differences between them and ourselves. But this depends altogether upon the contributions of Churchmen to meet the expense; all which should be sent to the Rev. J. Freeman Young, 33 West 24th Street, New York, by whom they will be duly acknowledged. TIE RUSSIAN PRIMER. DAILY PRAYERS. In the name of the Father, the Son, and the Holy Ghost. Amen. Glory be to Thee, O our God, glory be to Thee. O Heavenly King, the Comforter, the Spirit of truth, Who art every where and fillest all things, the treasure of blessings and giver of life, come to us and make Thine abode in us, cleanse us from all impurity, and save our souls of Thy goodness. O Holy God, 0 Holy God Almighty, 0 Holy God Immortal, have mercy upon us. O Most Holy Trinity, have mercy upon us: 0 God, cleanse us from our sins: Forgive us our offences, 0 Lord: Visit us, O God, and help our infirmities, for Thy Name's sake. Our Father, which art in heaven, Hallowed be Thy Name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day bread for our subsistence. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. To the ilother of God. Hail Mary, Virgin Mother of God, full of grace, the Lord is with thee: blessed art thou among women, and blessed is the fruit of thy womb, for thou hast borne the Saviour of our souls.*' See note, page 591, on the Invocatiot of Saints. 6 On rising from Sleep. 0 Lord, I thank Thee with my whole heart that Thou hast raised me up from sleep safe and sound, that Thou hast scattered the darkness of night, and gladdened mine eyes with the light of this day. And now, O Lord, I believe in Thee with my whole heart; scatter, I pray Thee, the darkness of my ignorance, and of my passions, and lighten my mind and my will with Thy almighty grace. Grant me to do cheerfully and zealously every work which Thou hast appointed for me, and reverently to search out the wonders hidden in Thy holy Law, ever calling with boldness upon Thy holy Name. On going to Rest. Almighty God, Who hast vouchsafed of Thy providence to bring me to this present hour of night; I give Thee hearty thanks for all the blessings that I have this day received at Thy hand, praying Thee to accept my contrition for all that I have done amiss. And now that I am going to my rest, keep me, I beseech Thee, under the shadow of Thy wings, and make me withal to remember that everlasting rest which Thou hast prepared for them that love Thee; among whom place me also, 0 Lord. Before Dinner. The eyes of all wait upon Thee, 0 Lord, and Thou givest them their meat in due season: Thou openest Thy hand, and fillest all things living with good. After Dinner. I thank Thee, 0 Christ my God, that Thou hast fed me with Thy earthly good things: let it not be with these only, I beseech Thee, but bring me also to Thy heavenly kingdom. The Creed, or Symbol of Faith. I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible; And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds, Light of light, Very God of very 7 God, begotten, not made, of one substance with the Father; by Whom all things were made, Who for us men, and for our salvation came down from heaven, And was incarnate by the Holy Ghost of the Virgin Mary, And was made man, And was crucified also for us under Pontius Pilate, And suffered, And was buried, And rose again the third day according to the Scriptures, And ascended into Heaven, And sitteth at the right hand of the Father, And shall come again with glory to judge both the quick and the dead; Whose kingdom shall have no end: And I believe in the Holy Ghost, the Lord the Giver of Life, Who proceedeth from the Father,* Who with * It will be observed that the Creed is used by the Oriental Church in its (Ecumenical form, without the clausefilioque —" and the Son"which first began to be interpolated, and sung in the Creed in some provinces of France and Spain, in the 7th and 8th centuries; though not till the 9th Century was it inserted into the Creed at Rome, by Pope Nicholas I. This unauthorized meddling of the arrogant Pontiff with the common heritage of universal Christendom, and the uncompromising resistance of the Oriental Church to this unpardonable innovation, were the principal cause of the great schism from thenceforward between the East and the West. The Oriental view of this matter is presented so very clearly and concisely, in the Reply of the Patriarch and Synod of Constantinople to the English Non-jurors, (dated Constantinople, April 12th, 1718,) that it may with propriety be given in this place. In their proposals to the Greeks, the Non-jurors stated that they assented to the Oriental Faith in the matter of the Procession of the Holy Ghost, and that, when they uttered the clause.in the Creed respecting the Procession of the Holy Ghost from the Son, they meant no more than "from the FATHER by the SON." To this the Greeks made response as follows:"To this we answer, that we receive no other Rule or Creed than that which was settled, and most piously set forth, by the first and second holy General Councils; in which it was decreed, that the Holy Ghost proceeds from the Father: for it says,' We believe in the Holy Ghost, the Lord the Giver of Life, Who proceedeth from the Father.' " Therefore we receive none who add the least syllable, (and the most perfect word would fall far short,) either by way of insertion, commentary, or explication to this Holy Creed, or who take any thing from it. For, the holy Fathers at that time anathematize all such as shall either take from or add to it any word or syllable. Upon this account, we cannot lawfully allow of the addition of the preposition a, or'cK, nor say either from or by the Son. But we would have those who desire to communicate and agree with us, to keep it pure and without alteration, and to speak and read agreeably to the original determination of those Holy Synods. We don't allow it, therefore, to be either publicly or privately read with addition; but if any one 8 the Father and the Son together is worshipped and glorified, Who spake by the Prophets; I believe one Holy Catholic and Apostolic Church; I acknowledge one Baptism for the remission of sins; I look for the resurrection of the dead; And the life of the world to come. Amen. has formerly inserted any word, let it be struck out, and let the Creed be unaltered as it was at first written, and is to this day, after so many years, read and believed by us. Now, concerning this point we thus believe, that there is a two-fold procession of the Holy Spirit: the one, natural, eternal, and before time, according to which the Holy Spirit proceeds from the Father alone; and of which it is both written in the Creed, and the Lord has said, another Comforter will I send unto youJrom the Father, even the Spirit of Truth WHICH PROCEEDETH FROM THE FATHER: (John xv. 26). The other is temporal and deputative, according to which, the Holy Spirit is externally sent forth, derived, proceeds and flows from both the Father and the Son, for the sanctification of the creature. But it is plain that, in the procession of the Holy Ghost, the preposition'en is never used for &t, nor vice versa, cid for'CK, from many testimonies, but especially from that great divine, John Damascene, in the 60th chapter of the first book of his Theology, where he says the Spirit of the Father, as proceeding from the Father, and the Spirit of the Son, not as proceeding from Him, but by Himfrom the Father: for the Father only is the cause. Here 6at is applied to the Son, and'EK is declared to be unapplicable to Him, not as from Him, says he, but as by Him. The prepositions'eK and 6td( are not therefore equivalent; for, if they were, what should hinder him from saying that he proceeds from the Son? For he said that he proceeded from the Father by the Son. We, therefore, of the Oriental Orthodox Church, being taught.by the fathers, say that the Holy Spirit proceeds absolutely from the Father with regard to that.procession which is natural, eternal and before time; and upon that account make use neither of the preposition'eK nor d(i when we speak of the Son. For we do not say that the Holy Spirit proceeds from or by the Son in that respect: for, as the Son was not begotten of the Father by the mediation of the Holy Spirit, so neither does the Holy Spirit proceed from the Father by the mediation of the Son. "But as to His temporal and outward procession, we agree that He proceeds, comes or is sent by the Son, or through the Son's mediation, and from the Son in this sense of an outward procession, for the sanctification of the creature., "But this 7rpO6acr, or mission, we do not call procession, lest we should be as unhappy as the Papists, who, because of the limited dialect of the Latin language, which is unable to express the'poE6at or emission, by one word, and the'EKTropevai by another, have called them both processionem; which afterwards grew into an error, and made them take the eternal procession for that 7rpoeao which was in time. There 9 SHORT MORAL PRECEPTS. My good child, remember always that God looks not only to our actions, but also to our inmost thoughts and intentions. He gave thee life and preserves it, and whatever happiness thou hast in it, it is all from Him. Therefore, ever thank Him for all His goodness to thee; love Him with all thy heart; obey Him in all things, and call upon Him to help thee in everything thou doest. Honour thy Sovereign as the power ordained by God, and be subject to him in all things. Honour thy Spiritual Pastors, thy Father and Mother, thine Elders, and all good people, and follow them in all that they direct for thy good. Ever bear in mind, that thou hast been born into the world for this end, to do good to thyself and to all others, as far as possible, on all occasions. Love not only thy neighbours and friends, but also thy very enemies; by so doing, thou mayest win and correct them, and make them good people. Have no strife nor enmity with any body, and even though any injure thee, bear it patiently; for this is true greatness. Be merciful even to the beast, which God hath given man for his service. fore, to avoid the equivocation of terms, we call that procession which is inward and eternal, and not that emission, or effusion, or profection, which is external and in time. "And this is the reason of that false opinion of the Latins, that the Holy Spirit proceeds from the Father and the Son; which is contrary to the doctrine of our Lord and the holy fathers. "Now, that the Holy Spirit does not proceed from the Son, according to that procession which is before time, take the words of the abovecited father, in the eighth chapter of the fourth book of his Theology, which are these:- We both say the Spirit which is from the Father, and the Spirit of the Father; but we do not say the Spirit from the Son, but the Spirit of the Son. For, says the Holy Apostle,'if any one,' says he,'has not the Spirit of Christ;' and we acknowledge that the Spirit is made manifest and communicated to us by the Son. Rom. VIII, 9." "What can be clearer than these words? And thus much for this article." 2 10 Abstain not only from bad actions, but also from improper words, which hurt the ear. Covet nothing which belongs to another; still less steal or take away; but be content with what thou hast of thine own, If thou art poor, and canst not earn anything by work, beg; and when any one gives, receive it thankfully. Do not desire to have everything thou seest. Be diligent, and flee idleness. Diligence is pleasing to God, and very much for thine own interest; but idleness, on the contrary, is the source of all manner of evil, and a sin altogether hateful to God' Never lie, but always speak the truth; for lying, or deceit. of whatever kind, is the most mischievous of vices. If thou liest even once, people will not believe thee afterwards. Do not say all thou knowest, but at fit time and occasion. What thou knowest not, neither affirm positively, nor deny. When any one older than thyself speaks, listen in silence. When thou thinkest to speak, consider first of what thou art going to speak. Be gentle and not forward, silent rather than talkative. Be not proud; be civil to every body, kind to thine inferiors, charitable to the poor. If ever thou offendest any one, make it up immediately. If thou art kind to others, others will be kind to thee. Envy none, but wish well to all. Be obliging, and try to please all good people. Be obedient and attentive to thy Governors, Masters and Teachers. Be not angry with any, least of all with thine Elders. Never make game of old or poor people. Care not for fine clothes; but rather observe a becoming neatness and cleanliness in everything. Rich or fine clothes do not make a fool wise, but only the more ridiculous. ~Do thy best to acquire a habit of observing these rules while:thou art young, that thou mayest continue the same even to age. And if thou doest all this, then thou wilt be really happy, and in favour with God and men. 11 A BRIEF CATECHISM. Q. Why dost thou call thyself a Christian? A. Because I believe in our Lord Jesus Christ, and follow His holy law. Q. What does the Christian Faith teach? A. It teaches all truth and all virtue, as is to be found at length in the books of the Prophets and Apostles. The same to help my memory, has been briefly comprised in the Symbol of our Orthodox Faith, which I have by heart, and on proper occasions repeat thus, " I believe in one God," &c. Q. Of what does this Symbol or Creed first put thee in mind? A. Of God; that He made me, and all the world; and governs and preserves me, and all the world: and therefore my conscience continually reminds me that I ought to love Him with all my heart, worship Him in sincerity, and believe that then only can I think or act well, when I think and act as His holy law commands. Q. How thinkest or conceivest thou of God? A. I think, conceive, and believe, that God is One, and that beside Him there is none other; that He is from everlasting, without either beginning or end; that He is a Spirit, incorporeal, and immortal, just and merciful; that He is present everywhere; that He sees and hears and knows all things, even our inmost thoughts and intentions. Q. Is it enough to have this knowedge and conception of God, and then do as thou pleasest? A. By no means; as I have this knowledge of God, so should I also live agreeably thereto: for instance; if I know that God is just, I should fear to do evil, lest I fall under His just judgment, and lose the blessings of His mercy and goodness; if I know that God is merciful, I ought to repent me of all that I have done amiss, in the hope that He will not reject my repentance; if He is omnipresent, and omniscient, I ou ht neither to do nor even think any evil, but strive to serve Him always with a pure conscience and blameless thoughts. Q. What does the Christian Faith teach of our Lord Jesus Christ? 12 A. That He, of His mercy to us sinners, came down from Heavea took upon Him our flesh, revealed to us His will, and enlightened our darkened understanding with the true knowledge of God; and finally, in proof of His great love for us, and for the cleansing of our sins, died upon the Cross; but rose again on the third day, and ascended with His flesh into Heaven. Q. What availeth this doctrine of the Christian Faith for thy better life? A. It supplies the strongest possible motives to the love of God. For if God so loved me that He was pleased to suffer in human flesh all manner of sufferings, and to die for my sake, I should be the most ungrateful of all creatures if I did not strive to love Him, always, with my whole heart, and set the love of Him before all things; also in this Faith I have the greatest comfort, inasmuch as it gives me a sure hope of receiving from God everything that is good for me. If He spared not His own Son for my sake, how much more will He for His sake give me all beside? Q. What benefit dost thou receive by Holy Baptism?* * To exhibit fully the teaching of the Russian Church on the Sacraments, the whole of the Longer Catechism, relating to this subject, is here given from Blackmore's translation. "Q. Why does the Creed mention Baptism? A. Because Faith is sealed by Baptism, and the other Mysteries or Sacraments. Q. What is a Mystery or Sacrament? A. A Mystery or Sacrament is a holy act, through which grace, or, in other words, the saving power of God, works mysteriously upon man. Q. How many are the Sacraments? A. Seven:t 1. Baptism; 2. Unction with Chrism; 3. Communion; 4. Penitence; 5. Orders; 6. Matrimony; 7. Unction with Oil. Q. What virtue is there in each of these Sacraments? A. 1. In Baptism man is mysteriously born to a spiritual life. j' The two chief and most eminent Mysteries in the New Testament, are Baptism and the Eucharist, or the Communion. Of the rest, the Chrism and Repentance belong to every Christian; but Ordination, Marriage, and the Sanctified Oil are not binding upon all."-Platon's Doctrine of the Russian Church, in loco " We hold, likewise, that the Holy Sacraments are seven in number; but TWO ONLY exceed in necessity. John iii. 3. vi. 53." Patriarch and Synod of Constantinople, in reply to the Non-Jurors, April 12, 1718. 13 A. I receive remission of sins, and am added to the company of Christ's people: at the same time, I promise before 2. In Unction with Chrism he receives a grace of spiritual growth and strength. 3. In the Communion he is spiritually fed. 4. In Penitence he is healed of spiritual diseases, that is, of sin. 5. In Orders he receives grace spiritually to regenerate, feed, and nurture others, by doctrine and Sacraments. 6. In Matrimony he receives a grace sanctifying the married life, and the natural procreation and nurture of children. 7. In Unction with Oil he has medicine even for bodily diseases, in that he is healed of spiritual. Q. But why does not the Creed mention all these Sacraments, instead of mentioning Baptism only? A. Because Baptism was the subject of a question, whether some people, as heretics, ought not to be re-baptized; and this required a decision, which so came to be put into the Creed. ON BAPTISM. Q. What is Baptism? A. Baptism is a Sacrament, in which a man who believes, having his body thrice plunged in water in the name of God the Father, the Son, and the Holy Ghost, dies to the carnal life of sin, and is born again of the Holy Ghost to a life spiritual and holy. Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. John iii. 5. Q. When and how began Baptism? A. First, John baptized with the baptism of repentance, saying unto the people, that they should believe on Him which should come after him, that is, on Christ Jesus. Acts xix. 4. Afterwards, Jesus Christ by His own example sanctified Baptism, when He received it from John. Lastly, after His resurrection, He gave the Apostles this solemn commandment: Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and (f the Holy Ghost. Matt. xxviii. 19. Q. What is most essential in the administration of Baptism? A. Trine immersion in water, in the name of the Father, and of" the Son, and of the Holy Ghost. Q. What is required of him that seeks to be baptized? A. Repentance, and faith; for which cause also before Baptism they recite the Creed. Repent, and be baptized every one of you, inthe name of Jesus Christ,for the remission of sins, and ye shall receive the gift of the Holy Ghost. Acts ii. 38. He that belleveth and is baptized shall be saved. Mark xvi. 16. Q. But why then are children baptized? A. For the faith of their parents and sponsors, who are also bound to teach them the faith, so soon as they are of an age to learn. Q. How can you show from Holy Scripture that we ought to baptize infants? 2* 14 God and before His Church, to live henceforth a clean and sinless life, even as I came up clean and sinless from the water. A. In the time of the Old Testament, infants were circumcised when eight days old; but Baptism in the New Testament takes the place of Circumcision; consequently infants should also he baptized. Q. Whence does it appear that Baptism takes the place of Circumcision? A. From the following words of the Apostle to believers: Ye are circumcised with the circumcision made without hands, in putting of the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism. Colos. ii. 11, 12. Q. Why are there Sponsors in Baptism? A. In order that they may stand sureties before the Church for the faith of the baptized, and after Baptism may take him in charge, to confirm him in the faith. See Dion. Areop. on the Eccl. Hier. c. ii. Q. Why before baptizing do we use Exorcism? A. To drive away the devil, who since Adam's fall has had access to men, and power over them, as his captives and slaves. The Apostle Paul says, that all men, without grace, walk according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. Ephes. ii. 2. Q. Wherein lies the force of Exorcism? A. In the name of Jesus Christ, invoked with prayer and faith. Jesus Christ gave to believers this promise; In MIy name shall they cast out devils. Mark xvi. 17. Q. What force has the sign of the Cross, used on this and other occasions? A. What the name of Jesus Christ is, when pronounced with faith by motion of the lips, the very same is also the sign of the Cross when made with faith by motion of the hand, or represented in any other way. Cyril of Jerusalem writes: Let us not be ashamed to confess the Crucified; let us boldly make the sign of the Cross on the forehead, and on every thing; on the bread which we eat; on the cups from which we drink; let us make it at ourgoing out, and coming in; when we lie down to sleep, and when we rise; when we journey, and when we rest: It is a great safeguard, given to the poor without price, to the weak without labor. For this is the grace of God; a token for the faithful and a terror for evil spirits. Cat. Lect. xiii. 36. Q. Whence have we the use of the sign of the Cross.? A. From the very times of the Apostles. See Dion. Areop. on the Eccl. Hier. c. ii. and v. Also, Tertull. de Coron. cap. iii. de Resurr. cap. viii. Q. What means the white garment which is put on after Baptism 1 A. The purity of the soul, and the Christian life. Q. Why do they hang upon the baptized a Cross? A. As a visible expression and continual remembrance of Christ's command: If any man will come after me, lkt him deny hinzsef, and take up his Cross, and follow me. Matt. xvi. 24. 15 Q. Why dost thou receive the Communion? A. That thereby I may receive Christ Himself, and renewal Q. What means the procession of the baptized round the font with a light? A. Spiritual joy, joined with spiritual illumination. Q. How is this to be understood, that in the Creed we are made to confess one Baptism? A. In this sense, that Baptism cannot be repeated. Q. Why cannot Baptism be repeated? A. Baptism is spiritual birth; a man is born but once; therefore he is also baptized but once. Q. What is to be thought of those who sin after Baptism? A. That they are more guilty in their sins than the unbaptized, since they had from God special help to do well, and have thrown it away. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning. 2 Pet. ii. 20. Q. But is there not any way even for such as have sinned after Baptism to obtain pardon? A. There is. Penitence. ON UNCTION WITH CHRISM. Q. What is Unction with Chrism? A. Unction with Chrism is a Sacrament, in which the baptized believer, being anointed with holy Chrism on certain parts of the body, in the name of the Holy Ghost, receives the gifts of the Holy Ghost for growth and strength in spiritual life. Q. Is this Sacrament mentioned in Holy Scripture? A. The inward grace of this Sacrament is spoken of by the Apostle John, as follows: But ye have an unction from the Holy One, and ye know all things. "And the anointing which yfe have received of Him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie; and even as it hath taught you, abide therein. 1 John ii. 20, 27. In like manner the Apostle Paul says: Now He which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts. 2 Cor. i. 21, 22. Hence are taken the words pronounced at the Unction,- The seal of the gift of the Holy Ghost. Q. Is the outward form of Unction with Chrism mentioned in Holy Scripture? A. It may well be supposed that the words of St. John refer to a visible as well as to an inward Unction; but it is more certain that the Apostles, for imparting to the baptized the gifts of the Holy Ghost, used imposition of hands. Acts viii. 14, 16. The successors of the Apostles, however, in place of this, introduced Unction with Chrism, drawing, it may be, their precedent from the Unction used in the Old Testament. Exod. xxx. 25; 3 Kings i. 39. Dion. Areop. de Eccl. Hier. cap. iv. 16 of strength and grace to live a holy and Christian life: also for the comfort and edification of all other Christians my Q. What is to be remarked of the holy Chrism? A. This, that its consecration is reserved to the heads of the Hierarchy, as successors of the Apostles, who used the laying on of their own hands to communicate the gifts of the Holy Ghost. Q. What is specially signified by anointing the forehead? A. The sanctification of the mind, or thoughts. Q. What by anointing the chest? A. The sanctification of the heart, or desires. Q. What by anointing the eyes, ears, and lips? A. The sanctification of the senses. Q. What by anointing the hands and feet? A. The sanctification of the works, and whole walk of the Christian. ON THE COMMUNION. Q. What is the Communion? A. The Communion is a Sacrament, in which the believer, under the forms of bread and wine, partakes of the very Body and Blood of Christ, tb everlasting life. Q. How was this Sacrament instituted? A. Jesus Christ, immediately before His passion, consecrated it for the first time, exhibiting in it, by anticipation, a lively image of His sufferings for our salvation; and after having administered it to the Apostles, He gave them at the same time a commandment ever after to perpetuate this Sacrament. Q. What is to be noticed in the Sacrament of the Communion, in regard to Divine Service in the Church? A. This, that it forms the chief and most essential part of Divine Service. Q What is the name of that Service, in which the Sacrament of the Communion is consecrated? A. The Liturgy. Q. What means the word Liturgy? A. Common Service: but the name Liturgy is specially appropriated to that Divine Service, in which the Sacrament of the Communion is consecrated. Q. What is to be noted of the place where the Liturgy is celebrated? A. It must always be consecrated in a temple, the table in which, or at least, if there be no such table, the antimense on which the Sacament is consecrated, must have been consecrated by a Bishop. Q. Why is the temple called a Church! A. Because the faithful, who compose the Church, meet in it for prayer and Sacraments. Q. Why is the table, on which the Sacrament of the'Communion is consecrated, called the throne? A. Because on it Jesus Christ, as King, is mystically present. Q. What general order of parts may be remarked in the Liturgy? 17 brethren, that they, seeing me approach the Altar with them, may know that I am still a member of the Church, and that I A. This, that first the elements are prepared for the Sacrament; secondly, the faithful are prepared for the Sacrament; lastly, the Sacrament itself is consecrated. Q. What is the name of that part of the Liturgy, in which the elements are prepared for the Sacrament? A. Proskomide, TrpoaCK ot6. Q. What is the meaning of the word Proskomide? A. Offertory. Q. Why is this name given to the first part of the Liturgy? A. From the custom of the primitive Christians to offer in the Church bread and wine for the celebration of the Sacrament. On the same account this bread is called prosphora, which means oblation. Q. In what consists the Offertory, as a part of the Liturgy? A. In this, that with mention made of the prophecies and types, and partly also of the events themselves, relating to the birth and suffering of Jesus Christ, a portion is taken from the prosphora for use in the Sacrament, and likewise a portion of wine mixed with water is poured off into the holy chalice, while the celebrator makes commemoration of the whole Church, honors the glorified Saints, prays for the living and the departed, especially for the ruling powers, and for those who, of their own faith and zeal, have brought prosphoree, or oblations. Q. Of what kind should be the bread for the Sacrament? A. Such as the name itself of bread, the holiness of the Mystery, and the example of Jesus Christ and the Apostles all require; that is, leavened, pure, wheaten bread. Q. What is signified by this, that the bread or loaf which is strictly to be used for the Communion is only one? A. It signifies, as the Apostle explains, that we, being many, are one bread, and one body; for we are all partakers of that one bread. I Cor. x. 17. Q. Why is the bread, when prepared for the Communion, called the Lamb? A. Because it is the figure of Jesus Christ suffering, as was in the Old Testament the Paschal Lamb. Q. What was the Paschal Lamb! A. The Lamb which the Israelites, by God's command, killed and ate in memory of their deliverance from destruction in Egypt. Q. Why is the wine for the Sacrament of the Communion mixed with water? A. Because the whole of this celebration is ordered so as to figure forth the sufferings of Christ; and when He suffered, there flowed from His pierced side blood and water. Q. What name has that part of the Liturgy, in which the faithful are prepared for the Sacrament? A. The ancients called it the Liturgy af the Catechumens; because, besides baptized communicants, the catechumens also, who are 18 desire to remain ever with them in love and unity. Q. Why oughtest thou to Confess? preparing for Baptism, and the penitents, who are not admitted to Communion, may be present at it. Q. With what does this part of the Liturgy begin? A. With the Blessing, or glorification of the Kingdom of the Most Holy Trinity. Q. In what consists this part of the Liturgy? A. In prayers, singing, and reading from the books of the Apostles, and from the Gospel. Q. With what does it end? A. With the order given to the catechumens to go out and leave the Church. Q. What is the name for that part of the Liturgy in which the Sacrament itself is celebrated and consecrated? A. The Liturgy of the faithful; because the faithful only, that is, the baptized, have the right to be present at this Service. Q. What is the most essential act in this part of the Liturgy? A. The utterance of the words which Jesus Christ spake in instituting the Sacrament; Take, Eat, this is ly Body: Drink ye all of it,for this is My Blood, of the New Testament; Matt. xxvi. 26, 27, 28; and after this the invocation of the Holy Ghost, and the blessing the gifts, that is, the bread and wine, which have been offered. Q. Why is this so essential? A. Because at the moment of this act, the bread and wine are changed, or transubstantiated, into the very Body of Christ, and into the very Blood of Christ. Q. How are we to understand the word Transubstantiation? t A. In the exposition of the Faith by the Eastern Patriarchs, it is said that the word Transubstantiation is not to be taken to define the manner in which the bread and wine are changed into the Body and I " The Catholic Church of the East, as likewise the Russo-Greek, uses, it is true, the word Transubstantiation; Greek erTovaiWatf; understanding hereby, however, not a physical and carnal Transubstantiatiation, but sacramental and mystical; she uses the word Transubstantiation in the same sense that the most ancient of the Greek Fathers used the words /ueraXZayri, ueruOeal, leTraarotXEoatl." Answer of Platon, Arch-bishop of Moscow, to M. Dutens, on the Doctrine of the Oriental Church. -Dutens, (Euvres Melees, part ii, p. 171. Ed. 1797. The same is referred to as of high authority by Methodius, Arch-bishop of Tver, in his Liber Historicus de Rebus Primitive Ecclesime.,In an interview of the writer with a distinguished Metropolitan of the Russian Church, the doctrine of the Sacraments being under discussion, reference was made to the use of the word Transubstantiation; to which the Metropolitan replied substantially as follows:"The use of this word was introduced into Russia through Kieff, in the 17th century, by the importation of Roman Theological Literature. Since then, some of our Theologians have adopted its use, while others very strongly disapprove of this; and to the latter class I decidedly belong. The manner of our Lord's pres 19 A. In order to offer to God contrition for my sins, with purpose of amendment for the future; and so, upon this my conBlood of the Lord: for this none can understand but God; but only thus much is signified, that the bread truly, really, and substantially, becomes the very true Body of the Lord, and the wine the very Blood of the Lord.* In like manner, John Damascene, treating of the Holy and Immaculate Mysteries of the Lord, writes thus: It is truly that Body united with Godhead, which had its origin from the Holy Virgin; not as though that Body which ascended came down from Heaven, but because the bread and wine themselves are changed into the Body and Blood of God. But if thou seekest after the manner how this is, let it suffice thee to be told, that it is by the Holy Ghost; in like manner as, by the same Holy Ghost, the Lord formed flesh to Himself, and in Himsef, from the MIother of God; nor know Iaught more than this, that the word of God is true, powerful, and almighty, but its manner of operation unsearchable." —. 4, cap. xiii..7. Q. What is required individually of every one who desires to approach the Sacrament of the Communion? A. To examine his conscience before God, and to cleanse it from sin by penitence; for doing which he has helps in fasting and prayer. Let a man examine himself, and so let him eat of that bread, and drink of that cup; for he that eateth and drinketh unworthily, eateth and drinketh damnation to himsef, not discerning the Lord's Body. 1. Cor. xi. 28, 29. Q. What benefit does he receive who communicates in the Body and Blood of Christ? A. He is in the closest manner united to Jesus Christ Himself, and in Him is made partaker of everlasting life. Ile that eateth kAMy Flesh, and drinketh A.y Blood, dwelleth in AMe, and I in him. John vi. 56. Whoso eateth Mly Flesh and drinketh My Blood, hath eternal life. v. 54. Q. Ought we to communicate often in the holy Mysteries? ence in the Blessed Eucharist is a mystsry to be apprehended by faith, and not a matter to be speculated and dogmatized upon, or reasoned about. All definitions, or pretended explanations, such as the use of the word Transubstantiation, are but attempts to penetrate the mystery, and in so far tend to overthrow the very nature of the Sacrament." But is not the word Transubstantiation used in your Longer Catechism? I asked. "It is not," the Metropolitan emphatically replied; "the Russian word is Presushtchestvlinie, answering to the Greek #ETOVaitutC." It is used by Blackmore repeatedly, I rejoined, in his English translation of it.' Then the translation is incorrect," the Metropolitan replied; " we took good care that the word should not be in our Catechism." Notwithstanding, I have given Blackmore's translation, verbatim, throughout. * "The Body and Blood of Christ, which are verily and indeed taken and received by the faithful in the Lord's Supper."- Catechism of the Church of England. "That we * * may be partakers of His most blessed Body and Blood." American Prayer of Consecration. 20 trition, to receive of God's mercy Absolution through my ghostly Father. A. The primitive Christians communicated every Lord's Day; but now few have such purity of life as to be always prepared to approach so great a Mystery. Our Mother the Church calls on all who would live religiously, to confess before their ghostly Father, and communicate in the Body and Blood of Christ, four times yearly, or even every month, but requires all without exception to receive it at the least once in the year. See Orthod. Confess. P. i, Q. 90. Q. What part can they have in the Divine Liturgy, who only hear it, without approaching the Holy Communion? A. They may and should take part in the Liturgy by prayer, and faith, and especially by a continual remembrance of our Lord Jesus Christ, Who expressly has commanded us to do this in remembrance of Him. Luke xxii. 19. Q. What- should we remember at that time in the Liturgy, when they make the Procession with the Gospel? A. Jesus Christ appearing to preach the Gospel. So also while the Gospel is reading, we should have the same attention and reverence, as if we saw and heard Jesus Christ Himself. Q. What should we remember at that time in the Liturgy, when they make the Procession with the Gifts from the table of preparation to the Altar? A. Jesus Christ going to suffer voluntarily, as a victim to the slaughter, while more than twelve legions of Angels were ready around to guard Him as their King. The King of kings, and Lord of lords, cometh to be slaughtered. Hymn for the Liturgy on the great Sabbath. Q. What should we remember at the moment of the consecration of the Sacrament, and while the Clergy are communicating within the altar? A. The mystical supper of Jesus Christ Himself with His Apostles, His suffering, death, and burial. Q. What is set forth after this, by the drawing back of the veil, the opening of the royal doors, and the appearance of the Holy Gifts? A. lThe appearance of Jesus Christ Himself after His resurrection. Q. What is figured by the last shewing of the holy Gifts to the people, after which they are hid from view? A. The ascension of Jesus Christ into Heaven. Q. Will the use of the Sacrament of the holy Communion continue ever in the true Church of Christ?, A. Assuredly it will ever continue, even to Christ's coming again, agreeably to the words of the Apostle Paul: For as oft as ye eat this bread, and drink this cup, ye do shew forth the Lord's death, till He come 1 Cor. xi. 26. ON PENITENCE. Q. What is Penitence? A. Penitence is a Sacrament, in which he who confesses his sins is, 21 Q. What general rule oughtest thou to follow in matters of Christian discipline and order? on the outward declaration of pardon by the Priest, -inwardly loosed from his sins by Jesus Christ Himself.* Q. What is the origin of this Sacrament? A. They who came to John the Baptist, who preached the baptism of repentancefor the remission of sins, confessed their sins. Mark i. 4, 5. The Apostles were promised by Jesus Christ, power to forgive sins, when He said; IVhatsoever ye shall bind on earth, shall be bound in Heaven; and whatsoever ye shall loose on earth, shall be loosed in Heaven. Matt. xviii. 18. And after His resurrection He actually gave them this power, saying: Receive ye the Holy Ghost: whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained. John xx. 22, 23. Q. What is required of the Penitent? A. Contrition for his sins, with a full purpose of amendment of life, faith in Jesus Christ, and hope in His mercy. For godly sorrow wqrketh repentance to salvation not to be repented of. 2. Cor. vii. 10. But if the wicked turn from his wickedness, and do that which is lauful and right, he shall live thereby. Ezek. xxxiii. 19. To Him, that is to Jesus Christ, give all the Prophets witness, that through His name whosoever believeth in Him shall receive remission of sins. Acts x. 43. Q. Are there not besides certain preparations and aids to Penitence? A. Such are fasting and prayer. Q. Is there not besides these a certain special mean used by holy Church for cleansing and giving peace to the conscience of the penitent? A. Such a mean is the epitimia, or penance. Q. What is the epitimia? A. The word means punishment. See 2. Cor. ii. 6. Under this name are prescribed to the penitent, according as may be requisite, divers particular exercises of piety, and divers abstinences or privations, serving to efface the unrighteousness of sin, and to subdue sinful habit: as, for instance, fasting beyond what is prescribed for all, or, for grievous sins, suspension from the holy Communion for a given time. * Confession in the Oriental Church is very different from what it is in the Church of Rome. There is no confessional box; no inquisition of the conscience; no prying into personal, social, or political secrets; it is scarcely more indeed than would be the general carrying out in practice of the exhortation at the beginning of our Communion Service. An eminent Russian Priest informed the writer that when a Communicant came to him for Confession, he generally began by asking if since his last communion he had been in the habit of yielding to any besetting sin, or had consciously committed any special and grievous sin. And that, if the person answered in the negative, he put no further inquiries. In cases where a formal examination of the penitent is made, it is usually on the basis of the Ten Commandments. 3 22 A. I ought to do in all things as is commanded, or shall be commanded, by my holy Mother, the Church; and for this cause ON ORDERS. Q. What are Orders? A. Orders are a Sacrament, in which the Holy Ghost, by the laying on of the Bishop's hands, ordains them that be rightly chosen to minister Sacraments, and to feed the flock of Christ. Let a man so account of us, as of the ministers of Christ, and stewards of the Mys. teries of God. 1 Cor. iv. 1. Take heed therefore unto yourselves, and to all theflock, over the which the Holy Ghost hath made you overseers, to feed the Church of God, which He hath purchased with His own Blood. Acts xx. 28. Q. What is it to feed the Church? A. To instruct the people in faith, piety, and good works. Q. How many necessary degrees are there of Orders? A. Three; those of Bishop, Priest, and Deacon. Q. What difference is there between them? A. The Deacon serves at the Sacraments; the Priest hallows Sacraments, in dependence on the Bishop; the Bishop not only hallows the Sacraments himself, but has power also to impart to others, by the laying on of his hands, the gift and grace to hallow them. Of the Episcopal power the Apostle Paul thus writes to Titus: For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain Elders in every city; Tit. i. 5. And to Timothy: Lay hands suddenly on no man. 1. Tim. v. 22. ON MATRIMONY. Q. What is Matrimony? A. Matrimony is a Sacrament, in which, on the free promise of the man and woman before the Priest and the Church to be true to each other, their conjugal union is blessed, to be an image of, Christ's union with the Church, and grace is asked for them to live together in godly love and honesty, to the procreation and Christian bringing up of children. Q. Whence doth it appear that Matrimony is a Sacrament? A. From the following words of the Apostle Paul: A man shall leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This Sacrament is great: but I speak concerning Christ and the Church. Eph. v. 31, 32. Q. Is it the duty of all to marry? A. No. Virginity is better than wedlock, if any have the gift to keep it undefiled. Of this, Jesus Christ has said expressly; All men cannot receive this saying, save they to whom it is given. He that is able to receive it, let him receive it. Matt. xix. 11, 12. And the Apostle says; I say therefore to the unmarried and widows, it is good for them if they abide even as I; but if they cannot contain, let them marry; * * * He that is unmarried carethfor 23 I will daily pray unto God, that I may never fall away from her, but constantly flee all schism, strife, and dissension. Q. What dost thou hope to gain by the perfect fulfillment of thy Christian duty? A. I hope to gain from God's mercy all blessings, both temporal and eternal; that is to say, in this life all manner of satisfaction and honour, and in the life to come eternal happiness. For I believe that my just Lord will come to judge the quick and the dead, and that after that judgment neither the happiness of good people nor the torments of the bad shall have an end. Q. Is Faith alone, without good works, enough for salvation? A. By no means: for Faith without works is dead. Q. Where hast thou rules prescribed for good works? A. In the Law of God, which is contained in the following Ten Commandments:- - I. I am the Lord thy God, thou shalt have none other gods but me. II. Thou shalt not make to thyself any graven image, nor the likeness of anything that is in Heaven above, or in the the things that belong unto the Lord, how he may please the Lord; but he that is married carethfor the things that are of the world, how he may please his wife-* * * * He that giveth his virgin in marriage doeth well; but he that giveth her not in marriage doeth better. 1 Cor. vii. 8, 9. 32, 33. 38. ON UNCTION WITH OIL. Q. What is Unction with Oil? A. Unction with Oil is a Sacrament, in which, while the body is anointed with oil, God's grace is invoked on the sick, to heal him of spiritual and bodily infirmities. Q. Whence is the origin of this Sacrament? A. From the Apostles, who, having received power from Jesus Christ, anointed with oil many that were sick, and healed them. Mark vi. 13. The Apostles left this Sacrament to the Priests of the Church, as is evident from the following words of the Apostle James: Is any sick among you? Let him callfor the Elders of the Church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer offaith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall beforgiven him. James v. 14, 15. 24 earth beneath, or in the water under the earth: thou shalt not bow down to them, nor serve them. III. Thou shalt not take the Name of the Lord thy God in vain. IV. Remember the Sabbath day to keep it holy: six days shalt thou labour, and do in them all that thou hast to do; but the seventh day is the Sabbath to the Lord thy God. V. Honour thy Father and thy Mother, that it may be well with thee, and that thy days may be long upon the earth. VI. Thou shalt do no murder. VII. Thou shalt not commit adultery. VIII. Thou shalt not steal. IX. Thou shalt not bear false witness against thy neighbour. X. Thou shalt not covet thy neighbour's wife, thou shalt not covet thy neighbour's house, nor his field, nor his servant, nor his maid, nor his ox, nor his ass, nor any other beast, nor anything that is his. Q. What dost thou learn from the first Commandment? A. I learn to believe with my heart, and confess with my lips one only God, to love and honour Him only above all things, to trust in Him and in Him only; and therefore to flee by all means all Atheism, Polytheism, Sorcery, Superstition, Heresy, and Schism; likewise all pride, which trusts in its own inventions, in its own or others' strength or riches, without considering the Providence of God. Q, How ought we to honour the Saints who have pleased God? A. Not as God Himself; but as His servants, who enjoy His favour, and intercede with Him for our salvation: and withal we should imitate their lives.: * In the correspondence of the Non-jurors with the Greeks, the former expressed their apprehensions of the danger of going too far in ascriptions of honor to the Blessed Virgin and Saints; to which the Patriarch and Synod of Constantinople replied as follows:"Here we may fairly cry out with David,' They were in great fear, where no fear was:' Ps. liii. 5. For, when we thus magnify and extol the holy Mother of God, and ever Virgin Mary, we do by no means give Divine Honour either to this most Glorious Creature, or any other, but acknowledge and adore one, and one only, Maker and Creator of all things, visible and invisible; and serve, praise 25 Q. What does God forbid in the second commandment? A. He forbids us to honour graven images, or any creature and glorify Him alone as God the Almighty. For, we know how to make a distinction in worship, and give that of AarpEta to God only, but that of Aovitia to the holy Apostles, Martyrs, and righteous and godly Fathers; honouring them as faithful servants and true friends of God: therein imitating the holy Psalmist David, who says: I greatly honour thyfriends, 0 God. Ps. cxxxix. 17.' For, whom the Lord called his friends and children, (for he says, I no more call you servants, but friends and children and heirs. Jno. xv. 15,) the same we honour and worship, not with Aarpkta, but with Aov2Xta: and call upon them for their intercession, as persons that are living after death, and have received favour from God, and as seeing and hearing what is done here, even as the angels.* But, let not this affright you. For no one that is not wholly ignorant and without understanding, could worship or serve the creature above the Creator, unless he was an Idolater, a Polytheist, or a Madman. For we honour, also, earthly Princes, and crown them, and bow down to them with much reverence, and worship them with the bended knee, and are not upon that account called men-worshippers: nor are we looked upon as people that honour the creature above the Creator. For the worship we give them, is that of AovntZa, as servants elect of God, and honoured of him, and therefore both being, and being called, OeoaegPr. Nor are we found fault with for this. Besides, a terrestrial Prince seeing his friends and servants honoured and worshipped by other inferiors, rejoices, and abundantly recompenses the honour to them. For, we don't pay them the same honour that is due to the King only, but such as is proper for the friends of a King." In conversation with a learned and distinguished Russian Priest, the writer expressed to him the decided objections we should have to many of the addresses to the Virgin and Saints contained in the Oriental Office Books. To this he replied that, "to understand these properly, we should interpret them in the Oriental sense, regarding them as poetical apostrophe, and pious ejaculations, in accordance with the fervid imagination which characterizes the Orientals, rather than set prayers, in the literal, matter of fact way of the Occident* It may be mentioned, as pertinent to this point, that in a public Service appointed in the year 1681, pursuant to an Act of Parliament, and at the command of the Crown, by the Archbishop of Canterbnry, to be used in all Churches on the day of King Charles, the Martyr, occurs the following:-" We beseech Thee to give us all grace to remember and provide for our latter end, by a careful imitation of this Thy blessed Saint and Martyr, and all other Thy Saints and Martyrs that have gone before us; that we may be made worthy to receive benefit by their prayers, which they in communion with Thy Church Catholic offer up unto Thee, for that part of it here militant, and in fight with, and in danger from the flesh." Cardwell's Conferences, &c, p, 388. 3* 26 whatever, as God: He forbids us likewise to be superstitious or hypocritical, covetous or lovers of pleasure; for the covetous man and the lover of pleasure serves mammon as his idol. Q. How ought we to honour the holy Icons? A. We ought to honour them, but not to make gods of them: for Icons are merely representations, which serve to remind us of the works of God and of His servants, to the intent that we, by looking upon them, may be stirred up to the imitation of holiness.* als." " Translated into English," he added, " and taken in the sense in which you use such language, I should object to many expressions no less than do you; but to understand us as using these expressions in your sense, is quite to misunderstand us." * The Longer Catechism on the second Commandment is as follows: "Q. What is agraven image, as spoken of in the second Commandment? A. The Commandment itself explains that a graven image, or idol, is the likeness of some creature, in heaven, or earth, or in the waters, which men bow down to and serve, instead of God. Q. What is forbidden then by the second Commandment? A. We are forbidden to bow down to graven images or idols, as to supposed deities, or as to likenesses of false gods. Q. Are we not hereby forbidden to have any sacred representations whatever? A. By no means. This very plainly appears from hence, that the same Moses, through whom God gave the commandment against graven images, received at the same time from God an order to place in the Tabernacle, or moveable Temple of the Israelites, sacred representations of Cherubim in gold, and to place them too in that inner part of the temple to which the people turned for the worship of God. Q. Why is this example worthy of remark for the Orthodox Christian Church? A. Because it illustrates her use of holy Icons. Q. What is an Icon? A. The word is Greek, and means an image or representation. In the Orthodox Church this name designates sacred representations of our Lord Jesus Christ, God incarnate, His immaculate Mother, and His Saints. Q. Is the use of holy Icons agreeable to the second Commandment? A. It would then and then only be otherwise, if any one were to make gods of them; but it is not in the least contrary to this Commandment to honour Icons as sacred representations, and to use them for the religious remembrance of God's works and of His Saints: for when thus used Icons are books, written with the forms of persons 27 Q. What doth God forbid in the third Commandment? A. He bids us not to use His Name thoughtlessly, but only in our prayers, or in lawful oaths on necessary occasions, and even then with great reverence and caution; and therefore it is highly sinful to say any thing against God, the Faith, or the Holy Church, to perjure oneself, to use God's name lightly, to ask any thing improper of Him, or to break one's own good and lawful promises. and things instead of letters. See Greg. Magn. Ep. 1. IX. Ep. 9. ad Seren. Episc. Q. What disposition of mind should we have, when we reverence the Icons? A. While we look on them with our eyes, we should mentally look to God and to the Saints, who are represented on them. Q. What general name is there for sin against the second Commandment A. Idolatry. Q. Are there not also other sins against this Commandment? A. Besides gross idolatry, there is yet another sort more subtle, to which belong:1. Covetousness. 2. Belly-service or sensuality, gluttony, and drunkenness. 