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Holy Spirit, as there can be in knowing that the Holy Spirit has been directly suggestive, and that each correct word, and each right phrase, has been the result of immediate supernatural interference. We agree with our author that the objection derived from the depreciation of faithful translations is altogether futile; and if this was all that the theory of verbal inspiration had to contend with, its triumph would be easy; but we confess we agree much more nearly with what Mr. Parkinson has succeeded in establishing, than in what he in places seems to labour to prove. We are glad we have done with this lecture, for we cannot but suspect ourselves when we find ourselves complaining of the clearness or logical accuracy of a writer so uniformly lucid, and so rigidly consequential and deductive as Mr. Parkinson. The following remark is itself proof of a master mind.

It would seem as if freedom from the shackles of Creeds and Formularies gave less liberty to the mind than might have been expected. Men without the control of system advance like men in the dark-afraid of obstacles because they see none!-P. 75.

Most heartily do we concur in the following; and with this extract we close this article.

Finally, we would guard against a misconstruction to which the doctrine we are advocating may be liable, and which, sometimes put upon the language of Scripture by those who entertain less definite notions as to the extent of its inspiration, has often led practically to very injurious results. The error we allude to, is that of supposing that the words of Scripture, simply as being so, convey a meaning, and exert an influence on the mind, beyond the same words when used by an ordinary writer; as if they possessed within themselves a certain magical power in addition to their simple signification, and could still work miracles, like those by whom they were first composed. This is the language, not of reason or Scripture, but of superstition and fanaticism. The Scriptures, now, differ in nothing from the ordinary language of truth. They are subject to the same rules of interpretation, and are open to the same abuses from ignorance or mistake, as merely human compositions. It is through the Holy Spirit, indeed, that they will be enabled to make us wise unto salvation -but that Holy Spirit is not resident in them, but must be sought for, in the use of the Scriptures as of every other means,-through diligent study, unshaken faith, and fervent prayer.-Pp. 76, 77.

Our next article will embrace Lectures IV: and V., on Creeds and Articles of Religion; and we promise our readers much pleasure, and a high intellectual treat in the passages we shall have to quote.

ART. II.-The Difficulties of the Church: A Visitation Sermon, preached at the Parish Church, Ware, Herts, April 30, 1839. By WILLIAM J. IRONS, M.A. of Queen's College, Oxford, Rector of Reed and Barkway, Herts. Published by request, London: Rivingtons. Pp. 27.

It always affords us pleasure to meet with a new work from Mr. Irons's pen, because we may be pretty sure it will commend itself as the fruit of learning, talent, and high principle. The "Visitation Sermon" now before us is decidedly no exception. In the first place, we would venture especially to recommend the author's object to the consideration of such of our brethren as are called upon, by their bishops or their representatives, to preach such discourses.

It seems [says Mr. Irons] to be our peculiar duty, on such occasions as the present (which, unhappily, are almost the only occasions on which the Clergy now meet together as a body), to contribute somewhat to the mutual strengthening of our hands and encouragement of our hearts, in the arduous work to which we are devoted, and in the prosecution of which we are surrounded by various enemies on every hand. Putting from us all too anxious thoughts of the future, if we rightly bear in mind that our blessed Master "told us before" of the perils" of the latter days," we shall feel that there is nothing in them that needs shake our faith, or make us "afraid with any amazement."-P. 9.

The text selected is St. John xvi. 4, " These things have I told you, that when the time shall come, ye may remember that I told you of them." The line of argument he has adopted is to show that, as on the one hand, the present condition of Christianity, as objected to by the infidel, is no objection at all, because it was foreseen and foretold, so neither, on the other hand, is the condition of the Church catholic any "presumption against her possession of the divine powers and prerogatives" claimed for her. But we shall let the author speak in his own words. After having made some able and well-reasoned observations on the case as it stands against the infidel, he proceeds—

I need scarcely remark, that what was supposed to be an objectionable fact, and hostile to the claims of revelation, since it turns out to be a prophesied fact, is not only no objection, but may even take its place among the evidences of the faith. Nor can any fair reasoner leave it out of consideration, as one of the remarkable facts of the case under review. Christianity began (strange as it may sound to the infidel) with foreboding its own ill success among men! The prophecy itself is sufficiently striking; but our Lord is very explicit also in our text in declaring the intention of the prophecy, viz. the sustaining of the faith of his disciples. But here we must now leave the argument with the sceptic, and turn to the half-sceptic, or sectarian, to whom our next argument is addressed. There are many who go with us in not thinking the unsuccessfulness or corruption of Christianity to be any disproof of its claims as divine, who, nevertheless, with singular inconsistency, urge precisely this, the infidel's argument, against the reality of the divine claims of the Church catholic to her high spiritual powers and prerogatives. And now, to these inconsistent half-believers,

I will desire to show, that the present condition of the Church, as an institute, is no presumption whatever against her possession of her loftiest endowments of invisible grace.-Pp. 17, 18.

