allusion was made that evening, suggested by the cause we were advocating. In other words, he seemed to be a confirmation of my principle, that the mind, when influenced by divine grace, becomes remarkable for qualities the opposite to those which might be supposed to distinguish it naturally; so that the secular cast of mind is exchanged for one in a remarkable degree the very opposite. He struck me as the one amongst us all (if I might have made a distinction) who had perhaps the most touching sense of the vanities of life; as the one who had made the most deliberate choice of a high and holy cause (though alas! too often an unpopular one with the world), and had brought over to it personal and mental advantages and accomplishments, talents, judgment, experience, which would have made him a welcome accession to the circles of the worldly and gay and fashionable, had he chosen to have cast in his lot with them. likely to be engendered by the all-engrossing pursuits of commerce; because there are perhaps no occupations more calculated to make the mind unduly magnify the importance of secular concerns, or to make the things of time preponderate in its estimation over those of eternity. The thorough man of business we picture to ourselves as a man of an acute, speculating turn of mind, eminently practical, punctual, systematic, the man for facts and figures: no one is found more averse than he to what he is pleased to regard as religious sentimentalism. Business, practical sense, quickness, despatch, punctuality-these form his idol, and only standard of mental superiority. His mind filled with a hundred schemes and calculations, he has little time left for meditation. There is much in his calling to sharpen the faculties, to keep the mind on the full stretch; but little comparatively to strengthen the meditative powers, or to foster the sympathies of our nature. But in this case also, when the character comes under the elevating and I shall not soon forget the few words with which transforming influence of the religious principle, a he pressed the claims of the institution. Every change is produced in it, as striking as it is sentence he uttered bespoke indeed a well cultimorally beautiful. The character becomes remark-vated and even classical mind, and a heart deeply able for qualities and attributes which are the op- imbued with the best feelings of our nature; feelposite to those which distinguish it antecedently; ings elevated and sanctified by high Christian so that this man of a peculiar secular cast of mind, principles: every thing he uttered spoke practical this very worshipper of Mammon, this decided good sense. But, of all who spoke on that occavotary of the world, frequently becomes a man of sion, he seemed to me to be the man who spoke more than common disinterestedness, and one, in most out of the abundance of the heart: his short, more than ordinarily dead (to use the scrip- eloquence had most of what appears to be the fertural phrase) to the world, "its vanities and fri-vour of conviction. Few who heard him could volities." The well-known and respected individual, to whom this notice refers, may be adduced as an instance in point. It is many years since I first saw him. On that occasion I knew him not even by name. I met him casually as an advocate of the same cause of benevolence, in aiding which I took an humble part myself. I had not an idea at the time of what his calling or profession was: if I had, I should probably have felt rather inclined to have stood aloof; for they who are not much men of business themselves rather shrink from collision with the sharp, keen, subtle intellects of professed men of business. But my feeling was the very opposite in the case of the individual alluded to. I felt myself drawn towards him rather than repelled; for, of all who were present on that occasion, he struck me as being the kindest person, and the most accessible. There were many good men assembled there, men of tried worth and piety, all met to support a cause which had strong claims on Christian sympathy; but he that stood before me then, whom I knew not personally, nor could even conceive what his profession was, while I was only struck by his figure and a countenance in which manliness and dignity were mingled with an expression of great benignity, struck me as the kindest person in that circle. There was an earnestness and sincerity, a tenderness of spirit about him, which invited your confidence. Of all who were present, he struck me as the individual (for one sometimes can hardly help making distinctions and comparisons of the kind)—of all present he struck me as the one who seemed to be most thoroughly in earnest, who seemed to have felt most deeply what most of us expressed, when we spoke of the vanities of life and of the uncertain tenure of its best gifts, to which many a touching for an instant have doubted that he was a man of faith, of zeal, of secret, closet prayer. It was this which gave (and which still gives) to a manner singularly calm and unimpassioned, a force which the most exciting strain of oratory can hardly command. It is this which often gives to a sentence from his lips, uttered in the calmest tone, a thrilling power, which the loudest trumpet tongue could not give it. It is this which makes him the effective advocate of every cause he takes up. Others may excel him in splendour and brilliancy, in depth, in acuteness of reasoning powers; but in that kind of eloquence which bespeaks the calm, lofty resolution, the