^^^ ^^^ i ^~^ = RSITY OF CUIFORKU IIBRHRY OF THE UNIVERSITY OF CUIFORNU ^2 I LIBRARY OF THE UNIVERSITY OF CALIFORNIA /ft) ?k Ho ! -* > i RSITY OF CALIFORNIA LIBRARY OF THE UNIVERSITY OF CALIFORNIA M "- //>/ LIBRARY OF THE UNIVERSITY OF CALIFORNIA LIBI ^^0£^^S VERsiir OF ctLiroRmi lIBRlRy OF THE UNIVERSITr OF CUIFORIIIt 1^. VERSITV OF GUIFORNU .^m^^ IIBRHRY OF THE UNIVERSITY OF C»llFOR'l(l» LIBI PAPERS OF THE RUSSO-GREEK COMMITTEE JOHK W. Ameemak, Printer, 47 Cedar Street, N. Y. -^ PKAYEIiS FOR UNITY, Fur the Daili/ u^e of Jfenihers of the Eastern Church Association. % i ►f« In the Name of the Father and of tlie Sox and of the Holy Ghost. Amen. For the Peace of the wliole world, the Stability of the Holy Churches of God, and the Union of all— Let us make oursu]>])lica- tion to the Lord, Lord, have mercy upon us, Christ, have mercy upon us. Lord, have mercy upt)n us. Our Father, &c, C) God, the Father of our Lord Jesus Christ our only Saviolr. the Prince of peace; pve us grace seriously to lay to heurt the grea t dangers we arc in by our unhaj»j)y divisions. Take away all haticd and ])rejudice, and whatsoever else may hinder us frorrf godly Union and Concord: that as there is but one Body and one Spirit, and one Hope of our (-ailing, one Lohd, one Faith, one Baptism, one God and Father of us all, so we nitiy 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 gloiity Thee; through Jesus Christ our Lord. Amen. () Lord Jesu C'hrist Who saidst unto Thine Apostles, "My Peace I leave with you, My Peace J give unto you," icgard not our sins but the Faith of Thy Church, and grant unto Her that J'caceand Unity which is agreeable to Thy will, Who livest and rcignest for ever. Amen. O Almighty God, Who hast built Thy Church upon the foundation of the Apostles and Prophets, Jesus Christ Himself being the Head corner-stone; Grant us so to be joined together in unity of spirit by their doctrine, that we may be made an holy tem})le acceptable unto Thee; through Jesus Christ our Lord- Amen. The Grace of our Lord Jesus Christ, and the Love of God and the Communion of the Holy Ghost be with us ail evermore. Amen. TABLE OF CONTENTS .Pepers of the Rus so-Greek Committee. No. I- IX, Abercrombie, R.M. Apology for the Graeco-Russian Church. Eastern Church Association. Occasional paper, no. 1-2. Eastern Church Association. Occasional paper cnew ser.a no.I-III. Eastern Church Association. First report. June 1866, The divine liturries of our holy fathers John the Goldenmouthed (S. Chrysostom), and Basil the Great. The Greek service in Trinity Chapel. The Rus so-Greek Church. By a former resident of Russia. P3 ^ No. 1. DOCUMENTARY NARRATIVE. In the General Convention of the Protestant Episcopal Church in the United States of America, holden in New- York, October, 1862, and on the fifteenth day of the session, the Rev. Dr. Thrall, one of the Clerical Deputies from Califor- nia, called attention to the fact, That there were now, in San Francisco, between three and four hun- dred 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 Cali- fornia. 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 pre- pared 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 discus- sion. 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 in- fidel. Mr. Ruggles said that this was the most important question that had been before us. The Anglican and the Russian Churches had been ap- proaching one another gradually for centuries, and at one time the for- mal 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 mmmn 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 commu- nion 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 Ni- cene Creed, and the first four or six Councils. The Council of Ephe- sus had closed the declaration of the faith so far as the requirements of intercommunion are concerned, and to that point must all Christen- dom 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 Rus- sian 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 hy that very act had ren- dered 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 inde- pendent 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 Father and the Son" The clause " and the Son" was not originally in the Creed as set forth and sanctioned by the great OEcumenical Councils, and used for centuries by the whole Church through- out the world. It began to be inserted in the 1th. 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 natu- rally desirous of asserting our Lord's divinity in the strongest possible waj^ in opposition to this heresy. They were unwilling that any attribute should be as- cribed to the Father, even in regard to the Procession of the Holy Ghost, 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- 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. Eveu if they did, it would be no rea- son 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 writ- ten. Remove not the ancient landmarks which your Fathers have set. And re- fuse 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 proces- sion, when waited upon by a deputation from the Council of Aix la Chapelle, A. D. 809, to obtain his approbation for inserting th^ new clause " Filiogue" 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 inno- vation. 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 riglit 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."f ♦See Keale'8 Hiit. Holy Eastern Church, Gen. Int., Yol. II., pp. 1093-1168, for a yery full and able essay, setting forth both sides of the controversy, t Church Review, October, 1863. 6 neither could we refuse communion on any sucli 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 2^ictu7'€s ; 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. Augustiae, (except his treatise on Music,) and had carefully studied the part of Van Espen that referred to the sub- ject. The first kind was, the being destitute of the Apostolic Succes- sion ; the second was, the refusing communion with another Churcli which has both the Apostolic Succession and the Nicene Creed. No- thing else could constitute a sinful schism. This Charch 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 difierence 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 impor- tant 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, Hesolved, 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 Eeso- lution, which was adopted by both Houses : — Resolved, The House of Bishops [Clerical and Lay Deputies] con-' curring, that a joint committee, consisting, on the part of this House of , be appointed to consider the expediency of opening commu- nication with the Russo-Greek Church, to collect authentic informa- tion bearing upon the subject, and to report to the next General Con- vention. * The Church Journal^ Eeport of the Proceedings of General ConYention, 1862. The Committee appointed, pursuant to this resolution, were, on the part of the House of Bishops, Bishops De Lancey, Wil- liams and Whitehouse ; on the part of the House of Clerical and Lay Deputies, the Eev. Drs. Mahan and Thrall, the Eev. J. F. Young, Mr. Samuel B. Euggles and Mr. S. Eliott. Soon after the adjournment of the General Convention the followino: communication was addressed to the Editor of the Church Journal^ by the Kev. 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 de- bate in the General Convention, on the appointment of a committee to consider the question of " establishing intercommunion with the Russo- Greek Church," I have had it in my mind to write to you on the sub- ject, 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, 1 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 Eccle- siastics the principles on which we proposed to conduct this Hostel. This gave me an opportunity of conversing with many of their emi- nent 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 afi'airs in Cali- fornia has suggested the necessity of this step ; so, in our case, the po- sition 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 com- mittee 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 be- tween 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 Gov- erning 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 let- ters 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 other commu- nities 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 responsi- bility, and in a manner that commits no one but myself. Count * The letter alluded to by Mr. Williams ia given by Mr. Denton in his Servia and the Servians, page 84, as follows : Archibaldus Episcopus Loxdinensis, viro maxime Reverendo Archiepiscopo de Belgrade, Ecclesle in Servia Metropolitano, S. D. : " Quum quidam ex hujusce Dioceseos Clericis, vir reverendus Gulielmus Den- ton, nuper ex Orientalibus Europse partibus regressus, nos certiorem fecerit, te eo in Servia, peregrinante comiter et benigne usum esse, statuimus tibi, Vir maxime reverende, gratias agere propter banc tuam erga Ecclesiam Anglicanam et Pres- byterum nostrum benevolentiam. " Hodie Londini ex omnibus fere orbis terrarum regionibus complures congre- gati sunt, artium liberalium amore incitati et studio pacis triumphos celebrandi. ]!^obis liceat, in hoc tot tamque variarum gentium eoetu, Deum opt, max. precari ut Christi Ecclesise partes diu sejunctas charitatis et verse fidei vinculo constrin- gat, 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 Chbisto, "Archibaldus Londinensis." ''Datum FulhamicB prope Zondin, V. Kal. Sep. mdccclxil" is my very intimate friend, and lias close relations witli 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 pro- ceeding in this very delicate business, and suggesting, as I have above done, the joint action of the two Churches — yours and ours. I yes- terday 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 onrs, 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 sus- pected 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, dur- ing all that time, with most intense interest, as a practical example of the 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 tliis 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 de- lay 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 indi- cate such a thorough understanding of the true principles of intercom- munion between Churches, is not on the committee ; or is " Dr. Ma- han," whose name appears on the committee, a misprint for " Dr. Ma- son?" I will communicate with some members of both Houses of Convoca- tion 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 sug- gestion. 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 in- fluential 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 assem- bled: *' 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 eff'orts 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. John 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 Ox- ford.) 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 Chi- chester. 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 Norwich. John 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 x\rchdeaconry 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 Ortho- dox Revieio, 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 ac- quainted with the present state of things in England and America. We shall now wait for information from you, as to what you intend |)roposing at the next meeting of the Convocation of the Province of Canterbury. At the same time the Priest has written to the con- fessor 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 dis- tance is so great, and the time so long, that I have ventured to run the risk of being thought aXXorpioemaKOirog 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, subseqnent to these interesting communications from the Eev. 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, Kew-York, April 16, 1863. Eev. 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 resolu- tion was unanimously adopted : " Resolved^ That the Secretary of the Committee be requested to cor- respond with the Rev. George Williams, of King's College, Cambridge, to express to him, and through him, at his discretion, to the Convoca- tion 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 communica- tion 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 explana- tion. 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 con- templated 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 u subject of inter-communion, and report the results, with such informa- tion as might be gathered on the subject, to our next General Conven- tion. 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 Eng- land, 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 tran- scend 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 Com- munion 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-com- munion. 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 like- wise 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," Popofi"'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. Stan- ley's History and popular books so generally known, I do not of 15 course mention. What other sources of information are there acces- sible 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 Re- view, 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 accu- racy, 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 ecclesias- tical learning you so justly appreciate, and who declined serving on the Committee, lest it should embarrass his action as a member of an- other Committee, " On Friendly Intercourse with the Church of Swe- den," 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, Pro- fessor 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, New- York. Another, consisting of the Hon. Samuel B. Ruggles, of New- York, 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 inter- course 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 begin- ning 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, afterthe stormsand tossing of ages. His Church, in the three great Em- pires now meeting on its shores, shall from henceforth forever unchange- ably 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 Re- deemer'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 sub- serve the cause we have in hand. In the month of June a letter was addressed to the Secretary by the Eev. 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 l^th, 1863. Rev. and Dear 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. "WilHams 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 Convoca- tion, 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 Co- lenso 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. IT Perhaps if we can get a committee who may be authorized and di- rected 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. ******* 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 Pro- vince of Canterbury, July 1st, 1863, the Bishop of Oxford pre- sented to the Bishops constituting the Upper House, the peti- tion 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 Bicker- steth, 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 in- terchange 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 Chris- tians 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 com- mittee to consider the matter, and to communicate with their brethren of the American Church who have taken up the matter, for the pur- pose 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 Church, 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 ac- quaintance 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 more 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 Taun- ton (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 inter- communion 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 deli- cate and momentous matter of the restoration of communion with the Orthodox Eastern Church — the venerable Mother Chijkch 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 Cheist the inhabitants of the almost boundless steppes, and valleys, and mountains of Asia. * 2he 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 thej seek to proselyte unto Christ, 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 inter- mingle 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 Kev. 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. AVhen in China, I met Count Poutiatine, who gave me a very satis- factory (and to me novel) account of the establishment of Priests, &c., which the Eussian Church maintains in Pekin.* In the Gulf of Pe- * The "novel" account, referred to but not stated by Mr. Syle, of the estab- lishment 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 pro- digies of courage they were, at length, compelled to capitulate by famine. The Chinese 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 Koul- chinsky, who 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 w^ork 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, how- ever; for some months afterwards, he sent me, by General Moura* vieft'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 Ro- man 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 Mq fully 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 long- ing 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 de- cayed Churches of the East — may be learned from the follow- ing extracts from letters of the Kev. 