WW«W|ll>iH»W»>IWIPWWP^^ HTBRARY AND CHR. WORDSWORTH msBOP of Lmwm iiininiwiiiiwfiwwuittwciiiinw JSS®®^^S^^3«?^G^^^.&. ^1S>^G2£g& -■ ■-■■ I ,S:.^W mMWWi^mMmrw t Ta itii. CORNELL UNIVERSITY LIBRARY THE WORDSWORTH COLLECTION FOUNDED BY CYNTHIA MORGAN ST. JOHN THE GIFT OF VICTOR EMANUEL OF THE CLASS OF I919 ft/ Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924103708115 MISCELLANIES. VOL. III. RIVINGTONS Tcmfccn Waterloo Place ©xforK Magdalen Street ffiambrittge Trinity Street MISCELLANIES LITERARY AND RELIGIOUS CHR. WORDSWORTH, D.D. BISHOP OF LINCOLN IN THREE VOLUMES VOL. III. RIVINGTONS HonKon, %for&, airti Cambridge MDCCCLXXIX. : ON i Ya% CONTENTS OF VOL. III. RELIGION IN SCIENCE. PAGE Address at Colsterworth, Lincolnshire, Sir Isaac Newton's birthplace 1 Two Books of Almighty God — Nature and Scripture — Plan of the Nineteenth Psalm 1, 2 Sir Isaac Newton 2 Probability of Analogies between Nature and Grace .... 3 Bp. Butler — Ecclesiasticus — Origen ....... 3 The Ptolemaic and Copernican Systems ; Newton's work . . . 3, 4 Probability that, if the Newtonian System is true, it will be found to be in harmony with the divine doings in the World of Grace. 3 — 5 Illustrations of this proposition, considered with reference to truths revealed in Scripture . . . . . . . . 5, 6 The Sun and the Planetary System ; Christ and the World of Grace 6 Physical Laws of motion ; Divine Grace and Human Free will . 6, 7 Other relations of Planets to the Sun ...... 7 Gravitation and Grace . . . . . . . . . 8, 9 Answer to objections ......... 8 " Laws of Nature " . . . . . . . ... 9, 10 Planets and Fixed Stars 10, 11 Newton's life and example . 11, 12 Conclusion 12, 13 RELIGIOUS USES OF CLASSICAL STUDIES. Preface to Theocritus 14, 15 Pious heathens and modern Sceptics 16, 17 Union of secular and sacred studies 18, 19 Illustration of the religious uses of classical studies, from the works of Horace . . 19—28 Popular estimate of the character of Horace — how far accurate . 19,20 Alexander Knox and Dr. Bentley 20 Providential dispensation in the long continued reign of Augustus . 20 His plans of National Reformation, aided by Mascenas, Agrippa, Horace, and Virgil ........ 20, 21 vi Contents. PAGE Poetical and Political Mission of Horace 21 How exemplified in the assertion of the Divine Supremacy over Governments ^ And in the assertion of the need of Divine help and protection . 21, 22 And of Public Worship — restoration of Temples ... 21, 22 Patriotism 22 Simplicity of manners ........ 22, 23 Protests against Covetousness and prodigality . . . . 23, 24 Maintenance of purity of Marriage ....•■• 23 Augustan Legislation upon Marriage ..... 23, 24 Failure of the Imperial attempts to reform Society, and to save the Empire from corruption and dissolution .... 23 — 26 Horace's two noble principles of action and composition ; filial love ; and dependence on a higher power ..... 24, 25 What, if Horace had been a Christian ? . . . . . .25 Augustus (aided by all earthly appliances) failed. Christianity has succeeded, in social and domestic reformation; the reason why 25,26 Consequent warning to England, and to other Nations . . 26, 27 With regard to Legislative enactments, and also as to systems of National Education 27, 28 May not European Nations (if they apostatize from Christianity) become as bad as heathen Rome ? . . . . . 27, 28 " Ethica et Spieitualia," for the use of Students of the Theolo- gical School, Lincoln 29 — 52 Address to them 29, 30 English Translation of the Moeal and Spieitual Maxims . 53 — 73 On the Speead of Infidelity, and on the need of a leaened Cleegy 74 The Bishop of Orleans, his description of French popular Literature . 74 What can the French Church do to counteract its influence ? . .75 Its position and tendencies . . . . . . . .75 Ultramontanism drives men to Unbelief ...... 75 Hopes of Christendom from the Anglican Churches . . . 75, 78 Consequent duties of the Anglican Episcopate and Priesthood ; Need of a learned Clergy 75, 76 Paper read at the Lambeth Conference, September, 1878 . . 76 — 80 Condition of the Priesthood in the East— in Italy (recent unhappy measures in that country) — in France . . . . 76, 77 In Protestant Germany 77 Critical position of the Anglican Church 78 What is to be done ? 79 Appeal to the past 79 Result of controversies .79 The Latter Days 80 Reference to the Abbo Bougaud's recent work, " Le Grand Peril de l'Eglise de France" ........ 80, 81 Contents. vii PAGE Reasons of his alarm 81, 82 To what is the danger really due ? 81 M. Eugene Reveillaud ; " La Question Eeligieuse " . . . 80, 81 His avowals and suggestions 81 Essays in the " Courtier de Lyon " — their confessions . . .81 Practical inferences from these writings in relation to the Church of England 81,82 On the Destiny of Mohammedanism, especially in the Tubkish Dominions 85 Arguments on hehalf of the application of the Ninth Chapter of the Book of Revelation to this subject ; and authorities for it . .85 Explanation of the prophecy in detail, and evidence of its fulfilment 83 — 89 Character of Mohammedan Rule 90 Titles of Sultan 93 Janissaries ........... 95 " Passing away " of Mohammedanism .... 96, 97 Practical inferences and anticipations from this prophecy 97 — 99 Acquisition of Cyprus by England .... . . 99 The decline of Mohammedanism a Signal for a greater Speead of the Gospel; which will be to some a Woe .... 100 Meaning of the Seven successive Trumpets in the Book of Reve- lation 100, 101 The last Three Trumpets are called Trumpets of Woe . . . 101 On the Sixth Trumpet, or second Trumpet of Woe .... 101 Its meaning 101 — 116 The Sixth Angel is an Angel of God ; he is commanded by a divine Voice to loose the four Angels, who are Angels of God . 101, 102 The four Angels are to be loosed, who have been hound at the river Euphrates. What is the meaning of this ? 102 — 105 How it is now being fulfilled 105 — 111 The propriety of the terrible imagery of the Vision . . . 106 — 1 10 How the Word of God may become a Woe .... 108 — 110 Present circulation of copies of the Bible 108 Why compared to an Army 108 — 110 God's gifts to men are as they are used ; either for weal or woe . 110 — 112 The solemn warning of this Prophecy ; present need otf it . . 112, 113 Practical application of it to the present moral, social, and religious condition of Christendom ; and specially of England as a State and a Church 112—116 Conclusion 115, 116 Bishop Sandeeson ; on Human Conscience and Law . . 116 His life ; his Lectures at Oxford 116, 121 Value of his " Lectures on Conscience " Dr. Whewell ; Bishop Barlow 118, 119 Sanderson's acts and profession of faith 120,121 Reasons for publishing an English translation of these Lectures 121, 122 Bishop Jacobson's character of Bishop Sanderson .... 123 viii Contents. PAGE . 124 124—132 126—130 128—134 • 130 . 131 127, 134 On Ecclesiastical Legislation .... Observations on the " Public Worship Eegulation Bill " Eights of Convocation ...... Its relation to Parliament ..... Dr. Johnson on Convocation ..... Withdrawal of Amendments ..... How we may gratify Romanists, and promote Romanism Precedents as to mode of Parliamentary Legislation on Ecclesiastical matters — "Act of Uniformity," "Comprehension Bill," "Act of Uniformity Amendment Act " . . . . 132, 133, 145. " Senates and Synods" ......••• 134 What action on the part of the Church was requisite as co-ordinate with such a Statute as the " Public Worship Regulation Bill " . 135 Wisdom of " Toleration by Law " — in certain ritual matters . 136 — 13& Position of Celebrant 1 36 — 138- Use of a distinctive Eucharistic vestment ; the Cope . . 138,139 Discretionary Power of the Bishops under the " Public Worship Regulation Act "......... 139, note What is to be done ? 139—141 Appeal to Reformers and Revisers ...... 140, 141 Ecclesiastical Jueisdiction . 142 On the authority of the present Court of Arches ; and of the Crown, advised by the Judicial Committee of Privy Council . . . 142 Ought this authority to be resisted, on the plea of Zeal for the honour of our Lord and His Church 142 — 149 Fundamental principles to be borne in mind .... 140 — 144 The " Laws of England " are the " King's Laws ;" the Courts of England are " the King's Courts " 143, 144 Whence do Bishops derive their authority .... 144, 150 Are the sentences of the Court of Arches, and of the Judicial Com- mittee, "spiritually null and void? " . . . 145 — 147,149 Duty of Bishops and Clergy ........ 147 Examples of our Lord and of the Apostle3 149 AVhat is to be done ? 149 ; 150 Appeal to Bishop Sanderson; to Richard Hooker; to Bishop Andre wes ; to Bishop Stillingfleet ; to King Charles I. ; to Chief Justice Coke ; Lord Chancellor Clarendon ; Sir Roger Twysden 150—154 On Diocesan Synods and Diocesan Conferences . . , 155 Authorities on Diocesan Synods ...... 155 \Q(y On the right constitution of " Diocesan Synods ; " Archbishop Wake . 156, 157, 159, 160 Diocesan Synods differ from Diocesan Conferences; in what respect? 160—164 Proceedings of a Diocesan Synod ...... 1(33 154 Practical results at Lincolu jgg Contents. ix PAGE On the Sale of Chuech Patronage, and on Simony . 160—190 Church Patronage in Scotland 167 History of — and Warnings from : allegations of Nonconformists . 168 The Ecclesiastical Gazette ; Simoniacal Advertisements . 168, 169, 185 The Church condemns Simony 171—175 Unwise alteration of the 40th Canon 172 Books on Simony . 173, note What is Simony ? 173 Fallacies as to it 173 — 175 Laws of the Church of England as to Simony ; and opinions of the English Eeformers thereon 176—178 What is to be done ? 178 By Legislation 178—180 As to bonds of Besignation 181 And Donatives 181 By Individuals * . 181 By Patrons . 181—186 What the words Advoivson and Patron really mean . . 182, 183 By Lawyers ........... 184 By Newspapers .......... 185 By Bishops and Clergy 185—190 Act of Institution .......... 186 Appeal to the Clergy 187—190 Prayer 190 On Cleeical non-residence 191 Occasion of this Appeal ......... 191 The words of our Blessed Lord 192 Questions proposed for consideration — The future reckoning . 192, 193 A " non-resident Incumbent " a contradiction in terms . . . 193 Ordination Service 193 Words of Ezekiel to such as do not feed their flock .... 194 St. Paul's language 194, 195 Bishop Burnet's comment upon it 195, 196 Bodily incapacity does not justify non-residence . . . 197,198 Bishop Gibson's words ........ 198, note Laws on non-residence ....... 198, 200 The " Incumbents Besignation Act " 201 Conclusion 201 On Maeeiage and Divorce 202 Occasion of this discourse 201 Debates on the Divorce Bill 202, 203 Beflexions on the " Declaration" upon it (a. d. 1857) . . .203 Institution and History of Marriage in Scripture . . . 203, 204 Legal practice with regard to, in England 205 Creation of a " Divorce Court " 205 Gravity of questions involved ........ 206 Contents. Our Lord's declarations on the subject, in the Gospel of St. Matthew 207—211 In the Gospels of St. Mark and St. Luke 211 Theory of the Church of Eome 210-212 Her inconsistent practice ....... 212, 222 Inferences to be derived from our Lord's statements in St. Matthew's Gospel, as compared with His declarations in St. Mark and St. Luke 212—216 Patristic testimonies on the subject — S. Augustine, Tertullian, Lactantius, in the Western Church 217 Council of Aries 217 S. Basil, S. Chrysostom, S. Epiphanius, Theodoret, Euthymius Zygabenus in the East 217, 218 Thomassinus, Launoy, Bingham ....... 218 Anglican Divines — Bishop Hall, Dr. Hammond, Herbert Thorndike, Bishop Taylor, Bishop Cosin, Bishop Horsley . . . 218 — 221 Consequences of contending for the unqualified indissolubility of Marriage 222 On Marriage with a divorced person ...... 223 Our Lord's words- — their real meaning ..... 223, 224 What might have been St. Augustine's opinion on them, if he had argued from the original Greek, or had possessed an adequate translation of them in Latin ...... 223, note Grounds of our Lord's prohibition ....... 225 226 228 . 225 . 229 . 229 . 229 . 230 . 231 231, 232 . 233 233, 234 . 234 234, 235 235, 236 S. Augustine's Mother — Example of What is the cause of Adultery ? . . . How Adultery was treated under the Levitical Law And by our Reformers ..... What is the true remedy for guilt ? . Law and practice of Eome — results of Law and practice of Germany (Baron von Gerlach) r Law and practice of England Good results of indissolubility of Marriage, except for What will be the results of a Divorce Court ? . Appeal to the Legislature .... Appeal on behalf of the Church and the Clergy Reference to Archbishop Laud — his prayer Gravity of the Crisis (1857) ; England's duty . esults of 225 On Marriage with a Deceased Wife's Sister . . 237 True character of the Code of Leviticus, chap, xviii. . . 237 O/ti " Table of prohibited Degrees," authority of . . . 9 oq The extermination of the Canaanites, a warning to England . 238—940 The meaning of the Bible how to be ascertained ; Our Lord's practice _ . _ . ._ .240—242 Your wife's sister is your sister 241 Proof that a man may not marry his wife's sister . . , 241 243 Contents. xi PAGE Bishop Jewel 243 Allegations against this statement examined .... 244 — 246 The meaning of Leviticus xviii. 18 246 — 248 Authority of the Eahbis considered 250 Testimony of the Church against the Marriage of a deceased wife's sister 250 Law and Practice of the Church of Borne 251 Case of those who have contracted these Marriages . . . 252, 253 Testimony of Eeformers ......... 252 The Social aspect of the question ....... 253 Consequences of the repeal of the Law which prohibits these Marriages 254 Beference to the position of the Clergy, as it would be affected by the repeal of the Law 255 Conclusion 255, 256 On Enforced Clerical Celibacy 257 Letter upon it to the Cologne Congress — occasion of 258 Testimony of Scripture ........ 258, 259 Practice of ancient Church ....... 259, 260 Translation of the Letter 261 — 265 Decision of the " Old Catholics " 266 On Sisterhoods and Vows 267 Letter to Sir George Prevost — occasion of ..... 268 Value of English Sisterhoods 268 Appeal to Holy Scripture 268, 269 St. Paul's command concerning Vows of Celibacy for Women . 269, 287 Testimonies of the Primitive Church 270, 271 Doctrine of S.Ambrose, S. Basil, S. Jerome, S.Augustine ; and decrees of Councils concerning Virgins 271 — 274 Besults of the system . . . . • 275 On the terms " Sister," and " Sisterhood " . . . . . 275 Contrast between the practice of some English Sisters and that of the Virgins of the ancient Church .... .275 — 277 " Sisters of Charity " — S. Vincent de Paul — his wise rule . 278 — 280 On Vows of Obedience and Poverty 280 Practical suggestions as to English Sisterhoods . . . 280 — 282 On the relaxation of Vows 282—286 Notice of the Rev. Canon Carter's remarks on the foregoing Letter 286-289 Difference between an intention and a vow .... 288, 289 On English Cathedrals 290 Publication of the Statutes of Lincoln Cathedral, Preface to' . 290 — 292 Table of Contents of Lincoln Cathedral Statutes . . . 293—301 Address to the Dean and Chapter of Lincoln Cathedral . . . 302 Visitation of the Cathedral 302, 303 Definition of a Cathedral, as distinguished from a Parish Church . 304 Belation of the Bishop to the Chapter ...... 306 xii Contents. PAGE Honorary Canons • 306, note Constitution of Lincoln Cathedral— Definition of Chapter . 307—310 Eesidence of dignitaries 308 The Dean 308 The Precentor 308 The Chancellor 309 Lincoln and Iceland 309 The Treasurer 309 The Archdeacon 310 Canons and Prebendaries 310 Vicars 311 Causes of Decay of Cathedrals 312 The Bishop 312 By the Statutes, each Dignitary has specific duties .... 312 Act of 1840 314 Church Commissioners 315, 316 Cathedral Commissioners ........ 315, 316 Term " Canon " 317 Practical suggestions ........ 318 — 322 The Bishop's relation to the Cathedral ...... 319 Chancellor Massingberd 320 " Concilium Episcopi " 320, 321 Other suggestions 321—323 " Articles of Inquiry " at the Visitation of the Cathedral . 323 — 325 On the Studies of the Clergy 326 Books recommended ........ 329, 330 George Herbert — John Keble 331 Suggestions — County History, &c. ....... 332 Domestic Economy — Marriage ....... 333, 334 Speculation ; debt — George Herbert's advice ..... 335 " Association for Augmentation of Incomes of Poor Benefices " . 335 The Mission at Lincoln, 1876 337 Pastoral before the Mission ....... 337 — 342 Prayers for the Mission 342, 343 Address in the Cathedral to Missioners and Church-Workers . 344 — 349 St. Paul's Missionary method 347 Address in the Cathedral to the People during the Mission . 350 363 The two Great Missioners, and Missions 350 356 Fruits of a Mission 355 352 Prayer after the Mission ggg Pastoral after the Mission 353 357 Pastoral to Wesleyan Methodists 3gg Preface to it 368—380 " Why does a Bishop write a Pastoral to the Wesleyans " . . 368 To what is Wesleyanism due ? 368, 373 " Why does Augustine trouble us ? " 359 Contents. xih PAGE His answer to the question 369 — 372 St. Augustine and the Donatists 369 — 372 Application to the present case — Appeal to the Wesleyans . 372, 373 Allegations against the Church 373 What is Schism 374, 375, 378 Apostolical Succession 374,375,389—392 Can Presbyters ordain ? 375 The "Wesleyans have not Presbyterian Ordination . . . 375 — 377 The title of " Reverend " 376 Stillingfleet's " Irenicum" ........ 377 Do Wesleyans follow Wesley? 377 Case of Leighton and of Patrick ...... 377,378 Difference between English Wesleyans and foreign non-Episcopal Communities .......... 378 Protestantism weakened, and Romanism and Infidelity strengthened, by the divisions of Protestants 378 Is Union possible ?.......... 378 Work of the Church in Lincoln Diocese; occasion of the Pastoral 380, 389 Confirmation at Epworth — Wesley's birthplace .... 381 In what sense are Wesleyans united with the Church . . . 381 John Wesley at Epworth. What would he now see there . 381, 382 Splits in Methodism 381 Would John Wesley be a Wesleyan ?...... 382 Wesley's Language on Separation from the Church, and on his own Preachers .......... 382, 383 His language and acts 382 — 385 Wesley's Sermon on the Christian Priesthood .... 383 — 386 Wesley the Friend of Lay Preachers ...... 385 Alteration of his Epitaph ........ 385 His words on Schism 386 What would Wesley say to Wesleyanism 386, 387 Arguments of Wesleyans considered 387 On Sacraments received in Schism ....... 387 Is Separation from the Church of England to be justified from the English Reformation ?........ 388 What is to be done ? 389 Prayer ............ 391 Repentance 391 By the Wesleyans 391 Their position 391—393 By Bishops and Clergy — Reflections on the Past .... 392 By the Laity 392 Position of their Ministers 393,394 John Wesley's Ordinations 394, 395 Charles Wesley. Dr. Coke 394 Appeal to Holy Scripture, to Church History, and to the Head of the Church 396 xiv Contents. PAGE On the Burials Question 396—400, 429 Resolution passed at the Lincoln Diocesan Conference . . ■ 400 On Laboue and Capital 401 Agricultural and commercial distress — moral causes of . . 401, 402 Practical inferences 402 Struggle between Labour and Capital ...... 402 Christian Principles applied to it 403, 404 Appeal to Christian Capitalists, and to others 404 What is to be done P 404—407 On Capital Punishment 408 Allegations against the translation — in our Bible — of the text in Gen. ix. 6 408 The true state of the case . . . . . . 408 — 411 Objections to Capital Punishment 412 Consideration of objections to it, on grounds of mercy and of justice 413 — 416 The real character of Murder 412 — 414 The true office of the Christian Magistrate .... 416, 417 True Sympathy 417, 418 On Penal Servitude and Solitary Confinement, as compared with Capital punishment ......... 419 Results of the abolition of Capital punishment ..... 420 The true method to be used for the abolition of Capital Punishment . 421 Conclusion ........... 421 On the Church of England, past, present, and future . . 422 Reflexions at Cambridge, Nov. 18, 1877 422 Retrospect of the last half century ....... 423 Change in popular view as to the foundation of Authority . . 423 Daniel's prophetic description of the Dynasties of the latter days . 423 Two forces opposed to Lawful Authority — Papal and Popular Supremacy .......... 424 Change in the position of the English Church, how produced by political changes in the Imperial Legislature Disestablishment of Irish Church — Changes in Cathedral Bodies Marriage Law — Popular Education ; Dependency of the English Establishment on Scotland and Ireland .... 425 426 What are the true grounds on which Authority rests P , 427 The Establishment exists for the sake of the Church — not vice versa 428 Benefits of the Establishment ....... 428 Prohable evils of Disestablishment ..... 42a Importance of the agricultural districts .... 429 Principles involved in Burials Hill .... 429 Prospects of the Latter Days 430 43^ The fall of Institutions a signal for the rising up of Individuals . 432 Grounds of hope for the future 433 Contents. xv PAGE Good elicited from evil in various ways ; as to doctrine, and discipline and inner life of the Church ...... 433, 434 University Studies ; uses of ...... . 434, 435 Appeal to the rising generation, especially in the Universities . 435, 436 Continuity of the Church of England — St. Hugh, Bishop of Lincoln 436 St. Hugh of Lincoln 436 Consecration of the Church of Clee, Lincolnshire, by him in 1192 . 436 Contemporary inscription in the Church ...... 436 Address there in July 1878 . 436 The Lives of the Patriarchs were prophetical ..... 436 Mysterious relation of Isaac to Abraham his father . . . 436, 437 Moriah 438 Beersheba ........... 438 Spiritual Beershehas . . 439 Paradise, Sinai 439 Work of the Son of God, to reopen Beershehas ..... 439 Examples — Marriage 439 Appeal to England 440 Application to the Church of England ; and to the Eeformation 440, 441 Ezek— Sitnah— Kehoboth 441 Application to her history 441 Missionary Enlargements — Colonial and American Episcopate — Lambeth Conference, 1878 441, 442 Application to Clee Church ; and to St. Hugh's History . . . 442 His Apostolic and Evangelical character 443 Continuity of the Church of England ; as compared with temporal dynasties ........... 443 Warnings and Encouragements 444 Welcome from the Church of England to the Church of America — American Bishops at Lincoln (July, 1878) . . 445 Eecord of the Gift of the Eucharistic Alms-bason from the Church of America to the Church of England — Latin description of . . 445 English translation 448 Letter to the Oxford University Commissioners on Proposed New Statutes for Brasenose and Lincoln Colleges (1879) . . . 450 The purposes for which those Colleges were founded .... 450 Becent Sequestration of Ecclesiastical revenues . . . .451 Need of Endowments for the Education of Clergy . . . .452 Probable decline of sound scholarship, and of theological learning, in Candidates for Holy Orders ; why to be especially deplored at the present time 453 On Clerical Headships and Clerical Fellowships .... 453 The English Colleges as places of higher Education .... 453 Reply to a majority of a Governing Body, as to a clerical Headship . 453 xvi Contents. PAGE Powers and duties of Visitors of Colleges transferred to the Commis- sioners — Future prospects 454 Lettee of the Hundeed Bishops at the Lambeth Conference, July, 1878 450 Greek and Latin translation of portions of the Letter . . 458 — 472 On the practical utility of the Greek and Latin Languages in modern times 474 The English Original of parts of the " Lambeth Letter " . . 475 — 480 Letter to the Aeohbishop of Cypeus 481 RELIGION IN SCIENCE. Sir Isaac Newton was born at Woolsthorpe in the parish of Colsterworth, in the county of Lincoln, Dec. 25, a.d. 1642. The following words were spoken in its church, on the occasion of its restoration (mainly by the energy of the present Rector, the Rev. John Mirehouse), on July 25, 1877 (St. James' Day), 150 years after Newton's death. In the nineteenth Psalm the inspired author represents the natural world and the spiritual world as two books, written by one and the same Divine Hand. " The heavens declare the glory of God." The heavens have an apostolic office ; they are messengers, heralds, preachers of the power and love of the Great Creator, and proclaim His praise. " Their sound is gone out into all lands, and their words into the ends of the world." The Holy Spirit speaking by St. Paul in the tenth chapter to the Romans teaches us to make this comparison by applying these words to the first preachers of the Gospel (Rom. x. 8). The Psalmist also compares days and nights to Evangelists announcing God's attributes in never-ceasing homilies of silent eloquence. And he says that in the midst of this glorious system is pavilioned the Sun, joyful as a bridegroom (words adopted in the New Testament, and applied to Christ, John i. 14 ; iii. 29), and exulting as a giant to do the work of God in cheering the world with his light and heat. The Sun revolves round his axis, and although relatively fixed (or nearly so) as the centime of our system, may well be said to go forth by the influence of gravitation acting from him everywhere, and by the light and warmth of his rays penetrating into every part of that system. Having described the glory of the heavens, the Psalmist passes on to speak of the spiritual world. God, Who -v VOL. III. d 2 Miscellanies. created the heavens, is also (he says) the Lord Jehovah, Who has given a perfect Law to man. By that Law He converts and strengthens the soul ; by it He gives to us wisdom, light, purity, and joy ; He cleanses the heart and sanctifies the will ; and He Who is the Creator and Sanctifier of man, is also our Redeemer ; and therefore the Psalmist thus con- cludes his Divine strain, " Let the words of my mouth and the meditation of my heart be alway acceptable in Thy sight, Lord, my strength and my Redeemer." This Psalm is the first among those which are appointed by the Church to be used on the festival of Christmas Day. And very fitly ; for Christ is the Eternal Word. St. John declares that "all things were made by Him" (John i. 3), and He, Who " in the beginning was with God, and Who is God, became Man for our sakes" (John i. 1, 14). He is " Emmanuel, God with us " (Matt. i. 23); "God manifest in the flesh" (1 Tim. iii. 16) ; " Of His fulness have all we received, and grace for grace" (John i. 16); and by His Incarnation He, Who is the Eternal and Almighty Creator, became to us the Author and Giver of redemption and sanctification ; the Eountain and Wellspring of light and life, of grace and wisdom, of joy and glory and immortality to the mind and heart of man. On Christmas Day Isaac Newton was born in the year 1642, the year in which his great precursor, Galileo, died. And no one since the creation has ever so clearly unfolded, as Newton has done, the laws by which the material World (of which the Psalmist speaks in the former part of this Psalm) is regulated ; or has done the work with more of that reverential and devout spirit of faith and love which is the fairest ornament of the Christian Philosopher, and which is the genuine fruit of that Divine grace and illumi- nation which the Psalmist describes in the latter portion of this same sacred hymn, and which beamed on the world in Divine effulgence at the birth of Christ. The thoughts which the Psalmist appears to suggest to us are as follows : — ■ Inasmuch as the natural World and the spiritual World are from the same Divine Being, it is probable that the The Newtonian System and Christianity. 3 more we examine them both, the more evidences we shall recognize of similarity of plan, and of manifold analogies between them. In a word, is it not likely that the natural world (if we may so speak) is a great parable — a parable of the world of grace ? The wise son of Sirach has said that " all things are double one against another, and God hath made nothing imperfect" (Ecclus. xlii. 24) ; and therefore he says, " So look on all the works of the Most High, and there are two and two, one against another" (Ecclns. xxxiii. 15). We know what uses were made of these wise sayings 1 by our own great moralist and metaphysician, Bishop Butler, in his " Analogy of Religion, Natural and Revealed," and how he has applied these principles in that work for the refutation of sceptical objections to Christianity, and for the confirmation of Scriptural truths. Let me now invite you to consider this. If the Newtonian Philosophy, with regard to natural phenomena, is true (as we believe it to be), may we not expect to find analogies and correspondences between it and Christianity ? May we not expect to recognize analogies there which we do not find between any other system of Natural Philosophy and Christianity ? Let me illustrate this by an example. Previously to the age of Isaac Newton the physical system generally accepted in our schools of science was the Ptolemaic; according to which the Earth was the centre around which the heavenly bodies revolved. But Newton demonstrated the error of that system, and established the truth of the Copernican system, which had been propounded more than two thousand years before by Pythagoras, and according to which the Sun is the centre, around which the Earth and other planetary bodies, with their satellites, revolve. 