mined by the Archdeacon, who is appointed by the Bishop for that purpose,' according to the Rubric prefixed to the ministration of baptism to such as are of riper years; but that the Archdeacon be at liberty to delegate this authority to any clergyman whom he shall consider sufficiently acquainted with the native language and character; that so due care may be taken for their examination, whether they be sufficiently instructed in the principles of the Christian religion.'Rubric, Baptism, riper years.

6

Catechumens in extreme sickness may be baptized by clergymen not authorized by the Archdeacon, upon their own urgent entreaty, and after such examination as the time and present exigence will suffer.' Catechumens, who die without baptism, may receive Christian burial, if their baptism has not been delayed through their own fault or neglect.

CANON IV. On the Qualification for Baptism.

That a knowledge of reading be required as a qualification for baptism, except in the case of aged persons, or others in whose favour the Archdeacon may see reason to make a special exception. That, in all cases, a knowledge of the Church Catechism, illustrated and enforced by Scripture references, be required.

That a book be kept at all the mission stations, in which the attendance, progress, and other particulars relating to catechumens may be regularly entered; and that it be laid before the Archdeacon at his visitation.

CANON V.-On Bigamy.

That no man, married to or cohabiting with two or more women, be admitted to the class of catechumens; but that a woman, being one of two or more wives of a heathen man, not having power over her own body, but subject to her husband, may be received as a catechumen, and admitted to baptism, without separation from her husband.

II. CONFIRMATION.

CANON VI-On the Probation of newly Baptized Persons.

That persons admitted to baptism as adults remain in a state of probation, and under the instruction of the missionary till the Bishop's visitation ; that they be then examined by the Bishop or his deputy, and, on being approved, receive imposition of hands, and be forthwith admitted to the Sacrament of the Lord's Supper.

That a book, similar to that used for catechumens, be kept at every mission station, as a register of the attendance, progress, and conduct of candidates for confirmation.

CANON VII.-On the Admission into the Church of England of Persons baptized in other Communions.

That persons baptized, either in infancy or as adults, by ministers of other churches or religious communities, may, on their declaration of

their desire to be received into communion with the Church of England, be presented to the Bishop for confirmation,-if it can be shown that they were baptized with water in the name of the Holy Trinity,-and that, after confirmation, they be admitted to the Lord's Supper.

III. THE SACRAMENT OF THE LORD'S SUPPER.

CANON VIII. On the Examination of Candidates for Admission to the Lord's Supper.

That the candidates for the Lord's Supper be required to attend the missionary at least one day before for examination and instruction, and that a written certificate of attendance be then given them, to be presented to the clergyman at the time of administration.

CANON IX.-On the Offertory, &c.

That one or more of the sentences of the Offertory be regularly read in the Communion Service, and opportunity given to all who desire to make their offerings, but that no person be required or solicited to give.

That all persons be exhorted to come to the Holy Communion in seemly clothing; but that no one be excluded on account of his inability to procure a dress of foreign manufacture.

IV. DISCIPLINE AND SYSTEM.

CANON X.-On the Census.

That a census be made throughout the country, containing the name and condition of every man, woman, and child among the native people: that one copy be kept at the mission stations, and another in the Bishop's registry; and that additions and corrections be made in an annual report of births, baptisms, deaths, &c., to be transmitted regularly to the Bishop.

CANON XI.-On the Marriage and Burial of unbaptized persons.

That no heathen be admissible to marriage according to the rites of the Church; and yet that the baptism of heathens be not hastened with a view to their marriage; but rather, inasmuch as it is reasonable to believe that a lower degree of faith may be accepted as a qualification for marriage than that which is necessary for the due reception of baptism, that they be marriageable upon their admission into the class of catechumens.

That marriage according to heathen usage be no bar to admission to the class of catechumens, provided that the man shall have lived faithfully with one wife, or be willing to put away all his wives except

one.

That every man and woman married, as aforesaid, according to heathen usage, be married by the rites of the Church after their admission to the class of catechumens.

That persons wishing to marry after illicit cohabitation, remain in a state of separation one year before they can be received.

That catechumens dying unbaptized be buried with the rites of the Church, if their baptism was delayed by the absence of the clergyman, and not by any fault or neglect of their own.

CANON XII.-On Cycles of Visitation.

That a cycle of visitation be formed in every archdeaconry, to secure the more effective administration of the Sacraments, and greater regularity and frequency of pastoral instruction in every village in the district; and that copies of the cycles, specifying the names of the places, and the number of visits of the clergy, be forwarded annually to the Bishop.

CANON XIII.-On Native Teachers and their duties.

That a body of teachers be organized in each archdeaconry, and divided into the two classes of Kai Whakaako and Monita: the Kai Whakaako being the head teacher of an extensive district, and the inspector of the small settlements assigned to his charge, and of the Monita who are appointed to conduct the daily service in them.

That the Kai Whakaako be furnished with a certificate, to be signed annually by the clergyman of his district, and presented to the Bishop at his visitation, to be countersigned by him.