Recommending the Sermon to general perusal, we shall content ourselves with transferring to our pages the following forcible and eloquent appeal with which it concludes:

There is an air of security and calm triumph in the divine words, which cannot but thrill the Christian's heart, while he looks (but no longer!) not "at things that are seen, but at the things that are not seen." This is not the language suitable to those who would make the Church conform its doctrine or practice to the world, and so avoid offence. Surely we have no dangerous principles in our religion which we must so guard as not to act upon them! We can have no parley to hold with the world's calculations,- -no compromise of principle,-no lowering of doctrines for the world's convenience. If troubles come, surely we have not to sacrifice truth to avoid them. Christ hath told us to expect them; to "remember that he told us of them;" and "in patience possess our souls." This calmness alone befits us as a Church. Any fear or trepidation which we may manifest,-any yieldings of the eternal verities which we are pledged to defend, may injure ourselves indeed (and nothing else can injure us), but can never touch the security of that heavenly community, the Church catholic, of which we now are part:-against that "the gates of hell shall not prevail." Certainly your position (whether viewed from without or within) seems one of much peril at this time. In many temporal arrangements which concern our branch of the Church, as the great body of us have been allowed no voice, so on us will not rest the heavy responsibility. But there can hardly in any times, however bad, be a concession (either to the envious arrogance of the Romans, or the more envious sneer of the sectarians) of our spiritual prerogatives and claims, handed down from an unbroken apostolic ancestry of saints and martyrs; of these, I say, there can never be surrender without the individual guilt of individual concurrence. And be it remembered that if we surrender them, they will not perish, they will pass to others. Efforts truly will not be wanting (even if they now are) to accomplish this. Our enemies will indeed have cause to rejoice, that we at last are removed (if we are), from the rock whence the sixteenth century could not shake us! Our people will have to charge on us their ruin. And will not our Lord make inquiry of us, ere long, concerning these provinces of his spiritual empire, over which we ought to have ruled, as he has made us rulers?

Reverend brethren, we have much need of sober caution, as to what we may be urged to do, or not to do; to say, or not to say. Trusting his over-ruling care, let us remember our Lord's forewarning of the troubles of the "latter days." Amidst the world's confusions a Church should be seen self-possessive; moving heavenward with firm step, as already conscious of victory. It is plain that there may be temptation for us to accommodate ourselves or our principles to an ungodly world; and, if so, we should be awfully forgetful of our position as a "CHURCH"-a distinct and heavenly polity, and we may be (which God forbid !) cutting ourselves off, ere we are aware, from the body of the Church catholic, and be consumed with her enemies, when the last judgment fires come down!

"Wherefore, brethren, we, having received a kingdom which cannot be moved, let us serve God acceptably, with reverence and godly fear; for our God is a consuming fire.”

ART. III.-A Charge delivered to the Clergy of the Peculiar Jurisdiction of the Dean of Chichester, at the Visitation holden in the Cathedral, May 21st, 1839. By the Very Rev. GEORGE CHANDLER, D.C.L. F.R.S., Dean of Chichester, and Rector of All Souls, St. Marylebone. Published by request. London: J. W. Parker, 1839.

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"ANOTHER benefit which the legislature might at once effect," observes Mr. Henry Wilberforce, in his admirable Essay on the Parochial System, "is the abolition of peculiars. These anomalies are, in truth, remnants of popery. Exemptions from episcopal jurisdiction were granted to different orders by the popes, who thus obtained for themselves an independent empire in the heart of every church. They are of course inconsistent with Church principles, especially when they assign to the accredited possessor of certain property some of the highest offices of ecclesiastical jurisdiction. They are mentioned here, however, because they are a very important violation of the parochial system."* the history given by a very sound churchman of the origin of those peculiar jurisdictions, the possession of one of which by the Dean of Chichester, has given Dr. Chandler the opportunity for delivering the Charge now before us. We shall not here dwell on the desirableness of abolishing these anomalies, which seems scarcely, if in any case, to be denied or disputed; nor shall we enter on the question as to whether the legislature is the authority to which such a change in the Church can be rightfully entrusted. We would only remark, that we are not sorry that their continuance has given occasion to the valuable observations contained in the present Charge, of which we propose to give our

readers some account.