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 na- tion have just elected a Pjrotestant King, and related by Dr. Hill in the following extract from a letter to the Spirit of Missions : Athens, May 18, 1868. * * * * * ***** " 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 ' Heresi- archs,' 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 ser- vices were confined within the walls of a private house, accessible only to our own members. They attracted (as they still do) the greatest 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 doc- trines 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 eff'ect, as I have al- ready hinted, produced by the public services of our Church — leading first 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 Greets on the subject of Apostolic unity are 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 doc- trines drawn from that pure source, as set forth, summarily, in the Ni- cene Creed, are the only standard to which she clings with pertinacity. Believing this fully, the possibility of unity with her on those princi- ples has often been suggested to my mind ; but I was scarcely pre- pared 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 commu- nion 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 Feb- ruary 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 circum- stances of the times, that must be extremely interesting to us, as show- * The fortieth article of the Constitution of 1844 (extorted from King Othoby the Revolution of Sept. 16th, 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 from the Constitution. The three protecting powers — England, Russia and France — declined to meddle with it ; and it was the unceasing source of anxiety, the Trtrpa cKav6d\ov here and in Germarly. 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 whicli 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 revi- val 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.) ******* 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 efi'ect of that eloquent address to which we have listened with so much delight,) were I not able to supplement his state- ments 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 Eussian noble- man, quoted by Mr. Williams in his letter to The Ckurch Journal^ already given on page 12, and then said : " I will only add that, as I listened to the speech of Canon Words- worth, 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 of 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 u 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 1" [Cheers.] In a letter dated July 24:th, 1863, addressed to the Sj>irit of Missions^ Dr. Hill further says : The recent proceedings in the Convocation of the province of Can- terbury, 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 uni- formly express their gratification, and their wish that something practi- cal 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 ad- vances when made are likely to be met, have indirectly reached us, and they are of the most gratifying and hopeful character. A weekly paper, Z' Union Chretienne^ conducted in Paris by the Galilean Priest, the Abbe Guettee, and the Arch-Priest Wassilieff, Chaplain of the Russian Embassy at Paris, has de- voted 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 lYth, 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 trans- late 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 : " Refiections upon the desire manifested hy the Anglican Church, of enter- ing into Communion with the Oriental Catholic Church : " Some Bishops and Priests of the Anglican Church have, quite re- cently, 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. Hav- ing cut themselves off from the beneficent restraints of their Eastern brethren, the Popes of the middle ages exerted themselves to the ut- most 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 her 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 Reforma- tion 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 havp 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 incom- patible ideas ; they diflfer 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. rk ^ ^ ^ 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, Je- rusalem ; the first and true successor of St. Peter, the Bishop of An- tioch ; the second successor of the first of the Apostles (by St. Mark) the Bishop of Alexandria ; the successor of the first called of the Apos- tles, 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, ac- cording 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 Epis- copal authority, are grouped the successors of the other x\postles, the Bishops of the ancient Sees. But if they are happy in having suc- ceeded the disciples of Jesus Christ — Saint Paul, St. John, St. James, St. Philip and St. Bartholomew — their principal glory is to have pre- served intact the depository of the Doctrine, the Spirit and Constitu- tion of the Church of the Apostles. To the present day, this Church 27 preserves its ancient organization, in regard to tlie 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 Ori- ental 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 meet- ing with resistance from the others. # * ^ * * * " 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 re- ligion 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 tbose 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 ortho- doxy of the Oriental Church is still pursued : "By a decree of Divine Providence," it continues, " Russia em- braced 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 suc- cessively 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 fol- low 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, ex- tend your hand to us, as we, with respect and in all sincerity, extend ours to you. " The Archpriest Wassilieff." The foregoing extracts from Z' Union Chretienne are suffi- cient 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 con- clusion of this paper : Joachim, by the grace of God Archbishop of Constantinople, New Rome, and QCcumenical Patriarch : Most reverend Arch-Priest Joseph Wassilieff, most pious and honor- able Abbe Guettee, whose learning is so widely useful, and who repre- sent the editors' staff of V 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 use- ful works of the editors of Z' 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 be- tween 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 show^s Him the marks of her martyrdom, and the wounds which she has through so many ages re- ceived 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 in- flames 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, in Jesus Christ, to the glory of the Father, the Son, and the Holy Ghost, the most Holy and Undi- vided Trinity. 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 fa- vored 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 appro- bation of your labors, from which we have experienced a pleasure like to that aff'orded 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 ef- forts, 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 under- taking, we have not ceased to pray God that your eff'orts may be crowned with success, and to beseech Jesus Christ to make his will perfectly known to you, and to imbue you wdth 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 IBth, 1863. To the Bishops^ Clergy and Laity in the United States of America : The response of the Convocation of the Province of Canter- bury to the action of our late General Convention in appointing the Kusso-Greek Committee, and the interest which this move- ment is awakening in the Oriental Church, admonish the Com- mittee 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 con- tributed to meet the necessary expense. The Secretary was requested to assume the duties of editor, and, as the first num- ber of the series, he has prepared what may be called a Docu- mentary 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 sufii- cient 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 afiects its cost. The single item of paper in the present issue is more than half of the entire expense. There is now read}^ for publication the correspondence be- tween the English Kon-Jurors and the Eussian 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 intelli- gent 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 contribu- tions offered. All remittances should be directed to the Secretary of Com- mittee, care of E. M. Duncan, 762 Broadway, and will be duly acknowledged as soon as received. By order of the Committee. "W. H. De Lancet, Chairman, J. Feeeman Yotjng, Secretary. St. John's Chapel (Trinity Parish), NexD-York^ November 2d, 1863. No. II. COEEESPONDENCE OF THE JSTON-JUEOES AND THE EUSSIANS. 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 in- quiries 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 Eussian Church and Empire. It has been suggested that, as many who are interested in this movement are not within reach of the sources of informa- tion, the publication of that part of the correspondence which was had with the Church of Eussia might serve a useful pur- pose. 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 Lon- don, on this errand, in 1716, " the Bishops called ITon- 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. "f Mr.. * Lathbury, p. 359. f Id., p. 810. Collier, Mr. Campbell and Mr, Spinckes joined in it, and drew np proposals, wliicli Mr. Spinckes (as Mr. Campbell in- formed me) put into Greek, and tliey went together and de- livered 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 com- municated to the four Eastern Patriarchs. Before the return of the Patriarchs' answer to the proposals, a breach of com- munion happened among the Non-Jurors here, Mr. Hawes, Mr. Spinckes, and Mr. Gandy on the one side, and Mr. Col- lier, 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. Gad- derer, Jacobus ; and I, Thomas." * Sic Sub. Thomas Bketp. March BOth, 1728. The whole correspondence has never been published, and could not therefore be given in this paper, were it ever so de- sirable ; besides, it would make a volume of nearly one hun- dred octavo pages. The letters of the English Bishops are given in full by Latlibury, in his History of the ISTon- 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 Kussians to the Letters which were addressed to them are to be found in Blackmore's Doctrine of the Eussian Church (pp. xxvi-xxviii of the Intro- duction), and in the notes to Mouravieff's History of the Rus- sian Church (pp. 407-4:10). So we can make nearly complete both sides of this part of the Correspondence. The remainder » Lathbury, p. 811. is neither important nor of particular interest to lis. The terms proposed by the ISTon- Jurors would be no practical basis of negotiation for intercommunion with us ; while the Greek Church of the Levant, to which through Eussia 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 Hesolutions 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 rap- idly 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 wi'itten 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. Llad a ISTational Synod, such as our General Convention, or the Convocation of a powerful Prov- ince like Canterbury or York, addressed the Holy Synod, a deferential as well as courteous reply would be naturally ex- pected. But when two or three N"on- 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. Eor, 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 JN'on- Jurors, with all their poverty and feebleness, for the heal- ing 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 East- ern Patriarchs, under the patronage of the Russian authori- ties, was the following communication to the Czar, Peter the Great : — Sir : — The Archimandrite who attended the Arclibishop of The- bais 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 Angliae Episcopus. Aechibaldus, Scoto-Britanniae Episcopus. Jacobus, Scoto-Britanniae Episcopus. Thomas, Angliae Episcopus. Oct. Sth, 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 Eejoinder was proposed, " and de- livered to some Greeks in London, to be by them transmitted * Lathbury, p. 318. to the four Eastern Patriarchs, May 29th, 1722,"* accompanied by a letter to the Metropolitan, Arsenins, 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 RigJit Honorable Council for Ecclesiastical Affairs, at Sis Impe- rial Majesty^s Palace^ in Petersburg : — We, the underwritten Bishops of the Catholic Kemainder in Britain, have thought ourselves ohliged in point of regard to this Right Honor- able 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 pro- posals 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 prob- ably 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 en- couragement 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.! Jeremias, Primus Angliae Episcopus. Archibaldus, Scoto-Britanniae Episcopus. Jacobus, Scoto-Britanniae Episcopus. Thomas, Angliae 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 hum- ble thanks for the trouble you have been pleased to give yourself, in * Lathbury, p. 342. f Id., p. 344. promotiDg 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 in- tentions, and hope he will still reside with us, for the carrying on of what he has hitherto so worthily engaged in.* Jeremias, Primus Anglise Episcopus. Archibaldus, Scoto-Britanniae Episcopus. Jacobus, Scoto-Britanniae 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 Sy- nod from the (Ecumenical Patriarchs of Constantinople, An- tioch, and Jerusalem, entreating them to "remain steadfast in the pious doctrines of Orthodoxy," etc., evidently apprehen- sive 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 tkat those who are dis- posed to agree with us in the Divine doctrines of the Orthodox Faith must necessarily follow and submit to what has been de- fined and determined, by ancient Fathers and the Holy CEcu- * Lathbury, p. 845. menical Synods, from the time of the Apostles and their Holy Successors, the Fathers of our Church, to this time. 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 Ecclesias- tical 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 j)reserved 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. Yery different was the spirit of the Holy Synod of Kussia, 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 G-reat 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 impe- rial 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 he yielded and given up by one to the other ; what, on the other hand, may and ought for conscience sake to be ab- solutely 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 mer- ciful 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. G-ABRiEL, Archimandrite of the Monastery of S. Sergius. Theophilaitus, Archimandrite of the Monastery of Tchudo. HiEROTHEUs, Archimandrite. Petrus, Archimandrite. Athanasius, Hegumen. Anastasius, Hegumen.f MbscoWj 1723, the month of Fehrttary. * Blackmore's Doctrine of Russian Church. Introduction, p. xxvi. f 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 examination of which was accorded to him, through the courtesy of His Excellency Prince Ser- gius Ourousoff, then Vice-Procurator of the Holy Governing Synod. — Editor. " 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 pres- ent ; 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 fur- ther 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. Hierotheus, 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 re- maining in Russia and devoting himself to his object, ad- dressing 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 indi- cation of your zeal for a coalition, are strong motives for an acknowl- edgement, and make the prospect look not unpromising. And since an union is thus earnestly desired on both sides, we hope the means of ef- fecting 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 Commu- nion and walk in the House of God as friends. As to his Imperial Majesty, none can be more sensible of his conde- scending 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 sea- son for his voyage would be past. But as soon as the next Spring pre- sents 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, Archib ALDUS, Scoto-Britanniae Episcopus. Jeremias, Primus Angliae Episcopus. Thomas, Angliae Episcopus. Johannes, AngHae Episcopus.* * Lathbury, p. S52. 11 ■ ^: The following was at the same time addressed to the Chan- cellor, 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 humhly 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 indulg- ing a personal conference is a fresh instance of his Imperial Majesty's goodness, and will prevent the delay of corresponding by letters.* Archibaldus, Scoto-Britanniae Episcopus. Jeremias, Primus Angliae 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 ac- count 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.j Archibaldus, Scoto-Britanniae Episcopus. Jeremias, Primus Anglise Episcopus. Thomas, Angliae Episcopus. Johannes, Anglias Episcopus. April 11th, 1725. * Lathburv, 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 fol- lows : — My Lord : — 'Tis with great concern that we received the news of the Emperor of Kussia'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 he pleased to inform us of the situa- tion 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 ly 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 opportu- nity 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 ac- quaint you thereof,"f etc. I^o further correspondence ensued, however, and here the matter ended. At the close of his account of the foregoing correspond- ence. Dr. Brett says : " ISTot only the death of the Czar put a stop to the much desired union between the Greek church and British !N"on-jurors ; but likewise the indiscretion of the Patriarch of Jerusalem in writing to Wake, then Arch- bishop 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. 