religious instruction on Sundays in their Churches, but the other Christian sects entirely neglect the practice. There are also schools in the city, as well as in most of the villages, from which women are completely excluded, and the children sit scattered about the room on their heels, whilst the instructor questions one after another, and others read every thing aloud for themselves, so that in these schools a constant noise prevails. They either write with the kalm on glazed paper, or with stone on metallic plates, or with colours on a sort of writing-table; the Psalter is the subject of their reading.

The following anecdote will exemplify the state of Christianity in Jeru salem. The possession of the Church of the Holy Sepulchre, or its chapels, has always been the ground of contention among the different parties. As the Greeks outbid all by the lavishment of great sums, they likewise have found means to take precedence of them by the evidence of their Just claims from ancient documents. One they trace back to the time of Omar, in which he makes over to them, for their successors, the Church of the Holy Sepulchre, as a possession. As in the seventh century there was no dispute about the Church, and as then the Nishki character, in which it is written, was unknown, the document is spurious. Nevertheless, they plume themselves upon it, not merely at Jerusalem and Damascus, but in the Divan of Constantinople. The Armenian Dragoman in the Divan, however, having in another way detected the forgery, obtained the decision, after the Greeks had made themselves sure of the victory. On the assurance of the Greek Dragoman, that their right to the Church of the Holy Sepulchre rested on firmans, in virtue of which their ancestors possessed it in the most ancient times; he replied, that if this right were valid, the Church of St. Sophia must also be surrendered to them, which reply so pleased the Divan that the matter was dismissed.

The Orientals are inclined to superstition. The Christians, Jews, and Mohammedans in the country are lamentably inclined to it. Talismans in Phoenician, Hebrew, Arabic, and Greek characters, are frequently seen; and even a fear of spiritual appearances is not uncommon. Thus, it is believed, that on a mountain distant a quarter of an hour from Beilderas, to the north, a hen with her chickens occasionally appears, as the guardians of a treasure hid on the spot, which seems to be a remnant of the old superstition of Succoth Benoth.

Justice is shamefully administered, and is at the will of despots. Smaller offences are punished with imprisonment, more frequently with pecuniary mulets; greater, with the loss of life, or of an eye, an ear, or a limb. The Dervishes go about entirely naked, and live on the earnings of others: they often rush on women in the streets. At Jaffa one of them conducted himself so vilely to a Christian woman, that the English Consul yoked him, instead of an ox, to a mill, and made him toil until he promised to abandon his brutal practices to Christian females. One still living at Jerusalem, during the celebration of Easter, forced a Roman Catholic woman, and it was commonly reported that the Greeks encouraged him to the act. Such is the state of insecurity in Judæa !-the Dervishes do what they please, and are not generally punished: for every thing they claim the divine licence; yet there have been governors who have punished them.

In the week before Easter, Jerusalem is very lively, in consequence of a Mohammedan festival, when there is an annual pilgrimage to Wadi Musa,

where Moses was buried according to their traditions. The stone of Moses is shewn there, which burns like a coal, but is not consumed, and has a smell like asphaltum. This pilgrimage is attended with much boisterous noise.

Ancient customs are sought in vain among them: the women in the East know no other employment than, in fine weather, to visit, at noon, the churchyards, where they either pray over the graves of their friends, or converse with each other, or lament the dead, or watch the children swinging on the trees. Probably, they take this opportunity of discussing their own domestic affairs: it is accounted, however, most highly indecorous for any male to approach them, even at a distance.

Throughout the East family honour and respectability are most rigorously maintained, in different ways in different places. In Chalil no woman can unveil herself before a man, even if he be her brother, without endangering the life of each; and a man cannot show himself in a by-way without incurring the most perilous suspicion. The bazaar alone is publicly accessible to every one. In other cities, such as Gaza, Jaffa, Jerusalem, Nabolos, they are less strict. The faces of the females are, however, constantly covered, and they dare speak with none, except blood-relations, face to face. In the country, and even in many cities, they are less tenacious; for the women either half cover their faces, when they meet a man, or not at all: nevertheless, the sexes live apart. This custom leads to intrigue, and to its punishment, death.

