of the Divine Majesty, to worship the Unity; we beseech thee, that Thou wouldest keep us steadfast in this faith, and evermore defend us from all adversities-Who livest and reignest, one God, world without end. Amen."

The Church of England has appointed certain days for calling the attention of her members, in a more especial manner, to those important topics in the system of Christianity which form the ground-work of our faith and hope; nor is it any argument against the wisdom of her institutions, to confess that they have been abused, and the days themselves suffered to lapse into landmarks, by which we note our passage along the stream of time, instead of being welcomed as anchoring points, whence we may take in fresh stores of the water of life, to supply the necessities of our onward course.

In the Jewish ritual, God himself "joined together" certain services, with appointed days; why then should man "put them asunder?" And when His wisdom ordained that festivals should be observed by his ancient people, in remembrance of deliverances obtained and benefits received, should we consider ourselves less likely to need reminding of a mightier deliverance, and still higher blessings?

After accompanying our Saviour, by the different services and festivals of the Church, in his passage from the cradle to the grave; rejoicing in his resurrection as a pledge and type of our own; triumphing in his ascension, as the proof that we have now a mediator before the throne, and witnessing to the fulfilment of his promise, in the gift of the Holy Spirit; the Church of England, in the confession of a true faith, acknowledges this day, the glory of the eternal Trinity; and in the power of the Divine Majesty worships the Unity of the glorious Godhead-humbly attributing this right faith to the grace of God, and praying that her members may be kept steadfast in such an important article of belief.

Could human reason unravel all the mysteries of revelation, an argument would be supplied against its being the transcript of the Almighty will: but "reason never shows itself more reasonable," than when it accepts in humility those truths it cannot comprehend, till freed from earth it shall ascend “to God who gave it ;" and, endued with fresh powers, shall "know" even as it is "known." While we acknowledge that the mystery of the "Trinity in Unity" is what we cannot fathom, we feel it to be a truth from which we may derive practical utility: such, indeed, are all the mysteries of our holy religion. The pride of the unrenewed heart may inquire "how can these things be?" but the humility of the Christian

is content with the "Verily, verily, I say unto thee." He seeks not to be wise "above what is written," but endeavours to glean instruction from the declarations, when he cannot penetrate into the counsels, of the Most High.

Though brought to our especial consideration this day, the doctrine of the Trinity does not stand an isolated portion of the ritual. In implicit obedience to the commands of her Lord and Master, the Church of England baptizes those who are received into her communion, " in the name of the Father, and of the Son, and of the Holy Ghost:" she requires every member at confirmation to ratify his belief "in God the Father, who hath made me, and all the world; in God the Son, who hath redeemed me, and all mankind; in God the Holy Ghost, who sanctifieth me, and all the elect people of God."* The daily service implores "that the grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost may be with us all evermore." Litany, we intreat the Trinity and Unity of the Godhead to "have mercy upon us miserable sinners." The occasional services repeat and elucidate the same truth; and her priests, as ambassadors of God, and stewards of his mysteries, are privileged to bestow "the blessing of God Almighty the Father, the Son, and the Holy Ghost."

In the

Why is this doctrine so constantly reiterated? To assure us that our salvation is secure, when committed to the keeping of a Creator, Redeemer, and Sanctifier. That unfailing power, unfaltering love, and unerring wisdom, are by the covenant of God, made over to those to whom he has given grace, "by the confession of a true faith to lay hold upon the hope set before us; which hope we have as an anchor of the soul both sure and steadfast, and which entereth into that within the veil." Having, therefore, this hope, let us prize it-being endued with this true faith, let us pray that the Almighty God would "keep us steadfast" in it. Some most highly endowed with the gift of intellect, have yet made shipwreck of faith against the rock of error: let this reflection keep us humble, and in all sincerity let us approach the throne of grace in the supplication of the Litany" O God the Father, of heaven; O God, the Son, Redeemer of the world; O God, the Holy Ghost, proceeding from the Father and the Son; O holy, blessed, and glorious Trinity, three Persons and one God, have mercy upon us, miserable sinners." Papplewick. META RILEY.

* Catechism of the Church of England.

CHURCH OF ENGLAND SOCIETIES.-No. VI.

THE CHURCH MISSIONARY SOCIETY.

THIS Society has existed in the Church nearly forty years, during which time it has been blessed with signal success: it deserves, therefore, our most attentive consideration. We will take a view of its rise and progress :

The Society for the Propagation of the Gospel in Foreign Parts, which was noticed in the Village Churchman for January last, was limited by its charter to the colonies under our dominion at the beginning of the last century. Towards the close of the century, the members of our Church felt that they were debtors to Africa and the East; a Society, therefore, was set on foot, with a special view to those parts of the world. The Archbishop of Canterbury and the Bishop of London were consulted on the subject, when the friends of the measure were encouraged to proceed. They did so in the spirit of humble reliance on God, and every year they have been able to augment their resources, as well as to find new openings for their exertions.

