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man loses his identity when he recovers from a disease. The rule of reformation which she followed was this: to reject whatever of doctrine was unscriptural, and of whatever usages that were contrary to the practice of the church in its first and purest ages. She simply abolished what popery had superadded to the faith, and retained what she originally had, as derived from the scriptures, and as far as possible, from the practices of the apostolic church. Henry VIII was by no means the sole agency in bringing about the reformation. He was the instrument in God's hands of overturning the papal power in England, but he never was reformed, he never became a Protestant. It is worth the while to remember this to illustrate that the people did the true work of reformation and were ready to cleanse the church of abuses, whenever they could be liberated from the threatenings of the papal dominion.

We have not space to follow out the details of English church history, and can only attempt to set forth the salient points and epochs. A prominent event illustrating the growth of the church, was the publication of the Book of Common Prayer, during the reign of Edward VI. We are not to imagine that one or two men set to work and wrote out the Prayer-Book on the spur of the moment, as a book of devotion might be written now-a-days; it was rather result of a continuous growth, extending through past centuries. Various elements were fused together, and moulded into this appropriate form of worship. The foundation of it was the old Gallican liturgy derived from the Galatian Christians in Asia Minor, and passing through Gaul into England. Each diocese had its separate "Use," or form of celebrating the Holy Communion. As for instance, the Use of Bangor, Use of Sarum, Use of Lincoln and others. Under the supervision of Cranmer, these different Uses were expurgated of their erroneous doctrines, translated from the Latin language into English, and re-cast into an order for worship, and the celebration of the sacraments. The book was published in the year 1549, and ordered to be

used in all the churches throughout the realm.

The last hand was put to the PrayerBook in 1563, under Elizabeth, by the revision, emendation, and adoption of the Thirty-nine Articles. This book contains written forms of worship, for daily morning and evening prayer; the litany, a special series of short prayers; offices for the sacrament of the Lord's Supper and baptism, for confirmation, for marriage, visitation of the sick, burial of the dead, for consecrating bishops, ordaining ministers, and the consecration of church buildings. The Book of Common Prayer is one of the bulwarks of the church, preserving its unity and consecration, sustaining uniformity of worship in all countries, holding any erractic-minded clergyman from wandering into erroneous doctrines, and maintaining a healthful and vigorous piety among the faithful members. The steady advancement of the church since Elizabeth, has been only interrupted by the Puritan outbreak in the time of Cromwell; when many bishops and clergy were driven out, churches dismantled, and the Prayer-Book forbidden to be used even in private houses. The last fifty years has seen a vigorous growth and expansion of the church, a marvelous development of various instrumentalities for reaching and benefiting all classes, and a marked elevation of earnestness and devotion among both ministers and people.

The American church is but a continuation of the English church. On an island at the mouth of the Kennebec, in Maine, in the year 1607, was a settlement of fifty houses and a fort. In August of that year, the Rev. Richard Seymour landed there, built a church, and held the services of the Church of England. The same year services were held, and a church begun in Jamestown, Virginia. The early growth of the church was much hindered, by the fact that young men wishing to become ministers, were obliged to take the voyage to England, in order to receive ordination; and it fell to a very low ebb just before and during the Revolution, for the reason that many of the clergy and members were

Tories, and remained loyal to the throne of England. Many years passed before the prejudices against the Episcopal church, caused by this, died away. Immediately after the Revolution, steps were taken to receive bishops, and avoid the necessity of sending to England, candidates for the ministry, to be ordained. In 1784, the Rev. Samuel Seabury was consecrated Bishop of Connecticut, at Aberdeen, Scotland; and in 1787, Dr. White of Pennsylvania, and Dr. Provost, of New York, were made bishops at Lambeth Chapel, London. Thus the American church secured three bishops, which number, the rule of the church deems advisable, for transmitting a valid succession of bishops. Since 1830, the church in the United States has made steady advancement; its relative per centage of progress being higher than that of the population, and has extended into every State and Territory in the Union.