3. Pride, to which belongs likewise vanity. Q. Why is covetousness referred to idolatry? A. The Apostle Paul expressly says that covetousness is idolatry, Col. iii. 5; because the covetous man serves riches rather than God. Q. If the second Commandment forbids the love of gain, what contrary duties does it thereby necessarily enjoin? A. Those of contentedness and liberality. Q. Why is belly-service referred to idolatry? A. Because belly-servers set sensual gratification above everything; and therefore the Apostle Paul says that their God is their belly; or, in other words, that the belly is their idol. Philip. iii. 19. Q. If the second Commandment forbids belly-service, what contrary duties does it thereby enjoin? A. Those of temperance and fasting. Q. Why are pride and vanity referred to idolatry? A. Because the proud man values above everything his own abilities and excellencies, and so they are his idol; the vain man wishes, further, that others also should worship the same idol. These proud and vain dispositions were exemplified even sensibly in Nebuchadnezzar, King of Babylon, who first set up for himself a golden idol, and then ordered all to worship it. Dan. iii. Q. Is there not still another vice which is near to idolatry? A. Such a vice is hypocrisy; when a man uses the outward acts of religion, such as fasting, and the strict observance of ceremonies, 28 Q. What doth God require in the fourth Commandment? A. He requires us, on all Sundays and Holy Days, to leave off our business and labor, to go to Church, to hear and read attentively for our spiritual instruction, to teach our children and household at home the law of God, and carefully to avoid all vice and dissipation, especially drunkenness, which is sinful on any day, but above all on these, which are set gpart to be kept holy. in order to obtain respect from the people, without thinking of the inward amendment of his heart. Matt. vi. 5, 7. Q. If the second Commandment forbids pride, vanity, and hypocrisy, what contrary duties does it thereby enjoin? A. Those of humility and doing good in secret." A very satisfactory account of the status of the Greek Church in respect to the worship of pictures is given by Mr. Edward Masson in his'Apology for the Greek Church,' which was edited, with an Introduction, by the Rev. J. S. Howson, M. A., (one of the authors of the Life and Writings of St. Paul,) in 1844. Mr. Masson, as Mr. Howson states in his introduction, had then resided some twenty years in Greece. At one time he was Attorney-General of the Greek Government; after that he became Judge in the Supreme Court of Areopagus, and more recently was a Professor in the University of Athens. Having such a mastery of the Greek language as to "plead in it for hours with great fluency and eloquence," and being, moreover, when he wrote, as he continues to this day, a Scotch Presbyterian, and therefore "of the straitest sect" of all bearing this name, his statement of the matter under consideration is probably more impartial and reliable than anything to be had in so brief a space. It is as follows:" The Greek Church expressly declares all worship" [aarpeta, or divine worship, the author means] "of pictures to be idolatry. On the principle that the sight of the portrait of a venerated or beloved individual awakens the respectful or affectionate remembrance of the absent or deceased original, she permits in her members a simple expression of respect for the originals at the sight of the portraits of such distinguished fellow Christians, as by their lives and deaths have glorified God. Anything beyond this she condemns. The decree of the Seventh Council, which authorized the admission of pictures into Churches, distinctly limits the signification of the word rpocVMrVatc, declaring it to be exactly synonymous with'arsrauoy6 or i2/lzua, salutation, or kiss. It is true, the word 7rpoKcvvoct is applied also to God; and hence the necessity of fixing its meaning, as taken in connection with pictures. The same word is in use at the present day in Greece, to express various degrees of respect, from the worship of God down to the ordinary salutation of a friend or neighbor." P. 31. ** * And again: " It is a remarkable fact that the decision of the Second 29 Q. What does God require in the fifth Commandment? A. He commands us to honour and obey our Parents, a name which includes our Sovereign, our Spiritual Pastors and Civil Governors, our Teachers, Benefactors and Elders; also to love all men even as ourselves. Nicene Council was at the time misunderstood by most of the Churches of the West; and by most historians is still entirely misrepresented. The Council of Frankfort and the British Churches condemned what they erroneously supposed to be the import of the Nicene decree; and unconsciously but explicitly sanctioned its real purport. They condemed the uworship (2arpeta) of images, but deprecated the fury of the Iconoclasts.' The Churches of France, Germany, England, and Spain,' says Gibbon,'steered a middle course between the adoration and the destruction of images, which they admitted into their temples, not as objects of worship, but as lively and useful memorials of faith and history.' Now, this' middle course' certainly comprehends all that the Nicene decree was really intended to convey." * * * * The declaration of the English (British) Bishops to the Synod of Russia (and the Eastern Patriarchs,) that they distinctly rejected the opinion of the Iconoclasts, admitted the use of pictures in Churches, and by no means denied that pictures, like all other things connected with religion, ought to receive a certain respect and reverence, would undoubtedly have been regarded by the Second Nicene Council as a full and satisfactory adhesion to what good Arch-bishop Usher calls the Second Nicene Council's "base decree." * * * * All misconceptions of the principle adopted in the Second Nicene Council, and held by the Greek Church, have arisen partly from the ambiguity of the terms rpooKcvv^?Ua, cultus, worship, and partly from various gesticulations in religious worship, peculiar to the East, and emanating from the lively imagination of Orientals, and not unconnected with the humiliating (that is, Christianizing) political despotism to which the Eastern nations have always been subjected. IlpoaKivrva, cultus, worship, all express a certain respect, the degree being fixed by the circumstances of the case or the context. TIpocKivvoat, when used by the Greek Church in reference to Saints or their pictures, is exactly equivalent to the now antiquated meaning of the word worship,' Your Worship,'' The Right Worshipful,' &c. To assert that the Greek Church actually sanctions picture-worship, is in fact as absurd, as it would be to accuse the Church of England of enjoining wife-worship, because every Anglican, when married, does solemnly promise to' worship' his wife. In the "Opog or decree of the Second Nicene Council, the meaning of TpoOicvetv is fixed by arordeaOat; and in the Epistle which the Council addressed to the Empress Irene and her son, both these words are declared to be exactly synonymous with tfltZv, in reference to the or dinary expression of mutual regard,' the salutation with a holy kiss' of the ancient Christians. The same Epistle points out many passa 30 Q. What is the duty of Parents and Children? A. Parents ought to bring up their Children in the fear of God, and teach them His law; they ought to form them from their infancy to habits of industry, economy, and good behaviour to other people, keep them from bad company, never themselves say or do before them any thing which may harm, correct them with mildness rather than severity, and root deeply in their minds this truth, that virtue alone makes people happy, while vice always leads to ruin. The duty of Chil-'dren, on the other hand, is to love, honour, and obey their Parents, and in time of poverty and age to support and comfort them, and so pay the debt of gratitude which they owe them. Q. What is the duty of Masters and Servants? A. Masters ought to be as fathers to their servants, and servants ought to obey their masters, and be industrious, faithful, and respectfil. Q. What is the duty of Husbands and Wives? A. The husband ought to love his wife, and not deal harshly with her, but correct her infirmities with a discreet condescension; and in the management of their common household and the education of their children, he should treat her as his most faithful help-mate. The duty of women is to love and honour their husbands, to suit their manners to them, and even take any wrongs that may be put upon them with a meek ges of the Septuagint, in which TrpooKvv&o signifies to make a bow, to do reverence. Abraham bowed to the children of Heth; Jacob and his family bowed to Esau; David to Jonathan, &c., &c." (In the Latin the word is' adorare'; as also in the passage' And all the people worshipped God and the King.') The word wrpocfKvveo occurs in the Second Commandment, but coupled with Xarpevo, which fixes its meaning. To use irpoowvveo coupled with 2arpevo, in reference to the pictures of Saints, would be regarded by the Greek Church as revolting blasphemy. To imprint a kiss on the memorial of a beloved object, may be a harmless expression of natural feeling. The Turk, who abominates the admission of pictures into places of worship, never takes a Firman of the Sultan into his hand, without putting it to his lips, and then on his brow. Xenophon's representing Panthea as kissing the departing chariot of her gallant husband, appears natural and touching. Prostrations in worship are used by Orientals in general, by Turks, by Armenians, as well as by Greeks, whether in the presence of pictures or not." Apol. p. 83. 31 spirit. The duty of both is to keep their fidelity to each other's bed blameless. Q. What is the general duty of every man to all others? A. It is the duty of every man to behave to all others with civility, respect, and condescension, to feed the hungry, to clothe the naked, to visit the sick, to convert the sinner from his sin, to teach the ignorant the law, to give good counsel, and to pray to the all-merciful God for the salvation of all. Q. What does God forbid in the sixth Commandment? A. He forbids me to do any man any kind of hurt, either myself or through others, by deed or thought; willing me rather to do what I can to keep every man from hurt: and therefore it is a heinous sin in God's sight either to kill a man, in whatever way it may be, or to aid in compassing his death by counsel or deed, or suffer him knowingly to incur peril of death or harm: for instance, to know of any evil design and not tell, to conceal robbers, to see a fight and not interfere, or a fire and not try to put it out, or to refuse assistance to the poor or sick. The same Commandment also absolutely forbids men to commit suicide, and teaches them to take care of their health as the precious gift of God. Q. What does God forbid in the seventh Commandment? A. He forbids fornication, adultery, and all manner of carnal sin and uncleanness, to which man is prompted by lust; likewise all that leads to such sins; as drunkenness, idleness, filthy talking, dancings, games, immodest songs and books; and so it commands men and women to live in chastity and purity.* Q. What does God forbid in the eighth Commandment? * In a work on the "Religion of the Muscovites," published in 1710, by a Prebendary of Lincoln, England, among many particulars which he enumerates as being characteristic of the Russian Church, is.that of "believing fornication to be no sin." How accurate this statement is, appears from the above answer; while in the Longer Catechism nearly two pages are devoted to a most thorough elucidation of the Seventh Commandment. This is mentioned as but one of the almost numberless misrepresentations constantly to be met with, in books and reviews, respecting both the Church and people of Russia. 32 A. He forbids me either openly or secretly to take any thing from any man, to conceal any thing found, to screen a runaway or deserter, to feed my beast from another man's manger, hayrack, or garden, to encroach on land not my own, to overreach any man in selling, buying, or exchange, to keep back from the laborer his hire, to take usury, especially from the poor, to embezzle or secrete the money of the Sovereign, the Church or the poor. And therefore it is my duty to flee idleness and be industrious, for by industry I may not only keep myself and my household, but may also have wherewithal to relieve the poor. Q. What doth God forbid in the ninth Commandment? A. He forbids me to bear false witness, to accuse falsely, to calumniate, to throw dishonor or ridicule upon any man, to condemn, to put an ill construction on other people's words; in a word, He commands me to abstain from all manner of lying and deceit, and this the more as such sins are of the father of lies, the devil. Q. What does God forbid in the tenth Commandment? A. He forbids me not only not to do any evil, but not so much as to think of it or desire it in my heart; for from evil thoughts it is very easy to pass to evil deeds. Q. What needest thou to enable thee to keep these Commandments? A. The assistance of God's grace, which, like every good thing, is to be obtained by hearty prayer. And prayer is the lifting up of our minds and hearts to God, to seek from Him those good things which are necessary and profitable for our souls. PAPERS OF THE RUSSO-GREEK COMMITTEE. No. IV. COMPARATIVE STATEMENT OF RUSSO-GREEK AND ROMAN CATHOLIC DOCTRINES. THE spirit of the doctrines of Christianity is contained in the following words of Jesus Christ:-" This is life eternal, to know Thee, the only true God, and Jesus Christ, whom thou hast sent." John xvii. 3. In the composition of this saving knowledge, we find, i. The knowledge of the source from which we are to draw true faith; as it is only out of a pure source that we can derive pure doctrine. ii. The knowledge of God in Trinity; His eternal attributes; and His relation to this world. * [This Article was written for private use, about the year 1815, by His Eminence Philaret, the present Metropolitan of Moscow, who was then Archimandrite, and Professor of Divinity, in the Nevskoe Spiritual Academy at S. Petersburg. The occasion which called it forth was the too successful efforts of the Jesuits in proselyting to their Communion some of the Russian nobility in Petersburg, and elsewhere; efforts which led shortly after to the expulsion of that Order from the Russian Empire forever. It first came to the knowledge of the writer in Pinkerton's Russia. In one of his interviews a year ago with the Metropolitan of Moscow, he asked the Metropolitan if it might be considered as embodying his present views on the subjects discussed? He replied that his views had undergone no change since this was written, except on the subject of Tradition, to which, in his maturer years, he had come to attach greater importance. His later views, he added, are contained in the Longer Catechism of the Russian Church, He was then asked if he would permit us to reprint the Article in America, stating at the same time that it was done with his sanction? He replied that it would be honoring it more than it deserved, and that he thought quite too much importance was attached to it. Upon being assured, however, that it would be exceedingly valuable for the use of our Committee, he assented most cordially, adding that he would like the Article on Tradition (the VIIIth) to be made to conform to the teaching of the Longer Catechism on this subject. This the writer has attempted carefully and scrupulously to do.]-Editor of Russo-Greek Committee. 2 III. The doctrine of the corrupt state of human nature, without which it is impossible to feel our need of Jesus Christ as a Redeemer. Iv. The doctrine of Jesus Christ as the Mediator betwixt God and man. v. The doctrine of the grace of the Holy Spirit and His influences, through which the redemption completed by Jesus Christ for all is imparted to every one who believes. vi. The doctrine of the Sacraments, by which grace is communicated and sealed. vii. The doctrine respecting the Church, as a society which should preserve the principles of faith and practice in reference to Christ. viii. The doctrine of a future state, in which the promises given us in Jesus Christ shall be fulfilled. In these principal points, we must examine the doctrines of faith as held by different Churches: and the differences found regarding them ought to be deemed the more important, when any one, by contrary doctrines, attempts to darken the true and saving knowledge of God in Jesus Christ. Opinions respecting ceremonies may, on this occasion, be set aside; because, in Christianity, there are various opinions which may be received or rejected without either supporting or destroying the common Faith: such, for instance, is the opinion respecting the existence of angels before the present world; supported by Chrysostom, and rejected by Theodoret. There are also ceremonies which may be different, not only in different Churches, but even in the same Church; such as that of the Greco-Russian Church preferring immersion in Baptism, in accordance with the most ancient practice; but also tolerating sprinkling, as a ceremony which by no means destroys the power of this Sacrament. And therefore, in order to show the difference between the Eastern and Western Churches in the doctrines of Faith, it will be necessary, 1. To present the principal points in which they do not agree, according to the foregoing order. 2. To show, to a certain extent, the grounds on which these positions rest; and, 3. To make such observations on the differences of opinion as may seem requisite. 3 SOURCE OF THE DOCTRINES OF FAITH. DOCTRINE OF THE EASTERN CHURCH. DOCTRINE OF THE ROMAN CHURCH. I. I. The only pure and all-sufficient Holy Scripture is not an adequate source of the doctrines of Faith is the source of saving doctrine; for in revealed Word of God, contained in Christianity there is much necessary the Holy Scriptures. " All Scrip- to be known which is not in the ture is given by inspiration of God; Scriptures; as for instance, that the and is profitable for doctrine, for re- Feast of Easter should be kept on proof, for correction, for instruction Sunday, etc. in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works." 2 Tim. iii. 16, 17. REMARK.-This doctrine respecting the insufficiency of the Holy Scriptures is evidently intended to give greater importance to human traditions. But as there is no article of faith which is not revealed in " the Holy Scriptures, which are able to make us wise unto salvation," (2 Tim. iii. 15,) therefore its silence respecting any tradition proves that it is no article of faith. IT. II. The Holy Scriptures are contained The Books of Tobit, Judith, Wisin the 39 Canonical Books of the dom of Solomon, Wisdom of Jesus Old, and 27 of the New Testament, the son of Sirach, Baruch, and the which serve as a rule of faith; but two Books of Maccabees, like the the Third and Fourth * Books of Es- other Books contained in the Bible, dras, the Books of Tobit, Judith, the are Canonical; because the Church Wisdom of Solomon, the Wisdom of acknowledges them to be such. Jesus the son of Sirach, Baruch, and the three Books of Maccabees, together with certain other additions to several of the Books of the Old Testament, though respected by the Church for their antiquity and the Found doctrine found in them, are only esteemed by her to be Apocryphal; that is, Books, the divine origin of which is hid from our faith, or is subject to doubt: because the * In the Slavonian Bible, the Books ef Ezra and Nehemiah are called the I. and II. Books of Esdras. 4 Old-Testament Church, and Christian Churches, never acknowledged them to be Canonical. REMARK.-And even the ancient Romish Church, according to the testimony of Jerome, made a distinction betwixt the Canonical and the Uncanonical Books: therefore the undoubted testimony now-a-days, respecting their divinity, is a partial and novel opinion. III. III. Everything necessary to salvation Holy Scripture is so unintelligiis stated in the Holy Scriptures with ble, that it is impossible to undersuch clearness, that every one, read- stand it without an interpreter; for ing them with a sincere desire to be many passages of it admit of various enlightened, can understand them. interpretations, etc. "Thy word is a lamp unto my feet, and a light unto my path." Ps. cxix. 105. " But if our Gospel be hid, it is hid to them that are lost." 2 Cor. iv. 3. REMARK.-An enlightened interpreter of Holy Scripture is doubtless very desirable for Christians less instructed; but the idea that, in order to draw from it the Articles of Faith, a certain kind of despotic interpreter is necessary, lowers the dignity of the word of God, and subjects faith to the will of man. IV. IV. The most authentic texts of the Sacred Scripture, in its original Holy Scriptures are contained prin- tongues, is adulterated; and the eipally* in the Hebrew and Greek Latin translation of it, known by the Originals; for all translations re- name of the Vulgate, is the most auceive their credibility from the orig- thentic; because from ancient times inals. it has been received by the Romish Church, and established by the Council of Trent. REMARK.-The text of the Vulgate was acknowledged by the Council of Trent as the most authentic; for this, among other reasons, that the Clergy might not have need to learn the Hebrew and Greek languages. Sa7p. Hist. Cone. Trid. 1. 11. But this decision of the Council ought not to be received, because it hinders the needful and useful searching of the Scriptures. John v. 39. * The Metropolitan seems here to refer to those parts of the Books of Ezra and Daniel which are in Chaldee. 5 V. V. Every one has not only a right The Laity ought not to read the but it is his bounden duty to read Holy Scriptures in their native the Holy Scriptures in a language tongues; because in reading them, which he understands, and edify they may fall into error. himself thereby.* "Blessed is the man who meditates in the law of the Lord day and night." Ps. i. 2. "Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another." Col. iii. 16. And the most of the Apostolic Epistles were written to the people, and not to the Clerical order alone. * [As an assurance to the reader that what the venerable Metropolitan says of the'bounden duty' of every Christian to search the Scriptures, and, moreover, that the loyal tone of this whole Paper to the absolute supremacy of Holy Scripture in all matters of faith and practice, is not merely an amiable theory in the Russian Church, but a living reality, it is proper to state that within the last few years, at the suggestion of the Holy Synod, the Emperor ordered a thorough revision of the translation of the Bible, to conform it to the present vernacular of the common people. The New Testament was completed two or three years since, and up to this time, their great Synodal presses of Kieff, Moscow, and Petersburg, have been unable to keep up with the demands of the millions of that vast Empire for the'pure Word of God,' as it may be truly called, the several editions being issued without note or comment of any kind. Admitting (if any will have it so) that the worst exaggerations of the alleged errors of the Russian Church are really as stated, has she not within herself the specific antidote to them all in her open Bible, and her perfect deference to its supreme authority? Receiving the same Canon of Scripture exactly with ourselves, and avowing as her Rule of Faith, Holy Scripture, interpreted by Primitive, Catholic Tradition-the rule upon which was conducted the Anglican Reformation, and which is consecrated to us forever in the blood of our noble martyrs-can we fear, or hesitate for a moment to meet, and talk over our few points of difference with, such a Church, and the only such an one on earth, except our own? Surely not. And meeting thus on common ground, should we not be as ready, mutually, to make as to ask concessions in all cases where innovations or errors can be clearly proven upon either by the authority which we alike acknowledge, and to which we equally defer, as final, in all matters of faith and practice?-The perfect and entire agreement of the Anglican with the Oriental Communion as to the CANON OF SCRIPTURE and RULE OF FAITH, is the sure foundation upon which the movement for mutual intercourse and intercommunion rests, and upon which, with God's blessing, it will' go on and prosper.' Since writing the above, some remarks of Dr. Pinkerton on this very subject have incidentally met my eye. I add them, premising that Dr. Pinkerton was an English Independent, who for many years resided and travelled in Russia, as agent of the British and Foreign Bible Society. He perfectly understood the Russian language, and was honored with the friendship of Philaret, from whom he received the article constituting this Paper, with permission to publish it. This he did in his work on Russia, from which it is now reprinted verbatim, excepting the VIIIth Article before spoken of. His remarks are as follows; 6 REMARK.-This principle of the Romish Church, under the pretence of precaution against error, shuts up the most hopeful way to soundness in the faith. However, in the present day, many of the Romanists do not strictly attend to this rule. VI. VI. Holy Scripture, being the word of The Pope of Rome is the supreme God Himself, is the only supreme and infallible judge of controversies, judge of controversies, and the de- and decider of misunderstandings cider of misunderstandings in mat- in matters of faith: because he inters of faith. "For the word of herits all the privileges of the High God is quick and powerful, and Priest of the Old Testament, and of sharper than any two-edged sword, the Apostle Peter, for whom Jesus piercing even to the dividing asun- Christ himself prays, that his faith der of soul and spirit, and of the mnight not fail. Luke xxii. 32. joints and marrow, and is a discerner of the thoughts and intents of the heart." Heb. iv. 12. REMARK.-As an infallible judge in matters of faith would render the Holy Scriptures unnecessary, so this infallibility, even if granted to any one, would be rendered unnecessary by the Holy Scriptures. However, even in the Romish Church itself this infallibility is a matter of dispute. VII. VII. The decisions of Councils are to Councils have an equal degree of be tried by the Holy Scriptures: exemption from error with the Holy so that no Council whatever can set Scriptures; for in them Jesus Christ up an article of faith which cannot is present. "Where two or three be proved from the Holy Scriptures. are gathered together in my name, This rule was always held by the there am I in the midst of them." ancient Church. Matt. xviii. 20. REMARK.-Jesus Christ only, as the searcher of hearts, knows which assembly is truly met in His name; for we can only judge of them by the revealed word of God. Without this precaution, we might be subjected to the decisions of such Councils as, under "I shall never forget the impression made on my mind on entering Russia in 1805. Without any further knowledge of the service, people, and principles of the Greek Church, the traveller must at once come to the conclusion that the Eastern Church is, in all respects, as corrupt in doctrine, and as superstitious in practice, as the Church of Rome. On obtaining better information, however, he finds this a hasty conclusion, and not borne out by facts; for the Church that permits every one of its members to read the Holy Scriptures in a language which he understands, and acknowledges this Word as the highest tribunal in matters of faith on earth, is possessed of the best reformer of all superstition."-Pinkerton's Bussia, p. 56.] Editor. the name of Christianity, might impose upon us will-worship and absolute rule. VIII. VIII. The traditions of the Church are Unwritten traditions ought to be to be tried by the Holy Scriptures; received with the same reverence as and those traditions are to be fol- the written word of God, and may lowed which agree with Holy Scrip- contain articles of faith necessary ture,* as we are taught by Saint Paul. to salvation. "Hold the tradi2 Thess. ii. 15. Yet no doctrine is tions which ye have been taught, to be taught as necessary to salvation whether by word or our Epistle." which is not contained in Holy Scrip- 2 Thess. ii. 15. ture. Prov. xxx. 5, 6; Gal. i. 8, 9. REMARK.-The most ancient and original instrument for spreading Divine Revelation is Holy Tradition. From Adam to Moses there were no sacred books. Our Lord Jesus Christ Himself delivered His divine doctrine and ordinances to His disciples by word and example, but not by writing. The same method was followed by the Apostles also at first, when they spread abroad the faith, and established the Church of Christ. Holy Scripture was given, that Divine Revelation might be preserved more exactly and unchangeably. Holy Scripture and Holy Tradition, though niat co-equal, are co-ordinate and concurrent sources of authority; by Holy Scripture Holy Tradition is to be tested, while Holy Tradition bears witness to the Inspiration, Genuineness, and Canon of Holy Scripture. Tradition is further necessary as a guide to the right understanding of Holy Scripture, for the right administration of the Sacraments, and the preservation of the Sacred Rites and Ceremonies in the purity of their original institution. The necessity of Tradition is further evident from this, that books can be available only to a small part of mankind, while tradition is available to all. * [" But neither the writings of the holy Fathers nor the traditions of the Church are to be confounded or equalled with the Word of God. and His Commandments: for the Word of God is one thing; but the writings of the holy Fathers and traditions ecclesiastical, are another." * * * * * " Traditions Ecclesiastical are Canons and Constitutions, by which is defined, how the Ecclesiastical community is to be governed; what Festivals are to be kept to the glory of God; when, and with what observance." * * * * "Briefly: the whole body of Orders, Services, and Sacraments of the Church, the principle of which we have in the word of God, is called, and is indeed, the Ecclesiastical Tradition." From " The Duty of Parish Priests," pps. 164, 165, Eng. Ed., a TextBook in all Russian Theological Seminaries].-Editor. 8 OF GOD. IX. IX. The Holy Spirit proceedeth from The Holy Spirit proceedeth from the Father. "But when the Cor- the Father and the Son. "All things forter is come, whom I will send that the Father hath are mine: unto you from the Father, even the therefore said I, that He shall take spirit of Truth, which proceedeth of mine, and shall show it unto you." from the Father, He shall testify John xvi. 15. of me." John xv. 26. REMARK.-The words of Jesus Christ, "All things that the Father hath are mine," are of the same import with the following: "All mine are thine, and thine are mine." John xvii. 10. Most evidently they refer to the general attributes and operations of the Godhead; but not to the special attributes of each Person of the Holy Trinity. The words, "He shall take of mine," when compared with the following, "And shall show it unto you," signify that the Holy Spirit would instruct believers in the same truths that had been revealed to them in Jesus Christ; therefore, these words do not prove the procession of the Holy Ghost. The words, "I will send also," do not belong to the eternal procession of the Holy Ghost; because " to send" cannot signify "to give beginning of being." But in contrast with this, the inserted words, "which proceedeth from the Father," so clearly point out the eternal beginning of the Person of the Holy Ghost, that no doubt is left upon it. And by the Second General Council, held in Constantinople in 381, against Macedonius, these very words are used in the Symbol of Faith, in order to express the article respecting the Holy Spirit; viz., " And in the Holy Ghost, the Lord, the Giver of life, who proceedeth from the Father." And thus also we read in the Creed of the Romish Church, up to the ninth century: and when it was proposed to Pope Leo III. to insert in the Creed the new opinion respecting the procession of the Holy Ghost from the Son, he not only refused to agree to it, but he commanded the Creed to be engraven, in Greek and Latin, on two silver tables, without the additional words "and the Son;" and he put the following superscription upon them: LEO FOUNDED THESE, OUT OF LOVE TO, AND FOR THE PRESERVATION OF, THE ORTHODOX FAITH. But still, notwithstanding this precaution, that addition, without any lawful examination in a General Council, has been propagated in the Western Church. Photius, Patriarch of Constantinople, exposed the same, in a Circular Epistle to the Patriarchs and Bishops in 866; and in the year 880, the 9 Council of Constantinople, in which the Pope's Legates were present, in opposition to the same opinion decreed, " that nothing should be changed in the Creed." A similar decree had also before that been passed by the Third General Council at Ephesus. Nevertheless, the Popes of this time took the new dogma under their protection; and thus it became, even until now, a principal barrier or division betwixt the Western and Eastern Churches.* * [In addition to the above, it may not be amiss to give the following exposition of the Oriental doctrine on the Procession, from the correspondence of the Patriarch and Synod of Constantinople with the English Non-jurors, in the year 1718. It was given in our Third Paper, but is worthy of being more widely known than it can be through the very small edition of that Paper. In their proposals to the Greeks, the Non-jurors stated that they assented to the Oriental Faith in the matter of the Procession of the Holy Ghost, and that, when they uttered the clause in the Creed respecting the Procession of the Holy Ghost from the Son, they meant no more than "from the FATHER by the SON." To this the Greeks made response as follows:" To this we answer, that we receive no other Rule or Creed than that which was settled, and most piously set forth, by the first and second holy General Councils; in which it was decreed, that the Holy Ghost proceeds from the Father: for it says,'We believe in the Holy Ghost, the Lord, the Giver of Life, Who proceedeth from the Father.' " Therefore we receive none who add the least syllable, (and the most perfect word would fall far short,) either by way of insertion, commentary, or explication, to this Holy Creed, or who take any thing from it. For, the holy Fathers at that time anathematize all such as shall either take from or add to it any word or syllable. Upon this account, we cannot lawfully allow of the addition of the preposition &ia or er, nor say eitherfrom or by the Son. But we would have those who desire to communicate and agree with us, to keep it pure and without alteration, and to speak and read agreeably to the original determination of those Holy Synods. We don't allow it, therefore, to be either publicly or privately read with addition; but if any one has formerly inserted any word, let it be struck out, and let the Creed be unaltered as it was at first written, and is to this day, after so many years, read and believed by us. Now, concerning this point we thus believe, that there is a two-fold procession of the Holy Spirit: the one, natural, eternal, and before time, according to which the Holy Spirit proceeds from the Father alone; and of which it is both written in the Creed, and the Lord has said, another Comforter will Isend unto you from the Father, even the Spirit of Truth WHICH PROCEEDETH FROM THE FATHER. John xv. 26. The other is temporal and deputative, according to which, the Holy Spirit is externally sent forth, derived, proceeds and flows from both the Father and the Son, for the sanctification of the creature. But it is plain that, in the procession of the Holy Ghost, the preposition eK is never used for 6Sa, nor vice versa, SLi for el, from many testimonies, but especially from that great divine, John Damascene, in the 60th chapter of the first book of his Theology, where he says the Spirit of the Father, as proceeding from the Father, and the Spirit of the Son, not as proceeding from Him, but by Him from the Father: for the Father only is the cause. Here &ia is applied to the Son, and ie is declared to be inapplicable to Him, not as from Him, says he, but as by Him. The prepositions ie and SLt are not therefore equivalent; for, if they were, what should hinder him from saying that he proceeds from the Son? For he said that he proceeded from the Father by the Son. We, therefore, of the Oriental Orthodox Church, 10 ON THE CORRUPTION OF HUMAN NATURE. X. X. Man, in his natural corrupt state, Man, after the fall, still retains so has liberty in the choice of natural, much natural power, that he can civil, and moral good; but for perform saving works, co-operate spiritual and saving operations, he with grace, and in a certain sense has no free-will and power. "The merit it. For when God giveth to imagination of man's heart is evil us His Commandments, this naturfrom his youth." Gen. viii. 21. rally supposes that we are able to "Whosoever committeth sin, is the fulfil them. servant of sin." John viii. 24. REMARK.-The Law is proclaimed to man in order that he might know through it his own weakness, and unconditionally give himself up to grace. " The Law was our schoolmaster, to bring us to Christ." Gal. iii. 24. XI. XI. Evil desires, or the first efforts Evil desire is not sin: it only beof the will to sin, is a sin meriting gets sin. Jas. i. 15. being taught by the Fathers, say that the Holy Spirit proceeds absolutely from the Father with regard to that procession which is natural, eternal, and before time; and upon that account make use neither of the preposition ex nor tad when we speak of the Son. For we do not say that the Holy Spirit proceeds from or by the Son in that respect: for, as the Son was not begotten of the Father by the mediation of the Holy Spirit, so neither does the Holy Spirit proceed from the Father by the mediation of the Son. " But as to His temporal and outward procession, we agree that He proceeds, comes or is sent by the Son, or through the Son's mediation, and from the Son in this sense of an outward procession, for the sanctification of the creature. "But this 7rpoeL-t, or mission, we do not call procession, lest we should be as unhappy as the Papists, who, because of the limited dialect of the Latin language, which is unable to express the 7rpoeo-i or emission, by one word, and the icKropevart by another, have called them both processionem;'which afterwards grew into an error, and made them take the eternal procession for that rp6eaor which was in time. Therefore, to avoid the equivocation of terms, we call that procession which is inward and eternal, and not that emission, or effusion, or profection, which is external and in time. "And this is the reason of that false opinion of the Latins, that the Holy Spirit proceeds from the Father and the Son; which is contrary to the doctrine of our Lord and the holy Fathers. " Now, that the Holy Spirit does not proceed from the Son, according to that procession which is before time, take the words of the above-cited father, in the eighth chapter of the fourth book of his Theology, which are these:- We both say the Spirit which is from the Father, and the Spirit of the Father; but we do not say the Spirit from the Son, but the Spirit of the Son. For, says the Holy Apostle,' if any one,' says he,' has not the Spirit of Christ;' and we acknowledge that the Spirit is made manifest and communicated to us by the Son. Rom. viii. 9." " What can be clearer than these words? And thus much for this article."] 11 God's wrath. In the 8th Chapter of the Epistle to the Romans, the whole of which refers to this subject, evil desires are repeatedly denominated sin; and among other things, it is proved, that it is forbid by the Law: "Thou shalt not covet." REMARK.-Evil desires beget actual sin, they being the very source of sin. An opposite opinion does not promote the purity of Christian morality. CONCERNING A MEDIATOR. XII. XII. The sufferings and death of Jesus Though Jesus Christ has satisfied Christ are an abundant satisfaction the justice of God, for our sins, yet for the sins of the whole world. we ought to merit an interest in this "Christ loved the Church, and gave satisfaction, by making satisfaction Himself for it, that He might sanctify ourselves: because we ought to be and cleanse it; that he might pre- conformed to His image. Rom. sent it to himself a glorious Church, viii. 29. not having spot or wrinkle, or any such thing." Eph. v. 25, 26, 27. REMARK.-We ought to be conformed to the image of Christ, in love, meekness, benevolence, and patience; but we cannot imitate Him in His personal acts of redemption, such as making atonement for sins. To speak of our making satisfaction, is to lessen the value of His merits. CONCERNING GRACE. XIII. XIII. Grace justifies through the power Grace and faith only lay the beof the merits of Jesus Christ, which ginning of the work ofjustification; a man receives by living faith; good a man acquires perfect justification, works are the fruits of faith and and eternal life, by his own merits, grace, therefore they do not consti- which are his good works. " Was tute in man any kind of personal not Abraham our father justified by merit: "For all have sinned, and works, when he had offered Isaac dome short of the glory of God; his son upon the altar?.... See, being justified freely by his grace, then, how faith wrought with his through the redemption that is in works, and by works was faith Christ Jesus; whom God hath set made perfect." Jas. ii. 21, 22. forth to be a propitiation, through faith in his blood..... Therefore we conclude that a man is justified by faith, without the deeds of the Law." Rom. iii. 23, 28. "When ye shall have done all those things which are commanded you, say, We are unprofitable servants." Luke xvii. 10. To this subject also belong the whole Epistle to the Romans and that to the Galatians. REMARK.-Justification by faith, being a mystery of grace, was perversely understood by certain fleshly-minded men, even in the days of the Apostles. They wished to remain satisfied with a cold, abstract kind of faith; and thought, that, as it redeems them from condemnation on account of their iniquities, so also it frees them from the necessity of walking according to the Law of God. It is this barren, dead, false faith which the Apostle James condemns; and, by the example of Abraham, shows that the true faith which justifieth " by works is made perfect." Otherwise, he shows justification in faith and works like the life in the root and frait of the tree: so faith represents the root of justification. This idea is very clearly traced in his words immediately following those above quoted: " Abraham believed God, and it was accounted to him for righteousness." The present difference of opinion between the Eastern and Western Churches on this subject refers more to the abstract principle than to active Christianity; because they are both agreed as to the obligation to good works; but those who find merit in their good works stand on Pharisaical ground. CONCERNING THE SACRAMENTS. XIV. XIV. All Christians ought to communi- The Priests only ought to corncate in the Body and Blood of Jesus municate in the Eucharist in the two Christ, under the symbols of bread symbols of bread and wine; and the and wine. "The cup of blessing people in the one symbol of bread, which we bless, is it not the cor- because the strength of the sacramunion of the blood of Christ? the ment is as well to be found in the bread which we break, is it not the one symbol as in both; and in order communion of the body of Christ?" the more conveniently to partake of 1 Cor. x. 16. " Drink ye all of it." it, the Church abridges it into one Matt. xvi. 27. symbol. REMARK.-If one symbol in this Sacrament had been sufficient, and the other unnecessary, the Saviour would not have instituted 13 it in two kinds. The first inventors of the communion in one kind were the Manicheans, whom Pope Gelasius, in the end of the fifth century, condemned by an interdict. But in the beginning of the fifteenth, the Council of Florence, which the Roman Church reckons the Seventeenth General Council, interdicted the communion in both kinds. XV. XV. The clerical office is consistent Priests ought to be unmarried, with the married state; that is, he " For a Bishop must be temperate." who has entered honorably into the Titus i. 8. married state may be a Priest. Thus S. Paul writes to Titus: "Ordain elders in every city, as I had appointed thee: if any be blameless, the husband of one wife." REMARK.-Though the Eastern Church has made it a rule that those who are intrusted with the higher degrees of spiritual power should be unencumbered with the duties of the married state and of a family, in order that they might completely and unreservedly devote themselves to the service of the Church, because " he that is unmarried careth for the things that belong to the Lord, how he may please the Lord; but he that is married careth for the things that are of the world, how he may please his wife," I Cor. vii. 32, 33; —nevertheless, she does not reckon celibacy absolutely necessary for all the ministers of the Church; because Christ Himself has placed the restriction as only belonging to some. "He that is able to receive it, let him receive it." Mat. xix. 11, 12. To separate the Clergy from the married state, under the penalties of law, is to exalt one Mystery at the expense of another. CONCERNING THE CHURCH. XVI. XVI. Jesus Christ is the only Head of Jesus Christ is the invisible, and the Church." And gave Him to the Pope of Rome the visible, head be the head over all things to the of the church. " Thou art Peter, church; which is His body, the ful- and upon this rock I will build my ness of Him that filleth all in all." church." Mat. xvi. 18. Eph. i. 22, 23. These words refer to the Bishop of Rome, as the successor of S. Peter. REMARK.-The stone on which the Church is founded is not 14 Peter himself, but the confession of faith boldly made by Peter -" Thou art the Christ, the Son of the Living God." Matt. xvi. 16. Because another stable foundation of the Church " can no man lay, than that is laid, which is Jesus Christ." 1 Col. iii. 11. If we are to call the instruments which the Lord is pleased (so to speak) to make use of in His own hand for the establishment and extension of His Church, the foundation of it, then, in this sense, it is built not merely upon Peter, but " upon the foundation of the Apostles and Prophets, Jesus Christ Himself being the chief cornerstone," Eph. ii. 20;-and not upon the foundation of the Bishops of Rome, who cannot stand in the same rank with the Apostles and Prophets. But the claim of the Romish Bishop to be the successor of S. Peter is not so worthy of credit as the following, that the Antiochian Apostle Paul, the Jerusalem Apostle James, and even Peter himself, were all of them nothing more than " servants of Jesus Christ, and stewards of the mysteries of God." 1 Cor. iv. 1. Christ has no need of assistants, and the Church cannot have two Heads; and as in no sense whatever is it ever termed the body of the Bishop of Rome, but the body of Christ; therefore in no sense whatever can the Bishop of Rome have any right to call himself its head. XVIL. XVII. The spiritual power has under The Pope of Rome has the suits charge matters relative to faith, preme power in all matters, spiritand is subject to the genuine law ual and temporal, as the vicegerent of God's word, and the united Coun- of Jesus Christ. cils of the Church. For the spiritual power has in its hands the keys of the kingdom of heaven, and the right to bind or to loose on earth what ought to be bound or loosed in heaven. Mat. xvi. 19, xviii. 18. Those who use the keys of the spiritual power are subject to the decisions of the Church, which is bound to "try the spirits, whether they be of God." 1 John iv. 1. REMARK.-At the end of the sixth century, Pope Gregory the Great wrote to the Emperor Maurice, " That he who calls himself, or suffers himself to be called, Universal Bishop, he, by his pride, becomes the forerunner of Antichrist." But, in the ninth century, Pope Nicholas the Great wrote to the Emperor Michael, "That 15 the civil power can neither justify nor condemn the Pope; because he has been called God by the pious Emperor Constantine; and no man can take upon himself to judge God! " These contradictions show sufficiently how one ought to judge of this supreme judge. The succeeding ages did show, that in proportion as the Romish Church gained in worldly power, she lost in spirituality. CONCERNING A FUTURE STATE. XVIII. XVIII. The condition of a man's soul after Betwixt heaven and hell there is death is fixed by his internal state; Purgatory, into which those who and there is no such thing as Purga- die in pardonable sins fall, and in tory, in which souls have to pass which they are purified by fire, in through fiery torments, in order to order, afterwards, to enter bliss. prepare them for blessedness.* " He "The day shall declare it; because that heareth my word, and believeth it shall be revealed by fire, and the on him that sent me, hath everlasting fire shall try every man's work, of life, and shall not come into con- what sort it is. If any man's work demnation: but is passed from death shall be burned, he shall suffer loss; unto life." John v. 24. There is but he himself shall be saved, yet so no need of any other kind of puri- as by fire." 1 Cor. iii. 15. fication, when "the blood of Jesus Christ cleanseth us from all sin." REMARK.-The above words of truth, addressed to the Corinthians, have not a reference to sinners, but to the preachers of the Gospel, of whom the Apostle speaks in this place. The sense they contain is the following: —The qualities of all doctrines shall at last be made manifest: time will reveal them in the fire of temptation and suffering. True and stable doctrine is distinguished from that which is unfounded and false: if any one's doc* [In an editorial article of the New York Tablet (a Roman Catholic weekly), upon the Russian service in Trinity Chapel, written to demonstrate the identity of RussoGreek and Roman doctrines in the points discussed, the writer says with the most assuring sincerity and honesty, apparently, " What the Russo-Greek Church holds in regard to the Holy Eucharist or to Purgatory, can be found by going to proper sources, as easily as we find what the Latin Church proposes." Exactly so. In regard to Purgatory the above will probably suffice, as most people will be so credulous as to believe that the Metropolitan of Moscow understands pretty well the doctrines of his own Church. And as to transubstantiation, the publication in English, which is in contemplation, of the Liturgy of S. John Chrysostom, with the collation in parallel columns, of the Greek and Roman Rubrics of what the Latins call " the Canon of the Mass," will demonstrate to every reader whether the Oriental doctrine and worship, in the Eucharistic Service, is more in harmony with the Roman, or the Anglican, theory and practice, in this chief part of Christian worship].-Editor. 16 trine does not endure this trial, his labor will prove to have been in vain; yet he himself; if he lose not the faith, may be saved in the same trial, like a brand plucked from the burning. Here, as in the whole Word of God, there is not a word about Purgatory. XIX. XIX. Though the spiritual power has a The dignitaries of the Church right to absolve from sin, on repent- have power to redeem people from ance being manifested: though such the torments of Purgatory, by means absolution may and ought to be of indulgences or dispensations: asked for the dead * as well as the which are a deliverance of sinners living, because God can hear prayers from merited punishment, by the equally for the living and the dead, application to them of the works of being "not the God of the dead, but supererogation of Jesus Christ and of the living," Matt. xxii. 32; ne- His favorites. vertheless, no one has the power to deliver sinners from torments by the application of the works of supererogation of Jesus Christ and of the Saints; because the merits of Jesus Christ are not under the control of man; and works of supererogation in the Saints are impossible, as they themselves are only saved by grace. REMARK.-The doctrines of Purgatory and of Indulgences make the narrow path of salvation too broad. It is not difficult for sinners to give gold and receive heaven, and for the pastor to give heaven and get gold. But it is not so easy to get to the real kingdom of God: it is taken by force. Matt. xi. 12. * [The absolution of the dead as practised by the Oriental Church is both a petition to God for the departed, and a remission of any ecclesiastical censures which otherwise might interfere with his Christian burial. A quotation from it will sufficiently illustrate this. After reciting at length the power of the keys committed by our Lord to His Church, in the persons of His holy Apostles, the prayer continues:-" And from them upon us lineally descended, may this (through me the humble) be accomplished, and this my spiritual son, V. N. be absolved from all sins that a man commits against God in word or deed or thought, by all his senses, willingly or unwillingly, wittingly or unwittingly. And if he be under the curse or excommunication of a Bishop or Priest, or have brought upon himself the curse of his father or mother, or fallen under his own curse, or have broken his oath, or committed any other sin by which a man is bound, but of all of which he has with a contrite heart repented, may he be absolved from all these sins and bonds. And on account of the weakness of nature, may they be cast into oblivion," etc. etc.] [This absolution, the reader will observe, is precatory, and not judicial, like the absolution of the Roman Church. And the absolution is asked of all those sins of which the person prayed for " has with a contrite heart repented," the whole force of the act being predicated upon this condition having been duly fulfilled. —Editor. Proposal of the Russo-Greek Committee to issue a Series of Monthly Papers, respectfully addressed to the Bishops, Clergy, and Laity of the United States. FATHERS AND BRETHREN: Through the kind interest and liberality of several Churchmen of New York, in assuming the risk, the Committee are enabled to send the accompanying very interesting Paper to all the Bishops and Clergy of the United States. They avail themselves of the opportunity which this wide distribution affords, to announce to the Church their desire'to issue Monthly Papers, till the meeting of our General Convention next October. The following Series is proposed, subject to such modifications as to the subjects of the Articles, or the order of their publication, as the acquisition of new matter, or other circumstances, may render expedient. MAY. Translation of several Sermons by distinguished Russian Metropolitans. JUNE. Translation of the Offices of Baptism, Confession, and Ordination. JULY. Miscellanies, and extracts, after the manner of our First Paper. AUGUST. Translation of the Liturgy of S. John Chrysostom. SEPTEMBER. Intercommunion practically considered. OCTOBER. History and characteristics of the Russian Church, with a general account of her Missionary labors to the present time.* Instead of some of the foregoing subjects, or in addition to them all, should the contributions warrant it, some of the following may be given: A Translation of Chomiakoff's, and Alexander de Stourdza's Essays on the Doctrines of the Orthodox Church. * There is another work too voluminous to be published as a Paper, which the Committee are exceedingly desirous of making accessible to American Charchmen, and propose to publish by subscription. It is entitled, "On the duty of Parish Priests;" and is the Text Book on the Pastoral Office, in all Theological Seminaries and Schools, not only throughout the Russian Empire, but throughout the Oriental Church, wherever the Slavonian dialects are spoken, or read. If the maxim be true, " as with the Priest 80 with the people," this volume is invaluable for making known to us what is the actual teaching and spirit of the Russian Church, as it shows what all Candidates for Holy Orders are taught to teach the people, and how they are instructed to perform all the Duties of the Sacred Office. It will be reprinted from Blackmore's Translation, an octave of 150 pages, and will be edited, with an Introduction and Notes, by the Rt. Rev. Horatio Potter, D. D., D. C. L., Bishop of New York. It will be furnished at $2 a copy (half what it would cost to import it), and subscribers of any sum exceeding two dollars. will receive copies to the full amount of their subscriptions. It will be sent, as soon as issued, by post (prepaid), on receipt of the money. Will not wealthy Laymen subscribe for copies to present to the Students of our several Theological Seminaries? Will not some Christian man or woman in every Parish in the land, sub - scribe for a copy to present to his or her Pastor? And will not every one especially who is interested in the Russo-Greek movement, lend his aid likewise by subscribing to this publication, the importance of which cannot be overstated for correcting the deplorable misconception now so generally prevailing, that the Russian Church is a threefold mixture of Christianity, Barbarism, and Popery! All Remittances should be sent to the Secretary of the Russo-Greek Committee. 2 Chomiakoff's Letters on the same subject, which are promised, and daily expected, from Russia. Masson's Apology for the Greek Church, it being the work of a Scotch Presbyterian who resided for twenty years in Athens. This Series, or its equivalent, it is proposed to issue monthly, as before stated, and to subscribers only, unless the contributions to the Publishing Fund should be sufficient to enable the Committee to send them, as they would be glad to do, to all the Clergy. The terms for the Series will be Five Dollars in advance. Those who have already contributed five dollars, or more, will be considered as subscribers to this Series, without further contributions, though further contributions will, of course, be acceptable. Should not the amount contributed be sufficient to defray the expense of the whole Series, it will be applied, so far as it will go, to the publication of the more important articles, for subscribers only. The response of the Church to the appeal for funds which was made in the First Paper issued by the Committee, has made evident the necessity of putting this matter into the shape of a definite subscription. While the tone of the letters which covered the contributions was generally most gratifying and encouraging, the writers expressing the warmest interest in the movement, and their readiness to make further contributions if it should be necessary, it was generally remarked that they had no idea of the amount necessary from individual contributors. No one knew how general the contributions of Churchmen would be, nor how many Papers the Committee intended to issue. Besides, it was announced, immediately after the First Paper was issued, that the Secretary and Editor of the Committee had sailed for Europe, and it was supposed by many that no more Papers would be published till his return. All these circumstances combined left the Publishing Fund in arrears, to the amount of nearly one hundred dollars, till the issue of the Third Paper recalled the attention of the Church to this subject, which has resulted in contributions to a sufficient amount to meet the deficiency previously existing, and leave a balance on hand, as the following statement will show:CONTRIBUTIONS. Rev. Milo Mahan, D. D.,. $5 00 Rt. Rev. H. J. Whitehouse, D. D., $25 00 Rev. Wm. Croswell Doane,. 5 20 Rev. W. F. Brand,.. 1 00 Rev. J. J. Robertson, D. D., 12 00 Rev. David J. Lee,... 1 00 Rev. J. H. Hopkins, jr. (not in- Rev. Sam'l Hollingsworth,. 10 00 eluding $10 paid by him for Rev. Leighton Coleman,.. 1 00 translations from the Russian), 20 00 Rev. J. Theodore Holly,. 1 40 Rev. Chas. W. Rankin,. 1 00 Mrs. Eliza B. Boston,.. 5 00 Edward A. Collum, Esq.,.. 30 Rev. Wm. Allan Johnson, 1 00 Psi,..... 50 Rev. Chas. R. Hale, U. S. N., 2 00 The Misses Chamberlaine,. 5 00 Rev. L. W. Gibson,.. 1 00 Rev. N. Pettit,... 1 00 Rev. James Abercrombie, 1 00 Rev. Henry Gregory, D. D.,. 2 00 Rt. Rev. Jackson Kemper, D. D., 5 00 Rev. James H. Smith,.. 5 00 Rev. James D. Vaulse,.. 1 27 Rev. B. H. Betts,... 2 00 Rev. Samuel Cox,.. 2 00 Hon. Sam'l H. Huntington,. 2 00 Rev. W. C. MacFarland, Ox- Rev. J. Freeman Young,.. 50 00 ford, England,.. 10s. Rev. C. W. Morrill,.. 5 00 Rev. G. W. Huntingford, Ox- 7 00 Rev. Edward H. Cumming, 1 00 ford, England,... 5s. Rev. F. C. Brown,.. 2 00 Rev. P. G. Medd, Oxford, I Hon. A. H. Churchill,..1 00 England,... J 3 Rt. Rev. J. Williams, D. D.,. $10 00 Rt. Rev. A. C. Coxe, D. D.,. $5 00 A member of St. Stephen's Rev. Morgan Dix, D. D.,. 50 00 Church, East Haddam, Conn., 2 50 Hon. Sam'l B. Ruggles,. 50 00 Rev. T. W. Coit,. 15 00 John B. Stebbins, Esq.,. 5 00 Rev. Malcolm Douglass,. 1 00 Rev. Samuel B. Bostwick,. 2 00 Amount of contributions,. $345 17 F. A. Jewett, Esq.,. 5 00 From sale of copies of First W. B. Douglass, Esq.,.. 5 00 Paper,.... 10 15 Miss H. L. Folsom,.. 6 00 -_ Miss M. E. Bainbridge,.. 5 00 Total,... $355 32 EXPENDITURES. Cost of First Paper (3,250 copies) including $52.41 for postage-stamps and mailing,.. $210 96 Cost of printing 500 copies of Third Paper,... 30 25-$241 21 Balance on hand,... 