the expression of countenance, the curve of the nose, the faculty of making and keeping money, wherever they go. Of the five or six millions of people in Poland, nearly one million are Jews. This is a large proportion, perhaps larger than in any other country in Europe.

There are only about three hundred thousand Protestants in Poland; and when you learn that of the Russian or Greek Church there are but five or six thousand, out of the five or six millions of people, you will see one grand reason why Poland will never (?) be submissive to the rule of Russia. Their religions are at war; Poland is intensely bigoted in its Romanism. In the strect, in a public square in Warsaw, we see a statue of the Virgin Mary, with an iron railing around it; flowers in pots are kept before it, lamps by night are burning in its presence, tumblers of oil with lighted wicks in them, and an old woman to light them as often as the wind blows them out; and here the people are constantly coming and throwing themselves down on the stones, and saying their prayers.

One young

man was so earnest in his devotions that he prayed with a loud voice, regardless of those around him, and as if he knew the statue was quite deaf and could hear no common prayer. In 1863 the frightened people rushed to this image, when they saw that the insurrection was not to be successful, and the Russian troops charged upon the praying multitude of men and women on their knees. I have not seen more stupid idolatry in Spain or Italy than in Warsaw.

THE ARMENIAN CHURCH.-It is claimed by the Armenians that Haig,* or Haicus, son of Togarmah, who was grandson of Japheth, was the founder of their race; and, consistently with this view, they call themselves Haiks, and their country Haiäsdän, to this day. However this may be, it is evident from Scripture allusions, (2 Kings xix. 37; Jer. li. 27, &c.,) and from profane writings, that Armenian history is very ancient and interesting; and that the independent nationality of the Armenians was maintained, though with varying fortunes, until near the close of the fourteenth Christian century. During the last five centuries, having no central government to hold them in the region of Ararat, their ancient country, they have become greatly scattered, and are found in large numbers in all parts of Turkey, in Russia, Persia, and

India; and individuals of them are met with in all parts of the world. Scattered in this way, large numbers of them lose the Armenian language, and are bound toge ther, as a nation, by nothing except the form of Christianity which they always carry with them, clothed in their own ancient tongue. Their numbers are vari ously estimated, from three to seven millions; probably five millions is nearly

correct.

The Gospel is said to have been preached among the Armenians by the apostles Bartholomew and Thaddeus, and some of the immediate disciples of Christ. All of them suffered bitter persecution, and Bartholomew is said to have been flayed alive. Many of the Armenians were converted to Christianity at that time, and the apostolical succession is reckoned from Thaddæus, with, perhaps, as good authority as the succession of Peter may be established in the Romish Church. But it was not until the commencement of the fifth eentury that, through the remarkable labours of "Gregory the Enlightener," the whole nation was brought to adopt the Christian religion. By order of the king, the heathen temples and altars were thrown down, and churches built in their stead; schools were established, and the people were aroused to new life and energy. An alphabet was prepared for the language, which had previously been written with the characters of other languages, and the Bible, newly translated, was the first book written in the new character.

How pure may have been the Christianity thus established among the Armenians we cannot now fully determine; we are only sure of this, that the type we find among them to-day is as corrupt as it can well be. Little by little the language changed, until that into which the Bible and the Church-books were translated was no longer the vernacular of the people. Having, therefore, no guiding star, they very naturally wandered far from the truth, falling into numberless superstitions and old wives' fables. They believe in baptismal regeneration, transubstantiation, intercession of saints, extreme unction, purgatory, &c.

There are nine orders of clergy in the Armenian Church, the six lowest of which are porters, readers, exorcists, candlelighters, sub deacons, and deacons. These perform the subordinate parts in all the services and ceremonies of the Church. A candidate for the higher orders must first pass through all these lower, though

of that term. But the greater part of them are gathered in monasteries, where a few of the more disinterested and thoughtful, having the real welfare of the people at heart, engage earnestly in religious and literary studies; and to them the nation is largely indebted for its literature. The majority of these monks, however, busy themselves in caring for the revenues of their respective monasteries, and in schemes for robbing the simpleminded pilgrims; who, lured by monstrous fables, visit their holy shrines.

they may all be passed in one day. It matters little how ignorant a candidate for the priesthood may be, provided he is able to read the Church service; but two things are absolutely essential to his becoming a priest-that he discard razors, and marry a wife. As celibacy is enjoined on all the orders above the priesthood, the priest, by marrying, cuts himself off from all hope of promotion. This fact, and the narrow and trifling nature of the priestly duties, tend to fill the office with an unambitious, inferior class of men, whose ignorance and indolence are only equalled by their meanness and treachery. If the priest's wife dies, he is not permitted to marry again. He may, however, become a vartabed," and thus be thrown in the line of promotion. But it generally happens that a priest left a widower is more anxious to break the rules of the Church and marry again than to be promoted.