855. f Mouravieff, Hist. Rus. Ch., p. 410. X Lathbury, p. 357. 13 Wake's reply to the proposals of Clirysanthns, Brett makes no allusion to. It has been recently published, and for the first time, in " Occasional Papers of the Eastern Church As- sociation, No. Ill," 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 Prsesuli Patriarclisa Hierosolymitano; GuL, pr. d. Arcps. Cant., totiu3 Ang- liaa Primas et Metropolitanu, Serenissimo Principi ac D""., Georgio, Dei Gr. Magna? Britannia), Francise, et Hybernia3 Kegi, a Sanctioribus et Secretiori- bus Consiliis. S. P. B. Libros quos ad me mittere digna- tu3 es, Beatissime Pater, per manua nuncii fidelis tuique domestici, Mar- ci JSTomici, recepi : et maximas Pa- ternitati tuaa gratias ago pro insigni ilia benevolently tua, qua me liomi- nem tibi incognitum, tantopere a te terra mariqne disjunctum, cumulare benignc^ voluisti. Nequeo dicere. Pater Reverendissime, quantum nobis consolationis et Isetitige sit in priori- bus duobus voluminibus tuis, (qu89 sola Bibliothecarii conficere possint,) discernere qua cura, quaque constan- tia vos homines sapientissimi jura ves- tra contra Papalis tyrannidis indefessa consilia ac conamina tuemini; quse non contenta ecclesiarum Latinarum libertates sub pedibus conculcasse, etiam in vos vestrasque ecclesias au- tboritatem sibi vendicare non dubi- tat, plurimosqne passim e vestris in suas partes seducere perglt. Huic To the Most Holy Prelate The Patriarch of Jerusalem ; William, by Divine Providence Archbishop of Canterbury, Primate and Metropolitan, of all England, Privy Councillor and Councillor in matters spiritual, To the most serene Prince and Lord George, by the grace of God, King of Great Britain, France and Ireland. I have received, most holy Father, from the hands of your faithful mes- senger and servant, Marcus Nomi- cus, the books which you have con- descended to send me; and I most heartily thank your Fatherliness for the distinguished mark of kindness you have been pleased to bestow up- on one who is personally unknown to you and separated from you by so great a space of land and sea. It would be impossible for me to tell, most Eeverend Father, how much of consolation and of joy it is to us, to perceive in your first two most ad- mirable volumes with how great care and constancy, and with what con- summate wisdom you protect your rights against the unwearied plot- tings and strivings of the Papal tyr- anny ; which not content to have trampled under foot the liberties of the Latin Churches, does not hesitate 14 nefando molimini, tu, Pater consnl- tissime, illustris prasdecessoris tui vestigia secutus, vigilias tuas strenu5 opponis. Utinara ccoteri Praasules vestri tuum exemplum sequerentur. Deusque aded conatibus vestris bene- dicat lit juribus atque libertatibus vestris integris et illa3sis ad ultimura sEeculorum finem ecclesia vestra fru- atur. Neque hujus rei etiam in altero illo tuo, non tarn unius sedis, quam totius ecclesiea historiE©, prseclaro sane opere, obliti estis. In ilia passim de- teguntur et lectoris ob oculos exhi- bentur ecclesia) Eomanee errores: quantum que a pur^ Evangelii turn doctrina tum etiam discipline dices- serit, ostenditur : ut vel inde moniti diacant ecclesisa vestrae pastores et sibi et populo suo cavere. Nos san^ dum ista contemplamur, firmitis in ea quam a majoribus nos- tris accepimus libertate stare con- tendimus; necjugo illl colla submit- tere, quod neque nos neque patres nostri ferre valuerunt. Dum verc> hsDo ad Patemitatem tuam illustrissimam scribo, nullo modo praoterire debeo, quod ante annum ab uno presbyterorum meo- rum, qui adhuc cum mercatoribus nostris Oonstantinopoli agit, accepi : Schismaticos scilicet quosdam eccle- sisQ nostra) sacerdotes, sub ementitis archiepiscopi atque episcoporum ec- clesiao Anglicans) nominibus, ad vos scripsisse, vestramque communionem cum iis quajsivisse ; qui nullum locum aut ecclesiam in his terris habentes. to arrogate to itself a supremacy over your Churches also, but everywhere strives to draw away your people to its own side. Against this nefarious project, you, most learned Father, maintain a vigilant and strenuous op- position. May your other prelates follow your wise example ; and may God so bless your endeavors, that your Church may enjoy its rights and liberties undiminished and un- impaired to the utmost end of tinae. Nor have you forgotten this same matter in that other great work of yours which is not so much the his- tory of one See, as of the whole Church. In it the errors of the Eo- man Church are everywhere disclos- ed and held up before the reader's eyes; and it is everywhere shown how far she has departed from the pure Gospel both in her doctrine and in her discipline, so that from the warnings contained in this hook alone the pastors of your Church can learn how to guard themselves and their people. When we consider these things among you, we also strive to stand in the liberty we have received from our forefathers, and not to bend our necks under a yoke which neither we nor our fathers were able to bear. And now, as I am writing these things to your illustrious Father- hood, I ought by no means to over- look what I heard a year ago from one of my presbyters who is still among our merchants at Constanti- nople, to wit: That certain schis- matical Priests of our Church have written to you under the pretended titles of Archbishop and Bishops of the Anglican Church, and have de- sired your communion with them, that is, that men who have neither 15 ad vos schismatis ipsorum ignaros decipiendos animum appulerunt. Quis sit horum hominmm status, qu89 Bchismatis causa, a fideli illo presby- tero meo, domino Thoma Payne, plenius cognosces. Ille Paternitati tn£B referet, quam iniqu5 a nobis Becesserint ; et quomodo, eodem tempore, et a Eegia Majestate debi- tam fidelitatem, et ab Episcopis suis obedientiam suam subduxerint, ec- clesiaeque unitatem eo solo nomine violaverint, quod legibus regni pa- rendum esse censuimus ; quod ilium pro Eege colendum existimavimus, quem proceres ac populus, quem to- tius Europaa principes atque respub- licsa, Kegem esse agnoverint, cuique imperium Britannicum jura regni, omniumque inter nos ordinum con- sensus, ad quos de his rebus statuen- di potestas unic^ spectat, detulissent. Hinc de clero pauci, de episcopis pauciores, a nobis secedendum cen- Buerunt. De populo plures in partes suas sollicitarunt ; conventus separa- tim ab ecclesia instituerunt : eoque tandem insanice pervenerunt, ut de- cidentibus primis hujus schisraatis auctoribus, novos in locum eorum successuros episcopos sibi consecra- verint. Hi sunt qui ad vos scribere ausi sunt. Hi qui vos ab ecclesioe nostrse Communione seducere conati sunt. Quorum unus, ut audio, locum atque autboritatem meam sibi arripi- ens, non quidem se Cantuariensem arcbiepiscopum appellare sustinuit, Bed novo titulo TrpcoTov inla-icoTvov nominavit. Ab his, ut porro cavere place nor preferment in these realms, have addressed themselves to deceive you who are in ignorance of their schism. The true position of these men, and the occasion of their schism, you will learn more fully from that faithful Presbyter of mine, Master Thomas Payne ; who will re- late to your Fatherhood how unright- eously they have separated from us ; how they have, at one and the same time, withdrawn their due allegiance from the King's majesty, and their obedience from their Bishops; and how they have broken the unity of the Church, for no other reason than because we have decided that the laws of the land must be obeyed, and have held that he is to be rev- erenced as our Sovereign whom our Lords and Commons, and the princes and peoples of all Europe have ac- knowledged 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 im- perial sovereignty of Britain. For this cause a few of our Clergy, and still fewer of our Bishops, have seen fit to separate from us; have enticed the people to their party; have established congregations apart from the Church ; and, have at length reached such a pitch of madness as to consecrate Episcopal successors to certain of the first promoters of the schism who have since died. These are the men who have pre- sumed to write to you. These are they who have endeavored to with- draw you from the communion of our Church. And one of them, as I have heard, assuming ray place and authority, has not, truly, dared to call himself Archbishop of Canter- 16 sobrii pergatis, paternitatem tnam oro atque obtestor. Nos interim Ecclesig9 Anglicanse, veri episcopi ac clerus, nti in omnibus majoris momenti articulis eandem vobiscum fidem profitemur, ita eodem spiritu ac effectu vobiscum, (quoniam aliter tarn longe a vobis dissiti non possu- mus,) communicare non desistemus : omniaque vobis felicia atque pacata precari. Ego ver6, nti tua) Beatitu- dini speciatim me addictissimnm profiteor, ita ut in orationibus atque sacrificiis tuis ad sacra Dei altaria me reminiscaris, impensissim^ rogo. Teqne semper in Domino bend valere jubeo. Dat. ex sodibus meis archi- episcopalibus. Septembr. A°. R. M.DOO.XXV." bury, but has styled himself by the new title of irpooTos enlcrKonos. Of these men I pray and beseech your Fatherhood to beware. We, the true Bishops and Clergy, for the time being, of the Church of England, as we do in every fundamental article profess the same faith with you, shall not cease, at least in spirit and affec- tion (however our distance from you may prevent us otherwise), to hold communion with you, and to pray that all things peaceable and joyful may be yours. And I, as I do pro- fess myself most specially bounden to yonr Holiness, so do I most ear- nestly pray that yon will remember me in your prayers and sacrifices at 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.DOC.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 pur- pose 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, amplifica- tion, 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 ; add- ing 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 atten- tion ; especially the note on the word Transubstantiation, on page 585. 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 tlieir 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. THE RUSSIAN PRIMER DAILY PKAYEES. In the name of the Father, the Son, and the Holy Ghost. Amen. Glory be to Thee, our God, -glory be to Thee. Heavenly King, the Comforter, the Spirit of truth, Who art every where and fiUest 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 good- ness. Holy God, Holy God Almighty, Holy God Immortal, have mercy upon us. Most Holy Trinity, have mercy upon us : God, cleanse us from our sins : Forgive us our offences, Lord : Visit us, 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 Mother 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 Invocation of Saints. 6 On rising from Sleexo. Lord, I thank Thee with my whole heart that Thou hast raised me up from sleep safe and sound, that Thou hast scat- tered the darkness of night, and gladdened mine eyes with the light of this day. And now, Lord, I believe in Thee with my whole heart ; scatter, t 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, Lord. Before Blnner, The eyes of all wait upon Thee, Lord, and Thou givest them their meat in due season : Thou openest Thy hand, and fillest all things living with good. After Dinner. 1 thank Thee, 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 God, begotten, not made, of one substance with tbe Father ; by Whom all things were made. Who for ns 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 CEcumenical form, without the clsiusejilioque — " 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 uncompromis- ing 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 nreant no more than ''from the Father hy 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, com- mentary, 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 6td, or 'eK, 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 re 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 remis- sion 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 beheve, 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 v^hich proceedeth FROM THE Father : (John xv. 2Q>). The other is temporal and depu- tative, 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 proces- sion of the Holy Ghost, the preposition '£/c is never used for 616., nor vice versa, 616. for 'e/c, 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, hut by Him from the Father : for the Father only is the cause. Here Jm is applied to the Son, and 'e/c is declared to be unapplicable to Him, not as froin Him, says he, hut as hy Him. The prepositions 'ek and 6Ld 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 'en nor did v/hen 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 v/as 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 hy the Son, or through the Son's ^nediation, and from the Son in this sense of an outward procession, for the sanc- tification of the creature. "But this TTpocGic, or mission, wc 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 ttooeglc or emission, by one word, and the 'eKTzopevaig by another, have called them both processio7iem ; which afterwards grew into an error, and made them take the eternal procession for that Tvpoeai^ which was in time. There- SHOET 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 tiie 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 ; hut ive do not say the Spirit from the Son, but the Sjnrit of the Son. For, says the Holy Apostle, 'if any one,' says he, 'has not the Spirit of Christ ;' and we acknowledge that the Spii'it is made manfest and communicated to us by the Son. Rom. vni, 9." "What can be clearer than the^e words? And thus much for this article." 2 10 x\l)stain 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 alto- gether 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 inferi- ors, 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. Kich or fine clothes do not make a fool wise, but only the more ridiculous. Do tJuj best to acquire a liahit of observing these rules while thou art young, that thou may est continue the same even to age. And if thou doest all this, then thou wilt he really happy, and in favour loith 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, incorpo- real, and immortal, just and merciful ; that He is present every- where ; 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 good- ness ; 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 thi^k 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 Heaven, took upon Him our flesh, revealed to us His will, and enlightened our darkened understanding with the true knowl- edge 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 j)leased 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 re- ceiving 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 Sac- raments, the whole of the Longer Catechism, relating to this subject, is here given from Blackmore's translation. ** Q. Why does the Creed mention Baptism 1 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 CTod, 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. f " TliG two chief and most emiuent Mysteries in the New Testament, are Bap- tism and the Eucharist, or the Communion. Of the rest, the Chrism and Repent- ance belong to every Christian; but Ordination, Marriage, and the Sanctified Oil are not binding upon all," — Platonics 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 Constanti- nople, in reply to the Non-Jurors, April 12, 1718, 13 A. I receive remission of sins, and am added to the com- pany 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, in- stead of mentioning Baptism only 1 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 he horn of water and of the Spirity 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 co7ne 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 of 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, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. Acts ii. 38. He that belxeveth 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 bap- tize 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 Bajptism takes the place of Circum- cision ? A. From the following words of the Apostle to believers : Ye are circumcised with the circumcision made without hands, in -putting off the body of the sins of the flesh, by the circumcision of Christ, buried icith 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 Apos- tle Paul says, that all men, without grace, walk according to the course of this ivorld, according to the prince of the power of the air, the spirit that now workcth in the children of disobedience. Ephes. ii. 2. Q. Wherein lies the force of Exorcism 2 A. In the name of Jesus Christ, invoked with prayer and faith. Je- sus Christ gave to believers this promise; In My name shall they cast out devils. Mark xvi. 17. Q. What force has the sign of the Cross, used on this and other occasions 1 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 everything; on the bread which we eat; on the cups from, which we drink ; let us make it at our going out, and coming in ; when we lie down to sleep, and luhen we rise ; when we journey, and when we rest: It is a great safeguard, given to the poor without price, to the weak ivithout 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 ? 