114 11 From the foregoing statement it is manifest to every one to whose notice it may come, what is requisite on the part of the Church to enable the Committee to discharge the duty entrusted to them, as they are ready and most anxious to do. What is necessary on the part of the Laity, it should rather be said, for poor, and poorly paid, as the Clergy generally are, they are abundantly willing, according to, and beyond, their means, as a glance at the foregoing list of contributions will show, all except fourteen of the whole forty-nine being from Clergymen. Are there not a score or more of Laymen who are ready to make contributions of twenty-five, fifty, or a hundred dollars each, in furtherance of this great and important work? The movement is confessedly the most momentous one which has agitated the Church since the Reformation in the sixteenth century. The American Church has the honor of standing out before the world as the leader in this great and truly Christian enterprise. Her action has struck a chord in the heart of the Mother Church of England which has thrilled her even to her extremities. The venerable Orthodox Church of the East, which, singlehanded and alone, has for a thousand years most valiantly resisted the many corruptions and usurpations of Rome, to which the whole West succumbed, and under which it groaned till they were cast off at the Reformation, has wept tears of joy at the news that the great Reformed, yet Catholic and Apostolic, Communion of the West is desirous of renewing with her the long interrupted relations of sympathy and love. " This is none other than the work of Jesus Christ," the Metropolitan of Petersburg and President of the Russian Synod remarked to the writer, "and the American Church could only have been prompted to it by the ever blessed and peace-inspiring influences of the Holy Spirit of God....How could you have doubted our readiness cordially to meet you, and embrace you to our hearts, in the spirit of the Gospel of the loving and sympathizing Saviour? " "I would only suggest that we begin at once," * said the saintly and * Begin negotiations, the Metropolitan meant, on the subject of intercommunion. Upon the reply being made that the Committee had no power to negotiate, nor even to correspond with the Authorities of the Russian Church on this subject, but only to collect facts, and report to our next General Convention, the Metropolitan inquired when this would be. It was replied in October of 1865. "It is a pity to lose so much precious time," he rejoined, "and let us begin, at any rate, to cultivate each other's aquaintance. This we can do by mutual correspondence, exchange of literature, and by embracing, and even seeking opportunities for the exchange of Christian courtesies, and mutual tokens of brotherly love." 4 venerated Patriarch of the Russian Church (and Author of the accompanying Paper); at the close of a second three hours' interview, in reply to the question whether his superior wisdom and experience had anything to suggest, as to the proper manner of conducting this important movement. Are we ready to begin at once? On the contrary, does not almost every one feel that we are quite too little informed, as a Church, respecting the whole matter, to venture at present anything of the kind? But how is this evil to be remedied, except by sustaining the Committee in putting within reach of all, the very information so much needed and desired? Unless we are active, and in earnest, we shall in the near future behold the Russian Church, which many are fain to consider very greatly behind ourselves in learning, piety, and general enlightenment, exhibiting, in the liberal views and catholic feelings of her Hierarchy, the fruits and results of these very things, to an extent that we will be neither prepared nor disposed to reciprocate. Surely, the Laity of the American Church, wealthy, intelligent, and earnest-minded, as so many of them are, will not permit a movement which has begun so auspiciously, and promises ultimately, with God's good blessing, such momentous and world-wide results, to languish at its very inception for the want of only a few hundred dollars. Those who fear most as well as those who hope most from this movement, are alike interested in sustaining the labors of the Committee, inasmuch as our aim is to make accessible to all, so far as possible, and at the smallest expense to each one, approved expositions of Oriental doctrine, and the authorized formularies of instruction and worship of the whole Orthodox Church; and these, too, in their entireness, that all may have a correct basis for the impartial and just conclusions, which all alike desire to attain. Let the Laity, therefore, lend their efficient aid to this enterprise, and let every Clergyman who is at all interested, call the attention of his people to it, besides doing, each for himself, what he can, and then the Committee can not only send copies of all these Papers to every one of our poorly paid Clergy, (most of whom are unable to subscribe five dollars,) but will be able to do a great deal more than they have ventured, as yet, to propose, or even to contemplate. Arrangements have been made with the Executive Committee of the Eastern Church Association, of the Church of England, for obtaining all their Publications in sufficient quantities to supply the subscribers of five dollars; to all of whom they will be mailed as soon as received. Copies of the Papers already issued by this Committee can be had at 25 cents each, on application to Mr. Duncan, 762 Broadway, and Mr. Pott, No. 5 Cooper Union, 4th Avenue, excepting No. II, which was published only in the Church Review, from want of funds to issue it in separate form. All contributions to the Publishing Fund, should be sent to the Rev. J. Freeman Young, 30 Laight Street, New York. P A P E n S PAPERS OF THE RUSSO-GREEK COMMITTEE. No. V. A SERMON, BY MICHAEL, LATE METROPOLITAN OF ST. PETERSBURG AND NOVGOROD.* t SINCE SALVATION IS BY FAITH, WHAT PLACE IS TO BE ASSIGNED TO GOOD WORKS? EPHESIANS,.II 8, 9. By Grace are ye saved, through Faith; and that not of yourselves; it is the gift of God: not of Works, lest any man should boast. As Almighty God created the worlds, both visible and invisible, and by his powerful word, calleJ into existence intelligent beings, both spiritual invisible angels, and visible corporeal men; for this end, moreover, that angels in heaven, and men in paradise upon earth, might glorify the name and wisdom of God, and, while they fulfilled his holy will, might observe his goodness and loving-kindness displayed in their creation, might enjoy his blessedness, and receive out of the fullness of his light, his glory and his perfections-in a word, that they might live in happiness for ever: so it was with the same design that God, full of mercy, sent his own Word, his own Son, into the world, after men fell, that he might become incarnate, be born of a pure virgin, live a life of sorrow, suffer death, and rise again from the dead, to redeem the human race; that he might deliver it from pun* Translated into English by the Princess Sophia Mestchersky. t " The Bishops officiate and preach in the Cathedrals on all principal Festivals, and some of them on other days also; and when they do not, their place is taken by the Archimandrite or other subordinate ecclesiastic. Their sermons, are, in general, simple homiletical compositions, though many of those published display specimens of energetic and pathetic writing, not unworthy of those who have learned eloquence in the School of St. John Chrysostom."-Rev. DPr. Pinkeron. 2 ishment and eternal death, incurred by falling from that holy will of God, which men were commanded to obey; that he might restore man to the original state of glory and perfection which he enjoyed before his fall; in short, that he might again confer upon him spiritual and eternal life and blessedness. For this end, then, our Lord Jesus Christ came into the world; to save men from works of enmity, and bring them into his heavenly kingdom. This he hath, by his grace, accomplished: by his own death he hath vanquished the enemy and his power: he hath overcome hell, and abolished eternal death. By offering himself in sacrifice, be hath reconciled man to God, opened for him an entrance into his kingdom and glory, and rendered it again possible to have fellowship with God. All this he hath done, not on account of any merit in man-for man could merit nothing but death; but solely of the free grace of God. It was only, as the apostle Paul declares, that "God, who is rich in mercy, for the great love wherewith he hath loved us," in mercy alone sent his Son into the world, even when all " were dead in trespasses and sins; and hath quickened us together with Christ, and made us sit together in heavenly places in Christ Jesus, that in the ages to come might be shewn the exceeding riches of the Grace" of the Father. (Eph. ii. 4-7.) Salvation is solely by his merits-solely by his grace. According to the declaration of Paul, then, O Christians! we cannot be saved, otherwise than by faith, trusting in the merits of Christ alone-by fellowship in his death. Our salvation is "not of works, lest any man should boast," but solely by faith; " and that not of ourselves; it is the gift of God:" consequently, our salvation lies wholly in Jesus Christ. Faith in Christ saves us. "A man is not justified by the works of the law, but only by the faith of Jesus Christ." But since we are saved by faith, what place do good works hold in reference to our salvation, and whence arises the necessity for them? This we shall endeavor to shew in the present discourse. Man, the only intelligent creature of the visible world, now fallen from a state of purity into a state of corruption, having forsaken the holy will of God for his own wicked inclinations, became dead in his inner man, "dead in trespasses and sins;" and, as he was dead before Christ's coming into the world, so, even now that Christ is come, he remains dead until quickened by the Holy Spirit, and is therefore incapable of doing any thing good. All that carnal, unregenerate man attempts or performs, even if it appear good, yet, when judged according to the principle of the action, is not good. Nothing that 3 he does is done from faith, but from "the lust of the flesh, the lust of the eye, or the pride of life." He acts either from ambition or self-love, or to please the flesh, and not from faith; but "whatsoever is not of faith, is sin." The carnal man can do nothing but sin; consequently, it is not possible for him to merit salvation by his own works: "not of works" is human salvation, "lest any man should boast." A carnal man, that is, a dead man, not only cannot do what is good: he cannot even will it; he is entirely destitute of spiritual life; he sees not the great beauty of the kingdom of God; he hears not the pleasantness of the celestial harmony; he tastes not the sweetness of paradise; he feels not the excellence of Eden: he knows not true holiness; and hence he wishes not for such blessings. He is guided by sense, and attached only to delusive, pernicious pleasures; hence, the very desire of salvation must be excited in man by the power of God, and it can be excited by nothing else. Our Lord Jesus Christ, being compassionate towards all in general, is compassionate towards each one in particular. As he visibly invited all to salvation, while he was himself in the world; so now he comes invisibly to each-calls him by name-knocks at his heart by his own word, and invites him to accept of salvation-reveals the bondage of sin under which our spiritual being groans, so as to excite some desire of deliverance. And, when this compassionate Samaritan perceives a desire to be saved, in the man lying half dead of the wounds which sin hath made, and gives him faith (which also is not of ourselves, but the gift of God), he enables him, by that faith, to appropriate the salvation to himself-enables him firmly to hope in the merits of Christ; which firm reliance on the merits of Christ, or faith in him, is the foundation on which our salvation rests. It is the gift of God, and is obtained from him by the hearing and hearty reception of his word: "for faith cometh by hearing, and hearing by the word of God." (Rom. x. 17.) Being obtained in such a manner every thing essential-to salvation is provided; and hence the Scripture says that faith saves us. But this must'on our part be productive. Every sinful man, whoever he may be, that is brought to his right mind by the sound of the word of God; roused out of the sleep of sin; leaving off (although for a time) his errors; hearing, while in this state, of Jesus Christ as a Saviour and a healer; every such man must from the heart desire his healing, and, desiring it, must believe on him-must believe that he is, in all respects, the Saviour he needs —that in him 4 alone salvation is to be found-and that he shall assuredly receive all that the Saviour hath promised; and must be so persuaded of this, as no longer to doubt that all shall be fulfilled: for " faith is the substance of things hoped for, and the evidence of things not seen." Faith is the cordial trust, accompanied with a lively hope, that the promised blessings shall be received, as though we already saw and actually possessed the unseen things themselves. When God gives to a man such faith, that he can, without doubting, come to him, and repose upon him his confidence, then he must lay open to him all his wounds, all his weakness, all his sins; and seek, with weeping and supplication, and with undoubting faith, that he may be pardoned and cleansed. True living faith is accompanied with prayer, that he may obtain from him, who took upon himself the sins of the whole world, pardon of sin, and cleansing from pollution. This faith heals his wounds, and fetches inward strength from the Spirit of Christ; which moves him out of the state of sin and depravity, and brings into existence the inner man; quickens him from the state of death; and thus he is regenerated. Spiritual strength, obtained by prayer, and apprehended by faith, endues the inner man with power to live, to move, to act, and to perform good works. "In Him." through faith, "we live, and move, and have our being," (Acts xvii 28.) saith the apostle Paul; because faith receives from the Spirit strength, which it communicates to the inner man, for the production of spiritual works: namely, that we may, with all our heart, love our Creator, and do and submit to his holy will, and likewise do good to our neighbour. It is faith that gives the ability to bring forth the fruits of the Spirit-peace, joy, love, long-suffering, gentleness, continence, chastity, purity, &c. Now since faith yields good workssince they are the effects of faith-then it is clear that they do not save us, but that we are saved by faith which produces them. Although, however, our good works do not save us, by themselves, because they cannot exist before faith, but are produced by it, still they have a relation to our redemption through Christ. Besides, they are so small, that they could not atone for our great sins. Faith alone saves us; but good works must be joined with it:-but how?-and wherefore? Faith in Christ is the foundation of our salvation —it is the beginning of life: and good works must spring from it, to manifest this life: they must serve as marks that the inner man is alive by faith. Wherefore the apostle James saith, " Shew thy faith by thy 5 works," (ch. ii. 18): as if he had said, " Since ye believe in Christsince ye consider yourselves redeemed by him, and think that ye have been made alive in your inner man, by faith, then shew your faith, by living through it to good works." It is the property of life to act. As a human being does not conceive himself, quicken himself, produce himself, but deriving his being from God through his parents, is born and receives his strength to move and act, and, being alive must act; so, in like manner, the spritual, the inner man, cannot save himself, cannot regenerate himself, or give himself spiritual and eternal life; but receives it from above, even from the Father of our Lord Jesus Christ, through faith (as through his mother). Having spiritual fellowship with Christ by faith; being by him regenerated and restored to life; he must, of necessity, act and perform good and spiritual works; and that, in order to shew and testify that he lives by faith, and is regenerated by it. As under the Old-Testament dispensation, the circumcision of the flesh was only a sign of the righteousness of faith in the Messiah-yet such a sign as could not be dispensed with, although the individual himself might be an unrighteous man; so now, under the New Testament, good works, although they do not justify us, must be performed, that they may serve as signs of the righteousness of faith. Faith, having justified and quickened us, must infallibly produce good works; not for justification, but to shew that faith exists in us: hence it is said, that " faith without works," that is, destitute of the appropriate signs, "is dead:" such faith cannot quicken the man. But, further, true living faith, appropriating to itself justification through Christ, must produce good works, in testimony of our gratitude to the High and Lofty One, for the blessings he has showered upon us. As children love their parents according to the flesh, not in order that they may gain any thing from them, but rather to express their thankfulness for the love and care with which they have nourished them from their birth; —so, in the spiritual birth, we must love God, yield ourselves to his holy will, and do works of righteousness; not to merit the Christian inheritance, the kingdom of God, but father to express our gratitude to him for the grace which has redeemed us. We must rest assured, that the kingdom of God is not the wages of an hireling, but the gift of God-a generous, gratuitous grant, flowing from the love of God, "of grace," for the sake of Christ. Our love, on the contrary, and other good works, are a debt, and not deserving of any recompence: "We have done that which was our duty to do," (Luke xvii. 10,) saith Christ. Do not think that you have performed much, and are worthy of a reward for your service: by no means: but " when ye have done all, say, We are unprofitable and useless servants." Behold, then, Christians, what faith is, and what our works are! See, that our salvation is in Christ alone, depending upon his merit, and obtained, on our part, only by faith, which likewise is the gift of God! See, too, that faith must, without fail, bring along with it good works, and thus prove its own existence, and be an appropriate test of our gratitude to God for our redemption! Let us believe in our Lord Jesus Christ with a true and sincere heart-believe that he is our life and our salvation-believe that we are saved by his grace alone, through faith:-then we shall do good, love Him with all our soul, make all our desires bow to his will, and, according to his commandment, love our neighbour as ourselves:-yield ourselves servants to him in all obedience, to testify to him that we are his grateful children, mindful of his great goodness manifested in our creation, but more especially in redeeming us through the Saviour, our Lord Jesus Christ. Amen! FROM A SERMON BY AMBROSIUS, LATE METROPOLITAN OF ST. PETERSBURG AND NOVGOROD.* MATTHEW XIX. 16. Good Master, what good thing shall I do, that I may have eternal life? * * * * * * * Let us beware, I say, of seeking the way of salvation with such'an attachment to the perishable goods of this world, and with such a dependence upon our own good works and merits, as we observe in this self-praising youth. It is true, Jesus Christ, in his advice to him, does not exclude good works from the number of the means of salvation; for he said to him, "If thou wilt enter into life, keep the commandments." And, indeed, this was the way to eternal life which God at first appointed for both angels and men. In their state of innocency, they all were, by their works, and they might have forever remained, wellpleasing to their Maker and Father. But as, through pride of their own powers and merits, the angels fell, so was the nature of the first man corrupted, by a desire to become as gods, knowing good and evil. From this root, weakened by falling into sin, still weaker * Translated into English by the Rev. Robert Pinkerton, D. D. branches sprang up in the posterity of man. For as the Scripture saith, " The earth also was corrupt before God, and the earth was filled with violence. And God looked upon the earth, and, behold, it was corrupt! for all flesh had corrupted his way upon the earth." As sin increased, God, of his goodness, was pleased to increase those restraints which might preserve mortals from falling into it. But, as in a disordered stomach even the most wholesome food yields bad secretions, so also the corrupt nature of man has turned even the commandments of God into his greater condemnation. "The law entered," saith the apostle Paul, " that the offence might abound; aind the commandment which was ordained to life, I found to be unto death." Moreover, viewing the law as a covenant, the justice of God required the perfect fulfillment of it. "Cursed is every one," saith God, " that continueth not in all things which are written in the book of the law to do them." "Whosoever shall keep the whole law," saith the holy apostle James,: and yet offend in one point, he is guilty of all." After this, what justification can feeble man expect from the law? By it, he is accursed and condemned. What merit can we find in our works? "If we say that we have no sin," saith the apostle John, "we deceive ourselves, and the truth is not in us." What merit can we discover, even where we might most reasonably look for it, in our very righteousness? for " all our righteousnesses," saith Isaiah, "are as filthy rags." Finally, supposing that we could fulfill the whole law, even this, before God, were no more than our duty, and would contain no merit. "When," saith the Saviour, "ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do." And thus, not by any good quality of ours-because, if we have any, we have received them of God; for "what hast thou, which thou didst not receive?" saith the apostle:-not by any kind of personal merits-for what we have done right before God, it was our duty to perform; and " who hath first given to him, and it shall be recompensed unto him again?" saith the same apostle:-not by any kind of good works of ours, that are all imperfect-for " who can say, I have made my heart clean, I am pure from sin?" saith Solomon:never, I say, by any of these weak and imperfect means can we have any hope of reaching eternal life. When the youth mentioned in the Gospel, commended himself to Jesus Christ as having kept all the commandments, the Saviour said unto him, "Yet lackest thou one thing: sell all thou hast, and distribute 8 unto the poor." Now, even supposing that he had done this also, still he would have lacked what was needful to salvation: for Jesus Christ, in concluding, added another commandment, which only could complete the whole: "... and come, follow me! " This is the only way that leads us to salvation. "I am the door," said the Saviour; " by me if any man enter in, he shall be saved. I am the way, and the truth, and the life: no man cometh unto the Father, but by me. I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit, he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. " Hence it is evident, that our best works cannot promote our salvation, but when they are performed in following Christ, and are perfected by his grace. Our justification is by grace, and not by our good works; for, according to the apostle Paul, we are "justified freely by his grace." " If (saith the same apostle) I should desire to glory in the requirements and deeds of the law, I might boast above others: circumcised the eighth day, according to the law; as a real Jew, and not as foreigners who are circumcised when adults; of the stock of Israel; of the most distinguished tribe of Benjamin; an Hebrew of the Hebrews; and, as touching the law, a follower of the strictest sect of the Pharisees. My zeal for the honor of the law went so far, that I became a persecutor of the Christians;- and, in short, touching the righteousness which is in the law, I was blameless. But all these privileges and merits I now confess to be nothing. The knowledge of Christ surpasses all these advantages; and I count them all but dung, that I may win Christ; for I seek justification, not by the law, but by faith in Jesus Christ. I desire to be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." See Phil. iii. 4-10. * * * * * * * A SERMON BY AMBROSIUS, PRESENT ARCHBISHOP OF KAZAN.* PREACHED IN THE CATHEDRAL CHURCH OF TULA, ON GOOD-FRIDAY, 1814. I CORINTHIANS I. 23. We preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called both Jews and Greeks, Christ the power of God, and the wisdom of God. AND thus, innocence is delivered up to death, and the work of guilty man's reconciliation with God is accomplishing! The Lamb, bearing the sins of the world, is slain upon the altar of the cross; and the Sacrifice which taketh away sin, offered up to the justice of heaven! The wrath of an angry Father pierces with arrows his only Son; and children of wrath are again reckoned among the number of the children of God! He who knew no sin is made to He sin for transgressors; and transgressors are redeemed from the curse of the law! Light everlasting is arising on the tomb, and those who sat in darkness see a great light! Jesus suffers, and dies! and he bears our sins upon himself, is bruised for our iniquities, and by his stripes we are healed!-All-gracious! All-merciful! how unsearchable are thy judgments, and thy ways and counsels past finding out! 0 believing soul! this dying Jesus is thy righteousness, and sanctification, and redemption. Should conscience, harrowed up by the workings of sin, threaten thee with vindictive justice, behold the sacrifice which cleanseth the contrite spirit from dead works! behold Jesus, who, having nailed the handwriting of thy sins to his cross, took it away If the wicked world still strive to entangle thee in its nets; if the light of thy reason become dim, amidst the darkness which covers these sublunary regions; if thy soul be still subject to vanity, though not willingly; and if sin work in thy mortal body-behold a true and heavenly Teacher! His lips though sealed in the silence of death on the cross, still proclaim the will of his eternal Father to his brethren in the midst of the Church. His law is perfect; his com* Translated into English by the Rev. Robert Pinkerton, D. D. 10 mandments are pure, enlightening the eyes; his testimony is sure, making wise the simple; he is the true light, which enlighteneth every man that cometh into the world; and they that follow him shall not walk in darkness, but shall have the light of life. If thy desires, drawn away by sensual objects, cleave to the earth, and the ray of immortality in thee appear to be extinguished, behold the resurrection and the Life! With him, on thy death-bed, thou shalt triumph over death and corruption. Thus Jesus is made of God unto us, "'the power of God, and the wisdom of God." But not so to them that perish. He is to the Jews a stumblingblock, and to the Greeks foolishness: for the world by wisdom knew not God. It exclaimed before Pilate, against Jesus, the power of God, and the wisdom of God, "Away with him! away with him! crucify him." It pointed at him upon the cross, saying, " Thou that destroyest the Temple, and buildest it in three days, save thyself! If thou be the Son of God, come down from the cross!" It denominated him, after his death, a cunning deceiver:-" Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again." Thus did the world mock, torture, and kill the incarate Truth upon the cross! And has it ceased to persecute 1:4*l our days? Oh no, beloved brethren! Jesus still continues to be to the Jews a stumbling-block, and to the Greeks foolishness. The world cannot endure the doctrine of Jesus; and why? Because the Spirit of God is contrary to the spirit of the world, and the doctrines of Jesus are contrary to the. doctrines of the world. —Let these, then, be the subject of our present discourse. I. The SPIRIT OF THE WORLD is the spirit of error and darkness; but THE SPIRIT OF GOD is the spirit of truth and of light: and from the first moment of man's fall, these two have been at open war with each other. From the blood of righteous Abel to the blood of Zacariah son of Barachias; and from the blood of Zacariah to the blood of the angel of the wilderness, John the Baptist; and from the blood of John, to the blood of Jesus upon the cross-what do we behold?-an uninterrupted series of martyrs to the truth, who were " afflicted and tormented. They wandered in deserts, and in mountains, and in dens and caves of the earth-of whom the world was not worthy?" What were these men admidst a corrupt and wicked generation? A spectacle to angels and to men. They hungered and thirsted, and were mocked and buffeted, and had no certain dwelling-place, and were made as the filth of the world, the offscouring of all things; despised by all, and spoken against by all. 11 But did not the world change at last, when the Sun shone upon it from on high; when it was illumined by the light of the knowledge of God from Golgotha; when kings and nations fell prostrate before the cross, and confesssed Jesus as their Sovereign Lord and Ruler? Oh no, beloved brethren! the world is still the same. Rightousness and its servants, men of truth, still drink of the same cup of affliction. Who is respected in the world? He who possesses an elegant chariot, who dwells in gilded apartments, whose table is loaded with choice meats, who is clothed in purple and scarlet, within whose dwelling the mirthful voice of guests resounds from the fall of eve to the rising of the sun. It is all one to the world what idol it worships: he may be a robber, a disturber of the public peace, a severe master, an unjust judge, a governor who betrays the public good: this matters not. He is surrounded with the gifts of fortune; he is rich; he makes merry on every holiday; he is sought after by every one, and they all encompass and worship him. But the friend of virtue, the friend of Jesus, whose glory consists in doing the will of him who sent him into this world of trials-the Father of Light and Truth-oh, the world has no desire to look into his humble dwelling! He is unskilled to live in the world; for he lives upon that alone which justly belongs to him. He lives not in luxury; for he does not steal. He does not make merry; for he will not live at the expense of his neighbour. He does not grow rich; for he has no desire, by oppression and avarice, to ruin his brother. He does not foolishly spend his substance; because he accepteth not the wages of iniquity against the innocent. Here now is a man altogether opposed to the taste of the world! If the world, out of mercy, does not persecute him, at least it will not account him worthy of its attention. Who is great in its estimation? The world measures greatness by another measure than that which faith adopts. The greatness of the world is not the greatness of virtue, but the high-sounding deeds of men of high birth, the greatness of ranks and titles. What causeth the loud-sounding trumpet of fame to be blown before them? Battles won, in which rivers of blood have flowed, and many thou. saids have been sacrificed to the ambition of one man; cities desolated and reduced to ashes, which formerly exalted their proud heads to heaven; fields and meadows turned into deserts, whose fertility once resembled the plains of Eden; and kingdoms, by death, murder, and devastation, turned into wildernesses, which formerly flourished like the lilies of the field. The Csesars and Alexanders of the world may 12 be compared to those inauspicious luminaries whose appearance proclaims universal misery; or to those destroying angels whose course was marked with desolation and death: yet the world immortalizes their names, and stamps their deeds with the seal of greatness-a greatness, however, which persecutes the faith, and at which the heart trembles and humanity shrinks! But is the world not possessed of virtue also? Ah, beloved brethren! what arc the virtues which have not their seat in the heart; and rest not upon eternity, and upon a God rewarding according to their works? They are like reeds broken by the winddeceiving lights which burn no longer than the inflammable matter lasts which fed them-edifices built of and upon sand, which fall into dust as soon as the wind of adversity blows upon them. Yet the world still speaks of its virtues! But what kind of virtue is preached among them? That you must be a faithful subject, devoted to your country: —and why? because to such virtue, honors and rewards are attached: but should these not be conferred, then you may abandon the service of your country, and live for yourself. That it is necessary to love truth:-and why? because those who love it are universally respected. That you must strictly adhere to your word, and restore that which you have borrowed:-wherefore? because a man who does not keep his word forfeits the confidence of every one. That you must do good to others:-and why? because you may need their good services at some future period, or because, at least, this will make your name to be praised. In a word, it is necessary to be, or at least' to appear to be, virtuous; —and why? because our honour and interest require it. Such is the righteous man of the world! But now draw aside the gaudy veil with which he screens himself from the eyes of men. Oh! then you shall behold " the abomination of desolation, standing in the holy place!" Tear off the gilded ornaments of this shining idol, and you will perceive that his whole being consists of clay. Take self-interest out of the motives of his virtuous deeds, and you shall see in him nothing but wickedness. Give him an opportunity of avenging himself upon his enemy, and of preserving, at the same time, the appearance of an humble condescending man, and he will not let it pass. Show him a treasure which he may seize, and still preserve his name for being disinterested, and he will not refuse to put it into his coffers. Place him in circumstances in which he may gratify his passions, avoid the punishment of vice, and save appearances before the world, and he 18 will not forget the obligations of an honest man. And is this the man whom faith blesses, and on whom God confers happiness —who shall at last be received into the eternal embraces of heaven? Yet these sons of the world dream of merit, and are elated with their virtues. Hearken to them! They profess to be wiser than all; though the wisest of them, according to the flesh, has long since confessed that he knows nothing. They are most honourable, though their honour is nothing but an empty name, and not that honour which springs from good works; they are most eminent, though their eminence consists only in ranks and titles, and not in distinguished actions: they are most virtuous, though their virtues are like nocturnal fires, which, as the day approaches, show nothing but smoke. What is the language of their mouths? A thansgiving like this: " God, I thank thee that I am not as other men are!" What is in their hearts? Selfcongratulation, like this: " I am rich, and increased with goods, and have need of nothing." They are idols, before whom self.gratification continually offers up her incense. They appropriate all to themslves; and there remains nothing for God. " Riches, they are mine," says the worldly man; " for they are the fruits of my labor. Ranks and titles, they are mine; for they are the reward of my merits. Fame, she is also mine; for she has been the constant companion of my actions, Talents, gifts, they are mine; for I am indebted to none for them. Virtues, they are mine; for they are the offspring of my good heart." Thus doth the spirit bless itself, which is enchanted with itself! Thus do the sons of the world refer all things to themselves! But how does faith address this exalted spirit of pride? "Thou knowest not," saith she, "that thou art wretched, and miserable, and poor, and blind, and naked." Ambitious man! thou art in love with thine own perfections; but canst thou blindly be proud, when it is clear that thou livest entirely at the mercy of another? With all thy virtues, thou art a sinner. With all thy riches, thou art a beggar. Thou existest; but is not thy life the gift of the Sovereign of Heaven? He openeth his hand, and thou art filled with his goodness. He turneth away his face, and thou returnest to dust. Thou comest into life; and who leadeth thee by degrees to the age of maturity-from the helplessness of infancy to the impetuosity of youth — and from the impetuosity of youth to manhood? Is it not He, without whom thou canst not "add one cubit to thy stature;" and without whom thou canst not "make one hair of thy head white of black?" Art thou successful in thy pursuits? are thy magazines 14 filled with goods-thy undertakings crowned with success —thy fortune fixed upon stable pillars? and darest thou to view all this as the fruit of thy own exertions, thy wisdom, thy talents? Not so, O man! "The steps of a man are ordered by the Lord:" Psalm xxxvii. 23. "He bringeth low, and lifteth up:" 1 Sam. ii. 7. "Every good gift and every perfect gift is from above:" James i. 17. For " what hast thou," O man I " that thou didst not receive? Now, if thou didst receive it, why dost thou glory, as if thou hadst not received it?" 1 Cor. iv. 7. Therefore, from head to foot, whether in soul or body, from the mental faculties to the bodily senses, nothing belongeth to thee; they are all the bountiful gifts of an unseen hand:-and why? that thou shouldst be, in all respects, not thine own, but God's. But where is this desire in thee, O man? Thou bearest upon thyself the image of the invisible God; and yet thou hast willingly, though a man, assimilated thyself to the beast. The light of truth has shone upon thee; and yet, of thine own choice, thou hast put a veil before thine eyes, that thou mightest walk in darkness. A ray of the glorious Trinity is kindled in thy soul-thy reason-that it might lead thee in all thy undertakings, and guide thee in the way of truth. But what use dost thou make of this luminary?-only to enlighten thee while practising iniquities. Thou hast received a table of laws not made with hands, from an unseen Giver: an invisible finger has engraven its eternal laws upon thy conscience; according to which God will judge thee, and by which thy thoughts accuse, or else excuse, one another. Where then is this monitor? Thou hast sacrificed it before the idols of thy corrupt passions. Thus Faith accuses the world of pride;-and her accusations wound it. " And knowest thou not, O man! that thou art wretched, and miserable, and poor, and blind, and naked?" Pride desires to appropriate everything to herself; but Faith divests her of all. Pride desires, for this purpose, to be adorned like an image, at which heaven and earth may wonder, and exclaim, " Behold the man!" But Faith overthrows this image, and turns it into dust and ashes. But it is not pride alone which reigneth in the world: " the lust of the flesh and the lust of the eyes," have also their dominion. The world must needs live according to the will of its own corrupt passions. Behold the springs of its operation! In the inclinations of the heart, behold its motives! For it has no other law than the law of its lusts. It owns no happiness, but the happiness of temporal enjoyment. "Soul thou hast much goods laid up for many years! take 15 thine ease, eat, drink, and be merry." This is the world's rule, when fortune pours her gifts upon it. Butwhen Heaven is less bountiful, when it shuts its liberal hand, then comes another of the world's rules: "Steal, deceive, oppress, sell thy conscience, and make merry while thou livest." Thus the child of this present time reasons:-" Let all others suffer, provided only I am merry: let the oppressed water his bread and mingle his drink with weeping; it is all one to me: only let my cup of pleasure be full!" Yea; let those whom he oppresses be clothed in rags, provided he be dressed in the fashion I Let industrious poverty, in bloody sweat, till an ungrateful soil, and faint with hunger, provided his table be furnished with dainties I Let innocence pine in the dark dungeon!-what time has he to think of that? He has to attend plays, assemblies, feasts, visits, gambling, and evening parties. Oh I what a multitude of important affairs!But hast thou then forgotten, O fool! that there is a Judge in the earth? Though the unexpected and awful fall of other sinners like thyself, from the height of fortune to the depths of ruin, should bring no danger to thee-though the whole world should bow and serve thee -though all circumstances should unite in furthering thy oppressions -though rulers and the powers that be, like blinded men, should not behold thy wicked deeds, or, being themselves no better, should take part in thy injustice*-yet, He that formed the eye, shall he not see thy wickedness? He that planted the ear, shall he not hear the cries and groans of those who demand his just aid against thee? and He that teacheth man knowledge, shall not he know to judge between the helpless and the strong, the oppressed and their oppressor? If indeed, thou art assured that all thy iniquities upon earth shall pass unpunished, then make merry, increase thy joys by adding new pleasures, hasten to riots and to feasts! But time flies on wings swifter than the quickest whirlwind: and that awful day approaches, when God alone shall be exalted, and all mankind shall be humbled; when the monarch and his slave shall stand together before the judgmentseat; and when works alone shall be put into the balance. "God hath appointed a day, in the which he will judge the world, and give to efery man according to his works:" Acts xvii. 31. Rev. xxii. 12. Ah! what shall then become of thee? " Thou, Lord, art righteous in all thy judgments! The foolish shall not stand in thy sight: thou hatest all workers of iniquity!" It was believed, by many, that the character here drawn was no imaginary one, but taken from life-it being that of the Civil Governor of Tula for the time being. II. Brethren! the holy apostle saith, " Love not the world, neither the things which are in the world: if any man love the world, the love of the Father is not in him;" and, " The friendship of the world is enmity with God." Behold how the world opposeth God! The world makes its own laws for the regulation of its passions: but Faith commands to sacrifice these passions, for they are our domestic enemies-" They that are Christ's, have crucified the flesh with the affections and lusts." The world seeks an effeminate and easy life: Faith presents a man with a perpetual cross, as soon as he enters on the Christian race-" If any man will come after me, let him deny himself, and take up his cross, and follow me." The world roints out to her favourites a broad way, strewed with the flowers of sensual gratification, shaded with variety of amusements, and illuminated by the glare of corrupt passions: Faith points out to her votaries a narrow and sorrowful way —" Enter ye in at the strait gate; for wide is the gate, and broad is the way that leadeth to destruction." The world makes an idol of its possessions, and, displaying them, saith, "All these things will I give thee, if thou wilt fall down and worship me!" Faith commands-"Thou shalt worship the Lord thy God, and him only shalt thou serve." According to the principles of the world, we must love none but ourselves: according to the rules of faith, we must love God above all, and our neighbour as ourselves" Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbour as thyself." " By this shall all men know that ye are my disciples, if ye have love one to another." Finally, the world refers all to the present: only on earth it seeks its happiness: riches are the idol to which all its desires are affixed: rank and titles are its greatness, without which it considers itself mean and despised; luxury, amusements, spectacles, feasts, and plays, compose its only happiness. Faith refers all to the future: her riches are riches in heaven-" Lay not up for yourselves treasures upon earth, where moth and rust do corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven." Her pleasures are eternal pleasures-" I shall be satified," saith she, " when I awake with thy likeness" and when I am in possession of those blessings which "eye hath not seen nor ear heard, neither have entered into the heart of man, even the things which God hath prepared for them that love him." Now it was this very contrariety between the principles of the 17 world and the principles of Jesus which set the world against him. The world despised Jesus, because Jesus made all the principles of the world despicable. The world rose up against Jesus, because Jesus rose up against all the errors of the world. The world derided, tortured, and slew Jesus on the cross, because Jesus laid open, how insignificant are its glories, how detestable its pleasures, how murderous its dreams, how heavy that cross which the sons of this world are made to carry. Ah, beloved brethren! behold we stand at the tomb of that crucified Lord Jesus! Shall we abandon him, and say to the world,'Thou art our God, and beside thee we know no other?' No; we embrace the wounds out of which life flowed unto us. Shall our kisses be like unto that of the perfidious disciple who betrayed Jesus? When the world presents us with its glory, its pleasures, its dreams, shall we, in effect, say to it, " What will ye give me, and I will deliver Him unto you? " Ah! what can the world give us, that shall at all be compared to what we receive with Jesus? Does it offer us glory, and the respect of men? But what glory have we in Jesus? With him, our names are written in heaven; with him, we shall partake of that glory which he had with the Father before the world was; with him we shall reign for ever; and of his kingdom there shall be no end! Does the world offer rank and titles? But what title can be higher than that which we receive by Jesus-Children of God-heirs of a kingdom, prepared for the elect from the foundation of the world? If the friends of earthly kings are accounted great, how much greater the friends of God! If the children of earthly kings are exalted, how much higher are the children of the Lord of heaven and earth! Treasures and riches, 0 Christian!-has not Jesus promised thee treasures superior to the whole world? Thou shalt repose on the bosom of the Almighty in the eternal kingdom, and the glory of the Lord shall encompass thee: heavenly splendors shall crown thy head, and the treasures of eternity shall be displayed before thine eyes: then shall this globe, with all its glories, as they revolve beneath thee, appear less than an imperceptible point: then will the treasures of the world be thought more insignificant than the dust which is driven before the wind: then heaven shall be thineeternity shall be thine-God himself shall be thine!-O what blessedness! Lord Jesus I to whom shall we go? Thou alone hast the words of eternal life! Open thou our eyes, that we may behold wondrous 2 18 things out of thy law! Ah, Saviour! on beholding the blessedness which thou hast prepared for us, we are ready to say, with thy disciple,' Though we should die with Thee, yet we will not leave Thee!' But our deceitful hearts betray us, and we are continually surrounded with the cares of life; we sink in the sea of vanity. Oh! stretch forth from the tomb thy all-powerful arm, and, as thou didst support thy sinking disciple Peter among the waves of Gennesaret, so sustain us in the midst of this stormy world, and draw us to thy Father; that after having suffered for a little while with thee on earth, we may with thee in heaven be eternally glorified! Amen! A SERMON BY AMBROSIUS, PRESENT ARCHBISHOP OF KAZAN.* PREACHED IN THE CATHEDRAL CHURCH OF TULA, AUGUST 15, 1814, ON THE FESTIVAL OF THE DEATH OF THE VIRGIN MARY. REVELATION XIV. 13. And I heard a voice from Heaven, saying unto me, Write, Blessed are the dead which die in the Lord, from henceforth: yea, saith the Spirit, that they may rest from their labours; and their works do follow them.. ON this festal day we commemorate the death of the immaculate Virgin Mary.t Her death we denominate falling asleep; because the death of the just on earth is the beginning of his rest in eternity; and his deathbed is like an evening couch, on which he shall rest until the everlasting morning of immortality, when the Sun of Righteousness shall no more go down upon him. Yes, beloved brethren,-" Blessed are the dead who die in the Lord, from henceforth: yea, saith the Spirit, that they may rest from their labours: " and " though the righteous be prevented with * Translated into English by the Rev. Robert Pinkerton, D.D. t This is the only reference to the Virgin throughout the whole Sermon. And it may serve as an indication of the different spirit in which festivals of this class are celebrated in the Russian Church from that in which they are in the Roman. Such an opportunity for extolling'the Glories of Mary,' and expatiating on her Assumption and Immaculate Conception, the divines of the latter Church could scarcely pass over in this manner. But the'New Dogma' has received no more favor from the Orthodox Churches of the East than it has from those constituting our own Communion.-Editor of Russo-Greek Corn. 19 death, yet shall he be in rest: " Wisd. iv. 7. The present life is but the dawn of the great day of eternity; and our existence here on earth is the first step to our everlasting existence! This mortal, with which we are clothed, shall at last put on immortality; and this corruptible, with which we are burdened, shall put on incorruption. O man! thou art immortal! Raise thine eyes towards heaven! yonder is thy home! The earth is but the scene of thy pilgrimage! Encompass eternity with thy mental powers, if thou canst! Yonder is the place of thy habitation! Time is only the beginning of thy course towards an eternal country. The comforts of this life do not compose thy blessedness: they are only a kind of agreeable valley in the journey of life, in which, like a wearied traveller, thou tarriest for a while, that thou mayest with the greater speed hasten to thy native country. The thorns of life, with which thy way is beset, are not intended merely to wound thee in thy course; but to put thee in continual remembrance, that the place of thy rest is not in this world. O man! thou art immortal!-time flieth, and, in its flight, carries thee upon its wings, even against thy will, to the place of thy destination-to eternity! Years, days, and hours, like a mighty stream, flow perpetually, and bear thee down along with them; like a powerful river, carrying upon its surface the winged vessel to the deep ocean-to eternity! We are all, beloved brethren, we are all destined for eternity! Let us then cast our eyes, for a few moments, on this eternity, and consider how comforting it is to the righteous man, and how terrible it is to the ungodly! Eternity! —a word imcomprehensible by the finite mind of man. Only the Eternal Mind can comprehend its extent! I heap up age upon age, and thousands of years upon thousands of years, and reckon up the times and years of all that is under the sun; but all this is not eternity. This is an unfathomable ocean, whose shores the mortal eye cannot reach! this is an abyss, bottomless to the eye of all that is created! When the heavens shall become old, and shall be folded up like a garment; —when the sun shall be darkened, like a coal that is extinguished;-when the stars shall fall from the heavens, like the autumnal leaves from the trees;-when all tribes and nations shall fall before the scythe of time, like the grass that is mown down by the husbandman;-when the earth shall have passed away, and time, laden with years, shall fall before the throne of the Eternal who created it; yet these do not make up one drop of the fathomless deep 20 of eternity! It is beginning without end; extent without limits; time without time; life without death! There, a thousand years are as one day, and one day as a thousand years. There, a moment is as eternity, and eternity as a moment. There rolls an age which shall remain the same, and its years shall have no end! Such is eternity, my beloved brethren! and down the river of time, into this boundless ocean, we are all hastening! Such is eternity! and into this endless existence we are all running, through the short paths of this life! Such is eternity! and into this land of immortality we must all enter by the gate of death! 0 gate of triumph for the sons of glory, through which they shall pass, that they may receive the crowns of endless bliss! 0 gate, awful for the sons of perdition, through which they shall also pass, but in order that they may drink, to the last drop, the cup of heavenly wrath! So, beloved brethren, the righteous enter this gate like conquering warriors, that they may triumph in their victories —that they may rest for ever in the bosom of eternity, after the struggle with their enemies-with an adulterous and sinful world-with the flesh which warreth against the spirit —with their corrupt passions, which struggle within them all the days of their lives, and lead them "captives to the law of sin! " But the wicked enter this gate, like criminals condemned to death, like victims led to the slaughter; as enemies of God, preparing to stand before the bar of vindictive justice: or like the servant called to give an account to his lord, and unable to say one word in regard to his stewardship. In order that we, beloved brethren, may have an idea of the triumph of the righteous, on his entering the gate of eternity, and of the terror of the wicked, led away by the hand of death to the place of his condemnation, let us for awhile approach their death-beds, and hearken to their last conversation. And thus I leave the world, this vale of my pilgrimage,' saith the righteous.' The earthly tabernacle of my body is shaking, and is ready for its fall. Well! I shall the sooner take possession of my mansion which is eternal in the heavens. Death is at the door; but I knew that it was never far from me. I part with the world, and all its enchanting beauties. Oh! if in the prime of life I saw that the world is " vanity of vanities," much more clearly do I now see that the world is a shadow, a dream that passeth away! I have finished my course here on earth; I have now passed the way of thorns. The time of temptation is now at an end: the stumbling-blocks which 21 the world laid before my heart exist no more for me; the unceasing war with my lusts and passions is now over: the middle wall of partition between me and heaven is tumbling down: the fetters of the flesh, with which I was burthened, are now falling off; and the prison, in which I have so long lingered, is breaking down. I hasten to the liberty of the sons of God. The everlasting doors are opening i Enter, O my soul, into my rest! The way of the cross, which thou hast so often watered with tears of grief, and on which the voice of groanings, which cannot be uttered, has so often been heard;-the way of the cross, which thou hast everywhere found strewed with thorns;-the way of the cross, for which the joyful sons of this world have so often mocked thee-this way of the cross has at last brought thee to the gates of heaven. I give up the world, and receive heaven: I leave my fellow men, my brethren, and I enter the habitations of angels: I leave my friends on earth, and go to my Jesus, the friend of mankind, in heaven. I leave the comforts of this life, which were sometimes mixed in my cup of suffering that my strength'might not fail in my course, to be received into the bosom of ray eternal Father, and take my place among his elect: I leave temporal comforts, that I may be filled with the fulness of the household of God, and drink of the streams of bliss which flow for ever in the abodes of the just. But why art thou still cast down, 0 my soul! and why art thou disquieted within me? What! thou tremblest at the sight of thy fall;-but thou art also sealed with the seal of holy repentance. Thou feelest terror, standing at the door of the righteous Judge;-but thou art also redeemed with the blood of thy Jesus, for whose sake our heavenly Father bestoweth upon us all things. Thou faintest on entering the dark valley of death;-but faith is thy light, with which thou shalt pass through the shadow of death. Oh, trust in God! He that spared not his own Son, for thy sake, how shall he not with him also freely give thee all things? He who blotted out the handwriting of thy sins, nailing it to his ignominious cross, how shall he not also shield thee from the arrows of divine justice, by his glorious cross?' With these comfortable feelings the virtuous man lies down upon his death-bed, in order to take from it his flight to the eternal mansions. Great God! with what light is the countenance of a departing saint illuminated, amidst the thickest darkness of death! With what sweet feelings does the hope of eternity fill his soul, when, to the view of man, all hope of life is past! His faith receives new strength, and his love additional ardor.' Ye everlasting doors,' he sings,'be ye 22 opened to me! Sun of Righteousness, that shall never set, dart upon me the first ray of everlasting light, that the darkness of life may cease, in which I dimly beheld thee, as through a glass!-then shall I behold thee face to face. Lord Jesus, as thou didst teach me to trust in thee while upon earth, receive my spirit, that I may depart in peace and obtain rest! Now, now, O Lord, lettest thou thy servant depart in peace! for mine eyes have beheld thy salvation, which thou hast prepared before the face of all thy people living upon earth, who in peace and patience wait for the fulfilment of thine unutterable promises.'-Behold the manner in which the righteous man dies! But not so, beloved brethren-not so do those depart who forget God! Whither is the view of the dying sinner directed?-towards the world, in which he thought to have erected for himself an everlasting tabernacle of bliss!-the world which he loved so passionately, and without which he could not be happy, no not for an hour! But, ah! the world vanishes from his eyes-the world hastens from his death-bed-the world forgets him!'Deceitful world!' he exclaims,'was it for this that I served thee so zealously, satisfied thee so unweariedly, strove to please thee so willingly? I embraced the chains which thou didst lay upon me, and divided my soul between thee and heaven; I sacrificed my conscience to thee, and loved thee more than God; and now thou leavest me, to fall into the hands of an offended God, against whom to please thee, I have so often sinned! 