The subject of Church Architecture has also just been handled by no less a person than the Bishop of Down and Connor, in a little pamphlet entitled "Church Architecture considered in relation to the mind of the Church." (Phillips, Belfast; Rivingtons, London: &c.) We have here two addresses delivered by his lordship to the Down and Connor and Dromore Architectural Society, of which he is president. We need not say that they are both intelligent and rightminded, and that they are calculated to be useful here as well as in Ireland. Few foundations are more valuable, and lead to more interesting results, than the Theological Prizes of Cambridge. The essay of the Hulsean Prizeman for last year (the Rev. J. Davies, B.A., John's,) is a very intelligent and pleasing one, on "the Relation in which the Moral Precepts of the Old and New Testaments stand to each other," (Deightons, Cambridge; Rivingtons, London.) H. A. Woodham, Esq., Fellow of Jesus College, Cambridge, has just published an edition of the Apology of Tertullian, "with English Notes, and a Preface, intended as an introduction to the Study of Patristical and Ecclesiastical Latinity," (Deightons, Cambridge; Rivingtons, London.) We have not yet looked into the Notes, but have been much pleased with the part of the Preface which we have read, the chapter "on the Latinity of the African Fathers." The whole book seems a valuable accession to our theological stores. "The Enthusiast, or Prejudice and Principle," (Rivingtons,) is a wellprincipled and pleasing book, in which the narrative is very slender, not serving any other purpose than that of relieving the didactic matter; and the conversations are more to be regarded on the strength of that didactic matter than as fiction, there being nothing humorous or pathetic, and no manifestation of character. We cannot think it very probable that Adeline, the daughter of an intelligent, devout, high Anglican Baronet, spending her days with a sister of the same stamp, should have been so ignorant of the English Church as is here represented. The puritan objections, moreover, of such a person, would, in real life, have been more numerous and varied, her attacks more troublesome than we find them here. The book, however, contains much which we recommend, along with one or two things which are questionable. We have lately received two pamphlets from Scotland-one a very interesting one by a Mr. Robert Paisley-a quoad sacra minister near Glasgow, taking a different and, as we think, a far higher view of the questions that have now convulsed the Presbyterian establishment, than is done by either of the two great parties that have just split asunder. We believe that there exists in Scotland a small band, who come much nearer the truth in their notions of the Church, than either intrusion or non-intrusionists, to which Mr. Paisley belongs, and from which we augur good. The other is something very different. It is a small pamphlet in the unmistakable style, the unrivalled polyphloisboiism— of Mr. R. Montgomery, of which two copies have been sent us for our especial benefit. Its object is to show that the critics who have failed in doing homage to "Luther, a Poem,” have so failed from defect of spiritual-mindedness. We call attention to two very useful cards, one a Table of Moveable and Immoveable Feasts, &c., and another addressed to the Christian on his Position, Calling, Prospects, Duties, and Means of Grace, with copious references to Scripture in connexion with each head. The latter is signed W. F. H. (Green, Leeds; Rivingtons, Burns, London; &c.) The Rev. Johnson Grant has published a volume of Sermons, (Parker,) for the good of his flock, from personally ministering to whom he is now disabled by a paralytic attack. Five Sermons, preached before the University of Cambridge, by the Rev R. C. Trench, (Parker,) are the shortest University ones we ever saw, but they are singularly beautiful, worthy indeed of their author. such mammon doctrine as it has heard and seen, and dimly longing for a more heavenly faith. All this while, what have we been doing? Our means, it is true, have been scanty, and our discouragements great. But yet it is true, that we have not done one-fifth part of what we might have done, that we have for the most laid down in slumber, that we have allowed the hours of opportunity to pass over our heads unemployed; that we have permitted the apathy of our rivals to cease before our turn for exertion has begun, and that we are not yet thoroughly awake, while the Anglican Church is growing every day with the growth of a giant. Look at this heretical communion now, and look at it ten years ago. Then it was broken, discomfited, trampled on, despised, and its approaching end foretold-now, we verily believe, it is stronger than it has ever been since King William's Revolution. In all quarters it is becoming more efficient, more respected, more feared, more powerful. one symptom-Sir James Graham's Education Bill. The minister who had brought in such a bill after the passing of the Reform Act, would have been scouted out of Parliament into Bedlam. Then was the time for cutting down Irish bishops by Act of Parliament, not for thrusting the education of the country into their hands."-Church Intelligencer. Take this CARMARTHEN.