V. Services for the deprecation or removal of God's judgments; one formed of Collects, the Lord's Prayer, Penitential Psalms, and a Scripture Lesson; another, consisting of the Litany, with Penitential Psalms, and a Scripture Lesson; either of such Services with or without a Sermon.

VI. A Service for imploring the blessing of God on Church Missions; with or without a Sermon.

VII. A Service for Children.

Further, we think it would be expedient that the Bishop should be empowered to authorize the use of the order for the Administration of the Holy Communion as a separate Service, on any day of the week; and that he should be authorized to allow, on special occasions, the substitution of other chapters of the Old and New Testament respectively for the First and Second Lessons appointed for the day. For one special occasion, viz. Ash-Wednesday, we would recommend the appointment of proper Lessons. Besides the adoption of these occasional Services, framed from the Book of Common Prayer, we think it desirable that a collection of Psalms and Hymns, to be used in churches, should be put forth by authority.

Further, we think it desirable that a Form should be authorized 'for admitting converts from the Church of Rome, and such others as shall renounce their errors, and for restoring such as have relapsed ;' and we are of opinion that the Form prepared by the Upper House of Convocation in 1714, would, with a few alterations, be proper for this purpose.

Our attention has been invited to certain portions of our existing Services and to certain Orders in our Canons, which are thought to interfere with that enlarged action of the Church, the means of promoting which we were appointed to consider.

As to the first of these, the only one on which we would now remark, respects the third Exhortation following the Prayer for the Church Militant, in the Order of the Administration of the Holy Communion. Concerning this Exhortation it was suggested to us, that being read as it now is, after the withdrawal of all save those who have resolved at that time to communicate, and who must be supposed to have already examined themselves, and after such examination to be now drawing near to eat of that bread and to drink of that cup,' the strong expressions it contains as to the danger of an unworthy receiving, are unseasonable, and are found in practice to disturb the minds of some of those who remain to communicate. These objections would, in our judgment, be in a great degree removed if this Address were read, as the Exhortations which precede it are ordered to be read, at the conclusion of the Sermon, to the whole congregation, rather than after the Prayer for the Church Militant. Having regard to the place of this Exhortation, after the two which immediately precede it, and which are distinctly ordered to be read at the close of the Sermon, and to its tenor as applicable to the whole congregation, consisting of those who have, or have not yet resolved to remain and communicate, rather than to those who

have already begun to take part in the Communion Office, there does not appear to be so distinct a settlement of the place in the Service, at which this Exhortation must be read, as to prove that it may not be read immediately after the Sermon, and before, instead of after, the Prayer for the Church Militant, when the Holy Communion is administered.

An Order in the Canons bearing on our Services, which was brought under our notice, as containing rules which tend to cramp the Church's expansive power, by interposing hindrances to the more general use of her Offices, was the Prohibition, contained in the 29th Canon, of parents standing as sponsors for their own children. As to this, whilst we thankfully recognise the great benefits which arise from engaging other fit persons, where they may be had, to undertake the charitable office of sponsors, we are of opinion that the main reasons which appear to us to have induced the Church of England to prohibit parents acting as sponsors for their own children no longer exist; and, having regard to the difficulty now often found, especially by the poor, in obtaining fit sponsors for their children, we think that a relaxation of this prohibition is desirable."

CANADIAN CLERGY RESERVES.

It is probably known to all our readers that the Act for secularising the Clergy Reserves has passed the Canadian Legislature, and received the assent of the late Governor-General. It may be found at length in the Ecclesiastical Gazette for January, but we print below a copy of the Commutation Clause.1

The Church in Canada is now under a heavy trial. The venerable Bishop of Toronto has fought hard and long to save its patrimony, but the case is now hopeless. These lands were, it was once thought, irrevocably given to the Church. They have been tampered with again and again, and now the Church is to be altogether deprived of them. We beg to offer to the Bishops and Clergy, and to the faithful of the Canadian Church, the expression of our most respectful sympathy. We trust that they will be strengthened to bear meekly the visitation which has come upon them, and even to "take joyfully the spoiling of their goods." The oppression which they suffer is no

1" And whereas it is desirable to remove all semblance of connexion between Church and State, and to effect an entire and final disposition of all matters, claims and interests arising out of the Clergy Reserves by as speedy a distribution of their proceeds as may be: Be it therefore enacted, that the governor in council may, whenever he may deem it expedient, with the consent of the parties or bodies severally interested, commute such annual stipend or stipends, allowance or allowances, for the value thereof, to be calculated at the rate of six per cent. per annum, upon the probable life of each individual, or upon an average not exceedingyears' purchase on the lives of all the incumbents so entitled belonging to the same religious denomination, and in the case of religious bodies at years' purchase; and such commutations shall be paid accordingly out of that one of the municipalities' funds upon which such stipends or allowances are respectively made chargeable by this Act."

mark of the anger of God. The Church may do its real work-that of drawing men from this world and preparing them for a better-even when poor and oppressed. When the Church was really most powerful, its normal state was one of persecution; and perhaps days of persecution are soon to come on all who will cleave to Christ and His Church.

We have abundant examples to show that the confiscation of property once given to God is, in a worldly sense, bad policy. The saying of Archbishop Whitgift to Queen Elizabeth has often been proved since his time: "Church-land added to an ancient inheritance hath proved like a moth fretting a garment, and secretly consumed both; or like the eagle that stole a coal from the altar, and thereby set her nest on fire, which consumed both her young eagles and herself that stole it." Dr. Hawks, in his Ecclesiastical History of Virginia, speaking of the confiscation of glebes, says that the purchasers in every instance paid almost nothing for them. And he adds, "It is

a fact worthy of notice, that the records of history present few or no instances in which the spoliation of property devoted to literary or ecclesiastical purposes had not failed, first, to accomplish the benefit that was avowed as the cause of the interference with it, and secondly, to be stayed within the limits contemplated by those who advised it."