II. In treating of the doctrines and polity of the Anglo-American church, importance will be given to characteristics peculiar to itself, taking for granted the fundamental truths of religion, held by all Christians in common. The truths in which the people are instructed, are derived from two sources: first, the Bible, and second, tradition. Tradition means any usage, custom or ceremony, that has been held always and everywhere by the church, even if it is not explicitly taught in Holy Scripture. What this means will be more clearly understood, when it is remembered that the church existed before the Bible as a whole. The church is not founded upon the Bible, but the Bible was given to the church to be its witness and sacred deposit. The outward organization of the church may be regarded as taking place immediately after the ascension of Christ; but not a word of the New Testament was written until the year of our Lord, 52, when St. Paul wrote his letter to the Thessalonians; and the New Testament was not completed until the end of the first century, at which time the church had spread all over Asia Minor, and the borders of the Mediterranean.

Therefore the church grew into form as an organism, under the hand of specially inspired apostles, and usages became established, that were afterwards either taken for granted, or not set forth and defined in Scripture; and any of these usages or truths that are known to have been held always and everywhere by the church, are still retained under the name of tradition.

As regards the amount of doctrine required to be believed, it is all contained in the apostles' creed. Persons entering the church are required to give assent to this and no more, with a promise that they will keep God's commandments. No subscription is demanded to manmade creeds, or to metaphysical doctrines, inferentially derived from Scripture. A man may be a Calvinist, or an Arminian; a believer in strict election, or in free grace; in quick conversion, or slow growth in grace, without knowing when conversion occurs. The church is emphatically a Broad Church, with room enough for all who desire to live a good, honest, Christian life. No specified rules are laid down in matters of dress, amusements, or management of private affairs, further than the principles of a pure morality, sanctioned and enforced by the teachings of God's Holy Word. Every one is left with liberty of conscience and liberty of action, in conformity with differing dispositions and environments, to cultivate a healthy, loving, robust faith that works in all the details of life; inspiring truth, charity, and justice toward our neighbor, and humility, service, honor, and obedience toward God.

The idea of training Christians by a process of religious education, stands out more prominently than spasmodic efforts to procure sudden conversion. Children are baptized in infancy, and by baptism, which is the mode of entrance into the church, they are made "members of Christ, children of God, and inheritors of the Kingdom of Heaven." That is, they are made Christians, and are trained and treated as children of God, and not as children of the Devil. Children assert their belief and promise to obey God's commandments, through

their sponsors, who promise for them. And after they have arrived at the age of responsibility, they take this belief, and these promises upon themselves in the rite of confirmation, which rite consists of the laying on of hands by the bishop. All this implies a specific religious education, which is begun in the family, first at the mother's knee. This is supplemented by the Sunday school, the teaching in the church and the parish school, with the aim of keeping the young in a wholesome religious atmosphere, where is kept alive a right sense of duty, and a correct view of all our relations to each other and to God. By this process, as far as the frailty of humanity permits, the higher nature is steadily cultivated, the lower passions subjected, and a firm, broad, strong, unshaken faith established, which endures through life, and tends to bring forth fruits in a sweet, contented, full-hearted disposition, a warm-blooded human sympathy, and a profound reverence for the Divine Being.

A valuable means of education is the Christian year of the church. Every year the earthly life of our Savior, with its leading events, is carefully followed out in the services and the instruction of the church. Every Sunday in the year has a special name which associates it with our Lord Himself, or with His teachings. Beginning with Advent, four Sundays before Christmas, the events connected with the coming of Christ to this world, are dwelt upon. Then after Christmas, the Epiphany, that is, His manifestation to the Gentiles; emphasizing the fact that Jesus Christ came as a Savior to the whole world. All the gracious scenes of His life, His miracles, His loving ministrations, are brought out each by itself distinctly, in chronological order, Sunday after Sunday, culminating in the commemoration of His death on Good Friday, Resurrection at Easter, and Ascension forty days after. Ten days more, Whitsunday, brings afresh to the mind the Descent of the Holy Spirit to take the place of the risen Savior. Also several days are set apart to celebrate the memory of each of the