The Mohammedan women are distinguished from the Christian, by the former wearing a black, the latter a white veil. A quantity of gold and silver coins are very frequently strung together, as an ornament, round the head: they are fond of black eyes, and use stibium.

Marriage is one of the greatest festivals among the Christians of the East. The whole village, or, in cities, the greatest part of the community, many also not belonging either to the village or community, meet together and dancethat is, they whirl round before each other, clapping their hands, and then eat rice and flesh. The bath is, too, among the delights of the Orientals. This, and shaving the head, may be reckoned under Eastern slavery. In the first place, the head and the face are so bedaubed with soap, that it is difficult to breathe; then the head is forced and turned on all sides, and is like a sheep abandoned to the humour of the shearer. The hospitality of the Asiatics now commonly merits but little commendation, however sacred to them may appear the case, of liberally and gratuitously providing for all the wants of strangers. The schismatical Greeks are herein particularly distinguished for their cunning. The khans, of which so many are seen in ruins, point in this respect to better times. And even the last vestige of them, the custom of having, in all the principal streets, water cisterns filled with water, the duty of which devolved on the nearest village, is only here and there preserved. When a late traveller mentioned his dissatisfaction to the Arabs, they invariably answered where are now these happy times? where now is hospitality?

In their domestic life they exhibit a strong contrast to us. They shave the head and let the beard grow; we shave the beard, and let the hair on the head grow with them it is uncourteous to uncover the head in the presence of friends; with us it is uncourteous not to do so: we sit on chairs, eat on tables, and sleep in beds; they eat, sit, and sleep on the

ground: we eat with spoons, knives, and forks, on plates and dishes; they with their fingers out of a common dish. We have many wants; they have few we like and seek active motion; but the Oriental likes it not without a particular object: we like change; the Oriental likes uniformity. A dress used thirty years ago would be ridiculous among us; but among the Easterns the same dresses, customs, and manners, which were in use thousands of years ago, prevail. Our domestic animals are enervated, like ourselves; those of the Orientals are adapted to the endurance of the greatest hardships.

In general, the physical and moral condition of the East rests on principles, which thousands of years ago were virtually the same, and form an enduring contrast to those of the West. With the Orientals, religion is an observation of certain precepts. Our jurisprudence is fixed by wise, natural and positive laws; theirs hangs on the will of a despot, to whom every thing belongs, who can domineer over the lives of his dependents, as over his own property, at caprice. One tyrant thrusts out another, and gluts himself, according to the law of the strongest, on the property of his subjects.

In the list of governors we in vain seek for benefactors. Our life is more active; that of the Oriental more passive. Our habits are refined and changeable; his simple and constant. Centuries ago, people flocked to this country, which contained mighty and opulent cities, whose vicinities were covered with numberless villages, cultivated fields, and frequented roads. Riches from every region flowed into it: within its walls reigned dissolute luxury, and the sound of festivity was continually heard. Its numerous marble fragments once adorned palaces, and its desolate places, which now wild beasts have chosen for their abodes, once sheltered a living throng, who were congregated there from every part of southwestern Asia.

Such was Judæa-such Jerusalem! How changed are the scenes since Solomon reigned in his glory! How changed even since the Son of Man visited its abodes! Who can read this description of debasement, jealousy, and ruin, without discerning the fulfilment of prophecy?-who without seeing that the house of the daughter of Zion is verily left desolate? But, if prophecy be so strikingly fulfilled in its present state, will it not also be fulfilled in its restitution, when the kingdoms of this earth shall have become the kingdom of our Lord, even (kai) of his Christ? We know no more instructive lesson than that which the history of the Jews and the promised land is calculated to convey: with this view we have selected the present article, and shall occasionally treat of other branches of the subject.