settled, holy determination of purpose, I think I have heard few to surpass him. While I have looked towards and heard him, I have involuntarily admired the transforming energy of the religion of the cross. In him I have seen an instance of the change which might be expected to take place when the naturally sharp, acute, calculating mind of the able financier and man of business is softened and elevated by divine grace; how the same talents, which fit one for collision with the acute and keen and clever men, who move in the commercial walks of life, may be brought over to aid the cause of religion and humanity. I almost fancied to myself a fulfilment of the prediction: "The labour of Egypt and merchandise of Ethiopia and of the Sabeans shall come over to thee." In such a one I have given an illustration of what might be expected to be the happy result, did many of his high and influential order follow * I observed an instance of this on a recent occasion (May 19, 1852), when, in the course of a masterly speech, he had occasion to mention the celebrated watch-word of the reformers: "No peace, &c." These words are usually vociferated: by him they were delivered in the calmest tone; but they went to the soul. in his steps. What happy changes in society | might we not look for, as the consequences of it! If real heartfelt piety were more widely diffused amongst such men, it the powers of their clear and sagacious minds were enlisted on the side of God, or if the thousands of gold and silver possessed by them (and too often lavished on the shrine of foppery) were laid on the altar of God, the imagination itself in vain essays to calculate how deep and wide the tide of blessings would flow. Hundreds of the worst ills of life (for though concealed they are the worst) which afflict society would be done away, and that wealth which is too often converted into a curse ("I will curse your blessings") would become a real positive blessing; and we should then understand what is now, alas! often so hard to comprehend, that "the blessing of the Lord, it maketh rich." The Cabinet. PRACTICAL REPROOF OF THE VIEWS OF A SOCINIAN FRIEND.-After having been discussing deep matters in religion with , we went together to see a poor woman. She had been in a state of absolute despair, and even of derangement, but had received comfort from hearing in a sermon that the Son of God came to take our sins upon himself, and to deliver us from the guilt and punishment of them. On leaving the house, I said to "See the consolation which that humble believer receives from the doctrine which you reject. See the delightful temper which has been produced by that doctrine which you think to be injurious to morality." I believe this had more weight than all my former arguments.-Bp. Shirley. "And the angel of the Lord came again, and touched him, saying, Arise, and eat, because the journey is too great for thee".-(1st lesson for evening service) 1 KINGS xix. 7. "THE journey is too great for thee!" So spake the angel of the Lord. And fainting owned that touching word. A cake and cruse the prophet viewed: And forty days and forty nights He journeyed, nourished by that meat, So thro' this world's conflicting cares, Weakness I find my strength to be, While many an angel's voice declares, "The journey is too great for thee." And in temptation's fearful hour And make me conqueror at length! "The journey is too great for thee!" Ah, Lord, I feel this solemn word; But 0, "thou wilt put strength in me," And faith and hope my soul shall gird. For often doth the heavenly "race" Appear too hard for mortal feet; But angels' food is sent, and grace Bids fainting souls "arise and cat." So, like Elijah will I go, Till on the "mount of God" I stand, Where satisfying pleasures flowThe glories of that "better land." SACRED SONNETS. No. XXXII. BY MRS. PENDEREL LLEWELYN. (For the Church of England Magazine). "The blood of Jesus Christ his Son cleanseth us from all sin.”—1 JOHN i. 7. IT ebbeth not, it knows no bound: A cure for every grief and care, Tho' here life's pathway be o'ercast, Safe to the promised home on high Miscellaneous. INDIAN SUPERSTITION.-In the neighbourhood of Junagarh is a spot held sacred by the Mohammedans, and known by the name of Datar, or the Giver. The power of the Datar is supposed to be peculiarly shown upon this spot; and his aid is here, it is believed, most successfully entreated. Numerous poor people, from all parts of western India, when afflicted with leprosy, travel hither, and enter into vows to remain until the merciful Datar vouchsafes a cure. If their sufferings from this cruel disease are of long continuance, suicide is commonly the result; the belief being general, that, in the event of a leper dying a natural death, the disease descends to his posterity. A few days before we visited the sacred hill, an aged leper desired permission from the British authorities to cast himself into the sea at Mangrole; this being refused, he left Junagarh, and about three miles from the city the aged sufferer caused himself to be buried alive; his only son, for whose immediate sake the act was committed, covering the grey hairs of his afflicted parent with an earthen water-vessel.—Literary Ga zette. London: Published for the Proprietors, by JOHN HUGHES, 12, Ave-Maria Lane, St. Paul's; and to by procured, by order, of all Booksellers in Town and Country PRINTED BY ROGERSON AND TUXFORD, 246, STRAND, LONDON. DEATHS OF EMINENT CHRISTIANS. No. XXVII. WILLIAM GOUGE, D.D.