-The Lord Bishop of St. David's preached an admirable sermon in the Welsh language on Sunday week, in St. David's church, to probably the most numerous congregation ever assembled within the walls of a church in the Principality. It was estimated that not less than two thousand persons were present; even the aisles were thronged with attentive auditors. The beautiful and sublime service of our Church was read by the Rev. D. A. Williams, and the very effective choir of St. David's chanted the Magnificat and Nunc dimittis in Welsh. His Lordship selected for his text the 9th chap. of Mark, and the 49th verse. The accuracy of his Lordship's pronunciation was extraordinary, and excited the surprise of many who had not before heard him preach in the Welsh language.— Hereford Journal. "Some of you must be aware of the great injury which, for more than a century, was sustained in this Western Hemisphere from the anomalous position in which our Church was placed. Although episcopal in her form and character, she had no Bishop.-She was incompetent to the performance of several essential functions; she had no means for preserving necessary order; several of her important ordinances were unavoidably withheld from her members; and she had to traverse the ocean for the ordination of her ministers. These great evils were deeply felt and deplored, not only by the immediate sufferers, but by many of the best and most distinguished men in the parent kingdom, who made great and continued efforts to obtain for their brethren in the colonies the essential benefit of episcopal superintendence. These efforts were unhappily without their due effect, through a long and dreary period, and the date of their earliest success is so recent, that many of ourselves can clearly recollect the time when a Protestant Bishop first set his foot upon the widely-extended shores of America. Those who shall follow us will find it most difficult to account for so strange and long-continued departure from the practice of the apostolic and primitive ages, when the Church was carried at once, in all her fulness, to every place where an opening was made for her, by the providence of her Divine Head. "Happily, the first episcopal appointments in the colonies, after this long delay, have given such evidence of their importance, that an earnest desire has been awakened for their large increase, of which the most gratifying proofs are pouring in upon us, from a very large portion of the world." After alluding to the bishoprics already founded, his lordship proceeds :: "The next object of the Fathers of the Church is the erection of the extensive and important province of New Brunswick into a separate see-earnestly hoping, by this measure, to obtain benefit and blessing for all the members of the Church, not only in that rapidly increasing colony, but in every part of this diocese. They well know the hopelessness of expecting the full benefit of episcopal care and superintendence, while so extensive a charge as that of the present diocese of Nova Scotia is committed to a single bishop. It would ill become me, filling the station which I occupy, to dwell upon the real importance of such care and superintendence; but there is reality in their importance. Few persons have more reason to know and feel their own insufficiency, than those who, for some time, have filled the office of the chief pastor of a flock of Christ. But, however great they feel their own unworthiness to be, they cannot but know that they are called upon to dispense a treasure, and although it be contained in frail vessels of earth it is a treasure still. "The truly christian regard which has been manifested by our brethren at home, should stimulate every member of the Church in these colonies, to his utmost effort in aid of the benevolence which has been exercised for your eternal good. You are now called upon to make such effort, but remember, in the same spirit which has been manifested in the parent country. There indeed the object has been to promote the glory of God, and the prosperity of His Church, among distant members of the flock of Christ, almost unknown to them. Here the object is to meet such christian love with grateful hearts, and aid its full success, not for the benefit of distant brethren, but for the welfare, the temporal and eternal welfare, of yourselves, and of those who are most dear to you. Well, therefore, may it be hoped, that every member of our flock will consider it not merely an indispensable duty, but a delightful privilege, to give his most earnest and active regard to the call now made upon him; and then he will be ready to make even inconvenient sacrifice, if such shall be required. "The Clergy will feel it to be their duty, without loss of time, to make known the peculiar demand which is now made upon the best feelings of all the members of the Church; and I earnestly recommend their endeavours to do this, by affectionate appeals from the pulpit, followed up by personal communication with all the individuals of their respective flocks. Not one should fail to bear a part, however limited his means may be -nor should he omit by faithful prayer, to seek that his humble offering may be made acceptable to God, through the Divine Mediator. "Perhaps some may be inclined to wish what they almost consider a burthen, could have been provided for from other sources, without calling for any sacrifice from them. Instead of pronouncing harsh and hasty condemnation of such wish, I will acknowledge, that there was a time, when in the fervour of youthful zeal, and from affectionate regard for the