The priest in his every-day street dress wears a bell-shaped cap, and long, broadcloth tunic, with loose sleeves. While officiating in the church, his tunic and cap are removed, and over his shoulders is thrown a kind of cloak, which is pinned in front, and on his head he wears a closefitting skull-cap-a far less tasteful arrangement than his out-door dress. The priests are the most numerous of all the orders of ecclesiastics. They are found in large numbers in the cities, and every village has at least one, and more frequently two or three. Their support, often very meagre, is derived chiefly from fees which they receive for baptism, marriage, burial of the dead, prayers for the repose of souls, &c.

The order of vartabeds is by some reckoned collateral in rank with the priesthood, inasmuch as candidates are ordained to both, directly from the rank of deacon. By others it is made a separate order, superior to the priesthood. However this may be, it is certain the "vartabeds" are much more intelligent than priests, and their position is invested with far more dignity. The priests never preach; instructing the people forms no part of their duty. This work is specially committed to the "vartabeds." haps at some former period they may have gone about preaching and teaching; but now they are never located in villages, and rarely visit them except to look after the revenues of the church. One, at least, is found in each of the cities, who acts as private counsellor or secretary, or more likely as boon companion to the bishop; rarely preaching, in the usual acceptation

Per

Every considerable city has its bishop, whose diocese includes all the neighbouring villages. He ordains all the clergy below himself, receiving a fee for each ordination, and if there be two applicants for the same place, not scrupling to give it to the highest bidder. The bishop has an important part not only in the management of the financial affairs of the Church, but also in the assessment of taxes demanded by the Turkish Government, taking care that a fair margin remains in his own hands. He celebrates mass on all important occasions, and while doing so, wears a most costly mitre and magnificent silken robes, and bears in one hand a silver mace of office, and in the other a silver cross.

The patriarch, though by some regarded as a separate order, is more generally treated as merely a bishop with extraordinary jurisdiction and powers. For instance, the Bishop of Constantinople is called "patriarch" because, by virtue of his position, he is able, in great part, to control the appointment of all the bishops of the empire, and is also the recognised civil representative of the Armenian nation in Turkey, at the Sublime Porte.

The catholicos is the highest of the ecclesiastical orders, and is the "Pope" in the Armenian Church, having his seat at Echmiadzin, near the Turkish border, in Russia, but having far less power than the Pope of Rome. He seems content with the honour of his position, together with its emoluments, derived from the sale of bishoprics, the monopoly of the traffic in holy oil, used in all important ceremonies of the Church, and the offerings of the devout. All bishops are ordained by the catholicos, while he, in turn, is ordained by a council of bishops.

The lack of vigour in the ecclesiastical domination of the Armenian Church, the people's profound, though misdirected, veneration for the Bible, and their native intelligence and love of investigation, have contributed largely to the success which has already attended the Missionary work

among them; a success which we believe will, by the grace of God, become more and more striking, until the whole

Armenian nation is brought back to a pure Christianity.-Evangelical Christendom.

[THE substance of the following memoir was drawn up by the late lamented Dr. Hannah, and read by him when preaching on the occasion of Mr. Fernley's death: one of the last services of the kind in which that venerated minister officiated.]

The late MR. THOMAS FERNLEY was born at Stockport, on the 5th of May, 1789, being the eldest son of Thomas and Ann Ferley. From early life he appears to have been serious and devout, and a diligent reader of the Scriptures. When about fifteen years of age, he became more fully decided; and after earnest wrestling, found peace with God, through our Lord Jesus Christ. "I saw everything," he states, "in a new light. All seemed changed. 'Old things were passed away, all things were become new.'" He at once united himself to the Methodist Society, of which he continued a devoted member, without any break or interruption, for the space of sixty-three

years.

Constrained by the love of Christ, he cheerfully employed his leisure hours in endeavours to do good; and in many instances was successful in inducing others to yield up themselves to God, through Christ. Sabbath-school service was, however, the field in which he chiefly delighted to labour. After having been himself a scholar, he was in succession, teacher, visiter, superintendent, and treasurer. The last years of his life and vigour were marked by zealous attention to the interests of the young, on whose behalf, to his dying day, he cherished a deep and affectionate regard.