* (Died 1653, aged 79.) DR. Gouge was a fellow of King's College, Cambridge, and author of the "Exposition of the Epistle to the Hebrews." His funeral sermon was preached by Tillotson. Great was his patience under the visiting hand of God, especially in his old age, when God visited him with painful maladies. Though by reason of the bitterness of his pains, and that deadly arrow (as he often called it) in his side, which he knew could never be plucked out of it but by death, namely, his asthma, which he got by an excessive cold in attending upon public employments, notwithstanding by reason of these he hath been often heard to groan, yet was he never heard once to repine. But he would often say, "Soul, be From "Last Hours of Christian Men; or an Account of the Deaths of some eminent Members of the Church of England;" by the rev. H. Clissold, M.A. London: Society for Promoting Christian Knowledge. No. 958. silent; soul, be patient: it is thy God and Father that thus ordereth thy estate: thou art his clayhe may tread and trample upon thee as it pleaseth him: thou hast deserved much more: it is enough that thou art kept out of hell. Though thy pain be grievous, yet it is tolerable: thy God affords some intermissions: he will turn it to thy good, and at length put an end to all: none of these can be expected in the grave." He would often make mention of the extent of obedience, which, he said, "was not only to endeavour to do what God requireth, but also patiently to bear what God's will is to lay upon the creature; as Christ himself, though he were the Son, yet learned he obedience by the things which he suffered." In his greatest pangs he oft used this speech of Job, "Shall we receive good at the hands of God, and not evil?" He often commended his soul unto Christ, and would say, "I am persuaded that he is able to keep that which I have committed to him against When any of his friends went about that day." to comfort him in those gifts which God had bestowed upon him, and works which he had Wrought by him, he would answer, "I dare not think of any such things for comfort: Jesus Christ, and what he hath done and endured, is the only ground of sure comfort." Many that came to visit him in his weakness professed that they went away better than they came, by reason of those savoury and gracious exhortations that proceeded from him. "On Saturday," says his biographer, "he had no desire to arise out of his bed; neither indeed LITURGICAL REMARKS: OR CONCISE AND POPULAR EXPLANATIONS OF BY THE REV. C. H. DAVIS, M.A., Stroud Union, Gloucestershire. No VII. THE ANGLICAN FORM OF CHURCH GOVERNMENT, &c. could he in regard of his weakness, which was Of Wadham College, Oxford; Chaplain of the such as he said, 'Now I have not long to live in this world the time of my departure is at hand: I am going to my desired haven ;' the apprehension whereof was no little joy unto him; for he had often said to such of his friends as came to visit him in his sickness, 'I am most willing to die, having, I bless God, nothing to do but to die.' Indeed, he sometimes seemed to be in Paul's strait, between life and death, having a desire to depart, that he might be with Christ, which was best; but yet very desirous was he to finish his Commentary on the Epistle to the Hebrews, which he knew would be useful to the church of God, and in that respect was willing to live; and God so far answered his desire in that particular, that he lived to finish it within half a chapter. "But, when he perceived that his time in this world could not be long, O how sweet and joyful was the apprehension of death unto him, which he often termed his last friend next unto Jesus Christ. And that Saturday, though he kept his bed through weakness, yet was he more wakeful and his spirit more lively and cheerful than for several days before; which questionless was from his joyful apprehension of his approaching departure. His speeches that day were more than ordinarily heavenly, speaking much in admiration of the freeness of God's grace, and riches of his mercy in Jesus Christ. As while he lived he led an heavenly life, so about the time of his death, by those comforts and joys which he found in his soul, he seemed to be in heaven while he was upon the earth; and so continued full of sweet comfort and heavenly expressions to the last of his understanding and speech, which continued till Monday morning, when both failed him; from which time he lay breathing, but shorter and shorter, till eight of the clock that night. About which time, in the presence of all his children and divers friends, he quietly slept in the Lord, making a happy change from earth to heaven, having served God faithfully and painfully in his generation"* A Precept from holy scripture: "My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth" (Heb. xii. 5, 6). THE church of England has been accused of bigotry and intolerance in refusing to recognize exhave never received episcopal ordination; in replicitly and officially the orders of ministers who fusing, that is, to permit them to officiate in her churches. And it has been supposed, or at least maintained, by some persons, that by so doing she intends practically, if not avowedly, to unchurch" such religious communities as are destitute of an episcopal form of church government, and a lineal and personal episcopal succession from the holy apostles. But it will be found, on examination, that this accusation is without foundation. Following the sacred scriptures, the Anglican church adheres to the three orders of the ministry, " bishops," or chief governors and spiritual overseers of the clergy; priests," (that is) presbyters, or ordinary mior assistant ministers, nisters; and "deacons," ministers on trial or probation (1 Tim. iii. 13) before admission to the order of the regular ministry; which arrangement seems to be alike consonant with reason and sound policy, and with the holy scriptures. For we find Timothy and Titust by ters" (the two names being at that time used to to have been set over the "bishops" or "presdesignate the same officef, Acts xx. 28, 29; Titus The writer of these remarks is desirous of correcting some slight errors in some of the previous papers. In No. V., in the June part, at p. 384, col. 1, 1. 