The vice-patron and president is the Earl of Chichester; the vice-patrons are the Marquis of Cholmondeley, the Earl of Galloway, the Earl of Gosford, the Earl of Roden, the Bishops of Winchester, Chester, Llandaff, Salisbury, Calcutta, Australia, Chichester, Ripon, Bombay, Madras, Viscount Lorton, and Lords Barham, Bexley, Calthorpe, Glenelg, and Teignmouth; the vice-presidents and committee consist of the most respectable gentlemen, as well as all clergymen who are subscribers. There are, also, life and annual governors.

An annual sermon is preached in London, and an anniversary meeting held, in the month of May, when a report is presented, and the accounts stated. The sermon and report is published. There are, likewise, other publications issued, particularly the "Missionary Register," the "Missionary Record," and the "Missionary Papers." The readers of the Village Churchman may obtain any of the above works, on the terms of the Society, if they will apply to the minister of the parish where they live. There are Church Missionary Associations in aid of the Society, in most of our large towns, and in many of our country villages. Its income last year was upwards of 95,000l. It has Missionary stations in every quarter of the globe.

But let none of our readers suppose that the Society is

doing all that can be desired. No, no! The wants of the heathen world will require many years, probably ages, before they can be supplied by all the Missionary Societies. This Society, therefore, has an ample field yet to cultivate. Let us help it in its most important work, by forming and carrying on Missionary Associations; and, above all, let us pray to God daily for its success. May 6th, 1840.

W. M.

THE BIBLE.

WE propose to give a series of papers under the above mentioned title, explanatory of the general nature and design. of the different books composing the Bible. In our present number, we introduce some general remarks on the whole Bible.

The word BIBLE means book, and the sacred volume is so called because it is the book of books-the best book. The word SCRIPTURE signifies writings. The Bible is divided into two Testaments, called the Old and the New; chiefly, with reference to the time when they were published; the old (see 2. Cor. iii. 14) before the coming of Christ, and the new after his death.

The Old Testament may be subdivided into the Pentateuch, the historical books, the poetical books, and the books of the prophets the New Testament may be subdivided into the gospels and the epistles.

:

The APOCRYPHA, sometimes bound up with the Bible, is no part of the inspired volume, nor has any divine authority: the books which compose it were never received as sacred amongst the Jews, to whom were committed the oracles of God (Rom. iii. 2); and they are not thus quoted in the New Testament. The Apocryphal books were not enumerated among the canonical, nor quoted as such by any Jewish or Christian writer for many centuries after Christ. Josephus, in the first century, gives a list of the sacred books, and omits them. Melito, in the second century, does the same; Origen in the third, does the same; as do Athanasius, Cyril, Epiphanius, Jerome, and Ruffinus, in the fourth century. Ruffinus and Jerome mention some of the Apocryphal books as not canonical. The Council of Trent, held in the year 1550 under Pope Pius IV., admitted the greater part of the Apocrypha into the sacred canon, and this is the only authority

on which it has been received as equal to the sacred writings. It is evident, therefore, that it has not that just claim to divine authority which the Old and New Testaments have. If it be enquired, all this being true, why does the Church appoint certain portions of the Apocrypha to be read? we answer, in the words of the sixth article, speaking of the Apocryphal books, "The other books (as Hierome saith), the Church doth read for example of life, and instruction of manners; but yet doth it not apply them to establish any doctrine."

The following anecdote may serve to show how the Bible may be read to profit:-"I called on an old negro," observes the Bible Society's agent in Jamaica, "107 years of age, whose woolly hair was as white as snow. He was reading a Bible. He is crippled by an accident, but his eyes are not dimmed with age. He said, 'Who gave him that Bible, gave him his life: he pray to God for them.' It was all his comfort. I read,' said he, a chapter; and then God talks to me: I shut my book, and then I talk with God."

THE LITURGY.

[From Wheatley's Remarks on the Common Prayer.]

Of the Order of Morning and Evening Prayer Daily throughout the Year.

THE LITANY.

In our last, we explained the first division of the Litany, which consists of INVOCATION. We pass on to explain, on the present occasion, the second division, which consists of DEPRECATION. Because deliverance from evil is the first step to felicity, we begin with these deprecations for removing it. Both the eastern and western Churches begin their litanies after the same manner; theirs as well as ours being a paraphrase upon that petition in the Lord's Prayer-deliver us from evil.

But, because our requests ought to ascend by degrees, before we ask for a perfect deliverance, we beg the mercy of forbearance; for we confess that we have sinned with our fathers, and that, therefore, God may justly punish us, not only for our own sins, but for theirs also, which we have made our own by imitation; for which reason we beg of him not to remember or take vengeance of us, for them, especially since he has himself so dearly purchased our pardon with his own most precious blood. But, however, if we cannot obtain to be wholly spared, but that he may see it good for us to be a