remuneration, but at some personal risk and inconvenience, we were induced to undertake the work, viz., that such a publication, conducted in a proper spirit, would at all times, be useful to the Church, and, at the present time, is particularly needed. . .

The general purposes we have in view, have been stated in our prospectus. We have no wish to dissemble our determination to uphold and recommend our pure and Apostolical branch of Christ's Church established in these realms; but we desire, as much as possible, to avoid controversy and the giving offence to the sincerely religious of any denomination; we would cherish brotherly love and union, the faith and practice of God's Word. We enter with all largeness of heart and affection into that truly Gospel petition of our liturgy that all who profess and call themselves Christians may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace and in righteousness of life.1

By the blessing of God, we have been permitted to bring a second volume to its conclusion, and again to address our readers on our past operations and future plans. . . Many were the subjects we thought to have discussed; many useful hints we have received from correspondents, which we intended to have followed, but here we are; at the end of our second volume, with some of our plans not even attempted, and others only partly executed. Church societies, Church history, liturgy, cruelty to animals, drunkenness, and we know not how many more subjects, were marked down in our note-book for discussion this year; but, lo, our two volumes are completed, and these papers have yet to be written. . . What Sunday ever comes round to us in which, if we reflect at all, we cannot, with humbled hearts and a convicting conscience, join in the words of the simple, but searching confession of our Church,― We have left undone those things which we ought to have done, and we have done those things which we ought not to have done'? When our last day, of our last year, shall have come, how short will the time past appear,how many duties will be called to mind that we shall have left undone! May we be permitted to cast the Bread of Life upon the waters, to be borne abroad, in these troubled

1 The Penny Sunday Reader, Preface, vol. i.

times through the land; and may we, after many days, find it in the hour of need, imparting strength and hope and comfort through Christ our Saviour.1

We commenced with many apprehensions. We felt that our plan was new,-that the nature of our materials prevented our articles on the Lessons from being so short and varied as those on the Collects, Epistles, and Gospels, a point we regard as very important; but our apprehensions have not been realised. On the contrary, an increased and increasing interest in the subject has been manifested; and we trust that the blessing we have often and humbly implored on our endeavours will render them effectual to make more and more known to the people, the treasure which they possess in that reasonable, and comprehensive, manual of devotion, the Book of Common Prayer. If, in our humble way, we have thrown new light upon the design of these lessons, and upon their connection with the Liturgy and each other, may we not infer that the meditation of those who have more ability and more leisure, could do yet more? Nay, ought not the many useful and edifying characters, which, perhaps, without our lowly labours, would have escaped the notice of the ordinary reader, caution him against hastily condemning our Liturgy, when he sees that the most virtuous, learned, and reflecting are amongst its warmest admirers; and that its loudest revilers are those who either never use it at all, or who examine it for no other purpose, than to seek occasion of

With this fourth volume we were tempted from considerations referring to the welfare of ourselves and family, to the regulation of our parish, and to our own health and comfort, to have terminated the work; but on mature deliberation, we have felt it our duty to the Church to continue our weekly numbers, upon the same system. . . The subjects for the first article in each number for 1837 will be 'The Order of Morning and Evening Prayer.' This, we feel confident, we shall, by God's help, be able to illustrate in a manner both practical and original. We hope to commend it to the veneration and affection of our readers, by exhibiting, in a clear light, the same system, connection,

1 The Penny Sunday Reader, Preface, vol. ii. 2 Ibid., Preface, vol. iii.

and harmony, between the other portions of the Liturgy, as we have displayed in the Proper Lessons, Collects, &c. Our method will be the same as before-thinking for ourselves, and at the same time, thankfully availing ourselves of the learned and skilful labours of others, where they suit our object and plan.1

He was, however, reluctantly obliged in the midst of the fifth volume, under threat of a complete breakdown under the heavy strain of overwork, to place the editing of The Penny Sunday Reader in the hands of the publishers under other agency. The publication was carried on to the end of the sixth volume, and was then discontinued.

1 The Penny Sunday Reader, Preface, vol. iv.

ST. MARTIN'S CHURCH, CANTERBURY

THE following history of St. Martin's Church, Canterbury, has been given by Molesworth, in the first number of The Penny Sunday Reader:

The reader must not imagine that the picture of this humble but venerable little church has been placed on the title-page of The Sunday Reader merely because the editor happens to be the Rector of St. Martin's. No, it has a much more important reference to the purpose and spirit of our publication. It is a record and memorial of a great event in the establishment of the Christian religion in this island. It was the place in which the light of the Gospel sprang up again after a long period of darkness, and shed its blessings first through Kent, and thence, by degrees, through the country. We have remarked, under the picture, that it was at this church that Christianity was first embraced by a British king. We know, however, that there existed a story of very ancient date that a British king, named Lucius, who had been made prisoner by the Romans, had received the Gospel, with all his subjects; and it is, moreover, stated that, at that time, (in the year of our Lord 200, upwards of 1600 years ago,) this remarkable and venerable little church was built. But we do not think that the story rests on any good foundation. Fuller, an old and diligent historian of the Church, says, 'The light of the word shone here, but we know not who kindled it.' We, therefore, do not think that we should be borne out in stating that any British king embraced Christianity before the time of Ethelbert, who is said to have been baptised in St. Martin's Church, or the spot on which it stands. That this church, or the church on this spot, was used by Ethelbert's queen for Christian worship is not disputed. We have no doubt that there were Christians in England before that time. In Wales, especially, the oldest historians agree that there were several churches, but the rulers, being opposed to it, and ignorant of its blessed truths, and the people being very ignorant and superstitious, the light of the Gospel was, for a long period, entirely lost, or but very little known. At

length, in the sixth century, that is about 1200 years ago, Ethelbert, king of Kent, demanded in marriage Bertha, daughter of Cherebert, king of Paris, who was a princess of great mental and personal accomplishments, and, from her birth and inclinations, a Christian.

Ethelbert, being an idolater, objections were at first made to him on that account; but he, however, found means to remove every obstacle of that kind, by proposing to the princess that she should bring with her ecclesiastics of her own persuasion, and enjoy the free exercise of her religion in the same manner as she had been accustomed to do. Upon these terms Bertha came to England, accompanied by Laidhard, Bishop of Soissons, her confessor, and was given in marriage to Ethelbert. Soon after which, by an affable and condescending demeanour, she so gained upon the king's affections, as to obtain a very great ascendency over him; and, possessing the most amiable qualities, his attentions became entirely devoted to her, and he had all the value and love for her she could desire. In this situation, Bertha justly hoped to bring the king to have favourable thoughts of the Christian religion; and, with that view, took all occasions to display in his presence the gospel truths in the most forcible and affecting manner; in which the queen was aided by Laidhard, who contributed much to her designs, so that Ethelbert was so far wrought upon, that, if he had not yet respect enough for the Christian religion to embrace it, at least he had not an aversion to the Gospel, or those who professed it. At this fortunate conjuncture it was that Pope Gregory's missionaries, with Augustine as their chief Abbot and leader, arrived in England from Rome, where they had sojourned with the design to instruct the English, (who were then for the most part heathens,) in the knowledge of the Gospel, and, having on their way through France provided themselves with interpreters, they arrived in the Isle of Thanet in the year of the Christian era 596.

Augustine

Immediately after they were landed, despatched a messenger to the king intimating that he was come into his dominions with a company of honest men, to bring a message of the greatest importance, and instruct him in what would procure him everlasting happiness.

Upon this information Ethelbert ordered the mission