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, let him deny himself 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 1 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 then- 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 jmllutions 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 be- liever, 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 ye have received of Him ahideth 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 Ho- ly 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 iinposition 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. 2^ ; 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 Hie- rarchy, 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 1 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. WTiat 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, to everlasting life. Q. How was this Sacrament instituted 1 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 1 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 1 A. The Liturgy. Q. What means the word Liturgy ? A. Common Service : but the name Liturgy is specially appropri- ated to that Divine Service, in which the Sacrament of the Commun- ion is consecrated. Q. What is to be noted of the place where the Liturgy is cele- brated 1 A. It must always be consecrated in a temple, iha table in which, or at least, if there be no such table, the antimense on wiiich the Sa- crament is consecrated, must have been consecrated by a Bishop. Q. AVliy 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 Sa- crament itself is consecrated. Q. What is the name of that part of the Liturgy, in which the ele- ments are prepared for the Sacrament ? A. Pi'osJwmide, TrpoaKoftldT). Q. What is the meaning of the word Proskomide ? A. Offertory. Q. Wiiy 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 Q,2\\^Aj)rospl>.ora, which means ohlation. Q. In what consists the Offertory, as a part of the Liturgy 1 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, wiiile the celebrator makes com- memoration of the whole Church, honors the glorified Saints, prays for the living and the departed, especially for the ruling powers, and for those wdio, of their own faith and zeal, have brought prosphorse, or oblations. Q. Of w^hat kind should bo the bread for the Sacrament 1 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, wiieaten bread. Q. What is signified by this, that the bread or loaf which is strictly to be used for the Communion is only one 7 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. 1 Cor. X. 17. Q. Why is the bread, when prepared for the Communion, called the Lamb t 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 1 A. Because the whole of this celebration is ordered so as to figure forth the sufferings of Christ; and wdien He suffered, there flow^ed 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; be- cause, besides baptized communicants, tlie catechumens also, who are 18 desire to remain ever with them in love and unity. Q. Why oughtest thou to- Confess ? preparing for Baptisni, 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 tiiis 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 insti- tuting the Sacrament ; Take, Eat, this is My 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 Transuhstantiation ? t A. In the exposition of the Faith by the Eastern Patriarchs, it is said that the word Transuhstantiation is not to be taken to define the manner in which the bread and wine are changed into the Body and f " The Catholic Church of the East, as likewise the Russo-Greek, uses, it is true, the word Transuhstantiation ; Greek //erovcriwaif ; understanding hereby, however, not a physical and carnal Transubstantiatiation, but sacramental and mystical ; she uses the word Transuhstantiation in the same sense that the most ancient of the Greek Fathers used the words jueTaTilayy, /nerudeai^, fiETaaToixEMcrig" Ansioer of Flaton, Arch-hishop of Moscovj, to M. Dutens, on the Doctrine of the Oriental Church. — Dutens, GEuvres 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 Ee- bus Priraitivae Ecclesia3. In an interview of the writer with a distinguished Metropolitan of the Russian Church, the docti ine of the Sacraments being under discussion, reference was made to the use of the word Transuhstantiation ; to which the Metropolitan replied sub- stantially 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 belongf The manner of our Lord's pres- 19 A. In order to offer to God contrition for my sins, with pur- pose of amendment for the future ; and so, upon this my con- Blood 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 ivhich 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 Himself, from the Mother of God ; nor know I aught more than this, that the word of God is true, poiverfuU and almighty^ hut its manner of operation unsearchable.^' — 1. 4, cap. xiii. 7. Q. What is required individually of every one who desires to ap- proach 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. Jjct 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 himself, not discerning the hordes 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. He that eateth My Flesh, and drinketh My Blood, dwelleth in Me, and I in him. John vi. 56. Whoso eateth My Flesli and drinketh My Blood, hath eter- nal life. V. 54. Q. Ought we to communicate often in the holy Mysteries 1 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 Catecliism ? I asked. "It is 72.0^," the Metropolitan emphatically replied ; " the Russian word is Fres- ushtchestvlenie, answering to the Greek fxeTovoioacc.^^ 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, tliroughout. * " The Body and Blood of Christ, which are verily and indeed taken and re- ceived 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 communi- cate 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 he 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 1 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. The 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 1 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 ctip, ye do shew forth the Lord's deaths, till He come 1 Cor. xi. 26. On Penitence. Q. What is Penitence 1 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, ys\\o preached the haptism of repentance for 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 ; Whatsoever ye shall bind on earth, shall he 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: whoseso- ever 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 1 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 worheth repentance to salvation not to he repented of. 2. Cm*, 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 zohosoever 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 clivers abstinences or priva- tions, 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 begin- ning of our Communion Service. An eminent Russian Priest informed the writer that when a Communicant came to him for Confession, he generally began by ask- ing if since his last communion he had been in the habit of yielding to any beset- ting 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 6f 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 Oil of the Bishop's hands, ordains them that be rightly chosen to min- ister Sacraments, and to feed the flock of Christ. Ltet a man so account of us, as of the jninisters of Christ, and stewards of the Mys- teries of God. 1 Cor. iv. 1. Take heed therefore unto yourselves, and to all the flock, 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 1 A. Three ; those of Bishop, Friest, and Deacon. Q. What difference is there between them ] A. The Deacon serves at the Sacraments ; the Priest hallows Sac- raments, in dependence on tire 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 : Fay 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 un- ion 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 1 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 he one flesh. This Sacrament is great : hut I speah con- cerning 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 ahle to receive it, let him receive it. Matt. xix. 11, 12. And the Apostle says; 1 say therefore to the unmarried and wid- ows, it is good for them if they ahide even as I ; hut 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 tem- poral and eternal ; that is to say, in this life all manner of satisfaction and honour, and in the life to come eternal hap- piness. 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 salva- tion ? 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 ; hut he that is married carethfor the things that are of the world, how he 7nay please his wife — * * # * ^g ^/^^^ 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 1 Let him call for the Elders of the Church ; and let them pray over him, anointing him with oil in the name of the Lord : and the prayer of faith shall save the sick, and the Lord shall raise him up ; and if he have committed sins, they shall be forgiven 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. Eemember 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. Y. 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, Supersti- tion, Heresy, and Schism ; likewise all pride, which trusts in its own inventions, in its OAvn 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, ' Thty were in great fear, where no fear was :' Ps. liii. 5. For, when we thus mag- nify and extol the holy Mother of God, and ever Virgin Mary, we do by no means give Divine Honour either to this most Glorious Crea- ture, or any other, but acknowledge and adore one, and one only. Ma- ker 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 Aa-pem to God only, but that of ^ov^ka 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 Jionour thy friends, O 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 Aarpeta, but with Aov?,ei,a: 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 rever- ence, 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 AovXka, as servants elect of God, and honoured of him, and therefore both being, and being called, Qeoaef^Hg. Nor are we found fault with for this. Besides, a terrestrial Prince seeing his friends and servants honoured and worshipped by other inferiors, re- joices, 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 Ori- ental 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 pubhc Service ap- pointed in the year 1681, pursuant to an Act of Parhament, and at the command of the Crown, by the Arclibishop of Canterbury, 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 otlier Thy Saints and Martyrs that have gone before us; that we maybe 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." GardwelVa Conferences, &c,, p, 388, 3* 26 whatever, as God : He forbids ns likewise to be superstitious or hypocritical, covetous or lovers of pleasure ; for the covet- ous 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 re- mind us of the works of God and of His servants, to the in- tent that we, by looking upon them, may be stirred up -to the imitation of holiness.''*' als." " Translated into EngUsJi,'' 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 7?iz«understand us." * The Longer Catechism on the second Commandment is as fol- lows : — "■ Q. What is s^ graven image, as spoken of in the second Command- ment? 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 representa- tions 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 rep- resentations 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 Chris- tian 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 Command- ment % 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 Com- mandment 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. Wliat doth Grod 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 owji good and lawful promises. and things instead of letters. See Greg. Magn. Ep. 1. IX. Ep. 9. ad Seren. Episc. Q. AVhat disposition of mind should we have, when we reverence the Icons 1 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 Com- mandment ? A. Idolati-y. Q. Are there not also other sins against this Commandment 1 A. Besides gross idolatry, there is yet another sort more subtle, to which belong : — 1. Covetousness. 2. Belli/service or sensuality, gluttony, and drunkenness. 3. Pride, to which belongs likewise vanity. Q. Wliy 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 con- trary duties does it thereby necessarily enjoin ? A. Those of contentcdness and liberality. Q. Why is belly-service referred to idolatry ? A. Because belly-servers set sensual gratification above every- thing ; and therefore the Apostle Paul says that their God is their helly ; or, in other words, that the belly is their idol. Philip, iii. 19. Q. If the second Commandment forbids belly-service, what contra- ry duties does it thereby enjoin 1 A. Those of temperance andjasting. Q. Why are pride and vanity referred to idolatry ? A. Because the proud man values above everything his own abili- ties 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 Nebuchad- nezzar, 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 Grod 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 Grod, and carefully to avoid all vice and dissipation, especially drunkenness, which is sinful on any^day, but above all on these, which are set apart 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 hypoc- risy, what contrary duties does it thereby enjoin ? A. Those of humility and doing good in secretP 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 In- troduction, 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 Govern- ment ; after that he became Judge in the Supreme Court of Areo- pagus, 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 state- ment of the matter under consideration is probably more impartial and reliable than anyt;hing to be had in so brief a space. It is as follows : — " The Greek Church expressly declares all worship'' [larpka, or di- vine worship, the author means] " of pictures to be idolatry. On the principle that the sight of the portrait of a venerated or beloved indi- vidual awakens the respectful or affectionate remembrance of the ab- sent or deceased original, she permits in her members a simple ex- pression 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 TrpoaKvv7}a/.g, de- claring it to be exactly synonymous with 'aaTraajuoc or (pilrifxa, saluta- tion, or kiss. It is true, the a^ ord TzpoaKvvvaic 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 misre- presented. The Council of Frankfort and the British Churches con- demned what they erroneously supposed to be the import of the M- cene decree ; and unconsciously but explicitly sanctioned its real pur- port. They condemed the worship {larpka) of images, but deprecated the fury of the Iconoclasts. * The Churches of France, Germany, Eng- land, 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 con- vey." * * * * The declaration of the English (British) Bish- ops 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 re- spect 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." * * * * j^\ 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 7rpoaKvv?]aic, cultus, tvor- ship, and partly from various gesticulations in religious worship, pe- culiar to the East, and emanating from the lively imagination of Ori- entals, and not unconnected with the humiliating (that is. Christian- izing) political despotism to which the Eastern nations have always been subjected. UpooKvyqaq, cultus, worship, all express a certain re- spect, the degree being fixed by the circumstances of the case or the context. ii.poaKvv7]aLg, 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 Wor- shipful,' &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 Angli- can, when married, does solemnly promise to ' worship' his wife. In the "Opoq or decree of the Second Nicene Council, the meaning of nponKvveiv is fixed by aaTTuCeadai ; 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 (pileiv, 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 be- haviour 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 deep- ly 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 Pa- rents, 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 ser- vants ought to obey their masters, and be industrious, faithful, and respectful. Q. What is the duty of Husbands and Wives .^ A. The husband ought to love his wife, and not deal harsh- ly with her, but correct her infirmities with a discreet conde- scension ; 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 irpoaKwetj signifies to make a how, 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 peo- ple worsJiipped God and the King.') The word TrpoaKweu occurs in the Second Commandment, but coupled with larpevo), which fixes its meaning. To use TvpoaKwio) coupled with Tiarpevo), in reference to the pictures of Saints, would be regarded by the Greek Church as revolt- ing 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 nat- ural 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 epirif. The duty of both is to keep their fidelity to each oth- er'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 keej) 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 car- nal 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 eif?hth 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 Eussian 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 elucida- tion 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, hay- rack, 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 ly- ing 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 Com- mandments ? 