0 ungrateful world! soon, soon shalt thou forget me, like the hard-hearted householder, who feedeth his servants only in the days of their strength, that he may enrich himself by their labours; and leaveth them, in the midst of killing hunger, when their strength has failed!' Should he turn his eyes upon his treasures, over which he stood a watchful guard all the days of his life, he sees that he must part with them.' O deceitful gold!' he exclaims,' in thee I placed my only bliss! Was it'not thou that didst cost me so much labour-so much injustice, with which, for thy sake, I have burthened my soul-so many tears, which, for thee, I have caused my neighbours to shed-so much oppression and violence against the widow and the orphanthe ruin of so many families, whom for thy sake I have reduced to poverty, by unlawful gambling, unjust judgments, usury, and the abuse of powers committed to me for the good of my brethren? I was a judge, and for thy sake I pronounced unmerciful and unrighteous judgments. I was appointed a guardian of the laws, and I broke 23 their sanctity as soon as thou glitteredst in mine eyes. I was ordained a leader of the people, to feed them with truth and righteousness; and for thy sake, I myself set them an example of bribery, being a receiver of the wages of unrighteousness:-even to those who stood under me in office, I taught the ways of injustice, for the sake of lucre. The period of my rule was a scene of unjust plunder, unheard-of discords, and unlawful license. I was a householder, and for thee, 0 gold! I suffered my servants to perish through hunger. I was a father, and, to preserve thee, I suffered my children to grow up without education. Yes, I have done everything for thee; but the threatening looks of Death now teach me that I heaped up riches not knowing for whom I gathered them. — cursed gold! for thee I have done all this; and, behold! now I leave thee, and know not to whom; -perhaps to unthankful heirs, who, spending thee upon their vanities, luxurious tables, and wicked lusts, shall, in the midst of their mirth, laugh at my avarice —perhaps to strangers, whose very name is to me unknown-perhaps to mine enemies, on whom I would not have bestowed a single mite. Yes! I leave thee-in grief I leave thee. And what do I carry with me into eternity?-a conscience burthened with injustice, a soul loaded with curses-curses, the voice of which shall pierce me through eternity-a heart nailed to thee, which, contrary to my will, Death tears from thee. 0 cursed gold! thou hast made me eternally miserable!' Does he turn his eyes towards his titles and his honors?' Now, at last, my titles, of which I was so proud, vanish,' says he,' and the distinctions of which I boasted are extinguished at the brink of my grave! At last, my rank and titles, for which I have laboured so much, suffered so many vexations, cringed so low, must be laid aside! All the high-sounding names, with which vanity has adorned me, or which low flattery has trumpeted in my ears, leave meat the gates of eternity, and the name of sinner alone accompanies me thither. True. on my tomb earthly flattery will engrave my titles; but shall I be judged by these titles in eternity? Eloquent falsehoods will twine wreaths of praise over my grave; but will these praises be heard yonder, where naked truth shall judge me? A hand bought with gold will write my name in the annals of the world; but what is an earthly monument to me, when my name shall not be found written in the Book of Life, and I shall be sealed with the seal of condemnation? Alas! time was when I had a great title-the title of a Child of God; but I have erased it by iniquity, and willingly have I borne 24 the name of sinner. I had a distinguished calling-the calling of a Christian; but I have willingly rejected it. I was signed with the sign of the promise of eternal life -insignia, superior to all the dignities of the world; but I have erased these, for the shadows and dreams of a wicked life. Go, then, sinful soul, into the presence of Jesus, thy Judge! These great titles, instead of being signs of thy salvation, are, through thine own fault, become the cause of thy condemnation. Again he turneth his eyes upon his body which he so much pampered and gratified:' 0 mouldering tabernacle,' exclaims he,'which with such labour I have supported and preserved-thou returnest now into thy dust! Full tables, choice meats, and well-flavoured wines were all prepared for thee: for this purpose I contracted debts that cannot now be paid; I ruined the orphan and the stranger; I took from the helpless the last farthing; I robbed, oppressed, sold my conscience, all in order to feed, warm, pamper, and satisfy thee:and what do I now see?-soon, very soon shalt thou become a breathless corpse, food for the worms, a handful of dust! O wretched tabernacle! was it for thee that I laboured so much?-for thee that I transgressed?-for thee, that I forgot my eternal mansion in the heavens?' But let us shorten this sorrowful scene, my brethren; and let us only notice how the sinner in his last moments, turns his eyes towards heaven-towards eternity.'The hour is now come,' says he,'when I must leave the world and my treasure, and enter into eternity! Already my eyes become dim;-already I feel the grasp of the cold hand of Death, that is come to lead me into the valley of darknessa land to me unknown. Yes; Faith offered me her lamp, to enlighten the horrid darkness of the tomb; but I extinguised this lamp, by unbelief. Grace stretched out her hand, to lead me into the regions of eternity; but I thrust her hand from me. My heavenly Father continually offered me His bosom; but I have preferred the embraces of sin. I go to the abodes of eternity-Oh, how gloomy is my path! -Yonder is God!-He is my vindictive Judge. Here is conscience! —she is my accuser, not to be bribed. Yonder is the fire that never shall be quenched, the worm that never dieth! yonder is eternal gnashing of teeth-impenetrable darkness! Oh, these are all fit rewards for me a sinner' Thus he exclaims; and his eyes begin to stare-his countenance is covered with a ghastly palenesshis features become distorted-his lips are locked in silence; and 25 his agonized soul breaks through the chinks of the dissolving tabernacle, to fall into the hands of the Living God, the punisher of un. righteousness.' Alas! where is he now?' exclaim his relations, who surround his death-bed.-Where is he now, beloved brethren? He is in eternity; he is there, where his lot shall never be changed-where the just sentence pronounced against him shall eternally remain, and never be revoked. Hence, beloved brethren, it is written, that " horrible is the end of the unrighteous generation; " " but though the righteous be prevented with death, yet shall he be in rest: "-Wisd. iii. 19. iv. 7. ADDRESS OF SERAPHIM, METROPOLITAN OF ST. PETERSBURG AND NOVGOROD, AT THE ANNIVERSARY OF THE MOSCOW BIBLE SOCIETY, MARCH 18, 1820. * OF all the blessings which the mercy of God has bestowed upon us, there is none greater and more complete than his holy word. I shall not attempt to describe all the advantages which flow from it, for they are more than can be numbered or expressed; suffice it for me, with the apostle Paul, to declare, that it is the power of God unto salvation. But this divine word, so necessary to the children of men for their happiness, remained confined to the narrow precincts of Judea until the hypostatic word of the Father, Christ the Lord, having taken our nature upon himself, had finished the great work of our redemption; and until God the Father, having raised him from the dead, had said unto him, " Thou art my Son, this day have I begotten Thee; ask of Me and I will give Thee the heathen for Thine inheritance and the uttermost parts of the earth for Thy possession." Then it was that Jesus, having conquered sin and death and hell, became king over all the earth and sent his disciples to preach unto every creature the word of truth-the living and lifegiving word which he received from the Father-and without deeming it needful to array them with the symbols of any other power than that of the Holy Spirit. This Holy Spirit spake with their lips; and their words became like as a fire and like a hammer that breaketh the rock in pieces. This same Holy Spirit wrought in them and by their hands mighty signs and wonders, captivating the minds and hearts of * Translatcd into English by Rev. Robert Pinkerton, D.D. 26 men to the obedience of the faith which they preached, so that nothing could withstand them. They put to shame the imaginary wisdom of philosophers, they laid open the deception and flattery of priests, they overawed and astonished tyrants; and having broken down their idols, overturned their altars, and demolished their unclean temples, they erected on their ruins the cross of Christ, before whom all nations shall bow. And, though they themselves ultimately became victims of their ardent zeal for God, and their heads fell beneath the sword of the executioner, yet their blood became a seal to the truth and the seed of believers. At last the voice of the apostles ceased to be heard-those trumpets of the Holy Ghost sound' no more —true; but the Holy Catholic Church has preserved unto us the voices of the prophets and the sounds of the apostles; has preserved the divine word spoken by them, perfect and unadulterated, notwithstanding the efforts of their enemies, who strove to corrupt it, in order to support their heresies; has preserved it in defiance of the power of tyrants, who sought to destroy it by fire, thinking thereby to consume the faith itself. Let us render, my brethren, thanksgivings from the depths of our souls to an all-gracious Providence for preserving unto us these invaluable treasures of truth! And being in the possession of this treasure, let us watch over it as over the apple of our eye. O that the truth which is revealed by the Holy Ghost in the sacred volume may become the life of our life, and the light and food of our souls! and that the word of truth, the word of God, may be the only rule of our lives! But woe, woe unto those who disregard this truth of God, and unto such as hold it in unrighteousness! Because of disrespect to His holy word the Lord cut off the most ancient church in the world, the Jewish Church; on account of this disrespect and neglect the Lord removed the candlesticks out of their places in many of the churches of Asia and Africa, which once shone in the beauty of holiness, like the stars in the firmament; others of them he punished with spiritual famine, so that the prophecy of Amos was accomplished upon them: " They shall wander from sea to sea and from the north even to the east; they shall run to and fro to seek the word of the Lord and shall not find it." 0, what a fearful punishment was this! For where the word of the Lord is not found there the Lord himself is absent, His gracious influences are unknown and there remains nothing but lies, deceptions, fables, spiritual death and the dominion of the prince of darkness! 27 In proportion, then, as we esteem the word of God to be holy and indispensable for ourselves, the sacred obligation rests upon us, not merely to know it and zealously to strive to obey it, but also to endeavor by every possible means to put it into the hands of others, that they may also learn to know and obey it. We are bound not only to nourish our own souls with this celestial bread, but likewise to impart it to such as are hungering after it; not merely to quench the thirst of our own souls with this living water which floweth into everlasting life, but to give it to others, that they likewise may quench their thirst. Love to God our Saviour demands this from us; to Him nothing can be more acceptable than that we care for the good of those for whom he shed his precious blood. Love to our neighbor demands this from us; for, in bestowing upon him the word of God, we afford him the most infallible means for obtaining the salvation of his soul. It is with infinite regret, however, that we must confess that this highly important and sacred duty has been seldom rightly understood and felt by us in its full extent; the sacred writings, in time past, have been left in the hands of the clergy, as a matter with which they only had any concern; while among the other classes of society but very few either possessed or read them. Out of this state of things a mighty evil arose-ignorance of the Law of God; ignorance of that which is the only effectual barrier to the corrupt passions of men. No sooner was this thrown aside than men became ungovernable. In every direction the passions of men have raged with fury, filling cities and peaceful villages with falsehood, deceit, oppression, bribery, corruption and every species of wickedness. But when this iniquity began to abound and to threaten the existence of all social order and happiness, a gracious God was pleased to raise up the Bible Society, whose sole object is the increase and circulation of the Books of Holy Writ, with a view to re-establish and extend the pure knowledge of the Holy Law of God, which is the only right guide of our actions. By this marked intervention of Providence, God has placed a strong barrier to this evil, and laid a stable foundation for the building up of the true faith and genuine piety, even unto the ends of the earth. Nor is this mere conjecture-it is truth, supported by numerous present events, for the conductors of the Benevolent Bible Society, who, at its commencement, undertook the circulation of the sacred writings, first among their fellow countrymen, were soon after excited 28 by the spirit of faith to extend their labors to the whole of mankind. And with what diligence and zeal did they begin the truly grand undertaking! Some of their members, leaving their place of nativity, their wives, children and friends. have crossed distant seas and rivers; others have traversed burning sands and deepening snows; have even settled among uncivilized and half-savage tribes, for the express purpose of learning their language and translating the Holy Scriptures into it, in order to bestow this precious light and treasure upon them. Verily, it seems to me that the consummating vision of the beloved disciple of Christ is now realizing:' And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, to every nation and kindred and tongue and people, saying with a loud voice, Fear God and give glory to Him.' For, in the present day. the Bible Societies are actually promulgating the gospel of God in almost every nation, in the languages which they understand; and the inhabitants, especially the heathens, receive it with joy and veneration, as a gift sent down to them from heaven. Soon shall those heathen lands, which hitherto have been unfruitful deserts, blossom as the rose! soon, very soon, shall holy churches be established and their light begin to shine before the throne of God, where the lights of former churches have been extinguished! 0, what a sublime spectacle, when the whole earth shall be filled with the knowledge of the glory of God; and when, from the east to the west, songs of praise shall be heard in honor of the Conqueror, in honor of the Lamb that has redeemed us unto God, by his blood, out of every kindred and tongue and people and nation! Brethren! though we are not likely to live till this desirable period, yet we can hasten its approach by uniting with the Bible Society, and diligently scattering abroad the seed of the divine word; in full confidence that the Lord will not leave it to perish, when it falls on good ground, but will cause it to grow, through the gracious influences of His Spirit. 0, eternal and hypostatic Word of the Father, rend from our hearts the murdering one of the evil one, and the captivating word of this world! and then shall Thy sacred word become vivifying and effectual unto our regeneration, sanctification and salvation. Amen. FROM THE ADDRESS OF PHILART,* METROPOLITAN OF MOSCOW, AT TIlE ANNIVERSARY OF THE MOSCOW BIBLE SOCIETY, A. D., 1824. t " The question respecting the moral benefits derived from a circulation of the Holy Scriptures, may be met by the observation, that it is reserved for posterity fully to answer it. The product of that seed which is sown in early spring can only be ascertained in autumn; and whoever plants the kernel of a fruit-tree must be content for years to go on, hoping that his labour and expense will ultimately produce appropriate fruit. He that scatters abroad the word of God, sows for eternity; and who can think it late, if the seed which is thus disseminated, and which falls in the soft and more genial soil of youth under the advantages of a better education, shall yield a richer harvest in the second than in the first generation? " Should any one, however, after what has been said, still insist upon his right to be satisfied as to the actual effects produced by the exertions of the Moscow Bible Society, on those whose previous education and acquirements may have rendered them more susceptible of religious instruction, we have a right to ask in return, tlat he will consider calmly and impartially, on whom the obligation to furnish the required information lies. The question at issue is, Whether it is the duty of a Bible Society to give an account to those for whose benefit its exertions are made, of their salutary consequences? or whether it is fit that such as profit by these exertions should detail the effects produced by them? The case appears to be analogous with that of a society established in a country visited by a famine, for the purpose of supplying the inhabitants with provisions; the members of which accordingly exert themselves in collecting money ajd in forming depots, where such as are able to pay may receive bread at a moderate price, and where the poor are even furnished gratis. Such voluntary exertions of benevolent individuals in behalf * " Philart was one of the most indefatigable laborers in the cause of the Bible Society generally, and especially in the translation of the Scriptures into modern press."-Dr. Pinkerton. t Translated into English by Rev. Robert Pinkerton, D. D. 30 of a famished country would (and with great reason) be hailed as a proof of more than ordinary philanthropy; and surely the most fastidious would never dream of blaming the society, if some of the natives should prefer living upon roots, rather than accept the bread offered to them;. or even if a few, reduced by famine and disease, should, from absolute loss of appetite, loathe the wholesome food administered to them. It appears far more reasonable that the Bible Society, after having made its report for ten successive years, might at length be permitted, for once, to demand of those for whom it labours, the rendering of some account, if not to the society, at least to their own consciences, of the benefits which they have derived from exertions made in their behalf. Observe the mode adopted by one of the most active distributers of the Holy Scriptures, in calling to account those among whom he labored. In an address to the Christians of his time, St. Chrysostom asks:'Who is there, in this assembly, that is able to give a satisfactory answer to any question respecting the contents of a particular Psalm, or indeed any other portion of the Holy Scriptures? I must confess, I know of none. Nor yet is your ignorance in this respect so reprehensible, as your indifference to everything that is spiritually good, and your prediliction for whatever is evil and proceeds from the wicked one. If the question regarded some diabolical, carnal, seductive song, there would be found many among you perfectly acquainted with it, and even ready to repeat it with zest. But in what manner, I pray, can you justify such wickedness? Perhaps you may endeavor to do it, by alleging that you are no monks, but have the business of your families, your wives and your children, to attend to. This very excuse, however, serves only to condemn you the more; for it evidently proves that you imagine the reading of the Holy Scriptures to be useful only for monks, whereas I assert that it is far more necessary for you than for them; since, by your living in the midst of the world, and being exposed to its contamination by your intercourse with it, you more particularly stand in need of the means of salvation. It is truly a grievious thing not to read the Holy Scriptures; but it is still more so to regard them as wholly superfluous; for that is a doctrine truly satanical. Do you not remember that, according to the apostle Paul, whatsoever things were written aforetime, were written for our learning?' The same writer continues, in another place,' It is disgraceful for persons, on quitting the church of God, to give themselves up to things wholly reprobated by it: far more 31 becoming would it be for them, on their return home, to call together their wives and children, and direct their attention to the Holy Scriptures; so that, though absent, they also might profit by what had been read, at church.' In this manner did this zealous father of the Church call those Christians to a strict account who neglected to read the Bible; although, perhaps for them-at least when compared with Christians of our days-some shadow of excuse might be found in the difficulty of procuring manuscript Bibles, many centuries before the art of printing was invented. But how his holy indignation would have been roused, had he lived at a period when, notwithstanding the general dissemination of the Word of God, there are many Christians who will not even give themselves the trouble to take up the Bible and examine into its contents! " O Thou Divine, enlivening and creating Word, who judgest the thoughts and intentions of the human heart! we will receive Thee gladly into our hearts, and to the best of our power, distribute Thy revealed Word amongst our brethren. Do Thou instruct us! Do Thou live and work in us all! Direct and sanctify our thoughts and feelings! and, when at the last great Day, Thou shalt pronounce the final judgment, condemn us not, for Thy mercy's sake! CONTRIBUTIONS TO THE PUBLISHING FUND SINCE THE LAST ACKNOWLEDGMENT. lt. Rev. J. H. Hopkins, D.D., $5 00 " Three orfour Russians," (~20) 135 65 George R. Clark, Esq.,.. 10 00 Rev. William McVickar, 5 00 Rev. D. W. Short,... 5 00 William Cornwall, Esq.,.. 5 00 Wm. E. Buckley, M. D.,.. 5 00 Rev. W. Brand,... 1 00 Rev. Thos. Mills Martin,.. 5 00 Rev. Chas. R. Hale,.. 5 00 Rev. F. C. Ewer,. 5 00 Rev. Edward W. Goddard,. 5 00 St. James Church, Winsted, Ct., 5 00 H. A. Parker, Esq.,... 5 00 Rev. John Hall,....5 00 J. W. Davis, Esq.,... 5 00 Rev. Joseph M. Clark,. 5 00 Rev. F. C. Brown,... 3 00 Rev. Wm. C. Pope,... 5 00 Rev. J. H. Anketel,.. 5 00 Rev. W. C. Hopkins,.. 5 00 Rev. Chas. Douglass,. 5 00 Rev. J. L. Townsend,.. 4 50 Rev. Edwin A. Cullum,.. 1 00 R. B. Minturn, jr., Esq.,.. 25 00 Rev. Edward S. Watson,.. 5 00 Rev. Wm. Tatlock,... 5 00 Mrs. Lucy C. Phelps,.. 5 00 Rev. R. Jope,... 5 00 John K. Lewis, Esq.,.. 5 00 Rev. Archibald M. Morrisson,. 5 00 John Travers,Esq,.. 5 00 Amount of contributions,. $340 15 B. R. Betts, Esq.,.. 3 00 Balance on hand last reported, 114 11 Rev. W. Child,.. 12 00 From sales of copies of Papers, 60 58 Rev. Chas. W. Rankin,. 5 CO Rev. J. J. Robertson, D.D.,. 10 00 Total,.. $514 84 Rev. John McVickar, D.D.,. 5 00 EXPENDITURES. Cost of 3,000 copies of Paper No. IV, and Proposals, (including $45 00 for postage stamps,)... $207 51, Balance on hand,.. $307 33 PAPERS OF THE RUSSO-GREEK COMMITTEE.:No. VI. THE DIVINE LITURGY OF S. JOHN CHRYSOSTOM.* Deacon. Sir, give the Benediction. Priest, (with a loud voice.) Blessed be the kingdom of the FATHER, the SON, and the HOLY GHOST, now and ever, and world without end. Choir. Amen. Then the Deacon, or the Priest saith the GREAT ECTENE, the choir responding after each petition, as follows: Deacon. In peace let us make our supplications to the LORD. * This version of the Liturgy of the Orthodox Eastern Church is the result of a collation of two works. First, the ordinary Greek text of the Liturgy, as given in the Euchologion (Venice Ed. 1851). This embraces the text and rubrics of the invariable portions of the office, and of the parts thereof which are performed by the Priest and Deacon, but makes no reference to the variable portions, (which are at least one-third of every Liturgy celebrated), and omits many of the Hymns, and Responses by the choir, which are always sung except on Great Feasts, and are not referred to, I presume, because they are so well known to those who use them. The other work is the Egkolpion (Manual) of Raphtane, which gives the text and rubrics of the parts performed by the choir and people, with full directions respecting the variable portions of the office. These two works have been collated at every step with the music books, both Greek and Russian, which give the notation throughout, as it is daily performed. The service here given is that performed on ordinary Sundays, omitting, of course, the Proper of the Time, which varies with every day in the year. The translations collated have been those of King, Neale, Brett, and Cove], the language of the two former being very frequently appropriated. Useful as have been these several translations, it is confidently believed that the present version will afford a much more distinct and complete idea than either of them, of this sublime service, as ordinarily performed throughout the whole Catholic, Orthodox, Eastern Church.-Editor. Entered, according to Act of Congress, in the year 1865, by the Rev. J. FREEMAN YouNO, S. T. D., in the Clerks Office of the Distriot Court of the United States for the Southern District of New York. 2 Choir. LORD have mercy and hear us. Deacon. For peace from above, and for the salvation of our souls, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. For the peace of the whole world, for the prosperity of the Holy Churches of GOD, and for the unity of all, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. For this Holy House, and for those who enter it with faith, piety, and the fear of GOD, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. For our Archbishop (N), for the honorable Priesthood, for the Diaconate in CHRIST, for all the Clergy and Laity, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. For our most religious and GoD-protected Sovereigns, for their whole Palace, and Army, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. That He would fight on their side, and put under their feet all who hate and oppose them, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. For this holy Convent, [or city], and for every city and country, and for all the faithful who dwell therein, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. For seasonable weather, for abundance of the fruits of the earth, and for peaceful times, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. For all who travel by land or by water, for the sick, for the suffering, for prisoners, and for their welfare, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. That we may be delivered from all tribulation, wrath, danger, and necessity, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. [Here follow any Special Suffrages, when such are appointed to be said.] Help, save, have mercy, and preserve us, 0 GOD, by Thy grace. Choir. LORD have mercy and hear us. Calling to remembrance the altogether holy, pure, blessed and 3 glorious Lady, the Bringer-forth of GoD* and ever-virgin Mary, with all the Saints, let us commend ourselves, and each other, and all our life to CHRIST our GOD. Choir. To Thee, 0 LORD. Priest, (with a loud voice.) For unto Thee is due all glory, honor, and worship, FATHER, SON, and HOLY GHOST, now, and ever, and world without end. Choir. Amen. Note, that in Easter-tide, CHRIST hath risen from the dead, etc., is sung immediately after the Benediction. See Triodion. 2Then is sung by the Choir the FIRST ANTIPHON. Psalm ciii. Praise the LORD, O my soul. Blessed art Thou, 0 LORD. Praise the LORD, O my soul; and all that is within me, praise his holy Name. * * * * * * * * * 0 speak good of the LORD, all ye works of his, in all places of his dominion: praise thou the LORD, O my soul. Glory be to the FATHER, and to the SON, and to the HOLY GHOST, now, and ever, and world without end. Amen. Praise the LORD, 0 my soul. Blessed art Thou, 0 LORD. Note, that in great Feasts this Psalm is not sung; but instead of it the ANTIPHON specially appointed. W7lile the Choir is singing the First Antiphon, the Priest saith in a low voice, the PRAYER'OF THE FIRST ANTIPHON. O LORD our GOD, whose power is incomparable, whose mercy is infinite, whose glory is incomprehensible, and whose love towards mankind is unspeakable; of Thine own tenderness, 0 LORD, look down upon us, and upon this Holy House, and pour out upon us, and upon them that pray together with us, the riches of Thy mercies and compassions. And after the Antiphon hath been sung, the Deacon comes and stands in his usual place, adores and says: * Yieotokos, (eulrdicos) bearing GOD, has been commonly rendered into English by'Mother of GOD,' to which there are grave objections. It is better to transfer the word into our language, as has been done with some other words, (Paraclete for example), or, as is done here, to render it by the equivalent phrase Bringer-forth of GOD. This epithet was not generally applied to the Virgin till after the condemnation of Nestorius, A. D. 431, and was given with reference to his heresy. -Editor. 4 Again and again in peace let us make our supplications to the LORD. Choir. LORD have mercy and hear us. Help, save, have mercy and preserve us, 0 GOD, by Thy grace. Choir. LORD have mercy and hear us. Calling to remembrance the altogether holy, pure, blessed and glorious Lady, the Bringer-forth of GOD, and ever-virgin Mary, with all the Saints, let us commend ourselves, and each other, and all our life to CHRIST our GOD. Choir. To Thee, O LORD. EXCLAMATION. For Thine is the Might, and Thine is the Kingdom, and the Power and the Glory, FATHER, SON, and HOLY GHOST, now, and ever, and world without end. Choir. Amen. Then is sung by the Choir the SECOND ANTIPHON. Psalm cxlvi. Glory be to the FATHER, and to the SON, and to the HOLY GHOST. Praise the LORD, 0 my soul: while I live, will I praise the LORD; yea, as long as I have any being, I will sing praise unto my QOD. * * * * * * * n itf The LORD thy GOD, 0 Sion, shall be King for evermore, and throughout all generations. Now, and ever, and world without end. Amen. Only-Begotten SoN and WORD of GOD, Who art immortal, and who for our salvation didst take upon Thyself to become incarnate of the holy and ever-virgin Mary, the Bringer-forth of GOD; Who, without change of Deity, wast made man, and wast crucified; Who, by death, hast overcome death; Thou who art one of the HOLY TRINITY, and with the FATHER and the HOLY GHOST together art glorified; save us, 0 CHRIST our GOD. Note again, that on Great Feasts, instead of the foregoing Psalm, the Proper ANTIPHON OF THE FEAST is sung. While the Second Antiphon is being sung, the Priest saith, in a low voice, the PRAYER OF THE SECOND ANTIPHON. O LORD our GOD, Save Thy people, and bless Thine inheritance; maintain the fullness of Thy Church; Sanctify them that love the 5 beauty of Thy house; glorify them by Thy divine power, and forsake not them who put their trust in Thee. Deacon. Again and again in peace, (as after the Prayer of the First Antiphon, page 4.) Help, save, (etc., as before.) Calling to remembrance, (etc., as before). EXCLAMATION. For Thou art the good GoD, and the lover of men, and to Thee we ascribe the glory, FATHER, SON, AND HOLY GHOST, now, and ever, and world without end. Choir. Amen. Then THE BEATITUDES are sung: but it is to be observed that they are never sung alone, but with them ODES are sung from the CANON OF THE FEAST.* THIRD ANTIPHON. Remember us, 0 LORD, when Thou comest into Thy kingdom. Blessed are the poor in spirit: for theirs is the'kingdom of heaven. * * * * * * *' * * Rejoice and be exceeding glad: for great is your reward in heaven. Glory be to the FATHER, and to the SON, and to the HOLY GHOST, now, and ever, and world without end. Amen. It is to be observed that the Beatitudes are not sung in great Feasts, but instead of them the TROPARION OF THE FEAST, thrice. See Menologion and Triodion. While the third Antiphon is being sung, the Priest saith, in a low voice, the PRAYER OF THE THIRD ANTIPHON. t O Thou, Who hast given us grace, at this time, with one accord, to make our common supplications unto Thee: and dost promise that, when two or three are gathered together in Thy Name, Thou wilt grant their * For example: " Blessed are they that mourn, for they shall be comforted." "The thief on the cross believed Thee to be GOD, O CHRIST, and confessed Thee with a pure heart, saying, Remembter me, O LORD, in thy kingdom." " Blessed are they that hunger and thirst after righteousness, for they shall be filled." * "By Thy death, 0 CHRIST, hast Thou overcome death, and raised up those from their graves, who had been long dead, to sing unto Thee our true GOD and SAVIOUR."-Editor. t' It would be curious to trace how this prayer came into our Prayer-book: for there is no reason to suppose the Reformers intimately acquainted with the formularies of the Eastern Church.'-Neale. 6 requests: fulfil now, O LORD, the desires and petitions of Thy servants, as may be most expedient for them; granting us in this world knowledge of Thy truth, and in the world to come, life everlasting. The TIIIRD ANTIPHON being sung, when they come to the DOXOLOGY, the Priest and Deacon make three reverences before the Holy Table. Then the Priest, taking the Book of the Holy Gospels, giveth it to the Deacon: and thus going through the North portion of the Sanctuary, preceded by lamps, they make the LITTLE ENTRANCE.* Deacon, (in a low voice.) Let us make our supplications to the LORD. The Priest saith, in a low voice, the PRAYER OF THE ENTRANCE. 0 LORD, our King and our GOD. Who hast set Thy heavenly hosts in array, and armies of Angels and Archangels, for the service of Thy glory; grant that with our entrance there may be an entrance of holy Angels, rendering service together with us, and together with us glorifying Thy goodness. For unto Thee is due all glory, honor and worship, FATHER, SON, and HOLY GHOST, now and ever, and world without end. Choir Amen. The Prayer being finished, the Deacon pointmng with his right hand to the East, and holding his OrarionS with threefingers, saith to the Priest, Sir, bless the Holy Entrance. And the Priest blessing saith, Blessed be the entrance of Thy Saints, always, now and ever, and world without end. Then the Deacon goes to the Hegumen, if any be present, who kisseth the Book of the Holy Gospels: but if none be present, the Priest kisseth it. And when the TROPARIA j are ended, the Deacon comes forth into the middle of the choir, and standing before the Priest, raiseth his hands a little, and showing the Holy Gospel, saith with a loud voice, Wisdom, give heed. ~ If it be a great Feast the Priest here sings the IsoDICON as appointed. But on other Feasts, and Sundays, the choir here sing, * For bringing in the Book of the Holy Gospels.-Ed. f Orarion. From orare to pray, because the Deacon uses it to give the signal for prayer. It answers to our stole.-Ed. t Which are variable, the subject on Sunday being the Resurrection.-Ed. ~ Give heed. opoi.. This has been generally translated stand up, but manifestly incorrectly, for the people are already standing, as they never sit during worship. It refers to the mind here, and signifies, be high-minded, firm, excited, full of expectation, corresponding with the Latin spe or metu erectus.-Editor. I Isodicon. The anthem accompanying the Little Entrance.-Ed. 0 come, let us worship and fall down before CHRIST. 0 SON of GOD, who hast risen from the dead, save us singing unto Thee, Alleluia. But " Thou who hast risen from the dead" is suna only on Sundays, and in Easter-tide. At other times is sung instead of it the proper STICHOS OF THE FEAST, for which see Menologion or Triodion. And the Deacon himself adores, and the Priest behind him, and they both go into the holy Bema,* and the Deacon puts down the Holy Gospels on the Holy Table, and the choir sings the TROPARION and CONTAKION OF THE FEAST, and the other TROPARIA OF THE DAY, for which see Menologion or Triodion. And when they are singing the last the Deacon saith, Let us make our supplications to the Lord. Priest. For holy art Thou, O our GOD; and to Thee we ascribe the glory, FATHER, SON and HOLY GHOST, now and ever. Deacon. And world without end. Choir. Amen. The Choir sing the TRISAGION. t O Holy GOD, Holy and Mighty, Holy and Immortal, have mercy upon us. (Five Times.) Note, that in great Feasts, instead of the Trisagion we sing, As many of you as have been baptized into CHRIST, have put on CHRIST. Alleluia, etc. In the meantime the Priest saith in a low voice, the PRAYER OF THE TR1SAGION. 0 Holy GOD, Who abidest in Thy holy places, Who art hymned with the sound of the Trisagion by the Seraphim, and glorified by the Cherubim, and adored by all the heavenly powers: Thou Who didst from nothing call all things into being; Who didst make man after Thine image and likeness, and didst adorn him with all Thy graces; Who givest to him that seeketh, wisdom and understanding, and passtst not by the sinner, but dost give repentance unto salvation; Who hast vouchsafed that we, Thy humble and unworthy servants, should stand even at this time before the glory of Thy holy Altar, and should render unto Thee the worship and praise that is meet: do Thou, O LORD, receive out of the mouth of us sinners the Hymn * The Sanctuary.-Ed. t The Hymn Trisagiws appears under four different forms which are respectively designated by four different names; THISAGION, by which the above hymn is known; CHERUBIC HYMN, to be found oi page 13, SERAPHIO or TRIUMPHA.:T HYMN, page 19, generally called by us the Ter Sanctus, or Trisagion; and ANGELIC HYMN, known and used by us as Gloria in Excelsis.-Editor. 8 of the Trisagion, and look upon us in Thy goodness. Forgive us every offence, voluntary and involuntary. Sanctify our souls and bodies, and grant that we may serve Thee in holiness all the days of our life; through the intercessions of the holy Bringer-forth of GOD, and of all the Saints, who have pleased Thee since the beginning of the world. For holy art Thou, O our GOD, and to Thee we ascribe glory, FATHER, SON, and HOLY GHOST, now, and ever, and world without end. When this Prayer is finished, the Priest also, and Deacon, says the TRISAGION, making at the same time three reverences before the Holy Table. Then the Deacon faith to the Priest, Sir, give the order.* And they go towards the throne. And the Priest saith as he goes, Blessed is He that cometh in the Name of the LORD. Deacon. Bless, sir, the throne. Priest. Blessed art thou upon the throne of the glory of ThyJ Kingdom, Who sittest upon the Cherubim, always, now and ever, and world without end. And when the Choir have finished the Trisagion, the Deacon coming before the holy doors, saith, Let us attend. Deacon. Wisdom.t Priest. Peace be with you all. Choir. And with thy spirit. The Reader saith the PROKIMENON t of the Epistle. Deacon. Let us attend. The EPISTLE is read. And the Epistle being ended, the Priest saith, Peace be to thee. * That is, the order to sit down; it being the custom for the Bishops and Priests to sit during the reading of the Epistle, which follows immediately. + This exclamation of " Wisdom" is a recognition of the Word of God written, as the fountain of wisdom, and is intended to call the attention of all to what is about to be read. It occurs again, and still more emphatically, before the reading of the Gospel for the day. —litor. - The Prokimenon, or short anthem before the Epistle, consists of a verse and response: generally, but not always, taken from the Psalms, but hardly ever consisting of consecutive phrases. According to S. Gernanus, the Prokimenon signifies the previous proclamation by the Prophets of that CHRIST of Whom the Epistle is about to tell. And the versicles are chosen with that intent, e.g., in the festival of.the Expectation of the Nativity: V. The LORD said unto Me, Thou art My Son. R.'Desire of Me, and I shall give Thee the heathen for Thine inheritance.'Neale. 9 Choir. And with thy spirit. Reader. Alleluia, Alleluia, Alleluia. While the Alleluia is being sung, tie Deacon, taking the censer with the incense, goes to the Priest, and receiving a benediction from him, censes the Holy Table in a circle, and the whole Sanctuary, and the Priest. And the Priest saith, in a low voice, the PRAYER BEFORE THE GOSPEL. 0 LORD and lover of men, cause the pure light of Thy Divine knowledge to shine into our hearts, and open the eyes of our understanding, that we may comprehend the precepts of Thy Gospel. Plant in us also the fear of Thy blessed commandments, that we, trampling upon all carnal lusts, may seek a heavenly citizenship, both thinking and doing always such things as are well-pleasing in Thy sight. For thou art the illumination of our souls and bodies, O CHRIST our GOD; and to Thee we ascribe glory with the Eternal FATHER, and with Thy all-holy, good, and life-giving SPIRIT, now, and ever, and world without end. And the Deacon, laying aside his censer, draws nigh to the Priest and bows to him, holding his Orarion, and putting the ends of his fingers upon the Book of the Gospels as it lies upon the Holy Table, he saith;Bless, sir, the preaching of the holy Apostle and Evangelist. The Priest signing him with the Cross, saith, May GOD, through the prayers of the holy and glorious Apostle and Evangelist, grant thee to proclaim the word with great power, for the fulfillment of the Gospel of His well-beloved SON, our LORD JESUS CHRIST. And the Deacon saith, Amen. And, having adored with reverence the Book of the Holy Gospels, he takes it up; and coming out of the Holy Doors, preceded by tapers, he goes and stands in the Ambon, or in the appointed place. And the Priest, standing at the Holy Table, and looking towards the West, saith with a loud voice, Wisdom! give heed: let us hear the Holy Gospel. Peace be to all. Choir. And with thy spirit. Deacon. The lesson from the Holy Evangelist, N. Priest. Let us attend. Choir. Glory be to Thee, 0 LORD, glory be to Thee. The Gospel being read, the Priest saith to the Deacon, Peace be to thee who hast proclaimed the Gospel. Choir. Glory be to Thee, 0 LORD, glory be to Thee. And the Deacon, coming to the Holy Doors, delivers the Book of the Gospels to the Priest; and standing in the accustomed place begins thus: 10 Let us all say with our whole heart, and with our whole understanding. Choir. LORD have mercy and hear us. (Thrice.) 0 LORD Almighty, the GOD of our fathers, we beseech Thee hear, and have mercy upon us. Choir. LORD have mercy and hear us. (Thrice.) Have mercy upon us, 0 GOD, after Thy great goodness, we beseech Thee, hear, and have mercy upon us. Choir. LORD have mercy and hear us. (Thrice.) Meanwhile the Priest saith, in a low voice, the SUPPLIANT PRAYER OF THE ECTENE. O LORD our GOD, we pray thee to receive this fervent supplication from Thy servants, and have mercy upon us according to Thy great goodness; look down with compassion upon us, and upon all Thy people who are now looking unto Thee for the riches of Thy mercy. Deacon. Further we pray for all pious and orthodox Christians. Choir. LORD have mercy and hear us. (Thrice.) Further we pray for our Archbishop, N. Choir. LORD have mercy and hear us. (Thrice.) Further we pray for our brethren the Priests and Monks, and the whole brotherhood in CHRIST. Choir. LORD have mercy and hear us. (Thrice.) Further we pray for the blessed and ever memorable founders of this holy Monastery, [or this holy House,] and for all our fathers and brethren that have fallen asleep before us, and lie buried here, and the Orthodox Departed everywhere. Choir. LORD have mercy and hear us. (Thrice.) Further we pray for mercy, life, peace, health, safety, protection, forgiveness, and remission of sins in behalf of the servants of GOD, the brethren of this holy Monastery, [or this holy House]. Choir. LORD have mercy and hear us. (Thrice.) Further we pray for them that bring forth fruit and do good deeds in this holy and consecrated temple, for them that labour in the word, for them that sing, and for the people that stand round about, and are looking unto Thee for the riches of Thy mercy. Choir. LORD have mercy and hear us. (Thrice.) EXCLAMATION. For thou art a merciful GOD, and the lover of men, and to Thee we ascribe the glory, FATHER, SON, and HOLY GHOST, now and ever, and world without end. 11 * Deacon. Catechumens, pray unto the LORD. Choir. LORD have mercy and hear us. Deacon. 0 ye faithful, let us pray for the Catechumens. Choir. LORD have mercy and hear us. Deacon. That the LORD may be merciful unto them; Choir. LORD have mercy and hear us. Deacon. That He may teach them the word of Truth; Choir. LORD have mercy and hear us. jDeacon. That He may reveal unto them the Gospel of righteousness; Choir. LORD have mercy and hear us. Deacon. That He may unite them with His Holy, Catholic, and Apostolic Church; Choir. LORD have mercy and hear us. Deacon. Save, pity, assist, and continually defend them, O GOD, by Thy grace. Deacon. Ye Catechumens, bow your heads unto the LORD. PRAYER FOR THE CATECHUMENS. Said in a low voice, before the holy Oblation. 0 LORD our GOD, who dwellest on high and yet hast respect unto the lowly, who hast sent Thine Only-begotten SON JESUS CHRIST, our GOD and our LORD, to be the salvation of mankind, look down upon thy servants the Catechumens, who bow down their necks unto Thee, and make them worthy, in due time, of the laver of regeneration, of the remission of sins, and to be clothed upon with immortality; unite them with Thy Holy, Catholic, and Apostolic Church, and number'them together with the flock of Thy chosen. With a loud voice. So that they also, together with us, may magnify Thine adorable and glorious Name, O FATHER, SON, and HOLY GHOST, now and ever, and world without end. Choir. Amen. The Priest unfolds the Corporal. Deacon. Let all the Catechumens depart. Catechumens depart. Let no one of the Catechumens remain. * Ye Faithful, Again and again in peace let us make our supplications to the LORD. * This portion of the Liturgy, as far as to the Cherubic Hymn, is generally omitted now, I believe, in Parish Churches.-Ed. 12 And the rest of the Short Ectine as on page 4. The Priest saying, in a low voice, while this is being sung, the FIRST PRAYER OF THE FAITHFUL AFTER THE UNFOLDING OF THE CORPORAL. We yield Thee Thanks, LORD GOD of power and might, Who hast thought us worthy to stand even now at Thy Holy Altar, and to fall down before Thy mercy-seat, for our sins and for the ignorances of Thy people: receive, O GOD, our supplication; make us worthy to offer to Thee supplications and prayers, and unbloody sacrifices for all Thy people; and endue us whom Thou hast placed in this Thy ministry, with the strength of the HOLY GHOST, that without condemnation and without offence, and with the testimony of a pure conscience, we may at all times, and in all places, call upon Thee; that thou mayest give ear unto our prayer, and be gracious unto us, according to the multitude of Thy mercies. Deacon. Help, save, have mercy, and preserve us, O GOD, by Thy grace. Wisdom. EXCLAMATION. For unto Thee is due all glory, honour, and worship, FATHER, SON, and HOLY GHOST, now and ever, and world without end. Deacon. Again, and again in peace let us make our supplications to the LORD. And the rest of the Short Ectine, as on page 4, while the Priest saith, in a low voice, the SECOND PRAYER OF THE FAITHFUL. Again and often we fall down before Thee, and beseech Thee, O good GOD and lover of men, that Thou wouldest give ear unto our prayers, cleanse our souls and bodies from all filthiness of the flesh and spirit, and grant that our standing before Thy holy Altar may be without judgment and without condemnation. Grant, O LORD, that those who pray together with us, may grow in grace, wisdom, and spiritual understanding: grant them at all times with fear and love to serve Thee without reproach; and without condemnation to partake of Thy holy Mysteries, and to be found worthy of Thy heavenly kingdom. Deacon. Help, save, have mercy, and protect us, O GOD, by Thy grace. Wisdom. Priest, (with a loud voice.) That, being ever guarded by Thy power, we may ascribe glory unto Thee, FATHER, SON, and HOLY GHOST, now and ever, and world without end. Choir. Amen. 13 The Choir sing the CHERUBIC HYMN. Let us who mystically represent the Cherubim, and sing the thrice holy hymn to the Life-giving TRINITY, lay aside at this time all worldly cares, that we may receive the King of all. Prayer which the Priest saith to himself, while the Cherubic Hymn is being sung.* No one who is entangled with carnal lusts and pleasures is worthy to approach, and draw near unto Thee, or to execute Thy service, 0 King of Glory; for to minister unto Thee is great and terrible, even to the heavenly powers themselves. Yet through Thine unspeakable and measureless love, Thou didstunchangeably and immutably become man, and didst take the title of our High Priest, and, as being LORD of all, didst commit unto us the service of this liturgic and unbloody sacrifice, for Thou only O LORD our GOD, art supreme in heaven and in earth; Thou sittest on the throne of the Cherubim; Thou art the LORD of the Seraphim-and the King of Israel: Thou only art holy, and dwellest with the holy. On Thee, therefore, I importunately call, Who alone art good and ready to hear; look down upon me a sinner, and Thine unprofitable servant; cleanse my soul and heart from an evil conscience, and strengthen me, who am invested with the honour of this sacred Office, with the might of Thy HOLY SPIRIT, to stand before this Thy holy Table, and to consecrate Thy holy and spotless Body and Thy precious Blood. For to Thee I come bowing my neck, and beseech Thee turn not Thy face away from me, nor reject me from the number of Thy children; but condescend that these Gifts may be offered to Theeby me a sinner and Thine unworthy servant. For Thou art He that offerest, and art offered, and receivest, and art distributed, O CHRIST our GOD; and to Thee we ascribe the glory with Thine Eternal FATHER, and Thy holy, blessed and lifegiving SPIRIT, now, and ever, and world without end. When this prayer is finished, they also (the Priest and Deacon) say the CHERUBIC HYMN. Then the Deacon, taking the censer, and putting incense on it, goes to the Priest: and after receiving a benediction from him, censes the holy Table in a circle, and all the sanctuary, and the Priest: and he saith the 51st Psalm, and other penitential Troparia, such as he will, together with the Priest. And they go to the Prothesis, the'Deacon preceding. And the Deacon, having censed the Holy Things, and said to himself, GOD be merciful to me a sinner, saith to the Priest, Sir, lift up. *'As the Cherubic hymn was only composed in the time of Justinian, it is clear that the prayer of that hymn must be an insertion. And accordingly, it is not to be found in the very ancient Barberini MS. of this Liturgy, to which Goar so often refers.'-Neale. 14 And the Priest lifting up the Aer,* puts it on the left shoulder of the Deacon, saying, Lift up your hands unto the holy things,t and bless the LORD. Then, taking the holy Disk,4 he puts it with all care and reverence on the Deacon's head, the Deacon also holding the censer with one of his fingers. And the Priest taking up the holy Chalice himself, they go out at the north side, preceded by tapers, and move in procession through the Nave,~ to the Bema, [Sanctuary], both praying for all, and saying, The LORD GOD remember us all in His kingdom, always, now, and ever, and world without end. And the Deacon, going within the holy doors, stands on the right hand; and when the Priest is about to enter in, he saith to him, The LORD GOD remember thy Priesthood in His kingdom, always, now, and ever, and world without end. Priest. The LORD GOD remember thy Diaconate in His kingdom, always, now, and ever, and world without end. The Choir here conclude the CHERUBIC HYMN, as follows: That we may receive the King of all, invisibly attended by the Angelic Orders. Alleluia, Alleluia, Alleluia. And the Priest sets down the holy Chalice on the holy Table, and taking the holy Disk from the head of the Deacon, he places that also there, saying, Honourable Joseph taking Thy precious Body from the cross, wrapped it in clean linen with sweet-smelling spices, and laid it in a new tomb. In the body wast Thou in the grave, in the spirit in Hades, with the thief in Paradise, whilst yet Tlou wast on the throne, 0 CHRIST, with the FATHER and the HOLY GHOST: for Thou art uncircumscribed, and fillest all things. The sepulchre which contained Thee, O glorious CHRIST the Life, was more splendid than a royal bride-chamber, more beauteous than Paradise; and was the fountain of our resurrection. Then taking the coverings from the holy Disk and the holy Chalice, he places them on one side of the holy Table; and taking the Aer from the Deacon's shoulder, and censing it, he covers the holy things with it, saying, Honourable Joseph, etc., as before, down to in a new tomb. And taking the censer from ile Deacon's hands, he censeth the holy things thrice. * Veil, or covering for the Holy Things. t Lift up your hands " in the sanctuary," in our version. \ What we call the Paten. S This is called the Great Entrance.-Editor. 15 Then the Deacon saith, O be favorable and gracious unto Sion: build Thou the walls of Jerusalem. Then shalt Thou be pleased with the sacrifice of righteousness: with the burnt-offerings and oblations. Priest. Then shall they offer young bullocks upon Thine altar. And putting down the censer, and loosening his phelonion,* and bowing his head, he saith to the Deacon, Remember me, brother and fellow-minister. And the Deacon saith to him, The LORD GOD remember thy Priesthood in his kingdom. Then the Deacon also himself bowing his head, and holding his Orarion with the three fingers of his right hand, saith to the Priest, Holy Sir, pray for me; And the Priest saith to him, The HOLY GHOST shall come upon thee, and the power of the Highest shall overshadow thee. And the Deacon saith, The same SPIRIT shall minister together with us, all the days of our life. And again the Deacon saith, Holy Sir, remember me. And the Priest answers, The LORD GOD remember thee in His Kingdom, always, now, and ever, and world without end. And the Deacon responds Amen. And having kissed the Priest's hand, he goes out, and, standing in the customary place, saith, Let us fulfill our supplications to the LORD. Choir. LORD have mercy and hear us. For the precious gifts here offered, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. For this holy House, and for all that enter it with faith, piety, and godly fear, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. That we may be delivered from all affliction, wrath, danger, and necessity, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. The Priest in the meanwhile saith, in a low voice, the *Phelonion. Chasuble. The word used by S. Paul, in connexion with' books and parchments,' 2. Tim. iv. 18, and translated'cloak' in the New Testament.-Editor. 16 PRAYER OF OBLATION. O LORD GOD Almighty, who only art holy, who receivest the sacrifice of praise from those who call upon Thee with their whole heart, accept this prayer of us sinners, and present it on Thy holy Altar, and make us fit to offer unto Thee oblations and spiritual sacrifices for our own sins, and for the ignorances of the people. Grant us to find favour in Thy sight, that our sacrifice may be acceptable unto Thee, and that the blessed Spirit of Thy Grace may rest upon us, and upon these oblations, and upon all Thy people. Deacon. Help, save, have mercy, and preserve us, O GOD, by Thy grace. Choir. LORD have mercy and hear us. That the whole day may be perfect, holy, peaceful, and without sin, let us ask from the LoaD. Choir. Vouchsafe this, 0 LORD. The Angel of Peace,* the faithful guide, and guardian of our souls and bodies, let us ask from the LORD. Choir. Vouchsafe this, 0 LORD. Pardon and remission of our sins and offences, let us ask from the LORD. Choir. Vouchsafe this, O LORD. That which is good and profitable to our souls, and peace to the world, let us ask from the LORD. Choir. Vouchsafe this, 0 LORD. That we may complete the time of our sojourning here in peace and repentance, let us ask from the LoRD. Choir. Vouchsafe this, 0 LORD. That the end of our lives may be according to our Christian profession, peaceful, without pain, and without confusion of face; and that we may render a good account at the fearful judgment-seat of Christ, let us ask from the LORD. Choir. Vouchsafe this, 0 LORD. Calling to remembrance the altogether holy, pure, blessed, and glorious Lady, the Bringer-forth of God and ever-virgin Mary, with all the Saints, let us commend ourselves, and each other, and all our life to CHRIST our GOD. * S. John Chrysostom, in his Homilies, frequently alludes to the prayers of the Church for the Angel of Peace, and explains them as imploring GOD for the protection of His holy Angels against wicked spirits and wicked men, and their guidance.n order to secure a quiet life and a peaceful death.-Editor. 17 Choir. To Thee, O LORD. Priest, with a loud voice, Through the mercies of Thine only Only-Begotten SON, with whom Thou art to be glorified, with the all-holy, and good, and lifegiving SPIRIT, now, and ever, and world without end. Choir. Amen. Priest.: Peace be with you all. Choir. And with Thy spirit. Deacon. Let us love one another, that we may with one accord confess; Choir. FATHER, SON, and HoLY GHOST, the Consubstantial and Undivided TRINITY. And the Priest, making three reverences, kisses the holy Gifts as they lie veiled, saying in a low voice, thrice, I will love Thee, O LORD, my strength; the LORD is my defence, alnd my refuge, and my deliverer.* In like manner also the Deacon adores thrice where he stands, and kisses his Orarion on its cross, and thus exclaims, The doors! the doors! in wisdom let us attend.t The Priest lifting up the Aer, waves it open over the Gifts. The People say, I believe in one GoD, the FATHER Almighty, Maker of Heaven and earth, and of all things visible and invisible. And in one LORD * King gives here, from the Russian Office Books, a long Rubric which is not in my edition of the Euchologion, (Venice 1851), as follows:' Then he kisses the Holy Things covered as they are, first the top of the holy Disk, then the top of the holy Cup, then the edge of the holy Table next him; if there be two or more Priests each of them kisses the Holy Things, and each other on the shoulder, the one sayin g: CHRIST is amongst us. The other answering: He is and will be. Then the Deacons, if there be two or more, each of them kisses the cross of his Orarion, and each other on the shoulder,* saying the same as the Priest said."-Editor. f At this signal in primitive times the believers closed the doors of the building, that those who were not initiated to the Mysteries of Christianity, or those who were its persecutors, might not enter the Church during the Celebration of the Sacrament. In our days there exist no such fears, hence, when the Deacon cries aloud, the doors! the doors! the curtain which screens the Sanctuary is removed, by which is signified that the Mysteries are accessible and visible to all through faith; the same truth being likewise signified by the removal of the veil which covers the Sacred Elements, and which during the hymn of faith is agitated over the Holy Gifts in token of the descent of the HOLY GHOST. —Mouravief'. * This is what is called " the kiss of peace." "In ancient times, during this Chant, which precedes'the Creed, all the Faithful embraced each other; but now only the Priests in the Sanctuary give to the Bishop the kiss of peace, and then kiss each other."