The Bill states that "it is desirable to remove all semblance of connexion between Church and State." If the Bill is confirmed by the British Government with these words in it, a principle will be admitted which may some day have a nearer application. But we hope that one effect will be to set the Canadian churches free to manage their own ecclesiastical affairs, as the Wesleyans and other Dissenters do. For if all "semblance of connexion between Church and State is removed, it will be no more an Established Church than is the " Protestant Episcopal Church of Scotland." It will, of course, be able, without any interference or hindrance from the Colonial office in England, to subdivide its Dioceses and to elect its own Bishops.

LEGALITY OF DIOCESAN SYNODS IN THE COLONIES. We have great pleasure in recording the following opinion given by four most distinguished lawyers:

"We are of opinion that the Act of Submission (25 Hen. VIII. c. 19) does not extend to prohibit or render illegal the holding of Diocesan Synods within the diocese of Adelaide.

(Signed)

"Lincoln's-inn, Dec. 1, 1854.

"RICHARD BETHELL.
"FITZROY KELLY.

"JOSEPH NAPIER.

"A. J. STEPHENS."

We suppose that we may conclude that Diocesan Synods are lawful in all our Colonies. Whatever doubt may be entertained as to their

1 Walton's Life of Hooker.

revival in England, (we do not speak of National or Provincial, but of Diocesan Synods,) we think that it must be acknowledged by all, that they are necessary in the Colonies, where the Church is in a position very different from that in which she is in England, and where many things need to be adapted to the circumstances of the particular Colony. We hope, and earnestly pray, that grace and wisdom may be given to our Colonial Churches, that they may act with prudence and caution, and with due consideration for the differing views and feelings of the various parties in the Church.

NEWFOUNDLAND.

SIR,-I read with great and painful interest, the letter of the Bishop of Newfoundland, in the Colonial Church Chronicle for November; and I have just now read in the Number for this month, in your article, "The Church in Newfoundland," an extract from the Bishop's Journal, in which he tells of a state of things at Quirpon Harbour, resembling that which he describes in his letter as existing at Rocky Harbour. I add my prayers to yours, that the Bishop may no longer want means to support, or men to second his unwearied labours. May God put it into the hearts of His servants to give themselves to this blessed work, and to spend and be spent for Christ among the snows and barrenness of Newfoundland and Labrador. Great will be their reward who will thus forsake house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for Christ's sake and the Gospel's.

But perhaps such men may not offer themselves for the work. In this case, what can the Bishop do? I feel that it is very presumptuous to offer a suggestion to such a man as he is, but being such as he is, I am sure that he will pardon it. However important it is that the Clergy should be competently learned, is it not far more important that Baptisms, and Marriages, and Divine Service, should be regularly celebrated? If learned men cannot be obtained, ought we not to be thankful for good men, "sufficiently instructed in Holy Scripture?"1 Mr. John Paine, of Rocky Harbour, is described by the Bishop, as a man of prudence and piety, as well disposed and religiously educated. He conducts public worship, he marries couples, and baptizes children. The fisherman at Quirpon reads the Church Service and a sermon, and he baptizes children, and the people call him their minister. If educated men cannot be found for the work, would not the Bishop be justified in admitting such men to Deacon's orders at least? These are not ordinary cases, and ordinary rules cannot provide for them. Hoping that the Bishop will forgive me for venturing to suggest this course, I am, Sir, your obedient Servant,

January 1855.

1 Preface to Ordination Service.

X.

The

[The letter of the Bishop of Newfoundland which appeared in November, and which is referred to by our correspondent, is copied into the New York Church Journal, of Thursday, December 7. following remarks are appended to it by the editor of that paper :"As the Bishop of Newfoundland asks for opinions as to what would be best under the circumstances, we would respectfully suggest that his ordination of John Paine as a Deacon, at least, would have been probably the best, as well as speediest, and as it appears, the only practicable course. John Paine's spelling is an objection, of course: but the Bishops of the Church are responsible, not for giving their people the best ministers possible, but only the best that can be had. And it is evident that none better than John Paine, or even as good, had yet been found."-ED. C. C. C.]

PREACHING OF SCHWARTZ.

SIR,-The annexed note of a sermon is copied from a manuscript in the handwriting of the venerable Schwartz. His occupations did not allow of his writing his sermons always in full. As the paper on which these notes are written is falling into decay by age, it is thought desirable that this production of the esteemed Missionary should not be allowed to perish, and that its appearance in print may prove acceptable to the religious public in general, and especially to those who revere his memory. C. S. KOHLHOFF.

Dec. 1854.

THE SALUTARY CONSIDERATION OF THE DAY OF JUDGMENT.

1. There is a Day of Judgment, this

The word of God affirms,

The conscience even of wicked men dreads, (Rom. i.)
The justice of God proves.

2. Who is to be the judge? Christ is constituted to be the judge.

1. On account of His own majesty and glory.

(John v.)

2. For the awakening of the wicked. He who has saved us will come and inquire, what use we have made of His redemption.

3. For the comfort of believers.

3. What will He judge? R. All the internal and external actions -words, nay, even thoughts and views of men.

All works, as Scripture says.

All bad words. Jude 8.

All thoughts, views,-Text.

M.

Commission and omission. Me. xxv.

4. What will be the event? Every one shall receive due praise. The righteous shall publicly be vindicated, praised-rewarded. The unrighteous shall publicly be rejected and punished.