Duties of the Kai Whakaako.

1. That the Kai Whakaako be regular communicants.

2. That they visit the clergyman at stated times, to receive instruction.

3. That they visit all the hamlets of their district, and report to the clergyman the state of the people.

4. That they conduct the daily service with regularity and devotion, and do not give it up to any strangers, or other persons, except to the accredited teachers.

5. That they instruct their people regularly in reading, writing, and in the Catechism; that they assemble the Christian Natives weekly,or oftener, for the reading of the Scriptures, and also the candidates for Baptism, for catechetical instruction; that they visit the sick, and report to the clergyman of their state and wants.

6. That they keep the Native chapel in a sound, cleanly, and orderly

state.

7. That, in their own houses, they set an example of order and cleanliness; that they have a bed-room divided from the rest of the house; and discourage the promiscuous sleeping of men and women in the

same room.

8. That they be respectful at all times to the head chief of their tribe.

9. That they do not leave their station without informing the clergyman, and obtaining his permission.

10. That they do not assemble public meetings to try and condemn persons accused of moral offences; but that they report the cases privately to the clergyman.

11. That they shall not delegate their duties to the Monita, except in the case of their own sickness or absence.

Duties of the Monita.

1. That they be regular communicants.

2. That they be respectful and subordinate to the Kai Whakaako of their district.

3. That they assemble their people for daily service on week-days, and bring them to the central chapels on Sunday.

4. That they be orderly in their habits, and cleanly in their persons

and houses.

CANON XIV.-On Discipline and Excommunication.

That the rule contained in Matthew (xviii. 18) be strictly followed in the administration of Church discipline.

1. That the Native teacher, or other witness of the offence, report it privately to the minister.

2. That the minister expostulate with the offender; and, in the event of his remonstrance being ineffectual, suspend him from the Holy Communion, and, in extreme cases, from public worship, reporting the case at the same time to the Bishop.

3. That the Bishop shall admonish t'e offender; that, if he persist after repeated admonitions, he will be liable to the greater excommunication, and debarred from public worship and communion,-from the society of his fellow-Christians, and, after death, that his body will not receive Christian burial.

4. That offenders under censure of the Church, upon their repentance, be presented to the Bishop at his visitation, to be reconciled to the Church, and restored to their privileges.

CANON XV.-On Central Schools.

That efforts be made to establish and maintain central boardingschools at the chief station in each archdeaconry, to be placed under the charge of a resident deacon; and that the most promising children of both sexes be selected from all parts of the country for admission into the central schools.

The following subjects were also discussed, but no definite conclusion was embodied by the synod in the form of a canon :—

1. The best mode of establishing a parochial system throughout the country.

2. The management of Church estates.

3 The formation of a series of useful catechetical and homiletical works for the use of Native teachers.

4. The supply of necessaries to the distant mission stations; the best system of trade with the Natives; the improvement of their temporal condition by means of clothing and provident funds, &c."

TURKEY.-The American Episcopal Mission and the Congregational Schism.-Dr. Horatio Southgate, the Bishop of the American Episcopal Mission at Constantinople has published in the American papers a statement relative to the schismatic proceedings of a body of Armenians who have renounced the obedience of their Patriarch, and formed themselves into a separate communion under the name of Congregationalists. The following extracts from this document, originally addressed to the "Congregationalist" Armenians themselves, place the question between the schismatics and their Patriarch in a clear light, and show at the same time that the American Episcopal Mission gives no countenance whatever to their disorderly proceedings :

"It is alleged in your favour, (1) that you were separated from your Church on account of new terms of Communion which were proposed to you; and (2) that, after your separation, you were persecuted by the Armenian Patriarch. My position is, (first) that no new terms of Communion have been or are proposed to you; and, (secondly) that the Armenian Patriarch has not persecuted you. The question is not, whether there are corruptions in the Armenian Church, nor whether any of you have received indignities from any other source than the Arme nian Patriarch.

"I. The Armenian Patriarch has not proposed new terms of Communion to you: for he has often and strongly declared to me that he has not. He has offered to receive any who return, without requiring new terms. I have been the agent in restoring some and keeping others in the Church on these conditions. Many others have returned on the same conditions.

"The document containing the alleged new terms was never heard of till after your secession. The idea of attributing the secession to it was evidently an after-thought. It was first published by the missionaries some months subsequently. Whether it even exists in Armenian, excepting in your own copy, is doubtful. It does not profess to bear the Patriarch's seal or signature, and is therefore without authority, destitute of the indispensable proof of authenticity, which it would certainly have if his. The Patriarch was formerly reported by the missionaries, your patrons, as a friend of evangelical views.' He continued to be so reported until they commenced a refractory course, which he disapproved. They then began to abuse him. But there is no evidence of any change in his own views since he was announced as their friend. The Patriarch has declared to me explicitly and repeatedly his own views on the subject embraced in that document, and they are such as must have effectually prevented him from enforcing or sanctioning it.

"This pretence of the new Creed taken away, your justification falls by your own admission; since the sole ground upon which you place it,