66

The Reading Desk.

THE LITURGY OF THE CHURCH OF ENGLAND.*

THE English Liturgy is not novel. It is, as Bishop Jewel, in his Apology, says, agreeable to primitive usage.' "It is not, however, for its antiquity alone that I respect and venerate the public worship of the Church. I am struck with its excellence, I admire the beauty, the order, the fitness of the whole service; and to me it appears to bear internal marks of its divine original, for it approaches nearest to the sublime simplicity and inspiration of Scripture. I know not any human composition, which in chastity, in grandeur, in energy, in sublimity of thought, and

* Published by Mortimer, Wigmore-street.

simplicity of expression, can be compared to the Established Liturgy of the Church of England. There is in its prayers such a chastened and sober dignity, such unaffected humility, such a sanctity befitting the temple of God, such fire of devotion, such aspiration of faith, hope, and charity, such conciseness, and yet such fulness, that nothing short of inspiration has ever attained to so near a resemblance of that perfect form of prayer which our Divine Master has left us for our use and for our pattern.”*

66

Though all the Churches in the world have, and ever had forms of prayer, yet none was ever blessed with so comprehensive, so exact, and inoffensive a composure as ours; which is so judiciously contrived, that the wisest may exercise at once their knowledge and devotion; and yet so plain, that the most ignorant may pray with understanding; so full, that nothing is omitted that is fit to be asked in public; and so particular, that it comprises most things which we would ask in private; and yet so short, as not to tire any that hath true devotion. Its doctrine is pure and primitive; its ceremonies so few and innocent, that most of the Christian world agree in them. Its method is exact and natural: its language significant and perspicuous, most of the words and phrases being taken out of the Holy Scriptures, and the rest are the expressions of the first and purest ages; so that whoever takes exception at these, must quarrel with the language of the Holy Ghost, and fall out with the Church in the state of her greatest innocence. And in the opinion of the most impartial and learned Grotius (who was not a member of, nor had any obligation to, this Church), the English Liturgy comes so near to the primitive pattern, that none of the Reformed Churches can compare with it.'"+

:

The Rubric directs, that "all priests and deacons shall be bound to say, daily, the morning and evening prayer." This corresponds with God's own appointment under the law: "Thou shalt offer upon the altar two lambs of the first year, day by day continually the one lamb in the morning, the other at evening." Christians are under greater obligations to the Almighty than the Jews were. Our grace is greater, our promises clearer, and therefore our righteousness should exceed theirs. The public worship of the Jews, the sweet-smelling savour-was appointed by God himself. Under the gospel our Saviour appointed the materials and essentials only of public worship. Prayers, praises, thanksgivings, confessions, hymns, and the eucharistical sacrifice, are commanded to be offered up in Christ's name. The Jewish services were but types of these, and were accepted through the merits of the promised Redeemer. His merits extended to all ages of the world; and he is therefore called the Lamb slain from the foundation of the world. Our Saviour did not particularly specify the manner and order of public worship. He left the method to be determined by those to whom he delegated his own place and power on earth, to govern his Church till his second coming. These were the Apostles and their successors in the Apostolic commission. As my Father sent me, so send I you. Consequently, the public prayers are called the Apostles' prayers; in which the first Christians continued stedfastly, as well as in the Apostles' doctrine and fellowship. St. Paul accordingly commands Timothy, the bishop and governor of Ephesus, to compose prayers for all men, for the use of his diocese. He also gives the Corinthians some instructions how to celebrate the holy eucharist, adding, that "the rest will I set in order when I come." In their public services, treated of in the chapter at large, he says, "Let all things be done decently and in order.” That is, the right and lawful public worship which is prescribed, according to our Lord's general rules, by the governors of every particular Church. What they determine, therefore, agreeable to his rule, is God's service and worship, established not only by human but by divine law. All other public services whatever, therefore, made by private men, to whom God has given no such commission, are like that of Nadab and Abihu, "strange fire before the Lord." And this because it was not commanded. Under the law, a lamb appointed for a burnt offering was alone the lawful daily worship, the savour of rest, because it was commanded. All other sacrifices, however valuable, even whole hecatombs, offered in its place, would have been unlawful and strange, because they were not commanded. So in the Christian Church the public worship prescribed by its lawful governors is the only true and lawful worship. All other forms or additions to, or interpolations of,