In connexion with James Heald, Esq., of Parr's-Wood, he originated the scheme for building the large and beautiful chapel situate in Tiviot-Dale, Stockport; and in its erection, after having laid the first stone, he took an active part; continuing through life one of its trustees. He was also one of the founders (as well as a trustee) of the Sunday-schools at Portwood, Brentnall-street, Edgeley, New Bridge-lane, and Hazel-grove. In a letter addressed to a member of the family, the Rev. John Howard, an excellent clergyman in the vicinity of Hazel-grove, bears pleasing testimony to the salutary

influence exerted by Mr. Fernley in that immediate neighbourhood, especially in seasons of religious strife and agitation. "I had the highest respect for your dear brother, and shall ever remember his name with grateful feelings. To him Methodism in Stockport is deeply indebted; and in Hazel-grove, humanly speaking, it owes its continued existence to his influence. My recollections of your departed brother carry me back to the year 1832, when Methodism at Hazel-grove was struggling for existence, the culminating point being 'the Warrenite division.' During that anxious, trying time, I well remember the interviews that were held, and the deep searchings of heart which then took place. Amidst all, your brother appeared as an angel of mercy. He was ever ready to cheer the depressed, to impart energy to the fearful, and to lead in the path of duty. Many were his visits at that period: they have left an indelible impression on my memory of his sound judgment, admirable tact, and conciliatory spirit."

At the request of the Rev. Legh Richmond, made as they were travelling toge ther by the stage-coach from Huddersfield, Mr. Fernley successfully exerted himself in the establishment of the Stockport Auxiliary Bible Society; and for the last ten years of his life was its treasurer. He was likewise one of the first members in Stockport of the Wesleyan-Methodist Missionary Society; and continued until death a member of its Committee. The Stockport town-mission also shared his sympathy and help.

Mr. Fernley was a large employer of labour; and in the conduct of his manifold transactions was kind, just, and considerate; easy of access, and a good discerner of character: distinguished, also, by Christian simplicity, strict integrity, promptitude, and plodding industry. The testimony of the Stockport "Press" supplies a deserved tribute to his memory: "He was one of the last of the old race of manufacturers of this town, having been in business for half a century, which he most honourably conducted." Being a native of Stockport, he took a deep interest in all the local institutions of the town, having for

their object the welfare of society; a feeling in which the different members of the family also participated. He was distinguished by a clear perception, a firm resolve, and a prompt action in all matters under his consideration. The interests of religion in connexion with the Wesleyan-Methodist Society engaged a large part of his solicitude; and chapels, aud schools, and all other organizations of the Society, bear in their records numerous instances of his consideration and liberality. Religious education was a subject for his especial care. In this, and indeed in all matters relating to the religious interests of the town and neighbourhood, he was not confined by a narrow spirit. Most branches of the Christian church experienced his liberal and cheerful bounty."

In 1814, Mr. Fernley was united in marriage with Mary, eldest daughter of the late Mr. John Dyson, of Huddersfield. Her career, though short, was one of great usefulness. Later in life, Mr. Fernley entered a second time into the marriage relation, with Maria, daughter of the late Mr. Robert Barnes, sen., of Manchestera lady possessing great energy of character and Christian benevolence; whose death occurred in 1864.

to his death, he appeared to be sinking fast; and, as if conscious of approaching dissolution, exclaimed,

Timorous mortals start and shrink

To cross this narrow sea.'

'But,' he added, 'I do not shrink: I am on the Rock. goodness and mercy have followed me all I can rejoice in the Lord: the days of my life.' Portions of the hymn commencing,

'Rock of Ages cleft for me,'

with others of a similar kind, were frequently on his lips. In his conversations with one or another that forenoon, he said, 'It is peace, and quietness, and assurance, for ever. My heart is full. I have not only hope, but assurance,-sweet assurance. Do not say much about me: have tried to do my duty in the church, in the commercial world, and in my family. It has been as much as my meat and drink to work for God. Now, let me go.' To one of his family, he said, 'I am going to a better world. You will soon see me no more. Make sure work.' His brother, Mr. John Fernley, of Southport, engaging in prayer, he responded with great earnestness, and then took an affectionate leave of all around him.