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. P APER, S OP THE RUSSO-GREEK COMMITTEE. COMPARATIVE STATEMENT OF KUSSO-GEEEK AND EOMAN CATHOLIC DOCTKmES* 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 Pro- fessor 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 Rus- sian 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, hov/ever, that it would be exceedingly valuable for the use of our Committee, he assented most cordially, adding tliat he would like the Article on Tradition (the Vlllth) to be made to conform to the teaching of the Longer Catechism on this subject. This the writer has attempted care- fully and scrupulously to 6.o.^~EdUar of liusso-Greeh Committee. ni. The doctrine of the corrupt state of human nature, without which it is impossible to feel our need of Jesus Christ as a Re- deemer. 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 influ- ences, 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 communi- cated 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 diiferent Churches : and the differences found re- garding them ought to be deemed the more important, when any one, by contrary doctrines, attempts to darken the true and sav- ing 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 destroy- ing the common Faith : such, for instance, is the opinion respect- ing the existence of angels before the present world ; supported by Chrysostom, and rejected by Theodoret. There are also cere- monies 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 cere- mony which by no means destroys the power of this Sacrament. And therefore, in order to show the difference between the East- ern 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. SOURCE OF THE DOCTRINES OF FAITH. DOOTEmE OF THE EASTERN CHUECn. DOCTEINE OF THE EOMAN OHUEOH. I. I. Holy Scripture is not an adequate source of saving doctrine ; for in Christianity there is much necessary to be known which is not in the Scriptures ; as for instance, that the Feast of Easter should be kept on Sunday, etc. The only pure and all-sufficient source of the doctrines of Faith is the revealed Word of God, contained in the Holy Scriptures. " All Scrip- ture is given by inspiration of God ; and is profitable for doctrine, for re- proof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly fur- nished unto all good works." 2 Tim. iii. 16, 17. Remark. — This doctrine respecting the insufficiency of the Holy Scri|)tures 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 respect- ing any tradition proves that it is no article of faith. XL The Holy Scriptures are contained in the 39 Canonical Books of the Old, and 27 of the New Testament, which serve as a rule of faith ; but the Third and Fourth * Books of Es- dras, the Books of Tobit, Judith, the "Wisdom of Solomon, tlie Wisdom of Jesus the son of Sirach, Baruch, and the three Books of Maccabees, to- gether with certain other additions to several of the Books of the Old Testament, though respected by the Church for their antiquity and the sound doctrine found in them, are only esteemed by her to be Apocry- phal ; that is. Books, the divine origin of which is hid from our faith, or is subject to doubt : because the II. The Books of Tobit, Judith, Wis- dom of Solomon, Wisdom of Jesus the son of Sirach, Baruch, and the two Books of Maccabees, like the other Books contained in the Bible, are Canonical; because the Church acknowledges them to be such. * In the Slavonian Bible, the Books ©f Ezra and Nehemiah are called the I. and II. Books of Esdras. Old-Testament Church, and Chris- tian Churches, never acknowledged fchem to be Canonical. Eemaek. — And even the ancient Romish Church, according to the testimony of Jerome, made a distinction betwixt the Ca- nonical and the Uncanonical Books: therefore the undoubted testimony now-a-days, respecting their divinity, is a partial and novel opinion. III. III. Holy Scripture is so unintelligi- ble, that it is impossible to under- stand it without an interpreter ; for many passages of it admit of various interpretations, etc. Everything necessary to salvation is stated in the Holy Scriptures with such clearness, that every one, read- ing them with a sincere desire to be enlightened, can understand them. " Thy word is a lamp unto my feet, and a light unto my path." Ps. cxix. 105. " But if our )3ospel be hid, it is hid to them that are lost." 2 Cor. iv. 3. Remakk. — 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. lY. The most authentic texts of the Holy Scriptures are contained prin- cipally* in the Hebrew and Greek Originals ; for all translations re- ceive their credibility from the orig- inals. IV. Sacred Scripture, in its original tongues, is adulterated; and the Latin translation of it, known by tbe name of the Vulgate, is the most au- thentic ; because from ancient times 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 He- brew and Greek languages. Saip. 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. Y. V. Every one has not only a right The Laity ought not to read the but it is his hounden 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 thd ' 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 sugges- tion 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 Testa- ment 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 de- mands 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 Mnd. 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 tlie specific anti- dote 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 Com- munion 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 Vlllth Article before spoken of His remarks are as follows : — 6 Remark. — ^This principle of the Romisli 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. The Pope of Eome is the supreme and infallible judge of controversies, and decider of misunderstandings in matters of faith : because he in- herits all the privileges of the High Priest of the Old Testament, and of the Apostle Peter, for whom Jesus Christ himself prays, that Ms faith might not fail: Luke xxii. 32. VI. Holy Scripture, being the word of God Himself, is the only supreme judge of controversies, and the de- cider of misunderstandings in mat- ters of faith. "For the word of God is quick and powerful, and sharper than any two-edged sword, piercing even, to the dividing asun- der of soul and spirit, and of the joints and marrow, and is a dis- cerner 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 be tried by the Holy Scriptures: so that no Council whatever can set up an article of faith which cannot be proved from the Holy Scriptures. This rule was always held by the ancient Church. Councils have an equal degree of exemption from error with the Holy Scriptures ; for in them Jesus Christ is present. "Where two or three are gathered together in my name, there am I in the midst of them." 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 re- former of all superstition." — Finkerton's Jiussia, p. 56.] Editor. the name of Christianity, might impose upon ns will-worship and absolute rule. VIII. YIIL The traditions of the Church are Unwritten traditions ought to be to be tried by the Holj 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 tradi- 2 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 Him- self 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 Tra- dition, though not 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, Genuine- ness, and Canon of Holy Scripture. Tradition is further neces- sary as a guide to the right understanding of Holy Scripture, for the right administration of the Sacraments, and the prciiervation 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." * * * * -k- " 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 tvMch we have in the vxyrd of God, is called, and is indeed, the Ecclesias- tical Tradition." From " The Duty of Parish Priests," pps. 164, 165, Eng. Ed., a Text- Book in all Ruasian Theological Seminaries]. — Editor. 8 OF GOD. IX. IX. The Holy Spirit proceedeth from The Holy Spirit proceedeth from the Father. "But when the Com- 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 Avords, " 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 HL 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 or, THE ORTHODOX FAITH. But Still, notwithstanding this precau- tion, 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 Comicil 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.* * [la 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 hy the Sox." 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 5ia or e^, nor say either/rom or lij 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 I send unto youfrorn 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 preposi- tion e/c is never used for Sia, nor vice versa, 5ia for e/c, 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 th« Father, and the Spirit of the Son, not as proceeding from Him, hut hy Elm from thi Father : for the Father only is the cause. Here Sid is applied to the Son, and « is declared to be inapplicable to Him, not as from Jlim, says he, hut as hy TUm. The prepositions e/c and 5ta 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 pro- ceeded from the Father by the Son. We, therefore, of the Oriental Orthodox Church, 10 0]Sr THE CORRUPTION OF HUMAN NATURE. X. X. Man, in hi8 natural corrupt state, Man, after the fall, still retains sa nas 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 natur- from 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. XL XL Evil desires, or the first efiforts Evil desire is not sin : it only be- ef 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 e/c nor Sii 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 5y the Son, or througli tlce Son's mediation, and from the Son in this sense of an outward procession, for the sanctification of the creature. "But this TTpdeo-ij, or mission, we do not call procession, lest we should be as un- happy as the Papists, who, because of the limited dialect of the Latin language, which is unable to express the Trpdeo-i? or emission, by one word, and the cKTropevo-is by another, have called them hoih processionem ; which afterwards grew into an error, and made them take the eternal procession for that Trprfecris 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 pro- cession which is before time, lake the words of the above-cited father, in the eighth chapter of the fourth book of bis Theology, which are these: — We both say the Spirit which is from the Father, and the Spirit of the Father ; hut toe do not say the Spirit from the Son, but the Spi>'it of the Son. For, says the Holy Apostle, ' if any one^ says he, * 7ias not the Spirit of Christ ; ' and we acknowledge that the Spirit is made maiii- fest and communicated to ns 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 Komans, 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 : '^Thoushalt not covet." Remaek. — Evil desires beget actual sin, they being the very source of sin. An opposite opinion does not promote the purity of Christian morality. COlTCERNma A MEDIATOR. XII. XII. Though Jesus Christ has satisfied the justice of God, for our sins, yet we ought to merit an interest in this satisfaction, by making satisfaction ourselves: because we ought to be conformed to His image. Rom. viii, 29. The sufferings and death of Jesus Christ are an abundant satisfaction for the sins of the whole world. " Christ loved the Church, and gave Himself for it, that He might sanctify and cleanse it ; ' that he might pre- sent it to himself a glorious Church, 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. CONCERNmG GRACE. XIII. Grace justifies through the power of the merits of Jesus Christ, which a man receives by living faith ; good works are the fruits of faith and grace, therefore they do not consti- tute in man any kind of personal merit: "For all have sinned, and come short of the glory of God; being justified freely by his grace, through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation, through faith in his blood Therefore we conclude that a man is justified XIII. Grace and faith only lay the be- ginning of the work of justification ; a man acquires perfect justification, and eternal life, by his own merits, which are his good works. " Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar ? . . . . See, then, how faith wrought with his works, and by works was faith made perfect." Jas. ii. 21, 22. 12 by faith, without the deeds of the Law." Eom. iii. 23, 28. " When ye shall have done all those things which are commanded yon, say, We are unprofitable servants." Luke xvii. 10. To this subject also belong the -^ whole Epistle to the Eomans and that to the Galatians. Remark. — Justification by faith, being a mystery of grace, was perversely understood by certain fleslily-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 imme- diately 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 wlio find merit in their good works stand on Pharisaical ground. COIS^CEEMNG THE SACRAMENTS. XIV. XIV. All Christians ought to communi- The Priests only ought to com- cate 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 com- because the strength of the sacra- munion 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 Avould 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 com- munion in both kinds. XV. XY. 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 ap- pointed tbee : 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," 1 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. OONCERmNG THE CHURCH. XVI. XVI. Jesus Christ is the only Head of Jesus Cln-ist 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 raade 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 comer- stone," 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 suc- cessor 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. XVII. XVII. The spiritual power has under The Pope of Eome has the su- its charge matters relative to faith, preme power in all matters, spirit- and is subject to the genuine law ual and temporal, as the vicegerent of God's word, and the united Ooun- of Jesus Christ, oils of the Church. For the spirit- ual power has in its hands the keys of the kingdom of heaven, and the right to hind 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 tlie 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 sufiiciently 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. XYIII. XYIII. 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. Co- rinthians, 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 Avill reveal them in the fire of temptation and suflfering. True and stable doctrine is distin- guished from that which is unfounded and false : if any one's doc- * [lu 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 Russo- Greek 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 ^qx^\^\— 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 superero- gation 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 absohition 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 illus- trate 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, N. 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 uU 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 thej 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 ixxitW^d..]— Editor. Proposal of the Russo-GreeTc Committee to issue a Series of MontTily Papers^ respectfully addressed to the Bkhops^ 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 distribu- tion affords, to announce to the Church their desire to issue Monthly Papers, till the meeting of our G-eneral 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 expedi- ent. MAY. Translation of several Sermons by distinguished Russian Metropoli- tans. 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 gene- ral 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 Chomiakoflf'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 Churchmen, and propose to publish by sub- scription. 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 so Avith the people," this volume is invaluable for making known to us what is the actual teaching arid 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 Transla- tion, an octavo 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 wUI be furnishert 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 Theo- logical Seminaries? Will not some Christian man or woman in every Parish 171 the land, sub- scribe for a copy to present to his or her Pastor ? And will not every one especially who is inter- ested in the Russo-Greek movement, lend his aid likewise by subscribing to this publication, the importance of which cannot he overstated for correcting the deplorable misconception now 60 generally prevailing, that the Russian Church is a threefold mixture of Cliristianity, Barbarism, and Popery ! All Remittances should be sent to the Secretary of the Russo-Greek Committee. Chomiakoff 's Letters on the same subject, which are promised, and daily ex- pected, from Russia. Masson's Apology for the Greek Church, it being the work of a Scotch Presby- terian 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 sub- scription. While the tone of the letters which covered the contribu- tions was generally most gratifying and encouraging, the writers ex- pressing 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 individ- ual 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 atten- tion 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 Rev. Wm. Croswell Doane, 5 20 Rev. J. J. Robertson, D. D., 12 00 Rev. J. H. Hopkins, jr. (not in- eluding $10 paid by him fer translations from the Russian), 20 00 Rev. Chas. W. Rankin, 1 00 Edward A. CoUum, Esq., . 