42, for "in the margin" read "in the original"; in col. 2, 1. 34-35, for "the wicked Festus as most noble Festus' (Acts xxvi. 25)". In No. L. Felix as most noble Felix' (Acts xxiv. 3)" read "the scoffing in the February part, at p. 91, col. 2, 1. 51, for "possession" read "procession;" at 92, col. 1, 1. 1, omit the;" at p. 93, col. 1, 1. 46, for “John ii. 7," read "2 John verse 7." In No. II. in the March part, p. 200, col. 2, note 1, for " baptism may, according to the conditional promise (Acts ii. 38, xxii. 16, and sins," read "it may convey the grace and assurance of re27th article), convey the grace and assurance of remission of mission of sins, which is visibly signed and sealed in baptism. See Acts ii. 38, xxii. 16, and 27th article." Titus was to ordain elders (or presbyters)" in every city" * Life and Death of Dr. Gouge, prefixed to his Com- (Titus i. 5); and Crete was famed for its "hundred cities." mentary on the Epistle to the Hebrews, 1655. Here, then, is diocesan episcopacy. "The title of bishop is, to be sure, given to the second order; but it is not for words, but for things, that we are to contend. Titles may be changed while offices remain.” In the apostolic age, "the chief pastors of the church were ge nerally designated apostles or angels, i. e., messengers sent by God himself. In the next century, the office remaining, the designation of those who held it was changed, the title of apostle was confined to the twelve, including St. Paul [and Barnabas]; and the chief pastors who succeeded them were thenceforth called bishops, the subordinate ministers being styled priests and deacons." (Dr. Hook). An illustration of this we have in our own times: the three orders of naval officers on board ship, up to the accession of king William IV. were (1)," post captain," (2) "captain," and (3) "lieutenant." But his majesty king William IV. was pleased to i. 5, 7), and the "deacons," as chief bishops or spiritual rulers (see 1 Tim. iii. 1-13, v. 1-17; Titus i. 5, 6, 7); and in Phil. i. 1* we find a salutation from St. Paul and Timothy as chief bishops of the church, to the church at Philippi, "with the bishops and deacons," i. e., the second and third orders in the ministry. In Acts xii. 17 and xxi. 18 we also find allusions to St. James, which seem to imply the exercise of the episcopal office by him at Jerusalemt. Such appears to be the scriptural warrant for the Anglican form of church government, and the existing arrangement of the Anglican system of ecclesiastical polity; and such the scriptural precedent and model for the three orders of ministers-bishops, priests, or presbyters, and deacons‡. Now, the scriptural accuracy and extreme moderation of the church of England upon this point, in the statements of her authorized and accredited formularies, are very remarkable. In the 23rd article on "ministering in the congregation," she does not dogmatically declare what is to be regarded as a lawful external call to the ministerial office, but maintains a dignified reserve and significant silence upon this subject: she passes no sentence, therefore, upon the polity of other churches and communions. But, in her 36th ardiscontinue the use of the title of "post captain," and to transfer the title of "captain," which had previously designated the second order of officers, for the designation of the first, substituting the word "commander" for the designation of the second. So that, while the offices and rank of the three orders of officers remain as they were before, yet their titles are now changed to the following: (1) "captain," (2) "commander," (3) "lieutenant." It has been well observed that our bishops ought rather to be termed "successors of Timothy and Titus" than "successors of the apostles;" and the term " episcopal succession" is far more correct than "apostolical succession," since the miraculous powers and the inspiration of the apostles were not transmissive to future generations. " * It has been argued that Epaphroditus was probably bishop of Philippi, and that" your messenger," in Phil. ii. 25, means your apostle" (as the word might be translated) i. e., chief pastor. But, Phil. iv. 18 is conclusive against this view, and proves our version to be correct in the term "messenger." With more probability has it been supposed that the true yoke fellow" to whom, in chap. iv. 3, St. Paul suddenly addresses himself as one in authority, and as well known to be a person of eminence in the church, was the chief bishop at Philippi. The whole subject is clearly and concisely stated in the bishop of St. Asaph's History of the Church of England, s. 460, and s. 804. The true doctrine of our church upon the subject is also ably shown in the discourses on "Christ's Presence with his Ministers" and the Apostolic Origin of