1 See Bishop Halifax, Preface to his edition of Butler's Works, p. xxix, ed. Oxford, 1820. Bishop Butler (Introd. to "Analogy," p. 7, ibid.) ascribes also his own argument in part to a suggestion of Origen, who, " from analogical reasoning, has with singular sagacity observed that he who believes the Scripture to have proceeded from Him Who is the Author of Nature, may well expect to find the same sort of difficulties in it as are found in the constitution of Nature." B 2 4 Miscellanies. Newton also proved that the Earth, with her satellite the Moon, and the other Planets with their satellites, are not luminous, but opaque, or dark, bodies ; that they have no light of their own, and that they receive all their light, and all their warmth also, from the Sun, the centre of them all. He also proved that they moved in one and the same direction (that is, from west to east), and that they all move around their axes in the same direction. Now, if we open our Bibles, we shall, I think, perceive that the system of Nature, as explained by Newton, is a parable of what we read in Holy Scripture concerning the spiritual world. In Holy Scripture our Blessed Lord and Saviour Jesus Christ is called " the Sun of Righteousness " (Mai. iv. 2). He is " the Light of the world " (John viii. 12 ; ix. 5 ; xii. 46). He it is (says St. John) Who is " the true Light which lighteth every man that cometh into the world " (John i. 9). At the Transfiguration, Moses and Elias, the repre- sentatives of those who lived under the Law and the Prophets, shone with heavenly radiance beaming forth from the glory of Christ (Luke ix. 28, 51), Whose " face did shine as the sun" (Matt. xvii. 2.) " Arise, shine, for Thy light is come," says Isaiah (lx. 1), prophesying of Christ ; and " Awake thou that sleepest, and arise from the dead, and Christ shall give thee light," exclaims the Apostle St. Paul (Ephes. v. 14). All these Scriptural expressions, derived from the natural World, would become meaningless and incongruous, if we were to accept the Ptolemaic system, which makes the Earth to be the centre, and the Sun and other heavenly bodies to be subordinate and tributary to it. But how beautiful and appropriate are they seen to be according to the Newtonian system, which makes the Sun (the Scriptural emblem of Christ) to be the one centre, around which the Earth, with her satellite the Moon, and the other Planets revolve ; and to be also the one fountain and wellspring from which they derive their light and their warmth ! Might we not say that if we accept the Psalmist's assertion that the two worlds of Nature and of Grace are like two volumes written by one and the same Divine Hand The Books of Nature and Scripture agree. 5 arid are therefore in perfect accordance and beautiful har- mony with each other, we might almost have anticipated and divined a 'priori the Newtonian theory as opposed to the Ptolemaic ? However this may be, we recognize at once with thankfulness and joy the phenomena of the Natural World, when explained by Isaac Newton, as analogous to, and corresponding with, the revelations in both Testaments concerning Christ, the central Solar Orb, around which this dark and' cold Planet of our own spiritual being, and the Moon of the Church herself (also dark and cold with- out Christ), and other planetary existences of spiritual life, revolve in their appointed orbits, and from which central solar orb of Christ they derive all the light and warmth of spiritual grace which they enjoy. May we not say, therefore, that Isaac Newton was not only an interpreter of Nature, but became an expositor of Scripture also ? And may we not cherish the hope, that if it ever should please God to raise up other Newtons to unfold the secrets of Nature to our view, we may receive indirectly, by their means, fresh elucidations of divine beauty and truth in the mysteries of the world of grace as revealed in the Bible ? Let me now ask you to consider, how in another respect the phenomena of Nature, as explained by the philosophy of Newton, are like types and symbols of divine operations in the spiritual world. Before the time of Newton it was generally supposed that the celestial bodies in our system were subjected to a different law from that which regulated terrestrial things. This was the Aristotelian theory; and as long as it pre- vailed, an impassable gulf of separation existed between heavenly and earthly mechanics, and there was little hope of successful research with regard to the motions of the heavenly bodies of our system. Perhaps the greatest of all Newton's discoveries was that every particle of matter in our system attracts every other particle, and is attracted by it; and that the heavenly bodies of our system are governed by the same law which controls material substances upon earth ; and that this law, the law of gravitation, which brings the apple down from the 6 Miscellanies. branch of the tree, is the same law as that which regulates the Earth and other Planets in their orbits around the Sun, and even acts on what seem most erratic, the Comets them- selves. And not only so, but that it acts in the same manner, and in the same degree, in every part of the system, namely, in the inverse ratio of the square of the distance from the object on which it acts. Consequently, the more distant a planet is from the sun, the more slow is its course in its orbit ; and this variation of velocity is graduated according to a certain uniform law, expressed in the formula that the squares of the times of the revolutions of the planets round the sun vary as the cubes of their distances from it. Perhaps the time may come when it may be recognized that these physical laws have their counterparts in the world of grace. " We now see through a glass darkly" (1 Cor. xiii. 12). But even now, with our feeble powers, we perceive some faint gleams and glimpses of them in the spiritual world. For example, the Motion of the Earth round the Sun in a curved elliptical orbit is, according to the Newtonian philo- sophy, produced by the composite action of tivo forces, the one original, and which was applied once for all, but ever acts ; the other constant, and continually applied at every moment. The one original force is that force of projection by which the Earth was, as it were, launched at the Creation, like a ball from the hand of the Creator, according to which it would (if left to itself) have travelled in a straight line through the medium of an unresisting ether for ever ; the other force is that of gravity, by which it is continually acted upon by the Sun ; and thus its course is modified, and by the joint action of these two forces it is kept, with hardly any deviation, in its elliptical orbit around the Sun, in which it has travelled for nearly six thousand years, and in which it goes on travelling, with undisturbed velocity, in quietness and peace. Let us now open our Bibles. It is God's will that man's will should be free. Left to himself, Man moves in the straight line of freedom, derived (if we may so speak) from the projectile force by which he came forth originally from Human Free Will and Divine Grace. 7 the hand of the Creator. But in order that human free-will may be exercised aright, so as to keep man in the orbit of duty, he needs the continual influence of Divine Grace, operating upon him, as it were, by centripetal force. He needs the spiritual gravitation of grace, attracting him to the central solar orb of the system, which is Christ. The Apostle St. Paul describes the action of these two com- posite forces of human will and Divine grace, when he says, " I laboured more abundantly than they all ; yet not I, but the grace of God that was with me ;" " I can do all things through Christ" (1 Cor. xv. 10. Phil. iv. 13). And he. recognizes the union, and co-operation, of Divine grace with the human will in the tenour of a holy life when he says, " Work out your salvation with fear and trembling, for it is God that worketh in you to will and to do of His good pleasure" (Phil. ii. 13). Again, the velocity of the course of the Earth and other Planets, as well as their light and heat, depends on their nearness to the Sun. And who knows not that the more nearly we are brought to Christ, the more rapid and cheerful is our course in the orbit of our Christian duty ; and the more distant we are from Christ, the slower do we become in our ways and works of spiritual life ? Bat, although the Earth travels with different degrees of velocity in different parts of its orbit round the sun, yet it has been proved that it describes equal areas in equal times. May we not see a counterpart to this also in the World of Grace ? If, like the planetary bodies, we are moving in the orbit of duty, ac- cording to God's will — though we may move with more or less rapidity at different times, yet in God's eye the area of our work is equal. Holy old age is no less acceptable to God than heroic youth. Moses praying on the hill, no less than Joshua fighting on the plain, works for Israel against Amalek. The Simeons and Annas of the Church serve no less than the Peters and Pauls. The contemplative love of St. John works with the practical zeal of St. Peter. The law in the army of God's Church is expressed by the command of David to his men, " As his part is that goeth down to the battle, so shall his part be that tarrieth by the '8 Miscellanies. stuff: they shall part alike; This is a statute for Israel " (1 Sam. xxx. 24, 25). Again, that theory of physical science which represents the world in which we live as the result of the concourse of independent atoms,— the Epicurean theory ; and that other theory of vortices, — the Cartesian, and the more recent theory of spontaneous evolution, have no counterpart in the spiritual world as revealed to us in Holy Scripture. But, on the other hand, the discovery made by Isaac Newton that every particle of matter is connected with every other par- ticle, and acts upon it, and that thus these particles together form one grand harmonious whole, has a beautiful antitype, if we may so speak, in what Holy Scripture teaches us concerning the union of all the families of man as derived from one stock, and much more, as joined together in one communion and fellowship in the mystical Body of Christ. We are not isolated atoms. We belong to one another. We attract and are attracted. Whatever we say or do has some in- fluence on others. " None of us liveth to himself, and no man dieth to himself," says St. Paul (Rom. xiv. 7) ; we are all fellow members in Christ (Rom. xii. 5. 1 Cor. xii. 12, 27. Ephes. iv. 25; v. 30). And as the Psalmist de- scribes the heavens as having a missionary office, declaring the glory of God, so it may be said of the system of the World as explained by the philosophy of Newton, demon- strating the mutual connexion of all its constituent parts, and the functions performed by every several part, in sus- taining and animating the whole, that it symbolizes, as it were, that work of spiritual love and evangelical zeal, which energizes in the body of Christ for the edification of that body and of the whole family of man, by Christian Missions at home and abroad. And here we may see a reply to the Sadducean scepticism and secularism of the present age. Some, alas ! there are who deny that there is such a thing as regenerating gra.ce imparted to the soul of an infant in the Sacrament of Holy Baptism. Some will not believe in the gift of the Holy Ghost in Confirmation. Some doubt the existence of that cleansing and refreshing grace, which is a pledge and Gravitation and Grace — " Laws of N a hire." 9 earnest of Resurrection and Immortality, and which is given to the faithful, penitent, and loving communicant in the Blessed Sacrament of the Body and Blood of Christ. Some deny the infusion of grace into the devout soul, in prayer and praise and holy meditation, and in hearing and reading of God's most Holy Word. They cannot (they say) trace the origin and sequence or mode of working of this spiritual grace ; and therefore they will not believe that it exists. But let us ask such reasoners as these, Can they discern the origin of gravitation ? Can they trace the mode of its working ? They cannot do so. Isaac Newton himself, at the end of his Principia," distinctly affirms that he " knows nothing of the reason of the properties of gravity ; " and yet he no less emphatically affirms that it exists everyvjhere in our planetary system and regulates the whole. It is enough for us (he adds) to know this. We say the same of Grace, which is the gravitation of the soul. Let us pass to another point. Many fallacies have been produced in the popular mind by the common use of the terms, " Laws of Nature," " Laws of Matter," and the like. On account of the loose and inaccurate use of the word " Law," many are apt to forget the personal existence and continued action of the Divine Lawgiver. Bishop Butler says 3 " the universal prevalence of Cartes' absurd notions, teaching that Matter is necessarily infinite, and neces- sarily eternal, and ascribing all things to mere mechanic laws of matter, exclusive of a final cause, and of all will and intelligence and Divine Providence from the government of the world, hath incredibly blinded the eyes of common reason, and prevented men from discerning Him, ' in Whom they live, and move, and have their being' " (Acts xvii. 28). Men suffer Divine dynamics to be absorbed up into material mechanics. Our Blessed Lord says, " My Father vjorlceth - Sationem harum gravitatis proprietatum ex phasrjomenis nondum potui deducere, et hypotheses non fingo. Satis est quod gravitas revera existat, et agat, et ad corporum celestium et maris nostri motus omnes suffieiat. — Newton, Principia, p. 530, Loud., 1726, ed. tert. 3 Bishop Butler, "Letter to Dr. Clarke," Works, ii. 500. i o Miscellanies. hitherto, and I work" John v. 17). Almighty God has created nothing new since the first sabbath of creation, but He has never ceased to act, in the preservation and direction of every part of the system of the universe which He then created. The word " Law " applied to the natural world ought to be considered as having a relation to our finite human under- standings, rather than to the Divino power and will of the Creator. And our great Christian Philosopher, Isaac Newton, has taken care to remind us of this. He has in- deed unfolded to us the law of gravitation, (or, in other words, the general method of the Divine action) in our own planetary system. But he has also shown us that this law does not bind the Creator, but only governs those creatures upon which the law is imposed by Him. He has declared to us the fact that the fixed stars are not subject to the same law of gravitation : and thus he has declared to us the per- fect freedom and independent omnipotence of the Divine Creator. What can have produced the result, that while the planets all gravitate to eajsh other and to the sun, the fixed stars are retained in their places for thousands of years without any change in their relations to each other ? The answer is, It is the will of God. And here, with reverence be it said, in what we know of the spiritual world from Holy Scripture, we have a counter- part to this difference between the planets and the fixed stars. We men, in this moral and spiritual system of ours (which is our transitory period of probationary existence and preparation for Eternity), have an appointed work to do, a course to run, an orbit of duty in which to revolve around the Solar Orb of Christ's glorious light. This has been the case with Man ever since the creation. Christ has ever been the centre of our spiritual system ; Adam, Abel, Abraham, all the Patriarchs and Prophets, as well as the Apostles and Evangelists, looked with faith to Christ. All revolved around Him ; all gravitated to Him as their centre. They had a planetary life, as we have. But there are other blessed spirits, whose work is done ; spirits who cannot sin • spirits who can never fall. These are the " elect angels " Planets and Fixed Stars. 1 1 (1 Tim. v. 21). These are the fixed stars in the spiritual firmament, shining brightly in their several places for eternity. We too, Avho are now like planets moving in our paths of duty, if we continue faithful in our orbits, revolving around Christ, may one day be trans- figured into fixed stars, and shine brightly for evermore. As the prophet Daniel says, " They that are wise shall shine as the brightness of the firmament ; and they that turn many to righteousness, as the stars for ever and ever" (Daniel xii. 3) . My friends, in this parish of Colsterworth Newton was born on Christmas Day ; in that baptismal font Newton was christened on New Year's Day, the festival of Christ's Cir- cumcision, ] 643 ; in this church Newton prayed to God, and praised Him, and listened to His Holy Word. At Wools- thorpe in this parish he formed the first conception (may we not call it a vision from above ?) of that great law of gravitation by which he afterwards solved the problem of the system in which we live. From this parish he went in the year 1660 to Trinity College, Cambridge, where by God's providence he was placed under the tuition of one of the greatest mathematicians and theologians of the age, Isaac Barrow, whom in 1669 he succeeded in his mathematical professorship. Barrow became Master of his College in 1672. But to return to Newton. He, who was endued by God with perhaps the greatest philosophical genius vouchsafed to man, retained the meekness and humility of a child ; and looking back on a long life extended to eighty-five years (and which was ended in 1727, just one hundred and fifty years ago), and speaking of his own marvellous scientific researches and discoveries, he said, with more marvellous humility, " After all, I have only been like a little child picking up a few pebbles on the sea-shore of the great ocean of truth." In our own days, when some who are called philosophers would separate physical science from revealed religion, and would represent philosophy as hostile to Christianity, and seem to have unbounded confidence in themselves, let us comfort our hearts and strengthen our faith by the example 1 2 Miscellanies. - and testimony of Newton. Of all philosophers that ever lived, he was the least likely to be deceived. For, unlike many of his predecessors he never built anything on hypothesis (as some philophers now do), " hypotheses non fingo," was his maxim; but he reasoned from known phenomena. And he pursued his researches with that cautious self-distrust, modesty, and patience, which when joined with intellectual power, are the best guaran- tees of success, which is a gift of God, Who hides himself from the proud and gives grace and wisdom to the humble. You will remember with what reverent and devout words Newton closes his Principia. Having recapitulated the prin- ciples of his own physical system, he says, " All these things are ruled by God, not as the soul of the world " (which is the theory of the Pantheist) , f ' but as the Lord of all. He it is Who is called the Lord God Almighty; God of gods and Lord of lords. He is the living God, Infinite, Almighty, Omniscient, Omnipresent, and Eternal ; Whom we know by His attributes, and by His all-wise and beneficent works, and by means of final causes : Whom we admire for His perfections, and Whom, as Lord of all, we worship and adore ! " This Church, now happily restored, is an appropriate monument of the greatest of Christian Philosophers. Let us show our thankfulness to God, Who gave a Newton to us, to England, and to the World, by liberal contributions this day. And let us look beyond it, and above it, to the Church glorified in heaven, where all true worshippers will enjoy eternal blessedness and glory. The hour is coming when all these material fabrics will be no more ; the hour is coming when the great material temple of the Universe, in which Newton was a devout worshipper and venerable hierarch, will be dissolved ; the hour is coming when (as St. Peter speaks) " the heavens themselves will pass away with a great noise, and the elements will melt with fervent heat, and the earth and all things therein will be burned up" (2 Peter iii. 10) ; and then, if we have been faithful to Christ, by Whom all things were made, by Whom al Conclusion. 1 3 Men have been redeemed, and by Whose spirit we are sanctified, we shall be admitted to dwell together with good and holy men, with blessed saints and angels in happiness and glory, and to worship the Father, Son, and Holy Ghost, Three Persons and One God, blessed for evermore. RELIGIOUS USES OF CLASSICAL STUDIES. On this subject I had occasion to offer some remarks in publishing an Edition of Theocritus. The following is the Preface to the second edition printed in the year 1877 : — Ad hanc alteram editionem adornandam nova quasdam mihi suppetebant subsidia, quas in priore instruenda prassto non erant. Btenim his recentioribus annis ad Theocriti scripta illustranda accesserunt viri ingenio et doctrina insignes, praesertim in Germania, ex quorum laboribus fructus uberes percipere licuit, eorum vestigiis insistenti. Vidi etiam non sine jucundo quodam animi affectu adnotationes nostras a nuperrimo et eruditissimo Theocriti Editore non indignas existimari quas non tantum cominemorarentur, verum etiam, delectu earum habito, in suam editionem reciperentur . Profuit quoque mihi meos labores recognoscenti eorum judicia de meis qualibuscunque in Theocrito recensendo tentaminibus resciscere, ita ut si quibus calculum suum adjecissent, de iis spem concipere auderem nieliorem, et si quos ii obelo non injuria notavissent, eos retractandos censerem. Unde contigit ut secundamhanc Theocriti nostri editionem, etsi non qualem veil em, at saltern qualem minus nollem, tuo favori, lector benev ole, commendare in animum induxerim. Cui quidem proposito exsequendo, cum gravio- ribus negotiis continuo implicarer, multa se opposuerunt. Sed tandem voti solvendi occasionem nactus manum ad opus admovi. Theocritum lectitasse existimari potest, ex venustissimis ipsius carminibus, vir sanctissimus et disertissimus Greo-orius Nazianzenus, Antistes Constantinopolitanus. Magnus ille Basilius Caasareas in Cappadocia, Archiepiscopus, qui cum Nazianzeno familiarissime vixit, de Gentilium libris legendis Religious uses of Classical Studies. 1 5 luculentarn dissertationem edidit. 1 Basilii asqualis, illustris ille Pra3sul Mediolanensis, Sanctus Ambrosius, in prasclaris Hexameron libris, hortulos suos ex Virgilii Eclogis efc Georgicis irrigasse videtur. Gregorii Nazianzeni auditor Sanctus Hieronymus, satis rigidus alioquin morum censor, multus erat in scrip tis Grsecorum et Latinorum evolvendis, et de his Uteris excolendis doctam epistolani evulgavit. 2 Sanctus Augustinus, Hipponensis Episcopus, in egregiis de doctrina Christiana, libris/ de eadem re sapienter et eleganter disseruit. Equidem persuasissimum habeo Christianas Ecclesiaa optime consultum iri, si hasc studia, quaa in antiquarum linguarum exacta cognitione, tanquam in optimo humani intellectus exercendi et informandi gymnasio et quasi patestra, et quaa in Grsecorum et Romanorum scriptis assidue evolvendis et accurate iuterpretandis versantur, non obsolescere patiatur, sed potius ea materno amore fovere et impensa diligentia proniovere conetur. Nobis certe non invideri debet, si ea libertate utamur, qua? summis Ecclesias primitives rectoribus est concessa, et studiis hisce jucun- dissimis, quee adolescentiatn nostram aluerunt, senectutem aliquantisper oblectemus. Quid autem si non dimteamur in Theocrito nostro non pauca deprehendi, quas non tantum minus proba et decora sint, sed etiam foeda et turpia, et quoa justum verecundise sensum graviter offendant ? Verum eniinvero regerere liceat, quemadmodum in rebus physicis etiam e venenis noxiis pharmaca solent elici salutaria, ita quoque ex his locis vitiosis enucleari possunt moralia quaedani medicamenta, ad salutem promovendam idonea, etnostris prascipue temporibus non infructuosa. Etenim cum ad talia animum advertamus, qua3 scriptorum ethnicorum etiam celeberrimorum scripta deturpant, et lucidissimo eorum candori maculas quasi adspergunt, et prascipue poetarum ingenio et styli venustate et colorum 1 S. Basil. Homil. xxii. p. 173, torn, ii., ed. Paris, 1722. 2 S. Hieronymus, ad Magnum Oratorem, Epist. 83, p. 654, torn, iv., ed. Paris, 1706. 3 S. Augustirms, de Doctrina Christiara, lib. ii. ad finem. 1 6 Miscellanies. quasi f estiva hilaritate et versuum numerosissima suavitato commendatisshnorum, baud facilem aurem iis praebebimus, qui bodie nobis pollicentur et persuadere conantur, nos a vitiorum foeditate iminunes fore, et virtutibus moralibas inclarescere posse, si modo nos et populares nostros seculari- bus studiis et artibus elegantioribus, et pbilosopbiaa placitis, et literarum humanicrum culturse totos mancipemus. Qui quideru error exitiosissimus ex bis ipsis etbnicorum libris efficacissimc potest refelli. Haac studia, nullo non bonore prosequenda, et nulla non diligentia excolenda, ubicunque cum vera religione consoci- entur, et quasi famulentur pietati, et caslestis gratise splendore illuminentuf et rore pluviaque irrigentur, contra autem, si per se segregentur, et in quandam terrenam et quasi silvestrem solitudinem ex Civitate Dei abigantur, effrenate, petulanter et intemperanter gestire solent, et animalium sensuum et appetituuin naturaliuin indulgentia. luxuriare et lascivire, et quasi belluino more efferari. Huic sententias adstipulari videtur uni versa mundi antiquitas. Unde recte colligitur, rationem bominis et voluntatem, utcunque naturalibus dotibus instructam atque adornatam, ad societatem bumanam clari- ficandam, purificandam atque illuminandani, et ad rem pub- licam instaurandam et conservandam, non esse idoneas. Liceat etiam aliud adjicere quod a re, de qua. agitur, non alienum esse videtur. Cum Tbeocriti et similium scriptorum pietatem in Deos suos qualescunque oculis contemplamur/ et eorum sensum pulcbritudinis naturalis exquisitum elucentis in rivis limpidis, prata floribus picta recreantibus, et in vallibus berbosis, ministrantibus ubertim pascua gregibus niveis et armentis bourn validis, et in speluncis vivisque lacubus, et pastorum mentes largo quasi betitiaa flumine perfundentibus, et cum aure percipimus vocem naturalis pietatis, in versibus eorum suavissimis ad Faunos Nympbasque, fontium, rivorum et montium amatores, sese exprimentis et effundentis, cuiuam non illico succurrit non injucunda cogitatio, — Ecquid a talibus scriptoribus expectandum fuisset, si barum omnium rerum * Cujus exemplum iusigne habes in Idyllio illo pulckerrimo vii. 34, 155. Conferas, quaeso, x. 42. Pious heathens and modern sceptics. i 7 Conditorem Optimum Maximum, et tantorum bonorum Largitorem munificentissirnum, Deum, ex oraculis Ipsius divinitus inspiratis cognovisse, et hac luce veritatis frui, quae nobis illuxit, licuisset ? Dicam etiam audacter quod sentio. Ecquis lion potius adiniratur diligitque vitam Theocriteorum pastorum, in rupe maris Siculi, vel in gramme ad ripas Anapi sedentium, vel ad fontem sub pimis susurrantis umbraculo, vel sub frondosarum ulmorum et populorum albarum hospitio, post anni fruges conditas. Thalysia laste eelebrantium, 5 et carmina numinibus suis, fistula adspirante, canentiuni, quam illorum philosophorurn, qui, post splendo- rem divini aspectiis in Verbo Veritatis revelatum, in obscura caligine errare contenti sunt, et in formidoloso et inhospitali barathro volutare rerum naturalium et causarum secundaruni, a divino intellectu, amore, et potentia, Conditoris, Qui, ut cum Newtono 6 nostro loquar, " omnia regit, non ut anima mundh sed universorum Dominus/' longe latcque remotarum ? Sed hasc bactenus. Ignoscant mibi velim lectores benevoli talia aliis insinuanti, quas ipsi sibi fortasse prsecipere aptius et melius potuissent. Scribebam Kiseholmiaj prope Lin- colniam, in Festo Epipbania?, Anno Salutis mdccclxxvii. The following paragraphs are from the Preface to my former Edition of Theocritus : — Septennium jam effluxit ex quo de recensendis Theocrhi Eeliquiis cogitare ccepi. Cujus quidem consilii complures ex- titere causaa ; primum, ut harum Literarum studia pro virili parte juvare conarer; deinde, ut, cum severioribus studiis et gravioribus negotiis implicarer, Scriptorem aliquem styli venustate et hilaritate et candore ingenii commendabilem, qualem esse Theocritum omnes censuerunt, pras manibus haberern, quo animum subinde acquiescentem exercerem sirnul et recrearem. Persuadebam quoque mihi, quod a gravissimis auctoribus traditum accepimus, indigestam variarum scientiarum leviter decrustatarum notitiam adeo nihil ad mentes Adolescentium 5 Theocr. Idyll, vii. ad fin. 6 Isaaci Newtoni Prinoipia, ad finem ; p. 528, ed. Lond. 1726. 