-Mouravieff's Lettre Sur I' Office Divin de 1' Eglise d' Orient. 2 18 JESUS CHRIST, the only-begotten SON of GOD, begotten of the FATHER before all worlds. Light of light, very GOD of very GOD, begotten, not made, being of one substance with the FATHER, by Whom all things were made. Who for us men, and for our salvation, came down from Heaven, and was incarnate of the Holy Ghost, and the Virgin Mary, and was made man. He was crucified also for us under Pontius Pilate, and suffered, and was buried. And the third day He rose again according to the Scriptures. And He ascended into Heaven, and sitteth on the right hand of the FATHER. And He shall come again with glory, to judge both the quick and the dead, Whose kingdom shall have no end. And in the HOLY GHOST, the LORD, the Giver of life, Who proceedeth from the FATHER, Who with the FATHER and the SON together is worshipped and glorified, Who spake by the prophets. In One, Holy, Catholic, and Apostolic Church. I acknowledge one Baptism for the remission of sins. I look for the resurrection of the dead. And the life of the world to come. Amen. Then the Deacon saith, Let us stand upright, let us stand with fear: let us devoutly offer the holy oblation in peace. Choir. The mercy of peace, the sacrifice of praise.* The Priest lifting up the Aer from off the holy Things, lays it aside, saying, The grace of our LORD JESUS CHRIST, and the love of GOD the FATHER, and the fellowship of the HOLY GHOST, be with you all. The Deacon adoring, goes into the holy Bema; and taking the fan, fans reverently the holy Things. The Priest, turning to the people, says with a loud voice, f The grace of our LORD JESUS CHRIST, and the love of GOD the FATHER, and the fellowship of the HOLY GHOST, be with you all. Choir. And with thy spirit. Priest. Let us lift up our hearts. (pointing upwards at the same time with his hand.) Choir. We lift them up unto the LORD. * This obscure expression seems to refer to the saying, "I will have mercy and not sacrifice." This is the "mercy" of peace; the "sacrifice" of praise. "Grace, mercy and peace" are joined together in holy writ.-Editor. + This is the beginning of the ANAPHORA, or LrrURGY Or THE FArrITHFUL, which answers to the Latin CANON OF THE MAss. —Ed. 19 Priest. Let us give thanks unto the LORD. Choir. It is meet and right to worship the FATHER, the SON, and the HOLY GHOST, the Consubstantial, and Undivided TRINITY. The Priest saith in a low voice, turning to the East, J1 Is meet and right to praise Thee, to bless Thee, to glorify Thee, to give thanks to Thee, to-worship Thee in all places of Thy dominion. For Thou art GOD ineffable, inconceivable, invisible, incomprehensible, the same from everlasting to everlasting: Thou, and Thine Only-Begotten SON, and the HOLY GHOST. Thou broughtest us out of nothing into being, and when we were fallen Thou didst raise us again, and try if by any means Thou couldst bring us to Heaven, and give us an inheritance in Thy future kingdom. For these and all Thy other mercies, whether known to us or unknown, whether manifest or hidden, we give thanks to Thee, and Thine Only-Begotten SON, and Thy HOLY SPIRIT. Accept also our humble acknowledgements that Thou dost vouchsafe to receive this worship at our hands; Thou who art encompassed about with thousands of Archangels, and ten thousands of Angels, the Cherubim, and Seraphim, with six wings and many eyes, who aloft, upon the wing, With a loud voice, Sing, proclaim, shout and say the triumphal hymn, Choir. Holy, Holy, Holy, LORD of Sabaoth: Heaven and earth are full of Thy glory. Hosanna in the highest: Blessed is he that cometh in the Name of the LORD: Hosanna in the Highest. Then the Deacon, taking the asterisk from the holy Disk, signs it with the sign of the cross, and having kissed it, lays it aside. The Priest prays in a low voice, With these blessed powers, O LORD, Thou lover of mankind, we cry out and say: Holy, and most holy, art Thou, and Thine Only-Begotten SON, and Thy HOLY SPIRIT. Holy, and most holy, art Thou, and great is Thy glory; who didst so love the world, that Thou gavest Thine Only-Begotten SON, that whosoever believeth in Him should not perish, but have everlasting life; who coming, and fulfilling all that was appointed Him to do for our sakes, in the night in which He was betrayed, or rather gave Himself up for the life of the world, taking bread into His holy, and spotless, and immaculate hands, He gave thanks, and blessed, sanctified, and brake it, and gave it to His holy Disciples and Apostles, saying, With a loud voice, Take, eat; this is My Body, which is broken for you, for the remission of sins. * * The Oriental Church, in common with Catholic antiquity and ourselves, 20 Choir. Amen. The Priest, in a low voice, Likewise after supper, He took the cup, saying, With a loud voice, Drink ye all of this; This is my Blood of the New Testament, which is shed for you, and for many, for the remission of sins. Choir. Amen. The Priest bowing, prays in a low voice, Remembering, therefore, this command of our SAvIoUR, and all things that were accomplished on our behalf, the Cross, the Tomb, the Resurrection on the third day, the Ascension into heaven, the Sitting on the right hand, the Second and glorious Coming again, With a loud voice, In behalf of all, and for all, we offer unto Thee Thine own of Thine own. Choir. We praise Thee, we bless Thee, we give thanks to Thee, O LORD, and we pray unto Thee, 0 our GOD. The Priest prays in a low voice, Moreover, we offer unto Thee this reasonable and unbloody sacrifice,* and we pray Thee, we beseech Thee, we humbly implore Thee to send down Thy HOLY SPIRIT upon us, and upon these Gifts presented before Thee. And the Deacon lays aside the fan, and comes close to the Priest, and they both make three reverences before the holy Table, praying privately, and saying, GOD be merciful to me a sinner. (Thrice.) Then, O LORD, who did'st send down Thy HOLY SPIRIT upon Thy Apostles at the third hour, take him not from us, O GOD, but renew Him in us who pray unto Thee. Then, Make me a clean heart, O GOD, and renew a right spirit within me. recites the words of Institution aloud, so that the people may hear, and participate in this most solemn part of the service, by responding Amen. In the Roman Missal the Rubric directs the Priest to recite these secretly, the people being informed of the moment of their utterance by the ringing of a little bell, when all fall down upon their knees to worship the now consecrated Host. Nothing of the kind appears in this Liturgy, nor indeed in any other used by the Orthodox Eastern Church.-Editor. * AaTpeLav. Service or servitude, religious service, worship. It may be translated, as we have done, by the word sacrifice, as used in our Prayer of Consecration: " And we earnestly desire Thy fatherly goodness mercifully to accept this our sacrifice of praise and thanksgiving."-Editor. 21 Cast me not away from Thy presence, and take not Thy HOLY SPIRIT from me. Then the Deacon, bowing his head and pointing with his Orarion to the Holy Bread, saith in a low voice, Bless, Sir, the Holy Bread. And the Priest, standing upright, makes the sign of the cross three times upon the Holy Gifts, saying, And make this Bread the precious Body of Thy CHRIST. The Deacon saith, Amen. And immediately he saith, Bless, Sir, the Holy Cup. And the Priest blessing, saith, And that which is in this Cup the precious Blood of thy CHRIST. The Deacon saith, Amen. And immediately, pointing with his Orarion to both the Holy Things, he saith, Sir, bless them both. And the Priest, blessing both the Holy Things, saith, Changing them by Thy HOLY SPIRIT.* * MeTraBaJ&va r TlrveiaTrl oov'r ayfce. This is the only expression in this Liturgy which so much as' looks like' the Roman dogmaof Transubstantiation. It would be sufficient to remark touching this point, that the Greek word here used (or its nominal form,) does not, and cannot translate the Latin Transubstantiatio. Our word consecration is a much better translation of /eATaooA.h. The principal definitions of ueTrad&AAw as given in Liddell and Scott's large Greek Lexicon (Fourth Oxford Edition) are, " To throw in a different position,''to turn about, change, alter one's state or condition,"'to change what is one's own,' yet rather by chance than of set purpose (this being rather 4e'TaAayldo&vo)." And the definitions given of the noun Ae7raBoXh, are "a transition, change, mostly rather by accident than of set purpose.''" Change from, rarely change to, a thing." Thus answering, as before remarked, to our consecration, or setting apartfrom a common and worldly to a sacred and holy use. The Greek word used as the equivalent of transubstantiatio is /eTovarowals, which was coined to translate the Latin word, that was coined in the IX. century, for the then new dogma. This is manifest from the fact that this new Greek word is not contained at all in the large Oxford Lexicon above named. But the difference between the Catholic and Papal doctrines respecting the Holy Eucharist will be most forcibly exhibited by giving the Rubrics of this part of both Offices in parallel columns. GREEK. ROMAN. The Priest prays in a low voice. Holding his hands expanded over the With these blessed powers, O LORD, oblations, he says, Thou lover of mankind, etc., p. 19* * * * We beseech Thee, O LORD, etc. * * * and gave it to His Disciples and Apos- and gave to His Disciples, saying, take ties, saying, and eat ye all of this. 22.Deacon. Amen, Amen, Amen. And bowing his head to the Priest and saying, Holy Sir, remember me a sinner, he stands in his former place, and taking the fan, fans the Holy Things as before. And the Priest prays in a low voice, That they may be to those who partake of them, for soberness of mind, for the remission of sins, for the communication of the HoLY With a loud voice, Holding the Host in both hands, between Take, eat; this is my Body, which is hisforefingers and thumbs, he utters sebroken for you, for the remission of sins. cretly the words of consecration, distinctly Choir. Amen. and attentively. FOR THIS IS MY BODY. The words of consecration being uttered, he immediately kneels and adores the Consecrated Host. He rises, shows it to the people, replaces it upon the corporal, and again adores it,* and does not separate his thumbs, etc. Then uncovering the chalice, he says, The Priest in a low voice, In like manner after he had supped, Likewise after Supper He took the with both hands the Priest here takes the Cup, saying, chalice, etc.* ** * * He blessed it, and gave it to His disciples, saying, take and drink ye all of it. He'utters the words of consecration secretly over the chalice, holding it a little elevated. With a loud voice, FOR THIS IS THE CHALICE OF Drink ye all of this; this is my Blood MY BLOOD, OF THE NEW AND of the New Testament, which is shed ETERNAL TESTAMENT, THE MYSfor you, and for many, for the remission TERY OF FAITH; WHICH SHALL of sins. BE SHED FOR YOU, AND FOR Choir. Amen. MANY, FOR THE REMISSION OF SINS. Having finished the words of consecration, he places the Chalice on the Corporal, and says secretly, As often as ye shall do these things, ye shall do them in memory of Me. Kneeling down, he adores it; he rises and shows it to the people, he covers, and again adores it. * The Latin is, "Prolatis verbis Consecrationis, Statim Hostiam consecratam genuflexus adorat: surgit, ostendit populo, reponit super Corporale, iterhm adorat" See MISSAL in loco. The novelty of this practice of the adoration of the Host, so late as the XII. Century, is manifest from the following injunction of Odo, Bishop of Paris, issued A. D. 1196. "The laity should be frequentlycadmonished, that, as often as they see the Body of our LORD carried by them, they should immediately drop upon their knees, and with joined hands continue in prayer till It has passed, as to their LORD and Maker. Odon. Synod. Constit. C.. ~ 6 et 7. ap. Mansi, tom. xxii.-p. 6T8.-Editor. 23 GHOST, for the fullness of the kingdom of heaven, for confidence in Thee; and not for judgment or condemnation. Furthermore, we offer this our reasonable service for those who are departed hence in the faith;* our Forefathers, Fathers, Patriarchs, Prophets, Apostles, Preachers, Evangelists, Martyrs, Confessors, Continent persons, and for every righteous Spirit made perfect in faith. Then censing the Holy Table from in front, he saith with a loud voice, Especially the altogether holy, pure, blessed and glorious Lady, the Bringer-forth of God, and ever-Virgin Mary. And he gives back the censer to the Deacon, who, having censed the Holy Table in a circle, reads the Diptychs of those who have fallen asleep, and commemorates silently such of the living and of the dead as he will. The Priest bowing, prays in a loi, voice. Then, with hands folded, he says, Remembering, therefore, this corn- Wherefore, 0 Lord, we Thy servants, mand of our SAVIOUR, and all things that and also Thy holy people, calling to were accomplished in our behalf, the mind the blessed passion of the same Cross, the Tomb, the Resurrection on CHRIST Thy SON our LORD, and also His the third day, the Ascension into hea- resurrection from the dead, and His ven, the Sitting on the right hand, the glorious ascension into heaven, offer to Second and glorious coming again, Thy most excellent Majesty of Thy gifts With a loud voice. and presents, the Priest here folds his In behalf of all, and for all, we offer hands, and signs thrice over the Host and unto Thee Thine own of Thine own. Chalice, a pure + Host, a holy + Host, Choir. We praise Thee, we bless Thee, an unspotted + Host, he signs once over we give thanks to Thee, O LORD, and the Host, and once over the Chalice, the we pray unto Thee, 0 our GOD. holy + Bread of eternal life, and the Chalice + of eternal Salvation. Our aim in this note, it may.be proper to add, is not to understate the Catholic doctrine of the real presence in the Holy Eucharist. This is held by the AngloCatholic no less than by the Eastern-Catholic Church, the language of the English Catechism being that the Body and Blood of CHRIST " are verily and indeed, taken and received of the faithful in the LORD'S Supper "; and the language of our great Expositor Hooker being, that " These Holy mysteries, received in due manner, do instrumentally both make us partakers of the Grace of that Body and Blood, which were given for the life of the world, and besides also impart in true and real though mystical manner, the very Person of our LORD Himself, whole, perfect, and entire, as hath been shewed." Eccles. Polit. v. c. 67.-Editor. * The difference between the Oriental and Papal Churches respecting the doctrine of the Eucharist throughout, should be kept distinctly in mind. The latter holding that every time this service is performed, He Who, as St. Paul tells us, was offered'ONCE FOR ALL,' i iimmolated and sacrificed afresh, while the Oriental Church hdlds with us, that this holy Service is a solemn memorial and representation unto GOD in Heaven, as well as unto man on earth, of the great Offering on Calvary of our Divine Head, by virtue of which is derived unto all the members of His Body, whether on earth or in Paradise, all which they receive of salvation and life, refreshment and joy.-Editor. 24 Choir. It is indeed meet to call thee blessed, who art the Bringer-forth of GOD, who art always most blessed, and altogether urdefiled, even the Mother of our GOD. We magnify thee who art more honourable than the Cherubim, incomparably more glorious than the Seraphim, who, remaining a pure Virgin, didst bear GOD the WORD, who art truly the Bringer-forth of GOD. The Priest prays in a low voice, For S. John the Prophet, the Forerunner, and Baptist; for the holy, glorious, and renowned Apostles; for the Saint [N.] whom we commemorate, and all other Thy Saints, for the sake of whose prayers, O GOD, look upon us: and remember those who are departed this life in hope of the resurrection to eternal life, and give them rest where the light of Thy countenance shineth.* * "Though we name them not," says Palmer (Origines Liturgicee, Vol. II. p. 94. IV. Ed.) " we commemorate the Patriarchs, the Prophets, Apostles, Martyrs, and all the departed righteous, and testify our belief in the immortality of the soul and inlife everlasting." "In primitive times these commemorations were accompanied by prayers for the departed. When the custom of praying for the dead began in-the Christian Church has never been ascertained. We find traces of the practice in the second Century, and either then, or shortly after, it appears to have been customary in all parts of thejChurch.* The first person who objected to such prayers was Aerius, who lived in the fourth Century; but his arguments were answered by various writers, and did not produce any effect in altering the immemorial practice of praying for those that rest. Accordingly, from that time all the Liturgies in the world contained such prayers. These facts being certain, it becomes a matter of some interest and importance to ascertain the reasons which justified the omission of these prayers in the Liturgy of the English Church for the first time in the reign of King Edward VI. Some persons will perhaps say that this sort of prayer is unscriptural; that it infers either the Romish doctrine' of purgatory, or something else which is contrary to the revealed will of GOD, or the nature of things. But when we reflect that the great divines of the English Church have not taken this ground, and that the Church of England herself has never formally condemned prayers for the dead, but only omitted them in her Liturgy, we may perhaps think that there are some other reasons to justify that omission." * * * * * " The satisfactory and sufficient reason, therefore, for the omission of such prayers ~in the English Liturgies is, that they were inexpedient. Considering the circum-,stances of the times, more evil than good would have been the result of the continuance of this practice. It was therefore relinquished, and the happy consequence -was, that all the people gradually became free from the error of purgatory. Thenceforward the Catholic doctrine prevailed in England, that the righteous after death are immediately translated to a region of peace, refreshment and joy; while the * Prayers and offerings for the departed faithful are mentioned by Tertullian, Cyprian Origen, Cyril of Jerusalem, etc. See Bingham's Antiquities, b. xv. ch. 8, ~ 15, etc. Taylor's Dissuasive from Popery, part 2, book ii. ~ 2. Archbishop Usher's Answer to the Challenge of a Jesuit, etc. 25 Furthermore, we beseech Thee, O LORD, to remember the whole Episcopate of Orthodox Christians, who rightly divide the word of truth, the whole Presbyterate, theDiaconate in CHRIST, and all of the Sacerdotal Order. Furthermore, we offer unto Thee this our reasonable service for the whole world; for the Holy, Catholic, and Apostolic Church, and for them that live in chastity and holiness of life. For our most faithful Kings, beloved of CHRIST, for their whole Court and Army. Grant them, O LORD, a peaceful reign, and grant that in their peace, we may also lead a quiet and peaceable life, in all godliness and honesty. With a loud voice, Especially remember, 0 LORD, our Archbishop N., whom preserve to Thy holy churches in peace, in safety, in honor, in health, in length of days, and rightly dividing the word of Thy truth. Choir. For all mankind. The Deacon, standing by the holy doors, saith, N. the Patriarch, Metropolitan, or Bishop, (as the cese may be) and the rest. Then he recites the Diptychs of the living. And the Priest prays in a low voice, Remember, 0 LORD, this City, [or Monastery], in which we dwell, and every other City and Country, and the Faithful that dwell therein. Remember, O LORD, all that travel by land or by water, all that labour under sickness, sorrow, or captivity, and deliver them. Remember, O LORD, all that bring forth the fruit of good works in Thy holy Church and are mindful of the poor, and send down Thy blessing upon us all. With a loud voice, And grant that we may with one mouth, and with one heart, praise and magnify Thy great and glorious Name, 0 FATHER, SON, and HOLY GHOST, now, and ever, and world without end. Choir. Amen. wicked are consigned to a place of torment from whence there is no escape. And when the doctrine of purgatory had been extirpated, the English Church restored the commemoration of saints departed in the Liturgy, which had been omitted for many years, from the same caution and pious regard to the souls of her children." The doctrine of the Oriental Church, including both the Orthodox and those separated from them, in common with that of the Anglican, is almost directly opposite to that of the Church of Rome touching the state of the faithful departed. Orientals and Anglicans maintain that, generally speaking, and upon the whole, the state of the faithful departed is a state of light, and rest, anC peace, and refreshthent; of happiness far greater than any belonging to this life, yet inferior to that which shall be enjoyed after the resurrection and the final judgment. The doctrine of the Papists, on the other hand, is, that generally speaking, and upon the whole, the state of the faithful departed is a state of penal torment, differing from that of hell only in the certainty of future deliverance.-Editor. 26 And turning to the people, and blessing them, he saith, And the mercies of the great GOD, and of our SAVIOUR JESUS CHRIST, be with us all. Choir. And with thy spirit. The Deacon, taking the suitable time from the Priest, and going and standing in the accustomed place, saith, Calling to remembrance all the Saints, again and again, in peace let us make our supplications to the LORD. Choir. LORD have mercy and hear us. For the sake of the precious gifts now offered, and consecrated,* let us make our supplications to the LORD. Choir. LORD have mercy and hear us. That our merciful GOD, the Lover of mankind, receiving them on His holy, and heavenly, and spiritual Altar, as the odour of a sweet smelling savour, may in return send down upon us His Divine grace, and the gift of the HOLY GHOST, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. That we may be delivered from all tribulation, wrath, danger, and necessity, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. The Priest bowing, meanwhile prays in a low voice, To thee, O LORD, the Lover of mankind, we commend all our life, and all our hope, and we pray thee, we beseech Thee, we implore Thee, to make us worthy to partake of the heavenly and tremendous Mysteries of this sacred and spiritual Table, with a pure conscience, for the remission of sins, for the pardon of transgressions, for the fellowship of the HOLY GHOST, for sure confidence in Thee, and not unto judgment, or to condemnation. The Deacon: Help, save, have mercy, and preserve us, O GOD, by thy grace. Choir. LORD have mercy and hear us. That the whole day may be perfect, holy, peaceful, and without sin, let us ask from the LORD. Choir. Vouchsafe this, O LORD. The angel of peace, the faithful guide, and guardian of our souls and bodies, let us ask from the LORD. Choir. Vouchsafe this, O LORD. * Offered and consecrated, nlporKcop.raoeTo'wvz, ial a'yraoOev'rTV. Pardon and remission of our sins and offences, let us ask from the LORD. Choir. Vouchsafe this, O LORD. That which is good and profitable to our souls, and peace to the world, let us ask from the LORD. Choir. Vouchsafe this, O LORD. That we may complete the time of our sojourning here in peace and repentance, let us ask from the LORD. Choir. Vouchsafe this, O LORD. That the end of our lives may be according to our Christian profession, peaceful, without pain, and without confusion of face; and that we may render a good account at the fearful judgment-seat of CHRIST, let us ask from the LORD. Choir. Vouchsafe this, O LORD. Having prayed for the Unity of the faith, and the Communion of the HOLY GHOST, let us commend ourselves, and each other, and all our life to CHRIST, our GOD. Choir. To Thee, O LORD. The Priest, with a loud voice, And make us worthy, O LORD, with confidence, and without condemnation, to presume to call upon Thee, our GOD and Heavenly Father, and say:The people say, Our FATHER, Which art in heaven, Hallowed be Thy Name. Thy Kingdom come. Thy will be done, in Earth, as it is in Heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Priest. For Thine is the Kingdom, and the Power, and the Glory, FATHER, SON, and HOLY GHOST, now, and ever, and world without end. Choir. Amen. Priest. Peace be with you all. Choir. And with thy spirit. Deacon. Bow down your heads unto the LORD. Choir. To Thee, 0 LORD. The Priest bowing, prays in a low voice, We give thanks unto Thee, O King invisible, who, through Thine in. finite power hast created all things and, in the abundance of Thy mercy, 28 hast, out of nothing, called all things into being. Look down from heaven, O Lord, upon those who bow down their heads unto Thee, for they bow them not to flesh and blood, but unto Thee, the terrible GOD. Dispense therefore, O LORD, these mysteries lying before Thee, unto all of us for good, accordingto our several necessities. Preserve all who travel by land or by water, and heal all who are diseased, Thou that art the Physician of our souls and bodies. EXCLAMATION. Through the grace, compassion, and loving kindness of Thine Only-Begotten SON, with whom Thou art blessed, together with the all-holy, and good, and life-giving SPIRIT, now, and ever, and world without end. Choir. Amen. The Priest bowing, prays in a low voice, Hear us, O LORD JESUS CHRIST, our GOD, out of Thy holy dwelling place, and from the Throne of the glory of Thy kingdom, Thou that sittest above with Thy Father, and yet art invisibly here present with us; and vouchsafe to impart unto us, by Thy mighty hand, Thine immaculate Body and precious Blood, and by our hands unto all Thy people. Then the Priest adores,* and likewise the Deacon, in the place where he stands, saying, in a low voice, thrice, GOD be merciful to me, a sinner. And when the Deacon sees the Priest stretching forth his hands, and touching the Holy Bread to make the Holy Elevation t he exclaims aloud, Let us attend. And the Priest lifting up the Holy Bread f exclaims, Holy things for holy persons. Choir. There is one Holy, one LORD JESUS CHRIST, to the glory of GOD the FATHER. Amen. * This is no papal worship of the Host. The original is E FT a r p o vIv el 6 I e p e s, KI. T. A. The verb is the same that has been used all along, to express the reverences of the Priest and Deacon, as, for example, on page 9: And having adored with reverence the Book of the Holy Gospels, etc., the Greek being K a I K p o o'r v i o'a s,Aer' evbAai8eas'So aytov Ebvayyeiov. + This elevation explains itself. It is analogous to the elevation of the Gospels over the Deacon's head, at the Little entrance; while the exclamation with which it is accompanied, " holy things for holy persons," serves as a warning to the unworthy not to approach. There is, in practice, no kneeling or prostration here, nor do the Choir sing " Saving Host, we'fall before thee," as do the Papists.-Editor, t Still called " Holy Bread." 29 Thten the Choir sing the KOINONICON,* as appointed. On Sundays, O praise the LORD of Heaven; praise him in the height. Alleluia, Alleluia, Alleluia. But observe, that in other Feasts the Koinonicon specially appointed is sung, for which see Menologion or Triodion. Then the Deacon goes into the Holy Bema; and, standing on the right hand of the Priest, who holds in his hand the Holy Bread, he saith: Break, Sir, the Holy Bread. The Priest, dividing it into four parts with care and reverence, saith, The Lamb of GOD is broken and distributed; broken and not divided asunder; ever eaten and never consumed; but sanctifying all who are partakers thereof. And the Deacon, pointing with his Orarion to the Holy Cup, saith, Fill, Sir, the Holy Cup. The Priest, taking the upper portion, (that is the. H. C.) makes with it the sign of the cross over the Holy Cup, saying, The fullness of the Cup, of faith, of the HOLY GHOST;t and thus puts it into the Holy Cup. Deacon. Amen. And taking the warm water, he saith to the Priest, Bless, Sir, the warmjwater. The Priest blesseth, saying, Blessed is the fervor of thy Holy Gifts, always, now, and ever, and world without end. Amen. And the Deacon pours as much as is necessary, in the form of a cross, into the Holy Cup, saying, The fervor of faith is full of the HOLY GHOST. Amen. * This is the Communion Hymn, and is sung while the Clergy are communing. It is variable with the day. The 1st verse of Psalm cxlviii. here given, is, I presume, ordinarily sung when no special one is appointed, as I find it given, with its proper music, in the old Slavonian, moder Russ, and Greek music books alike. It is variously set, even in the same book, and sometimes, as a highly elaborated anthem. -Editor. I Tl nxppwa nloTplov, uiaoeffr, lsve6/iaros a&yov. t" This very strange rite, the pouring warm water into the chalice after consecration, occasioned the greatest astonishment among the Latins at the Council of Florehce. Dorotheus, Bishop of Mitylene, is said to have given the Pope ample satisfaction by his explanation, which, however, is unfortunately lost. But S. Germanus tells us: " As Blood and warm Water flowed both of them from the side of CHRIST, thus hot water, poured into the chalice at the time of consecration, gives a full type of the mystery, to those who draw that holy liquid from the chalice, as from the life-giving side of our LoRD."- -Peae. 30 Then setting down the warm water, he stands a little way off. And the Priest bowing down his head, prays, saying, I believe, LORD, and confess that Thou art the true CHRIST, the SON of the living. GOD, Who didst come into the world to save sinners, of whom I am chief. I believe also that this is Thy most pure Body indeed, and that this is Thy holy Blood indeed. Therefore, I beseech Thee, have mercy upon me, and pardon my transgressions voluntary and involuntary, by word or by deed, knowingly or ignorantly committed, and grant me to participate unblamably of Thy Holy Mysteries, for the forgiveness of sins, and for eternal life. Receive me now, 0 SON of GOD, as a partaker of Thy Mystical Supper: for I will not divulge this Mystery to Thine enemies, or like Judas, give Thee a deceitful kiss; but I will confess Thee, as did the thief: remember me, O LORD, in Thy Kingdom. Let not, O LORD, the participation of Thy Holy Mysteries be to my judgment or condemnation, but for the healing of both soul and body. Then taking one part of the Holy Bread, he saith, The precious, and all holy Body of our LORD, and GOD, and SAVIOUR JEsus CHRIST, is partaken of by me N., Priest, for the remission of my sins, and for everlasting life. And thus he partakesof that which is in his hands with fear and all caution. Then he saith, Deacon, draw near. And the Deacon approaches, and reverently makes an obeisance, asking forgiveness, saying, Pardon me, 0 Holy Father.* And the Priest, taking the Holy Bread, gives it to the Deacon, and the Deacon kissing the hand that gives it, takes the Holy Bread, saying, Make me, Sir, partaker of the precious and holy Body of our LORD, and GOD, and SAVIOUR JESUS CHRIST. The Priest saith, N. the holy Deacon is made partaker of the precious, holy, and immaculate Body of our LORD, and GOD, and SAVIOUR JEsus CHRIST, for the remission of sins, and for everlasting life. And the Deacon, going behind the Holy Table, and bowing his head, prays and receives, in the same manner as the Priest. Then the Priest standing up, takes the Holy Chalice, with its covering, in both hands, and drinks three times, saying, I, N., Priest, the servant of GOD, partake of the pure and holy Blood of our LORD, and GOD, and Saviour JESUS CHRIST, for the remission of my sins, and for-everlasting life.t And then he wipes the Holy Cup, and his own lips, with the covering which he hath in his hands, and saith, *King.-Ed. t King. —d. 31 Behold, this hath touched my lips, and shall take away my transgressions, and cleanse me from my sins.* And he calls the Deacon, saying, Deacon, draw near. And the Deacon comes and adores once, saying, Behold, I draw near unto the Immortal King. I believe, LORD, and confess, to the end, as above. And the Priest saith, N., Deacon, the servant of GOD, is made partaker of the precious and holy Body of our LORD, and GOD, and SAVIOUR JESUS CHRIST, for the remission of sins, and for everlasting life. And the Deacon having received, the Priest saith, Behold, this hath touched thy lips, and shall take away thy transgressions, and cleanse thee from thy sins. Then the Deacon, taking the holy Disk, and holding it over the holy Cup, wipes it thoroughly with the holy sponge, and with care and reverence covers the holy Cup with the veil. In like manner he places the asterisk over the holy Disk, and covers that in the same manner. Then the Priest saith the Prayer of Thanksgiving, in a low voice. We give thanks unto Thee, O LORD, Lover of mankind, Benefactor of our souls, that Thou hast this day accounted us worthy of Thy heavenly and immortal Mysteries. Rightly direct our way; strengthen us in Thy fear, protect our life, and uphold our steps, through the prayers and supplications of the glorious Bringer-forth of GOD, and of all the saints. Then the doors of the holy Bema are opened. And the Deacon, having made one reverence, takes the holy Cup with care, and goes to the door, and raising the holy Cup, shows it to the people, saying, In the fear of GOD, in faith, and in charity draw near. Choir. Blessed is He that cometh in the Name of the LORD: the LORD is GOD, and is manifested unto us. Then they who are to communicate draw near with all reverence, and hold their arms crossed on their breast; and the, Priest, as he distributes the Mystekies to each, saith, N., the servant of GOD, is made partaker of the holy, and immaculate Body and Blood of our LORD, and GOD, and SAVIOUR JESUS CHRIST, for the remission of his sins, and for everlasting life. And the Priest blesses the people, saying over them with a loud voice, 0 GOD, save thy people, and bless Thine inheritance. $ King.-Ed. 32 Choir. We have seen the true Light, we have received the heavenly SPIRIT, we have found the true Faith, we adore the Undivided TRINITY, which hath wrought salvation for us. Note, that on Festivals of our LORD and of the blessed Virgin, instead of the foregoing the TROPARION OF THE FEAST is sung. And the Priest and the Deacon return to the Holy Table. And the Deacon, placing upon it the holy Cup, saith to the Priest, Lift up, Sir. The Priest censeth three times, saying secretly each time, Set up Thyself, O GOD, above the heavens, and&Thy glory above all the earth. Then, taking the holy Disk, he puts it upon the head of the Deacon, and the Deacon taking it with reverence, and looking out towards the door, goes in silence to the Prothesis, and puts it down: and the Priest having made obeisance, takes the holy Chalice, and turns towards the doors, saying secretly, Blessed be our GOD: then aloud, Always, now and ever, and world without end. Choir. Amen. Let our mouth be filled with Thy praise, O LORD, that we may sing of thy glory, because Thou hast vouchsafed to make us partakers of Thy holy, divine, immortal and life-giving Mysteries: preserve us in Thy holiness all our days, that we may learn Thy righteousness. Alleluia, Alleluia, Alleluia. And the Deacon having come out, and standing in the accustomed place, saith, Having duly participated of the divine, spotless, immortal, heavenly, life-giving and tremendous Mysteries of CHRIST, let us meetly give thanks unto the LORD. Choir. LORD have mercy and hear us. Help, save, have mercy and preserve us, 0 GOD, by Thy grace. Choir. LORD have mercy and hear us. Praying that we may finish this day in holiness, peace, and without sin, let us commend ourselves, and each other, and all our life to CHRIST our GOD. Choir. To thee, 0 LORD. The Priest ithen holding the Book of the Gospels upright, makes with it the sign of the cross on the antimensa, saying aloud, For Thou art our sanctification, and to Thee we offer up our praise, to the FATHER, and to the SON, and to the HOLY GHOST, now, and ever, and world without end. Choir. Amen. 33 Priest. Let us depart in peace. Choir. In the Name of the LORD. Deacon. Let us make our supplications to the LORD. Choir. LORD have mercy and hear us. Then the Priest saith in an audible voice, without the Bema, the PRAYER BEHIND THE AMBON.* 0 LORD, who blessest them that bless Thee, and sanctifiest them that put their trust in Thee, save Thy people and bless Thine inheritance; guard the fulness of Thy Church, sanctify those who love the beauty of Thine house; glorify them by Thy Divine power, and forsake not us who put our trust in Thee. Give peace to Thy world, to Thy Churches, to Thy Priests, to our Kings, to the army, and to all Thy people: for every good gift and every perfect gift is from above, and cometh down from Thee, the Father of lights, and unto Thee we.ascribe the glory, and thanksgiving, and worship, FATHER, SON, and HOLY GHOST, now, and ever, and world without end. Choir. Amen. Blessed be the Name of the LORD, from this time forth and forever more. (Thrice.) The Prayer behind the Ambon being ended, the Priest goes through the holy Doors, and departs into the Prothesis, and saith this Prayer in a low voice. Thou, 0 CHRIST our GOD, who art Thyself the fulness of the Law and of the Prophets, who didst accomplish all the dispensation of the Fathers, fill our hearts with joy and gladness, always, now, and ever, and world without end. Amen. Deacon. Let us make our supplications to the LORD. Choir. LORD have mercy and hear us. Priest. The blessing of the LORD be upon you, through His grace and love to mankind, always, now, and ever, and world without end. Choir. Amen. Then, Glory be to Thee, 0 CHRIST our GOD and hope, glory be to Thee. People. Glory be to the FATHER, and to the SON, and to the fOLY GHOST, now and ever, and world without end. * The name of this prayer is taken from the place where the Priest stands; it is intended as asummary of all the prayers which he had before offered in a low voice, and not heard therefore by the people.-King. 3 34 Then the Priest gives THE DISMISSAL. And the Deacon, also going through the north door, gathers together the Holy Things, withfear and all safety: so that not the very smallest particle shouldfall out, or be left; and he washes his hands in the accustomed place. And the Priest goes forth, and gives the Antidoron* to thepeople. Then he goes into the holy Bema, and puts of his Priestly vestments, saying, NUNC DIMITTIS, the TRISAGION, and the other things. * Antidoron. The remainder of the loaves that were presented at the offertory for the holy Service, and out of which small pieces only were cut for consecration. The consecrated elements are consumed by the Clergy only.-Editor. PAPERS OF THE RUSSO-GREEK COMMITTEE. No. VII. THE OFFICES OF HOLY BAPTISM AND CONFIRMATION, OF THE ORDINATION OF DEACONS, DEACONESSES, PRIESTS, AND BISHOPS, AND OF CONFESSION, ACCORDING TO THE USE OF THE CATHOLIC, ORTHODOX, EASTERN CHURCH. THE OFFICE OF HOLY BAPTISM. The Priest enters the Church and changes all his sacerdotal vestments and his maniple for white ones, and all the tapers being lighted, taking a censer, he goes into the Baptistery, and incenses it in a circle, and giving back the censer (to the Deacon), he adores. t Then the Deacon says: Sir, give the Benediction. Priest (aloud). Blessed be the kingdom of the FATHER, the SON, and the HOLY GHOST, both now and ever, unto ages of ages. Choir. Amen. * This and the following Offices, as far as to the Consecration of Bishops, are from' the recent translation of the Rev. Dr. Littledale, with a few changes of words and phrases.-Editor. t flpoaKvvee makes obeisance, does reverence. It is the custom with Oriental Christians on entering and leaving the house of God, and specially before engaging in any Solemn Office, and frequently whilst performing it, to make one or more (usually three) reverences. It is simply bowing half way to the ground, and at the same time making the sign of the cross, by touching, with the thumb and two fingers brought together, the forehead, breast, right shoulder, and (in Russia) left side, to form the cross of St. Andrew the Apostle of the Scythians.-Editor. 2 Deacon. In peace let us make our supplications to the LORD. Then follows the GREAT ECTENE, * with these additional Suffrages. That this water may be hallowed by the might, and operation, and visitation of the HOLY GHOST. Choir. LORD have mercy and hear us. That there may be sent down upon it the grace of redemption, the blessing of the Jordan. Choir. LORD have mercy and hear us. That the purifying might of the supersubstantial Trinity may visit these waters. Choir. LORD have mercy and hear us. That we may be illuminated with the light of knowledge, and holiness, through the visitation of the HOLY GHOST. Choir. LORD have mercy and hear us. That this water may become a means of averting every snare of visible and invisible enemies. Choir. LORD have mercy and hear us. That he who is to be baptized therein may be worthy of the kingdoin of incorruption. Choir. LORD have mercy and hear us. For him who now cometh to holy illumination and for his salvation. Choir. LORD have mercy and hear us. That he may become a child of the light and an inheritor of eternal blessings. Choir. LORD have mercy and hear us. That he may be planted together and be a partaker of the death and resurrection of CHRIST our GOD. Choir. LORD have mercy and hear us. That he may keep the robe of his Baptism and the earnest of the SPIRIT stainless and unblamable in the terrible day of CHRIST our GOD. Choir. LORD have mercy and hear us. That this water may be to him the laver of regeneration, for the remission of sins and the putting on of incorruption. Choir. LORD have mercy and hear us. That the LORD GOD may hear the voice of our prayer. * This is given with the LITTLE ECTENE and LITANY OF THE DEACOM at the end of this Paper, for more convenient reference, as they are all interwoven with almost every Office.-Editor. 3 Choir. LORD have mercy and hear us. That both he and we may be delivered from all tribulation, anger, danger, and necessity. Choir. LORD have mercy and hear us. Help, save, have mercy, etc., as in GREAT ECTENE. When the D)eacon has said this, the Priest says the following Prayer, in a low voice: Gracious and merciful GOD, who triest the hearts and reins, and alone knowest the secrets of men, for there is nothing hidden before Thee, but all things are naked and laid bare before Thine eyes. Thou who knowest what is in me, despise me not nor turn away Thy face from me, but overlook my transgressions in this hour, Who overlookest the transgressions of men that they may repent, and wash away the filth of my body and the spot of my soul, and sanctify me wholly, with Thine unseen might, and with the right hand of Thy SPIRIT: lest I, who preach freedom to others, and offer it with steady faith in Thine unspeakable goodness, should myself be reprobate as a servant of sin. O LORD, only good and merciful, let me not be turned away humbled and ashamed, but send to me power from on high, and strengthen me for the ministration of this Thy present great and heavenly Sacrament, and form Thy CHRIST in him who is about to he born again through me, pitiable as I am, and build him up upon the foundation of Thy Apostles and Prophets, and pull him not down, but plant him as a plant of truth in thy Holy Catholic and Apostolic Church, and pluck him not out; that as he advances in holiness, through him Thy Holy Name, that of the FATHER, SoN, and HOLY GHOST, may be glorified, both now and ever, and to ages of ages. AmenNote, that the Priest says nothing aloud, but says even the Amen to himself.'Ten he says this Prayer, with a loud voice: Great art Thou, O LORD, and wonderful are Thy works, and no speech is enough for the praise of Thy mighty acts. (Thrice). For by Thy will Thou bringest all things to existence out of nothing, and boldest creation together with Thy power, and rulest the world with Thy Providence. For Thou who didst make creation from four elements, crownest the circle of the year with four seasons. All the Spiritual Powers fear Thee. The sun praises Thee, the moon glorifies Thee, the stars adore Thee, the light hearkeneth to Thee, the depths dread Thee, the springs of waters serve Thee. Thou hast stretched out the heavens like a curtain, Thou hast founded the earth upon the waters, and hast placed the sand for a bound of the sea, and hast poured out the air for breathing. The Angelic Powers minister unto Thee, the choirs of Archangels adore Thee, the many-eyed Cherubim and the six-winged Seraphim which sur 4 round Thee, veil themselves in awe of Thine unapproachable glory. For Thou, who art GoD, incomprehensible, unspeakable, and without beginning, didst come upon the earth, taking the form of a servant, being in the likeness of man, for, O Master, through the bowels of Thy mercy, Thou couldst not endure to behold mankind oppressed by the devil, but Thou camest and savedst us. We confess Thy grace, we proclaim Thy mercy, we hide not Thy benefits. When Thou didst deliver the human race, Thou didst hallow the Virgin's womb by Thy birth; all creation hymned Thee when Thou didst appear; for Thou, our GOD, wast seen upon earth, and didst converse with men. Thou too didst hallow the streams of Jordan, sending down upon them from heaven Thy All-holy SPIRIT, and Thou didst break in pieces the heads of the dragons which lurked there. Be present now also, O merciful King, through the visitation of Thy HOLY SPIRIT, and sanctify this water. (Thrice). And give it the grace of redemption, the blessing of the Jordan. Make it a fount of incorruption, a gift of sanctification, a ransom of sins, a healer of disease, a destruction to evil spirits, unapproachable by hostile powers, fulfilled with angelic strength. Let all those who plot against Thy creature flee from it, for I have called, O LORD, on Thy Name, the Name which is wonderful and glorious, and terrible to Thy foes. And he makes the sign of the cross, breathing thrice on the water, and prays, saying: Let all the hostile powers be crushed under the sign of the form of Thy Cross (Thrice). Let all the invisible idols of the air depart from us, and let not the demon of darkness hide within this water, nor, we beseech Thee O LORD, let the evil spirit descend into it together with him who is to be baptized, bringing with him darkness of reason and confusion of understanding. But do Thou, O LORD of all, make this water water of redemption, water of sanctification, purifier of flesh and spirit, looser of bonds, looser of transgressions, illumination of the soul, laver of regeneration, renewal of the spirit, grace of adoption, putting on of incorruption, fountain of life. For Thou, O LoRD, hast said: Wash you, make you clean, put away the evil of.your doings from your souls. For Thou hast given us the new birth from on high, through water and the Spirit. Be present, 0 LORD, with this water, and grant that he to be baptized therein may be changed so as to put off the old man, corrupt according to 5 the deceitful lusts, and to put on the new man, renewed after the image of his Maker, that being planted in the likeness of Thy death through Baptism, he may be also a partaker of Thy resurrection, and that, preserving the gift of Thy HOLY SPIRIT, and increasing the grace committed to his charge, he may receive the prize of his high calling, and be numbered with the first-born whose names are written in heaven, in Thee, our GOD, and LORD JESUS CHRIST. For to Thee is due the glory, might, honor and worship, with Thine eternal'FATHER, and Thine All-holy, good and life-giving SPIRIT, now and ever, and to ages of ages. Amen. Priest. Peace be with you all. Deacon. Bow down your heads to the LORD. And he breathes thrice upon the oil-vessel, and signs it, to wit the oil, three times, as it is borne by the Deacon, and when the latter says: Let us beseech the LORD, the Priest says the following Prayer, in a low voice. O Master, LORD GOD of our fathers, who didst send a dove to those in Noah's Ark, holding an olive-branch in its beak, as a mark of reconciliation and of salvation from the flood, and who didst through them foreshow the mystery of grace, and didst appoint the fruit of the olive for the fulfilment of Thy Holy Mysteries; who didst through it fill those under the Law with the HOLY SPIRIT, and dost perfect those who are under Grace; do Thou likewise bless this oil with the might and operation, and visitation of Thy HOLY SPIRIT, that it may be the anointing of incorruption, the weapon of righteousness, the renewal of soul and body, the averter of all the operations of the devil, for the removal of all evil from them who anoint with it in Faith, and from those who partake of it to Thy glory, and that of Thine only Begotten SON, and Thine All-Holy, good and quickening SPIRIT, now and ever, and to ages of ages. Amen. Choir. Amen. Deacon. Let us attend. The Priest singing the ALLELUIA thrice with the people, makes three crosses with the oil in the water. * Then he says aloud: Blessed be GOD, who enlighteneth and sanctifieth every man that cometh into the world, now and ever, and to ages of ages. Choir. Amen. Then the Candidate is brought forward, and the Priest takes some of the oil, and makes the sign of the cross upon his forehead, breast and back, saying: The servant of GOD (N.) is anointed with the oil of gladness, in the Name of the FATHER, the SON, and the HOLY GHOsT. Amen. * This is for the conlsecration of the water in which the person is to be baptized. Editor. 6 And signing him on the breast and the back; at the breast he says: For the healing of soul and body. At the ears: For the hearing of faith. At the feet: To walk in Thy paths. At the hands: Thy hands have made me and fashioned me. And when all his body has been anointed, the Priest baptizes him, holding him erect and looking to the East, and says: The servant of God (N.) is baptized in the name of the FATHER, Amen, and of the SON, Amen, and of the HOLY GHIOST, Amen. At each address he dips him and raises him again. And after the Baptism the Priest washes his hands, chanting with the people: Blessed is he whose unrighteousness is forgiven, and whose sins are covered, and the rest of Psalm xxxii, thrice. And putting the chrisom-robe on the newty-baptized, he says: The servant of GOD (N.) hath put on the robe of righteousness in the name of the FATHER, and of the SON, and of the HOLY GHOST. And he chants the TROPARION. Fourth Plagal Tone: Give me a shining robe, Thou who deckest Thyself with light as with a garment, O merciful CHRIST our GOD. And after the vesting, the Priest prays, saying the following prayer: Let us make our supplications to the LORD. Blessed art Thou, O LORD GOD Almighty, Fountain of goodness, Sun of righteousness, Who hast shined as a light of salvation on them that sat in darkness, through the manifestation of Thy SON our GOD, and hast given to us sinners the blessed purification of holy Baptism, and the divine hallowing in the quickening Chrism. And as Thou hast now vouchsafed a new birth to thy servant of late illuminated through water and the SPIRIT, and hast granted him remission of his voluntary and involuntary sins, so now, O LORD, Almighty and Merciful Being, grant him also the seal of Thy holy, omnipotent, and adorable SPIRIT, and the reception of the holy Body, and the precious Blood of Thy CHRIST. Keep him in thy sanctification, confirm him in the orthodox Faith, deliver him from the evil one and all his devices, and preserve his soul in Thy saving fear, in holiness and righteouness, that pleasing Thee in every deed and word, he may become a son and heir of Thy heavenly Kingdom. With a loud voice. For Thou art our GOD, the GOD of Mercy and Salvation, and we ascribe glory to Thee, FATHER, SON, and HOLY GHOST, now and ever, and to ages of ages. Amen. THE HOLY CHRISM. The foregoing Prayer beingfinished, the baptized person is anointed with the Holy Chrism, the Priest making therewith the sign of the Cross on his forehead, on his eyes, his nostrils, his mouth, both ears, his breast, his hands and his feet, say. ing at each part. The seal of the gift of the HOLY GHOST. Amen. Then the Priest, with the Sponsor and the Child, makes a circle, the Choir in the meanwhile singing: As many of you as has have been baptized into CHRIST have put on CHRIsT. Alleliua. (Thrice.) Then the PROKEIMENON. The Lord is my light and my salvation, whom, then shall I fear? STICHOS. The Lord is the defence of my life, of whom then shall I be afraid? The EPISTLE. Romans, vi. ver. 3 to 12. Priest. Peace be with thee. Deacon. Wisdom. Let us attend. Reader. Psalm.t Alleluia. (Thrice.) The GOSPEL. St Matthew, xxvii. ver. 16th to the end. Then is said the LITANY OF THE DEACON. \ With this additional Suffrage before the Exclamation: Further we pray for the newly-enlightened servant of GOD (N.) that he may be preserved in the faith of a pure confession, in purity, * This is the Rite of Confirmation, according to the use of the Eastern Church, the oil used having been previously consecrated by a Bishop for the purpose.-'ditor. t That is, he repeats the Prokeimenon while the Alleluia is surq hv the chairs. $ Given at the end of this Paper. 8 and in fulfilling the Commandments of CHRIST all the days of his life. After the Exclamation. Choir. Amen. Priest. Glory be to Thee, O CHRIST, our GOD, our hope, glory be to Thee. Glory. Both now. LonD have mercy upon us. (Thtrice.) THE DISMISSAL. FORM FOR ORDINATION OF A DEACON. After the Bishop has uttered the Exclamation: And the mercies of the great GOD, and our SAVIOUR JESUS CHRIST shall be with you all,* two Deacons going out of the Holy Bema, take him who is to be ordained Deacon, and who is standing in the Solium, and lead him to the Holy.Bema, going thrice round the holy Table singing: Holy Martyrs, valiantly contending. Then the Candidate, advancing to the Bishop, is signed by him thrice on the head. After this the Bishop directs him to be ungirded, and the maniple to be taken from him. Then the Candidate rests his head on the Holy Table, and bends his right knee. And when the Arch-deacon has said: Let us attend, the Bishop, laying his right hand on the head of the Candidate, says aloud: The Divine Grace, which always healeth that which is sick, and filleth up that which lacketh, advances this most pious Sub-deacon to be Deacon. Let us therefore pray for him, that the grace of the All-HOLY SPIRIT may come upon him. T7ren Lord have mercy is thrice sung by those in the Bema, and those outside it. And the Bishop signs his head thrice. And when the Deacon has said, Let us make our supplications to the Lord, the Bishop holding his right hand laid on the Candidate's head, prays thus in a low voice. O LORD our GOD, Who by Thy foreknowledge sendest the gift of thz HOLY SPIRIT upon those appointed by Thine unsearchable might, that the} may be ministers and attendants on Thy spotless Mysteries, keep, O LORD. this man, whom Thou hast vouchsafed to advance by me to the office o the Diaconate, in all holiness, holding the mystery of the faith in a pure conscience. Give him the grace which Thou didst give unto Stephen Thy Protomartyr, whom thou didst call first to the work of thy Diaconate and fit him, according to thy good pleasure, to fulfil the office bestowe( * The conclusion of the Great Intercession in the LITURGY, after the consecra dion and before the communion of the Priest.-Ed. 9 upon him by thy goodness (for they who use this ministry well procure to themselves a good degree), and make Thy servant perfect. For Thine is the kingdom, and the power, and the glory, FATHER, SON, and HOLY GHOST, both now and ever, unto ages of ages. Amen. After the Amen, the Arch-deacon says in a low voice, loud enough for the Deacons present to hear and respond, the GREAT ECTENE * (with these additional Suffrages.) For our Archbishop (N), for his priesthood, help, patience, peace, health and salvation. For the servant of GoD (N), now advanced to be Deacon, and for his salvation. That our Loving GOD may bestow on him a spotless and blameless Diaconate. When this has been said, the Bishop, keeping his hand on the Candidate's head, prays thus, in a low voice: O GOD our SAVIOUR, Who by Thine incorruptible voice didst appoint to Thine Apostles the institution of the Diaconate, and madest Thy Protomartyr Stephen of this rank, and didst proclaim him to be the first to fulfil the work of a Deacon,.as it is written in Thy holy Gospel, " Whosoever of you will be first, let him be your servant" [deacon]. O LORD of all, fill this Thy servant whom thou hast chosen to enter upon the ministry of the Diconate, with all faith, and love, and sanctification, by the visitation of Thy HOLY and quickening SPIRIT (for it is not by the imposition of my hands, but by the watchfulness of Thy rich mercies that grace is given to Thy chosen ones), that he, being free from all sin, may stand before Thee blameless in thy terrible Judgment-Day, and obtain the unfailing reward of Thy promise. For Thou art our GOD, and to thee we ascribe glory, with the FATHER and the IOLY SPIRIT, both now and ever, unto ages of ages. Amen. And after the Amen, he puts the stole on the newly-ordained, over the left shoulder, saying Worthy, and Worthy is repeated thrice according to custom by those in the Bema, and thrice by the singers. Tfren the Bishop gives him the holy fant, saying as before: Worthy, and all the Deacons give him the kiss. And he, taking the fan, stands cornerwise at the Holy Table at the right side, and fans above the Blessed Sacrament. And the other Deacon stands outside the Bema, in the accustomed place, and says: Having in remembrance all the Saints, again and again in peace let us make our supplications unto the LORD. And the rest of the LITTLE ECTENE.. * Given at the end of the Office for the Consecration of Bishops.-Ed. t Used to keep flies from lighting on the holy elements.-Ed. I Given at the end of the Office for the Consecration of Bishops.