30 Psi 50 The Misses Chamberlaine, 6 00 Rev. N. Pettit, . 1 00 Rev. Henry Gregory, D. D., 2 00 Rev. James H. Smith, . 5 00 Rev. B. H. Betts, . 2 00 Hon. Sam'l H. Huntington, 2 00 Rev. J. Freeman Young, . 50 00 Rev. C. W. Morrill, . 5 00 Rev. Edward H. Camming, 1 00 Rev. r. C. Brown, 2 00 Hon. A. H. Churchill, 1 00 Rt. Rev. H. J. Whitehouse, D. D. Rev. W. F. Brand, Rev. David J. Lee, . Rev. Sam'l HoUingsworth, . Rev. Leighton Coleman, . Rev. J. Theodore Holly, Mrs. Eliza B. Boston, Rev. Wm. Allan Johnson, . Rev. Chas. R. Hale, U. S. N., . Rev. L. W. Gibson, . Rev. James Abercrombie, Rt. Rev. Jackson Kemper, D. D Rev. James D. Vaulse, Rev. Samuel Cox, Rev. W. C. MacFarland, Ox- " ford, England, . . 10s. Rev. G. W. Huntingford, Ox- ford, England, ... 5s. Rev. P. G. Medd, Oxford, England, 58. 525 00 1 00 1 00 10 00 1 00 1 40 5 00 1 00 2 00 1 00 ' 1 00 5 00 1 27 2 00 7 00 a lit. Rev. J. Williams, D. D., A member of St. Stephen's Church, East Haddam, Coun., Rev. T. W. Coit, Rev. Malcolm Douglass, Rev. Samuel B. Bostwick, F. A. Jewett, Esq., W. B. Douglass, Esq., Miss H. L. Folsom, Miss M. E. Bainbridge, 2 00 50 5 00 1 00 2 00 5 00 5 00 1 5 00 5 00 Rt. Rev. A. C. Coxe, D. D., . $5 00 Rev. Morgan Dix, D. D., . 60 00 Hon. Sam'l B. Ruggles, . . 50 00 John B. Stebbins, Esq., . 5 00 Amount of contributions, . $345 l^J From sale of copies of First Paper, . . . . 10 15 Total, 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- $355 32 -$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 en- able 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 LaiUj^ 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 contri- butions of twentj^-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 stand- ing out before the world as the leader in this great and truly Chris- tian enterprise. Her action has struck a chord in the heart of the Mother Church of England which has thrilled her even to her extrem- ities. The venerable Orthodox Church of the East, which, single- handed 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 Reform- ed, 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 Octo- ber 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." venerated Patriarch of tlie Russian Churcli (and Author of the accom- panying Paper), at the close of a second three hours' interview, in reply to the question whether his superior wisdom and experience had any- thing to suggest, as to the proper manner of conducting this important movement. Are ive 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 ? Jiut 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 V 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 move- ment 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 expo- sitions of Oriental doctrine, and the authorized formularies of instruc- tion 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 eificient 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 Com- mittee can not only send copies of all these Papers to every one of our poorly paid Clergy, (most of whom are unable to subscribe j5ve 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 PE R. S OF THE ^ RUSSO-GREEK COMMITTEE. ISTo. v. A SERMOl^, BY MICHAEL, LATE METROPOLITAN OF ST. PE- TERSBURG 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 ia 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, called 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 display- ed 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 iricarnate, 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 iiito English by the Princess Sophia Mestchersky. t " The Bishops oificiate 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 gen- eral, 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." — Eev. Dr, Finkerton. ishment and eternal death, incurred by falling from that holy will of Godj 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, he 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 where- with he hath loved us," in mercy alone sent his Son into the world, even when all " were dead in trespasses and sins ; and hath quicken- ed 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 exceed- ing riches of the Grace " of the Father. (Eph. ii. 4 — 7.) Salva- tion is solely by his merits — solely by his grace. According to the declaration of Paul, then, Christians ! we cannot be saved, other- wise than by faith, trusting in the merits of Christ alone — by fellow- ship 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 ; con- sequently, it is not possible for him to merit salvation by his own works: " not of w^orks " 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 in- vited 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 Scrip- ture 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 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 sub- stance 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, con- tinence, chastity, purity, &c. Now since faith yields good works — since 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. Al- though, however, our good works do not save us, by themselves, be- cause 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 works," (ch. ii. 18) : as if he had said, " Since ye believe in Christ — since 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, qaicken himself, pro- duce 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 him- self, 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 re- stored 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 dis- pensation, 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 un- righteous man ; so now, under the ISTew Testament, good works, al- though 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 justifica- tion, 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 livirg faith, appropriating to itself justification through Christ, must produce good works, in testimony of our grati- tude 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 ex- press 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 righteous- ness; not to merit the Christian inheritance, the kingdom of God, but rather to express our gratitude to him for the grace which has re- deemed 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 un- profitable and useless servants." Behold, then, Christians, vi^hat 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 com- mandment, love our neighbour as ourselves : — yield ourselves servants to him in all obedience, to testify to him that we are his grateful chil- dren, 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 de- pendence upon our own good works and merits, as we observe in this self-praisiog 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 ap- pointed for both angels and men. In their state of innocency, they all were, by their works, and they might have forever remained, well- pleasing 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 Kev. Kobert Pinkorton, 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 ; and 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 apos- tle 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 recom- pensed 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 concludiDg, added another commandment, which only could com- plete 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 salva- tion, but when they are performed in following Christ, and are per- fected 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 G-od by faith." See Phil. iii. 4—10. A SERMOIT BY AMBKOSIUS, PEESENT APwOHBISHOP OF KAZAK* PBKACHED 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 be 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 ! be- lieving 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 clean seth 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 scaled 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 Kev. 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 stumbling- block, 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 denom- inated 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 incarnate Truth upon the cross ! And has it ceased to persecute him in 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 doc- trines 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 froai 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 moun- tains, 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 off- scouring 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. Se 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 per- secute 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- sands 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 Caesars and Alexanders of the world may 12 be compared to those inauspicious luminaries whose appearance pro- claims 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 are the virtues which have not their seat in the heart; and rest not upon eternity, and upon a God rewarding ac- cording to their works ? They are like reeds broken by the wind — deceiving 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. Tlace him in circumstances in which he may gratify his passions, avoid the punishment of vice, and save appearances before the world, and he 13 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 1" What is in their hearts ? Self- congratulation, 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 good- ness. He turneth away his face, and thou returnest to dust. Thou comest into life ; and who leadeth thee by degrees to the age of ma- turity — 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 JBlled with goods — thy undertakings crowned with success — thy for- tune 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. " P]very good gift and every perfect gift is from above:" James i. 17. For " what hast thou," man ! *' 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, 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 lumi- nary ?-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 pas- sions. 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 en- joyment. " 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. But when 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 ! Let in- dustrious poverty, in bloody sweat, till an ungrateful soil, and faint with hunger, provided his table be furnished with dainties ! Let in- nocence 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 ! what a multitude of important affairs ! — But hast thou then forgotten, 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 plea- sures, 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 judgment- seat ; 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 every 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 . Id " II. Brethren ! the holy apostle saith, " Love not the world, nei- ther 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 Grod ! 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 points 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 nar- row 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 happi- ness : 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, Hmusements, 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 plea- sures 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 en- tered 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 deri- ded, 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 cru- cified 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 deli- ver 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 par- take 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, 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 thine — eternity shall be thine — God himself shall be thine ! — what bless- edness ! Lord Jesus ! 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 disci- ple, ' 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 Grennesaret, 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 tliee on earth, we may with thee in heaven be eternally glorified ! Amen ! A SERMON BY AMBROSIUS, PRESEI^T ARCHBISHOP OF KAZAN.* PREACHED IN THE CATHEDRAL CnURCn OF TULA, AUGUST 15, 1814, ON THE FESTIVAL OF THE DEATH OF THE VIRGIN MARY. Retelation 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.j 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 Righteous- ness shall no more go dow;n 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. Eobert Pinkerton, D.D. + This is the only reference to the Virgin throughout the whole Sermon. And it may servo 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 extolhng ' 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 con- stituting our own Communion. — Editor of Emso-Ch-eek Com. 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. 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. man ! thou art immortal ! — time flieth, and, in its flight, carries thee upon its wings, even against thy will, to the place of thy destina- tion — to eternity ! Years, days, and hours, like a mighty stream, flow perpetually, and bear thee down along with them ; like a power- ful river, carrying upon its surface the winged vessel to the deep ocean — to eternity ! "We are all, beloved brethren, we are all des- tined 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 eternitj ! 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 ! gate of triumph for the sons of glory, through which they shall pass, that they may receive the crowns of endless bliss ! 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 right- eous enter this gate like conquering warriors, that they may triumph in their victories — that they may rest for ever in the bosom of eter- nity, 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 vic- tims 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 tri- umph 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 fin- ished 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 par^ tition between me and heaven is tumbling down : the fetters of the fleshj 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 ! Enter» O my soul, into mj 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 rny 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, 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 heav- enly 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 man- • sions. 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 liis 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, Lord, lettest thou thy ser- vant depart in peace ! for naine 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 un- utterable 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 ever- lasting tabernacle of bliss ! — the world which he loved so passionate- ly, and without which he could no t 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 un- weariedly, 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 ! un- grateful 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. * 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 orphan — the 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 unright- eous judgments. I was appointed a guardian of the laws, and I broke their sanctity as soon as thou glitteredst in mine eyes. I was or- dained a leader of the people, to feed them with truth and righteous- ness ; 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, 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 be- stowed 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, con- trary to ray will. Death tears from thee. 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 J, 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 condemna- 'tion ? 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 digni- ties of the world ; but I have erased these, for the shadows and dreams of a wicked life. Gro, then, sinful soul, into the presence of Jesus, thy Judge ! These great titles, instead of being signs of thy salva- tion, are, through thine own fault, become the cause of thy condem- nation. Again he turneth his eyes upon his body which he so much pam- pered and gratified : * mouldering tabernacle,' exclaims he, * which with such labour I have supported and preserved — thou re- turnest now into thy dust ! Full tables, choice meats, and well-fla- voured 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 darkness — a land to me unknown. Yes ; Faith offered me her lamp, to en- lighten the horrid darkness of the tomb ; but I extinguised this lamp, by unbelief. Grace stretched out her hand, to lead me into the re- gions 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 paleness— his features become distorted — his lips are locked in silence ; and 25 his agonized soul breaks through the chinks of the dissolving taber- nacle, 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 sen- tence 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, METROPOLITAIT OF ST. PETERSBURG AND NOVGOROD, AT THE ANNIVERSARY OF THE MOSCOW BIBLE SOCIETY, MARCH 18, 1820. * Or 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 pos- session." 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 life- giving 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 hreaketh 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 * Translated into English by Eev. Robert Piukerton, 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 un- clean 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. 