1 8 Miscellanies. recte informandas valere, ut contra eas faciat vel effaeminato languore flaccessere, vel volubili inconstantia fluitare, ne dicam temeraria arrogantia superbire ; et nihil unquam ver6 solidi et diuturni in iis pra3sertim studiis, quee jure primum obtinent locum, Sacrarum inquani Literarum et Theologise, effici posse, omnia autem, quee in his attentarentur, infirma, in- certa et infructuosa fore, si fundamenta, a majoribus nostris in accurata Antiquarum Literarum cognitione sapientissime jacta, labi aut vacillare pateremur. Quare Anglise nostrae, quum in aliis rebus, qua? adReligionem pertinent, turn in hac quoque egregiam felicitatem magnopere preedicandam esse arbitror, quod in Scholarum et Acade- miarum suarum disciplinis instituendis, Linguarum Antiqua- rum studia, universe humanitatis, prascipue autem Theologicee scientiee, substructionem esse voluerit ; unde Patriae nostras post literas renatas semper licuit gloriari, se Viros aluisse et hodie alere, non in profanis tantum Uteris summa cum laude versatos, sed eosdem sacrae eruditionis fama florentissimos. Quis, ut recentiores taceam, quis non affectu quodam laetitise se commoveri sentiat, quilm Usserios, Waltonos, Gatakeros animo recolat, quum Savilios, Hammondos, Pearsonos, Bentleios, Davisios, et, si de adoptivis loqui liceat, quum Casaubonos, Grabios ; quorum insistere vestigiis videtur esse gloriosissimum • et ut aliqui semper reperiantur, qui eadem arma tractent, quibus illi feliciter usi sunt, et validis sanas doctrinas propugnaculis Eeligionem puram et incor- ruptam tueantur, Ecclesias et Reipublicae sane est salu- berrimum. Itaque tantum abest, ut base sascularia studia, tanquam res non summi momenti, unquam negligenda esse videantur; ut, quum teterrima pestis Literas et universam bominum societatem sit invasura, si quando ii, qui se Criticos appellari volunt, Theologica studia invidiose elevaverint, ita non minus exitiabilis futura sit ilia perversitas, si unquam homines sibi nihil Philologia opus esse jactitent, quin pras- clari Theologi iiant. Mihi quidem si, salva, verecundia, quid sentiam eloqui liceat, base ab illis studia, in adolescentium prascipue Institutione, non modo nunquam segreganda esse, veriim etiam, si fieri posset, arctiore adhuc cum iis societate Union of Secular and Sacred Studies. 1 9 juugenda videntur ; et illud potius semper placuit, quod a non nimis Eequo profanarum disciplinarum censore, Ter- tulliano, quseri videmus, " Quomodo repudiamus scecularia studia, sine quibus divina esse non possunt ? " 7 Quas curu ita sint, nulla magis alia, ratione haec studia adolescentium animis arbitrabar me posse commendare, quam si probatum aliquem Scriptorem, qui eos suavitate alliceret, ad Codicum fidem accurate recenserem, et rationibus identidem expositis, quae apud me in lectionibus deligendis valuissent, quam emendatissimum iis repraasentarem. Ut autem Theocritum potissimum edendum susciperem, prseter causas jam a me memoratas, alia me impulit ratio. Cernebam enim locupletissimam messem Variarum Lec- tionum, e MSS. Theocriti enotatarum, a Viris doctis jam esse collectam ; sed tainen, si ita loqui liceat, in horreo etiam nunc pene intactam jacere, et areas criticse tribulum ct ventilabi'um adhuc expectare. Let me now be allowed to illustrate the moral and reli- gious uses of Classical Literature by reference to the works of a Roman Author, Horace, which do not appear to be duly appreciated in this respect. The popular view of the cha- racter of Horace seems to be this, that he was endued with much liveliness of fancy, well trained by the study of Greek Literature, gifted with extraordinary felicity and graceful elegance of language^ with happy versatility of metrical skill, with refined delicacy of taste, and courtesy of manner, that he exercised his poetical gifts in light and amatory verses, ministering to the indulgence of sensual appetites ; that he was a man of the world, a libertine, and an epicure; but was wholly deficient in earnestness of purpose, and seriousness of character. To this common estimate of him I would venture respectfully to demur. I would not pretend to say that his life was not sullied and tainted with 7 Tertullian. de Idololatria, c. 10. c 2 20 Miscellanies. the stain of certain vices, which, in his age and country (such was the moral corruption of the most illustrious heathen nations in their palmiest days), were not regarded as vices at all. 8 .But it has been well observed by Bentley, in the preface to his edition of Horace, that in proportion as Horace advanced in years, so his poems improved in moral tone, and elevation of sentiment. And the late Alexander Knox, in an excellent paper (printed in his Remains, vol. i. pp. 7 — 17) points out that Horace gives utterance to a pen- sive consciousness of the hollowness of worldly pleasures and animal enjoyments, and of the palling satiety and weary listlessness (veternum) and jaded exhaustion of body and mind produced by them, and gives vent to an intense craving for something beyond them, to satisfy the longings of his soul; and that he describes, in language of bitter dis- appointment, his own moral condition ; that he was like a man searching for something beyond himself which he could not find, and that he was groping in the dark for some object of eager desire which he was sure existed, but which eluded his grasp. 9 The limits of this paper will not allow me to develope this opinion as fully as I could wish ; let me state briefly what that opinion is. Horace was honoured with the friendship of the Ernp eror Augustus, and of his Prime Minister Maecenas, and of his noble friend Agrippa. It would seem as if Augustus was raised up by Divine Providence, and was continued in his proud pre-eminence as Master of the World for forty years, in order to show what can —and also to display what can not — be done by unlimited military and naval power and prowess, and by diplomatic prudence and able State policy, and salutary Legislation, 1 assisted by human skill, intelligence, and genius in Litera- ture and the Arts,— for the restoration and preservation of National Institutions. 1 s See Hor. 1 Sat. iv. 113, and below, p. 26, and p. 28. 9 See 2 Ode xvi. Otiuin Divos, &c, and 1 Epist. i. 23—65 ; 1 Epist. viii. 7, 10 ; 2 Epistle ii. 141, &e. ; 175, &c. ; 200, &e. 1 For evidence of this, see the Life of Augustus by Suetonius, and the history of Dio Cassius ; the reader will find them quoted in Dean Merivale's Rome, vol. iv. p. 33 — 15, ed. 1856. Political and Poetical Mission of Horace. 2 1 It has not, I think, been duly considered, that Horace (and the same may be said also of Virgil) endeavoured, especially in the third and fourth Books of his Odes, and in the two Books of his Epistles (probably at the suggestion of Augustus himself) to perform the work of recommending, by all the powers of his poetical genius, the Imperial state policy and the Augustan Legislation, to the favourable acceptance of the Roman People. Many of the Odes and Epistles of Horace may be regarded as serving the purpose (may I use the expression ?) of political pamphlets ; or as leading articles in Newspapers or Reviews, and as having therefore an earnest and serious design. They were intended, I believe, to panegyrize the principles, and to popularize the enactments, by which Augustus endeavoured to save the Roman State from the dark abyss of moral corruption, which yawned beneath his feet, and to endue the Nation with fresh vitality and vigour. In order to co-operate with his imperial Master in this glorious enterprise (rendered more difficult by the prevalence of Epicureanism and Stoicism), Horace enunciated the grand fundamental principle of all Law and Order, namely, that all Civil Authority is from above, and is based on a religious recognition of the supremacy of God. How noble is his utterance (addressed to Rome), almost like an anticipation of St. Paul's thirteenth chapter to the Romans : — " Dis te minorem quod geris imperas : Hinc omne principium, hue refer exitum ; Di multa neglecti dederunt Hesperias mala luctuosse. Jam bis Moneses et Pacori manus, he." (3 Od. vi. 5.) Reverence for the Deity was to be shown by religious devotion and by Public Worship, aDd therefore Horace would assist, with his poetical genius, the efforts of Augustus to rebuild the sacred fabrics of the Temples at Rome. " Delicta majorum immeritus lues, Romane, donee templa refeceris, yEdesque labentes Deorum, et Fceda nigro simulacra fumo." (3 Od. vi. 1 .) 2 2 Miscellanies. Compare 2 Od. xv. 1 7, where he speaks of Laws, " Qppida publico Sumptu jubentes et Deorum Templa novo decorare saxo." And his question to the Soman Capitalist, " Cur eget indignus quisquam, te divite ? Quare Templa ruunt antiqua Deum ? " (2 Sat. ii. 104.J Selfishness and Avarice, seen in miserly hoarding of money, and in griping, greedy, and usurious money-lending ; and Vainglory shown in profuse expense in building, in gardens, in baths, in the luxury of the table; these vices were sapping the vitals of Eoman Society, and were preparing it for dissolution. Augustus, by his legislation, endeavoured to counteract them. And the Sabine bard seconded him in his attempt. How nobly does Horace commend to his Roman readers the virtue of patriotism by such lines as — " Dulce et decorum est pro patria mori :" (3 Od. ii. 13.) and by promising them immortality for noble deeds, " Virtus recludens immeritis mori Caelum, &c." (3 Od. ii. 21.) and by the sublime example of Eegulus ; (3 Od. v. 13, &c). How grand is his appeal to the stern and hardy virtues of self-denial and self-sacrifice of their ancestors, women as well as men, " Privatus illis census erat brevis, Commune magnum." (2 Od. xv. 13.) Compare that other magnificent appeal to the heroic past, " Non his juventus orta parentibus Ini'ecit sequor sanguine Punico, Pyrrhumque et ingentem cecidit Antiochum Hannibalemque dirum ; Sed rusticorum mascula militum Proles, Sabellis docta ligonibus Marriage Laws. 23 Versare glebas, et sever® Matris ad arbitrium recisos Portare fustes, sol ubi montium Mutaret umbras, et juga demeret Bobus fatigatis, amicum Tempus agens abeunte curru." (3 Od. vi. 33—44.) How powerfully does be endeavour to raise them from the grovelling slavery of money-getting, and from pampering the animal appetite, by setting before them the unprofitable- ness of worldly riches hoarded in sordid penury, on the one hand, and on the other, of profuse prodigality in sumptuous surfeiting; and by describing the wealth of contentment, and the pleasures of simplicity of living, and the joys of a country life ; See "2 Od. ii. ; 2 Od. xiv. ; 2 Od. xviii. See 3 Od. i. and 3 Od. ii.; 3 Od. xvi. 17—44. ; 3 Od. xxiv. 49—51. 4 Od. ix. 45 — 52. Epod. ii. and xvi. Horace traces the moral corruption of Roman Society to the desecration of Marriage, and to the prevalence of Adultery ; " Fecunda culpae secula nuptias Primum inquinavere, et genus et domos ; Hoc fonte derivata clades In patriam populumque fluxit." (3 Od. vi. 17.) He therefore would do all in his power to recommend to general acceptance the laws of Augustus (called the " Julian Laws," 4 Od. xv. 22), for the encouragement and restoration of Marriage, and for the punishment of the sin of conjugal infidelity. He eulogizes those Laws as the wisest enact- ments of imperial legislation. Referring to them he says to Augustus " Cum tot sustineas et tanta negotia solus, Res Italas armis tutei'is, moribus ornes, Legibus emendes, etc." (2 Epist. i. 1 .) And he rejoices in the thought of their beneficial effects ; 2 4 Miscellan ies. " Nullia polluitur casta domus stupris, Mos et Lex maculosum edomuifc nefas ; Laudantur simili prole puerperae, Culpam poena premit comes." (4 Od. v. ^1.) and "Tua, Ca3sar, astas Janum Quirini clausit, et orclinem Rectum evaganti frena licentias Injecit, emovitque culpas, Et veteres revocavit artes." (4 Cd. xv. 4.) Compare the Carmen Seculare v. 19, 45, 56, and the noble Hues, " quis, quis volet impias Caades et rabiem tollere civicam ? Si qusei'et Pater ukbitjm Subscribi statuis, indomitam audeat Refrenare licentiam, Clarus postgenitis." (3 Od. xxiv. 25.) Augustus had many difficulties to contend with, in apply- ing these Laws ; and Horace, I conceive, is referring to his perseverance in this respect, in the magnificent Ode which describes " Justum et tenacem propositi virum." (3 Od. iii. 1, see v. 11.) That Horace had a lofty conception of the dignity of his own office as a Poet, and as a Teacher and Prophet to his own country and age, is clear from his interesting and instructive description of the duties of a Poet, in one of his Epistles to Augustus, " Vatis avarus Non temere est animus, &c." (2 Epist. i. 119 — 138.) The passage is too long to quote, but it deserves to be care- fully studied as a portrait of Horace, drawn by himself, in one of his soberest and most serious moods. Let me add two other traits : first, his veneration and IV hat if Horace had known Christianity f 25 love for his father, who in a low rank of society, and a poor estate, had a wise mind, and large heart, and generously exercised self-denial for the sake of educating his child, the future Lyric bard, at a good school under the best masters at Rome, and watched over him there with parental vigilance and tenderness, and guarded and guided him with prudent counsels when there. Let the reader be requested to look at the following passages : 1 Sat. iv. 105 — 125; vi. 64 — 99; and 2 Epist. ii. 41 — 54. How noble is this filial affection and reverence in a heathen. Horace, the most popular Poet of Rome, the friend and favourite of Maecenas and of Augustus, the admired of all admirers among courtly clients, is not ashamed of the humble station and poverty of his father; no, he tells them that he preferred such a parent to the noblest founders of the patrician houses of Rome. The second noticeable point is, that Horace did not rely on himself for poetical inspiration. He looked upward; and, in a wise spirit of lowly modesty, he ascribed all his gifts and his fame to a divine power. (See 4 Od. iii. 17 — 24 ; cp. 3 Od. iv. 21, 36.) What would Horace have been, if he had enjoyed the blessings of Christian teaching, and of spiritual grace, in Holy Scripture, and in Prayer, and in the Sacraments ? What are the practical inferences from these facts ? The Augustan legislation, — backed though it was by every aid that human power, skill, perseverance, and genius could supply, — failed in its endeavours to preserve Roman Society from moral corruption, and to save the Roman State from decay and ultimate dissolution. Augustus had to mourn over its failure, even in his own family. But soon afterwards Christianity appeared ; it came forth in lowly meekness ; but it did for Society what the Imperial Master of the World had attempted in vain. Consider, for example, the institution of Marriage, the fountain and well-spring of all domestic peace and happiness. The Eternal Son of God, by His Incarnation, has consecrated Womanhood, and has sanctified Marriage to be a figure of his own mystical union with the Church. And the Church, 26 Miscellanies. by preaching that doctrine, and by declaring that the body of the Christian becomes by Baptism a member of Christ, and a temple of the Holy Ghost, and will be raised from the grave hereafter, and be made like the glorified body of Christ 2 (if it has been dedicated to Him and used in His service), has, as it were, leavened the mass of human society, and has purified and changed it to a new and holy existence, and has given it peace and joy in this world, and hopes full of immortality in the next. Human Reason, Power, and Genius did what they could, by Augustus. But they could not reach beyond certain limits. They endeavoured to restore Marriage : but they did not even attempt to restrain Harlotry, and to eradicate that terrible sin which St. Paul has mentioned in his dark cata- logue of the vices of heathendom. 3 Horace, even in his most earnest efforts on behalf of Marriage, in the third and fourth books of his Odes, has delivered no protest against those sins ; but the contrary. The rigid edicts of Augustan legislation, and the poetical genius of the Augustan age did absolutely nothing — attempted nothing — for the emancipation of Man- kind from the debasing slavery of those sins. Yet still God strove with them and in them. The searchings after Him, the cravingsfor light, thenoble assertions which have been already quoted from Horace of the doctrine of a Divine Supremacy in human States, and of the need of subordination in Govern- ments to the Divine Will, and of the maintenance of public worship in sacred fabrics dedicated to the Divine honour ; the declarations of the honour to be paid to Marriage, as the source of public and private happiness, and the denuncia- tions of severe penalties to conjugal unfaithfulness, and the proclamation of the dignity of self-denial and self-sacrifice, of plain living and of high thinking, and of the necessity of divine help, inspiring holy thoughts and enabling to do noble deeds — these are witnesses of great truths, and render the study of Horace profitable and delightful to all. They also read in the ears of Christian England a solemn " 1 Cor. iii. 16, 17 ; vi. 19, 20. 2 Cor. vi. 16. Eph. ii. 6 ; v. 3, 4, 22—32. Phil. iii. 21. Col. iii. 1—4. 1 John iii. 2, 3. 3 Rom. i. 27. 1 Tim. i 10. Appeal to England. 2 7 warning, that if she imagines that Literature, Science, and the Fine Arts (things deserving of all honour in their proper place and degree) ; that tact and courtesy and gentlemanly manners will save her from moral decay and socialand national dissolution ; if she dallies with Positivism, Pantheism, or Materialism ; if she relies on secular teaching in her Elementary Schools in her towns, and in her Colleges and Universities ; if she thinks that she can educate without the Scriptures and Prayers and the Creeds ; if she discards from her School System the dogmatic truths of Christianity concerning the Incarnation of the Son of God, the Baptismal Covenant, the doctrine of Communion with Christ in the Holy Eucharist, and of the Resurrection of the Body, and the consequent sanctity of Marriage, and the sinfulness of Harlotry and Intemperance ; if she forgets the Supremacy of Almighty God in the affairs of a Nation ; and if she ceases to perceive the necessity of the practical acknowledgment of that Supremacy in her national Councils, and by main- taining her national faith and worship ; if she gives facilities to Divorce, and connives at Adultery, and makes it to be an occasion for another Marriage, and for another breach of it ; if she legalizes Marriages which God has declared to be incestuous : if she desecrates the Lord's Day, and secularizes and profanes the Places dedicated to Him, — her churches and her churchyards, — she will sink into as bad a state as that of heathen Rome as described in Holy Scripture. It is with reluctance that I touch on the following topic at all ; but in times when many persons seem to forget what we owe in social and domestic respects to Christianity, and appear to think that Christianity is only one among many successive forms of belief, and that we may part with the teaching of definite Christian dogmas in our systems of popular Instruction, and may substitute something else in its place, it ought to be borne in mind that Christianity manifested its courage, and its consciousness of its Divine origin, in the great cities of Italy and Greece, by its bold protest against Harlotry, and against a worse sin. The Augustan Legislation did indeed make a struggle, — a strenuous but unsuccessful one — against the sin of Adultery. 28 Miscellanies. And Horace assisted it in its attempt; but they did not try to restrain harlotry (see 1 Sat. i. 3) ; even in the third and fourth Books of his Odes, which breathe forth a noble spirit of indignation against the sin of Adultery, and in favour of the Augustan legislation for checking it, are inter- mingled some poems which dally with the sin of Harlotry, and even with a blacker crime. One of the strongest proofs of the divine origin of Christi- anity is to be found in the bold and uncompromising attitude which it at once assumed against both those vices. Augustus and Horace smiled upon them with complacency; but Christianity denounced them with indignation, and it did more than this ; by revealing the doctrine of the Incar- nation of the Son of God consecrating human nature, in body and soul, by uniting it. in His own Person to the Nature of God, and by preaching the mystical union of Christ and His Church, and the sanctification of the body and soul of every member of the Church by means of that Union, and by the indwelling of the Holy Ghost, and by proclaiming the future Resurrection of the Body, to be glorified for ever hereafter in heaven, if kept in temperance, soberness, and chastity here on earth; it has in will and design, and also (wherever it is believed and obeyed), in practical effect, banished Harlotry and all Impurity from the world, and has rescued Mankind from their deadly conse- quences to persons, families, and society, and has imparted such peace and health and joy to households and to nations, as no earthly power of Princes, Potentates, and Parliaments, and as no earthly genius of Poets, Philosophers, Patriots, and Philanthropists have ever been able to confer. What England may become socially and domestically (to say nothing of another, future, eternal life), without the teaching of definite Christian doctrine in her schools, maybe learnt from the study of the writings of Horace — and after him, of Martial and Juvenal. May she not reproduce the dark picture, drawn by St. Paul (Rom. i. 22 — 32), of ancient Rome, and of the heathen World ? ETHICA ET SPIEITUALIA. The following Latin Apophthegms, collected or composed by the Bishop of Lincoln, were designed specially for the use of students in training for Holy Orders. An English transla- tion of them will be found below, page 53. ETEICA et SPIMTUALIA, in usust altjmnobtjm seminaeii THEOLOGICI PAETIM COLLEGIT, PAKTIM CONSCEIPSIT CHBISTOPHOKUS WOBDSWOETH, EPISCOPUS LINCOLNIEKS1S. Cheistophoeus divina permissione Episcopus Lincolniensis dileotis in Christo filiis, Theologici Seminarii alumnis, salutem, gratiam, et benedic- tionera. Damus vobis in manus, adolescentes ingenui, libellum mole exiguum, sed, ni spes nos fallat, vobis non ihjucundurn futurum neque infructuo- sum. Etenim in hoc tenui volumine tanquam in diversorio hospitali et spirituali convivio commorantes habebitis vobiscum et familiariter collo- quentes viros ingenio et doctrina illustres, eosque pietate et sanetitate venerabiles. Convenietis Ignatium, Irenseum, Chiysostomum. Audietis Ambrosium, Hieronymum, Augustinum. Quorum ex consortio non exelusimus scriptores quosdam ethnicos, prseseftim poetas, qui quasi prophetas universas humanitatis non injuria posstint appellari, et qui effatis suis luculenter declarant, Deum Optimum, Maximum Se nunquam dfidprvpov reliquisse.' Qu»dam de nostro interspersimus, in quibus sententias memorabiles versibus .heroicis et elegiacis, item senariis iambis et choliambis con- cludere conati sumus, quo facilius legentium mentibus imprimerentur, ita ut non tarn de styli elegantia laboraremus, vel metricam numerositatem affectaremus, quain verborum brevitatem consequeremur. Viris illustribus in usu fuisse accepimus, ut qua; sapienter, scite, acute, presse et nervose dicta audivissent, ea in unum quasi spicilegium con- necterent, ita ut in promptu identidem liaberent, siquando vel animus affectuum perturbatione agitaretur, vel de consilio capiendo, in re ancipiti, hassitaret, vel pra? socordia languesceret, et quasi calcari indigeret. Nam, ut ait ille, yj/v^rjs votrov(rr]i dfflu larpol Ao-yoi, et, Sunt verba et voces, quibus hunc lenire dolorem Possis, et magnam morbi deponere partem ; 2 et, ut de animi obtorpescentis stimulis loquamur. ad excutiendum veternum salutaria sunt etiam mordacia conviciantis dicteria, 1 Act. Apost. xiv. 17. , 2 Horat., 1 Epist. i. 34. 30 Miscellanies. Tols aacppoo-iv yap avrlKeirpa yiyverai. Sed instar omnium regis Hebraeoruni sapientissimi oraculum divinitus inspiratum audiamus : " Verba sapientum sunt stimuli, et quasi clavi in altum defixi, qua? per Magistrorum consilia data sunt a Pastobe Uno." 1 Nobis, adoleseentes optimi, tjnvs est Pastoe, Dominus Noster Jesus Christus, ex Cujus manibus per Magistros Sapiential, — ^Ecclesia? Christiana: Doctores, — stimulos accepimus, nos ad fortiter et amanter agendum pro- vocates ; et a Quo clavos quoque babemus in altum defixos, ad fidem nostram, inter omnes mundi procellas inconcussam, firmiter roborandam et solidandam. Ille est " Lux Mundi " 5 " qua? 6 illuminat omnem hominem venientem in mundum ;" et qua?cunque sapienter excogitata et pulchre dicta a quolibet mortalium accepimus, nostra quidem sententia, sunt quasi scintilla? ex ilia Luce ineffiibili ooruscantes. Neque enim Ethnicos proscribimus tanquam ex ilia divina societate exules penitus atque ex- torres. Imo vero potius Alexandrina? Ecclesia? Tbeoiogis aures applicemus, qui affirmare non dubitaverunt omnes sapientias rivulos, ubicunque scaturientes, ex sempiterno tov Aoyov rov aiSlov fonte profluxisse. Valete, dilecti in Domino. Dabamus feria secunda. post Pascba A.S. MDCCCLXXVII. ETHICA ET SPIKITUALLA 2w 0e<5. Loed, be Tby Word my rule, Therein may I rejoice ; Thy Glory be my aim, Tby holy Will my choice ; Thy promises my hope, Tby Providence my guard, Thine arm my strong support, Thyself my sure reward. Via est Dei lex ; Meta gloria est Dei. Deo est Natura, quod fecerit. Naturae Conditor nihil in miraculis contra naturam fecit, sed tantuin contra illam consuetudinem qua? nobis innotuit. Miraculum esset omnibus miraculis incredibilius, si mundus sine mira- culis Christo credidisset. Omni miraculo, quod fit per hominem, majus miraculum est homo. Nisi Deus esset immutabilis, nulla mutabilis natura permaneret. Tempus a creatura ccepit, utrumque a Deo. Nihil in tempore novum est Deo, Qui condidit tempora, et ab a?ternitate existens omnia suis qua?que temporibus distribuit. 3 jEschyl. Eumen. 130. * Eccl. xii 11 5 Joh. ix. 5. « j on _ ; 9 Ethic a et Spiritualia. 3 r Nihil in hoc mundo fieri potest, nisi, vel faeiente vel permittente Deo. Peccaturn non est natura, sed vitiuru natura?. Cum legitur Sceiptuea, Deum tibi cerne loquentem : Tu, quoties oras, ipse Deo loqueris* Natura? liber est unus ; Scriptura seeundus ; Altera posse docens, altera velle Dei. Novum Testamentum in Vetere latet ; Vetus Testamentum in Novo patet. Umbra in Lege ; imago in Evangelio ; Veritas in Ccelo. (S. Ambros.) Oi npo(prJTai Kara Xpitrroi' i'fycrav. (S. Ignat.) Hebrseorum Patriarcharum Vita fuit proplietia. (S. Aug.) Quod Vetus Testamentum non intelligatur a Judseis, non minuit ejus auetoritatem, imo auget ; nam in ipso Vetere Testamento Judasorum ca?citas clare pra?dicitur. Sol facit ut solem videas ; Deus facit ut videas Deum. Qui dedit Legem, dedit Gratiam ; Legem per Servum (Moysen) misit ; Ipse eum gratia in mundum a ccelo descendit. Lex data est ut Gratia quEereretur ; Gratia data est ut Lex impleretur. Omnia fere in Sacra Scriptura vel de Cheisto dicta sunt, vel propter Eum. Quicquid dubitationis habet homo in animo auditis Scripturis, a Cheisto non recedat; cum ei fuerit in illis Scriptura? verbis Christus revelatus, intelligat se intellexisse. Finis Legis Christus. Stellas non extinguit nox ; sic mentes fidelium adhserentes firmamento Scripturarum non extinguit mundi infidelitas. Qua) in Verbo Dei nobis videntur contradictiones, conciliabit Deus, ut fideles confirmet ; sunt quasi nodi in quercu, qui earn corroborant ; sunt quasi nodi in reti, qui id constrirgunt. He that hath God's Word, can hear His Silence. Scriptura crescit cum parvulis. In campo Scripturarum exercemur obscuris, pascimur apertis. Sint, Deus, casta? delicia? meae Scriptura? Tua? ; neque fallar in eis, nee fallam ex eis. Scriptura altitudine superbos irridet ; profunditate attentos terret, veri- tate magnos pascit, affabilitate parvos nutrit. Inhoarendum est Scripturis, qua? aperta? sunt, ut ex eis revelentur qua? obscura sunt. Deus Juda?os dispersit, ut Scriptura in omnibus gentibus testes haberet. 