Episcopacy," in the valuable volume of "Discourses on Tradition and Episcopacy, &c.," by the rev. C. Benson, late master of the Temple; also, in rev. J. Venn's two tracts on "The Christian Ministry and Church Membership." The titles of "archbishop," "metropolitan," and "primate," and also of "archdeacon," "dean," "canon," "rector," "vicar," &c., are used to designate not different "orders" in the ministry, but merely different degrees of dignity and pre-eminence among the holders of the "order" of "bishops" and of "priests" or "presbyters" respectively in this particular church of England. In the American episcopal church the three "orders" are strictly adhered to in their primitive simplicity. Some excellent remarks on a practical adaptation of our existing form of ecclesiastical polity to the plan proposed by archbishop Ussher in his celebrated "Reduction of Episcopacy, &c.," may be seen in the bishop of St. Asaph's History of the Church of England, s. 595, p. 435. This tract of abp. Ussher's was reprinted in the Christian Guardian for Dec. 1850, p. 557. ticle, by expressly sanctioning the English ordinal (that is, the book containing the ordination services), she plainly declares and publicly testifies what form of ecclesiastical polity she deems to be the most scriptural and the most proper; and also practically secures its continuance within her own pale, and the limits of her own communion. For, in "the preface" to the ordinal, while we are distinctly reminded of the scriptural pattern for the three "orders" of Christian ministers, we also find an assertion of the fact (but, as rev. T. Lathbury shows in History of Convocation, c. vii. pp. 174, 175, without any declaration of the absolute necessity of a lineal and personal succession from the holy apostles), that "these orders" have existed in the church of Christ from that time to this, i. e. "from the apostles' time," as it is there expressed+. * Some persons have contended that there are but two that bishops belong to the "order" of "presbyters," though orders" in the ministry, "presbyters" and deacons," and "consecrated" to a higher "office." Can any one seriously believe that the incumbent and his deacon-curate are distinct in "order," while the incumbent and his bishop are of the before this can be so! Our ordinal distinctly teaches that same "order"? Surely, words must lose their meaning there are three "orders." Thus the preface declares that there have been from the apostles' time "these orders" of ministers, "bishops, priests, and deacons," and that "these orders" may be continued; and speaks of the age of every man who is to be " ordained or consecrated bishop." So we find the service of consecration of bishops to be entitled, "The form of ordaining or consecrating," &c. And in the service itself, the bishop-elect is presented to be ordained and consecrated bishop." And, if the "order" of bishops be sometimes termed an "office," so likewise is that of presbyters: "Receive the Holy Ghost for the office and work of a priest." An archdeacon or dean if appointed to a bishopric is "ordained and consecrated" by the same service which would be used if a rector or curate were consecrated to an archbishopric; whereas, a bishop if appointed to an archbishopric is not re-ordained or re-consecrated at all. This proves that our church (differing herein from the church of Rome) regards bishops and priests as distinct orders." Those communities which dispense with bishops usually dispense also with clerical deacons. The reference in the preface to "from the apostles' time" does not (as some insinuate) imply that scripture is an insufficient rule of faith and practice, but is given merely to support an historical fact which occurred since "the apostles' time." A clause in the collect of this service (and in one of the Ember-week prayers), "who by thy divine Providence hast appointed divers orders of ministers in thy church," has been supposed to speak too strongly of the divine authority for our three orders. But, surely, the reference to a "providential" appointment implies far less than a direct appointment? Even a presbyterian might use this expression on the general principle that "the powers that be are ordained of God" (Rom. xiii. 1). In others of the ordination collects it is, nisters in the church." And is not this true as a broad "who by the Holy Spirit has appointed divers orders of migeneral principle? See 1 Cor. xii. 6-12; Ephes. iv. 11. † At the same time the fact of the lineal and personal episcopal succession 'from the apostles' time," seems to be the most satisfactory view. Thus the rev. E. Bickersteth remarks that "episcopal succession is continued amongst us, a fact and a privilege, though by no means of the essence of the church" (Promised Glory of the Church, c. iv. p. 41). The arguments in support of this fact are most lucidly and concisely stated in Dr. H. M'Neile's Lectures on the Church of England, No. ii. s. 2, pp. 68-71. Tables of the episcopal succession, or catalogues of prelates from the apostles' times to our own times, and from the Reformation to our present primates in the United Church of England and Ireland, may be seen in the Church of England Magazine for 1842, vol. xiii. Nos. 355 and 360, p. 53, and p. 132; and for 1849, vol. xxvii. Nos. 785 and 792, p. 199, aud p. 299. At the same time, Christ's promise of his continual presence with the apostles and their successors in the ministerial office to the end of the world is a conditional promise-a promise con |