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." O, 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 inio 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 — ignoi'unce of the Latv 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 pas- sions 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 graci- ous 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 amon^ 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 Scrip- tures into it, in order to bestow this precious light and treasure upon them. Verily, it seems to me that the consummating vision of the be- loved disciple of Christ is now realizing : ' And I saw another angel flyin 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 be- fore 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. FKOM THE ADDRESS OF PIITLAKT,* METPwOPOLITAN" OF MOSCOW, AT THE ANNIVERSARY OF THE MOSCOW BIBLE SOCIETY, A.D., 1824. t " The (question respecting the moral benefits derived from a cir- culation 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 edu- cation and acquirements may have rendered them more susceptible of religious instruction, we have a right to ask in return, that 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 and 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."— Z>/*. FinJcerton. t Translated into English by Kev. KobertPinkerton, D.D. 30 of a famislied 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 ad- ministered 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 la- bours, 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 predilic- tion 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 fami- lies, 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 salva- tion. 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 tbem, 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 be- fore the art of printing was invented. But how his holy indigna- tion, would have been roused, had he lived at a period when, notwith- standing 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 ! " 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. Ut. Rev. J. H. Hopkins, D.D., Georpje R. Clark, Esq., Rev. D. W. Short, Wm. E. Buckley, M. D., Rev. Thos. Mills Martin, Rev. F. C. Ewer, . St. James Church, Winsted, Ct., Rev. John Hall, . Rev. Joseph M. Clark, Rev. Wm. C. Pope, . Rev. W. C. Hopkins, Rev. J. L. Townsend, . R. B. Minturn, jr., Esq., . Rev. Wm. Tatlock, . Rev. R. Jope, Rev. Archibald M. Morrisson, John Travcrs, Esq., B. R. Betts, Esq., Rev. W. Child, Rev. Chas. W. Rankin, Rev. J. J. Robertson, D.D., Rev. John McVickar, D.D., , $5 00 1 . 10 00 1 . 5 00 . 5 00 . 5 00 . 5 00 3t., 5 00 .5 00 . 5 00 . 5 00 . 5 00 . 4 50 . 25 00 . 6 00 . 5 00 . 5 00 . 6 00 . 8 00 . 12 00| . 5 CO . . 10 00 ; . 5 00 1 " Three or four Russians," (£20) Rev. William McVickar, William Cornwall, Esq., Rev. W. Brand, . Rev. Chas. R. Hale, . Rev. Edward W. Goddard, H. A. Parker, Esq., . J. W. Davis, Esq., . Rev. F. C. Brown, . Rev. J. H. Anketel, Rev. Chas. Douglass, . Rev. Edwin A. Cullum, . Rev. Edward S. Watson, Mrs. Lucy C. Phelps, John K. Lewis, Esq., . 135 66 5 00 5 00 1 00 5 00 5 00 5 00 5 00 3 00 5 00 5 00 1 00 5 00 5 00 5 00 Amount of contributions, . $340 15 Balance on hand last reported, 114 11 From sales of copies of Papers, 60 68 Total, §514 84 EXPENDITURES. Cost of 3,000 copies of Paper No. IV, and Proposals, (including $45 00 for postage stamps,) $20*7 51 Balance on hand, $30'7 33 P A r>E R. s OF THE RUSSO-GREEK COMMITTEE. ISTo. A^I. THE DIVINE LITURGY OP 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 ot u collation of two works. First, the ordinary Greek text of the Liturgy, as given in the Euchologion (Venice Ed. 1S51). This embraces the text and rubrics of the invariabU 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 Kesponses 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 Eaphtane, which gives the text and rubrics of the parts performed by the choir and people, with full directions respecting the variable portions of the ofl&ce. 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 Sun- days, 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 Covel, the language of the two former being very frequently appropriated. Useful as have been these several translations, it is confidently believed that the present ver- sion 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. Frkkman Young, S. T. E,, in the Clerk's Otfice of the District Court of the United State* for the Southern District of New York. 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 suppli- cations 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 supplica- tions 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 suf- fering, for prisoners, and for their welfare, let us make our supplica- tions 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 he said.'\ Help, save, have mercy, and preserve us, 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 GrOD* and ever-virgin Mary, with all the Saints, let us commend ourselves, and each other, and all our life to Christ our Gtod. Choir. To Thee, Lord. Priest, {with a loud voice.) Forunto 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 imme- diately after the Benediction. See Triodion. ITien is sung by the Choir the First Antiphon. Psalm ciii. Praise the Lord, my soul. Blessed art Thou, O Lord. Praise the, Lord, my soul; and all that is within me, praise his holy Name. -**■«:* ***** speak good of the Lord, all ye works of his, in all places of his dominion : praise thou the Lord, my soul. Glory be to the Father, and to the Sox, and to the Holy Ghost, now, and ever, and world without end. Amen. Praise the Lord, my soul. Blessed art Thou, Lord. Note, that in great Feasts this Psalm, is not sung ; hut instead of it the Anti- phon specially appointed. While the Choir is singing the First Antiphon, the Priest saith in a low voice, the Prayer of the First Antiphon. O Lord onr God, whose power is incomparable, whose mercy is infinite, whose glory is incomprehensible, and whose love towards mankind is un- speakable ; of Thine own tenderness, Lord, look down upon us, and upon this Holy House, and pour out upon us, and upon them that pray to- gether 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 : * TheotoJcos, {Qior6Kos) bearing God, has been commonly rendered into Eug- lish 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, {ParaclHe for example), or, as is done here, to render it by the equivalent phnvse 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. 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, 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, 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 hy the Choir the Second Antiphon. Psalm cxlvi. Glory be to the Father, and to the Son, and to the Holy Ghost. Praise the Lord, my soul : while I live, will I praise the Lord ; yea, as long as I have any being, I will sing praise unto my God. The Lord thy God, 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, Christ our God. Note again, that on Great Feasts, instead of tlie foregmng Psalm, the Proper Antiphon of the Feast is sung. While the Second Antiphon is being sung, the Priest saith, in a Iwo voice, the Pkayer 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 beauty of Thy house; glorify them by Thy divine power, and forsake not thera who put tlieir trust in Thee. Deacon. Again and again in peace, {as after tJie Prayer of tJie 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. The}i 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, 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 Trio- dion. While the third Antiphon is being sung, the Priest saith, in a low voice, the Prayer op the Third Antiphon. f 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, Kernember me, Lord, in thy kingdom." " Blessed are they that hunger and thirst after rigliteousness, for they shall be filled." " By Thy death, Christ, hast Thou overcome death, and raised up those from tlieir graves, who had been long dead, to sing unto Thee our true God and Sa- viour." — Editor. t ' It would be curious to traCe how this prayer came into our Prayer-book: for there is no reason to suppose the Keformers intimately acquainted with the formu- laries 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 Third 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 LOBD. The Priest saith, in a low voice, the Prayer of the Entrance. 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 witli us glorifying Thy goodness. For unto Thee is due all glory, honor and worship. Father, Sox, and Holy Ghost, now and ever, and world without end. Choir Amen. The Prayer being finished, the Deacon pointing with his right, ha^id to the East, and holding his Orarion\ with three fingers, saith to the Priest, Sir, bless the Holy Entrance. And the Priest blessing saith. Blessed be the entrance of Thy Saints, always, now and eve^, and world without end. Then the Deacon goes to the Ilcgumen, 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 \ are ended, the Deacon comes forth into the middle of the choir, and standing before the Priest, raiselh his hands a little, and show- ing 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. + Orarion. From orare to pray, because the Deacon uses it to give 'the signal for prayer. It answers to our stole. — Ed. X Which are variable, the subject on Sunday being the Kesurrection. — Ed. § Give heed, hphoi. 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 ex- pectation, corresponding with the Latin spe or metu erectus. — Editor. \ Isodicon. The anthem accompanying the Little Entrance. — Ed. come, let us worship and fall down before Christ. Son of God, who hast risen from the dead, save us singing unto Thee, Alle- luia. But " Thou who hast risen from the dead" is suna only on Sundays^ and in JEaster-iide. 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 op 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, our God; and to Thee we ascribe the glory. Father, Son and Holy Ghost, now and ever. Deacon. And world without end. Choir. Amen. 17ie Choir sing the Trisagion. t 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 Trisagion. O 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 passest not by the sinner, but dost give repentance unto salvation ; Who liast 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 Satic-tuary.— ^(i. t The Hymn IHsagim appears under fonr different forms which are respectively designated by four different names; Thisagion, by which the abo^e hymn ii known; Cherubic Hymn, to be found oti page 13, Seraphic or Triumphaht Hymit, page 19, generally called by us the Ter Sanctus, or Trisagion; and Anoelio Hymn, known and used by us as Gloria in Hoccelsis. — 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 saith 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 Thy 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 ike holy doorg, saith. Let us attend. Deacon, Wisdom, f Priest. Peace be with you all. Choir. And with thy spirit. The Reader saith the Prokimenon ^ of the Epistle. Deacon. Let us attend. TJie 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 cuhtom for the Bishops and Priests to sit during the reading of the Epistle, which follows immediately. + Tiiis 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 agnin, and still more emphatically, before the reading of the Gospel for the day. — Editor. % 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 con- sisting of consecutive phrases. According to S. Gernmnus, the Prokimeno?) 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. B. < Desire of Me, and I shall give Thee the heathen for Thine inheritance.'— NeaU. 9 Choir. And witli thy spirit. Reader. Alleluia, Alleluia, Alleluia. While the Alleluia is being sung^ the Deacon, taking the censer with the ivcense, 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. O Lord and lover of men, cause the pure light of Thy Divine know- ledge 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 tht Gospels as it lies upon the Holy Table, he saith ; — Bless, sir, the preaching of the holy Apostle and Evangelist. 7%e 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 i?i 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. Friest. Let us attend. Choir, Glory be to Thee, O 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, 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 under- standing. Choir. Lord have mercy and hear us. (Tlirice.) 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, 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. Lord our God, we pray thee to receive this fervent supplication from Thy servants, and have mercy upon us according to Thy great good- ness ; look down with compassion upon us, and upon all Thy people who are now looking unto Thee for the riches of Thy mercy. Beacon. 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 * Beacon. Catechumens, pray unto the Lord. Choir. Lord have mercy and hear us. Deacon. ye faithful, let us pray for the Catechumens. Choir. Lord have mercy and hear us. Beacon. That the Lord may be merciful unto them ; Choir. Lord have mercy and hear us. Beacon. That He may teach them the word of Truth ; Choir. Lord have mercy and hear us. Beacon. That He may reveal unto them the Grospel of righteous- ness; Choir. Lord have mercy and hear us. Beacon. That He may unite them with His Holy, Catholic, and Apostolic Church ; Choir, LoKD have mercy and hear us. Beacon. Save, pity, assist, and continually defend them, God, by Thy grace. Beacon. Ye Catechumens, bow your heads unto the Lord. Prayer for the Catechumens. Said in a low voice, before the holy Oblation. O Lord our God, who dwellest on higli 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 ser- vants 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, Father, Son, and Holy Ghost, now and ever, and world without end. Choir. Amen. The Priest unfolds the Corporal. Beacon. 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 supplica- tions 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. \ ^2 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, onr 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, 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, God, by Thy grace. Wisdom. Priest J (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 77ie 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, O 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 didst unchangeably 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 Ofiice, 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 Thee by me a sinner and Thine un- worthy 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 life- giving Spirit, now, and ever, and world without end. When thin prayer is finished, they also {the Priest and Deacon) say the Cheru- bic Hymn. Tfien 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 tlie 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 Ae)\* puts it on the left shoulder of the Deacon^ saying, Lift up your hands unto the holy things,! and bless the Lord. Then, taking the holy Disk,'!(. 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, [/Sanrftmry], 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 tohen tlie Priest is about to enter in, he saith to him, The Lord God remember thy Priesthood in His kingdom, al- ways, now, and ever, and world without end. Priest, The Lord God remember thy Diaconate in His king- dom, 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 Thou wast on the throne, Christ, with the Father and the Holy Ghost : for Thou art un- circumscribed, and fillest all things. The sepulchre which contained Thee, 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 Aerfrom tJie 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 faking the censer from the Deacon's hands, he censeth the holy things thrice. * Veil, or covering for tiie Holy Tilings. •j- Lift up your hands " in the sanctuary,'''' in our version. X Wlint we call the Paten. S This is called the Great Entrance.— JSii^r. 15 Tlien the Deacon saiihj be favorable and gracious unto Sion : build Thou the walla of Jerusalem. Then shalt Thou be pleased with the sacrifice of righteousness : with the burnt-offerings and oblations. Friest. Then shall they oflfer young bullocks upon Thine altar. And putting doion 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 Priesfs hand, he goes out, and, standing in the cxistomary 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 *P?ielonion. Chasuble. The word u«ed by S. Paul, in connexion with ' books and parchments,' 2. Tim. iv. 18, and translated ' cloak' in the New Testament. — Editor. 16 Peayer of Oblation. O Lord God Almighty, who only art holy, who receivest the sac- rifice 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 ofier 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 he 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, 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, Lord. The Angel of Peace,* the faithful guide, and guardian of our souls and bodies, let us ask from the Lord. Choir, Vouchsafe this, Lord. Pardon and remission of our sins and offences, let us ask from the Lord. Choir. Vouchsafe this, Lord. That which is good and profitable to our souls, and peace to the world, let us ask from the Lord. Choir. Vouchsafe this, Lord. That we may complete the time of our sojourning here in peace and repentance, let us ask from the Lord. Choir. Vouchsafe this, 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 feariul jadgmeiit-beat of Christ, let us ask from the Lord. Choir. Vouchsafe this, 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 protec- tion 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, 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 life- giving 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 loio voice, thrice, I will love Thee, O Loed, my strength ; the Lord is my defence, and 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.! 