3 2 Miscellanies. Judxi Vetus Testamentum portantes in manibus, sed illud non intelli- gentes, servi sunt Christianorum, et quasi scriniarii et bajuli. Stultus est qui non credit paucis in Scriptura quaj restant complcndn, qui tanta in Scriptura prredicta videt jam completa. Venturus Patres, visus nos salvat, Iesus ; Tempora mutantur, non variata fides. Christi sponsa anima est vinclo sociata fideli. Nobis curiositate non opus est post Christum. Virginitas animae est intemerata fides. BouXfi 8eo\6yos yiveadai ; ras evroXas (pvKaaae' -itpa^is iirifiaais dea)plas. (S. Greg. Naz.) Lac Dei cum gypso non est miscendum. Dt credas, operare ; fides merces operanti est. Fides viam recludit intelleetui ; Sed mentis oculos claudit infidelitas. Sicut palato est poena non sano cibus, Haud secus iniquis displicet Verbum Dei. Sapit Dei mel cui palatum dat fides. Fides Catholica crevit et claruit oppositionibus hsereticorum. Ex Leonis prostrati cadavere mel fidem pascit. (Jud. xiv. 8, 9.) Quomodo Christum Caput habere potest, qui Ejus Corpus dividit, qua3 est Ecclesia ? Quanta schismatis noxa est, quam (testibus Ignatio et Cypriano) martyrii sanguis non eluit ! O hseresis, O schisma, crudelis meretrix, erubesce judicari a Salomone (1 Kegg. iii. 16 — 28) : mater non permisit dividi filium suum, tu dividis Dominum tuum ! Inter hajreticos laicis sacerdotalia munia injungunt. Schisma est unitas illis. Quod apud multos a principio unuin invenitur, non est erratum sed tradi - turn. Id verum quod prius traditum ; id falsum quod posterius immissum. Id verius quod prius, id prius quod ab initio. Impensum precibus tempus pretiosius auro est ; Durat mille annos bora diciita Deo. Oka, ore, corde, vita. Volens in templo orare, in te ora ; ita age ut templum Dei sis Ethica et Spiritualia. ^>Z In procellis mundi, ad placidum litus Orationis ancora fidei con- stringe te. Non vocis est, sed cordis, auditor Deus. Corde tuo vigila, mundique exclude tumultum, Oranti ut pateat coelica porta tibi. Etiam plorare quod non bene oras, orare est. Temet siste Deo coram, et venerare silenter ; Prsesentem tota conspioe mente Deum. Non prohibet Deus recte fieri coram kominibus, vel orando vel eleemo- synas faciendo; sed sic fieri, ut videamur ab hominibus. Orans coram hominibus " intra in cubiculum cordis tui ; " cum eleemosynas facis coram hominibus, " ne sciat sinistra tua quid faciat dextera tua." Quicquid facis coram hominibus, fac non hominibus sed Deo. Turba hominum sit tibi solitudo cum Deo. Intentio cordis clamor ad Deum. Our thoughts are beard in heaven. Si clamas ad Deum, clama intus, ubi Deus audit. Ita fabulantur Christiani, ut qui sciant Deum audire. (Tertullian.) Qui Deum tantummodo asserit Christum, medicinam negat qua sanatus est ; qui hominem tantummodo asserit Christum, potentiam negat qua creatus est. Ego et Pater unum sumus, ait Christus (Joh. x. 30). Per " unum " Arium stravit, per " sumus " Sabellium. In effundendo Spiritu Sancto utraque Christi natura monstrata est ; spiravit ut homo ; dedit Deum Deus. Crux Christi transiit a loco suppliciorum ad frontes et diademata Im- peratorum ; si tantus honos posnie Christi, quantus entglorim? Christus pro nobis suscepit indebitam mortem, ut nos per Eum habe- remus indebitam vitam. In primo homine (qui fuit Adam) monstratum est, quid liberum arbitrium valeret ad mortem ; in secundo Homine (qui est Christus) monstratum est quid gratia valeret ad vitam. Totum genus humanum sunt quodammodo duo homines, Adam et Christus ; primus homo et Secundus ; Mors et Yita. Quod Deo minus est, Deus non est. Deus est homo factus ; quid futurus est homo, Quern propter Ipse factus est homo Deus ? Erubescat homo esse superbus, propter quern humilis factus est Deus. VOL. III. D 34 Miscellanies. Per superbiam lapsus est homo ; humilitatem Deus adhibuit, ut hominein exaltaret. Magna miseria homo superbus ; maxima misericordia Deus humilis. Christus orat pro nobis ut Sacerdos noster ; orat in nobis ut Caput nostrum ; oratur a nobis ut Deus noster. Nemo erigit quidquam ad id in quo ipse est, nisi aliquantum ad id, in quo illud est, descendit. Hinc Deus homo factus est. Impium te qusesivit Christus ut redimeret ; inventum te et redemptum anne deseret ? Qualem te faciet Christus Suis divitiis, qui te divitem fecit Sua paupertate ? Credidit latro Christo in oruce pendenti, et in Paradisum translatus est ; quid fiet de illis qui oontemnunt Christum iu ecelo regnantem ? Deus operatur semper, et quietus est. Deus sapienter utitur malis bene, Atqui Diabolus utitur bonis male ; Virus Diabolus rnelle conficit Dei. Quas mundus acta negligit, notat Deus ; Qua? mundus acta laudat, ignorat Deus. Vilescat omne, quicquid est prater Deum. Si requiem quteris, quaere placere Deo. Iu corde totus Ille figatur tuo, Qui propter est te Chbistus affixus cruci. O'Epas 6 (fibs icrravpaiTai. Attende triduum Christi crucifixi, sepulti et suscitati, et in te ipso Christum reprsesenta. Pecerunt civitates duas duo amores, amor sui terrenam, amor Dei ccelestem. Solus se novit diligere, qui diligit Deum. Amor est vehiculum quo portamur ad patriam. Interroget se quisque quid amet, et inveniet utrius civitatis sit civis. Quales amores, Tales mores. Deo placebit ille cui placet Deus ; Sibi placentes displicebunt Deo. Sanctus sancte sancta tractat. Vive, precor, sed vive Deo ; nam vivere mundo Mortis opus ; viva est vivere vita Deo. Hoc sit amare, Deum propter amare Deum. Ethica et Spiritualia. 35 Solus se amat, qui nihil Deo praeponit vel aequat. Unde alii sunt aliis sanctiores, nisi abundantius habendo inhabitatorem Deuni P Oderunt peccare boni Virtutis amore ; Tu nihil admittes in te formidine poenae ? Si bene vivere volumus, plus amemus quod promittit Deus, quam quod promittit hie mundus ; et plus timeamus quod minatur Deus, quain quod minatur mundus. Deum nosse, est vivere ; Deum nescire, mori. Deo servire, regnare est ; Deo non obedire, servum esse Diaboli. Quid prodest omnes rerum cognoscere causas, Si facienda fugis, vel fugienda facis ? Philosopbi sine Deo non sunt periti, sed perituri. Hoe est nescire, sine Christo plurima scire ; Si Christum bene scis, satis est si plurima nescis. Non ex personis probamus fidem, sed ex fide personas. Tu mini carcerem minaris, Ille Gehennam. Sanctos per pravos Deus eradit atque coronat. Non sunt bona opera nisi qua? per fidem et caritatem fiunt. Faith the root ; Hope the flower; Love the fruit. Beata vita nisi amatur, non habetur. Deus, finis nostrorum desideriorum, sine fine videbitur, sine fastidio amabitur, sine fatigatione laudabitur. Ecce quid erit finis sine fine. Eruditio absque dilectione inflat, dilectio absque eruditione errat. Somnus est animi, oblivisci Deum. Deum quaerens, gaudium quserit ; sic quaeras, ut non in te sed in Deo quaeras. Eectum est cor apud Deum, quiim Deus quaeritur propter Deum. In tantum videbimus Deum, in quantum Ei sumus similes. A Te jubente posse meum venit, Deus. Quod Tu jubes, da posse, dein quod vis jube. Deus jubendo, quod jubet, facit utile. Verbum Dei jubentis potestas fit hominis audientis. Vita, Christe, quam egisti, Vivat sub corde meo, Vita, quam mihi dedisti, Cela tecum in Deo. D 2 36 Miscellanies. Omne praeceptum Dei leve est amanti ; ut alae volucri non sarcina sunt, sed vehiculum. Nolentem prsevenit Gratia, ut velis ; volentem sequitur Gratia, ne frustra velis. Quum praamiatur Deus facta tua, coronat Deus munera Sua. Quodcumque tu bene feceris, argumentum est quid debeas Deo. Nulla facis bona tu, nisi quae facit ut facias tu. Nil est vis humana, Dei si gratia desit : Quae recte fiunt, Ille facit facere. Ipsa oratio inter munera gratise deputatur. Gratia vocatur quia grati datur. Quid mibi sum sine Te, Deus meus, nisi dux in prseceps ? God's Grace is man's Teacber. Eget Gratia Ratio, utitur Gratia Eatione. Deus vult humanam voluntatem esse liberam. Si volumus defendere liberum arbitrium, ne oppugnemus Gratiam, per quarn Voluntas bumana bene utitur libertate. Si non est gratia Dei, quomodo Deus salvat mundum ? Si non est liberum arbitrium, quomodo Deus judicat mundum P Homo memoria sua non cogit facta quorum reminiscitur ; sic Deus praescientia Sua non cogit facienda qua? praevidet. God foresees all tbings, but forces nothing. Justi de perseverantise praemio certi sunt, sed de perseverantia sua sunt incerti. In gemmis pectoralis sacerdotalis posuit Deus TJrim et Thummim (hoc est illuminationes et perfectiones) ; in Scripturis Sacris et Sacramentis infudit gratiam, ut illuminemur et perficiamur. In gemmas Ecclesiae Suae, boc est, in animas sanctas, inspiravit gra- tiam, ut gemmas fiant et splendeant in ccelesti Hierusalem in sempiternum. Dormit Adam in Paradiso, et ex latere dormientis fit Eva, sponsa ex- perrecti ; dormit Chkistus in cruce, et ex latere fluunt sacramenta, per quae nascitur et vivit Ecclesia, sponsa resurgentis de mortuis et in coelo regnantis. Percussit lancea, latus Christi persecutor, et fudit pretium Eedemptor. _ Christi Sacramenta, qua? a latere percussi profluxerunt, per Christi sacrificium fidelibus applicantur in vitam seternam. Sacramenta non salvant infidelem, sed Deus salvat fideles per sacramenta. Si modo Christus adest nobis, et aranea muro est ; Sed si Christus abest, vel murus aranea net. Man's Midnight is God's Noon. Ethica et Spiritualia. 37 Ut Moysis facies, aliis tua fama nitescat, Sed ne fac speculum, quod tueare, tibi. Laudari metuas mundi popularibus auris, Ne tu judicio dejiciare Dei. Cum tu laudaris, temet contemne ; sed a te Laudetur per te Qui cuncta operatur, et in te ; Redde Deo laudem, ne condemneris ab Illo. Ne laudibus tuis Iseteris propter te laudatum, sed laeteris propter Dei jloriam, et utilitatem proximi tui. Ne jactes tua facta : Deus sua dona coronat ; Si merita enumeras, quid nisi dona Dei ? Malis displicere, magna laus est. Pastor qui lupos laudat, odit oves. Quanto quisque minus mundi venatur honores, Tanto cuique dabit prsemia plura Deus. Va? homini cui auriga superbia est ! Si Phaeton es tu, te manet Eridanus. Sequitur superbos ultor a tergo Deus. Privatio gratia? est argumentum superbia?. Simulatio bumilitatis est apex superbia?. Gratia, a Deo infusa, concavo humilitatis recipitur, convexo superbia? expellitur. Scire tuum nihil est, nisi te scire hoc sciat alter ? On travaille trop pour la gazette. Apostolus Paulus erat omnibus superior, quia optabat omnes sibi esse a?quales. Superbia cecidit Diabolus, humilitate exaltatus est Christus. Non ascenditur nisi per humilitatem. Superbia odit consortium, et sola cupit eminere. Be seen to do good ; but do not do good to be seen. Ut videare bonus, cura sit esse bonus. Homines laudant te, et nil sciunt ; Deus scit omnia, et tacet. Qui sese attollit, magna, cadet ille ruina, Contra qui sese deprimit, altus erit. 38 Miscellanies. In recte factis vitanda superbia ; nam qui In recte factis tollitur, ille cadit. Quid prodest dare divitias pauperi, si superbior fis dando, quam fueras possidendo ? Quid prodest, tenuari corpus abstinentia, si intumescat animus superbia? Quid prodest vinum non bibere, et odio inebriari ? Quid prodest, pallere jejunio, et livere invidia ? Meliores et sanctiores sunt conjugati humiles quam superbientes virgines. Magna felicitas a felicitate non vinci. Malam conscientiam non sanat encomium laudantis ; bonam conscien- tiam non lsedit opprobrium conviciantis. Hie murus aheneus esto, Nil conscire sibi, nulla pallescere culpa. Nulla poena, quanta poena ! Sibi superbus qui placet, stulto placet. Quid magis est miserum misero haud miserante seipsum ? Non magna loquimur, sed vivimus. "Afietvov (Tianrqv Kal aval, r/ XaXovvra jxtj elvai. Sperne voluptates ; nocet empta dolore voluptas. Sincerum est nisi vas, quodcunque infundis acescit. Spiritus templum, Dominique membrum Est tuum corpus ; simile et resurget Corpori Christi, modo castitate Sanctificetur. Mortificatio carnis est glorificatio spiritus. Christi semper precursor est Johannes Baptista, et prseparat viam Ei. Non est emendum gaudium volaticum Unius horse vel brevis diecute Magno dolore mentis atque corporis. Quomodo a cceno potes ascendere ad ccelum ? Eastidire voluptatem, quam magna voluptas ! Est virtus, licitis abstinuisse bonis. Mortifica corpus, carnem crucifige rebellem : Sic dabitur capiti pulcra corona tuo. Amor rerum terrenarum viscum est alarum spiritualium. Ethica et Spiritualia. 39 Cogitemus crucem, et divitias lutum putabimus. Yarns carere est suave suavitatibus. C orporis serurnnas patior, mentisque dolores, Dulcibus ut vitiis abstinuisse velim; Ast ego quid valeo P nil, si Tua gratia desit : Ob ! miserere mei Tu, Deus, et fer opem. Sobrietas purget quod supra sidera surget Corpus, et est asdes, qua, Deus alme, sedes. Summum crede nefas auimam prseferre pudori, Et propter vitam vivendi perdere causas. Si coram honiinibus confiteberis Christum, Coram angelis te confitebitur Christus ; Sed si negabis, tu negaberis Christo. Christi pudet te ? pudeat ut tui Christum ! Qui laudari vult ab hominibus, Christo vituperante, non defendetur ab bominibus, Christo judicante. 'Eyytiy fia^aipas iyyvs ecrri/Kas 8eov, Crus in nervo, cor in ccelo. Vox martvrum, "Erue me a timore inimici.' Uva calcatur, vinum exprimitur. Eubus in eremo, consummaris, non consumeris. " Lilium inter spinas " (Cant. ii. 2) sancta Ecclesia, sponsa Christi. Lilium inter spinas " sancta omnis anima sponsa Christi. Gemo in re, Gaudeo in spe. Gemis in area, Gaudebis in horreo. Ex olea liquidum contusa manat olivum. Vita stabulum ; mansio crelum. Herba metitur, et fit fcenum odorum. Ignem palea timeat ; Auro quid faciet ? Mittitur vas in fornacem ut coquatur, non ut frangatur. Afflictiones flores sunt, quibus nectitur tua corona coelestis. Non est ad astra mollis a terris via. 4-0 Miscellanies. Chi bene mal non pu6 soffrir, A grand' onore non puo venir. Bona facere et mala pati, regium est, imo divinum. Sol, nisi cum deficit, spectatorem non habet. Grana manent : vento palese rapiuntur inanes. Qualis sit cujusque fides, tribulatio probat. Mercenarios a pastoribus persecutio discernit. To Qp> 6 XpiaTos eon, km. /cepSoj dave'iv. Christus mihi sit vivere, et mori lucrum. Lympha, crucis ligno injeeto, dulcescit amara. (Exod. xv. 25.) Naufragium metuens dextra, crucis arripe lignum. Crux scbola Christiani. Crux scala coeli. . Crux, Lux, Dux, Lex, Eex. Eris liber, si fueris servus, liber peccatis, servus Christi : servitus Diaboli pessima servitus ; servitus Christi, uuica libertas. Voluntas libei'a tanto liberior quanto sanior ; et tanto sanior, quanto divin» voluntati subjectior. Liberum arbitrium divinse gratia? donum est. Voluntas quomodo dici potest esse libera, si vincentibus et vineientibus cupiditatibus sit subdita ? Libertas vocatur nonnullis, potestas aliis et sibi nocendi. Te committe Deo securus, et omnia perfer ; Non plus tentabit quam tolerare dabit. Exemplo Suo docuit Christus quid non timeres et quid sperares. Mortem timebas — mortuns est Christus ; de resurrectione desperabas — resurrexit Christus; pro te mortuus est et resurrexit Christus in eo corpore quod accepit a te. Suaviter natat, cujus Deus sustinet mentum. Non littus ultra sajviuut fluctus maris. When the shore is won at last, Who will count the billows past ? Patimur adversa, ne viator, tendens ad patriam, stabulum pro domo diligat. • Mr) /3AtVe ra i'Sia, ak\a ra atdia. MtjS' vttvov [ia\aKolfTiv in ofifiao-i 7rpoo-§e£av pavls fioi paWov, rj J3v86s ti>xis- (S. Greg, Naz.) TiXewv KOTTOS, JJXeov KepSoy. More pain More gain. Si vocat officium, propera parere vocanti, Et quanto minus ire voles, magis ire memento. Making your hardest task your best delight. Ex atra veniunt clarissima fulgura nube, Aurum de rutilo clarius igne micat. Torquens membra lues aninio dat ssepe salutem ; Csedendo sanat vivificatque Deus. Merses profundo, pulcrior evenit. Quod dubitas, ne feceris. Ne facere id dubites quod eerto scis faciendum ; Ne fao quod dubitas an liceat facere. Ea quaa constat esse peccata nullo bonag causa? obtentu facienda sunt. Him, only him, the hand of God defends Whose means are fair and spotless as his ends. •biKoTip-elade T]uv-)(a.t^iv , teal lrpdcro-eiv ra. 181a. Parum est abstinere a malo, nisi fiat bonum ; parum est nemini nocere, nisi studeas prodesse quam plurimis. "2n aprrjv (Kates' ravrrfv Ktcrpa.' Tar 8e Mvktjvcis rjpds Idlq. 42 Miscellanies. Ut qua? necesse sunt agas, ea tantuin agas. Remember needless things to shun, That needful may by thee be done. Mi) aKkoTpioeiTMTKoiru. Duos lepores qui sequitur, is neutrum capit. Nemo sic debet esse otiosus ut utilitatem negligat proximi ; nee sic negotiosus, ut contemplationem deserat Dei. Qurerit otium sanctum amor Veritatis ; suscipit negotium justum neces- sitas Caritatis. Est temporalis utilis confusio ; Confunde nunc te pcenitentia volens, Ne te perenui morte confundat Deus, Et sempiterna destruat confusio. Si te perturbas, non perturbaberis Illo. Tour naipovs KOTajiuvBave, Toy virtp Kaipov 7rpoo~u'uKa. Tov Kaipov e£ayopa£ov. Turning the dust Of servile opportunity to gold. Qui sunt inimici Ecclesiee ? Pagani, Mohammedani, Judsei. Qui sunt inimiciores? Mali Christiani. Qui sunt inimicissimi? Mali sacerdotes. Tu qui Christi sacerdos es, audi vocem Magistei. Bonus pastor non sua quterere debet, sed impendere. Lectione, oratione, meditatione pectus tuum sit templum Dei. TJt sis concha, prius tu debes esse canalis ; Non prius eifundes quiim lympha largus abundes. Preesis ut prosis. Manus tua sit ad clavum, oculus ad ccelum. Non proficere, est deficere. 'Ettio-ko7to>v Troifiaive ■noip.v'iov 6eov' "Ayei.p , SSrjyei, (wo-e pa/3Sov^w x € P 1 ' Kai (TTtfpavov e^eis 'Apxiwolpevos napa. Error magistri tentatio populi. ( Vine. Lerin.) The Teacher's error is the people's trial; and so much the greater trial, the greater the Teacher is. {Hooker.) Qui erubescit doceri, non discet, qui irascitur discenti, non docebit. Ethica et Spiritual ia. 43 Illius doctoris libenter audio vocem, qui non sibi plausum, sed milii planotum, movet. Verus doctor placere studet rebus, non verbis ; non servit verbis, sed verba serviunt illi. Prius precare, deinde pradica. Ante sis orator quam dictor. Tutiiis auditur Veritas quam praadicatur. In praedicando ne dieas nova, sed nove. Nisi ardeas quum prasdicas, non accendes alios praedicando. " Orate et arate." " Novate novale." Ignominia sacerdotum est, propriis studere divitiis. Divinas Scripturas ssepius lege, imo nunquam de manibus tuis sacra lectio deponatur ; disce quod doceas; non confundant opera tua sermonem tuum, ne quis tibi respondeat, Cur quag dicis ipse non facis ? Lacrymae auditorum laudes tuse sint. Nolo te declamatorem esse, sed mysteriorum peritum et sacra- mentorum Dei tui eruditissimum. Verba volvere et celeritate dicendi apud imperitum vulgus admirationem sui facere, indoctorum hominum est. Nee rusticus et simplex f rater ideo se sanctum putet, si nihil noverit ; nee peritus et eloquens astimet lingua sanctitatem. Cogitemus crucem Christi, et divitias lutum esse putabimus. Cave ne linguam aut aures babeas prurientes ; ne ipse aliis detrahas, aut alios audias detrahentes. Nemo invito auditori libenter refert. Sagitta in lapidem non figitur. Discat detractor non detrahere, dum te videt non libenter audire detra- hentern. (S. Hieron.) Auditor verbi debet esse similis mundis animalibus (Levit. xi. 3), quae l'uminant meditando, et unguern findunt secure ambulando. Melius est dubitare de occultis quam litigare de incertis. In necessariis Unitas, in dubiis Libertas, in omnibus Caritas. In una fide nihil officit Ecclesiae consuetudo in ritibus et ceremoniis diversa. (S. Greg. M.) Aiav (in ritibus Ecclesiarum diversarum) ojxlvoiav ttiVtco)? o-vvlaTr)(Ti. (S. Iren.) Terreo quia timeo. Qui sacerdotes non sunt, sacerdotalia ne affectent, utcunque eloquentia et ingenio clari. Qui sacerdotes sunt, ne contemnantur a grege suo, etsi eloquentia et ingenio non enitescant. Quid enim prodest clavis aurea, si aperire quod volumus non potest ? quid obest clavis lignea, si potest ? Tentatur rebus patientia nostra molestis ; Vincit qui patitur ; vincitur impatiens. Non habet Dei Caritatem qui non amat Ecclesire Unitatem. Sacra- menta possunt esse in schismate, sed non prosunt nisi in Ecclesia; unitate, imo etiam obsunt. Cum Caritate proderunt charismata, Sed Caritas si desit, haud quidquam valet. 44 Miscellanies. Egregia est virtus, mores tolerare malignos, Pacificoque hostes pacis amare animo. Melior est in malis factis humilis lamentatio, quam in bonis factis superba gloriatio. Perge viam sublimitatis pede humilitatis. Qui phreneticuni ligat, et qui lethargicum excitat, ambobus molestus, ambos amat. Beatus qui amat amicum in Deo, et inimicum propter Deum. Irasci bominis est ; cessare ab ira, Christiani. Laudabilius est leniter accipere corrigentem, quam acriter corngere deviantem. Ylaiovcnv dSafias, 8iarT(i£ovcn fiayvrjTis. Still in tby rigbt band carry gentle peace, To silence envious tongues ; be just and fear not. Magis monendo quam minando proficis. 'A\r]6ev€LV iv aycmr]. Veritas maxima Caritas. Cbristus Se Veritatem appellavit, non Consuetudinem. Vera Caritas vacua mercede non est, sed non est mercenaria. Nil ilium lsedet qui suaviter utitur hoste, Si recte tractas, hostis amicus erit. Quicunque famaj detrabit volens meas, Invitus addit ille mercedi mese, Si detrahentem caritate prosequor, Pro detrahente supplicaturus Deum. Ne mala redde malis ; pro detrectantibus ora : Portia sunt animis mitibus arma preces. Fortior est qui se, quam qui fortissima vincit Oppida ; qui rex est, imperat ipse sibi. Iram qui vincit, hostem vincit maximum. Bis vincit, qui se vincit in victoria. There will come a time, when three words uttered with charity and meekness will receive a far more blessed reward than three thousand volumes written with disdainful sharpness of wit. {Richard Hooker.') 1 S. Greg. Naz. de S. Atbanasio. Ethica et Spiritualia. 45 ^Trjdt iBpalos, ws aKfuov rviTTOfievos. Ne propter homines vitia diligas, neque Homines vitiosos vitia propter oderis ; Errans ametur, ejus errores fuge ; Pacem cum hominibus, bellum cum vitiis, habe. Ne ametis amicorum vitia, si amatis amicos. Melius est cum severitate diligere, quam sine veritate negligere. Nemo potest vere amicus esse hominis, nisi priiis amicus fuerit Veri- tatis. Non omne quod libet licet, nee omne quod licet expedit. Omnia libera sunt per fidem, omnia serva per caritatem. Caritas alios parturit, cum aliis infirmatur, ad alios se inclinat, ad alios se erigit, aliis severa, aliis blanda, omnibus serva, nullis inimica. Melius est ut scandalum oriatur, quam ut Veritas deseratur. Bona? res neminem scandalizant nisi malam mentem. Melius est ut pereat unus, quam unitas. De mundi spinis roseam tibi necte coronam ; iEternas gignit spinea virga rosas. Nullus sanctorum in hac vita lacrymas non habet ; imo quanto quisque sanctior est, tanto fit ejus in orandofletus uberior. Molle rotas oleum accelerat ; corrodit acetum. Exercent acuuntque bonos mala ; tu bonus esto ; Ne vincare malis, sed mala vince bono. Martyrem facit non poena, sed causa. Facit coronas Mors catenas Martyrum. Quid sibi plaudit inimicus meus ? flagellum de eo facit Pater ccelestis meus ut me erudiat ad patriain meam sempiternam. Mors est acquisita in Adam peccando, justitia in Christo impletur moriendo. Mortuus est Christus, per mortem ut Mors moreretur. Vive quotidie ut mox moriturus, si mori vis ut semper victurus. Veritas in ore regnet ; Caritas in pectore ; Castitasque Puritasque in ore, corde, corpore. Persecutoribus sola Caritate resistitur. 46 Miscellanies. Injuria inimici non lsedit te, sed lsedit te odium tuum inimici tui ; dilige inimicum tuum, et injuria inimici tui net beneficium tibi. Magis te vastat ira tua irascendo, quam inimicitia inimici tui inimi- cando. Qui fraudes alii fabricat, sibi fabricat ipsi : Subdolus insidiis fallitur ipse suis. Ot avTtti KaKa rev^ei dvrjp aWa> kqko Tev-^mv. Malum consilium consultori est pessimum. Nemo non priiis in se, quam in alterum, peccat. Ecclesia? qui spargit, colligit sibi. Amicus certus in re incerta ceruitur. Qui suadet, sua det. Bis dat, qui cito dat. Da omni petenti ; sed non omnia petenti. Pars benefici est, quod petitur si belle neges. Semina committis terras ; committere Christo An dubitas, veras Qui tibi reddet opes ? Committis terrse, fructus et colligis amplos ; Committis Cbristo ; num peritura times ? Caritas accrescit usu, largitate ditior. Lucrum in loco neglia-ere maximum est lucrum. Damnum est vocandum cum mala, fama. lucrum. Lucraris, faciens pietatis nomine sumptum. (Tertullian.) Oratio sine eleemosyna sterilis est et inefficax. (S. Cyprian.) Tarn deest avaro quod habet quam quod non habet. Desunt inopiss multa, avaritia? omnia. Ei XPHMAT" io-rlv, acptXel ra KTHMATA. Prudens an optas esse mercator ? Deo Impende tempus, pauperi pecuniam. Cum bonum facis, bilariter fac ; si tristis facis, fit de te magis quam facis. Nemo invitus bene facit, etiam si bonum sit quod facit. Ethica et Spiritualia. 47 (JuXogewn els aXXrj\ovs, avev yoyyvcr/iav. Ei/«rd8oToi, KOlvaviKoL Xpf iais d-yicoi/ KowavuvvTts. 'IXapov 86tt]v ayaita 6 6fvs. O eXecoy, iv lAaporijn. Imperat aut servit collecta pecunia cuique. Non possidet, sed possidetur, qui sibi Vult esse dives, atque pauper est Deo. Non possidentem multa voeaveris Recte beatum ; rectiiis occupat Nomen beati, qui, &c. Contracto melius parva cupidine Vectigalia porrigam, &e. Quas dederis, solas semper babebis opes. Da, dum tempus babes ; tibi propria sit manus basres. Auferet id nemo quod dabis ipse Deo. Dives fidelis aurum arenam deputat. Non plus babendo, at minus egendo, dives es. Invidus alterius macresoit rebus opimis ; Invidia Siculi non invenere tyranni Maius tormentum. Ira furor brevis est ; animum rege, qui nisi paret Imperat. Tu ne cede malis, sed contra audentior ito. Aude, hospes, contemnere opes, et te quoque dignum Finge Deo ; rebusque veni non asper egenis. Divitise grandes bomini sunt vivere parce iEquo animo. Eegum sequabat opes animis. Titulis et fascibus olim Major babebatur donandi gloria. Nemo leeditur nisi a seipso. Nemo malus felix. Ave%ov K(u airc^ov. Suaviter in modo, Fortiter in re. Dimidium facti qui ccepit babet. Sapere aude. Actu severus, atque verbo serius, Vultu serenus esto, tranquillus statu. 48 Miscellanies. Ne facias aliis, quod tu fieri tibi non vis ; Atque aliis facito, quod tibi vis fieri. Condemnans alios tu condemnaberis ipse ; Sed si condones, tibi condonabitur ipsi. Tu servum alienum judicas, fratrem tuum ? Omnes tribunal ad Dei constabimus. Iratus f ratri placabis quomodo Pateem ? Detrahere et detrabenti auscultare, utrumque damnabile. Ille est perfectus vir, qui non labitur ore, Nee tacitus pravas avida, bibit aure loquelas. Uavuai pt ro'is cocri j3\av. Quisquis amat dictis absentem rodere arnicum, Hanc mensam indignam noverit esse sibi. XaipovTi avy%aLp' ' iffpzv aXXt]\d>v peXrj. OOVot (jvvk'yQeiv, aWa avpfptXelv ecpvv. Suus cuique attributus est error ; Sed non videmus manticae quod in tergo est. ' ApfTaiaiv aWov pfj (pduvci, uvy^aipe oe ' Mwrels aeavrnu el (pdovels, (ptkav (pikeis. ' AAAouj 6 piaoiv avrbv e^6a'tps yivecrdai. Ovk iv T<5 ixcyc'iKoy to ev, dXXct iv ra ev to yaya. Deliberandum est diu, quod statuendum est semel. Bonum opus intentio facit, si intentionem fides dirigit per legem Dei ad gloriam Dei. Non scribit, cujus carmina nemo legit. Cura3 leves loquuntur, ingentes stupent. Canes timidi vehementius latrant. Vasa inania magniloquentius sonant. Neu sis superbus extra viam, neu piger sis in via. Qui nihil audet, nunquam gaudet. Oonsilio melius vincas quam iracundia. Sapiens senescit, non segnescit. Tr]pdo~Kzi 5' alei noWa SiSao-Ko/xevos. Lenior et melior fis accedente senecta, Ut vinum longo mitescit mollius usu ? Suavissima vita est, sentire indies se fieri meliorem. Xpovos 7ro\vTe\eo~TaTov dvd\a>p.a. Nulla nisi temporis honesta avaritia est. VOL. III. 50 Miscellanies. Assuesoe vivere cum Angelis, vivendo ut Angelus. Noli sequi spiritum tuum, si vis habere Spiritual Dei. Longum tibi videtur ? est citum Deo ; Temet Deo subjunge ; tunc fiet cito. Multos peccare non pudet, quos agere pcenitentiam pudet. De vulnere suo non erubescunt, sed de vulneris ligatura. Principiis obsta ; sero medicina paratur Quum mala per longas invaluere moras. Ne fluites dubias momento pendulus horae ; Te committe Deo ; satis est sua cura diei ; Mi; (leTecopi^ecrde, rfj rjfxepq dpKfrov avrrjs 'H Kania' irei.6e pe6es. Corporis occisor non est metuendus ; at Hie Qui mandare potest corpusque animamque Gehenna?. Mala mors non est vocanda, quam bona vita prsecesserit. Non potest male mori, qui bene vixerit. Qualis vita, Finis ita. iEstus est s»culi, sed umbra magna sub alis Dei. Diabolus tantum nos tentare permittitur, quantum expedit proiicien- tibus. Dicimus autem Hos quoque felices, qui f erre incommoda vitas Nee jactare jugum vita didicere magistra. Acivos os 6ebv o-ej3a. Sapiens dominabitur astris. Bonus si servit, regnat ; malus si regnat, servit. Laudandi sunt, qui nolunt cum mundo florente florere, et cum mundo pereunte perire. Quantis laboribus in tempore i'atigant se homines, ut in asternum sint infelicissimi ! Si divitia? a nobis diliguntur, ibi acerventur ubi nunquam peribunt, hoc est, in ccelo ; si honor, quseratur ibi ubi nemo erit malignus ; si salus diligitur, ibi desideretur ubi nemo languescet, nemo morietur, sed omnes vivent in seternum. Ethica et Spiritualia. 5 Y Felicitas quern nulla corrumpit placens, Furore nulla franget infelicitas. Omnes Virtutes Amore consummantur. Temperantia est Amor, Deo se integrum incorruptumque servans ; Fortitudo est Amor, omnia propter Deum facile perferens ; Justitia est Amor, Deo serviens,et ob hoe bene imperans casteris, qua homini subjeeta sunt ; Prudentia est Amor, bene diseernens ea quibus adjuvetur ad Deum ab iis quibus impediri potest a Deo. (S. Aug.) Si sursum est eor, sicci sunt oculi. Srevfj tj Tvv\rf, ov% r\ nn\is. Via longa et arcta ; sed urbs ampla. Per angusta itur ad augusta. Angustus callis spatiosam ducit ad urbem. Via, angusta laboranti, fit ampla amanti. Amas habere quod Christus ? ne time pati quod Christus passus est. " Ego sum Via, Veritas, Vita," ait Christus ; Via est, qua itur ; Veritas, ad quam pervenitur ; Vita, in qua manetur. Felix est, non qui hahet quod amat, sed qui amat quod amandum est, et quod semper est habiturus. In qua peregrinus ambulas mundi via, Hoc, quod perennem ad patriam ducit, placet. Vita? nostra? principium mortis quoque est exordium. The Martyr's Deathday is his Birthday. Ka\6v poi to bvvai anb tov Koo-pov, iva els 6ebv ararfi'Xa). Claudere oculos mundo, et aperire Christo. Fratres nostros, qui in Christo decesserunt, non amisimus, sed pras- misimus. Oh utinam possim pennis volitare columbae, Ocius ut nidum labar ad astherium ! Deargentemus pennas nostras in conversatione Christi. (S. Bernard) Zm)V av rfjv afju pr) (piXeL, prjSi arvyei' Ev (fjv, b'aov £[js, to 6e ttouov 6ta pedes. Ti/uidi o-eaVTOf. Tvcodi Kaipbv. Wlr)bev uyav. Merpov apidTov. JileXerrj 7-6 nav. E 2 5 2 Miscellanies. Ti ftios ; fie\crr) Bavarov. quam miserum, nescire mori ! In hoc mundo fructuose dicamus, " Omnia transeunt," ne postea in- f'ructuose dicamus, " Omnia transierimt " .' In navigatione vitae tuae, ne naves tecum navigantes contempleris, sed astra super te splendentia, et navim tuam dirigentia ad portum aeternum. Illi mors gravis occubat, Qui notus nimis omnibus Ignotus moritur sibi. (Seneca.) Vive memor leti ; fugit bora ; boc quod loquor inde est. Quid diu, ubi finis ? Omne tempus pusillum est ; quid enim tarn exiguum, quam quod festi- nat ut non sit ? Haeredi aaternitatis Adam vixit heri. Omne Tempus quam breve est ! .ZEternitas quam longa ! Habitas in silentio Deus, solus, magnus ; spargens pcenales cascitates super illicitas cupiditates. Va? tibi, flumen moris humani, volvens in mare formidolosum Eva? filios, quod vix transeunt qui Lignum Crucis conscenderint. Naufragiuni fugis, et plumbum rerum terrenarum amplecteris ! Accipe Crucis lignum, et natabis. Civitatis coelestis rex Veritas ; lex Caritas, modus .33termtas. Mors est ventura ; ne fac quae scis nocitura. Our Millenniums hang on our Moments. Horae pereunt, et imputantur. Deus qusedam punit in hoc mundo, ne divina providentia non credatur ; sed multa non punit in hoc mundo, ut futurum judicium semper expec- tetur. Dies mortis tus et judicii aeterni ignoratur a te, ut omnis dies vitas tuas observetur a te. Qualis quisque moritur, talis judicabitur. Eespice finem. Si recte vivis, tibi mors quid obest morituro ? Omnem crede diem tibi diluxisse supremum. Moral and Spiritual Maxims. 