apostles, and the leading characters of the New Testament. As a result of this following out year by year the events of our Lord's life, the church, by its regular services constantly reiterating these important, underlying facts, effectually grounds its people in all the fundamental truths of the Christian religion, and keeps them fresh and vivid in the mind, a perpetual daily nourishment to the spiritual faculties. And as a matter of helpful sentiment in growth in personal religion, the associations of these days grow ever dearer and stronger as the years pass; and wherever over the broad world a churchman goes, the recurrence of days like Christmas and Easter, brings close to his heart and memory, the tender grace of his childhood's home. Up till the time of the Puritans, the Christian Year was observed by all Christians throughout the world. And, those who have grown up in communities where these days are not noticed, would be surprised to learn that nine-tenths of the Christian world keep them at the present time.

The doctrine of the Apostolic Succession means that no man can be made a bishop, without the laying on of hands of other bishops, and that the present bishops of the Anglo-American church are in a direct line of succession from the apostles themselves. It follows from this that no man can be made a minister of the church unless he is ordained by a bishop. Therefore, it is not uncharity that compels the Episcopal church to refuse ministers of other denominations the privilege of officiating in the churches. It would be simply yielding a principle that is vital to the existence of the church.

The Episcopal church gives prominence to the idea of worship; that is, that the duty of worshiping God is a higher one than listening to the preaching of a man. Earnest church people, when they attend church, do not consider the question, who is going to preach; and very often as large congregations are brought out when there is no sermon as when there is. The service in itself, and especially the teachings of the Christian

year in the service, accomplish the object of informing the mind with religious truth, and inflaming the heart with piety and devotion. And when a person gives it serious thought, considering that we are creatures of God, when we assemble in His house, the uppermost feelings ought to be humility, adoration, gratitude, supplication and penitence; and to express these outwardly in worship, ought to be the spontaneous action of the mind. Still it is to be understood that the church does not undervalue the tremendous power of the preached gospel; and because it does know what preaching means, it aims to preach the gospel of Christ, and not man's gospel, nor humanitarianism, nor partisan politics, nor inventions of modern science. The press is dinging into the ears of the people, everything that happens under the sun; and when men get away from the business and cares of the week, they do not want a rehash of the daily editorials; and more and more they are asking for the "old story," the comforting, the strengthening, the peaceful and peace-giving words and thoughts of the Savior of sinners, and something to bring to their consciousness that in all the hurly-burly of life, there is one quiet place, where they may be enclosed in the Heavenly Father's great love.

In England, where church and state are united, the legislative powers of the church differ from those of the United States. Here the government and polity are more in accordance with our republican institutions. The lay members of the church have nearly equal powers with the clergy. Each congregation is represented in the convention of the diocese by two or more of its own members, and no laws can be enacted without the consent of a majority of both orders, the clergy and laity. Each diocese is represented by four clergymen and four lay delegates in the General Convention which meets once in three years, and legislates for the whole church. The General Convention consists of two houses, the house of Bishops corresponding to the Senate of the United States, and the house of cler

ical and lay deputies, corresponding to the House of Representatives. No legislative act or canon can be passed without the consent of both houses.

There are three orders of the ministry: bishops, priests and deacons. The examination of candidates for ordination is conducted by four of the most learned clergymen of the diocese, and beside moral and religious character, special qualifications of scholarship are required.

When a diocese requires a bishop, one from the order of priests is elected to that office by the clergymen and lay members of the diocese, assembled in convention. Bishops for the missionary jurisdictions in the Territories, of which there are thirteen, are elected by the house of bishops in the General Convention; and in both cases the election must be confirmed by the consent of the Standing Committees (in each of which there are two laymen) of all the dioceses, as well as by that of all the bishops. Missionary bishops can be transferred to another diocese, as was the case recently with Bishop Tuttle, elected to Missouri, whose successor will be chosen in October at the General Convention which meets in Chicago. Bishops elected to a diocese cannot be changed to another. The temporal affairs of a congregation are managed by a body called a Vestry, consisting of from five to nine members, chosen annually by the vote of the congregation.