***Why am I a Churchman?" answered. + Dr. Combers' History of Liturgies, Preface.!

It is obedience.

the authorised form, are strange worship and unlawful, because not commanded. It is not the polished period nor the elegant conception that is acceptable to God in his public service. "Behold, to obey is better than sacrifice; and to hearken than the fat of rams."* This holy service, offered up to God by the priest in the name of the Church, is more acceptable to the Almighty than the devotions of any private man. It is the service of the whole Church. Every man has given his previous consent to it, and confirms it by saying, Amen. Many have agreed upon earth touching what they shall ask, and that it should be asked by the authorised priest. Therefore we have confidence in God's promise, that He will grant what we faithfully ask. He has commanded the public prayers to be made by those whom he has appointed as govenors. They must, therefore, be most acceptable to him. And as he has commanded them, without doubt he will accept them. They will be accepted without reference to the private virtues or vices of the priest who offers them. The public service is accepted, not only for those that are present, but for all those who are absent through any just cause or impediment, and for all who do not renounce the communion of the Church. Because it is the common service of all. It is commanded to be offered up in their name, and on their behalf. It is agreed by all to be offered up for them all. It will therefore be accepted for them all, though it be presented to God by the priest alone, In the same manner as the lamb was the sacrifice, the sweet-smelling savour of the whole congregation (or Church) of Israel, though offered by the priest alone. Preaching is a very useful part of the priest's office, but it is inferior to prayer. St. Paul exhorts Bishop Timothy "to preach the word, be instant in season, out of season." But he exhorts him, in the first place, to attend the more important office of presenting the morning and evening sacrifice at the throne of grace. "I exhort, first of all, that prayers and supplications, intercessions and giving of thanks, be made for all men; for kings and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty." The Church of England lays St. Paul's charge to Timothy on all that are admitted into the holy office of her ministry. That they should offer up this sweet-smelling savour, this holy sacrifice of prayers, praises, and thanksgivings, " daily throughout the year." When this is duly performed, there is no doubt that He who has promised to be in the midst where two or three are gathered together in His name, will be gracious and bountiful to us as he promised to be to the Jews in offering of the lamb. As He promised to meet them, so He will meet and speak with us; that is, He will graciously answer our petitions. He will dwell with us and be our God; and we shall know, by comfortable experience of his great and manifold blessings, that HE IS THE LORD OUR GOD.

The Pulpit.

A SERMON PREACHED BY THE REV. DR. HOOK, VICAR OF LEEDS, BEFORE THE QUEEN, AT THE CHAPEL ROYAL, ST. JAMES'S.

"Hear the Church."-MATTHEW, Xviii. 17.

THIS little sanctuary in which we are now assembled, will always be regarded by the English Churchman with feelings of pious sentiments and respect. Here, from time immemorial, our Sovereigns have worshipped, and our Bishops preach. ed; and these walls were the first which heard the sound of our English Liturgy. Here young Edward imbibed the principles of divine truth from the lips of Ridley and Cranmer; and here, in the reign of Elizabeth, her Bishops, supported by her united firmness, wisdom, and piety, manfully upheld the principles of the English Reformation, maintaining the equipoise against the Papist on the one hand, and on the other against those ultra-Protestants who were anxious to introduce the foreign system, and to revolutionize religion instead of reforming the Church. Here, too, Charles, who died a martyr for the principles of the Church-for the Church of England boasts the only Royal Martyr in the calendar-sought that strength from on high which enabled him to lay down his “grey discrowned head”

* 1 Sam. xv. 22.