53 Sole oriente, tui reditus a morte memento ; Sis memor occasus, sole cadente, tui. Meditate daily on the five last things; Death, Eesurreetion, Heaver, Hell, and Eternity. Consider all things with regard to ETERNITY. SOLI DEO GLORIA. TRANSLATION OP THE FOREGOING. Many of the preceding Maxims are in Latin verse, and can hardly be translated adequately into English. ETHICAL and SPIRITUAL MAXIMS, partly collected, paetlt COMPOSED, BY THE BISHOP OF LINCOLN, FOE THE USE OF THE STUDENTS OF THE THEOLOGICAL SCHOOL, LINCOLN. Loed, be Thy Word my rule, Therein may I rejoice ; Thy Glory be my aim, Thy holy Will my choice ; Thy Promises my hope, Thy Providence my guard, Thine Arm my strong support, Thyself my sure reward. The Law of God thy course ; His Glory be thy goal. Nature is to God that which He Himself has made. The Author of Nature does nothing in miracles that is contrary to Nature, hut only that is contrary to that course of things which is familiar to us. It would have been a miracle more incredible than all miracles, if the World had believed in Christ without miracles. Man is a greater miracle than any miracle which is done by means of man. If God were not unchangeable, no changeable nature could subsist. Time began with Creation, and both began from God. Nothing in time is new to God, Who, existing from Eternity, disposes all things in their proper season. Nothing can take place in this world, without the act or permission of God. Sin is not nature, but a corruption of nature. 54 Miscellanies. When thou readest Scripture, hehold God speaking to thee ; and when thou prayest, remember that thou art speaking to God. Scripture is one Book ; Nature is another ; the latter reveals the Power of God, the former, His Will. The New Testament is concealed in the Old ; the Old Testament is revealed in the New. The shadow was in the Law ; the image in the Gospel ; the Truth is in heaven. The Prophets lived a Christward life. The Lives of the Hehrew Patriarchs were a Prophecy. The fact, that the Old Testament is not understood by the Jews, does not invalidate its authority ; nay, it enhances it ; because the blindness of the Jews is cleai'ly foretold in it. The Sun is the cause of thy seeing the Sun ; God is the cause of thy seeing Him. God, who gave the Law, gave also Grace ; He sent the Law by His Servant Moses ; He Himself came down from heaven with .Grace. The Law was given, in order that Grace might be desired ; Grace is given, that the Law may be fulfilled. All things in Scripture are either about Christ, or for Christ. Whatsoever doubts thou mayest have on hearing a passage of Scrip- ture, do not depart from Christ, but consider thy doubt in reference to Him ; and if He is revealed to thee in that passage, thou mayest under- stand that thou hast understood it aright. Christ is the end of the Law. Night does not put out the stars in the heavens ; the Unbelief of the World does not put out the light of the mind, which clings to the heaven of Scripture. The things in God's Word, which seem to be contradictions, will be reconciled by God, for the comfort of the faithful ; they are like knots in an oak, which strengthen it ; they are like knots in a net, which bind it together. He that hath God's Word, can hear His Silence. Scripture grows with Christ's little ones. In the field of Scripture, the obscure things exercise us, the clear things nourish us. My God, may Thy Holy Scriptures be ever my pure delight ! may I neither be deceived in them, nor deceive by them. Scripture defies the proud by its height ; it awes the diligent by its depth ; it feeds the strong by its truth, and it nourishes the weak by its condescension. Moral and Spiritual Maxims. 5 5 We must cleave to the Scriptures which are clear, in order that by them we may understand the things which are dark. God has scattered the Jews everywhere, in order that the Scripture may have them as its witnesses in all nations. The Jews carry the Old Testament in their hands, but do not under- stand it in their hearts ; they are, as it were, the servants, secretaries, and porters of the Christians, who prove the Gospel from it. That man is a fool, who, when he sees so many prophecies in Scripture that have been fulfilled already, does not believe those other few prophecies in Scripture, which remain still to be fulfilled. The Fathers were saved by Jesus Who was to come ; we are saved by Him Who has come. The times are changed; but not the Faith. The soul is a spouse of Christ, when joined to Him by the bond of faith. Dost thou wish to become a divine P Keep the commandments. Obedience is the ladder of Contemplation. The pure milk of God's Word is not to be adulterated with the chalk of human opinions. In order to have faith, thou must work ; faith is the reward of work. Faith opens the door to the understanding ; but Unbelief closes the eyes of the soul. As food is poison to an unhealthy palate, so the Word of God is distasteful to sinners. The honey of God's Word is sweet to him who has the palate of faith. The Catholic Faith has grown in strength and clearness from the oppo- sitions of heretics. Honey, — taken from the carcase of the slain lion, — feeds Faith (cp. Judges xiv. 8, 9, 18). How can any one have Christ as his Head, who divides the Church which is His body ? How great is the guilt of Schism, which (in the words of S. Cyprian and S. Ignatius) even the blood of martyrdom cannot wipe away ! Heresy, Schism, thou cruel harlot, blush to be judged by the true Solomon : the real mother would not allow her child to be divided (1 Kings iii. 16 — 28) ; thou dividest thy Lord Himself! (S. Augustine?) Schismatics assign priestly acts to laymen. Their bond of Unity is schism. (Tertullian.) That which is found to have been the same among manj' (primitive Christians) is not an error but a truth ; that which is more primitive is more true ; that is most primitive which is from the beginning. (Tertull.). Time which is spent on prayer is more precious than gold : an hour devoted to God lasts for a thousand years. Pray, with thy mouth, with thy heart, and with thy life. 56 Miscellanies. If thou desirest to pray in a temple, pray in thyself; be a temple of God. In the storms of life, moor thyself, by the anchor of faith, to the shore of prayer. God hears the heart. Watch with thy heart; shut out the noise of the world, in order that the gate of heaven may be opened to thee in prayer. Place thyself in the sight of God, and adore Him in silence. Behold Him present, with thy whole mind. Even sadness for not praying well, is an act of prayer. God does not forbid us to do well before men, either in prayer or alms- giving, but to do these things in order to be seen of men. When thou pra}'est before men, enter into the closet of thy heart ; when thou doest alms before men, let not thy left hand know what thy right hand doeth. Whatever thou doest before men, do it not unto men, but unto God. Let the crowd of the World be to thee a solitude with God. Be seen to do good, but do not do good to be seen. The intention of the heart is its cry to God ; our thoughts are heard in heaven. If thou criest to God, cry where God hears thee, within thyself. Christians so converse with one another, as men who know that God is listening to them. ■ He that asserts Christ to be only God, denies the remedy by which he has been healed; he who asserts Christ to be only Man, denies the power by which he has been created. In our Lord's sentence (John x. 30), " I and the Father are one " (unum, one substance), Christ overthrew Arianism by the word " one " {unum) ; by the words " we are " He overthrew Sabellianism. In breathing on His disciples and giving them the Holy Ghost thereby (John xx. 22), He showed His two Natures ; as Man He breathed ; as God He gave God the Holy Ghost. The Cross of Christ has passed from Calvary, the place of execution, to the foreheads and diadems of Kings; if so great is the honour of Christ's Suffering, how great will be the splendour of His Glory ! Christ underwent for us an unmerited death, in order that we by His death might have an unmerited life. In the first Adam, it was shown what was the force of free will to procure for us death ; in the second Adam it was shown what was the power of Grace, to procure for us life. The whole human race is, as it were, two men, Adam and Christ, Death and Life. Whatever is less than God, is not God. God became Man ; what will Man become, for whom God became Man ? Moral and Spiritual Maxims. 5 7 Let man blush to be proud, for whom God stooped to be humble. Man fell by pride ; God used humility to exalt us to heaven. A proud man is a great misery ; what a mercy is there in God be- coming humble for man's sake ! Christ prays for us, as our Priest ; He prays in us, as our Head ; He hears our prayers, as our God. No one can lift anything to the place where he himself is, unless he stoops to the place where it is. Therefore God became Man. Christ sought thee, when a sinner, to redeem thee; now that He has found thee and redeemed thee, will He forsake thee ? How rich will Christ make thee by His wealth, since He has made thee so rich by His poverty ? The malefactor believed in Christ, hanging on the Cross, and was carried by Him to Paradise ; what will become of those who despise Christ reigning in heaven ? God is ever working — and at rest. God uses bad things well, but the Devil uses good things ill ; the Devil concocts poison from the honey of God. God marks the actions which the World slights ; God ignores the actions which the World applauds. Prize thou nothing apart from God. If thou desirest peace, desire to please God. Let Christ be fixed in thy heart, Who was fixed for thee on the Cross. My Love has been crucified. (8. Ignat.) Consider the three days of Christ, crucified, dead, buried, and rising again ; and represent those three days in thy own life. Two loves built two Cities ; love of self built the earthly city, love of God the heavenly. He alone knows how to love himself aright, who loves God. Love is the chariot which conveys us to our heavenly home. Let a man ask himself what he loves, and he will soon find out to what City he belongs, —the City of this World, or the City of God. Our loves make our lives. That man whom God pleases, pleases God. They who please themselves displease Him. Holy men treat lioly things holily. Live, but live to God ; living to the world is a work of death ; living to God is a living life. 58 Miscellanies. This is true love, — to love God for God's sake. Ho alone loves himself, who compares nothing to God. Why are some men more holy than others ? By having God more fully dwelling in them. Good men fear sin from love of virtue ; had men avoid sin from fear of punishment. If we will to live well, let us love more what God promises, than what is promised by the World; and let us fear more what God threatens, than what is threatened by the World. To know God is life ; not to know Him is death ; to serve God is to reign as a King ; not to serve Him is to be the Devil's slave. What is the use of knowing all the causes of things, if thou shunnest what thou oughtest to do, or doest what thou oughtest to shun ? We do not test the faith by men, but we test men by the faith. Thou, King, threatenest me with a prison for disobeying thee, but God threatens me with hell for not obeying Him. God trains and crowns good men by means of bad men. No works are good, which are not done in faith and love. Faith is the root ; Hope the flower; Love the fruit. We cannot have the life of the blessed, unless we love it. God is the End of our desires. He will hereafter be seen without end, He will be loved without any cloying of our love. He will be praised without weariness. This will be the End which has no End. Learning without Love puffs up. Love without Learning leads astray. Forgetfulness of God is the sleep of the soul. He who desires God, desires joy ; do thou desire joy, not in thyself hut in Him. Our heart is right with Him, when we desire Him for His own sake. We shall see God more clearly, in proportion as we are more like Him. God, my power comes from Thy Command. Give me power to do what Thou commandest, and then command Thou what Thou wiliest. Thou by commanding a thing makest it good for me to do. The Word of God commanding becomes the power of Man obeying. Let the life, Christ, which Thou livedst, live in my heart. The life which Thou hast given me, hide with Thyself in God. Every command of God is easy to him who loves God ; as the win^s of a bird do not weigh it down to earth, but waft it upward to the sky. Moral and Spiritual Maxims. 59- Grace goes before us, in order that we may will ; and Grace follows us, that we may not will in vain. When God rewards thy good deeds, He crowns His own gifts. What- ever thou doest well, is an argument how much thou owest to Him; thou doest nothing well but what He enables thee to do. Man's power is nothing, without God's grace ; He makes us to do whatever we do aright. Prayer itself is a gift of Grace ; Grace is called Grace, because it is given gratis. What am I without Thee, God, but a leader of myself to a precipice ? God's Grace is man's Teacher. Eeason needs Grace ; but Grace has use of Eeason. God wills our will to be free ; but if we desire to maintain man's free will, let us not impugn God's grace, by means of which man's Will uses its freedom aright. If there is no such thing as God's grace, how can He save the World? but if there is no such a thing as Man's free will, how can He judge the World ? Man does not cause past things to be done, by remembering them ; and God does not cause future things to be done, by foreseeing them ; God foresees all future things, but forces nothing. Good men are sure of the reward of perseverance ; but they are not sure that they themselves will persevere. In the precious stones of the breastplate of the Hebrew High Priest God placed the TJrim and Thummim (i. e. Lights and Perfections) ; so He has put Grace into Scriptures and Sacraments, in order that we may be enlightened and perfected thereby. Also He has infused grace into holy souls, that they may become precious stones, and shine for ever in the heavenly Jerusalem. Adam fell asleep in Paradise, and God made Eve his spouse out of his opened side as he slept. Christ, the Second Adam, fell asleep in death on the Cross ; and out of His pierced side came forth Blood and Water, the Sacramental Streams, to which the Church, His Eve and Bride, owes her life ; and those Sacramental Streams, which derive their virtue from His Sacrifice, are applied to faithful souls, for their eternal life. Sacraments do not save the faithless ; but God saves the faithful by means of Sacraments. If Christ is with us, Cobwebs are Walls ; if Christ is against us, Walls are. Cobwebs. Man's midnight is God's noon. Let thy face, like that of Moses, shine to others, by communing with God : but do not make it a looking-glass for thvself. 60 Miscellanies, Fear thou to be praised now by the popular breath of man, lest thou be cast down hereafter by the unerring judgment of God. When thou art praised by men, despise thyself. Let Him be praised Who works thy works in thee, and by thee. Eender to God the praise, lest thou be condemned by Him. And do not rejoice because thou art praised, but rejoice for the sake of God's glory, and thy neighbour's good. Do not boast of thine own deeds. God is crowning His own grace. If thou countest thy merits, what are they but His gifts P It is great glory, to displease the bad. The shepherd, who praises the wolf, hates the sheep. The Priest, who praises heretics and schismatics, is a hireling. He, who least hunts for the honours of this world, will receive the greatest glory from God. Woe to the man whose charioteer is Pride. If thou art a Phaeton, thou wilt surely have an Eridanus. God's Vengeance dogs the proud. The forfeiture of grace is a proof of pride. The aping of humility is the apex of pride. Grace, poured down from God, is received by the concave of humility ; but it is thrown off by the convex of pride. Is thy knowledge nothing, except others know thee to know it ? " On travaille trop pour la gazette." St. Paul was greater than others, because he wished all to be equal to himself. The Devil fell by pride ; Christ was exalted by Humility ; we cannot ascend without it. Pride hates companionship, and wishes to be eminent alone. In order to appear good, be good. Men praise thee, and know nothing. God knows all things, and holds His peace. When thou doest good, beware of pride ; he who does good, and is proud of it, falls by his own goodness. What is the use of giving money to the poor, if thou art made more proud by giving, than thou wast by possessing ? What use is it, to have the body emaciated by abstinence, if the mind is inflated by pride P What use is it, not to drink wine, and to be in- toxicated by hatred ? Moral and Spiritual Maxims. 6 1 AYhat use is it to be pallid with fasting, and to be livid with envy? Humble Marriage is holier than proud Virginity. It is a great happiness, not to be overcome by happiness. This be thy brazen wall, To have a good conscience, and to grow pale through no crime. The praise of him who collauds thee, cannot heal thy bad conscience ; and the blame of him who censures thee, cannot hurt thy good one. No pain, how great pain ! The man who proudly pleases himself, pleases a fool. What is more miserable than a miserable sinner not commiserating himself ? Let us not talk great things, but live them. It is better to hold one's peace, and to be real, than to talk, and to be not real. Shun pleasures ; pleasure hurts when bought by pain. If the vessel is not sweet, whatever thou pourest into it will turn sour. Thy body is a temple of the Holy Spirit, and a member of Christ, and will rise from the grave like to His body, if it be hallowed by chastity. The mortification of the flesh is the glorification of the spirit. John the Baptist (the preacher of repentance) is ever the forerunner of Jesus Christ, and is always preparing the way for Him. Do not buy the fleeting pleasures of a single hour, or of a little day, with great suffering of mind and body. How canst thou mount from the sty to the sky ? (a cceno ad ccelum, Tertullian,) from earthly lusts to heavenly light? How great a pleasure is it, to despise pleasure ! it is virtuous to refrain from even lawful joys. Mortify thy body, crucify the rebel flesh ; and a beautiful crown for thy head will be given thee by thy future Judge. The love of earthly things is the birdlime of our spiritual wings. Think of the Cross, and thou wilt deem money to he mire. Sweet it is, to be without vain sweetnesses. I suffer pain of body and of mind, in order that I may be weaned from worldly delights. But what can I do ? Nothing, God, unless I have Thy grace. Have mercy upon me, and help me ! 62 Miscellanies. Let Temperance cleanse the body, which will mount above the stars, and is the temple in which Thou dwellest, God. Deem it the worst of crimes, to prefer life to honour, and for life's sake to lose the reasons for living. If thou confessest Christ before men, He will confess thee before the Angels ; but if thou deniest Him, thou wilt be denied by Him. Art thou ashamed of Christ? That Christ may be ashamed of thee ! He who loves to be praised by men, when he is blamed by Christ, will not be defended by men, when be is judged by Christ. If thou art faithful, then, when thou art near the sword, thou art near to God ; when thou art in the midst of wild beasts, thou art in the hand of God. Though thy feet be in the stocks, thy heart is above the stars. The cry of the Martyrs was, Lord, deliver me from the fear of the enemy. Grapes are trodden in the winepress, and wine flows from them ; thou art like the bush in the wilderness, burning but not consumed. The Church of God, the spouse of Christ, is a lily among thorns (Song of Solomon ii. 2). Such is every faithful soul, that has been espoused to Christ in Baptism. I groan here in the body, but I rejoice in hope of hereafter. Thou groanest in the earthly threshing-floor, but thou wilt rejoice in the heavenly garner. From the bruised olive streams the liquid oil. The grass is mown, and it becomes sweet hay. Earth is our inn, heaven is our home. Let the chaff fear the fire ; but what can the fire do to the gold ? The earthen vessel is put into the furnace, not to be broken, but to be baked. Afflictions are the flowers, of which the heavenly crown is woven. The way from earth to the stars is not smooth. To do well and to suffer ill, is royal, nay, divine. He who does not suffer ill well, cannot come to great glory. The Sun has no spectators, but when it is eclipsed. The good grain remains on the threshing-floor, the chaff is swept away by the wind. Tribulation proves what a man's faith is. By persecution the hireling is distinguished from the good shepherd. The bitter water (of affliction) is sweetened by casting in the wood (of Christ's Cross). Cp. Exod. xv. 25. If thou art afraid of being shipwrecked, lay hold of the wood of the Cross. Thou wilt be free, if thou art a servant ; free from sin, by serving Christ. The service of the Devil is the worst slavery ; the service of Christ is the only freedom. Moral and Spiritual Maxims. 63 Our will is more free, in proportion as it is more healthy ; and our will is more healthy, in proportion as it is more subject to the will of God. Our free will is a gift of God's grace. How can a man's will be said to be free, if it is the slave of lusts, con- quering and constraining it? The power of hurting themselves and others, is by some called freedom. Commit thyself wholly to God, and endure all things ; He will not try thee beyond thy power to endure. Christ has taught thee, what not to fear, and what to hope for. Thou fearedst death ; He has died. Thou didst not hope to rise again ; He rose from the dead. He died and rose again for thee in that human nature which He took of thee. That man swims smoothly, whose chin is held up by the hand of God. The waves cannot rage beyond the shore. When the shore is reached at last, Who will count the billows past? We are appointed to suffer adversities, lest we, who are travellers to our heavenly country, should love our inn as our home. M17 j3XeTre ra 1'Sta, dWa to di8ia. (This cannot be adequately rendered into English.) Let not sleep close thine eyelids, before thou hast thrice gone over in thy mind the works of the past day. Where did I go astray ? What did I do ? What have I left undone ? Good things are hard ; dogged labour conquers all things ; nothing is given to mortals without it. The gods sell to us all blessings for labour. All our life is a trial. If thou shirkest care, thou shrinkest from virtue. In proportion as thou carest more for the common weal than for thine own, so much more, be sure, hast thou advanced in virtue. To those great men of old, their private fortune was scanty ; the common weal was large. I had rather have a drop of wisdom than a sea of wealth (S. Greg. Naz.). More pains, More gains. If duty calls thee, hasten to obey the call, and the less thou wishest to go, the more do thou resolve to go. The brightest lightnings are from the blackest clouds. The gold shines more brightly from the most scorching fire. 64 Miscellanies. The disease that tortures thy limbs, often brings health to thy soul. God heals and revives thee by smiting thee. Plunge it in the deep, and it comes out more fair. Never doubt about doing, what thou knowest thou oughtest to do ; and never do that, which thou doubtest whether it ought to be done. What are plainly sins, ought not to be done, on any plea of a good motive or end. Him, only him, the hand of God defends Whose means are pure and spotless as his ends. Be ambitious to be quiet ; and to do thine own business. It is not enough, to shun evil, unless thou doest what is good ; it is not enough to hurt nobody, unless thou triest to help as many as thou canst. In order that thou mayest do thy duty, be content with doing it. Remember needless things to flee, That needful may be done by thee. Do not intrude into another man's diocese* The man who hunts two hares, catches neither. No one ought to be so leisurely, as to neglect the good of others ; nor to be so busy, as to forego communion with God. The love of Truth longs for holy leisure ; the necessity of Love under- takes reasonable duty. If thou troublest thyself (by remorse), thou wilt not be troubled by God. Confusion of self by repentance in this life is salutary ; confound thyself willingly now, lest God confound thee by eternal pain, and so thou be destroyed by everlasting confusion. Consider the times ; and watch for His coming Who is beyond all time. Eedeem for thyself the opportunity ; " turning the dust of servile opportunity to gold." Who are the enemies of the Church ? Heathens, Mohammedans, Jews. Who are her greater enemies ? Bad Christians. Who are her greatest enemies ? Bad Priests. Thou who art a Priest of Christ, listen to the voice of thy Master. A good Shepherd ought not to seek for his own things, but to spend them lor Him. Let thy heart be made a temple of God, by reading, by prayer, and meditation. Moral and Spiritual Maxims. 65 In order that thou mayest be a reservoir (of the living water of divine truth), thou must first learn to he a channel : do not try to pour it out (in sermons), before thou thyself art well filled. Prassis ut prosis. Thy hand be on the helm, thine eye be on the stars. Not to go forward, is to go backward. Oversee, and tend, the flock of God ; gather the sheep, guide them, and goad them on by thy pastoral crook, and thou wilt receive a crown from the Chief Shepherd. The teacher's error is the people's trial, and so much the greater trial, the greater the teacher is. He will never learn, who is ashamed to be taught ; and he will never teach, who is angry with those whom he teaches. I rejoice to hear that preacher's voice, who does not seek to elicit the hearers' praise, but their tears. The true preacher never tries to please by words, but by things ; he is not the slave of words, but words serve him. Pray first, and then preach. It is safer for thee to listen to others than to preach thyself. And unless thou art on fire in preaching, thou wilt never kindle others. Pray and plough : break up the fallow ground. It is a disgrace for a priest to aim to be rich. Read often the Holy Scripture, nay, never let it out of thy hands ; learn there what to teach ; let not thy life confute thy teaching, lest thy hearers say to thee, Why dost thou not practise what thou preachest ? Let the tears of thy hearers be thy praise. I would not have thee a rhetorical declaimer, but a teacher well skilled in the mysteries and sacraments of the Gospel. It is the part of unlearned preachers to pour out a torrent of words glibly, and to court the popular applause of the ignorant by volubility of utterance. Let not the clownish and simple brother count himself holy, because he is ignorant ; nor let the learned and eloquent preacher measure holiness by the gifts of the tongue. Let us meditate on the Cross of Christ, and we shall count money as mire. Do not have itching ears ; speak evil of no man, and listen to no man speaking evil of others. No one repeats slanders in an unwilling ear. The arrow does not stick in a stone. Let the slanderer learn to abstain from slandering by seeing thee distressed by hearing it. (S. Jerome.) The hearer of Scripture ought to be like the clean animals of the Levitical law ; he ought to chew the cud by ruminating upon what he hears, and he ought to divide the hoof by walking steadily in it. It is better to doubt concerning what is obscure, than to wrangle concerning what is uncertain. In necessary things let there be Unity ; in doubtful things, Liberty ; in all things, Charity. VOL. III. $ 66 Miscellanies. In the one Faith, there is no harm in a variety of rites and ceremonies ; rather, a diversity of rites and ceremonies brings out in bolder relief the unity of the one Faith. We alarm, because we fear ; knowing the terror of the Lord, we per- suade men (2 Cor. v. 11). Let not those, who are not priests, however eminent they may be in eloquence and ability, intrude into priestly acts. And let not those, who are priests, be despised by their flocks, although they may not be distin- guished by those gifts. What is the use of a golden key, if it cannot open a door ? and what is the harm of a wooden one, if it can open it ? Our patience is tried by troubles. That man conquers, who is patient ; he who is impatient is conquered. It is the height of virtue to bear with the malicious tempers of others ; and with a peace-making mind to love the enemies of peace. No one has the love of God who does not love the Unity of His Church. Sacraments may exist in schism, but they do not profit except in Unity. Spiritual gifts profit us when joined with the graee of love. But they are of no avail without it. He who errs, and humbly laments his error, is a better man than he who does well, and vain-gloriously boasts of what he has done. He who binds a man in a phrenzy, and he who arouses one in a lethargy, is hated by both, and loves both. Blessed is he who loves his friend in God, and loves his enemy for God. To be angry is human, but to cease from anger is Christian. It is more laudable to receive correction with meekness, than to correct with sharpness. S. Athanasius was like adamant to those who smote him, and like a magnet to those who differed from him. (S. Greg. Nazianz.) Thou wilt do more good by admonishing amiably, than by menacing angrily. Be true in Love ; Truth is the best Love. True love is not without its hire, but it is not a hireling. Nothing will hurt the man who deals gently with his enemy ; if thou dealest rightly with thy foe, he will become thy friend. He who willingly detracts from my good name, is adding unwillingly to my future reward, if I treat the detractor with love, and pray for him to God. Eender not evil for evil ; pray for those who slander thee : Prayer is a strong weapon to a loving soul. Moral and Spiritual Maxims. 