III. The Anglo-American church extends to every country in the world where the English language is spoken, with missionaries scattered over Asia and Africa. The Church of England has a total of one hundred and sixty-five bishops, of which there are twelve in the Church of Ireland; eight in the Church of Scotland; sixteen in Canada; eight in the West Indies; nine in India; twelve in Africa; thirteen in Australia; seven in New Zealand; two in China; one in Japan, and one in Madagascar. The number of clergy is twenty-seven thousand, two hundred and seventy. In the American church there are sixty-five dioceses and missionary jurisdictions, with seventy-two bishops, one of whom

is in China; one in Japan; one in Africa; and one in Hayti. Three thousand, eight hundred clergy, and four hundred thousand communicants. According to a table recently published in London, the numerical strength of the leading religious bodies among all Englishspeaking people throughout the world, is as follows: Congregationalists, five million, seven hundred and fifty thousand; Baptists, of all descriptions, eight million, one hundred and ninety-five thousand; Presbyterians, of all descriptions, ten million, six hundred and fifty thousand; Methodists, of all descriptions, sixteen million; Episcopalians, twentyone million, three hundred and five thousand.

The Right Rev. D. S. Tuttle, began his work in 1867. His title was Missionary Bishop of Montana, with jurisdiction over Utah and Idaho. In 1880, Montana was set off and made a separate jurisdiction, and Bishop Tuttle retained Utah and Idaho. He and his helpers have met with nothing but kindness from all classes of people. The bishop found on his arrival here three members of the Protestant Episcopal church. He had sent on before, two clergymen, the Rev. Geo. W. Foote, and the Rev. T. W. Haskins,

who at once opened St. Mark's school in Independence Hall, Salt Lake City, in May, 1867. About two thousand seven hundred pupils have been connected with the school since its origin. Work was begun in Ogden in 1870, by the Rev. J. L. Gillogly, and the church and school of the Good Shepherd established. St. Mark's church was built in 1871, and reaches about two thousand people in its ministrations. In 1874, St. Mark's Hospital was established, and has accomplished a valuable work in ministering to the sick and afflicted. At the present time there are five clergymen laboring in Utah, with four church buildings, and four hundred and ninety communicants. There are seven hundred and fifty children connected with the Sunday schools; four school houses with seven hundred and eighty day pupils. Bishop Tuttle had become most strongly attached to this region, and left it with the sincerest regret; compelled by a sense of the higher call of duty. G. D. B. Miller.

NOTE.-Word has been received by telegraph since the above was written that the General Convention has elected Rev. R. M. Kirby Missionary Bishop of Utah and Idaho to succeed Bishop Tuttle. -EDITOR.

THE THOUSAND ISLES.

"Fair St. Lawrence! What poet has sung of its grace
As it sleeps in the sun, with its smile-dimpled face
Beaming up to the sky that it mirrors? What brush
Has e'er pictured the charm of the marvelous hush
Of its silence, or caught the warm glow of its tints
As the afternoon wanes, and the even-star glints
In its beautiful depths? And what pen shall betray
The sweet secrets that hide from man's visions away
In its solitudes wild? 'Tis the river of dreams;
You may float in your boat on the bloom-bordered streams,
Where its islands like emeralds matchless are set,

And forget that you live, and as quickly forget

That they die in that world you have left; for the calm
Of content is within you, the blessing of balm
Is upon you forever."

THERE is no more attractive summer resort on the American continent than these famed islands of the St. Lawrence. They deserve their fame, and repay the

seeker for pleasure and rest in the abundance and serenity of enjoyment which they afford. Earth, sky and water about these lovely islands are para

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