members of the Church in these colonies, I was led, not only to desire, but very earnestly to endeavour to procure the whole of a comfortable support for our missionaries from England, with little, or perhaps no assistance from their own flocks. Eight years were occupied in this endeavour, and I greatly rejoiced, at the moment, in the attainment of that object in the year 1813. A suggestion was made to me soon afterwards, by a bright and shining light of the Church, the eminently great and holy Bishop Hobart, which I was then ill-prepared to receive. But long experience has convinced me of its wisdom. That amiable father, with a mingled serenity and animation, peculiarly his own, endeavoured to satisfy me, that so long as our Church should look for its whole support to the bounty of England, and should be unassisted by our own congregations, she would remain in a state of languor, and her prosperity would be delayed. Within the few last years more progress has been made-more zeal has been manifested by our people-more churches and parsonages have been built, or commenced-and more provision has been made for the support of the clergy, (small and insufficient as it still is,) than were ever hoped for by the most sanguine, in the preceding quarter of a century. "In all this we trust that we behold a return to first principles and primitive love. The people of God in the earliest ages were accustomed to bring their freewill offerings for those who ministered at the altar. Such holy dedication of a good portion of his substance was the joy of the pious Israelite. Under the more glorious dispensation of the gospel, the same principle and the same affection were maintained, and produced similar results, of an higher and more spiritual character. If, then, we had nearly forgotten the duty and the privilege, which were performed and enjoyed by the ancient people of God, and by the first followers of the Saviour, we may rejoice that the clouds of that night, in which the forgetfulness of sleep was upon us, are now breaking away, and we are permitted to see the dawn of a happier day. Nor can we reasonably doubt, that, if it were in our power to obtain a full support for our Church and clergy from some extrinsic source, without any effort, or any contribution from ourselves, it would be unwise to accept the seeming advantage. Our love would wax cold-a bond of holy people contribute on no fixed principle, by no relative measure, in no definite proportion to the means entrusted to their stewardship: for this reason any such scheme must proceed upon the principle of making proportionate offerings to God's service; and lastly, the duty of giving for the work of Christ, through His Church, must be no longer severed from the offices and the sacred associations of Divine worship. To lay by portions of our substance for the service of God-say one-fourth, one-sixth, one-tenth, &c.-is as much a part of Christianity as any evangelical precept; and it is only when viewed and done in its relation to our acts of grateful homage, that the practice of giving for religious works receives its full meaning and sacredness. Where, then, shall we find a principle which shall be universal in its extent, containing in itself the law of proportionate oblations, and interwoven with our acts of worship? Nowhere else than in the Apostle's precept, Upon the first day of the week let every one of you lay by him in store as God hath prospered him;' or, in other words, in the Offertory of the Church. "It is perfectly needless that I should enter into this subject before you, my reverend brethren, who can so thoroughly anticipate all I would say. It would be altogether contrary to my own wishes to point out the grave objections which seem to me to lie against the too common mode of stimulating and soliciting contributions to sacred objects. Of our popular mode of gathering funds by subscription-lists and collections, it is enough to say that it is partial, that it does not avowedly proceed on the law of proportion, and that it has detached itself from the highest acts of personal devotion, with which the Church has from the beginning most closely combined it. "I will only observe, further, that by means of the Offertory the duty of giving is interwoven with the whole texture of the pastoral ministry of the Church. This great evangelical law is brought home to the conscience of every member of Christ's flock. "It is well to recall to our minds this view of the subject, because it has been sometimes said that collections for the missions of the Church, and other works of a like kind, ought to be made only in larger parishes: that, in smaller and poorer parishes, people are neither willing nor able to give. Willing they never can be until they are taught that this duty is a part of the Christian religion, and contained in the vows and pledges of their baptism. It must be made a matter of pastoral instruction: otherwise, it is plainly impossible that any man should acknowledge this any more than the duty of frequenting the holy communion, or the like. The will to give must, under God, be ripened in our people by instruction and persuasion on our part; and this is true both of rich and poor. Truly there is often a readier will in the poor than in the rich. It may, indeed, be said that any parish which makes no contribution to the missions of the Church is rebuked by its own prayers. The collects, especially on Good Friday, and