6 7 That mail is a greater hero who conquers himself, than he who conquers the strongest city ; he is a king who rules himself. He who conquers anger, conquers his greatest enemy. There will come a time (says Hooker), when three words uttered with charity will receive a far more blessed reward than three thousand volumes written with disdainful sharpness of wit. Be sober, as the athlete of God. Stand steadfast, as an anvil when struck. Do not love vice for the sake of men, nor hate vicious men for their vices : love the erring, shun their errors ; have war with vices, but follow peace with all men. If thou lovest thy friend, love not his errors ; but because thou lovest him, try to deliver him from them. It is better to love a man with severity, than to be careless of his soul without verity. (S. Aug.) No one can be truly a man's friend, who is not a friend of Truth. Not everything that we like, is lawful ; not everything that is lawful, is expedient. All things are free, through Faith ; all things serve, through Love. Love is like a Mother ; with some she is in childbirth ; with others she is weak ; to others she stoops ; to others she raises herself ; to some she is strict, to others, gentle ; a servant of all, an enemy to none. It is better that offences should arise, than that Truth should be betrayed ; we must never give offence, though others may take it. Good things are an offence to no one but to an evil mind. Oneness is better than one. Out of the world's thorns pluck for thyself a crown of roses ; the thorny sprig often bears an unfading rose. No saint in this world is without tears ; nay, the more saintly he is, the more he weeps for sin. Oil speeds the wheels ; vinegar rusts them. Evils exercise and excite the good ; be thou good, and be not overcome of evil, but overcome evil with good. It is not the death that makes the Martyr, but the cause. Death makes the chains of Martyrs to be crowns. Why does my enemy exult over me ? My heavenly Father makes use of him as a scourge, to train me for my heavenly home. Death came in with Adam by sinning, righteousness was fulfilled in Christ by dying. Christ died, that Death might die by His dying. F 2 68 Miscellanies. Live every day as about to die, if thou desirest to die as about to live for eternity. Let Truth dwell in thy mouth, Love in thy heart ; Chastity and Purity in thy lips, thy heart, and thy body. We cannot resist our persecutors, except by Love. The hatred of thy enemy cannot hurt thee, but thou hurtest thyself by hating him. Thou art hurt more by thine own enmity than by thy enemy. Love thine enemy, and the ill he does thee will be thy good. He who forges fraud against another, forges it against himself: the crafty man is caught in his own snare. He who devises evil against another, devises it against himself. He who has sinned against another, has first sinned against himself. He who scatters seed for the good of the Church, gathers a harvest for himself. A certain friend is discerned in an uncertain matter. Qui suadet, sua det. He gives twice who gives in a trice. Give to every one that asketh thee ; but do not give everything he asks. It is part of conferring a favour, to deny it graciously. Thou committest seed to the earth, and gatherest a rich harvest. Thou committest wealth to Christ, and dost thou think it will die ? Charity grows by use, and becomes rich by giving. To neglect gain seasonably, is the greatest gain. Cain gotten with an evil name is great loss. Thou gettest gain, if thou spendest in piety to God. Prayer without almsgiving is barren and unprofitable. The miser lacks what he has, as well as what he has not. A poor man lacks many things, but a miser lacks everything. €1 XP*)H- aT ' eorlv, ^(peXd ra KTrjfiara. If thou usest well what thou hast, then thou hast what thou usest. Dost thou wish to be a wise merchant P Give thy time to God, and thy money to the poor. When thou doest well, do it cheerfully ; if thou doest it grudgingly, it is not done by thee, but out of thee. No one does well, who does it grudgingly, although that which he does may be good. Moral and Spiritual Maxims. 69 Use hospitality one to another without grudging ; giving willingly, glad to distribute, ministering to necessities of saints. He that hath pity, let him do it with cheerfulness. God loveth a cheerful giver. Money, heaped up by a man, is either his servant or his tyrant. A man does not possess, but is possessed, who desires to be rich to himself, and is poor to God. You cannot rightly call him happy who has much wealth ; hut he is happy, who uses well what God has given him. Thou art not rich by having much, but by wanting little. Extend thy small income by limiting thy desires. What thou givest is the only wealth thou wilt never lose. Give while thou hast time ; he thine own heir. No one will be able to take away from thee what thou hast given to God. The rich believer counts his wealth as sand. The envious man grows thin by seeing the fatness of others. Envy is a worse torment than any that was invented by the tyrants of Sicily. Anger is brief madness ; rule thy temper, which, if thou dost not restrain it, will rule thee. Give not way to evil, but march more bravely against it. Dare to despise wealth ; but never despise the poor. This is true wealth — to live frugally with gladness. A man may rival the wealth of Kings by a contented mind. In olden time the glory of giving, was thought greater than that of having: titles and coronets. No one is hurt but by himself. No bad man is happy. Bear and forbear. Be gentle in manner, but energetic in work. Dare to be wise. Grave in act, serious in word, serene in mien, calm in attitude. Do not to others what thou wouldest not done to thyself, but do to them what thou wouldest done to thee. What is well begun is half done. If thou condemnest others, thou wilt be condemned ; if thou forgivest others, thou wilt be forgiven. Dost thou judge God's servant, thy own brother? We shall all stand at His judgment-seat; and if thou art angry with thy brother, how wilt thou appease thy Father ? Slander, and listening to slander, — both will incur condemnation. He is a perfect man who neither slips with his tongue, nor drinks in slanderous words with a thirsty ear. Jo Miscellanies. Leave off slandering me with thine ears. (Words on S. Augustine's table.) Whoever loves to backbite an absent friend, let him know that this table is no place for him. Eejoice with him that rejoiceth ; we are members one of another. My nature is to fraternize with others in their love, but not in their hate. Every man has his own failings ; but we do not see the wallet behind our own backs. Do not envy the good deeds of others, but rejoice in them. Thou hatest thyself, if thou enviest them ; thou lovest thyself, if thou lovest them. He who hates another hates himself by his hatred ; but he who loves another does good to himself. Look not at thine own things, but at the things of others. Love the good name of thy enemy. He who loves another's soul loves his own ; he who cares not for another's soul, destroys his own. Dost thou desire to find good men ? be a good man thyself. Trust others ; trust begets trust. In order that thou mayest not be despised, despise no man. Every hair has its own shadow. Take good heed what thou sayest, to whom, and of whom. He who buys land, buys strife ; a loving home is the best house. When you want another to keep a secret, keep it yourself. Admonish thy friend privately, praise him openly. Be true in all things ; Truth is ever right. It is a noble conquest, to be conquered by the Truth. Talk with the vulgar, think with the wise. If you wish to catch him who runs, run fast. A gilt bridle does not better the horse. Troubled water will not make a looking-glass. Better to limp in the way of truth, than to trip along out of the way. Be not proud outside the way of truth, nor lazy in it. Everything has two handles : take thou hold of the right. One man is no man. Goodness is not in greatness, but greatness is in goodness. Think long on what thou must decide once. Moral and Spiritual Maxims. 7 ! Let good things be done well. A good intention makes a good act, pro- vided it is done to the Glory of God, and according to His Law. That man cannot be said to write, whose writings no one reads. Small cares are talkative, great cares are dumb. Cowardly dogs bark loudly ; hollow vessels make the most noise. Qui nihil audet, nihil gaudet. You may conquer more easily by counsel than by passion. Sapiens senescit, non segnescit. The wise man grows old, ever learning something new. Art thou better and milder, as thou growest older, As wine becomes more mellow by age ? It is the sweetest of all lives to feel daily growing better. Expenditure of time is the most costly of all ; no avarice is honourable but that of time. Train thyself to live hereafter with Ang e ls, by living as an Angel here. Follow not thine own spirit, if thou desirest to have the Spirit of God. Does Time seem long to thee ? it is short to God. Submit to God, and what is far off will soon come. Many are not ashamed of sin, who are ashamed to repent of it; they are not ashamed of their wounds, but of their bandages. Eesist the beginning of evils ; it is too late to heal them when they become inveterate by delay. Do not oscillate on the momentum of a doubtful hour ; trust God ; sufficient to the day is its own care. Do not hang aloft swinging in the air in anxiety ; have faith in God, and receive with love whatever He appoints. Do not repine at thy lot ; but rejoice in everything, and give God thanks. That is not to be called a bad death, which has been preceded by a good life ; he cannot die ill, who lives well. Qualis vita, Finis ita. There is a scorching glare in the world, but there is a cool shade under the wing of God. The Devil is allowed to tempt thee so far as is good for thee, if thou art advancing in the way of Godliness. We call them happy who have learnt to bear the discomforts of life, and not to toss the yoke, under its discipline. 72 Miscellanies. He is to be feared who fears God. The wise man rules the stars. _ The good man is a king, when a slave ; the bad man is a slave, when a king. The}' are to be praised who are unwilling to prosper with the "World's prosperity, and to perish with the World's perdition. "What great pains men take to be miserable eternally ! If we love wealth, let us love to have it in heaven, where it will never fail ; if we love honour, let us love to have it where no one will envy us ; if we love health, let us love to have it where there is no disease nor death, but where all will live for ever. Let all our loves therefore be in heaven. Him, whom no happiness corrupts with its smiles, no unhappiness will crush by its frowns. All Virtues are consummated in Love. Temperance is Love, reserving itself wholly to God ; Fortitude is Love, enduring all things for His sake ; Justice is Love, serving God, and therefore ruling others well in those things which are subject to man ; Prudence is Love, discerning aright between those things which bring us near to God, and those which draw us away from Him. If thy heart is in heaven, the tears of thine eyes will be dried up. Dost thou desire to have what Christ has ? Pear not to suffer what He suffered. He says, I am the Way, the Truth, the Life (Via, Veritas, Vita) ; the Way, by which we must walk ; the Truth, at which we hope to arrive ; the Life, which we hope to live for evermore. The earthly gate is strait, but the heavenly city, to which it leads, is wide. Per angusta itur ad augusta. The way is narrow to labour, but is wide to love. That man is happy, not who has what he loves, but who loves what is worth loving, and worth having for ever. In the way wherein thou walkest as a pilgrim this is thy delight, that it leads thee to thy heavenly home. The beginning of life is also the beginning of death to us who are born to die. The Martyr's death-day is his birthday. How glorious will it be for us to have a sunset to the world in order to have a sunrise to Christ (S. Ignat) ; to close our eyes to the world to open them on Him. Oh that I could fly with a dove's wings, that I might glide to my heavenly nest. Our brethren who have fallen asleep in Christ have not left us, but have gone before us. Let us gild our wings by communion with Christ. Moral and Spiritual Maxims. 73 Love not thy life nor hate, but what thou livest Live well : how long or short, commit to God. Know the opportunity. Do nothing overmuch. Moderation is best. Meditation is all in all. What is Life P Meditation for Death. In the voyage of life look not at the ships around thee, but at the stars above thee. What can be called long that has an end ? To us who are heirs of Eternity, Adam lived yesterday. Time how short ! Eternity how long ! my God, Thou dwellest in silence, alone, majestic ; smiting illicit desires with penal blindness. Woe to thee, thou stream of human fashion, who rollest away in thy torrent the sons of Eve into a dangerous sea, which even they can hardly traverse who have embarked in the ship of the Cross. Thou fearest shipwreck, and yet dost thou hug the leaden weight of earthly things ? Lay hold of the wood of the Cross, and thou wilt swim. Of the Eternal City, the King is Truth ; the Law is Love ; the fran- chise, Eternity. Mors est ventura ; ne fac quae scis nocitura. Our Millenniums hang on our Moments. Our hours pass by, and are put down to our account. God punishes some things in this world, lest we should doubt of His Providence ; He leaves many things unpunished, that we may look for a Judgment to come. The days of thy Death and of Judgment are unknown to thee, in order that every day of thy life may be observed by thee. Such as we are at our death we shall be at the judgment; therefore consider the end. If thou livest well, what harm can death do to thee who art mortal ? At sunrise think of thine own rising from the grave ; at sunset think of thy sleep in death. Meditate daily on the last five things ; Death, Resurrection, Heaven, Hell, and Eternity ; consider all things with reference to Eternity. ALL GLORY BE TO GOD ALONE. ON THE INCREASE OF INFIDELITY, AND THE NEED OF A LEAENED CLERGY. A kemarkable document has lately been put forth by one of the most distinguished of French Bishops, the Bishop of Orleans. 1 It is a calm, dispassionate statement, corroborated by ample evidence, of opinions prevalent in that great country, with regard to Religion and Morals, as displayed in its popular Literature. The spirit and language of that Literature as there exhibited equals, if not exceeds, in bold impiety any- thing that was vented and disseminated in that country in the days of Rousseau, Voltaire, and of the Reign of Terror. The Bishop of Orleans states his deliberate conviction, grounded on proofs which he adduces, that there is a deep- laid conspiracy 2 for unchristianizing the people, and for disorganizing and subverting the fabric of society. It is not improbable that some of the audacious blas- phemies quoted in his pages might be paralleled from our own contemporary literature. But the melancholy question which arises, and one which deeply concerns us is, What in that great country is now provided by the Church as an antidote for this deadly poison ? The answer, it is to be feared, must be, that the present temper and practice of Ultramontanism, which unhappily has absorbed the Gal- licanism of Bossuet and Fleury and Fenelon, and reigns supreme (as far as Religion is concerned) in Roman Catholic countries, are such as rather to aggravate the disease than 1 Oic allons-nous? par M. l'J^veque d'Orleans, Membre du Senat. Paris, Douniol, 1876. 2 Ibid. Infidelity — Prospects of Eu rope . 7 5 to mitigate it. The Soman Papacy is endeavouring to act on the popular mind, not only by exorbitant claims to abject submission, and almost to divine worship, but by encourage- ment of frauds and superstitions, of false miracles and apparitions, and pilgrimages to objects of devotion canonized by itself. Eome is defying Reason and History, and is deifying itself, and is revolting the human intellect from Christianity and goading it to Unbelief. And how are these dangers to be met ? Not by civil penalties and legal coercion, such as are now being adopted in Germany. Loyalty, Patriotism, and Enthusiasm cannot be created by such agencies as these. No one is a martyr for negations. Rather they may aggravate the evil. Erastus does the work of Hildebrand. Humanly speaking, the hopes of Christendom (let us say it with thankfulness not unmingled with fear), are with the Church of England, and the Churches in her communion in these kingdoms, and in our Colonies and in the United States of America, to which we may add the Old Catholics of continental Europe. No religious communion will be able to stand against the terrible storm which is about to sweep over Christendom, that does not appeal to Holy Scripture as its Rule of Faith, and which does not hold in its hands an open Bible, and which does not interpret that Bible accord- ing to the consent of the Church Universal as declared in the Creeds, and that does not preach the Word of God, and dispense the Christian Sacraments, by a body of faithful and learned men deriving their commission from Christ and His Apostles, by uninterrupted succession and lawful ordination. Such a religious society, thanks be to God, the Church of England is. But in order that the Church may do her proper work, she must shun strife, and cherish peace ; and her Clergy must not degenerate from their character for learning and intellec- tual culture : rather they ought to make progress in those respects, in order to encounter successfully the dangers which threaten Society. These remarks may introduce the following words read by me at " the Lambeth Conference " on July 4th, 1878 : — 7 6 Miscellanies. How is modern Infidelity to be dealt with ? This involves the question, What are its causes ? Among the principal ones (as it seems to me) is the present condition of the Clergy in Christendom. " Where there is no Vision the people perish" (Prov. xxix. 18). "Like People, like Priest/' says the Prophet Hosea (ch. iv. 9), and another Prophet, Malachi, writes, " The Priest's lips should keep knowledge " (Malachi ii. 7). " Ye are the salt of the earth," says our Blessed Lord to His disciples, especially to the Clergy. " Ye are the light of the world ; but if the salt loses its savour," and if the light is dimmed, what must the world be ? We are not living in the middle ages. Every one now reads, every one in the upper classes professes to think. The nineteenth century requires a clear head, a strong hand, as well as a warm heart, enlightened by the Holy Spirit. But what is now the condition of the Clergy, the religious teachers of Christendom ? In many countries the Christian Ministry has fallen into contempt, and has drawn down Christianity along with it. I will not speak anything on my own authority : but will appeal to the testi- mony of leading Ecclesiastics on this point. As to the Eastern Church, let me refer to the address delivered by Gregory, Metropolitan of Chios, and published by him at Constantinople two years ago. He there mourns over the illiterate condition of the Eastern Clergy secular and regular; and complains that the supply of candidates for Holy Orders is miserably scanty and mean. No wonder that religious indifference and unbelief prevail there. Let us turn to the Western Church. As to Italy, the words of one of the most illustrious of its Ecclesiastics, the Abate Bosmini 3 are very significant. Among what he calls the " Cinque Piaghe della Santa Chiesa " (the five wounds of Holy Church), one of the most grievous, in his opinion, is the incompetency and degradation of the Clergy. They are of low origin and ill-educated. The recent surrender of all Episcopal appointments in Italy and Sicily to the Boman Pontiff will increase the mischief. So will the Syllabus ; and the new dogmas of 1854 and 1870. Dr. Dollinger, in his 3 See above, vol. i. p. 179, and pp. 175 — 178. Condition of the Continental Clergy. J 7 book " on the Church and Churches," echoes the same com- plaint : and the pathetic, but abortive appeal lately made by one of the most eloquent Prelates of France, Mon- seigneur Dupanloup, Bishop of Orleans, to the Senate of that country on behalf of the pauperized Priesthood and starved and stunted Seminaries of the French Church, gave clear evidence of the inability of her Clergy to cope with the scepticism of that quick and restless people. Eeduced almost to mendicancy (you will remember the late Bishop of Winchester's statement in Convocation on this point) the Roman Catholic Priesthood in France has been tempted to trade in false miracles, apparitions and pilgrimages, in order to raise money ; and by a mercenary traffic in pious frauds they have repelled the intelligent laity from Christianity, and driven them into Infidelity. In Protestant Germany the state of things is little better. It has lost the Creeds and the Episcopate. A learned and pious Pastor and Expositor of Scripture, Dr. Rudolph Stier, laments that in the German Universities scarcely any of the Ecclesiastical Professorships of Dogmatic Theology, Church History, and Biblical Criticism are now filled by Clergymen ; and this separation of the professorial Chair of the Univer- sities from the Ministry of the Church has produced learned but sceptical Theologians and illiterate and rationalistic Pastors. The fountains of sacred Truth and Biblical Learning have been poisoned in the Colleges of Germany, and the streams in the towns and villages are polluted. No wonder that unbelief should prevail. No wonder that its necessary consequences, Socialism and Communism, should rear their heads and threaten the pei'sons of sovereigns and the security of national institutions. Here is a warning for ourselves. Two forms of anti-christianism are now dominant in Europe, and are acting and re-acting on each other in violent antagonism ; and both are equally hostile to religion and to society ; Ultramontanism on the one side, and Infidelity on the other. And the Christian Church, as represented by her Bishops and Clergy, is almost powerless to save the Laity from Secularism and Scepticism, and to win them back to 7& Miscellanies. the Faith. My right reverend brethren, it would seem as if the hopes of Christendom were now concentrated on the English and American Churches ; and if these hopes rest on the Anglo-American Church, surely they depend on the efficiency of the Anglo-American Episcopate and of the Anglo-American Priesthood. They depend mainly on their piety, learning, wisdom, energy, zeal, charity, and unity. Thank God we have much to encourage us. This our gathering of Bishops as brethren at Lambeth, from the four quarters of the world, cheers and strengthens us. We have numberless other signs of God's presence with us, and of His blessing upon us. But have we not also much to alarm us ? The Church of England seems to be losing her hold on her ancient Colleges ; at least that hold is much weakened. Our Universities are almost ceasing to be " Schools of the Prophets." Our Nobility and Gentry seem reluctant to de- dicate their sons to the service of Christ and His Church. A great part of the revenues of our Cathedrals have been applied to other purposes, and is no longer available for the encouragement of sacred Learning and Theological Science. We are in danger of declining from that high position which the Clergy of the Church of England has held for three centuries ; and this unhappily at a time when Literature and Science are eagerly stimulated in other professions, and when a restless and reckless spirit of speculation doubts and discusses everything. The din of the battle is now sounding in our ears. How shall we meet it ? If the fortress of the Faith is to be defended, and if also our troops are to be led forth with hope of victory and conquest into the domains of Unbelief, they must be not only increased, but be better disciplined. We need a learned Clergy, skilled in Languages and Literature, and in Moral, Metaphysical, and Natural Science. We require more of sound, definite, dogmatic teaching, more knowledge of Holy Scripture and Church History for our Priesthood ; we need more of breadth and depth and height in the education of our Candidates for Holy Orders. How can this be obtained ? By Theological seminaries or otherwise. By the quickening of the inner life of our Cathedrals. Ought we not also to en- The English Clergy. 79 deavour to enlist the intellect of the rising generation and of the upper as well as of the middle classes of society by repre- senting to them that (whatever some may think) Theology is the noblest of Sciences, the Queen of Sciences. Ought we not to remind them of such truths as were proclaimed to ancient Christendom in the Bast by S. Chrysostom in his work on the Priesthood, and in the West by S. Gregory the Great in his Pastoral, and were declared to our own forefathers by such men as George Herbert in his Country Parson, and by Bishop Bull in his sermon on the Priest's Office, and are embodied in our own Ordinal concerning the weighty charge and arduous difficulty of the Priest's Office, its high dignity and great excellency ; and ought we not boldly to assert that there is no service in the world so honourable as that of the King of kings ? And next, as has just been so eloquently pleaded before us by one of our right reverend brethren, let us be sure, and let us act and induce others to act in the confident persuasion, that eventually the Triumph of the Faith will be complete and eternal. These are matters which I venture to commend to your consideration. One other point. It cannot be doubted that Infidelity is now greatly strengthened and encouraged by the unhappy divisions and controversies of theClergyas to questions of doc- trine, discipline, and ritual. The unbeliever says to us "First settle among yourselves what we are to believe, and how we are to worship God, and then come and preach to us, — but not till then." The unbrotherly strifes and angry debates among our Clergy are exciting the scoffs and sneers of Infidels, and are alienating the confidence and affection of the Laity from us ; and while some are being beguiled into Eomanism by them, others are driven to Puritanism and Unbelief. Surely, my Lords, the time is come, when the Bishops of the Church should unite as one man in a firm resolve to maintain what is Scriptural and Catholic in doctrine and discipline in the Church ; and to resist whatever is un- scriptural and uncatholic ; and also to uphold what our own National Churches have received, and have authoritatively decreed in their Synods, in ritual, and to resist what is unauthorized and Bomish. Let us be all of one mind among So Miscellanies. ourselves in defending the Truth of God and the Order of His Church, and His blessing will be on us. Lastly, we* know from the sure word of Prophecy that the last days will be days of Unbelief, and of rebuke and blas- phemy. The nearer the Second Coming of Christ is, the more fierce will be the rage of Anti-Christ. "When the Son of Man cometh (asks our Blessed Lord), shall He find the faith on earth ? " And when those days come, and who can say whether theymay not nowbe near? the strength of the Church will be in cleaving to Holy Scripture and to Prayer. There is our armour against Unbelief, the sword of the Spirit which is the Word of God ; and the shield of Faith, con- tinuing instant in Prayer. Those days may be days of martyrdom ; and the Church may be like the proto-martyr, St. Stephen, first preaching boldly the truth from the Holy Scriptures, and then, when the storm of persecution rages about him, kneeling down in prayer, interceding for his persecutors, and commending his spirit to his Divine Lord, and so falling asleep in Him, to be awakened to Eternal Glory. I will not anticipate the questions concerning the continu- ance or revision of our Authorized Version of Holy Scripture for the use of the whole Anglican Communion, and perhaps of one and the same Lectionary for all our Churches. These indeed would be golden bonds of union for us all. May I add that the appointment of some annual seasons of simul- taneous Intercession throughout the whole Anglican Com- munion for the outpouring of the Holy Spirit upon us, and on the Churches committed to our charge, would strengthen us all in the faith, and enable us to contend earnestly for it ? Postscript. — Since the above paper was written, two re- markable publications have appeared in France ; one by a French Ecclesiastic, the Abbe Bougaud, Vicar-General of Orleans, " Le Grand Peril de I'Eglise de France " (3rd Edition, Paris, 1878); the other, by a Layman, M. Eugene Reveillaud, "La Question Beligieuse" (6th Edition, Paris, 1878). The former gives an alarming picture of the condition of French writings on the French Church. 