-Ed. 10 At the time of communion, the newly-ordained partakes of the divine Mysteries before the other Deacons, and repeats the Diaconal portions in their place, to wit: Erect receiving, etc. So it is done when the complete Liturgy is celebrated. But if it be the Rite of the Presanctified, Note, that after the Presanctified have been placed on the Holy Table, before the Deacon says: Let us complete our prayer, the Candidate for Ordination is brought forward, and the Rite of ordination takes place as we have described. PRAYER AT THE ORDINATION OF A DEACONESS. After the Holy Oblation is made, and the doors have been opened, before the Deacon says: Having in remembrance all the Saints, the Candidate for Ordination is brought to the Bishop, and he, reciting The Divine Grace, while she bows her head, lays his hand on her head, and making three signs of the Cross, prays as follous: Holy and Almighty GOD, who hast hallowed woman by the birth of Thine Only-Begotten Son our GOD, from a Virgin after the flesh, and who hast given the grace and visitation of Thy HOLY SPIRIT, not to men alone, but to women also, look now, O LORD, on this Thy servant, and call her to the work of Thy ministry, and send down on her the rich gift of Thy HOLY SPIRIT; keep her in Thy orthodox Faith, and always fulfilling her office in blameless conversation according to Thy good pleasure. For to Thee is due all glory, honor, and worship, FATHER, SON, and HOLY GHOST, both now and ever, unto ages of ages..And after the Amen, one of the Deacons prays as follows: In peace, etc., asfor a Deacon, substituting this Suffrage. For her who is now appointed Deaconess, and for her salvation, let us, etc., and the rest. While the Deacon is repeating this Prayer, the Bishop, still keeping his hand on the head of the Candidate, prays as follows: O LORD GOD, who dost not reject women who offer themselves in accordance with the Divine will to minister in Thy holy places, but admittest them into the rank of ministers, give the grace of Thy HOLY SPIRIT to this Thy servant, who desires to offer herself to Thee, and to fulfil the grace of thy Diaconate, as Thou didst give the grace of Thy Diaconate unto Phoebe, whom Thou calledst to the work of the ministry. Grant to her, O GOD, to abide blamelessly in Thy Holy Temples, to be mindful of her own conversation, and especially of continence, and make thy servant perfect, that she, standing at the judgment seat of CHRIST, may receive the reward of her good conversation. Through the mercy and loving kindness of Thine Only-Begotten SON, with whom Thou art to be blessed, with the all-holy, good and quickening SPIPIT, both now and ever, unto ages of ages. Choir. Amen. And after the Amen, he puts the Diaconal stole on her neck, under the wimple, bringing the two ends forward, and then the Deacon who stands on the Ambon says: Having in remembrance all the Saints, etc. After she has partaken of the Holy BODY and the Holy BLOOD, the Archbishop gives her the Holy Chalice, which she receives and places on the Holy Table. FORM FOR THE ORDINATION OF A PRIEST. At the close of the CHERUBIC HYMN, he who is about to be ordained Priest stands in the Solium, and two Deacons passing out take hin on each side and lead him as far as the Holy Doors. There the Deacons leave him, and two Priests (the first and the second) receive hin, and walk thrice round the IHoly Table saying: "Holy Martyrs valiantly contending." Note, that when they sing: Holy Martyrs, the Bishop sits on a throne before the Holy Table, and there, as they circle round about, when they come in front they make an obeisance, and the Candidate kisses the Bishop's knee above the Pall. Then the Bishop rises, and the Candidate advances to him, and is signed by him thrice on the head. And after this, resting his forehead on the Hol Table, he kneels on both knees, and when the Deacon exclaims: Let us attend, the Bishop immediately exclaims, holding his right hand on the Candidate's head: The Divine Grace, which always healeth that which is sick, and filleth up that which lacketh, advances (N.) the most pious Deacon to be Priest. Let us therefore pray for him, that the grace of the AllHoly SPIRIT may come upon him. Then those within the Bema and the singers say thrice: LORD have mercy. The Bishop, having again signed him thrice, and keeping the hand on his head, says the following prayer in a low voice, after the Deacon has said: Let us make our supplications to the LORD. O GOD, Who art without beginning and without end, who art before all creation, who dost honor with the title of Priest those accounted worthy to discharge the holy ministry of the word of Thy truth in this degree, 12 vouchsafe, O LORD of all, that the man whom Thou hast been pleased to advance by me, may receive this great grace of Thy HOLY SPIRIT, in blameless conversation and unswerving faith, and make Thy servant perfect, in all things well-pleasing unto Thee, that he may prove himself worthy of this great Priestly honor given unto him by Thy foreknowing power. For Thine is the might, and thine is the kingdom, and the power and the glory, FATHER, SON, and HOLY GHOsT, both now and ever, unto ages of ages. And after this Prayer, the principal Priest says in a low tone, loud enough for his colleagues to hear and respond, the GREAT ECTENE, with the additional Su&frages. For the servant of GOD (N.) now advanced to be Priest, and for his salvation. That our loving GOD may grant him a spotless and blameless Priesthood. The Bishop holding his hand still on the head of the Candidate, prays again as follows, in a low voice: 0 GOD, mighty in power, and unsearchable in wisdom, wonderful in counsel above the sons of men, fill, LORD, with the gift of Thy HOLY SPIRIT, this man whom Thou hast been pleased should enter the degree of Priest, that he may be worthy to stand blamelessly before Thine Altar, to preach the Gospel of Thy Kingdom, to discharge the sacred ministry of the word of Thy Truth, to offer unto Thee gifts and spiritual sacrifices, to renew Thy people through the laver of regeneration, that at the second coming of the great GOD and our SAVIOuR JESUS CHRIST Thine Only-Begotten Sox, he may there receive the reward of his good administration of his proper order, in the multitude of Thy goodness. For Thine awful and glorious Name, that of the FATIIER, the SON, and the HOLY GHOST, is blessed and magnified, both now and ever, unto ages of ages. Amen. And after the Amen, the Bishop raises him up, and brings the back part of his stole to the front of the right side, saying: Worthy. Then putting the Chasuble on him, he again exclaims: Worthy: and those in the Bema and the singers also chant it.* Then the newly-ordained kisses the Bishop and the Priests, and, departing, takes his stand with the Priests, reading the CONTAKION. And the Deacon stands in the * T orthy.-This custom, which obtains in all Ordinations of the Eastern Church, is of the most venerable antiquity. It derives its origin from the ancient custom of the people publicly testifying to the worthiness or unworthiness of those presenting themselves for admission to the several grades of the Holy Ministry; their approbation being signified by the exclamation'Alos', He is worthy, and their approbation by the'Avadtos', lie is unworthy.-Editor. 13 accustomed place, saying: Let us complete our supplications to the LORD, etc. When the Holy Mysteries are hallowed, and he is about to say: That they may be to those who partake, the newly-ordained advances, and the Bishop gives him the Holy Bread, saying thus: Take this deposit, and keep it until the coming of our LORD JESUS CHRIST, when thou shalt be asked for it by Him. And he taking it, kisses the hand of the Bishop, and retires to his former place, putting his hand on the Holy Table, and saying to himself: LORD have mercy, and: Have mercy upon me, 0 GOD. When Holy things for Holy persons is about to be said, then the newly ordained returns the Holy Bread, and receivesfrom the Bishop first of all, and also says the PRAYER BEHIND TIIE AMBON.* OFFICE FOR THE CONSECRATION OF BISHOPS.t When it is necessary to elect a Bishop or Archbishop to any vacant See, it is first to be determined by votes in the Holy Legislative Synod. Every member with his own hand is to write on a ballot the name of the person whom he thinks most worthy of the Office. Which being done at several meetings held for that purpose, two Candidates, at length, are nominated, whom the Synod proposes to the Sovereign, who is to determine which of the two shall be instated. The Synod having learnt the will of the Sovereign herein, the appointing of the Bishop-elect is performed in the following manner: All the Archbishops and Bishops in the Capital are summoned to the Holy Synod; and being there assembled, the first Archbishop having put on the epitrachelion, begins: Blessed be our GOD always, both now and ever, unto ages of ages. Bishops. Amen. Assisting Bishops. 0 Heavenly King, the Paraclete, the SPIRIT of Truth, who art everywhere and fillest all things, Treasury of blessings and Giver of life; descend and remain upon us, 0 Blessed one, cleanse us from all impurity and save our souls. Holy GOD, Holy and Mighty, Holy and Immortal, have mercy upon us. Our FATHER who art in Heaven, etc. Archbishop. For thine is the Might, and the Kingdom, and Power, and the Glory, FATHER, SON, and HOLY GnOST, both now and ever, unto ages of ages. * The concluding Prayer of the Liturgy.-Editor. t From King's translation, for the must part.-Editor. 2 14 Bishops. Amen. Then follows the TROPARION, GLORY, BOTH NOW, CONTAKION, GREAT ECTENE, the formal Declaration of Election to the new Bishop by the chief Archbishop: all which takes place in the morning before the LITURGY. [After some directions concerning the time and manner of ringing the bells to announce the ensuing service, the Rubric proceeds.] In the evening preceding the day of consecration, things are to be prepared in the church, in the following manner: Opposite the ambon towards the door of the entrance into the Church, a platform is raised for this purpose, and covered with carpets, on which the chairs of the Bishops who are to be present at the ceremony, are set. In the middle of the Church near the ambon the figure of an eagle with one head * [in tapestry], is laid upon the floor, having its wings expanded, and standing, as it were, upright upon its feet. It is further to be observed, as to the number of steps, the platform for the con. secration of Bishops must be raised according to the different orders; viz., for a Metropolitan it must be elevated eight steps, for an Archbishop six, and for a Bishop four. The Bishops and Clergy being all assembled in the Cathedral Church, and robed in their sacred ves!ments, the Bishops ascend the platform according to their rank; the Archimandrites, Hegurens, Proto-popes and others stand round. Then the Bishops order one Proto-pope and one Proto-deacon to bring in the person to be consecrated; they bow their heads and kiss the hands of the Bishops, and go and conduct him from the altar, dressed in all his'sacred vestments, and then lead him behind the eagle. EHere he makes three reverences to the Bishops. The Proto-deacon first announces his approach aloud in the the following words: The beloved of GOD (N.) Archimandrite or Hieromonachus, t elected and confirmed, is conducted hither to be consecrated (Bishop, Archbishop, or Metropolitan) of the Cities of (N. N.) which GOD preserve!$ The Bishop-elect holds the Holy Scriptures of the Orthodox Faith in his hands. The first Archbishop saith: * In contradistinction to the Imperial Eagle which has two heads. " The Bishop-elect is led upon a carpet upon which a large eagle is represented signifying the spiritual soaring of his soul toward heaven; this figure also recalls to mind the Roman eagle, in whose presence the Pagans tried to force Christians to utter impious oaths. But these soldiers of the faith sealed their refusal with their blood. Thence the origin of these small carpets with figures of eagles which the Bishop-elect treads under foot during the divine liturgy, so as to recall to his mind the oath taken whilst treading under foot the Roman eagle." MOURAVIEFF, Lettres sur I' Ofice Divin de l'Eglise d' Orient, page 721.-Editor. t Hieromonachus. Monk in Holy Orders. I In the Russian Church two cities are always embraced in an Episcopal See, and are usually both named in its formal designation.-Editor. 15 Wherefore comest thou hither? and what dost thou require of my humility? * The Bishop-elect7then answers: The imposition of hands for the grace of the most holy Episcopal order. 1i7e first Archbishop then asketh him: What is your belief? The Bishop-elect repeats the SYMBOL OF FAITH in an audible voice: I believe in one GOD, etc. The Archbishop at the end, crossing his.hands, gives him the Benediction, saying: The grace of GOD the FIATHER, and of our LORD JEsus CHRIST, and of'the HOLY GHOST be with you. After which the Bishop-elect advances to the middle of the eagle, the Protodeacon saith as before: The beloved of GOD (N.), as before. Then the Archbishop speaks to the Bishop-elect, standing on the middle of the eagle, saying: Explain to us more fully, what is your Confession, and what is your belief concerning the Incarnation of the SON and WORD of GOD, which exists in one hypostasis. The Bishop-elect then recites from a written paper, which he holds in his hands, distinctly and in an audible voice that which follows: I believe in One GOD the FATHER Almighty, etc. [The Confession, being little more than an amplificationdof the Nicene Creed, followed with Anathemas against Arius, Macedonius, Nestorius, and " all Heretics in every place," is here omitted.] Then the Archbishop, crossing his hands, gives him the Benediction, saying, The grace of the HOLY SPIRIT be with thee to enlighten and confirm thee, and to give thee understanding all the days of thy life. Then the Elect advances to the head of the eagle, and the Proto-deacon announces the third time: The most beloved of GOD (N.), as before. Then as he stands on the head of the eagle, the Archbishop saith: * This is the usual form in which Bishops in Russia, as indeed throughout the Orient, speak of themselves; as, for instance, "the humble Philaret,"' the unworthy Metropolitan of Moscow;" but when addressed by others, it is very different, the title of a Bishop being " Eminent Lord," (Preosviascheneischie Vladiko) and that of Metropolitan and Archbishop being "Most High and Eminent Lord,' ( Viesokopreosviascheneischie Vladiko) —Editor. 16 Explain to us how you hold the Canons of the holy Apostles and holy Fathers. The Elect answers: Besides my confession of the Holy Faith, I do promise that I will observe the Canons of the holy Apostles and of the seven, (Ecumenical and pious Provincial Councils which were instituted for preserving the right Traditions. And whatsoever Canons and holy Decrees have at divers times and years, been established by those who truly defend the holy Eastern Orthodox Church, all these I do bind myself by this my promise to observe and maintain, firmly and constantly till my latest breath; whatsoever they have received I do receive; and whatsoever they have rejected I do also reject. Moreover I do promise to preserve and strenuously maintain the peace of the Church, and to instruct faithfully the people committed to my care; and by no means to hold anything contrary to the Orthodox Eastern Relig!ion; and to yield true obedience all the days of my life to the Holy Legislative Synod of all the Russias, as instituted by the pious Emperor Peter the Great of immortal memory, and confirmed by command of her Imperial Majesty, Catherine II., and in all things I will confer and agree with the most illustrious Metropolitans, Archbishops and Bishops my brethren, and defend the order according to the Divine laws, as well as the Canons of the holy Apostles and Fathers; and that I will from my own mind esteem them with spiritual love and honor them as brethren. I promise also in the fear of GOD and with a sincere heart, that I will faithfully administer to the flock entrusted to me, and preserve them from all evil suspicion, from the errors of the Latin Church, and from all other heresies, and that I will teach them with all care and diligence. Furthermore I do testify by this my writing that I have not received this province in consideration of gold or silver promised or given by me; forasmuch as I have neither given nor promised anything to any person whatever in order to obtain this dignity; but have received it by the free will of our most serene and most gracious [the Sovereign by name] and by the election of the Holy Legislative Synod. And I do aver that they who acquire this dignity by their riches are worthy of deprivation like Simon Magus, who presumed to obtain this grace for worldly possessions. Moreover, also, I do pledge my faith that I will do nothing contrary to the divine and holy Canons which ought not to be done by me, although men in great authority, or the multitude of 11 the people, should urge me to it, and even threaten me with death to force my compliance.* Neither will I perform the Liturgy or any other holy Rite in the Diocese of any Metropolitan, Archbishop or Bishop, without the leave and permission of the Prelate of that Diocese, except in the Diocese assigned me by the Holy Legislative Synod of all the Russias. Neither will I ordain any Presbyter or Deacon or any other Clerk belonging to another's Diocese, or receive them when ordained into my own Diocese, without the usual letters of permission granted by their Bishops. I do also engage myself that whenever the Holy Legislative Synod of all the Russias shall summon me to any Council, together with my brethen and other Prelates, that I will attend such Council without making any excuse or pretence of absence. And although men in great authority, or the multitude of the people, should endeavor to hinder me from such design, yet will I not disannul the order of the Holy Legislative Synod of all the Russias. I do also promise that I will introduce no strange customs into the Traditions of the Church, and the known Ceremonies thereof, especially any innovations invented by the Latins; I will invariably observe all the Traditions and Ceremonies prescribed by the Oriental Orthodox Church, and concur heartily and unanimously with the most Holy Legislative Synod of all the Russias, and with the four most holy Patriarchs, the preservers and administrators of the Eastern Religion. * * * * * * * In like manner I do engage that I will not, through passion, or on account of any quarrel either with myself or any of my dependents, anathemize any person or any family whatsoever, nor refuse them the Rites of the Church; nor such person as is openly a transgressor and offender of the Divine Laws, and avowedly professes Heresies contrary to the doctrine of the Church, even such an one will I not anathemize or exclude, till after three admonitions, according to the command of CIIRIST; to which if he continues obstinate, and refuses to bring forth fruit, I will only anathemize and exclude the offender alone, and not his whole family. I will also act and behave myself 4 This sufficiently refutes the calumny so often repeated of late, that the Russian Bishops are the creatures, and tools of the Czar, and even in Spiritual things must always submit to his dictation. And it would be very agreeable to note here, were it quite proper to do so, instances of resistance on the part of the present Metropolitan of Moscow, to the attempted ecclesiastical intermeddling of the late Emperor Nicholas (as the writer has been informed) which, for manly courage and noble heroism, would exhibit Philaret as well-nigh the peer of the great Ambrose of Milan.-Editor. 18 prudently, regularly and gently towards the adversaries of the Holy Church: according to the advice of Paul, that " the servant -of the LORD must not strive, but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves, if GoD will give them repentance to the acknowledging of the truth." The monks who are under me I will govern according to the Laws and Canons prescribed in their Office; nor will I suffer them to go from one Monastery to another, or to enter into the houses of secular men without my knowledge and a written permission; unless in cases of urgent necessity, on petition, and for a good and worthy purpose. I will not build nor give permission to build superfluous Churches for the sake of gain; lest they afterwards fall into decay for want of proper funds to maintain them. Nor will Iincrease the number of Presbyters and Deacons and other Clerks beyond what is necessary, for the sake of filthy lucre, or on account of the inheritance of those who are initiated, but only to feed the flock for the good of the Church. I promise also that I will every year if possible, at least once in the space of two or three years, visit and inspect the flock committed to my care after the manner of the Apostles. I will not visit them for gain or vain-glory, but Apostolically and according to the will of the LORD; that I may learn their state with regard to Faith and good Works, especially the Priests; and them I will inspect diligently, teach and refrain, lest schisms, superstition and strange rites increase: and lest tombs unknown, and not warranted by the Church should be esteemed the interments of saints, and be reverenced with religious worship. Impostors pretending to be demoniacs, going about with their feet naked and in their shirts, I will not only admonish, but deliver over to the Civil Magistrate. I will diligently endeavor to prohibit all frauds under pretence of piety, whether committed by Ecclesiastics or Laymen. I will take care that the homage due to GOD be not transferred to holy icons, nor false miracles be ascribed to them, whereby the true worship is perverted and a handle given to adversaries to reproach the Orthodox: on the contrary, I will take care that icons be respected only in the sense of the Holy Orthodox Church, as set forth in the Second General Council of Nice.* I will not intermeddle in * Which is, as the Orientals stoutly maintain, that it is lawful and proper to have in churches pictures of our blessed LORD, and of his saints, and to treat them with such reverence as is shown, for example, to the book of the Holy Gospels, the holy vessels of the Sanctuary, and even the Church edifice itself, against the Iconoelasts who maintained that it was idolatrous to have pictures at all, and who rudely profaned and destroyed them, as a religious duty.-Editor. 19 secular concerns on any account whatsoever, unless in an open, flagrant act of injustice in which ease I will first admonish the offender and afterwards write to his Imperial Majesty, to defend the weak, according to the Apostle. To comprehend all in a few words, I (o1 hereby bind myself, and hold myself bound by this promise, that I: will faithfully observe and do all things commanded by the laws of the most Holy Legislative Synod of all the Russias, and which are written in the diploma of the Synod, which will be given me concerning the Ministry committed unto me. I will also obey all other rules and statutes which shall hereafter be made by the authority of the most Holy Synod, agreeable to the will of his Imperial Majesty: and I will willingly exert my utmost diligence to execute whatever I am commanded with all obedience, always regarding truth and justice alone. But all this I will do according to my conscience, without respect of persons, without envy, enmity, obstinacy, or avarice: and in short without any private interest, but in the fear of GOD, always remembering his dreadful judgment, with the love of GOD and my neighbor; having as the ultimate end of all my thoughts, words and actions, the glory of GoD, and the salvation of mankind, and the edification of the Church; not seeking mine own things but the things of the LORD JESUS. I do also swear by the living GoD that I will always keep in mind his dreadful word, " cursed is he that administereth in holy things negligently!" Therefore will I act in every part of my vocation as in the work of GoD, to the utmost of my abilities, not with slth h or pretended ignorance: but, in whatsoever I am doubtful, I will earnestly labor to inform myself therein from the sacred Scripture, and the Canons of the doctors assembled in Council. If I prevaricate in any of these promises, or become disobedient and refractory to the holy Canons and the Rites of the Orthodox Eastern Church, and the Holy Legislative Synod of all the Russias, or betaking myself to a solitary life, desert the duties of the Diocese committed to me, or by any other means in any matter be disobedient to the Holy Legislative Synod of all the Russias; I do consent that I should be instantly deprived of all my dignity and power, without any excuse: as I am fully conscious from henceforth I shall no longer be partaker of the grace and Divine gifts conferred upon me by imposition of hands at my consecration. I also swear by the all-seeing GOD, that I do not understand these promises in my mind in any other sense than that in which I pronounce them with my mouth, and in the sense these words are written and import to all who read 20 and hear them. And I do solemnly swear that all things to which I have now bound myself by words, I will in deed perform to my latest breath. So may GOD the searcher of hearts be my witness, if I speak sincerely, and if I speak falsely and against my conscience may he be the avenger! But in the true and faithful discharge of my vocation, may JESUS CHRIST our SAVIOUR be my help: to whom, with the FATHER and the HOLY SPIRIT, be glory and power, honor and adoration, both now and ever, unto ages of ages. Amen. [ This confession and obligation is written by the person consecrated and signed with his own hand.] This being done the Archbishop gives him the Benediction, saying: The grace of the HOLY SPIRIT through my humility exalts the Archimandrite or Hieromachus (N.), beloved of GOD, to be Bishop of the Cities of (N. N.) which GOD preserve. The Bishop-elect tihen bowing his head three times, makes his reverences to the Bishops, and is led to them by the Proto-deacon, and kisses their hands; and in the same manner bowing, he descends from the platform; the first Archbishop, crossing his hands, saith: May the grace of the HOLY SPIRIT be with you. TLen he is led to the eagle, and the choir sings 7roXXa iT7 [many years] to the Sovereign, to the Synod, and to the Elect. Then the Archbishops and Bishops congratulate his Imperial Majesty. After TsISAGION is sung, the Bishop-elect is conducted by the Proto-pope and Proto-deacon to the holy-doors; where he is received by the Prelate into the holy Altar, and kneels down with the rest of the Bishops, who hold the Holy Gospel upon his head, the letters inverted. Then, the first Archbishop says aloud: The Divine grace which always healeth our infirmities and supplieth our defects, by my hand, advanceth the Archimandrite (or Hieromachus) (N.), beloved of GOD, to be Bishop of the Cities of (N. N.) which GOD preserve! Let us pray, therefore, for him, that the grace of the most HOLY SPIRIT may come upon him. And the Priests say: LORD have mercy upon us, Thrice. While the other Bishops hold the Gosxl, the first Archbishop signs the consecrated Bishop thrice with the sign of the cross, giving the Benediction and pronouncing these words: In the name of the FATHER, and of the SON, and of the HOLY GHOST, both now and ever, unto ages of ages. Amen. After which they all put their right hand on his head, the Archbishop saying this prayer: O LORD and Master, our GOD, who by Thine illustrious Apostle 21 Paul hast enjoined on us the order of degrees and ranks for the service and ministry of Thy sacred and spotless Mysteries at Thy Holy Altar, first Apostles, secondly Prophets, thirdly Teachers; do Thou 0 LORD of all, strengthen this man elected and deemed worthy of taking on him the yoke of the Gospel and the Episcopal dignity, through the hands of me a sinner, and the ministers and fellow Bishops here present; strengthen him with the visitation, and might and. grace of Thy HOLY SPIRIT, as Thou didst strengthen thy Holy Apostles and Prophets, as Thou didst anoint the Kings, as Thou didst sanctify the High Priest, and make his Episcopate blameless; and adorning him with all holiness, make him saintly, that he may be worthy to pray for the salvation of the people, and that Thou mayest hear him. For Thy name is hallowed, and Thy kingdom glorified, FATHER, SON, and HOLY GHOST, etc. And after the Amen, one of the consecrating Bishops says in a low voice, loud enough for the attendant Bishops to hear, the ECTENE, with the additional Suffrages: For the servant of GOD (N.) now advanced to be Bishop, and for his salvation. That our loving GOD may grant him a spotless and blameless Episcopate. When this has been said, the Bishop, still keeping his hand imposed on the head of the Candidate, prays as follows, in a low voice: O LORD our GOD, who, because the nature of man cannot endure the presence of the substance of the GODIEAD, hast in Thy governance ap pointed for us Teachers of like passions with ourselves, to occupy Thy seat, and to offer unto Thee sacrifice and oblation for all Thy people, do Thou, 0 CrRIsT, grant that this man, now made a steward of Episcopal grace, may be an imitator of Thee the true Shepherd, giving his Life for Thy sheep, being a guide of the blind, a light to those in darkness, a teacher of the ignorant, an instructor of babes, a light in the world, that having trained the souls committed unto him in his present life, he may stand unashamed at Thy judgment-seat, and receive the great reward which Thou hast prepared for those who contend for the preaching of Thy Gospel. For Thou O GOD, hast mercy and dost save us, and to Thee we ascribe glory, FATIER, SON, and HOLY GHOST, both now and ever, unto ages of ages. And after the Amen, he takes up the Gospel, and places it on the Holy Table, and then puts the Pall on the Candidate, saying: Worthy, which the Clergy do likewise. Then the Consecrator kisses the Consecrated, and so do the other Bishops. And at the close of the accustomed exclamation they ascend to the apse, and the newly 22 consecrated Bishop taking his seat first, offers the prayer for peace at the Lection of the Apostle, and first of all partakes of the precious Body and Blood of CHRIST. And he too communicates the Consecrator and the rest. [After the Liturgy other ceremonies follow, such as vesting the newly-consecrated in his Episcopal habit, formally delivering to him his mitre, crosier, etc., etc. accompanied with appropriate exhortations and prayers; but being of secondary importance they are here omitted.-Ed. Russ. Gr. Com.] OFFICE OF CONFESSION. Priest. Blessed be our GoD always, both now and ever, unto ages of ages. Choir. Amen. Priest. In peace let us make our supplications to the LORD. Choir. LORD have mercy and hear us. Priest. For the peace that is from above, and for the salvation of our souls, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. Priest. For the remission of the sins, pardon of the faults of the servants of GOD [N.] and that every error of his, voluntary and involuntary, may be forgiven him, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. That the LORD GOD may grant him remission of sins and time for repentance, let us make our supplications to the LORD. Choir. LORD have mercy, and hear us. That both he and we may be delivered from all tribulation, passion, danger and necessity, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. O LORD JESUS CHRIST, SON of the Living GOD, Shepherd and Lamb, that takest away the sin of the world, Who forgavest the debt to the two debtors, and didst grant remission of her sins to the sinful woman, do Thou, O LORD, remit, forgive, and pardon the sins, the iniquities, the faults, voluntary and involuntary, whether done in knowledge or ignorance, through the transgression and disobedience of these Thy servants. And if, as men clothed in flesh, and dwelling in the world, they have erred through the devil, either in deed or in word, or have despised the word of the Priest, or have fallen under the ban, or under their own curse, or have bound themselves by an oath, do Thou, as a merciful Master, Who rememberest not the evil, vouch 23 safe that these Thy servants may be loosed by Thy word, pardoning them their own curse and their oath, according to Thy great mercy. Yea, 0 Master and merciful LORD, hearken unto us, imploring Thy goodness for these Thy servants, and of Thy great pity overlook all their offences, and free them from eternal punishment, for Thou, O Master hast said: "Whatsoever ye shall bind on earth, shall be bound in heaven." For Thou only art sinless, and to Thee we ascribe glory, worship, and honor, FATHER, SON, and HOLY GtIOST, both now and ever, unto ages of ages. Choir. Amen. And he sings the TRISAGION, the 0 come, let us worship, and Psalm ii. Miserere mei. Then the following TROPARIA: Second Plagal Tone. Have mercy upon us. Glory. LORD have mercy upon us. Both now. The gate of loving-kindness. LORD have mercy. (Forty times.) The Penitent says, O LORD I have sinned, pardon me. And, GOD be merciful to me a sinner. Priest. Let us make our supplications to the LORD. Choir. LORD have mercy and hear us. O GOD our SAVIOUR, who by Thy Prophet Nathan, didst grant pardon to David on repentance of his faults, and didst accept the prayer of Manasseh unto repentance, receive now, with Thy wonted loving-kindness, Thy servant [N.] who repenteth of the deeds which he has done, overlooking all his acts, Thou that pardonest iniquity and passest by transgression. For Thou, O LORD hast said, I have no pleasure in the death of the wicked; but that he turn from his way and live. For as Thy majesty hath no like, so is Thy mercy without bound. For if Thou art extreme to mark what is done amiss, who can abide it? For Thou art the GOD of the penitents, and to Thee we ascribe glory, worship, and honor, FATHER, SON, and HOLY GHOST, both now and ever, unto ages of ages. Choir. Amen. Then the Penitent kneeling and lifting up his hands, says: O FATHER, LORD of heaven and earth, I confess unto Thee all the hidden and manifest things of my heart and understanding, which 24 I have done up to this day. Wherefore I ask remission from Thee, the just and merciful Judge, and grace to sin no more. Then the Confessor says with a cheerful voice, Brother, be not ashamed that thou hast come to GOD and to me, for it is not to me that thou tellest it, but to GOD, before whom thou standest. And the Confessor questions him on all his sins, and after questioning minutely, says as follows: * My spiritual child, who hast confessed to my humility, I, a humble sinner, have not the power to forgive sin on earth, for GOD alone can do it; but through that Divine voice which came to the Apostles after the resurrection of our LORD JESUS CHRIST, and said:'Whosesoever sins ye remit,' etc. We trusting in it say: Whatsoever thou hast confessed to my meanest humility, and whatsoever thou hast omitted to say either through ignorance or forgetfulness, whatever it may be, GOD pardon thee in this world and in that which is to come. And he subjoins this prayer: O G-OD, who by Nathan the Prophet pardoned David on the confession of his sins, and Peter for his denial when he wept bitterly, and the harlot who shed tears at His feet, and the Publican and the Prodigal, may the same GOD, by me a sinner, pardon thee for all thy sins in this world and in that which is to come, and place thee uncondemned before His awful judgment-seat: and having no more anxiety on account of the offences thou hast confessed, go in peace. * So is the Rubric in the Euchologion. The practice, however, as I am informed, now commonly is, for the Priest to recite over the people, kneeling, the Ten Commandments, afterwards questioning each one separately upon them. So says Dr. Pinkerton of the usage in Russia, about A. D. 1825: " It was formerly the practice of the Priests to make very particular inquiries of the person who came to confess, urging the necessity ofuncovering the wounds in order to have them healed; but this custom is now less enforced; the Priest now usually repeats the Ten Commandments, and asks the person which of them he has broken. * * The people commonly confess in the Church, at the altar, one by one, to their spiritual father."-Pinkerton's Russia, p. 216.-Editor. 25 THE GREAT ECTENE. Deacon. In peace let us make our supplications to the LORD. Choir. LORD have mercy and hear us. Deacon. For peace from above, and for the salvation of our souls, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. For the peace of the whole world, for the prosperity of the Holy Churches of GOD, and for the unity of all, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. For this Holy House, and for those who enter it with faith, piety, and the fear of GoD, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. For our Archbishop (N), for the honorable Priesthood, for the Diaconate in CHRIST, for all the Clergy and Laity, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. For our most religious and GoD-protected Sovereigns, for their whole Palace, and Army, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. That He would fight on their side, and put under their feet all who hate and oppose them, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. For this holy Convent, [or City], and for every City and Country, and for all the Faithful who dwell therein, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. For seasonable weather, for abundance of the fruits of the earth, lnd for peaceful times, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. For all who travel by land or by water, for the sick, for the suffering, for prisoners, and for their welfare, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. 26 That we may be delivered from all tribulation, wrath, danger and necessity, let us make our supplications to the LORD. Choir. LORD have mercy and hear us. [Here follow any Special Suffrages, when such are appointed to be said.] Help, save, have mercy, and preserve us, O GOD, by Thy grace. Choir. LORD have mercy and hear us. Calling to remembrance the altogether holy, pure, blessed and glorious Lady, the Bringer-forth of GOD and ever-virgin Mary, with all the Saints, let us commend ourselves, and each other, and all our life to CHRIST our GOD. Choir. To Thee, O LORD. Priest (with a loud voice). For unto Thee is due all glory, honor, and worship, FATIIER, SON, and HOLY GHOST, now, and ever, and world without end. Choir. Amen. THE LITTLE ECTENE. Again and again in peace let us make our supplications to the LORD. Choir. LORD have mercy and hear us. Help, save, have mercy and preserve us, O GOD, by Thy grace. Choir. LORD have mercy and hear us. Calling to remembrance the altogether holy, pure, blessed and glorious Lady, the Bringer-forth of GOD, and ever-virgin Mary, with all the Saints, let us commend ourselves, and each other, and all our life to CHRIST our GOD. Choir. To Thee, O LORD. EXCLAMATION. For Thine is the Might, and Thine is the Kingdom, and the Power and the Glory, FATHER, SON, and HOLY GHOST, now, and ever, and world without end. Choir. Amen. 27 LITANY OF THE DEACON. Let us all say, with our whole heart, and with our whole understanding,Choir. LORD have mercy and hear us. (Thrice.) O LorD Almighty, the GoD of our fathers, we beseech Thee, hear, and have mercy upon us. Choir. LORD have mercy and hear us. (Thrice.) Have mercy upon us, O GOD, after Thy great goodness, we beseech Thee, hear, and have mercy upon us. Choir. LORD have mercy and hear us. (Thrice.) Deacon. Further we pray for all pious and orthodox Christians. Choir. LORD have mercy and hear us. (Thrice.) Further we pray for our Archbishop, N. Choir. LORD have mercy and hear us. (Thrice.) Further we pray for our brethren the Priests and Monks, and the whole brotherhood in CHRIST. Choir. LORD have mercy and hear us. (Thrice.) Further we pray for the blessed and ever memorable founders of this holy Monastery, [or this holy House,] and for all our fathers and brethren that have fallen asleep before us, and lie buried here, and the Orthodox Departed everywhere. Choir. LORD have mercy and hear us. (Thrice.) Further we pray for mercy, life, peace, health, safety, protection, forgiveness, and remission of sins, in behalf of the servants of GOD, the brethren of this holy Monastery [or this holy House]. Choir. LORD have mercy and hear us. (Thrice.) Further we pray for them that bring forth fruit and do good deeds in this holy and consecrated temple, for them that labour in the word, for them that sing, and for the people that stand round about us, and are looking unto Thee for the riches of Thy mercy. Choir. LORD have mercy and hear us. (Thrice.) EXCLAMATION. For thou art a'merciful GOD, and the lover of men, and to Thee we ascribe the glory, FATIER, SON, and HOLY GHOST, now and ever and world without end. Choir. Amen. PAPERS OF THE RUSSO-GREEK COMMITTEE. No. VIII. MISCELLANIES. The following admirable letter was addressed to one of the chaplains of the Russian Fleet, while sojourning in New York, in 1863, by the Right Reverend (then Reverend) Dr. A. Cleveland Coxe, who, at our request, has kindly furnished a copy for publication:NEW YORK, FEAST OF ST. ANDREW, 1863. MY DEAR FATHER NESTOR: —I am anxious to give you as a remembrancer of your visit to an Anglo-American Rector some of my thoughts on the great subject of Christian Unity. When you return to your beloved cell, in the Laura, I beg you to read it, at times. Be sure I am often with you in thought, and that our prayers meet before the throne of our glorious High-priest. He will give the answer in due time. It is a thousand years since, by the sinful conduct of Nicholas 1, Bishop of Rome and Prince temporal, the East and Wkest were separated. And it has long seemed too much to hope that this schism might be healed; for he who so wickedly interpolated the Symbol of the Common Faith, thus setting himself up above all Creeds and Councils, succeeded also in imposin g on the Western Church a new system of Laws, in defiance of the (CEcumenical Canons, making himself so far as he could, Supreme in Cliristendom, and anathematizing all who would not consent to own the Bishop of Old Rome, as a spiritual autocrat. 2 Three hindrled years ago, we of the Anllican Commulion renounced this wicked andl monstrous usurplation, and returned to our own Canonical position as a Church which from the primitive ages was atutocephalous, like Cyprus. In this we obeyed the voice of the great Council of Nice-which ordained that "the ancient customs should prevail." Since then, we have reformed our worship in many things, restoring all things by the light of a virgin Antiquity, to the primitive rule. We have, indeed, owing to peculiar circumstances, left many things out of our services which might have been, lawfully, retained; but, as they seem all to have been regarded as things indifferent in the apostolic ages, we have not lost any thing that belongs, of necessity, to the estate of an Apostolic Church. Yet we have retained some marks or scars of our long servitude to the Roman Pontiff The words Filioque are yet in the Symbol, although our most learned divines agree that, however true they may be, they are not part of the Faith. Also, we keep our Easter, by the Roman computation, which differs from yours in two ways-viz.: (1 ritually, in the reckoning of February as sometimes including the Moon of Nisan, and (2) s(sientifically, in reckoning by the New Style. As this second particular is a mere matter for sava.ns, we trust it may be easily settled between the East and West; but the Ecclesiastical matter as respects the Paschal Moon, we suspect may be found more correctly kept by you; for your general rule has always been to change nothing, while the Roman pontiff has ever been innovating. But, suppose the HOLY SPIRIT should move us to rectify our Symbol, and to hearken to the voice of the Holy Orthodox Apostolic Church, which has never changed these thiings, nor admitted the usurpations of Old Rome, I ask what then should hinder our communion and fellowship, as enjoined by our Lord and His Holy Apostles? You have, it is true, your T'heology as we have ours; and in these things it is not possible that the differences of a thousand years should be immediately reconciled. But, consider, I pray you, dear brother, the difference between Theology, or School Doctrine, and the Common Faith. The Faith is an Object, and must be looked upon as the Rock 3 on which the Holy Church is builded; but Theology is the same Faith, in view of the subject; and, of necessity, one sees not, in the same object, all the same sides and lights and shadows which are seen by his neighbour. The Westerns have their own habits of mind, as also the Easterns, and the Theology of the Westerns has always differed from that of the Easterns, even when their Symbol was the same. Thus the Eastern School always discussed the Divine, and the Westerns the Human, in their different schools. The East studied Theology, but the West Anthropology. And because men speak many tongues, it must ever be so; some languages colouring the thoughts of good men one way, and another giving th ththoughts of the Faithful a different tint. And perhaps, because Truth is so manifold, GOD himself ordained that such should be the Theology of the churches, each reflecting some true light of the Faith, which like the diamond hath many lustres and yet is but the one living stone. So that we should "bear one another's burdens," and tolerate these schools of divers Theologies. So long as all hold the same Holy Canon of the Scriptures, and the same Symbol of the Apostolic Church, and the same rule of interpretation — which the primitive Latins did acknowledge, in the age of the Fourth Council —quod semper, quod ubique, quod ab omnibus. For, consider how much should be forgiven and indulged to human infirmities, and to diversities of tongues and customs, now, after a thousand years, during all which time there hath been no General Council of East and West, and of the whole Catholic Church! Let us ask how we shall ever again be united, unless we begin by tolerating one another in our schools of theology, as local and National customs-while we agree in those things which are universal and of necessity. Wherefore, first of all, let us take note of those things in which we do all agree, and let us glorify GOD, that, after so Itany and such long divisions, He hath yet preserved such unity of the Faith, among such divers races of Men! And let us remember how those churches of Asia, in the Apocalypse, were some more and some less pure and holy. Yet did the same Lord Jesus Christ stand in the midst of all alike, 1* 4 and held their several stars in the same holy and venerable right hand. Then let us all, in our several schools of theology, study all together, and for a hundred years, if need be, not only the Holy Scriptures, but the Holy Fathers, especially those of the Holy Apostolic Church, such as Basil and Gregory and Athanasius and Chrysostom, holy Saints whom we all venerate and commemorate with love; and so we shall learn, from the purest Antiquity, what we may tolerate in others, though we need not adopt it ourselves; according as we find those Holy Fathers spoke of things censured and things allowed, in their own days. And herein let us learn somewhat from the Roman Pontiff. See how he deals with Maronites, Jacobites, Armenians, Nestorians, and your own unhappy Uniates: for if they will but own him for their Supreme Head and Judge, then, presently, he admits them all to his communion, with all their divers rites and traditions, and makes no great scruple concerning their theolories. Shall we be more merciless than he is, when we undertake to restore the true unity of the Fold of Christ? Shall we not remember Love as well as Faith; and that of the three virtues theological, " Love is greatest, " according to St. Paul? Consider that all branches of the Church do much need to renew their Learning: to study, afresh, the Holy Scriptures; and to ask for the true teachings of the great Doctors in all which they have written. Let an Age of holy studies begin, and let controversy cease; while, to quote the holy apostle, "if in anything we be otherwise minded, God shall reveal even this unto us: Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing." By this Apostolic maxim of charity we may walk together — "till we all come in the unity of the Faith, unto a perfect Man, unto the measure, of the stature, of the fullness of Christ. " Remember that the " Articles of Religion " of the Church of England, are, in part, the theology of a particular Church; but they are not a Creed, neither are they Articles of Faith, like the XII Articles of the new Theology of the Council of Trent; which are of late made XIII Articles by the decree of the Roman Pontiff concerning the "Immaculate Conception." Thus, no man is required to profess them, in order to be bap 5 tized, or to receive the Holy Eucharist, in the Church of England; nor in America is a formal subscription to them required even of those ordained to the Priesthood, or consecrated to the Episcopate, and yet we are in full communion with the Church of England. Neither do we anathematize any who do not accept them. Nay, we accept and receive, as brethren, you, our Orthodox brethren, whose Theology is somewhat different, because our Faith is one and the same. Now, we would that our brethren should do unto us, for CHRIST'S sake, even as we do unto them. " In what is necessary, let us have Unity; in what is not necessary, let us have Liberty; in all things let us have Love." In the Holy Faith and Love of Christ, I remain, your brother priest, A. CLEVELAND COXE. The Rev. FATHER NESTOR, &C., &c., &c. VISIT OF THE LORD BISHOP OF GIBRALTAR TO THE METROPOLITAN OF ATHENS. Extract of a letter from the Rev. Dr. J. H. Hill, dated, ATHENS, May 19th, 1864. Rev. and Dear Brother:-Your very interesting letter from Berlin reached me a few days ago. * * * * Your account of your reception in Russia is exceedingly interesting, but I am really not so much surprised, for I have long been aware that there is, au fond, an earnest, and sincere desire for at least a cordial understanding between our branch of Christ's Church and their venerable Church. And here it exists, too; and happily among the people as well as among the clergy. I have had a most pleasing proof of this recently. The Lord Bishop of Gibralter (Dr. Trower, formerly Bishop of Glasgow) made his first visitation lately. He came up from Malta (his usual residence) in a ship-of-war placed at his disposal by the Admiral, with his wife and three daughters, on the 27th April, and remained with us six days. He had previously announced to me his intention, and we were ready for his visit. It happened to be Holy Week of the Greek Church, so he had a good opportunity of seeing the ceremonies of Good Friday and Easter, 6 (1st May). I took him to the Russian church on Good Friday night, and to the Greek Cathedral on Saturday (midnight), when the solemn service of the'avar-rats was celebrated by the Metropolitan and Archbishop of Athens and four other Bishops composing,this Synod. On Saturday morning I presented the English Bishop to the venerable Metropolitan Theophilus. The interview was a most pleasing one. The conversation was conducted through me as interpreter. Much cordiality and Christian affection was evinced on both sides, and earnest wishes were expressed by both prelates for a closer union and intercommunion between the respective Churches. On taking leave the Metropolitan offered up a solemn prayer for God's blessing ("the giver of every good and perfect gift," he said,) upon the special official act which the Bishop was to perform on the subsequent day, viz.: the rite of confirmation in my little church and on board an English line-of-battle ship in the Peiraeus. I had previously explained to the Archbishop the nature of the rite and the object of the English Bishop's visit to the different English churches in the Mediterranean. On leaving, as on coming together, the prelates exchanged mutual Christian salutations (.aoTrauor,) i. e., they kissed each other, not on the cheek, as is common on the Continent, but with the lips, on the lips. The English Bishop, however, with a humility that was perfectly sincere and entirely characteristic of this excellent humble-minded Christian prelate, kissed the hand of the Greek Archbishop, " as a son of the daughter Church," he said, "should do to the venerable representative of her venerated mother." " My dear sir," said our Bishop on his way back to our house, "I have derived more pleasure from this visit than from all I have seen of this glorious old Athens-even from our visit to the Parthenon." A Letter from an English Clergyman. UNIVERSITY COLLEGE, OXFORD, May 25th, 1864. To the Secretary of the Russo- Greek Committee: SIR: I have much pleasure in enclosing on behalf of myself and two other English priests, a small contribution [C1.] towards the expenses of the Committee engaged on your side in carrying out the admirable project of a re-union between 7 the Holy Orthodox Church of the East and the Anglo-American Church. Your papers already published are most interesting. I have received a good many copies from my fiiend the Rev. George Williams of Cambridge, England, and have found eager readers for them all. I hope it will not be long before a second paper is published, giving an account of further proceedings. Yesterday at the annual Commemoration Festival of the Theological College of Cuddesdon, in answer to the toast, "The Foreign Branches of the Church," the young Count who is a student at Merton College in this University, spoke very warmly of the desirableness and comparative facility of union between two Churches which had so much in common as his own (the Russian) and the Anglican. May God grant it in His own good time, and all honor to those of your branch of our common Reformed Catholic Church who were the first to originate the movement. Many and earnest are the prayers that are now offered in this country for that holiest of all causes the reunion of Christendom. I have a growing conviction that the Reformed Catholic Anglo-American Church will be, in God's Hand, the great instrument in bringing it about, and that a sublime future lies before our great Communion, which already girdles round the globe with its two arms, yours and ours. I am, sir, your faithful brother in Christ, FRIENDLY DISPOSITION OF THE RUSSIAN CHURCH. Reprinted from the Church Journal of June 22, 1865. Some months ago, the Rev. John Freeman Young, Secretary of the Russo-Greek Committee appointed by the General Convention of 1862, having occasion to go abroad, gladly embraced the opportunity, at the request of the Committee, to extend his tour into Russia, in order the more successfully to obtain the information which was the object of appointing the Committee. His return gives us a far more minute and accurate knowledge of the present condition of the Russian Church than has been previously within our reach. His experience while in that distant country also gives us proof, as abundant as it is delightful, of the friendly disposition of the Chief Prelates and leading Lay 8 men of Russia, and of their readiness to respond to any overtures for intercommunion-should such be made-provided no concession be expected of them which should trench upon the fundamental principles of Truth and Order. After making the acquaintance of the Russian chaplains resident in London and Paris-both of whom were deeply interested in the movement and anxious to further it to the utmost of their power-Mr. Young arrived in St. Petersburg and waited first upon the Vice-Procurator, Prince Ouroussoff; through whom, and in whose presence, he obtained an interview with the Ober-Procurator. These gentlemen are the Emperor's representatives in the Holy Synod, without whom nothing can be done,-being equivalent to what is called, with us, the " Lay Element." The Ober-Procurator said that, being laymen, it was not for them to express an opinion upon the theological aspects of the question. He therefore referred Mr. Young to the aged and truly venerable Philaret, Metropolitan of Moscow, as being preeminently the man whose utterances on such a point might be regarded as the voice of the whole Russian Church, and whose opinion touching this matter, when communicated to the Holy Synod after an interview with Mr. Young, would in all probability very greatly influence the action of the Synod. He alluded to the cordial reception given in this country to the Russian fleet; and, in regard to the manifestation of courtesies both secular and ecclesiastical, he said, at the close of a very cordial interview, that these tokens of kindness and good will were not only expressions of the sentiment of the American people and the American clergy towards the Russian, but no less truly the sentiment of the Russian people and the Russian clergy towards the American. At Moscow, Mr. Young enjoyed two interviews with the Metropolitan Philaret, of some three hours each, the Vicars of the Metropolitan, (Bishop Sabas and Bishop Leonide,) together with the Rector of the University of Moscow, and two interpreters, being present on both occasions. [Bishop Leonide, by the way, was in his youth a classmate, at the Naval school, of the Admiral Lessoffsky, who left us but the other day; and he entered most heartily and thoroughly into the movement.] The Metropolitan's reception was most courteous and cordial, and throughout the interview nothing was said on either side that 9 in the slightest degree ruffled or disturbed the friendly tone. The substance of the conversation was chiefly the asking and answering of questions as to the state of facts, touching the doctrine and ecclesiastical position of the Anglican Communion on the one side, and of the Russian Church upon the other. It was arranged that the chief portions of our Prayer Book should be translated into the Russian language, and published, so as to give a more definite idea of the doctrine and worship of our Church. The Metropolitan, at the close of the final interview, expressed his gratification at the letters which Mr. Young had brought fiom the American Bishops, asking Mr. Young, in return, to " bear the kiss of peace from him to the whole venerable Hierarchy of the American Church, assuring them. of his warmest sympathy and love, and of his earnest prayer and hope that we may soon be one in mind, as we are already one in heart in Christ Jesus." At parting he gave Mr. Young his Episcopal benediction, together with the most cordial adieus. During his stay in Moscow, Mr. Young found that the movement was already well known among the leading circles of the laity, and the warmest desires were expressed for a successful issue. So much interest was shown, indeed, that Mr. Young found it simply impossible to accept all the invitations that were so kindly pressed upon him from every side. On his return from Moscow to St. Petersburg, he had an interview with the Metropolitan of St. Petersburg, who is also President of the Holy Synod, the Archbishop of Moghileff, a member of the Synod, being also present. His reception here was no less warm and cordial than by the venerable Philaret. He expressed great gratification for himself and on behalf of the Russian Church at the movement thus begun, and assured Mr. Young that any step which our Church might see fit to take would be met by the Russian Church in the Spirit and Love of Christ. He thought it very judicious that a Committee of Inquiry should have been appointed in the first instance, as it would afford the opportunity for a better knowledge of one another before more formal negotiations should be begun. He read the letters from the American Bishops with care and evident interest, noting the expressions they contained, and testifying his gratification at the tone which pervaded them. IHe said that the sentiments and wishes of the American Bishops in 10 these letters could not but meet with warm sympathy on the part of the Russian Church, which ever prays for the re-union of Christendom, and is ever ready to negotiate with those who desire to stand on the ground of Apostolic Truth and Order, and are willing to admit the Apostolic dignity of the Russian Church. He stated that he would lay these letters of the American Bishops before the Holy Synod on the following day, and invited Mr. Young to visit the Synod at the same time; remarking, also, that replies to these letters would be sent to the American Bishops. At the close of the interview, the Metropolitan expressed the sincere hope that the movement begun by the American Church might prove to be the work of our Blessed Lord Himself, and that, through His Grace, it might result in the great consummation so much desired by both Churches. In parting, he, also, gave to his visitor the Episcopal Benediction. The next day, in accordance with the invitation given, Mr. Young visited the Holy Synod, and was introduced by Prince Ouroussoff to the several members of it, by all of whom he was most courteously and cordially received. At the request of the Ober-Procurator, he left the letters of the American Bishops to be deposited in the Archives of the Holy Synod; and at the request of the President of the Holy Synod, he wrote a Note to accompany the letters, giving an epitome of the origin and aim of the movement. This, and the letters also, will be published in our Report to the General Convention. It will be easily understood that Mr. Young met with a vast deal to gratify and exhilarate the friends of the movement towards intercommunion, which cannot be laid before the public without a violation of the propriety that clothes private conversations with a reserve that is understood by all gentlemen; while other facts will be more appropriately reserved for the Report of the Committee to the next General Convention. We would mention only two incidents, each having its own bearing. The one is, that the courtesy of the Bishop of New York towards the chaplains on board of the Russian fleet that has been for a year past in our waters, in inviting them to officiate in this Diocese during their stay, and in tendering to them his good offices for procuring the use of any one of our city churches for public service with their own people if they should desire it, has 11 been widely made known in the Russian papers, in terms of sincere gratification.