The Dean commences with taking a general review of the chief "measures" which have in late years" emanated from public or from parliamentary authority"-as the appointment of" the Royal Commission for ascertaining the real amount of the revenues of the Church;" "the equalization of several dioceses of England ;" "the Tithe Composition Act;"" the Registration and Marriage Acts;" "the Plurality and Residence Act," to several of which a more favourable character is given than we must own we can bring ourselves to award them. Of the evil tendency, however, of "the Registration and Marriage Acts," (except 1so far as the former may lead the clergy "to make the holy sacrament of baptism better understood and regarded by the people, not merely as a process by which a distinguishing name may be given to their children, and their birth may be legally certified, but also as a means whereby high and spiritual benefits are conveyed to their souls,") and of "the harsh spirit that pervades several of the enactments of "the Plurality and Residence Act," the Dean speaks decidedly in language of disapprobation and regret.

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"The Parochial System; an Appeal to English Churchmen," p. 115. Rivingtons. VOL. XXI. NO. XI.

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As proofs of the disposition of the Church to rely more on "her own intrinsic strength," since" much external support, on which she was wont to lean," has been "withdrawn," attention is next drawn, in very just terms, to the exertions made and making amongst us "to meet the tremendous deficiency of our Church accommodation," to provide a supply of additional Curates, more especially in populous places, and to improve and extend the education of the young in the middle as well as amongst the labouring classes,--subjects to which we need not here further refer, as presenting any thing of a character very peculiar to the case before us. We may also pass without public notice the establishment of a College for theological students in connexion with the cathedral at Chichester, and the opening of the cathedral library to the clergy, as we have already* quoted the passages of this Charge in which the Dean so appropriately alludes to them.

We are so much gratified by the following able, just, and cheering review of the more recent history, and present prospects of the Church amongst us, that, though somewhat long, we are tempted to transcribe it. We have pleasure in recognizing in it a reference to the "Tracts for the Times," in tone and sentiment not altogether unlike some remarks on them which lately appeared in our own pages.†

The importance of one other passage pleads hard for its insertion. It refers to the best course to be adopted under the Church's trials.

I cannot help observing, as among the signs of the times the most encouraging, not only increased exertions within our own body to maintain ourselves as an establishment, but also a manifest demonstration of an improved understanding on the true nature of the church of Christ. There can be no question that low views respecting the character and constitution of the Church too long prevailed among us. Neither would it be a difficult task to trace at length the causes that so lowered our views. But the fewest words may suffice. After the termination of the tremendous contests respecting Church doctrine and Church discipline, which, mixing themselves up with political questions, had embroiled the nation in civil war, the parties sought repose in quiet and inactivity. Then followed a time, occupying the close of the seventeenth, and the greater part of the last century, when the standard of public opinion, and the general principles of men who were invested with authority, and gave the caste and colour to their age, were lamentably debased; and the Church, in close harmony with the State, was low in principle, low in its tone both of doctrine and discipline. One by one she saw, and saw without a struggle, her rights and privileges abridged, the terms on which she united herself with the State violated,-and herself reduced to be little more than a mere instrument and engine of civil government. If, during this period, a few notes of a higher sound were occasionally uttered, they were lost on ears little accustomed to hear and understand them. The first movement went to revive some of the peculiar and distinguishing doctrines of our holy faith, which had been too much left out of sight, by a system of teaching, that had well nigh substituted ethics for theology, Seneca and Epictetus for Christ in our pulpits. But in matters that concerned the visible constitution of the Church, she still slumbered on, under the benumbing influence of friendly governments, till she began almost to forget herself and her heavenly origin. When this friendship was at length withdrawn from her, she at first felt herself astonished and bewil↑ Ib. 513, 14.

* CHRISTIAN REMEMBRANCER, No. IX. p. 546.

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