8 1 the French Church, its poverty, its lack of learning, pp. 46 — 49, 87; the languishing state of its Theological Seminaries, and the failure of Candidates for Holy Orders ; so that not less than 2,568 Parishes in France are now without Parish Priests (p. 38) and their populations are in danger of lapsing into heathenism. The latter writer investigates the causes of these phenomena ; he attributes the failure of the influence of the French Church to its doctrinal errors and cor- ruptions especially its late extravagances (such as the dogma of the Immaculate Conception and Papal Infallibility), and the pious frauds and impostures (such as those of La Salette and Lourdes, see pages 7 — 36). He avows his conviction that the Church of France is unable to counteract the effects of Unbelief, and to avert the dangers which menace Society and the National Institutions of France. He avows himself no longer " a Catholic ;" but he is in a state of alarm for his Country, and he declares that if France is to be saved, it can only be by Christianity. What form of Christianity is to be adopted — is the subject of inquiry in the latter portions of his work. Two remarkable Essays (written, it is said, by a French Seminarist) have been reprinted from the Courrier de Lyon, September, 1878, containing a review of the Abbe Bougaud's book. The Essayist, while fully admitting the truth of the Abbe's statements, affirms that the unhappy condition of the French Church is due in a great measure to itself; and he also asserts that if it is to exercise a moral and religious influence over the French Nation, and to save it from impending dangers, it must reform itself from within — especially that the system of clerical Education must be wholly different from what it is. These questions have a deep interest for ourselves ; they suggest motives of thankfulness for the constitution of our own Church — Scriptural, Primitive, Apostolic, and Catholic, and for the principles of the English Reformation; they are also fraught with salutary warning, lest the Clergy of the Church of England should incur the danger of forfeiting their own influence on the national mind and character. And they awaken a feeling of deep sympathy with the Clergy and 82 Miscellanies. Church of France, and incite us to examine, whether by friendly intercourse, and earnest prayers, we might not do something, with the Divine blessing, to help in restoring the Church of France to the high position she occupied in tbe days of St. Irenseus, St. Hilary and St. Martin, and to repay the debt we owe her for the spiritual benefits conferred by her on ourselves in ancient times. ON THE DESTINY OF MOHAMMEDANISM, ESPECIALLY IN THE TURKISH DOMINIONS. The minds of men have been lately fixed on the East, and have been speculating on the destinies of the great Moham- medan Power, which rules at Constantinople. Let us in- quire whether the Inspired Oracles shed any light on this subject. When we consider that the religion of Mohammed has been in the world for more than twelve hundred and sixty years, and that it has spread over Africa, Asia, and a con- siderable part of Europe ; and that it declares — to quote the words of the Koran, 1 which it receives as a Divine revelation — that " the true religion in the sight of God is Islam, and whosoever followeth any other religion shall be of those who perish;" and when we remember also that it has waged war for more than ten centuries against the Church of God, it would seem, a priori, to be hardly pro- bable that no reference to Mohammedanism should be found in the Apocalypse, or Revelation of the Apostle and Evan- gelist St. John, which is a Divine prophecy concerning the Church of God, from the Apostolic age to the Second Coming of Christ. And while it appears to be likely that Mohammedanism would be described in it, we shall see good reason to agree with those learned men 2 who recognize it in the Ninth Chapter of that book. Let us examine it. An angel sounds the Fifth Trumpet, and a star is seen which has fallen from heaven. In the language of the Apo- 1 See the Koran, chaps, ii. and iii. 2 Such as Joseph Mede, Bishop Wilson of Sodor and Man, Bishop Newton, Sir Isaac Newton, Bishop Halifax, Professor White, Bamp- ton Lectures, 1784, Bishop Van Mildert, Boyle Lectures, Rev. Isaac Williams on the Apocalypse, and others. G 2 84 Miscellanies. calypse a Star is a Teacher of Christianity, a luminary in the firmament of the Church. 3 The fall of a star represents religious defection and apostasy. The fallen star is described in this prophecy as having the key of the bottomless pit, which is the abode of the powers of darkness. 4 Out of this pit thus opened arises smoke, by which " the sun and the air are darkened ;" and "out of the smoke come forth locusts upon the earth, and they have power as scorpions ;" but they do "not hurt the grass of the earth, neither any green thing, neither any tree." It is clear that these locusts are not natural locusts, for locusts do not issue forth from smoke, and locusts hurt the earth's vegetation : as the prophet Joel says, " The land is as the garden of Eden before them, and behind them a desolate wilderness; and nothing escapes them." 5 These locusts therefore of the Apocalypse are not real, but typical; they represent a desolating power ; and this power, in its ravages, is compared in the prophecy to scorpions, and to an army of horses rushing to the battle. It has rightly been remarked that the terms locusts, scor- pions, and horses point to Arabia, the native country of Mohammedanism. Swarms of locusts go forth like dark clouds from that region. The road from Arabia to Palestine is called " the passage of scorpions." 6 And the war-horse is the pride of Arabia, as described by the patriarch Job, 7 who dwelt in that country. Let us inquire now, What gave birth to Mohammedanism? It was the smoke which darkened Christendom at the beginning of the seventh century, when that religion arose • it was the smoke arising from the bottomless pit, opened by the falling star ; it was the smoke of error, of superstition, of idolatry, of bitter strife among Christians, engendered by some who once shone as stars in the firmament of the Church, and fell away from it, especially such false teachers as Arius, Nestorius, Eutyches, Apollinarius, and others. All writers s Rev. i. 16, 20. 4 See Luke viii. 31 ; Rev. xx. 1, 3. s Joel ii. ° Num. xxxiv. 4. Judgesi.36. Cp. Deut. viii. 15. ' Job xxxix. 18. Mohammedanism as foretold in the Apocalypse. 85 on the history of Mohammedanism 8 agree in this, that it was due to the heresies and schisms of Christians, and to their creature-worship and idolatry ; and it was used by God as a scourge to sting like the scorpion, and as a plague to spread like locusts, and to chastise degenerate churches. Yet fur- ther, the Koran itself — the Bible of Mohammedanism— is "compounded of Christian heresies," and " compiled from apocryphal gospels." 9 To proceed. The locusts are said in the prophecy to hurt only those men which have not the seal of God in their fore- heads. In the Apocalypse, 1 as well as in the prophecies of Ezekiel, those who " have the seal of God " are true believers. The prophecy therefore assures us that Mohammedanism does not hurt true Christians, but hurts others who are not loyal to Christ. But it may perhaps be asked, Did not Mohammedanism hurt faithful Christians ? No. It is true that Mohamme- danism waged war against the Church, and put many faithful Christians to death. But Christ is more powerful than Mohammed, and He has given a blessed assurance to all true believers, that " nothing shall in any wise hurt them." Our Lord's words are the best commentary on this prophecy ; He foresaw these Mohammedan scorpions; "Behold," says He to His disciples, " I give you power to tread on serpents and scorpions, and upon all the power of the enemy, and nothing shall in any wise hurt you." 2 Observe also, that in the Greek Gospel, the word for hurt, a remarkable one in 8 Dean Prideaux, Preface to the Life of Mohammed, pp. v to vii : London, 6th ed. 1718. See also Sale, Preliminary Discourse to the Koran, sect ii. ; Gibbon, History, chap. 1. ; Hallam, Middle Ages, chap. vi. ; Neander, Church History, vol. v. p. 114 ; Gieseler, Church History, sect. 27 ; Milman, Latin Christianity, book iv. chap. i. Isaac Williams on the Apocalypse, p. 154, who says, " Mahomet himself was not a star fallen from heaven, but the smoke of the great corruption, io-norance and idolatrv which had hidden the San of righteousness gave rise to a definite form of evil which is seen developed in these locusts, or in Mahomet and his followers. Tiehonius says that the star here falling to the earth is the body of many stars, through sin falling from heaven, i. e. from the Church." 9 Dr Isaac Barrow, \i.202; iv.228; Milman and Ilallam, quoted above. 1 Rev. vii. 8. Ezek. ix. 4. ' Luke x. 18. 86 Miscellanies. our Lord's declaration, is the same word as here. 3 Our Lord also says that death for His sake is life, " Fear not them who kill the body, and afterward have no more that they can do ; " 4 " He that findeth his life shall lose it, and he that loseth his life for My sake shall find it ; " 5 " He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal." 6 Therefore this prophecy is an encouragement. It assures the faithful of every age and country that they cannot be hurt by the scorpions of Islamism ; and it is a warning to all who apostatize from the faith of Christ and embrace the creed of the Arabian impostor, that, though they may save their lives in this world, they will lose them in the world to come ; and it goes on to say, that if they forsake their Lord through fear of death, or hope of worldly favour, their life, even here on earth, will be a wretched existence, like that of men who seek death and do not find it, and who may desire to die, and death flees from them ; a miserable con- dition, represented as most shameful and agonizing by the patriarch Job and by the prophet Jeremiah in the sharpest paroxysms of their sufferings. 7 This prophecy also clearly reveals the solemn truth that they who encourage and support Mohammedanism are war- ring against Christ. It is next said in this prophecy that " the shapes of the locusts were like unto horses prepared unto battle." We may compare these words with those of the prophet Joel speaking of the Chaldaean armies coming against Jerusalem : " The appearance of them is as the appearances of horses ; and as horsemen, so shall they run. Like the noise of chariots on the tops of mountains shall they leap, as a strong people set in battle array ; " 8 In like manner St. John here says, " The sound of their wings is as the sound of chariots of many horses running to battle." 9 The Arabian cavalry are compared by him to the Arabian locusts. In some languages locusts ' and horses have a similar name. Saracens and Otto- 3 abiKhv. 4 Malt. x. 28. 5 Matt. x. 29. 6 John xii. 25. ' See Job ii. 21 ; vi. 15, 16. Jerem. viii. 3. 3 Joel ii. 4, 5. ,J Verse 9. ' Called in Italian, cavalette. Mohammedanism in the Apocalypse. 8 7 mans are nations of horsemen. The fury of the charge of the Moslem cavalry, and of their riders brandishing their scimitars with wonderful dexterity, and rushing to the conflict with the terrible war-cry, " Allah ! Allah ! " are well known. " And on their heads," it is said in this prophecy, " there are as it were crowns like gold, and their faces as the faces of men, and their hair as the hair of women, and their teeth as the teeth of lions." The word for crown here is crTe John i. 3. Heb. i. 2. 5 Eev. xxi. 5. 6 Gen. iii. 20. ^ Matt. ix. 15. John iii. 29. 8 Eev. xxi. 2. a Eph. v. 25. ' Bph. v. 27. 2 Rev. xxi. 2. True character of Marriage : Divorce Act. 205 her espousals will be celebrated by Angels, and she will be for ever with the Lord. Thus Christ by His Incarnation hallowed Wedlock ; and therefore the Apostle proclaims it to be a " great Mystery. 3 Whatever therefore impairs the strength, or mars the beauty of the Marriage Covenant, is an offence against God, and against our compassionate Redeemer, and may expect to be visited with chastisements from Him, Who is King of Kings and Judge of all. In the last twenty years great changes have taken place among us with regard to the Marriage Contract. 4 A marriage may now be performed as a secular bargain, without any benediction from Him who instituted it. We have sought for and obtained facilities for Marriage ; and we now seek facilities for Divorce. The conjugal knot can be tied so easily, that we call for easy modes of untying it. Perhaps our desecration of Marriage may be punished by frequency of Divorce. Hitherto, no Judicial Tribunal has been empowered in Bno-land to dissolve the bond of Matrimony. Such Divorces as take place among us are effected by special Acts of the Legislature, and are consequently rare, and are penal privileges of the rich. 6 The poor are exempt from them. We do not now inquire whether this is a right state of things. But such has been our condition for about a century and a half. 6 But an important change is meditated. It is proposed that a Judicial Tribunal (to be called a Court of Divorce) should now be constituted, with power to a Eph. v. 32. ■» Especially by 6 & 7 Will. IV. c. 85. 5 Between the Reformation and the end of the 17th century, i.e. for a period of 150 years, the whole number of Divorce Bills was not more than three or four. In the eighteenth century they increased to 130 ; and the average of Divorce Bills in the last ten years has been about four a year. c On this subject, in reference to England, see Reform. Legum, De Adulteriis et Divortiis, pp. 49— 58 ; Canons of 1597 (Cardwell, p. 154), Canons of 1604, cv. cvi. cvii. ; Pari. Hist. vol. xxxv. pp. 226-326, and the Report of the Commission on the Law of Divorce, 1853, with Lord Rcdesdale's Protest, and Phillimore, Eccl. Law, pp. 827—830. 206 Miscellanies. dissolve the Marriage Contract; and that either of the parties who may be divorced by sentence of that Tribunal, should be allowed to marry again. 7 Christ says in His Gospel, "Whosoever shall put away his wife, except it be for fornication, committeth adultery," and " Whosoever marrieth her that is put away committeth adultery.'" But yet, we have now to deplore, that a legislative measure has at this time advanced far towards its con- summation, which would enable a woman divorced for conjugal infidelity, to contract a new marriage, and which would even require the Church of Christ to invoke His benediction on those unhallowed Marriages, which He in His Holy Word has condemned as adulterous. Christ is now sitting enthroned in majesty and glory at God's right Hand, as King of kings; He is now looking down on this Nation. He is trying the allegiance of the People of England, and of her Rulers, temporal and spiritual : He is testing the obedience of His Ministers ; He is watching us one and all. And according to our acts in this present emergency will be our reward for weal or woe. . Here, then, is a subject of solemn importance to us all. The happiness of Families, the security of States, depend on the integrity of the Marriage Covenant. The eternal wel- fare of immortal souls is at stake. We may now be about to enter on a new career of social existence. It is, therefore, incumbent on us to inquire, — What is the doctrine of the Gospel concerning Marriage and Divorce ? Especially is it the duty of the Clergy, — the Watchmen of the house of Israel, — to declare the counsel of God in this 7 Amongst the provisions of the Bill referred to is the following : — Liberty to Parties to marry again. §38. "When the time hereby limited for appealing against any decree dissolving a marriage shall have expired, and no appeal shall have been presented against such decree, or if in the result of any appeal such marriage shall be declared to.be dissolved, it shall be lawful for the parties thereto to marry again, as if the prior marriage had been dissolved by the death of the other party thereto." Our Lord's declarations in St. Matthew. 2CJ matter, and they will not be pure from the blood of the souls of those committed to their charge, if they shrink from this duty. Let us, then, consult the oracles of God, and hearken to the voice of Him Who instituted Matrimony, and has invested it with divine beauty, and made it the nearest of human relations, and has transfigured it into an image of love and felicity and glory, transcending any that was ever seen even in Paradise, — by consecrating it into a picture of His own espousals in Heaven. Let us resort to Christ for instruction concerning Marriage ; — let us sit at His feet, — and listen to His words. We read in St. Matthew's Gospel that " The Pharisees came to Him, tempting Him, and saying unto Him, Is it lawful for a man to put away his wife for every cause ? " s They came tempting Him : they had probably heard that He had declared to His disciples in the Sermon on the Mount, 9 " It hath been said, Whosoever shall put away his wife, let him give her a bill of divorcement : but, I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery." Doubtless this doctrine had a strange sound in the ears of the Pharisees. Their practice was to put away their wives for trivial causes ; and they imagined that such a custom could be justified by the law of Moses, in the twenty-fourth chapter of Deuteronomy. They wished to persuade the people that the doctrine of Jesus was contrary to the Law of Moses, which was Divine ; and that therefore Jesus could not be a Prophet sent from God. And they imagined that they had now a fair opportunity of doing so. They resorted to an artifice like that employed by them on another occasion when they brought to our Lord a Woman taken in Adultery. 1 Moses, in the law, they then said, commanded that such should be stoned ; but what sayest Thou ? This they said, tempting Him. On that occasion they thought that they could show that our Lord contravened the Law of Moses by laxity, and now they would prove that He contradicted it by 8 Matt. xix. 3. 9 Matt. v. 31. ' John viii. 3. 2 o8 Miscellanies . severity. Oar Lord, therefore, refers them to Moses himself. He sends them to the first Book of Moses. Are ye so little versed in the writings of Moses, have ye not read (He says), what he records in the first page of those writings, concern- ing the institution of Marriage ? " God made them male and female," and said by Adam's voice teaching- all his children, " that for this cause shall a man leave father and mother, and cleave unto his wife ; and they twain shall be one flesh. . . "What therefore God hath joined together, let not man put asunder." 2 "Why then," replied the Pharisees, "did Moses command to give a writing of divorcement, and to put her away ? " 3 The reply of our Lord was : Moses did not command any one to put away his wife. No ; Moses taught you, in the Book of Genesis, what Marriage is. He showed you that God made in the beginning but one man and one woman ; and that, in order to declare their intimate union, God made Woman out of Man ; and that Adam signified that origin even by her name " . . . . " She shall be called Woman, because she was taken out of man." 5 Have ye not read these things ? Did not God Himself write them by the hand of Moses ? . . . But because, when He spake, ye would not hearken, therefore He punished you for the hardness of your hearts. He did not resist your obstinate and rebellious waywardness; He suffered you to put away your wives. He chose your delusions, and corrected you by your own 2 Ab exordio conditionis humanae (says St. Jerome, adv. Jovinian.) non dabatur repudium. 3 It will be seen on examination of tbe original words in Deut. xxiv. 1, that the command is hypothetical, i. e. if they put away their wives, they must use a particular form, not oral, but, in writing; which supplied time for deliberation, and being written by a certain class, under certain conditions, gave occasion for dehortation by wise and grave persons. See S. Aug. c. Faust, xix. 26, who well says, " Non ait Dominus ' Qui voluerit, dimittat uxorem suam ;' sed utique nolebat dimitti uxorem a viro, Qui hanc interposuit moram, ut in discidium animus praceps libelli conseriptione refractus absisteret, et quid mali esset uxorem dimittere cogitaret ;" and because these libelli could only be written by advisers learned in the law. See also Buxtorfii Synagog. Jud. c. xl. 4 Gen. ii. 23. 5 Ishali, Hebr. Woman, from Isli, Hebr. Man. So Virgo from Vir. Meaning of Christ's words in St. Matthew. 209 wickedness/ that ye might see that wherein a man sinneth, therein he is also punished. 7 He did this in the same way as God gave Balaam leave to go, and punished him by means of his journey; and as He gave the Israelites a king in His anger, and punished them by the king they had chosen. "For with the holy, O Lord, Thou shalt be holy, and with a perfect man Thou shalt be perfect. With the clean Thou shalt be clean, and with the fro ward Thou shalt learn frowardness." 8 Therefore, for the hardness of your hearts, Moses suffered you to put away your wives. But this was a mark of your degeneracy. For from the beginning it was not so. And our Lord may be supposed to say, I am come to bring things back to what they were at the beginning. I am come to soften your hard hearts. If ye will listen to Me, and . not rebel against My Spirit, " I will take away your stony heart, and give you a heart of flesh." 9 Think not that I am come to destroy the Law. No ; I am come to awaken its dumb voice, and to quicken its dormant spirit, and to write it on your hearts softened by divine grace. Think not to set the Law against the Gospel, and Moses against Christ. The Law is fulfilled in the Gospel, and Moses is perfected in Christ. Now, therefore, hearken to Him Who knows your thoughts, and will reply to them because He is God, and Who is the Author of the Law, and is come to restore and consummate it. For before Moses was I am. " I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery ; and whoso mameth her which is put away doth commit adultery/' Such is the sentence of Christ. Let us consider it attentively. And first, let us examine this sentence. " Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery." Here the question arises, What does our Lord mean by putting away ? Does He mean Divorce, — that is, dissolution 6 Isa. lxvi. 4. Jer. ii. 19. 7 Wisd. xi. 16. 8 Ps. xviii. 25. 9 Ezek. xi. 19. VOL. III. P 2 1 o Miscellanies. of the marriage bond ? or only separation of the parties, without such dissolution ? This question may be answered as follows : — 1. By reference to the inquiry of the Pharisees, Is it lawful to put away for every cause ? By putting away they did not mean separation only of the parties, they meant dissolution of the alliance. They meant Divorce. They referred to the bill of divorcement, which was called a Bill of cutting off," and which dissolved the marriage bond, with a view to a second alliance. 3 Oar Lord was replying to their question ; He used the same word as they had used, and He used it in the same sense. He is, therefore, speak- ing of Divorce. Again, the word used throughout this passage, and in the parallel one, in the Sermon on the Mount, for putting away, is cnroXvco, a word which always signifies in the New Testa- ment (as its etymology suggests), to loose from a bond. Hence, again, we are brought to the conclusion that our Lord is speaking of Divorce : and His judgment is, that whosoever divorceth his wife, except for one cause — that of fornication — and marrieth another, committeth adultery. But here an important question presents itself. Our Lord appears here to specify one cause — and one only — for which the marriage bond may be dissolved, and a new alliance contracted. And in like manner, He had said in His Sermon on the Mount, in the fifth chapter of St. Matthew (ver. 32), " Whosoever shall put away his wife, saving for the cause of fornication^ causeth her to commit adultery." 1 As the Divines of Eome assert, e. g. Bellarmine de Matrimonio, Chrisfcus non loquitur de dimissione quoad vinculum, sed solum quoad thorum, quando concedit dimissionem in causa fornicationis. 2 Deut.xxiv. 1. Hebrew, Sepher cerithuth, libellum excidii, quasi conjugii scissionis ; a radice carath, discidit. Gesen. Lex., p. 417. 3 See the form in Buxtorfii Synagoga Judaica, cap. xl. " Licita esto nubere cuivis alii viro, et hie habe tibi libellum expulsionum." See also Grotius on Matth. v. 31, and Hammond on Divorce, Works, i. p. 595, ed. Lond. 1684. 4 Our Lord uses the word Tropveia, and not fioixda, because iropvda " comprehends those other sins of incest, &c." which poix^ia did not. Cf. Hammond on Divorce, p, 600. Meaning of Christ's words in St. Mark andLttke. 2 1 1 The expression is remarkable : " Whosoever putteth away his wife, save for one cause, committeth adultery." Our Lord affirms that a man is guilty of adultery if he puts away his wife for any other cause. But He does not affirm that a man does well if he puts away his wife for this cause. He does not recommend such a divorce. All that can be said in this case is, that our Lord does not forbid a man to put away his wife in that one predicament. And neither here, nor in any part of the Gospel, does our Lord permit a woman to put away her husband, and marry another. On the contrary, He says, "If a woman shall put away her husband, and be married to another, she committeth adultery." 5 This is worthy of attention. At the same time it may be inferred, that a man is not guilty of adultery, if he puts away his wife in that special case and marries another, just as from our Lord's saying, " Except ye repent, ye shall perish," it may be reasonably inferred that we shall not perish, if we do repent. Such, then, is our Lord's decree, as gathered from two places in the Gospel of St. Matthew. But now let us observe, that His judgment on Marriage and Divorce is recorded by two other Evangelists, St. Mark and St. Luke ; and it is remarkable that in neither of those two Evangelists is any exception specified. But the pro- hibition of Divorce appears to be general and absolute. In St. Matthew, as we have seen, our Lord says twice, " Who- soever putteth away his wife, save for fornication, and marrieth another, committeth adultery, or causeth her to commit adultery." But, in St. Mark 6 and St. Luke 7 He declares, without any such reservation, that " Whosoever putteth away his wife, and marrieth another, committeth adultery." Here, at first sight, seems to be a discrepancy. How is it to be accounted for ? The Church of Rome hence argues that the exception 5 Mark x. 12. 6 Chap. x. 11. " Chap. xvi. 18. P 2 2 1 2 Miscellanies. specified in St. Matthew's Gospel was afterwards overruled and superseded by our Lord's general declaration in St. Mark and St. Luke ; and that in no case whatever can the marriage bond be dissolved.* And yet, notwithstanding this, the Church of Eome has often given dispensations, 9 annulling the marriage contract; l {Jku.-Jt and she even teaches, that, if one of two married persons has taken a monastic vow, the marriage tie is thereby /t^_ Jt^uak -uy the Council of Trent, are consistent with her doctrine that Marriage is indissoluble. 3 Contracta matrimonia ab hujusmodi personis disjungi. Cone. Lat. i. c. 21, and Lat. ii. Decret. Dist. 27. c. 8, and see Dr. Isaac Barrow, in Christian Institutes, iv. 240. Matthew to be construed with Mark and Luke. 2 1 3 examine His Word, and we shall find that this obscurity will become to us a source of light, and guide us on the path of duty. J . Let us observe, that the question in St. Matthew is, 4 " Is it lawful for a man to put away his wife for every cause ? " No, is our Lord's reply, not for every cause, as is your practice. And then He specifies one cause in which it is not forbidden. But in St. Mark the question is general. Is it lawful for a man to put away Ms wife ? b which is met by a general answer, Whosoever shall put away his wife, and marry another, committeth adidtery against her* And so in St. Luke. 7 2. On the one hand we must not imagine, that anything spoken by our Lord to His disciples, and recorded by the Holy Spirit in any one of the Gospels, is superfluous. We must not suppose, that anything spoken by Him in the Sermon on the Mount is obsolete. Nor may we use one Gospel for the subversion of another. Christ foreknew that the Holy Spirit would write all the four Gospels, and He spake accordingly. And what Christ spake, and what the Holy Ghost, Who was sent by Christ, has written as spoken by Him, must be received by us as it was spoken by Christ, and as it is written in the Gospels by the Holy Ghost. As Ezekiel says (chap, i.) the wings of the four Evangelical Cherubin are closely interwoven, and we must not en- deavour to separate them. The four Gospels make one Gospel. •3. Therefore, on the one hand, we may not say with the Church of Rome, that the exception specified by Christ, and recited twice by St. Matthew, is no exception at all. 4. On the other hand, we must remember that these words, " Whosoever putteth away his wife, except for fornica- tion," have a peculiar character. They do not contain a precept, nor even, directly, a permission. The most that can 4 Matt. six. 3. ° Mark x. 2. G Mark x. 11. 7 Chap. xvi. 18. 