* The other is, that Mr. Young learned, in St. Petersburg, that immediately after our last General Convention, Archbishop Hughes wrote to a Papal journal published in the city of Rome itself, a detailed account of the whole movement towards intercommunion, then and there begun;-an account which thus closed:-" So the Anglican Communion is going to place itself in a worse position than ever by seeking affiliation and intercommunion with the schismatical Greeks I" It ought to be widely known among us that one of the first acts of the present Czar Alexander, after coming to the throne, was to order a revision of the translation of the whole Bible in the vernacular, under the direction of the Holy Synod, for publication and unrestricted distribution throughout all Russia. For this purpose it is issued in different forms, and at various prices, all gotten up very neatly, and yet very cheaply. A really nice copy of the whole New Testament can be bought for twelve cents, and in a style of type and paper superior to anything yet turned out at that price by any British or American Bible Society. The Holy Scriptures are now actually bought in immense quantities both by peasants and nobles. The Czar has also ordered steps to be taken for the elevation and improvement of the temporal conditif t tm rl nitn of the Clergy throughout his Empire, and this good work is still going on. In connection with that great measure, the Emancipation of the serfs,-which has filled the civilized world with admiration,-there has been a general movement on the part of the old proprietors to establish schools for the serfs, and to instruct and elevate them in every way, so as to qualify them for the intelligent performance of their new duties as citizens. In Moscow-which is the chief seat and centre of the old nobility of Russia-many of the leading ladies have united in organizing a general Depository for * The Metropolitan of Moscow, referring to the offer to the Chaplains, said with a good deal of emphasis "They ought to have accepted it." On the reply being made that they had no occasion, as all the Orthodox attended service on board the ships, and received the Holy Communion, his Eminence rejoined-" Notwithstanding, they should have accepted it, in order to shew their appreciation of the courtesy, and the reciprocation of the sentiments which prompted it on the part of the Orthodox Church; and I am sorry they did not.'"-Editor. 1** 12 all sorts of approved educational books published in the various Governments of the Empire. They have gone further, and are enlarging the native stock of juvenile literature, not only by translating from foreign languages, but even by writing new works, where suitable ones cannot otherwise be found. As a wish was expressed by some of these ladies for fresh material in this department to translate, reference was made to our Church Book Society, and the offer was made by Mr. Young to send them some of our publications. This matter was presented to the Executive Committee of the Church Book Society at the last meeting. It was of course received with favor. Great gratification was expressed at the kindred work thus going on in Russia; and Mr. Young was authorized to select at his discretion from the list of their publications, and send, such works as he thought might prove to be of service. It was done accordingly; and the box of books is already on its way to Russia, in the frigate Osliaba. The general spirit of the Church and people of Russia is certainly strikingly progressive, and this spirit is nobly led by the present government. The great interest taken by the Emperor and Empress and the Imperial Family generally, in elevating the poorer classes and ameliorating the condition of the peasantry, is a subject of universal rejoicing among all classes of Russians. On reviewing the whole of this happy movement towards intercommunion, from its beginning in the General Convention of 1862 down to the present moment, its friends have certainly every reason to "thank God and take courage." It seems,thus far, at any rate,-to receive the blessing of Him who alone " maketh men to be of one mind in an House." The following is the Resolution of the Executive Committee of the Church Book Society, authorizing the books spoken of in the foregoing account to be sent, which was unanimously passed, at a meeting of the same, on the 13th of June, 1864:"The Executive Committee having heard from the Rev. Mr. Young his interesting statement respecting the enterprise and zealous efforts of an Association of ladies in Moscow, to provide an enlarged juvenile literature for the Russian Church, 13 and of their desire for material to help on their laudable work, it was "Resolved, That the Rev. Mr. Young be, and he is hereby, authorized to forward to the Association aforesaid, at his discretion, copies of any of the publications of this Society, or of any books on its approved list, and to convey to the Association in Moscow assurances of our fraternal and cordial sympathies, bidding them most heartily'God speed' in their labors of love." In February, 1865, the following very interesting letter was received from Madame B, in acknowledgment of the donation from our Church Book Society. As the gifted authoress apologizes for her English, it is but just to her to add that it is given without alteration, except a few idiomatic and verbal changes:Moscow, November 20th, 1864. To the Rev. J. FREEMAN YOUNG, New York: Reverend Sir:-Some days ago, on my return from the country, I had the very great pleasure of receiving your letter, and the enclosed Resolution of your Committee, which I immediately communicated to my associates. I find it difficult to express to you the satisfaction we all felt at its cordial tone, as well as the deep gratitude with which we received the valuable present sent to us from your distant country, as a mark of fraternal sympathy in our labors. We accept it also as a token of closer union between us; as I firmly believe and trust, that the more our countries know of each other, the more we shall be found to agree upon many important points. Without speaking now of the subject that was the principal motive of your coming to Russia, which I think a subject of far too grave an importance for me to touch upon, I felt this conviction grow stronger and stronger in me as I looked over the books sent by you. As you may well believe, I have not yet had time to peruse them; but glancing over the titles and a few pages here and there, I saw enough to convice me that the same principles which guide us in our labors are those which you act upon; certainly on a larger scale, with more experience, 14 knowledge, and probably more success, than as yet we have attained, being only at the beginning of our work. I saw that love and knowledge of the Word of God, and knowledge of Church doctrine and Church history, are the things you find most important to instil into the minds of your young readers. So do we; and I am sure that many of your books wil prove a great help to us, and that in them we shall find much that will be useful to imitate or translate. As yourself, and in general the Protestant Episcopal Sunday School Union and Church Book Society, have evinced such sympathy and interest in our proceedings, you will perhaps like to know more at length the basis and principles upon which our enterprise is founded, as well as the motives which led to its organization. I feel desirous of explaining them to you, though I own, and you will easily perceive, that I find it somewhat difficult to write in a foreign language; but I hope that you will overlook and excuse the many faults of grammar and syntax that are undoubtedly to be found in my letter. There has been during the last few years a great intellectual movement in Russia. The desire for knowledge has so considerably increased that schools have been opened everywhere, sometimes in remote villages that till now hardly ever saw a book. Sunday schools have been organized, popular lectures delivered, and cheap circulating libraries founded, wherever there was the least possibility of doing so. All classes have partaken of this general revival. While the poorer classes felt an intense desire to acquire knowledge, the richer and more favored ones began to consider it their duty to help these aspirations of their poorer brethren, which I regret to say they had up to that time considerably neglected. They now earnestly began to help them by all the means they had in their power. Many persons actively employed themselves in organizing schools, in providing books for them, in teaching, in writing, or in publishing popular works. Here in Moscow some ladies have founded a society for publishing useful books. At the same time, popular publications having, by the great demand for them, become a lucrative enterprise in a commercial point of view, there have been printed within the last two or three years considerably more books than during the ten or fifteen years before. 15 As you may well believe, very many of these publications are far from being really good and useful. Many are scarcely worth reading, from their utter insignificance; many were written hastily, in an off-hand way, with the idea perhaps that anything is good enough for ignorant country people; many are positively bad, and rather pernicious than useful. I regret to say that much of evil has been spread and propagated; many tares have intentionally been sown among the wheat. Modern incredulity and modern materialism have been sadly at work in Russia, as well as in all other countries. Many persons have been infected with notions tending to represent the holy truths of Scripture as something antiquated, Church doctrine as the superstitions of ignorance, Church practice as popular prejudice. Unfortunately they have thought themselves called upon to extirpate in others the doctrines they denied themselves, and to substitute in their place the everyday, trite and low morality which might as well be the common law of a heathen. As no work can be published in Russia without the approval of the Censorship, open atheism certainly could not be preached; but everybody knows how easy it is for an unbeliever to instil his doctrines without openly breaking with established religion. Books for the instruction of the young may be written without any reference to the doctrines of Christianity; the wonders of creation explained without reference to the Creator; and that, as every one may observe, is the favorite theme of atheists, so that the study of nature, of that sublime book that was, from the beginning of the world, to reveal even to the heathen " His eternal power and Godhead," has become for them the principal point upon which they found their denial of God. Christ may be represented as the wisest of teachers, but nothing said of Him as a Saviour; goodness and right be preached only as things good in themselves, but not as a divine law; immortality and future life be entirely passed over as things not existing. Such has ever been the method employed by unbelievers, and t1he same was employed here. By the help of cheap publications, of Sunday schools and lectures for working people, unsound doctrine was carefully propagated under the name of civilization. Much pains was taken to spread these new notions among the country people, but fortunately these last have been proof against all. 16 Foreigners that do not thoroughly know Russia can scarcely imagine how deeply, and if we may say so, naturally religious our country people are. Perhaps the cause of it, through so many centuries, may be traced to our earliest history. Russia embraced Christianity at the time when she was just beginning to form herself into a nation; and the holy faith ardently received by the childlike mind, grew with its growth, pervading all the inward being and moulding it to its form and essence. It is to be remembered also that at a time when in almost all Europe the newly converted could hardly know the Divine Law, the Holy Scriptures not being translated, the Slavonian nations had them in their own language, and were carefully instructed to read and understand them,-862 being the date of the translation by Cyrill.* Very shortly afterwards most of the writings of the Fathers of the Church were likewise translated, and copies of them widely circulated over all the country; the copying of manuscripts being the principal occupation of monks in our early convents. For a very long time Russia scarcely knew any other literature than religious books (popular songs and legends also, but the greatest part of them are upon religious subjects). Less accessible than the higher classes to the influences of political events, to the outward changes in opinions, manners, and fashions, our country people have carefully kept all their old historical traditions and habits; till now they approve of no other but religious reading. Whenever a peasant calls for a book, you may be sure he means a religious book; a soul-saving or soul-helping book, as such books are generally called (dushespasyetelyenaia, dushepolyeznaia kneha); all other reading he considers almost as a sinful waste of time. The very word civilization, in Russ literally enlightenment, is understood as meaning nothing else but the illumination of the mind by the holy truth. * It is to be regretted that foreign historians in general have paid so little attention to the beginning of Christianity among the Slavonian races; and I believe that a narrative of the lives of our blessed Apostles (Cyrill and Methodius) might be an interesting book even for your juvenile readers. Could I write English more fluently, I should like to translate it for you. Perhaps I shall try to do it yet, hoping that you will correct the faults. 17 As may be well believed, all the efforts of the new teachers could scarcely ruffle such a deep current of religious feeling. The country people rejected books in which there was no word of faith, and turned with distrust and almost abhorrence from teachers who did not confess the name of God. Nevertheless these efforts were not quite harmless, inasmuch as they somewhat damped the newly awakened desire for knowledge, and inspired the people with distrust for learning in general, by showing them learning separated from faith. Some time has since passed. Still the progress of learning and the way of diffusing useful knowledge remain the most important questions of the day. Experience has already shown the most evident truth, that repressive measures cannot effectually stay the propagation of unsound doctrines; that the only sure and efficacious way of combating them is to propagate truth, to facilitate the circulation of good and really useful books, and to make them as accessible as possible to the poorer classes. This is still a great difficulty in our immense country, where railways are yet scarce, and the roads extremely bad almost all the year round; books, therefore, that are sold at moderate prices in the capitals, reach exorbitant prices when forwarded to remote provincial towns: the inhabitants of small towns and villages must be satisfied with whatever books they can get from some wandering pedlar, who sells at four times their value works that find no sale elsewhere. For all these reasons it is extremely difficult in remote towns and villages to get the most indispensable books; even Church books are to be gotten from afar and at immense charges. All these circumstances have led us to think that it would be extremely well-timed and useful to organize a Depository of books, carefully selected for popular reading, village schools, and the instruction of children; and to make them as accessible as possible to the poorer classes, (sometimes certainly by taking some of the charges upon ourselves,) by buying useful editions and selling them afterwards cheaper than the prices affixed to them. For the attainment of this end our Association was formed, and our Depository of books, having the name of Rouskaia Gramata,* is now eight months old. In it are to be found: * It is somewhat difficult to translate this word Gramata. It means in 18 1. Church books (all the books indispensable for the Service of the Church,) Bibles, Testaments, Prayer Books, &c. They can only be printed at the presses of the Synod in Moscow, Petersburg and Kieff. Though sold at these places at moderate prices, theysbecome very expensive when forwarded to remote towns. We have asked and obtained from the Synod the right of being its Commissioners; and getting these books at 10 per cent. below the price at which they are generally sold, we are enabled to send them anywhere without charging anything for their transportation, certainly very often at a loss to ourselves; for example, when we have to send them to some remote places in Siberia, Perm, the Caucasus, &c. 2. The writings of the Fathers of the Church, popular Sermons, explanations of the Bible, and in general, books relating to the history, doctrine, and the rites of the Church. 3. Books concerning the history and geography of Russia, travels, descriptions of the country, biographies, popular songs, and standard works of our most eminent writers. 4. Juvenile literature, books of instruction, and entertaining books for children carefully selected. 5. Books on various subjects, but particularly adapted for popular reading, tales, stories, descriptions of foreign countries, engravings, &c. All these books are carefully selected from the great quantity that are daily published; and those we particularly approve of and recommend, are marked with our seal. Previous to the beginning of our enterprise, we published advertisements explaining our motives and the principles we mean to act upon; and as it proved, they met with sympathy, the demand for our books being very considerable and daily increasing. As our business extends and our means become larger, we hope that we shall be able to publish more popular books; some of us have already done this privately, but we will do it on a much larger scale, and thus be enabled to sell those works at the lowest possible prices. Many of the books you have sent us are to be translated. Now I have to name my associates, who join with me in general the knowledge of reading and writing; sometimes it designates the word alphabet; sometimes anything that is written; a letter, a chart. 19 sending their thanks to you, and the members of your Society, for your cordial sympathies, and the present you sent us. They are all, but one, known to you. The Countess P-, and her daughter the Princess M, Mademoiselle T-, whom you met at the Countess B —s; and finally my particular friend, the Princess T-, whose acquaintance you made at Petersburg. We all ask you to transmit our thanks for the sympathies shown to us, as well as the expression of our own sincere interest in the labors of your Society. And now I think it quite time to finish my long letter, which, I fear, you will have some difficulty in reading. Very shortly I shall have the pleasure of sending to you the letters of Mr. Chomiakoff, that you wish for. I hoped to send them at the same time with this letter; but the copy is not yet ready, and I do not wish to delay any longer the sending of my letter. You will have them before long. Will you remember me, etc., * * * and allow me to hope that I shall soon again have the pleasure of hearing from you. All your Moscow acquaintances very much regret that your stay here was so short. Shall we not see you again some day? May God bless you in all your labors. Believe me, my dear sir, truly yours, A. B FF. At the meeting of the Executive Committee of the Church Book Society, on the 13th of March, 1865, the foregoing letter having been read, the following Resolutions were, on motion, unanimously passed:" Resolved, That we have heard with great pleasure the very interesting letter of Madame B - written on behalf of herself, and her associates of the "Rouskaia Gramata," giving a detailed account of the origin and aims of said Association; and that it be engrossed by the Secretary on the Records of this Committee. " "Resolved, That we record with pleasure the intimation of Madame B ~ — of her willingness to prepare for our Society a Narrative of the Lives of Cyril and Methodius, and that such a labor of love we should thankfully appreciate. " Resolved, That a copy of these resolutions be forwarded by the Secretary to Madame B-." 20 The following letter was received, at about the same time, from a highly educated gentleman, to whose care the books were sent:I have delivered the parcels directed to Bishop, and also the liberal donation of books from the Church Book Society to Madame, who is only lately in town, and is preparing a long letter for you. Bishop made a translation of your letter and showed it to the Metropolitan, at whose desire it has been sent to the Academy of to be perused by your acquaintance, the learned Rector. The Bishop told me that, not confident of his knowledge of foreign languages, he proposed to give an answer to your interesting letter in Russ, as he thinks you can easily find a translator. The American Quarterly Church Review interests him very much, and I have myself read with great pleasure the conclusion of the series of Articles on intercommunion with the Eastern Church; the thoughts therein expressed seem to be in accordance with our own impressions on the subject, and I am anxious that, at the first opportunity, a translation of an essay of the late Mr. Khomiakoff upon the Church, should be sent to you; it is a summary of his views regarding the position of the Orthodox Church towards the other Christian Communions; it has been poorly translated into English, and unfortunately is not at hand this moment.' The younger brother of the Princess Dreturned lately from America, and brought from you some numbers of a Church-paper, in which I read with much pleasure a very exact and favorable account of your visit to Russia. Unfortunately I cannot as yet write to you anything new on that subject from our Russian papers. Indeed the only mention that has been made thus far was in one of the numbers of Mr. K's newspaper. In a leading article, whilst speaking of the necessity of allowing more freedom to our Clergy, and more independence to the Church in her relations to the State, he says that more latitude in that respect is especially desirable now when theologians of other Communions seek to draw nearer to our Church, on the ground of truth and antiquity, and in illustration of that tendency, he mentions your visit to Russia, and your intercourse with some of our higher Ecclesiastical Authorities. That no more has been published is to be attri 21 buted partly to your short stay among us, and partly to the circumstance that your conferences with our Metropolitans were strictly confidential, and that but little respecting them has become generally known. But now Bishop -- proposes to set himself and others to work, and to translate some of the articles in the Church Review, together with some of the pamphlets which were among the things you sent, concerning Anglican Faith and Doctrine. * * * * * * May your intercourse with Russia continue, and lead to happy results; our Metropolitan seems much interested in the attainment of mutual intercommunion. Do not forget us in your prayers, dear sir, and believe me, always truly yours, M. SThe Rev. J. Long, one of the Secretaries of the English Church Missionary Society, has lately made a tour in Russia, and from his published letters the following extracts on the missionary and religious progress now being manifested in that country, were published in the "Christian Times," of New York, some months since:At St. Petersburg I addressed three meetings in private houses, on the subject of Indian Missions; the deepest interest was shown, as evinced by the various questions asked me after the address. At one meeting the audience was chiefly German, and a Russian naval officer translated my address into German; after the meeting, a Russian general came up to me, and proposed many inquiries on the opium question, and on education in India; he himself has long labored here in the cause of education. This meeting was held at the house of a Pole, a thoroughly Christian man, and here all were in harmony, whilst Poles and Russians elsewhere were fighting. A strong interest is taken in Petersburg in the Berlin and Leipsic missions, and J found various missionary periodicals in circulation. At the close of every meeting, and in private conversation, I have been pressing one subject especially: Is not the time come when evangelical men in Russia should form a Russian Missionary Society, having a Committee at St. Petersburg, which should send out agents to the Russian frontiers, to the Mongo 22 lians, Buddhists, Thibetans, and Tartars? I have pressed on the Russians this point, that from their geographical and political position, they can act on Central Asia for Christian objects, in a way that no other nation can; and, as the head of the great Slavonic race, it is their duty so to do. * * * * * After another meeting I held, a Russian noble, a member of the Council of State, was much interested in the proposal of a Russian Missionary Society, and wished to introduce me to the Emperor's physician, a pious man, who takes a deep interest in missions. Accordingly, the next day he took me to the Emperor's palace of Tsarsko Selo, twenty miles from St. Petersburg, where we had an interview with the physician, and he has promised to speak to the Emperor and menibers of the imperial family, so as to remove obstacles, etc. THE RUSSIAN PRIESTHOOD. I spent an evening lately in Petersburg at the house of the Professor of Ecclesiastical History in the Academy for training priests for the Russian Church. He is well acquainted with our English divinity. He asked me how Dr. Colenso could have been made Bishop, evincing, as his writings show, such ignorance of the Bible. He took me to see the Academy, in which one hundred priests are trained for the Russian Church in towns: they have a three years' preparatory instruction at a Seminary, and four at this Academy, two of which are devoted to philosophy and two to theology. There is a gradual and hopeful improvement in the condition of the clergy of the Russian Church. BIBLE CIRCULATION IN RUSSIA. Bible circulation is increasing in Russia, and the Holy Synod has itself put in circulation a new and improved version of the Gospels in Russ. The Russian clergy have never made, like the Council of Trent, a decree against Bible circulation among the people. I spent some time lately in the company of Kasim Beg, Professor of Persian at the University of St. Petersburg, who is a Christian, and greatly respected. He told me he had translated the New Testament into the Tartar language, at the 23 express request and with the aid of the Archbishop of Kazan, whom he describes as a man ready for every good work and word. He, in common with others, spoke to me of various elements of good at work in the Russian Church. At Nijni Novgorod there was an immense assemblage at the fair, probably about two hundred thousand people. Russian friends at St. Petersburg resolved to send this year a colporteur to Nijni for the sale of Bibles, but, before he got halfway, there was such a demand that he sold all his stock and had to write back to St. Petersburg to get a fresh supply for the fair. I saw copies of the Scriptures for sale in some of the shops at Nijni. The Emperor came to Nijni, and it was quite surprising to witness the intense enthusiasm that prevailed towards him among the peasants. I went to service to the cathedral at Nijni: he was present, and the shouts of the peasants as he ascended the steps were quite deafening.* He has had the hatred of the nobles,t but the good-will of the people. I have had * Only an eye witness of it can fully appreciate the immense popularity of the present Emperor. The day after the arrival of the Editor in Petersburg was the anniversary of the entrance of Alexander I. into Paris. Thirty thousand troops were reviewed at noon-day by the Emperor, and in the evening there was a grand concert given of fifteen hundred performers. The Emperor was present; and although the performance had commenced, as is the universal custom, with the Imperial Hymn, after it had progressed for a while, the multitude shouted with deafening cries, "Boje Tzaria Chrene," (the first line of the National Hymn,) drowning the immense orchestra, which, stopping in mid-performance, took up the thrilling strains demanded by the multitude, and when the Hymn was finished, it was encored with the most deafening shouts, until it had been performed three times over in immediate succession. An English lady who had resided in St. Petersburg nearly forty years, informed the writer of this circumstance on the following day, remarking that it was without a parallel in the history of St. Petersburg, and a scene never to be forgotten by those who witnessed it.-Editor. T The impression which the Editor received from several weeks daily intercourse with the nobles of St. Petersburg and Moscow, by no means iccords with this statement of Mr. Long. The usual remark respectiig the Emperor and his policy, was: —" No one can doubt the high and noble motives of the Emperor, or question his devotion to the welfare of his subjects, and especially to those of the humbler classes. We feared he was progressing too rapidly, but results have not justified our apprehensions, and the wisdom of his policy is now generally conceded."-Editor. 24 ample opportunities of seeing the working of the emancipation of the serfs; it is literally the waking up of a nation. Schools are multiplying among the peasantry; already there are more than one hundred and fifty thousand children in them, and in consequence, the circulation of the Bible is rapidly increasing A Russian nobleman, who lived in the interior of the country, told me that he had sold or given away about four hundred copies of the Gospels. One of the most hopeful signs of the Greek Church is, she has never interdicted the Scriptures. I have never found among Russians a suspicion of God's Word. The Holy Synod are now publishing an edition of eighty thousand copies of the Testament, which will be sold at 15 copeks a copy, or about 6d. MISSIONARIES IN THE RUSSIAN CHURCH. I was introduced lately to the Bishop of Viborg, who is head of the Russian Academy at Petersburg for training Priests. He informed me that the Russian Church has about 100 missionaries and missionary agents at work in Siberia and the adjacent districts. I spent an evening in company with a Prince Yususoff [Ouroussoff] one of the Chamberlains of the Imperial Court,.who is deeply interested in a plan they have for a missionary seminary at Novgorod, and, on my return to St. Petersburg, he wishes to see me about it, and procure any information I can give him as to the best mode of carrying out this plan into practice. THE GRAND DUCHESS HELEN. I received an invitation last week to spend an evening with the Grand Duchess Helen, aunt to the Emperor. I went at nine o'clock to the palace of Michalioffsky, a magnificent building, and though she was surrounded with all the pomp of royalty, I found her to be an affable and earnest Christian, who devotes her whole time and princely fortune to doing good. She told me how she had established an institution for training nurses, though her nephew the Czar at first thought it could not succeed; but it has, and she has lately induced the Holy Synod to send a circular through the Russian Empire to encourage the plan. She talked much with me on peasantry and female edu 25 cation in India, and is most anxious for the circulation of the Scriptures in Russia, and for reforms in the Russian Church. Her influence is of great value in this at the present time. RUSSIAN ECCLESIASTICS. I have visited three out of the four Russian Academies for the training of the Clergy, and I have found great progress is being made in a high and liberal course of study, comprising four years in the academy and six years in the seminary. None of the clergy come from the Universities, but they receive an equally liberal training. These academies, however, are only for a select body of the Clergy; the majority of the Parish Priests are educated at the Seminaries. I spent four days at the Moscow Academy, and had much conversation with the rector on the subject of missions and missionary training. He asked me to send him some books on Church of England Missions for their library, which I will try and procure when I get to England. I met there a missionary from the Caucasus, and spent some time with a very intelligent monk, who was entering on a course of study for three years, in order to go out as a missionary to the Caucasus. I had much conversation on missions with Professor S5, who has lately returned, after spending a year in England, and he thinks a great reform is gradually taking place with the Russian clergy. I was invited to dine in the convent of Troitza at the feast of St. Sergius, in company with the archbishop and the monks. We sat down 300 to dinner; grace was chanted, and the life of St. Sergius was being read while we dined, but little of it was heard amid the clatter of knives and forks. At Moscow I had two interviews with Bishop Leontides, [Leonidas]. He speaks English, and is the only bishop of the Russian Church who has not been brought up a monk; he served formerly as an officer in the Russian navy. He is a man of enlightened views, anxious for reform, as is Philaret, the Archbishop of Moscow, who reminded me, by his manner and tone of mind, very much of Bishop Wilson; he has done much good to the Russian Church, but the old school have still great influence. There is evidently a tide setting in in favor of reform; everywhere I found, among the Russian Laity, a wish to know more 26 of the English Church, and to follow England in her religious as well as her political development. The admiration of English institutions is intense in Russia among the upper classes; many Russians, traveling on the continent, are seen in English churches, and have attended the services with pleasure; they have seen so much of Romish intrigue in Poland, that it disposes them in favor of a church which combines apostolical order with evangelical doctrine. Were there more intercourse between religious people in England and Russia, the effects might be very beneficial. [The Editor is not responsible for any expressions in the foregoing extracts, some of which he would not have used. ] The " Union Chretienne," published in Paris, and edited by the Abbe Guettee in Roman Orders, and the Archpriest J. Vassilieff, of the Russian Church-a journal which is solely devoted to the sacred labor of producing Unity in Christendom on the ancient foundations-thus speaks of the consecration of the American Episcopal Church in Paris:We have already spoken, in the Union Chretienne, of the laying of the corner-stone of this church, which took place a year ago. It was exactly on the anniversary of that interesting solemnity, that the consecration of the new edifice was celebrated, in September last. We made it a duty to assist at this service, even as we did last year at the laying of the corner-stone. The new building is a striking evidence of the Christian charity of the Episcopal Church of America; it has been erected to meet the spiritual needs of Americans who are temporarily or for a longer time resident in Paris; and it will also bear testimony to the Faith, as well as to the institutions of the Episcopal Church of America, which is too little known in the Old World, and which is very incorrectly confounded with " Protestantism." The Americans are a nation of travellers. They are met everywhere. In Paris they are numerous. The church which has been built was therefore a necessity. We sincerely congratulate the Rev. Mr. Lamson, Priest of the new church, upon having brought his enterprise to a happy completion; and we cherish the hope that the new church will conduce powerfully 27 towards that still greater good work, namely, the union, in the Catholic Truth, of the Oriental and the American Churches. We have already mentioned the movement which is drawing the American Church towards the Christian East. We shall do our best to assist this Providential impulse which urges our transatlantic brethren to labor for the triumph of Catholic Truth. The movement has as yet only begun; but we are persuaded that it will not stop, and that it will march straight on towards the end in view. The erection of this new church at the heart of the Old World will aid it, and we find assurances of this in the discourse pronounced at the consecration. This sermon is a public testimony of the faithfulness with which the American Church has preserved the precious foundations of the Catholic Church. The distinguished preacher, delegated expressly for the solemnity of this consecration, was the Rev. Dr. Morgan, of New York. The Bishop delegated to consecrate the building was the Rt. Rev. Dr. Mcllvaine (Mgr. Mlaac-ilvaine), Bishop of Ohio, one of the oldest and most distinguished of the American Bishops. We were happy to see this venerable Bishop, and the Rev. Dr. Morgan, assist at the public service of the Russian church in Paris, to see them kiss respectfully the Book of the Gospels, and give multiplied proofs of the interest which they took in all the details of the Service. They understood perfectly well that, in the ancient liturgy of the East, everything relates to God, to our Saviour Jesus Christ, to His Word; that everything in it breathes of the Holy Spirit; and that nothing can be discovered in it of the pagan and idolatrous reminiscences which have predominated over true worship in the Church of Rome. We cherish the hope that the Russian and American Churches, standing so near to one another in this great European centre which is called Paris, will be the two advanced posts of five Christian Communions, which shall ere long embrace one another in that venerable doctrine of the Primitive Church which is The Truth, such as Jesus Christ revealed it to the world. 28 Impressions of the worship of the Russian Church, as witnessed in the Embassy Chapel in Paris. By Rev. Dr. W. F. Morgan. I had been attracted more than once to the Russian chapel by the splendor of the edifice, as well as by the grand impres siveness of the worship, and its apostolical claims and prestige. My attendance was always at evening vigils, and it is impossible to conceive of anything in the use and effect of a ritual, more strange to an American, more absorbing, more solemnizing, than is realized at these vesper services. The melodious accents of the Sclavonic language, used by the priests in reading the liturgy of S. John Chrysostom, broken at brief intervals by responses from the choir, in a tone and compass of voice such as are nowhere else to be heard, together with the bowings and prostrations of the worshippers, all conspire to arrest and enchain a stranger; and if he be a Protestant, to alarm, and even revolt him, in a measure. Of mere ceremonial, of demonstrative, muscular action, there is more, if possible, in the Russian worship than there is in the Romish; while the churches and chapels of the former are equally filled with pictures, and shrines. But an intelligent and thoughtful stranger soon learns, upon further acquaintance with this service, to ascribe what seems to be excessive and overloaded in worship, to the type of civilization, rather than to the want of integrity in faith and doctrine. In the conception of all things, especially in the conception of things relating to God, there is a wide difference between the orient and the occident-between the Eastern and the Western churches. What is mental with us, is emotional with them. What we restrain, they disclose and intensify. What we limit to simple prayer, or litany, or thanksgiving uttered by the officiating minister, and receiving only our audible amen, they act —they make the body speak the sentiments of the soul-they bow at the name of Jesusthey cross themselves at the mention of Calvary-they break forth into ecstatic praises-they sink into solemn dirges-they fall on their knees-they lie prostrate upon their faces —they kiss the holy gospels-they clasp and press to their lips even the hands and the vesture of their priests, while the gorgeous apparatus of pictures and sensible accompaniments, add still 29 more to the outwardness and active consciousness of their devotions. Upon examination, however, it is found that their root in the soil of apostolicity is as deep and as sound as ours, and that their catechism and creed are almost identical with ours. Shall we judge them harshly because they derive their ideas of worship from one end of the globe, and we from another? Shall we condemn them because they are not Puritans? and deny them fellowship because their mode of approaching our Common Father is more expressive, and energetic, and reverential than our own? God forbid! Happily, our pastor and representative in Paris has been able to make a just discrimination between oriental usages and the apostolic faith; and by fraternal acts of kindness, has won the esteem and confidence of the Russian priests. They frequent his house. They were present at the consecration of the church. They expressed all sympathy and satisfaction on the occasion; only they thought that the services were too cold-too inexpressive-too far short of the significance and the majesty of such an office in the worship, and such an era in the work of the American Church. Shortly after the consecration these priests met us, by appointment, at the house of the Rector, and, at parting, invited us-the Bishop of Ohio, the Rector, and the speaker, to be present at the approaching vigil, and occupy seats within their sanctuary-a portion of their Temple into which the priests alone enter, and completely screened from the outer place of worship. The invitation was accepted, and on the evening named the Bishop of Ohio and the two clergymen just mentioned, were received, with every mark of courtesy and fraternal warmth, at the door of the sacred enclosure, by the arch-priest, Vassilieff. The very greeting which met us will serve to show how ardent and demonstrative these Eastern brethren are; for each of us received upon either cheek the salutation of a kiss, and other tokens of a most affectionate welcome. This reception took place at mid-service, and at the conclusion all the officiating clergy of the chapel came forward and offered us the assurances of their brotherly love. The eminent Abbe Guette was also of the company, and joined in these friendly interchanges with visible delight. It was an occasion, sir, of most profound and touching interest. All formality and reserve were laid aside, and, as if relying upon our sincerity and good faith, 30 everything in the holy place which could interest us, was brought to view and explained-the sacred vessels-the priestly vestments,-and, with especial solemnity, the magnificent volume of the Holy Gospels, superbly embossed and illuminated. An impulse which could not be resisted, led our venerable Bishop to bow his head and press his lips to the glittering cover of the Book, and we, attending presbyters, must have been colder than marble statues not to have followed his example. It was the gospel of God's dear Son, and these were brethren; our hearts were enlarged-all differences were forgotten. We had the same faith, the same gospel, and in that hour, and in those sweet offices of fellowship, we tasted the living joy of Christian unity. [Paper read before the Christian Unity Society.] The following letter, received a few months since from the Princess -, will explain itself, and will show, moreover, with what discriminating appreciation and unfeigned interest the Russian Laity speak and write of the movement for intercommunion. It would add somewhat to the weight, perhaps, of what the accomplished writer so strikingly says, could the reader be informed of her distinguished position. But this cannot be done without danger of incurring her displeasure: REVEREND SIR:-It is now almost a year since I first had the pleasure of receiving your valuable paper, the Church Journal. I have ever since felt a longing to express to you my grateful feelings for such a proof of your friendly remembrance. My very insufficient knowledge of English has alone interfered with my desire of writing to you; but the growing interest of your Journal, and the deep sympathy I feel for your earnest and generous endeavors to promote Church-union, determine me to plead indulgence for my incorrectness of language, and pray you to accept the sincere, though very defective expressions of my sympathy and esteem. May more worthy lips than mine join in the hearty prayer for unity in peace-and for the blessing of God upon your work. Certainly one of the means of attaining to unity will be to dispel prejudices, accumulated during many centuries, around the ancient Eastern Church, and all her earnest adherents will be happy to peruse your valuable publications. 31 A serious inquiry into the doctrines of the Church will prove the difference between Greek and Latin Catholicism; the first has been true to a spirit of liberty, united to respect for antiquity, whilst it has nothing approaching to the despotic and mercenary tendencies that pagan and domineering Rome has left as a fatal inheritance to the present successors of its centralizing power. The decline of the unlawfulauthority that has so long tyrannized human conscience, seems to mark an epoch of renovation for Christianity, and should not America lead the way in this great work? * * * * * * * * In Europe many prejudices stand as a barrier between the Latin and the Oriental world. Different branches of the Oriental Church, indeed, are quite differently circumstanced. One portion suffers, perhaps, from too much officious protection and government interference, whilst the other mourns under the fatal consequences of Turkish oppression and persecution. These embarrassments cannot exist in your land of liberty; and the Church as it was formed by the Apostles, in a spirit of Brotherhood, Love and Liberty, can expand, without restraint, for the benefit of mankind. May such be its high destiny in your favored country. * * * * I should be most happy in any way to participate (according to the limits of my humble means) in your generous and Christian work. One of my friends, famous in our literary world, proposes to send you for the Church Journal, some remarks on interesting points of our church history; others propose a subscription,* when some thing shall have been effectually done I will inform you of it; but let me hope that however mean our offerings, you will regard them with Christian indulgence, and will accept them as a proof of our sympathy and esteem. Let me once more plead your indulgence for my bad English, and accept, Reverend Sir, the assurance of my respectful feelings. PRINCESS SOPIIA. * In about three weeks after this letter was received, it was followed by a remittance of ~20, " from three or four Russians," to the Publishing Fund of the Russo-Greek Committee.-Editor. 32 Letter from the Metropolitan of Corcyra to the Rev. Dr. W. Fraser, of Alton, England:CORCYRA, the 10th November, 1864. REVEREND SIR:-With great gratification I received your letter of the 24th of October last, in which you were so kind as to communicate to me the information respecting the establishment of " The Eastern Church Association," in which you solicit me and my comprovincial Bishops to take part, and to enrol our names in the list of its patrons. I indeed am grateful for the honour which is proffered me, and at the same time I award the praise which is its due to the said Association, which has undertaken this work well pleasing to God. And from my heart I pray that their pious purpose may have a happy and favorable result. At the same time, as you know, Reverend sir, after the union of the Seven Islands with the Kingdom of Greece, the archieratic throne of Corcyra has been put under the jurisdiction of the Holy Synod of Greece; and on this account, you will understand, that I can do nothing in the matter on which you write to me separately from the same Holy Synod to which I am now subject. You write, Reverend sir, that you earnestly desire the union of the Christian Churches. But, believe me, that the Orthodox Eastern Church of Christ, which has continued always peaceable and very forbearing, and has never at any time injured other Christian Churches by proselytism or other means, unceasingly prays that the schisms of Churches being ended and all heresy having died away, the innovations having been laid aside which have been introduced into very many of the Divine doctrines and sacraments, and the ancient customs and rites, the much longed for day may come in which all Christian Churches may be united into one, having one Head Our Lord and God Christ Jesus, and for such a desirable unity the Orthodox Eastern Church makes request fervently to God each day, in both her morning and her evening holy services. Imploring for you from God all that is good, I remain, your Reverence's humble servant, and one who earnestly prays to God for you. tATHANASIUS, Metropolitan of Corcyra. To the Rev. W. FRASER, D.C L., Alton, England. 33 Extract from the charge of a Scottish Bishop on the Reunion Church of Christendom:"The deepest thinkers of the day are stretching forth to a unity which shall comprehend all these scattered members. They feel that if the sixteenth century was one of dispersion, the nineteenth and the twentieth must be one of re-union, if the Son of Man, when He cometh, is to'find the faith (as the original Greek is most correctly rendered) on the earth.' While, on the one hand, opinions hitherto held in solution are being precipated, and men are being called, as they never have been called before, to choose between a Christianity organized, hierarchical, and dogmatic, and a scepticism implying sinful uncertainty of mind; on the other hand, as the means of locomotion are developed, and true Christian civilization advances, prejudices are being insensibly worn down, religious bitterness is giving way, and men are coming to see that truth without love is an impossibility in the order of grace. And, as in the century preceding the Reformation, earnest men of all hues of opinion looked forward to the assembling of a General Council as the great cure of the evils of the day, so now may not we, laying to heart the great dangers we are in from our unhappy divisions, hope and labour, and pray for the hour when the Church of God shall again come together in its glory and strength, when, compelled by the crushing assaults of the common foe, and animated by the earnest desire of peace, all who believe in the Divinity of our Blessed Saviour, and in the necessity of a visible Church as His organ, shall assemble under the guidance of God Himself-when every question shall be calmly discussed, every claim candidly weighed-when misunderstandings shall be righted, logomachies explained-when love shall hold the balance, and the Word of God be arbiter-when the Holy Ghost shall be present, and Christ Himself, as'our Peace,''shall send the rod of His power out of Zion,' and drawing all hearts to Himself,'will raise the tabernacle of David that is fallen, and close up the breaches thereof; and will raise up its ruins and build it as in the days of old.' (Amos ix. 11.)" 