"On the morning of his death, he suffered much from restlessness; on being reminded, there is sweet rest in heaven,' he answered, 'Yes; let me tower away, let me tower away!' The restlessness increasing greatly, he frequently exclaimed, 'What shall I do?' One present replied, 'Commit yourself into the hands of your Heavenly Father.' He said, 'Yes.' The lines were repeated,

'Waiting to receive my spirit,

Lo! the Saviour stands above!'

DIED, at Tracy-Town, Rochester, July 17th, 1867, MR. JOHN GARRISH, in his seventy-fourth year. It was the privilege of this truly excellent man, who for several years sustained the office of class-leader in the Rochester Society, to receive from godly parents at least some measure of Christian training. He was accustomed to say that in his earliest years he was the subject of the Holy Spirit's powerful strivings. Usually he attended the services of the Established Church, and at the age

of twenty received the rite of confirmation. Occasionally, however, he accompanied his father to the chapel at Frindsbury, and ultimately became a constant worshipper among the Wesleyan Methodists. In referring to the subject of his couversion, Mr. Garrish used to speak of having been awakened to a sense of his guilt and danger as a sinner under a sermon preached from Gal. vi. 14: "God forbid that I should glory, save in the cross," &c. At lovefeasts and other occasions, he has been heard to say that his mind had been opened very gently, like that of Lydia; and that only gradually had he come into the possession of the "full assurance of faith." In one instance, however, after having partaken of the Lord's Supper, he had experienced an extraordinary manifestation of the Divine graciousness to his soul; when the words, "My Beloved is mine, and I am His," were applied with great force to his mind, so that he was filled with a "joy unspeakable." Subsequently, through a long course of years, he largely enjoyed the "Spirit of adoption." During an affliction with which he was visited in 1823, he resolved, that if his life was spared, he would connect himself more closely with God's people by joining one of the Society classes; a resolution which, on his recovery, he practically remembered. Soon afterwards he became a tract-distributer and Sundayschool teacher, as also a visiter of the sick, a work in which he continued, as he was able, to the end of his long life. member of his family remarks, "His religion was not a thing of occasional times and seasons, but was exhibited in the commouest matters of daily life." He sought to "adorn the doctrine of God his Saviour in all things." Great gentleness of spirit and an unaffected humility, were striking traits in his character. He followed after "charity," carefully cultivating the love without which all else is but

A

as sounding brass, or a tinkling cymbal," and "profiteth nothing." "The law of kindness," as well as the law of truth, was on his lips. He was a devout man, habitually mindful of the Saviour's admonition," Watch and pray, that ye enter not into temptation." Through years of domestic trial, his "great resource," observes his daughter, "was prayer." He carried all his own burdens to the Lord; and his most frequent counsel to persons in trouble was, "Pray to the

Lord, and He will help you." Like Enoch, he "walked with God,'-pursuing the "noiscless tenor of his way," having his "conversation in heaven," and "looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." Some years before his death, our departed friend was intrusted with the care of a class in connexion with the city Society. From this office he shrank in unatheted diffidence, fearing that he was unequal to its responsible duties; but in this new position he approved himself to his minis ters and the brethren as a faithful man, and was greatly esteemed by the members of his class.

In the autumn of 1866, Mr. Garrish had a dangerous and protracted illness. This period of affliction he regarded as the brightest portion of his life. In feebleness and pain his religious experience was more than peaceful. He greatly rejoiced in God his Saviour, exercising in Hima strong confidence, and enjoying much of the "light of His countenance." To his minister, by whom he was greatly venerated, the “aged disciple" gave, from time to time, the most pleasing testimonies in relation to his "joy and peace in believ ing," and the abounding of his "Lope through the power of the Holy Ghost." Though in circumstances naturally tending to awaken anxiety, he was “careful for nothing." Staying his mind simply on God, in a beautiful childlike faith, he was kept in "perfect peace." It seemed to him that "angels hovered around his bed," and he asked his daughter if she could not "hear their music."

His health, after a time, being some what restored, he was permitted to resume occasionally his attendance at chapel, the services of which he so greatly prized; and also to meet his class, which he always esteemed a privilege. He remarked in his family, "I am willing to stay as long as the Lord pleases; and when it is His wil to take me, I am willing to go." Ad soon the Master's call came. In the middle of the summer, very suddenly, having been present in his accustomed place in the Lord's house on the preceding Sunday, he entered the "long-sought rest," leaving behind him that "good name” which is "rather to be chosen than great riches;" and having "walked" in no slight manner worthy of the vocation wherewith he had been "called."

H. J.