the daily prayer for all sorts and conditions of men, are testimonies in our own mouths against ourselves if we do nothing to spread the kingdom of God on earth. Again, as to the ability to give what is the meaning of the objection? Does it mean that poor people are not able to give according to their ability? And what more does God require of us? He does not bid us give beyond our ability, but according to it as we read in the Book of Acts, that the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea.' The large gifts of a rich parish are not greater than the small gifts of a poor one, so long as the law of proportion is obeyed. It is with the greatest satisfaction that I see in the list of collections made in pursuance of the bishop's letter in the year 1841, such sums returned as 11., 17s. 6d., 11s., 7s., 5s., 4s. 4d., 3s. 5d., 2s. 1d. These small offerings show that the poorest among baptized men claim for themselves the blessing of the merciful, and the promises of those that turn many to righteousness. : "We must protest against the privilege of almsgiving being made a refinement of the rich: we must take up a plea for the poor man, and claim for him *Acts xi. 29. the restoration of his birthright, to give for Christ's sake, and to be blessed in his deed. The keenest and the highest feelings of his nature are left unawakened, so long as we keep back from him the mystery of the fellowship of saints; the universal sympathy of the members of Christ; the communion of sorrow, and sufferings, and prayers, and consolations, and alms; the warfare of the Church; its strife against the spiritual evil of relapsed Christians in its own bosom, and its toil among the heathen nations of the world. "It is only by the relation to these truths that a Christian man learns to realize his own standing in the sight of God. It is only thus he can ever fully realize the sacredness of brotherly compassion, and the constraining power of Christian love. It is only in this way that we shall ever learn to give, not from periodical impulses, or disjointed, inconsistent feelings, but from the steady action of a principle as deep and continuous in its energy as the faith by which we are accepted in the Beloved. "It must be further observed, in regard to the Offertory, with how great a care the Church, while it calls on us to lay our money in simple faith, as it were, at the Apostles' feet,' provides also for the full participation of her lay members in the disposal of the oblations made at her altars. It is ordered by the Rubric, that the money given at the Offertory shall be disposed of by the minister and churchwardens, or, in case of their disagreement, by the ordinary. Now it must be remembered that by this provision the Church has vested the disposal of her alms in a body of her members of which two-thirds are laymen, and that these lay members are elected year by year, and are, therefore, year by year liable to be questioned in vestry by any of the parishioners, and to be set aside at the ensuing election. It is true that, at present, from the happy confidence generally subsisting between the clergy and their churchwardens, the disposal of the alms is, wisely and beneficially, left without hesitation in the hands of the parish priest; but the churchwardens have at all times full power to interpose their office, if necessity should arise. My object, however, in adverting to this point is to show that-if, by God's blessing moving the hearts of men to a practice of grateful oblations, the voluntary contributions of the Church, made through the Offertory, should amount, as assuredly they would, to a revenue of large extent-a most careful provision exists, whereby the laity would be invested with a joint control in the disposal of it, through their responsible official representatives, and in numbers twofold as great as that of the clergy. It is of importance to note this, to show how completely the objections which have been made, perhaps with reason, against other projects for the disposal of contributions, are met and satisfied by the rule laid down for the Offertory by the Church. "It only remains that I should notice one more point connected with this subject. An idea has been sometimes entertained that the money collected at the Offertory can lawfully be applied only to the relief of the poor, and within the parish where the collection is made. "Now, in both points this view is incorrect. "From the sentences read at the Offertory, it is plain that the disposal of a portion to the clergy is contemplated. In the last Rubric, which was added in 1662, it is ordered that the money shall be disposed of to any 66 pious and charitable uses," of which the minister and churchwardens shall judge; and if they disagree, the ordinary shall dispose of it. In framing this Rubric, regard was had to the Scotch liturgy, by which it is ordered, that of the Offertory money one-half shall go to the presbyter for books of holy divinity, and the other half be applied by him and the churchwardens to some pious and charitable uses,' such as the decent furnishing of the church, or the public relief of the poor.' In proof of the design of this Rubric, as it was understood at the time when it was inserted, I may mention that Bishop Patrick, who was Bishop of Chichester not long after, did, together with the churchwardens of his parish, . See, however, Hooker's Eccl. Pol., lib. vii. c. xxiii. ss. 8, 9, 10. Ed. Kebi |