34 From a speech of the Bishop of Oxford on "Reunion with the great and venerable Churches of the East:"The work would be best done by endeavoring not to interfere with other national Churches in their nationality and independence, but to communicate with them in loving offices, and in imparting to them and receiving from them the truth. The Church of England herself had much to learn, and much to gain, and to suppose that they were altogether right, and others were altogether wrong,was the most unchristian attitude that any Church could assume. (Hear, hear.) The insular situation of the Anglican Church, which the terrible abuses of the Papacy had forced reluctantly upon her, had been at the root of most of her deficiencies, and of many of her present greatest dangers. It was impossible for any national Church not to feel, in the maintenance of truth, the exceeding evil which sprung from isolation, and those things would express themselves in their national character, and fix themselves in all the rules and outward forms of the Church. Thus there came to be something like a peculiarity of aspect even as to the truth, and the dropping of one single portion of the truth very soon evinced itself in the disturbance of the whole Creed. (Hear, hear.) Nothing nourished more an unhumble spirit than an assertion of independent rights, and that spirit forced upon the reformed Church by the corruptions of Rome had tended to impair her gentleness and humility' Nothing more opened the heart than that which promoted sympathy between Christian brethren everywhere, and nothing more narrowed the heart than that which tended to substitute the successes of a sect for the increase of Christ's truth throughout Christendom. (Cheers.) If they were to grow in the great virtues of humility and love, no means could be greater than those which brought them in any degree back again to a real inter-communion between the separated branches of the great Church of Christ. (Cheers.) HINTS ON INTERCOMMTUNION. An extract from an editorial of the " Colonial Church Chronicle," for July, 1865:" For the guidance of those who would promote the great and praiseworthy object of Catholic intercommunion, these two 35 canons may safely be laid (lown: —st. That no compromise invollving a departure from Apostolic doctrine and Church order is admissible; 2d. That approximation to Rome, whose usurpations have been the chief cause of the unhappy divisions of Christendom, is as unlawful as it is inexpedient. TTpon what basis then, it may be asked, may the restoration of Catholic intercomniunion ble )broull ht about? T e answer to this question, which at one time seemned to be surrounded with formidable. difficulties, is in itself simple and easy enough; and is felt to be so more and more, the more the possibility of such intercommunion is inquired into and discuIssed in the several branches of the Church Catholic. Thie Apostolic basis of Church communion throughlout the world was at the beginning, and there is no reason why it should not be so non, continuance in the Apostles' doctrine and feCllowlship. ILet the coordinate authority of the Episcopate, in its succession from the Apostles, and the Apostolic Doctrine as defined by the (Ecumenical Councils, be recognized as the only essential requisites for intercommunion; and let the fieedom of all the Churches, in ordering their internal discipline subject to the Apostolic authority of the Episcopate, and inf framing their own formularies of faith and worship in conformity to Apostolic doctrine as defined by the Great Councils, be mutually respected; and intercommunion, as opportunities may arise, and occasions may require, will follow as a natural result. To such intercommunion it is not necessary that the development of the Episcopal organization should be the same in all the Chulrces; that their expression of Apostolic doctrine should by them all be cast into the same mould of language; or that their forms of' worship and ritual observances should be the same in all. Granted that in some Churches the constitution. of the Episcopal government has undergone certain. modifications, such as the appointmient of MIetropolitans and Patriarchs, on the one hand, and on the other, of Suffragan and Assistant Bishops, while in others the equality of rank of all who are invested with the Episcopal office, has been preserved; granted that different Churches have seen fit to adopt for their own use special formularies and tests of doctrine rendered necessary for the preservation of the faith under their peculiar circumstances; granted that in their modes of worship great varieties of practice have 36 grown up, that their usages aund ceremonies differ materially one from another, some of them carrying ceremonial to an undue excess, while others run into the opposite extreme of simplicity, approaching to baldness,-granted all this, what hindrance is there to intercommunion, if the basis of Apostolic Truth and Order be held by them all in the spirit of charity and mutual borbearance? If amidst all these diversities some things be found less conducive to edification, the very fact of intercommlunion, affording an opportunity for friendly comparison, will be the most likely means to procure, not by way of constraint, but by spontaneous assimilation, both the removal of excrescences, and the supply of deficiencies. Uniformity of regulations, of expressions, of forms and ceremonies, is neither requisite nor attainable, even if it could be shown to be in itself desirable. That a nearer approach to uniformity, would be conducive to more general and more hearty intercommunion, and in that sense desirable, is no doubt true. But to bring this about, the Way is, not for the different Churches to dictate to each other terms of intercommunion, but to leave each other free to order themselves in matters not affecting the essential common basis of Apostolic doctrine and government. Agreement in all those things which have been left by the Apostles to the discretion of each Church ordering herself under their successors, never can be made the basis, though it is sure to be increasing by the result, of Catholic intercommunion. And for this consummation all Christian hearts in all the Churches of Christendom may, and assuredly will, devoutly pray." PAP E R S OF THE I.u (SSO-GRELEK COMMITTEE. N'o. IX. REPORT OF THE COMMITTEE TO THE GCE -EAL COON0VE OS-TION, Holden at Philadelphia, in October, A D. 1865. The Committee appointed at the last General Convention "to consider the expediency of opening communication with the Russo —Greek Church, to collect authentic information bearing upon the subject, and to report to the next General Convention,7 beg' leave to report as follows:At the first meeting of the Convocation of the Province of Canterbury, of the United Church of England and Ireland, after the appointment of our Committee, a Petition was presented by the Lower to the Upper House of Convocation touching this matter, in the following words:"To His Grace tie President and their Lordships the Bishops in the Uplpr House of Convocation of the Province of Canterbury assembled: The lnhunilae pettition of the undersigned members of the Lower House of tllhe Co:vocationi, Sl7oeth:"Thlilt.youi, 1etitiioners have learned with much interest that, in the recent bynotl( or Convention of the Bishops and Clergy of the United Ste;tes of America, certain steps were taken with a view to promote Int crconlmmunion between the Russo-Greek Church and the Anglican Coilniunion l "Thaltt your petitioners believe that the present time may be more favorable than former times have been, for efforts in that direction; "They therefore humbly pray your Venerable House to use your ei eavors to bring about such intercommunion.' And your petitioners will ever play," &c. F'. A. ASSITNGBEID, Proctor for Lincoln Diocese. I LD:WAID iBICKERISTETII, Archde-acon of B;uckinglhanm. G1. ANTHlIONY );ENISON, Archdeacon of Taunton. JAx.iES W AYLAND JOYCE, Proctor Diocese of Iereford. F. K. LEIGHTON, Proctor Diocese of Oxfo)rd. H. A. WOODGATE, Proctor for Diocese of Worcester. HENRY BURTON, Proctor for clergy Diocese of Litclhfield. JA.MEs FFNDALL, Proctor Diocese of Eiy. ALWYNE COMPTON, Proctor for cler:?:y Diocese Peterboro'O AUGUSTUS P. SAUNDERS, Dean of Peterboro'. JOHN JEBB, D.D., Proctor for clergy Hlereford. W. B1. OTTEIR, Archdeacon of Lewes. E. HAROLD BIRowNE, Proctor for clergy Diocese of Exeter. J. BATnlrTnrIoLrE, Archdeacon of Barl staple. K. TW. JELF, D.D., Proctor for chapter of Oxf ord. CIirt. WORDSWORTH, D.D., Proctor bro chapter of Westminster. W.. BOUVERIE, Archldeacon of Norfolk. Tnors AS MnILrS, Proctor for Archldeacony of Sut-tlk. GEOROE PREVOST, Proctor for clergy of the Diocese of Gloucester and Bristol. E. A. 05mmANxNY, Proctor for clergy of Bath and Wells. JOHN BRAMSTON, Proctor Diocese of Rochester. HENRY C. BAGOT, Proctor Diocese of Litchfield. CHARLES F. KENNAWAY, Proctor for the Diocese of' Gloucester and Bristol. HENRY MOORE, Archldeacon of Stafford. JOHN DOUGLAS GILES, Archdeacon of Stowe. JOHN HUTCHINSON, Proctor for Litchfield chapter. JOHN H. HORNER, Proctor Diocese of Bath and Wells. S. BEST', Proctor Archdeaconry of Winchester. THOMAS SANCTUARY, Archdeacon of Dorset. H1. T. FOWLKES, Archdeacon of Montgom1ery. CHARLES LLOYD, Rector of Chalfort S. Giles, (Proctor Diocese of Oxford. ) HENRY MACKENZIE, Proctor for clergy of Lincoln. JOHN DOWNALL, Archideacon of Totness. JOHN C. B. BIDDELL, Proctor for Diocese of Canterbury. DOUGLAS H. GORDON, Proctor of chapter of Salisbury. C. A. ST. JOHN MILDMAY, Archdeacon of Essex. HIENRY ALFORD, Dean of Canterbury. HENlRY THOMIPSON, Proctor ArheUdeaconry of Lewes, Diocese of Chichester. RICHARD BISCOE, Proctor Diocese of St. Asaph. I. SANDFORD, Archdeacon of Coventry. RICHARD SEYMOUR, Proctor for clergy of Worcester. A. A. I HOPPER, Proctor of clergy for Norwich. JOHN CGRtIFFTTHr, Proctor of chIapter of Rochester. IIfNY G~LYNN:, Proctor of' c( halter o:' St. Asa:1ph W-ILIA,[Mxi CIA WILEY, Archldea('con of AMon toulth. JAMES DANAt LL,, A'i(hde:-.on o' Berks. w1A-)xrn^irD A I), AYN. iroctor tot A1chdeaconlty of Dorset. 3 Owin t, to the pressure ol I s i ess, tliii matter was not ren cled by the Upper House during that session of Convocationl; but during the next session, in Juil of the samne year, it was moved )by' his Lordship the Bishop of Oxford: " That his G:'ace, ti.i PT.(resie:tll, be requested to direct the Lower House to appo nt a committee to commulnicate with the committee appointed at the recent Synod of the Bislops and Clergy of the United States of America, as to ilteRiommunion witi the Russo-Greek Church, and to coimmuniicate the result to the Convocation at a future session." The Bishop of Chichester seconded the motion, which on being put, was agreecd to uai.m,?imi.ously. Pulrsuant to this action of the Upper House of Convocation, the Lower House appointed the following committee: Thle Archdeacon of Taunton, (DrIxsoN). The Archdeacon of Bucki3ngham, (BICJitRESTETH, Prolocutor of Con vo(:ction.) Rev. Dr. LErTGTrcT r, Wardel o? All Souls, and Proctor for the Diocese of Oxford. Rev. Lord AiLWsYE COMPTON, Piroctor for Diocese of Peterboro'. Rev. Sir GEORlGE Plt.EVOST, Arclihdeacon of Gloucester. Rev. Chancellor MAsseINGc-m,) Pr'octor for Diocese of Lincoln. Rev. J. RATNDIALLT, Archdelacon of Berks. Rev. CAT:no MA.CKENZlE, Proctor of clergy of Lincoln. Rev. J. Fi:XnDILL, ProCtor r fr the Diocese of Ely. Rev. R. SEYM~xouR, Proctor:for clergy of Worcester. At the meeting of Convocation in February of 1864, this Commiittee reported proglress, asking leave to sit again, and that Canon (now Archdeacon) Wordsworth be added to their number, which was carried by acclamation. At the meetilng of Convocation in February of the present year the Committee reporte(l as follows The Committee appointed by conmand of His Grace the President and their Lordsliips of the Upper House, 1853, "to communicate with the Committee appointed at a recent Synod of the Bishops and Clergy of the United States of America, as to iltercommunion with the Russo-Greek Church, and to communicatfe tihe result to Convocation at a future Session," Report as follows:~ That, as the limited power conferred upon your Commiittee hy the terms of their appointment did not authorise them to enter into direct 4 intercourse with the authorities of the Eastern Church, tile ReporFt (' their proceedings will be mainly occupied with the account of tlier com-I niunications with the Committee of the Convention of the Church in the United States on the same subject. The action of Convocation in appointing this Committee waIs hailed with great satisfaction by the American Churcl, a(nd tihe inm5rcourse between the members of the two Committees h.is Leen of the most friendly and cordial character. Your Committee were favoured by the Honorable Mlr. Pug'Tpes, a, (dstinguished Statesman, and eminent Member of the American Commlittee of Convention, with some particulars of his visit to Russia. And at their first meeting they had the alvant.age of personal comn.uin!cation with the Rev. J. F. Young,.th Secretary ol the Commnittee o, the American Convention, and whom, in compliance with the terms of their commission, they had invited to attend their meetinig. But your Committee, not being required by the terims of their commission to report at the next session, were induced, in consitderation of the extreme delicacy of the questions involved, to defir their relport unitil tlhe present time. They now proceed to record the progress that has been mad!e. Mr. Young and Mr. Ruggles were both received in the most cordial manner by the Metropolitans of Moscow and St. Petersburg,, and other members of the Holy Governing Synod, who expressed their earnest interest in the question, and their desire to co-operate in any measures having for their object the restoration of unity. The Committee of the American Convention have belrun to issue a series of papers, with the object of recording their own proceedings, and giving information as to tlie principles and practices cf thte E: astern Chulrch. It is an instance of the increasing interest thlat is taken in this question at ]home that your Committee are enabled to state to the Hose that tllhere has been formed in England an associaticn called " Tie Easteri Clhuich Association,' w1hich already numbers among its patrons thle Alost Rev,(erend the Archbishop of B(elgrade, the Alost Reverend the Arhlbisbop of Dublin, with several more of our English Bishops, the principal objects of which are to inform the English public as to the state of tlhe E(astern Churches, and to make known the doctrines and prnciple s of lthe Ang'lican Church to the Christians of the East. Your Committee have been favored, at their last meeting, with the.resence of the Very Reverend Archpriests Popcff and Wassilieff, Chapains to the Imperial Embassies of Rtussia at London and Paris, from both,f whom they have received the most cordial assurances of' peisonal o-operati on. It would be premature to lay down any principles or conditions on hh it mm-.y seem to your Committee tihat such intercommunion as is..;'.... s, 1av be brougAht aboul: further than this - 5 To establish such relations between the two Communions as shall enable the Laity and Clergy of either to join in the sacraments and offices of the other, without forfeiting the Communion of their own Church. That any overtures towards such an object should be made, if possible, in co-operation with those Churches with which the Church of England is in Communion. And That such overtures, whenever made, should be extended to the other Eastern Patriarchates, and not confined to the Russo-Greek Church. With this view, your Committee ask leave to sit again, and suggest that, if the Convocation of York should think fit to delegate any of its members to sit with them, they should be authorized to confer with them, and also to co-operate with any Committees of other Branches of the Anglican Communion. Your Committee, citing the words of the Venerable Patriarch and Synod of Constantinople,* that "the Orthodox Church of the East has never ceased to offer, with tears, fervent prayers to her God and Saviour, Who maketh of two One, breaking down the middle wall of separation between them, that He may bring all Churches into One Unity, giving them sameness of Faith and Communion of the Holy Ghost," conclude with the words of the Prayer familiar to us all, "That as there is but one Body and one Spirit and one Hope of our Calling, one Lord, one Faith, one Baptism, one God and Father of us all, so we may henceforth be all of one heart and of one soul, united in one holy bond of Truth and Peace of Faith and Charity, and may with one mind and one mouth glorify God, through Jesus Christ our Lord." Signed, on behalf of the Committee, F. C. MASSINGBERD. In two Synods, at least, of the Dioceses of the Church of Scotland, resolutions have been passed responsive to the movement towards Intercommunion of our last General Convention. At the Moray and Ross Diocesan Synod, on July 26th, the following resolution was unanimously agreed to:"That the Synod of Moray and Ross, having taken into consideration the subject of Intercommunion between the Eastern Church and the British and American Churches, resolves to petition the Episcopal Synod of this Church to take such steps as may appear desirable for co-operating with the Committee of the Convocation of Canterbury, and the Committee appointed by the General Convention of the American Church for the effecting of this object." * Addressed to the Very Reverend Archpriest Wassilieff and the Very Reverend Abb6 Guett6e, editors of the Union Critienne, and quoted at p. 291 of the first Paper of the RussoGreek Committee of the American Convention. 6 T'fe following motion was also passed:"The Synod considering the great evils the Christian World is in through its unhappy divisions, and the great duty of promoting unity and concord among independent Churches, further resolves that the Bishops ie requested to take into their serious consideration the question of the orders of the Scandinavian Churches, and aid, as far as in them lies, any project for intercommunion with the same, provided it can be done on Catholic grounds, and in accordance with Catholic principles." At the Aberdeen Diocesan Synod, on August 8th, the following motion respecting Intercommunion with the Eastern Church was carried unanimously:"That the Synod of Aberdeen, having taken into consideration the subject of Intercommunion between the Orthodox branches of the holy Eastern Church, and the British and American branches of the Church Catholic, resolves to petition the Episcopal Synod of this Church to take such steps as may appear desirable for co-operating with the Committees which have been, or may be, appointed by the Convocations of the provinces of Canterbury and York, and the Committee appointed by the General Convention of the American Church, for the carrying out of this great object." Besides the Synodical action of the Churches of England and Scotland above mentioned, as one of the results of the great interest upon the subject of Intercommunion in our mother Church, a voluntary association has been formed in England for the promotion of this end, called the Eastern Church Association. Its objects, as embodied in the Resolutions passed at the General Meeting of April 13th, 1864, are:I. To inform the English public as to the state and position of the Eastern Christians, in order gradually to better their condition through the influence of public opinion in England. II. To make known the doctrine and principles of the Anglican Church to our Christian brethren of the East. III. To take advantage of all opportunities which the Providence of God shall afford us, for Intercommunion with the Orthodox Church, and also for friendly intercourse with the other ancient Churches of the East. IV. To assist, as far as we are able, the Bishops of the Orthodox Church in their efforts to promote the spiritual welfare and education of their flocks. This Association numbers among its patrons the Archbishop of Dublin, the Metropolitan of Servia, the Bishop of Oxford, 7 etc., etc., besides many of the most distinguished and influential of the Clergy and Laity of the Church of England. And for the diffusion of general information on this subject, they have commenced the issue of a series of Papers, similar to those issued by us. And your Committee have learned, from various sources, and with the liveliest pleasure, that the movement towards Intercommunion has excited the interest, and enlisted the sympathies generally, of the whole Oriental Church. The Ecclesiastical Periodicals of Petersburg and Moscow, and other cities of Russia, those of Vehice, Athens, Smyrna, and Constantinbple, and other important towns in the Levant, have not only informed their readers, generally, in regard to this matter, but translated for their papers more or less of what has been published by us; and, so far as we have heard, the Oriental Church, in all its branches, is kindly and favourably predisposed in this matter. During the summer of 1863, a member of our Committee, the lion. S. B. Ruggles, having been commissioned by the Government of the United States as its Representative to the International Statistical Congress which assembled at Berlin, in Prussia, proceeded thence on a short visit to Russia. During his sojourn in that country he was favoured with several interviews with those of the highest official position, among whom was the venerable Metropolitan of Moscow. In those interviews, the attention of the Imperial authorities was invited to the striking geographical analogies between Russia and the American Union, in the vast territorial extent of their lands and waters, physically constituting them the two great Continental Powers of modern days. The steadily increasing convergence of the two Nations in their march of civilization in the Northern Pacific, opening a new Hemisphere for inter-continental commerce, was also dwelt upon, and especially in connexion with the continental telegraphic enterprises so characteristic of both. It was claimed, that by their joint efforts, not only would New York and Washington be united, by daily intercourse, with Moscow and St. Petersburg, but that Asiatic branches, extending through Japan, China and Australia, practically placing the Pagan nations of the distant East, side by side with the Christendom of Europe and America, would ere long convert the Pacific into one 8 vast theatre, not only of commercial movement, but also of religious advancement, triumphantly carrying the Cross and the Word of Christ into that long benighted portion of the globe. In hastening such a final development, the peculiar importance of friendly and fraternal intercourse between the Orthodox Apostolical Churches in the two Nations, now presenting so many points of agreement, was respectfully but earnestly as, serted. Expressly disclaiming any wish for the premature discussion of any theological or ecclesiastical questions, it was deemed'to be neither ill-timed nor improper, to suggest.to the ecclesiastical authorities in Russia, that any existing religious sympathies between the two Nations, would be materially strengthened by the mutual interchange, on the part of the two Churches, among the pioneers intermingling in those distant regions, of the religious offices common to both, and especially in the Christian duties of visiting the sick and burying the dead. The General Convention will be gratified to hear that the venerable and benevolent Philaret, Archbishop, and Metropolitan of Moscow, to whom this suggestion was made, not only gave it his prompt and cordial concurrence, but, after listening with interest to the statement of the active efforts in progress for promoting the physical welfare of the two Nations on the Northern Pacific, expressed his willingness to submit, without delay, to the Holy Synod at St. Petersburg, the question of establishing a Russian Church at San Francisco. We would add in this connection that we have been informed by the Bishop of Honolulu, since his Lordship's arrival here, that officers of the Russian Navy who visit the Sandwich Islands, eagerly avail themselves of the services of our church, in preference to those of the Papal or non-Episcopal Communions. To this we may add the fact, unimportant in itself, except as to the indication which multiplied instances of this sort afford of the practical importance this subject is assuming, that while our missionary to Mexico was temporarily sojourning last spring in the Capital of that Empire, he was called on to marry an Austrian Prince and Princess, both of whom were members of the Orthodox Church, and who sought and obtained permission of the Emperor Maximilian to be married according to the rites of the Anglo-Catholic instead of those of the Roma1 Catholic Communion; and the permission being granted, were married accordingly. Just as Mr. Ruggles returned from Russia, the Secretary of the Committee, the Rev. J. F. Young, D.D., went abroad to remain for some months in Europe. While in England he enjoyed the privilege of meeting and conferring with the Committee of Convocation, by whom he was received with the most hearty cordiality, and whose deliberations he was invited to share in on several occasions. From England Dr. Young, by desire of the Committee, proceeded to Russia, that he might officially, and in their behalf, acquaint the authorities of the Church in that Empire with our action in the premises, and learn, so far as might be done within the limits of our restricted powers, the disposition of those authorities respecting this movement. On arriving in St. Petersburg he waited at once on the OberProcurator of the Holy Governing Synod of the Church of All the Russias; by whom he was courteously received, and referred, touching the matter of his mission, to his Eminence Philaret, Metropolitan of Moscow. On arriving in Moscow, he waited upon the Metropolitan as soon as due arrangements could be made for an interview, and, first of all, laid before him the letters of commendation and fraternal salutation in the Lord, with which he had been kindly favoured before his departure, by the Right Reverend the Bishops of Michigan, Western New York, Pennsylvania, Maine, New York, and the Assistant Bishops of Connecticut and Pennsylvania, and which were addressed to the Patriarchs, Metropolitans, and Bishops of the Orthodox Eastern Church. Dr. Young had the honor of meeting likewise at this interview, besides the Metropolitan, the Bishops Leonidas and Sabas, Vicars to the Metropolitan of Moscow, and also the Rector of the University of Moscow. The interview was of some three hours' duration, and the subjects of conversation were, for the most part, matters of fact respecting the history, doctrines, usages, and practical operations of the Anglo-Catholic Communion since the Reformation. At the close of this conversation, the Metropolitan invited his visitor to another interview, on a subsequent evening. At the 10 close of this second interview, which was more cordial and satisfactory even than the first, as the Metropolitan handed back the letters of the American Bishops which had been left for his perusal on the previous evening, he said: "Will you inform the American Bishops who have been so kind as to send us these fraternal greetings, that the perusal of what they have written has given me great pleasure, and that the Russian Bishops, generally, will reciprocate the sentiments they have so kindly expressed. And for myself personally, will you bear from me the kiss of peace to the whole venerable Hierarchy of the American Church. Assure them of my warmest sympathy and love, and of my prayer and hope that we may soon be one in mind, as we are already one in heart, in Christ Jesus." Returning to St. Petersburg, Dr. Young was favoured with a protracted interview with his Eminence Isidore, Metropolitan of Petersburg and President of the Holy Governing Synod, to whom likewise he presented the letters he had the honor to bear from the American Bishops. On perusing the letters, and noting their contents, the Metropolitan proposed to lay them before the Holy Synod on the following day, inviting the bearer of them to be present, when he had the honor of being presented to the members of the Synod individually, by whom he was courteously and cordially received. At the suggestion of his Excellency the Ober-Procurator, the letters were left in the hands of the Holy Synod to be deposited in its archives, accompanied by a memorandum written at the special request of the Metropolitan of Petersburg, explanatory of the circumstances which called them forth. The following is a copy of the letters and memorandum: Beatissimis et Sanctissimis Patriarchis, necnon Praestantissimis Metropolitanis et Episcopis, Orthodox.e in partibus Orientalibus Ecclesihe, in nomine Domini nostri Jesu Christi, Salutem dat Guilelmus Heathcote De Lancey, S.T.D., LL.D., D.C.L., Oxon. Dicecesis Novi-Eboraci occidentalis Episcopus. Quum nuper magna, Ecclesiae Anglocatholicae in Civitatibus Americae Septentrionalis fcederatis, Comita collegium quorundam virorum nominassent, cui partes venirent qucerendi utrum consilia cum Ecclesia RussoHellenica communicare expediret, necnon de ea re omnia colligendi quae fide digna reperirentur: ego quidem et in meo nomine et in nomine collegii supra-dicti, cujus Prseses sum, vobis, Fratres dilectissimi, notum facio et commendo virum reverendum Johannem Freeman Young, artium 11 magistrum et presbyterum, qui ejusdem collegii et scriba est et particeps, et pro e5 vestram fidem et opem magnopere flagito. Permultis quidem viris, qui in hac terrarum regione Ecclesiam nostraml diligunt, cordi vehementer est arctioribus fraterni amorisIvinculis complecti Ecclesiam Sanctam Orientalem, dum sacra beati Evangelii Domini Nostri Jesu Christi principia constanter teneamus, sicut ea a Sanctis Conciliis (Ecumenicis proposita sunt et definita. Quare virum hunc reverendum, qui has nostras litteras vobis tradit, quique optimam inter nostros clericos voluntatem ad eas res pramoveandas pree se tulit, et egregium inter presbyteros Ecclesiae S. S. Trinitatis Nov-Ebor. locum occupat, Dei imprimis praesidio et favori, deinde vestrae benevolentiae, opi, humanitati, studiosissime et amantissime commendo. Cujus rei in testimonium his praesentibus nomen meum ipse subscripsi, meumque sigillum affixi, MDCCCLXIII, Kal. Dec. [L. S. GUILELMUS HEATHCOTE DE LANCEY. Diocesis Novi-Eboraci Occidentalis ipiscopus. Benedictissimis et Sanctissimis Patriarchis et Preestantissimis Episcopis Sanctee in partibus Eois Orthodoxae Ecclesiae, Salutem. Salutem vobis in Christo plurimam ex animo nuntiamus et a Deo. O. M., assidue precamur ut beati vivatis et optimo successu Regno Dei Nostri et Salvatoris Jesu Christi consulatis. Hodie autem vobis in Christianam curam et fidem commendamus egregium nostrum amicum, virum Reverendum Johannem Freeman Young, qui inter presbyteros est Ecclesie S. S. Trinitatis in urbe et Diocesi Novi Eboraci. Excedit ille vir a patria rein magnam pro virili provecturus, et Patriarchas Episcoposque Ecclesiae Oricntalis certiores facturus de fraterno erga ipsos Episcoporum Ecclesiae Catholicem in civitatibus Americe Septentrionalis foederatis amore. Ex animo quidem cupimus arctioribus unitatis nexibus cum magna ista unius Ecclesiae Catholicae et Apostolicse parte conjungi. Tempus vero jam adest, in quo leviuscula omnia qua Ecclesiam dividunt aut negligenda sunt aut deponenda, et unitas Christianorum per orbem terrarum stabilienda. Huic nostro in Domino dilecto filio summam fidem et benevolentiam habemus, et magnopere a Deo petimus ut per ejus operam, vestris auxiliis provectam firmioribus fraternae voluntatis vinculis constringatur cuml venerabili ista et nobili Ecclesia Orientis Orthodoxa haec ejusdem familie pars, quee ex Eois plagis origines duxit, et sub Divini magistri tutela adhuc in hac occidentali regione permanet integra quamvis sub iniquo Patriarchee Romani imperio, dominium ejus injuste occupatum crudeliterque usurpatum per multa secula fuerit ei perferendum. Salvete, Fratres Dilecti, fausti este et felices in magno opere promovendo, quod vobis a Christo in manus permissum est. Ego sum frater vester in Christo amantissimus. S SAMUEL ALLEN McCOSKRY, Episcopus Michiganensis. DETROIT2E DATUM, A. D. MDCCCLXIII. Mensis Novembris, die vicessimo quinto. 12 MIY DEAR DP. YOUNG: We have but just received yours of the 23d inst. We rejoice to hear that you are to visit the East, and hope that your intercourse with the Hierarchy and other Ecclesiastics, and members of their Churches may be pleasant and profitable. One's heart yearns for more of intercourse and good understanding, and we welcome everything which tends to it, provided it be on terms which do not involve on our part any surrendering of important principles. We beg you, as opportunity offers, and in quarters where it may not seem obtrusive or unacceptable, to tender our fraternal and most cordial salutations to any Patriarchs, Metropolitans, Arch-Bishops or Bishops, whom you may meet, and indeed to any Priests or other members of the Orthodox Oriental churches. Commending you to God, and to the word of His Grace, we are Faithfully your friend and Brother,. ALONZO POTTER, Bishop of Pennsylvania.. WM. BACON STEVENS, Ass't Bishop Diocese of Penna. PHILADELPHIA, PENNSYLVANIA, November 27th, 1863. Benedictissinmis Sanctissimisque Patriarchis ac Prrestantissimis Metropolitanis Episcopisque Ecclesiae Sanctme Orthodoxce Orientalis. Pax a Deo Patre, et Christo Jesu Domino Nostro! Virum Reverendum Johanner Freeman Young, Presbyterum Ecclesia Americanm, in terras Orientales peregrinantem, vestre caritati commendo, ut eum suscipiatis in Domino, et pro vestra benignitate in quocumque negotio ad Ecclesiae utilitatem unitatemque perficiendo adjuvetis. Nos autem, in littoribus his transoceanicis non cessabimus orare ad Deum omnipotentem Patrem Domini Nostri Jesu Christi, ut Ecclesia Sancta Orientalis, cum onnibus fidelibus in orbe terrarum, pacem habeat, et ambulet in timore Domini, et consolatione Sancti Spiritus repleatur. Gardineri, in Republica Mlainensi. Die vigesimo quinto Novembris, MDCCCLXIII. GEORGIUS BURGESS, [LEpiscopus Mainensis. The original Greek version of the following letter, has through a misapprehension failed to reach us. To the Most Blessed and Holy the Patriarchs, and the Most Excellent the Metropolitans and Bishops of the Holy, Orthodox, Eastern Church. Health and peace in the Lord Jesus Christ! MOST REVEREND BRETHREN:-We desire to commend unto you our beloved in Christ the Reverend John Freeman Young, Presbyter, who, journeying to the East, desires to present himself to the venerable Bishops 13 and Clergy of the Holy Orthodox Church, and to confer with them, they permit it, on matters pertaining to the Unity of the one Body of Christ, now so sadly rent and divided. And we subscribe ourselves your unworthy Brother in Christ Jesus, JOHN WILLIAMS. M1IDDLETOWN, CONN., November, 1863. Beatissimis Sanctissimisque Patriarchis atque Excellentissimis Episcopis, Sanctie Orthodoxe Ecclesihe Orientalis Gratia, Misericordia et Pax a Deo Patre et Christo Jesu, Domino Nostro. Nos, Horatius Potter, Sancte Theologie Doctor, Diocesis NeoEboracensis Episcopus, Fratrem in Christo dilectissimum Johannerm Freeman Young, hujus Nostree Dicecesis presbyterum, virum omnibus bonis artibus ornatum et sanctissima conversatione vitaque probatum, omnibus ubique Christi Servis fidelibus ex animo commendamus; omnesque Fratres dilectos in terris externis, pro amore Dei et benevolentia erga homines, ut Fratrem in Christo nostrum benigne excipiant, eique consilium suum atque operam prmebeant, oramus et obsecramus; ut legatio ejus Gratia Dei abundante ad Unitatem Spiritualem et Concordiam fraternam inter omnes in Jesu Christo Fideles promovendam multum valeat. Quee omnia ad fidem confirmandam Subscriptione ac Sigillo Apostolico munivimus, in Urbe Neo-Eboracensi. Kalendis Decembribus, Anno Domini Nostri Millessimo Octingentessimo sexagesimo tertio, et Episcopatus Nostri anno decimo. HORATIUS POTTER. Episcopus Dioecesis Neo-Eboracensis. MEMORANDUM. To His Eminence ISIDORE, Metropolitan of St. Petersburg: MY LORD METROPOLITAN: —I have the honor to present to your Lordship the accompanying letters of commendation, and fraternal salutation in the Lord, from several Bishops of the Episcopal Church in the United States of America, which is, as your Lordship is well aware, an offshoot of the ancient and venerable Church of England. His Excellency the Ober-Procurator of the Holy Synod suggested, when I had the honor to lay these letters before him, that as they are the first which have been written to the Hierarchy of the Oriental Church by the Canonical Bishops of any independent National Church since the great Schism with reference to reunion, it would be very gratifying to the Synod if, on my return to America, I would leave them to be deposited in its archives. With this kind suggestion it gives me great pleasure now to comply; begging to assure your Lordship that many 14 others of our Bishops would have had great pleasure in joining in these greetings, had they known in due time of the opportunity for this, which my contemplated visit would afford. The letters accompanying are from the following seven of our forty American Bishops. The Rt. Rev. Dr. McCoSKRY, Bishop of Michigan. The Rt. Rev. Dr. DELANCY, Bishop of Western New York. The Rt. Rev. Dr. ALONZO POTTER, Bishop of Pennsylvania. The Rt. Rev. Dr. BURGESS, Bishop of Maine. The Rt. Rev. Dr. WILLIAMS, Assistant Bishop of Connecticut. The Rt. Rev. Dr. HORATIO POTTER, Bishop of New York. The Rt. Rev. Dr. STEVENS, Assistant Bishop of Pennsylvania. Standing alone, amidst the numerous Protestant Communions by which she is surrounded, because of her tenacious adherence to the Apostolical Succession of her Priesthood, her Catholic Liturgy, Creeds, Traditions, and Ceremonies, the great Anglican Communion, of which the American Church is a considerable part, ever since her release from the thraldom of the Papacy, has regarded with interest, and lively sympathy, the venerable Orthodox Church of the East. This sentiment was strengthened by the publication in our language, some fifty years ago, of Platon's Catechism, Dr. King's Rites and Ceremonies of the Greek Church, and some other similar works. But it has received a greater impulse more recently, by the publication of the Primer and Catechisms of the Russian Church, Mouravieffs History of the same, and other standard Russian works, together with the wellknown and invaluable labors of the Rev. Dr. John Mason Neale. Yet the occasion for calling forth the expression of these sentiments by any action on our part was wanting, till the settlement of a considerable number of Russians in San Francisco, and the desire of several of them for the ministrations of our Priesthood (in the absence of their own), with the prospective increase of this intercourse on the Pacific, admonished us that the time had arrived when the two Churches should enter upon the consideration and definition of their mutual ecclesiastical relations. Remembering our Redeemer's earnest prayer "that they all may be one," and knowing the charitable spirit which has ever characterized the Orthodox Church of the East, the American Church has not hesitated to take the first step in this momentous matter: and from the many important points of agreement and few of difference between us, the hope is entertained on our part, that without the surrender of fundamental principles on either side, and on a strictly Catholic and (Ecumenical basis, with the blessing of the Great Head of the Church on our mutual efforts, a harmonious understanding may in due time be attained. The end contemplated by the movement of the American Church referred to in these letters, may be stated in a few words to be:-The attainment of a more accurate knowledge of the Orthodox Eastern Church 15 than we are as yet in possession of, making known to her Hierarchy at the same time, as opportunities may serve, our well established claims to recognition as an integral portion of the One, Holy, Catholic, and Apostolic Church; having ultimately in view (should it appear feasible and desirable when we come to know each other better) such mutual recognition of Orders and Sacraments, as will allow members of the AngloAmerican Communion to avail themselves of the Offices of the Eastern Church, with the consent of its Bishops and clergy, without renouncing the Communion of their own Church; and as will permit members of the Eastern Church, with like consent, as occasion shall serve, to avail themselves of the ministrations of the Anglo-American Church, without forfeiting thereby the privilege of Church membership in their own Communion. With assurances of the unceasing prayers of the Faithful of the American Church for the realization of so blessed a consummation, I beg to subscribe myself, My Lord, Your Lordship's very humble servant in Christ, JOHN FREEMAN YOUNG, Secretary of the Russo-Greek Committee of the American Episcopal Church. ST. PETERSBURG, April T, 11864. The several interviews had with the high Authorities of the Russian Church were most satisfactory. Their private and confidential character precludes our reporting anything beyond one or two remarks. And even these would not be given, but for the necessity of mentioning them, in order even to intimate justly the Catholic spirit of the Russian Hierarchy, and the fraternal feeling with which they regard our Communion. One Metropolitan, opening the conversation by allusion to the movement of the Anglo-American Church towards intercommunion, and adding that it was very gratifying to hear of it, proceeded to say: "I think an understanding on some points may be had at once; on most points perhaps by the Hierarchy tf the two Churches; but with the masses on both sides there will be more difficulty; and more with us than with you, as our people generally are less educated. Time will be required for the diffusion of information, the sditening down of prejudices, and the conciliation of mutual regard." Another Metropolitan, after the perusal of the letters of the 16 American Bishops, remarked that " the feelings which prompted this movement, and the sentiments expressed by the Bishops in their letters, could not but meet with warm sympathy on the part of the Russian Church, which is always ready to negotiate with those who desire to stand on the basis of primitive Truth, and who admit the Apostolic claims and dignity of the Russian Church;" adding that "the cordial political harmony which has always existed between Russia and America, and the more intimate social relations which are gradually springing up, ought to lead to more intimate relations between the Churches, and the strengthening of those ties which bind heart to heart in the fellowship and love of our Saviour Jesus Christ." The good will expressed so unreservedly by the highest dignitaries of the Russian Church, was found to be fully shared in by the Laity, many of the most influential of whom, in both Capitals, were met, and who are generally much better informed in regard to us than are we in regard to them. They desired to become acquainted, particularly, with the principles on which are organized, and the rules by which are conducted, our more important evangelical operations; such as Missions, Sunday and Parochial Schools, Church Hospitals, Sisterhoods, and the like. They desired that we would send them our Journals of Conventions, Annual Reports of Societies, our leading Church Periodicals, and the fullest information, in fact, respecting all our evangelical and charitable operations. The President of the Holy Synod, during the interview with that body above-mentioned, requested that we would send him regularly, not only the Journals of our General Convention, but, if possible, full verbatim reports of the debates in that body. These desires of our Russian brethren and friends have been, and will continue to be complied with, so far as practicable. The enlightened and progressive policy of the wise and justly revered Monarch of that mighty Empire, has awakened to new life the Church of Russia, and her Hierarchy and members are alike profoundly impressed with the increased responsibilities which their enlarged opportunities unavoidably bring upon them. The education, and preparation for citizenship of 23,000,000 of emancipated Serfs, who are of the same blood and lineage of their recent masters, is, in itself, a work of appalling magnitude; 17 while the almost annual acquisition of tribes and people, and not unfrequently of whole nations of Heathens or Mohammedans to the dominion of the Empire, gives a magnitude to the Domestic Missionary work of that Church, which has had no parallel since the conversion of the Roman Empire. It is gratifying to know, in view of the vast work which lies before that Church, and the momentous responsibilities which rest upon her, that she has vast resources to wield in its accomplishment, and is addressing herself to her mighty task with a manifest love to Christ, and zeal in His service, which augur for her a resplendent and glorious future. So little is known in detail amongst us respecting the Russian Church, and her statistics are so inaccessible to most persons, that the Committee deem it proper, in discharge of the duty assigned to them of " collecting authentic information bearing upon this subject," to give a few of the more important Statistics of this Church from the Report of the Ober-Procurator of the IIoly Governing Synod to His Majesty the Emperor, for the year 1861, though made in 1864, a copy of which his Excellency the Ober-Procurator has been so kind as to send us. From this Report we learn that the Russian Church is divided into 58 Dioceses, and numbers 87 Bishops, several Dioceses having one or more Vicar Bishops. The inferior Clergy consist of 37,950 Priests, 12,444 Deacons and 63,421 Clerks, 247 of the latter having received a complete theological education; making 103,815 in all. Adding to these the Clergy in Retreat, who embrace 3,513 Priests, 1,904 Deacons, and 6,932 Clerks, the Secular Clergy alone, not including MAonks, number 126,164. The number of Convents in Russia is 624. Of this number 477 are for Males, and contain 5,648 Monks, and 4,879 Novices. The Convents for Females number 137, and contain 2,931 Nuns and 7,6G9 Novices. Efforts are being made to utilize the Monastic establishments of the Empire by establishing in connexion with them Hospitals and Schools. They already number 67'Hospitals and 23 Hospices, while the Convents for Females have organized 33 Schools for the daughters of the Clergy. The endowed Parishes number 17,615; 584 of these endowments having been made during the year ending in 1861. In connexion with Iarish Churches there are 31 Hospitals, and 586 Hospices. 18 The offerings of the churches during the year preceding the Report, notwithstanding the very embarrassed circumstances of the Nobles, amounted to 7,640,029 roubles, or $5,730,021 7,o. The Orthodox population exclusive of the Army and Navy is 52,034,650, of whom 37,612,978 received the Holy Eucharist at Easter. Among those who did not avail themselves of this privilege 9,150,358 were children, and 1,032,180 abstained from reasonable motives, so that only 4,239,134 persons failed through negligence. The converts to the Orthodox Church in 1861, were 17,733, of which number 1,457 where Pagans; 579 Mohammedans; 427 Jews; 1,109 Roman Catholics; 536 Lutherans, and 5,519 where Raskolnicks, (a class of Dissenters) reconciled to the Church. And besides these, the Report mentions an Embassy from Persia, making an application in behalf of 8,000 families of Nestorians, asking to be reconciled to the Orthodox Church. This application was held under advisement by the Holy Synod, till they could be fully assured in regard to the sincerity of the applicants. The Missionary operations of the Russian Church we cannot pause to specify, but would only mention, as most interesting to us, that extending across the Eastern Hemisphere they have reached, to bless, our American Continent, by the conversion to Christianity and civilization of thousands of Pagans on its North-Western coasts. And the names of Benjamin, Sitviazen, Nezvetoff, and Innocent I., have been rendered immortal in the annals of this Continent, by the Apostolic zeal, labors and selfdenials, of those noble servants of Christ, who have borne these names but to honour them, and which, as a sister and neighboring Church, we are happy to mention in our own records. The languishing Mission entered upon by Benjamin, in 1823, has grown to be the Diocese of New Archangel, with its own Bishop, 27 Priests, and 42 churches and chapels. It is yet presided over, happily, by its Founder and Apostle Benjamin, who, as Archbishop of Kamschatka, under the title of Innocent I., superintends all the Polar churches, and, although very aged, visits every part of his immense Arch-Diocese. The Ecclesiastical Schools in Russia (which are mainly for the sons of the Clergy), as reported in 1861, are 255, supplied by 1893 teachers, and embracing 54,131 pupils. 19 There are four Ecclesiastical Academies (which are the highest grade of training schools for the Clergy), under the direction of 86 professors, and embracing 372 pupils. The Seminaries, which are the next grade below, and from the prize scholars of which the Ecclesiastical Academies are supplied, are 50 in number, with 636 teachers, and 1.5,060 pupils. The schools of the third grade number 201, with 1111 teachers, and 38,699 pupils preparing for admission into the Seminaries. And a project has been matured by the Synod for raising materially the standard of these schools. Of Common Schools, for the peasants and other poor, up to 1861, there were only 7,907, embracing 133,666 scholars. But in the year 1861 alone (the year in which emancipation was proclaimed), 10,680 of these schools were established, embracing 184,777 pupils, and mainly by the personal efforts, and to a considerable extent by the personal contributions of the country Pastors. Such thoughtful care of these devoted men for the well-being of even the humblest of their flocks, and their readiness to embrace toil, and to give of their penury, to do them good, vindicates their claim to be true Shepherds of Christ's flock, and sufficiently refutes the slanders respecting them which ignorant reviewers, and compilers of books, persist in reproducing from the stale narratives of a century and a half ago. And if it be remembered in this connection that, in the estimation of the great body of the Russians, the knowledge in comparison with which all other is valueless, is the knowledge of God and of His Word, and that in all these schools for the masses, which are multiplying with such rapidity, religious instruction, including the reading and study of the New Testament, is the first and last consideration, it is not difficult to predict the future religious character of that mighty and widely-spreading people, and their influence for good upon the human race. The more important religious newspapers and Reviews published in Russia in 1861 were 12 in number, the character of Which may be inferred from their titles, and the auspices under which they are published. The Christian Lesson, by the Ecclesiastical Academy of St. Petersburg; Sunday Reading, by the Ecclesiastical Academy of Kieff; Labours of the Ecclesiastical Academy of Kieff, by the Academy of Kieff; Writings of the Holy Fathers (translated 20 into Russ), by the Ecclesiastical Academy of Moscow; The Orthodox Interlocutor, by the Ecclesiastical Academy of Kazan; The Spiritual Covenantist, by the Seminary of St, Petersburg; Guide for Country Priests, by the Seminary of Kieff; The School of Piety, in three languages, by the Seminary of Riga; The Orthodox Review, by the Chaplain of the University of Moscow, Sergievsky; The Salutary Lesson, by a Priest of Moscow, Klutchareff, and others; The Pilgrim, by a Priest of St. Petersburg, Gretchonlevitch; The Spirit of the Christian, by a Priest of St. Petersburg, Florinsky. Besides these periodicals of more general circulation, many Dioceses have their own local gazettes. There are several important subjects connected with the evangelical agencies now organizing, or operating, within the Russian Church, with which the Committee have'become acquainted in the prosecution of their duty of "collecting authentic information," and which they are prevented from "reporting to the Convention," only by the fear of extending this report to an unreasonable length. And the Committee withhold what they would be glad to add to their already too extended report with the deeper regret, because what we should say on these subjects would bring to light the striking similarity in the position of the two Churches as to progress in the development of those active agencies with which each alike is looking forward to the subjugation of a Continent unto allegiance to our common Head. This circumstance itself is a great ground of sympathy and reason for mutual good understanding and aid. We will detain you but for a moment's reference to one of these subjects as a sample of them all; and that is, the institution of Sisterhoods, or the employment of Woman's aid in works of mercy to the poor of Christ. At about the time our Church as a body began to interest herself in this matter from a general conviction of the importance of the subject, it received its first impulse in Russia likewise, from the pressing exigencies of the Crimean War. When Russia single-handed was challenged to combat by all the great powers of Europe combined, Her Imperial Highness, the Grand Duchess Helen, rising to the sublimity of the appalling hour, issued an appeal to the women of Russia, asking their aid for their Country in its trial. Personal service she invoked of those who 21 woutld rend(er it. an( contriuitions for thie HIos1)itals from those whlo would send them.. Hlundreds offering themselves. and ten.; of thousan ds their contributions, the Grand.Duchess converted her Palace into a great rendezvous for orga nization, and storehouse for the reception of hospital supplies. Assisted by competent persons, including live eminelnt Surgeons employed by Her Imperial Highness at her own- cost, arrangements were perfected, and band after band despatched, till the Sisters were numbered by hundreds. And the record of those noble women has never been surpassed in the history of femnale heroism. Unwearied in devotion to the sick and the wounded, standing at times for hours in blood ankle deep, accompanying ambdulances on foot for days thrdughn the mud and chilling blasts of a Crimean winter to minister to the sick, and assuage the pains of the wounded; or, in other cases, shut up for months, and worn down with labor, in typhus hospitals, it is no matter of surprise that, ere the end of the war, many of those who went forth with such fortitude on their mission of mercy, rested from their labors in that blessed sleep of which the resurrection of the just shall be the waking. Thirty-one returned to Petersburg, and reported to the Grand Duchess, with their zeal only quickened for their holy work by all which they had endured and, by the mercy of God, sarvived. Their ministry of love had become too dear to them to be abandoned, while to the great and noble woman who had projected and superintended all, its blessed results had rendered it doubly precious. It was therefore determined that, what was temporary only in its organization and aims, should be reorga,nized on a permanent basis, as a blessing to suffering humanity for all time to come. Addressing herself to the Managers of the St. Petersbuyr Hospitals, and soliciting for these Sisters the privilege of serving them, the Grand Duchess was unsuccessful in every attempt Undaunted by these discouragements in the carrying out of her purpose, she assigned to the Sisterhood a portion of her own Palace. Here they remained till her Highness could make provision for a suitable home, who, after two years, at her own cost, procured for them such an establishment in all respects, as the organization required. At length the influence of the Grand 9E22 Duchess gained for them a toleration in one of the poorest Hospitals for the working classes, where the management was the worst, and the mortality the greatest. T'is opportunity was sufficient to open to the e them Naval Hospitals of Petersburgh, which were under the eniightened direction of the Grand Admiral Constantine, brother of the Emperor. lThen they were installed at the Children's Hospital, then at the Maximilian Hospital. Soon the War Department asked for their services in the Military Hospitals. The Synod, like our General Convention, gave the Order its formal sanction, and proclaimed its approval to all parts of the Empire, throughout which now it will rapidly sp)read. Some features in the adminiistratio nof tlis Institution we would do well to adopt; and among them the "ambulance", or as we would call it, the clinical department. it consists in the proffer of gratuitous treatmlent by its physicians, including medicines, to the poor who are only pariially disabled by sickness or accident The growing popularity of this feature of the work may be j udged of from the statistics of tile last four years; those who availed themselves of its benefits in 1861 being 8000 persons; in 1862, 14,000; in 1863, 19,400; and in 1864, 23,000. The Municipality of St. Petersburg, which has learned at length to appreciate the labors of these sisters, voted them last year a donation of 5,000 roubles; and unborn millions of the Russian people will bless the memory of the noble Christian womafan whose great heart, resolute purpose, and munificent hand, have achieved such a triumphant success for an organization which, in all time to come, will honor her only less than it will bless the poor of Christ, for whom exclusively its merciful beneficence is designed. W\hile collecting information as a basis for their own conclusions, the Committee have endeavoured to impart of the same to the Church generally, so far as has been rendered possible by the means placed at their command. The proposal which they put forth soon after their organization, to issue a Series of Papers bearing upon the matter entrusted to them, met with such a response as to enable them to issue up to the present time Seven Numbers. This Series includes, besides other things, the Primer authorized by the Holy Synod of the Russian 23 Church, with the Lolnger Catechism in full, and other quotations from the highest authorities on all points of difference touched on in the Primer, wherein the Russian Church is not in perfect agreement with us. The Series includes likewise the Liturgy of St. John Chrysostom, which is ordinarily used throughout the Oriental Church, and besides this, the Offices of Baptism, Confirmation, Ordination of Deacons, Peaconesses, Priests and Bishops, and the Office of Confession. They desired very much to publish expositions by the Orientals themselves, of the differences between them and the Protestants from their point of view, such as the Essays of Chomiakoff, Alexander de Stourdza, &c; and above all, we were desirous of making accessible to our Church a translation of the "Duty of Parish Priests," by Konissky and Sopkoffsky, which is the Text-book on the Pastoral Office, wherever the Slavonian dialects ai e spoken, and is the Manual for the iguidance of all Priests of the lussian Church in the daily performance of their various duties. By the publication in English of such Russian works, which are of the highest authority and of the most comprehensive scope, it seemed to the Committee that they could make known to the members of our Communion most justly and truly the status of that Church, both as to dogma and practice. All these works would have been published, and circulated throughout the Church before the meeting of this General Convention, had the contributions for which we appealed, been afforded for this purpose. Under existing circumstances the Committee feel that they have, as yet, but fairly entered upon their labors. They are sorry to have done so little, and only have not done more because the means for this have not been contributed. They would be glad still further to prosecute what so much interests them, should the Convention desire them to continue their services. In this event they would suggest the expediency of an enlargement of their powers so far as is necessary to enable them to correspond with the authorities of the Russian, or other branches of the (Oriental Church, for the acquisition of' still further authentic infoerlatioin, and to rel)ort the results to the next Geinerall (Conllvention. It will be necessary in the event of continuing the (Colnnittee that the vacancies in it should be filled which have been caused by the death of Bishop Delancey and the resignation of' Lishop Y' ilisams; atnd yotur Committee at the same time subminit re 24 spectfully in connection with the increased responsibility of an enlargement of their powers, that the number of the Committee should be increased. All which is respectfully submitted. JOHN WILLIAMS, HENRY J. WHITEHOUSE, MILO AMAHAN, J. FREEMAN YOUNG, SAMUEL B. RUGGLES, Committee. The Committee, with the increase of members which was grtated according to the suggestion of the foregoing report, is now as follows: ON THIE PART OF THE IOUSE OF BISHOPS. The Right Rev. WILLIAM ROLLINSON WVTITTINGHAM, D. D., Bishop o Mlaryland. " " iHENRY JOHN WHITEHI1USE, D. D LL. D., Bishop of Illinois. r" "C WVILLIAM HENRY ODENHEIMEit D. D, Bishop of New Jersey. 6 " A< ARTHUR CLEVELAND COXE, D. D., Bishop of Westerun New York. ON THE PART OF THE HOUSE OF CLERICAL AND LAY DEPUTIES. Clergy. The Rev. HENRY M. MASON, D. D., Diocese of AMaryland'"'MILO MAHAN, I. D., Diocese of Maryland. " A. N. LITTLEJOHN, D. D., Diocese of New York. S. C.'THRALL, I). D., Diocese of New Jersey. " ORGAN DIX, D. D., Diocese of New Yo}rk. J. FREEMAN YOUNG, D. )., Diocese of New York. La'.ty. The 11li. S. 13. R-GG,(LES, New Y r'/c. MIUrLR-AY HOI'FFMAN, N~iwCC' YIok/c S. AM'tJEL EI, LlOTT, LL. D., JlussaschIsJets.:EPICItRGE ('C. SHATTUCK, M. I)., Jlklt.ssach-lusetIs. JOHiN i. SWIFT, EISQ., Aew Yoik.