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 Kussian Office Books, a long Kubric which is not in my edition of the Eachologion, (Venice 1851), as follows: " Then Tie hisses the Holy Things covered as they are, first the top of the lioly Disk, then the top of the holy Cup, then the edge of the holy Table next him ; if there he two or more Priests each of them hisses the Holy Things, and each other .on the shoulder, the one saying : Chbist is amongst us. The other answering : He is and will be. Then the Deacons, if there be two or more, each of them hisses the cross of his Orarion, and each other on the shoxdder,* saying the same as the Priest said.^^ — Editor. + 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. — Mouravieff, * 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 otheT.''^—Mouravieff'sL6ttres Sur V Office Dlvin de V 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 reve- rently 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 ^eac« / the "sacrifice" of praise. "Grace, mercy and peace" are joined together in holy writ. — Editor. t This is the beginning of the Anaphora, or Liturgy of the Faithful, which answers to the Latin Canon of the Mass. — £d.^ 19 Priest Let us give thanks unto the Lord. Choir. It is meet and right to worship the Father, the Son, and the Holy G-host, the Consubstantial, and Undivided Trinity. The Priest saith in a low voice^ turning to the East^ J^ .s 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-Begot- ten 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 Icnown 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; Thoa 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. TTien the Peacon, taking the asterisk from the holy Piskj signs it with the sign of the cross^ and having kissed it, lays it a^ide. 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-Begot- ten 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, sancti- fied, and brake it, and gave it to His holy Disciples and Apostles, saying, With a hud 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 Savioue, and all things that were accomplished on our behalf, the Cross, the Tomb, the Resurrec- tion 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, Lord, and we pray unto Thee, our God. The Priest prays in a low voice. Moreover, we offer unto Thee this reasonable and unbloody sacri- fice,* and we pray Thee, we beseech Thee, we humbly implore Thee to send down Thy Holy Spieit upon us, and upon these Gifts presented before Thee. And the Beacon 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 LoED, who did'st send down Thy Holy Spieit 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 Eoman Missal the Kubric 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. * Xarpeiav. Service or servitude, religious service, worship. It may be trans- lated, 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 sacri- fice 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, saiih. 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.* * Mera^aXiiP rtf UveuixaTi ffov rep ayiw. This is the only expression in this Liturgy which so much as ' looks like ' the Eoman dogma of 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 ixerafioKTi. The principal definitions of )U6Toj8aA\e«> 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 jueraAajuiSorw)." And the definitions given of the noun /ieTajSoAr?, are ^^& 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 apart /row a common and worldly to a sacred and holy use. The Greek word used as the equivalent of transubstantiatio is /ieTouo-two-ty, 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 Ms hands expanded over the With these blessed powers, Lord, oblations, he says, Thou lover of mankind, etc., p. 19* * * * We beseech Thee, 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 h(ywing Ms 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. Take, eat ; this is iny Body, which is broken for you, for the remission of sins. 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. Ohoir. Amen. Holding the Host in both hands, hetween his forefingers and thumbs, he titters se- cretly the words of consecration, distinctly and attentively. FOR THIS IS MY BODY. The words of consecrationleing uttered, he immediately Jcneels and adores the Con- secrated 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, In like manner after he had supped, with both hands the Priest here taTces the 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 se- cretly over the chalice, holding it a little elevated. FOR THIS IS THE CHALICE OF MY BLOOD, OF THE NEW AND ETERNAL TESTAMENT, THE MYS- TERY OF FAITH; WHICH SHALL BE SHED FOR YOU, AND FOR MANY, FOR THE REMISSION OF SINS. Having finished the words of consecra- tion, he places the Chalice on the Corpwal, and says secretly. As often as ye shall do these things, ye shall do them in memory of Me. Kneeling doum, he adores it ; he rises and shows it to the people, he covers, and acfain adores it. * The Latin is, " Prolatis verbis Consecrationis, Slatim Hostiam consecratam genuflexus adorat : surgit, ostendit populo, reponit super Corporale, iterdm adorat" See Missal in loco. The novelty of this practice of the adoration of the Host, so late as the XIL Century, is manifest from the following injunction of Odo, Bishop of Paris, issued A. D. 1196. " The laity should be frequently' admonished, 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. Consiit. C. V.^Qetl. ap. Mansi, torn. ssii. p. 618.— 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, Contin- ent 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 stich of the living and of the dead as he will. The Priest lowing, prays in a low voice. Then, with hands folded, he says, Eemembering, therefore, this com- Wherefore, O 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 Eesurrection on Christ Thy Sok our Lord, and also His the third day, the Ascension inta 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, Lord, and the Host, and once over the Chalice, the we pray unto Thee, our God. lioly •\- Bread of eternal life, and the Chalice -h 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 Anglo- Catholic 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 instrumental ly 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." Ecdes. Polit. v. c. 67. — Editor. * The difference between the Oriental and Papal Churches respecting the doc- trine 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,' is immolated and sacrificed afresh, while the Oriental Church holds 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, refresh- ment 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 ur defiled, 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 commem- orate, 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 Liturgicse, 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 in life 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 th^^Church.* 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 lias never formally condemned prayers for the dead, but only •omitted them in her Liturgy, we may perhaps think that there are some other rea- sons 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 contin- uance of this practice. It was therefore relinquished, and the happy consequence •was, that all the people gradually became free from the error of purgatory. Thence" forward 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. sv. ch. 8, § 15, etc. Taylor's Dissuasive from Popery, part 2, book ii. § 2. Archbishop Usher's Answer to the Challenge of a .Jesuit, eto. 26 Furthermore, we beseech Thee, O Lord, to remember the whole Epis- copate 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, be- loved of Christ, for their whole Court and Array. 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, Lord, our Archbishop N., whom pre- serve 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. 77ie Deacon, standing hy the holy doors, saith, iV. the Patriarch, Metropolitan, or Bishop, {as the case may be) and the rest Then he recites the Diptychs of the living. And the Priest prays in a low voice, Kemember, O 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. WUh a loud voice. And grant that we may with one mouth, and with one heart, praise and magnify Thy great and glorious Name, Father, Son, and Holy G-host, 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 luid been omitted for many years, from the same caution and pious regard to the souls of her cliildreu." The doctrine of the Oriental Church, inckxding both the Orthodox and those separated from them, in common with that of the Anglican, is almost directly oppo- site to that of the Church of Eome touching the state of the faithful departed. Ori- entals and Anglicans maintain that, generally speaking, and upon the whole, the state of the faithful departed is a state of light, and rest, and peace, and refresh- ment ; 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 doc- trine 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.— ^6?i^or. 26 And turning to the people^ and blessing them, he saithy 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. TJie 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 remis- sion of sins, for the pardon of transgressions, for the fellowship of the Holt Ghost, for sure confidence in Thee, and not unto judgment, or to condemnation. , The Deacon : Help, save, have mercy, and preserve us, God, by thy grace. Choir. LoBD 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, Lord. The angel of peace, the faithful guide, and guardian of our souls and bodies, let us ask from the Lord. Choir. Vouchsafe this, Lord. * Offered and consecrated, npoffKOfuffdevruy, koX aytaffdetn-coy. 27 Pardon and remission of our sins and offences, let us ask from tte LoED. Choir. Vouchsafe this, Lokd. That which is good and profitable to our souls, and peace to the world, let us ask from the Lord. Choir. Vouchsafe this, Lord. That we may complete the time of our sojourning here in peace and repentance, let us ask from the Lord. Choir. Vouchsafe this, Lord. That the end of our lives may be according to our Christian pro- fession, 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, Lord. Having prayed for the Unity of the faith, and the Communion of the Holy Gthost, let us commend ourselves, and each other, and all our life to Christ, our God. Choir. To Thee, Lord. TJie Priest^ with a loud voice, And make us worthy, Lord, with confidence, and without con- demnation, 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, an(r 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, Lord. Tlie 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 heing. Look down from heav- en, .0 Lord, upon those who how down their heads unto Thee, for they bow them not to flesh and blood, but unto Thee, the terrible God. Dis- pense therefore, O Loed, these mysteries lying before Thee, unto all of us for good, according to our several necessities. Preserve all who travel by land or by water, and heal all who are diseased, Thou that art the Physi- cian 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 Loed Jesus Cheist, our God, out of Thy holy dwelliug place, and from the Throne of the glory of Thy kingdom, Thou that sit- test 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 \ he exclaims- aloud. Let US attend. And tJte Priest lifting up the Holy Bread % 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 isEfra irpoffKvvel 6 i€ pevs, K.r.\. The vei-b 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 koI KpocKwiiaas /ter* eifXaPe'ias ro ayiov Evayy4\iov. + 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 unwor- thy not to approach. There is, in practice, no kneeling or prostration here, nor do *he Choir sing " Saving Host, we^fall before thee," as do the Papists. — Bditar, X Still called " Holy Bread:' 29 Then the Choir sing the Koinonicon,* as appointed. Qn Sundays^ praise the Lord of Heaven ; praise him in the height. Alle- luia, 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 ; andy 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 I. 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 warm^water. The Priest hlesseth, 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 Ilymu, 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, modern Euss, and Greek music books alike. It is vari- ously set, even in the same book, and sometimes, as a highly elaborated anthem. — Editor. f HX'fjpcofxa TIoT7}plov, IlicrTeas, Iluevfxaros ayiov. t" This very strange rite, the pouring warm water into the chalice after consecra- tion, occasioned the greatest astonishment among the Latins at the Council of Flor- ence. 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." — Neale. 30 Then netting down the warm water, he stands a little way off. And the Priest bomng down his head, prays, saying, I believe, Lord, and confess that Thou art the true Oheist, the Sox 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, byword 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, O 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 Savioue Jesus Christ, is partaken of by me N., Priest, for the remission of my sins, and for everlasting life. And thus he partakesj)f that which is in his hands with fear and all caution. Then he saith. Deacon, draw near. And the Deacon approaches, aiid reverently makes an obeisance, asking forgive- ness, saying. Pardon me, Holy Father.* And the Priest, taking the Holy Breads 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 Loed, and God, and Saviour Jesus Christ. The Priest saith, X. the holy Deacon is made partaker of the precious, holy, and im- maculate 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 a« 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 hcUh in his hands, and saith, * King.— ^. + King.— jSa. 31 Behold, this hath touched my lips, and shall take away my transgres- sions, 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, Lokd, 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 Sayioue Jesus Christ, for the re- mission 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 transgres- sions, and cleanse thee from thy sins. Then the Deacon, taking the holy Disk, and holding it over the holy Ctip, 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 (hat in the same manner. TJien 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 sup- plications 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. TTien 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 Mysteries to each, saith, N., the servant of God, is made partaker of the holy, and imma- culate Body and Blood of our Lord, and God, and Saviour Jesus Christ, for the remission of his sins, and for everlasting life. And tJte Priest blesses the people, saying over them with a loud voice, O God, save thy people, and bless Thine inheritance. t Klng.—M. 32 Choir. We have seen the true Light, we have received the heavenly Spirit, we have found the true Faith, we adore the Undi- vided Teinity, 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 tlie 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, Lord, that we may sing of thy glory, because Thou hast vouchsafed to make us partak- ers of Thy holy, divine, immortal and life-giving Mysteries : preserve us in Thy holiness all our days, that we may learn Thy righteous- ness. 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, God, by Thy grace. Choir. Lord have mercy and hear us. Praying that we may finish this day in holiness, peace, and with- out sin, let us commend ourselves, and each other, and all our life to Christ our God. Choir. To thee, Lord. The Priest [then holding the Book of the Gospels upright, snakes 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.' Priest. Let us depart in peace. Choir, In tlie 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 aii audible voice, loithout the Bema, the Prayer behind the Ambon.* 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 thanks- giving, 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, 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 with- out end. Choir. Amen. Then, Glory be to Thee, Christ our God and hope, glory be to Thee. People. Glory be to the Father, and to the Son, and to the Holy 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 a-summary of all the prayers which he had before offered iu a low voice, and not heard therefore by the peo^ile. — Kingf. 3 34 Then the Priest gives The Dismissal. And the Deacon^ also going through the north door^ gathers together the Holy Things^ with fear and all safety: so that not the very smallest particle should fall out, or be left ; and he washes his hands in the accustomed place. And the Priest goes forth, and gives the Antidoron* to the people. Then he goes into the holy Bema, and puts off 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 email pieces only were cut for consecration. The consecrated elements are consumed by the Gkrgy only. — Editor. F» A P> E R S OF THE RUSSO-GREEK COMMITTEE, ISTo, V^II. THE OFFICES OF HOLY BAPTISM AND CONFIRMA- TION, OF THE ORDINATION OF DEACONS, DEACON- ESSES, PRIESTS, AND BISHOPS, AND OF CONFES- SION, 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, arki incenses it in a circle, and giving back the censer {to the Dea- con), he adores, f 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 Kev. Dr. Littledalc, with a few changes of words and phrases. — Editor. t Tlpo