2 1 4 Miscellanies. be said of theni, is, that Divorce, which is prohibited in all other cases, is not prohibited in that one case. And so by implication it may be said to be tolerated in that case. But let us remember that (as a wise man says) " God approves much more than He commands, and disapproves much more than He forbids." 8 In no case does God approve Divorce. And may we not say that in all cases He rather regards it with disapproval? For Christ has expressly declared in general terms, in the Gospel of St. Matthew, in the chapter before us, What God hath joined together, let not man put asunder. 9 He thus intimates His general desire, and gives His universal counsel, that the husband should not proceed to a Divorce, and to a second Marriage, but that a place should be left to an erring wife for repentance and re- conciliation. This conclusion is also confirmed by our Lord's teach- ing and practice on other occasions. He did not reject the penitential sorrow of the woman who had been a sinner, but even allowed her to minister to His own blessed body. 1 And when He wrote with His finger on the ground, and when He said to the woman taken in adultery, Go, and sin no more," He seemed to indicate the hardness of the hearts on which He had written His law concerning Marriage, and He intimated a desire that, on her sincere repentance, a door might be open to reconciliation, and that the bond of marriage might not be broken by Divorce. Such was the general desire of Christ. 5. And now let us see, how beautifully this desire is brought out by the fact which before may have perplexed us — that the exception recited by St. Matthew is not mentioned in the two other Gospels of St. Mark and St. Luke. How instructive is this omission ! How eloquent is this silence ! You perceive how it is to be interpreted. Not that Christ has revoked the permission, or rather the non-prohibition, in St. Matthew. Not that He unsays in one Gospel what He has said in another. No. He is " the Alpha and Omega, the First and the Last," 3 the eternal " Yea and Amen." Heaven « Hooker, III. viii. 5. 9 Matt. xix. 6. Mark x. 9. 1 Luke vii. 37—39. - John viii. 11. 3 Kev. i. 8. Matthew to be construed with Mark and Luke. 215 and earth shall pass away, but His words shall never pass away. 4 Nor, again, that the Holy Ghost had forgotten what Christ said. The Holy Ghost was sent to bring to the remembrance of Christ's disciples all that He had said to them,} No. But for an admirable purpose, which ought to be borne in mind by us. We must take all the Gospels together. Observe what instruction may be derived from their variety and from their unity. We see in St. Matthew that a man may not divorce his wife, and marry another, save for a particular sin. He is, therefore, not forbidden to divorce her for that sin. If we had St. Matthew's Gospel alone, we might perhaps imagine that Christ approves what He does not forbid. We might perhaps have said that He looks with complacency on Divorce and re-Marriage in one particular case ; and thus we should see Him opposed to the God of the Old Testament, Who made the man and the woman to be one flesh, and hateth putting away} But by God's goodness, we have two other Gospels, those of St. Mark and St. Luke. They supply what he omits; they supply, even by omission — as here. In them it is said absolutely that " whosoever divorceth his wife, and marrieth another, committeth adultery." And why ? Not because Christ has changed His mind, and forbids now what He had not forbidden before ; but in order to teach us that God will be better pleased with us, if we abstain from doing that which He does not forbid us to do. 7 This conclusion is confirmed by the authority of the Holy 4 Luke xxi. 33. 5 John xiv. 26. 6 Gen. ii. 24 Mai. ii. 16. After all that has been written on this text, this appears to be its true sense. See Drusius and W. Lowth, ad locum, and Grotius, in Matth. v. 31. 7 One very strong reason for which divorces for adultery with a view to second marriages are inexpedient, has been well stated by S. Augustine ad Pollent. de Conjug. Adulter, ii. 18, " Ne discant viri uxores suas, quas propter alias innumerabiles causas ferre non possunt, mwohari cogere, ut, ab eis vinculo conjugali per fornicationem, sicut putas, soluto, liceat eis alteras ducere." In corroboration of this remark, it is observable that Lord Eldon stated (May 16, 1800, in the House of Lords), " That nine out of every ten cases of adultery that came into the courts below, or that bar, were founded in the most infamous collusion," i.e. between husband and wife. 2 1 6 Miscellanies. Spirit speaking by St. Paul. 3 Unto the married I command, yet not I, but the Lord (that is, in the Gospels, as we have seen), Let not the wife depart (or procure a Divorce) from her husband. But and if she depart (or be put away upon any cause), let her remain unmarried, or be reconciled to her husband. And let not the husband put away his wife. Thus the exception in St. Matthew, and the omission of it in St. Mark and St. Luke, when considered together, convey to us Divine instruction. The Evangelic records are in perfect harmony. They teach us by their voices — and teach us by their silence. And happy would it be for the world if its ear were duly attentive to the heavenly music of their holy wisdom. How peaceful would be the state of families ! How loving would be the intercourse of Husbands and Wives, of Parents and of Children ! And this harmony of homes would diffuse itself in ever-enlarging circles in Cities and in Nations, and throughout the World. Then those sins would be unknown which now bring shame and anguish upon families ; and which, if they are not checked, but grow more strong, and extend themselves more widely among us, will spread misery and ruin, and bring down God's wrath upon us as guilty of profaning that holy Ordinance which He instituted at the Creation, and which has been adorned with new dignity by His beloved Son. May He pour His grace into our hearts, and teach us to see, and enable us to do His Will ! May He rescue us from impending dangers, and lead us in the path of Truth and Love ! Thus we may mount by an angelic ladder from a right understanding of earthly Marriage to a true knowledge of that wedlock which is heavenly, spiritual, and eternal. We may ascend from the type to the antitype ; from the first Adam to the Second ; from Eve in the garden of Eden to the Universal Church in gloi*y; from the Institution of Marriage in Paradise to its final consummation in Heaven. Let us now examine whether the conclusion at which we have arrived is sanctioned by the authority of those whose judgments are entitled to respectful consideration. * 1 Cor. vii. 10, 11. Patristic authorities . 2 1 7 Our assertion is, that a man is not forbidden to put away his wife and to contract a second marriage, if his wife has been guilty of adultery, and if she has been divorced by judicial sentence for that sin ; and if he himself has not been guilty of it. Some of the Fathers of the Church, especially of the Latin Church, and particularly St. Augustine, argued from Mark x. 11, Luke xvi. 18, where the exception (save for fornication) is not recited, that the Marriage bond is in all cases indissoluble. But in reviewing his own writings (Retract, ii. c. 57) on this subject, he confessed that he had not satisfied himself: "non me pervenisse ad hujus rei perfectionem sentio/" Others of the Latin Fathers concluded from our Lord's words that Marriage is dissoluble in that case. See Tertullian, c. Marcion. iv. 34, ad Uxorem, lib. ii. c. 3 : Divor- tium prohibet (Christus) nisi stupri causa. Lactantius, Institut. vi. 23, and Epitome, c. 66, asserts that the adultery of a wife justifies a divorce a vinculo. Among the Greek Fathers, St. Basil allows a divorce for adultery : see Epist. 188. canon 9, torn. iii. p. 274, ed. Bened. St. Chrysostom may be cited as taking the same view (Horn. xvii. on St. Matthew). So St. Epiphanius (Heeres. lix. vol. i. part i. p. 497), on which passage even Petavius, the learned Jesuit, allows, vol. ii. p. ii. p. 255, that the innocent party was then allowed to marry after Divorce ; he quotes the 1 Oth Canon of the first Council of Aries for that usage, and shows that though the Church advised a person, who had put away his wife for adultery, not to marry another, but rather to endeavour to reclaim and restore his fallen partner, she did not forbid him to do so. Theodoret (Bishop of Cyrus a.d. 420) says, that Christ for- bids the Dissolution of Marriage, save for one cause (adul- tery), which severs the bond, /j,iav cupopfxrjv ScaXvaewi eSco/ce, tt]v aXwdcos hcaaTTwcrav ttjv %evv e'tao&ov cuJtj/), and not allowing her to give occasions of petty jealousies. For the wife, having learnt that it is absolutely necessary for her to keep the husband who has once fallen to her lot, and that in case of her being cast off from his house, she has no other asylum, even against her will learns to love her husband. " He also makes the Law easy (to the husband) in another way. For He leaves him one mode of divorce (d . . ib. In Dominica bebdomadse sua? pascere tenetur . . . . . ib. Pakticula Teetia de Canonicorum progressu, residentia, et ordine ministrandi .......... 39 De residentia primaria majori canonicali ; quando et quomodo intra- bunt, quando possunt abesse; quaa onera eis incumbunt; et quid sunt percepturi ......... 40 Residentia major, 34 septimanarum et 4 dierum . . ; . ib. De protestatione residential . . ■ . . , 1 i * ib. Assignatio bospitii .......... ib. Practio panis, potus ministratio ....... ib. Canonicis boris interesse tenetur quotidie . . . . .41 Minutus residens, petita licentia minuendi, abesse potest per unum diem ........... ib. In Ecclesia residere, est Ecclesia? in divinis officiis deservire . . ib. Introitus in residentiam ......... ib. De celebrantibus in cursu . . ...... ib. Propria septimana trabit ad se cursum ...... ib. Hebdomadarius debet prasmuniri ....... 42 Quinam sint ab eo in Dominica pascendi ...... ib. Anniversaria, in quibus Decanus celebrat et pascit . . . . ib. Hebdomadarius etiam absens pascit ....... ib. Prioritas in Ecclesia ......... ib. Pastus duplicium .......... ib. Pastus in semiduplicibus ......... 43 Laudum Willielmi Alnwick. Episcopi Lincolniensis . . . ib. Quilibet Canonicus residens babet Capellanum commensalem, qui cum ipso chorum frequentat boris nocturnis et diurnis . . ib. Officia divina, diurna et nocturna, a Canonicis assidue frequentanda ; cum humilitate et devotione ....... 44 Colloquia in Ecclesia ne fiant ib. Contents of Lincoln Stattites. 297 PAGIlfA Domus Dei Domus Orationum ........ 44 Inclinationes capitis ; conversiones ib. Habitus Canonicorum ib. Tonsura ............. ib. De ordine processionis ......... 45 Sascularis babitus in Eoclesia tempore divini officii a Canonicis non portandus ........... ib. Capse nigrse ........... ib. Vesperse sine intervallo cum cornpletorio dicendse . . . . ib. Collatio in Quadragesima ........ ib. Nullus nisi Canonicus celebret in majori altari, quibusdam exceptis . 46 Celebrans matutinis debet interesse ....... ib. Anniversaria celebrant intabulati ib. Reverentia altaris .......... ib. De introitu Canonicorum in cborum ad matutinas . . . . ib. Canonici se inclinent ......... ib. Introitus ad vesperas 47 Modus standi in cboro . . . . . . ; . . ib. Conversio ad altare .......... ib. Signum, crueis ........... ib. Genuflexio ........... ib. Prostratio in ferialibus ib. De Capitulis, in singulis Sabbatis, convoeandis 48 Hebdomadarii scribuntur in tabula ib. Convocatio residentiariorum ........ ib. Absentes non possunt infringere actus residentiariorum ; " minutio aut solatium" .......... ib. Pauci non statuunt .......... 49 De dispensationibus non cuiquam residentiariorum faciendis ad jura residential capienda licet absens f uerit . . . . . ib. Capituli negotia ordinate tractentur ....... ib. In Capitulum extranei ne intrent ib. Eegistrum Capituli 50 Custodia clavium sigilli ib. Canonici singuli contribuunt in causis Capituli . . . . ib. Pensiones et feoda conceduntur per Capitulum ib. Canonici residentes, in majori et in minori, quid sunt percepturi . 51 Communa duplex hebdomadario datur ib. Pestum translations Sancti Hugonis, Lincolniensis Episcopi . . ib. Distributio quarta feria Pentecostes ib. Vina, obitus, et alia . ib. Collationes beneficiorum ad Decanum et Capitulum spectantium per Capitulum fiunt 52 De firmis canonicalibus 53 Decanus cum Praposito maneria Ecclesia? visitat . . . . ib. Hospitia Canonicorum infra clausum visitent Decanus (vel, Decano absente, Precentor) et Cancellarius ib. De minori residentia ......... 54 Miscellanies. Continue vel interpolate per septendecim hebdomadas immunitas residentium in minori ........ 54 Quaeta Pars De Vicariis Canonicorum De Canonico infirmo Decanus visitat Unctio extrema Exequise Canonici . Funus in Eeclesia . Psalmi, vigilice Missa .... Sepultura Testamentum . Canonious defunctus percipit fructus per annum Usus domorum praebendae per annum Instauramentum defuncti, caulse, horrea, grangise averia, warrectum, nemora, implementa, fimus De Canonico religionem ingrediente De Canonico in Episcopum electo Missae ; Psalteria infra QUINTA PaES De Vicariis, Cantariarum Capellanis Juramentum Vicariorum .... Infra annum sciat corde tenus Psalmos . De poena Canonici non praesentantis Vicarium Stipendia Vicariorum Communa Vicariorum Propositi Vicariorum Majores horse, et minores De absentia Vicariorum . Minutio non excusat Prsepositi computus Communa Vicariorum Missse pro Canonicis defunctis Habitus et tonsura Vicariorum Ingressus in chorum ; incessus ; discursus ne fiant Castitas .... Incontinentia? poena In vias non debent incedere Capitulum ingrediantur ad audiendas lectiones instructionem et correctionem recepturi Rixse ..... Processiones .... Succentor ordinat processiones . De modo Psalmos cantandi Vicarii babent aulam communem pascua, temp boves, in die Sabbati Contents of Lincoln Statutes. 299 Colloquia cum suspeotis ne habeant ; tabernas ne frequentent Vioarii invitantur ad refectionem a Canonicis . Vicarius post residentiary. Canonioi sui quando desinit Altare Sancti Petri . De Prseposito annuo Sit ad firmarios modestus Ecclesias appropriatas circumeat De Sacrista, Thesaurarii ministro De Magistris et Custodibus fabrics Defectus Ecclesias et fenestrarum reparant ; contra pluviar columbarum injurias, et sordes, sedulo invigilant ; campanilia, voltas, deambulatoria, gutteras scrutantur; nee liquari sinant plumbum, vel ligna securibus csedi supra voltas ib. Juramentum 67 Modus computandi . ib. De fiino ejiciendo Eefrigescit cbaritas, cessat devotio ...... Indulgentise pro fabrica publicandaa ...... Alise quoestiones per Quadragesimam suspense Quid publicent nuntii fabricse De officio Succentoris ........ De officio Vicecancellarii ........ Defectus ministrantium notant ...... Absentibus alios substituunt ....... De cantariarum presbyteris ....... Missse alta voce non dicantur ........ 69 Ignoti presbyteri ne permittantur celebrare ib. Collationes cantariarum ......... ib. Tempus celebrationum Vicariorum ....... ib. De pauperibus clericis cbori .70 De choristis ib. ChoristaB, admissi per Prascentorem, simul vivant, habeant Canoni- cum magistrum ; et senescallum; a Prascentore prsesentandi; de Lincolniensi Dicecesi prseferendi ; inter spatiandum habeant ducem et custodem ......... ib. Ecclesise pollutae reconciliatio 71 In prsesentia Regis, Canonici possunt celebrare, etiam si nocte prsece- dente matutinis non interfuerint ib. Statuta Vicariorum 73 Quilibet Canonicus preesentabit Vicarium Decano, qui examinatur an sciat legere et cantare ; quid addiscat ib. Juramentum ib. Stipendium . . ib. Denarius diurnus 74 Perditiones Vicariorum ib. Horse majores . ib. Horae minores ib. 300 Miscellanies. Propositus Vioariorum . 75 ih Inclinationes . ib. ih Ne insolenter formas transiliant ib. 76 ib Prostratio .... ib. Conversio ad altare ..... 77 Conversio ad Evangelium ib. Signatio cruris ib. Compositio inter Archiepiscopum Cantuariensem et Decanum, sede vacante, a.d. 1361 78 Ecclesise appropriate de Holbeuh, Mumby, et Woburne, a.d. 1334 . ib. Indentura pro reditibus Willielmi Dalderby in Newport, a.d. 1417 . ib. 81 ib. ib. Laudum "Willielmi Alnwick, Episeopi Lincolniensis, a.d. 1439 Dissentio orta inter Decanum, Johannem Maoworth, et Capitulum Compromissum Capituli ...... Qusestiones litis adversus Decanum, per Capitulum . . . 82 — 87 Promissio Capituli de rata habenda sententia Episeopi . . 88 — 90 Compromissum Decani ......... 90 Quaestiones litis per Decanum .... Juramentum Decani de Laudo Episeopi observando Willielmus Episcopus, corporis capitularis caput, compromissa Cap tuli et Decani accipit ; convocat Canonicos, et consensu Canoni corum ad Laudum (i.e. sentence) promulgandum procedit Episcopus Lincolniensis Ecclesise Ordinarius Decanus vice duorum fungitur Capitulum, Decano absente, feoda concedit Capitulum super levibus absente Decano statuit Eesidentiarius Canonicus Capellanum habere debet Vicarius non potest esse Capellanus . Cantarias vacantes quis confert ..... Donata vel legata ad certum usum. ne transferantur ad alium Pannus Canonicis liberatus pro pauperibus clericis non alienandus Canonicus non admittitur in minorem residentiam, nisi post triennium in majore .......... Eeparationes hospitiorum quando per Canonicos facienda? . Stipendia ministrorum primo solvantur ..... Detecta in visitatione Episeopali corrigantur per Decanum et Cap tulum .......... Dispensations residentiariis ne fiant ut absentes sint Bona, i.e. calices, vestimenta, libri, jocalia, vasa aurea et argente segniter nimis conservantur ...... Thesaurarii munus . ib. 94 95 96 ib. 97 ib. ib. ib. ib. 98 ib. ib. 100 ib. ib. ib. 101 ib. Lincoln Cathedral Statutes. 301 PAQINA Inventaria facienda .......... 101 Pastus chori per Decanum in festis principalibus .... 102 Et in obitibus Reguin et Episcoporum ib. Dignitates etiam absentes pascere debent certis festis . . . ib. Prabendatus Deeanus, non residentiam faoiens, ut Prsebendarius (quanivis resideat ut Deeanus) habeat Vicarium . . . 103 Ubi emoluinentum, ibi onus ........ ib. Decani liberi a celebrando et pascendo in cursu . . . . ib. Cognitio causarum a Deeano simul cum Capitulo facienda . . 101 Portse clausi claudantur horis debitis ...... ib. Qusedam facit Deeanus solus absque Capitulo . . . . . ib. Pulsatio campanarum quando cessabit ...... 105 In festis celebrantes tabulantur per Vicecancellarium . . . 106 Vicariorum correctio et expulsio ....... ib. Annullatio ordinationum Willielmi Gray ...... ib. Custodia clavium sigilli communis ....... ib. Eeditus fabricas et expensaa ........ 108 Pauperes clerici quid scire debent ....... ib. Juramentum de Laudo Episcopi observando ..... 109 Laudi observatio , 110 Protestatio Episcopi Laudatoris ....... Ill Laudum publicatur 23 Jun. 1439 ....... ib. Testis 112 Address to the Dean and, Chapter and other members of the Capitular body, at the Visitation of Lincoln Cathedral. (April 29, 1873.) My Reverend and Lay Brethren, Members op this Cathedral Church op St. Mary, Lincoln, — A question may be asked, Why, after a lapse of many years, in which no Visitation of this Cathedral Church has been held, you have been called together for that purpose to-day ? This is a reasonable inquiry. Let me endeavour to answer it. Our Code of Statutes, 1 which was framed in the middle of the fifteenth century, 2 and embodies the laws and customs of the Cathedral from its foundation at the close of the eleventh century, contemplates that such Visitations will be held by the Bishop from time to time. 3 That Code of Statutes itself was due to such a Visitation. 4 One of the most eminent Bishops of Lincoln, Robert 1 Called the " Novum Begistrum," which has been printed for the first time in the present year. Some short extracts from it may be seen in Wilkins' " Concilia," i. 532 — 538, which show that Lincoln was a pattern to other Cathedrals, even in Scotland, e. g. Moray. 2 Soon after Michaelmas, a.d. 1440. See " Novum Begistrum," p. 1. 3 " Novum Begistrum " (dated at the Bishop's Manor at Nettleham, 29 June, 1439) pp. 1 and 6, where it is said that the Bishop may visit " Ecclesiam suam Cathedralem, decanum et capitulum ejusdem et personas quascunque habentes dignitates canonicatus, praebendas, personatus, can- tariasque et officia in eadem, quoties et quando voluerit " (Cp. " Laudum " Willielmi Alnwick, p. 100) ; and this is correctly stated among the answers of the Dean and Chapter, on April 13th, 1853, to the Cathedral Commissioners, in the following words (''Beport," p. 261) : "The Bishop is visitor of the Dean and Chapter of the Cathedral, and of all persons having dignities, canonries, prebends, parsonages, chapteries, and other offices in the same, as often and when he shall think it expedient," and there " is no other interpreter of the Statutes than the Visitor." 4 Ibid. p. 1. So was the " Laudum," see pp. 62 and 95. Address to the Dean and Chapter of Lincoln. 303 Grossetete, in a letter -written about a.d. 1240, says 5 that "a Bishop, who is not hindered by insuperable impediments, cannot, without peril to his own soul, omit the duty of holding Visitations, and, above all (he adds), ought he to visit the Chapter of his Cathedral Church/' Accordingly such Visitations have been held of this Cathedral by Bishops of Lincoln from time immemorial. A Visitation was held in this Chapter -house 6 by Robert Grossetete in 1246, by Bishop D'Alderby in 1300, by Bishop Burgwash in 1334/ by William Smyth (the founder of Brasenose College) in the spring of 1501, 8 and was continued by adjournments for a fortnight, and was renewed in the autumn of 1503 ; by Bishop William Barlow, by Commission in 1611, by Bishop Montaigne in 1618, by Bishop Barlow, acting by a Commission, in the year 1690, and by four Bishops of Lincoln in succession (three 9 of whom have left a name which will always be associated with the history of the provincial Synods of the Church of England, and the fourth 1 is not unworthy to be named with them), — Bishop Tenison in 1693, Bishop Gardiner in 1697, and again in 1703, Bishop Wake in 1706 2 and 1709, and in 1712, which was continued, by prorogation, from May 24th to the 10th July in that year, and again, by Commission, in 1715, and by Bishop Gibson 1718. A Visitation was held - by Bishop Eeynolds 1729, Bishop Thomas in 1748, and in 1751. Whether the intermission of capitular Visitations since 5 Koberti Grossetete, " Epistoke, ed. Luard," pp. 371 and 375. 6 Which was built about a.d. 1225, in the Episcopate of Hugh de Wells, certainly before 1235, when he died. Mr. Edmund Sharpe, "Lincoln Excursion," 1871, pp. 26 and 151; Cp. Dimock's History of Lincoln Cathedral in "Transactions of Lincoln Archit. Society for 1867," p. 199. ' See Cottonian MSS. Vitell. A. X. 4. 8 This Visitation, which seems to have been conducted with much solemnity and magnificence, is described in the " Life of Bishop Smyth," by Churton, pp. 116—127, from Regist. Lincoln, f. 140—145. 9 Bishops Tenison, Wake, and Gibson. 1 Bishop Gardiner. His primary charge, or " Advice to the Clergy," 1697, is a very creditable record of him. 2 When sundry Statutes and Orders were promulgated by the Bishop, with the consent of the Dean, dignitaries, and prebendaries of this Cathe- dral Church. The same was done in 1712. 304 Miscellanies. that time may be reckoned among the causes of the spiritual calamities of our Church in the last century — on which we look back with sorrow — it is not necessary now to inquire ; suffice it to say, that the circumstances of the present times imperatively demand a revival of a practice which is pre- scribed by our laws, and is commended by the example of our forefathers. The question of the condition and prospects of our Cathedral Churches is forced upon our consideration by passing events. It would seem to be our duty to show to the world that we do not shrink from inquiry, and that we are united in a common desire to remove abuses in our system, to correct errors, to supply defects, and to. improve, adorn, and consolidate these ancient sanctuaries of Almighty God, which are set apart for the continual work of prayer and praise, and for the encouragement of sound learning and religious education, and which shed glory on England and on Christendom. In order that we may with God's help be able to do this work with well-advised judgment, we must endeavour to gain a clear insight into the constitution of our Cathedrals, and into the purposes for which they were founded, and for which they exist. • What do we mean by a Cathedral ? How is it distinguished from the Parish Churches of a diocese ? What duties does it discharge that are not performed by them ? What are the reasons of its existence ? What is the ideal of it ? To such questions as these various answers are given. By some persons it is replied, that a Cathedral is a magnificent fabric, of deep historical and artistic interest to the literary student, the antiquary, the architect, and the sculptor. This is true. But many Parish Churches, especially in this Diocese, have almost equal claims to regard on these accounts. Others would answer, that in Cathedrals the voice of Morning and Evening Prayer never ceases; and that a Cathedral is a school of Church music, and a model of liturgical order to a Diocese. But here again with thank- fulness we may acknowledge that many of our Parish On Cathedrals and Parish Churches. 305 churches may vie with our Cathedrals. Again, it may be said, that in our Cathedrals large congregations of devout worshippers are assembled, and derive great spiritual benefit from the piety, learning, and eloquence of Christian preachers. But the worshippers in some of our parish churches are more numerous than those who are gathered together in some of our Cathedrals ; and the members of our capitular bodies will thankfully acknowledge, that their brethren of the parochial clergy receive the most cheering evidence of the good effects of their teaching in the church, because it is endeared to their people by the personal visits of the pastor, going from house to house through his parish, and especially by his spiritual ministrations at the bed of sickness and of death. I do not advert to the opinion of some, that Cathedrals are to be regarded as offering rewards for work already done, and as quiet retirements and tranquil resting-places for learned leisure. This was the case formerly, when their endowments were unimpaired, and their resident members were numerous ; but with their present reduced proportions it can hardly be realized now in any considerable degree. On the whole, it may be affirmed, that the attributes we have now specified do indeed commend our Cathedrals 3 to affectionate reverence and gratitude ; but that they are not so distinctively characteristic of them as to constitute their essence. Those attributes might still belong to our Cathedrals if they were changed into parish churches. What then, we repeat, do we mean by a Cathedral? What are the ends which are specially attained by it ? What are the functions it performs, which are not discharged by any other church in the diocese ? For an answer to this question we have not far to look. We find it supplied in our own Code of Statutes, which you 3 Their claims in these respects have been stated with his usual eloquence by one who is among their brightest ornaments — the present Dean of Norwich, in his work entitled "The Principles of the Cathedral System :" London, 1870. VOL. III. X 306 Miscellanies. have in your hands, and which we have promised to obey, as far as we are able. 4 First, we see there that in the Cathedral Church, as its name indicates, is the cathedra, or seat of the Bishop of the diocese. Lincoln Cathedral was (like the other eight English Cathedral Churches of the old foundation) a church of secular canons, and not of regulars or monks ; and this preserved it from those disasters which altered the character and constitution of what are termed the " Conventual Cathedrals " of England. 5 And hence it is, that at this day the Cathedral Church of Lincoln stands in the first rank, as one of the noblest specimens of that glorious family of old English Cathedrals, which, whether we consider the wisdom of their founders, and the excellence of their laws, or the magnificence of their fabrics, are probably without a parallel in the Western or Eastern Church. In the Cathedral Church was the seat of the Bishop ; he held the chief place, 6 and exercised the principal authority there, in the regulation and ordering of its sacred services, in the administration of its laws and determination of con- troversies, and in the maintenance of its discipline, and in so governing the whole capitular body, that its beneficent influence was felt in every part of the diocese. But the position of the Bishop was not one of arbitrary power. He was provided with a Council. The Chapter was the " Senatus Episcopi ;" 7 and though he could administer 4 I am well aware that the remarks in this Address concerning the true ideal of a Cathedral apply more to those like Lincoln, of the old foundation, than to the Cathedrals of the new ; but I venture to think that much more might be gained by assimilating those of the new to the old than vice versa. For example, why should not the " honorary canons " of the new be put on the same footing as the prebendaries of the old, as to votes in elections of the Bishop and of the Proctor in Convocation for the Cathedral? 5 See. the First Eeport of the Cathedral Commissioners, a.d. 1854, pp. 3 — 10; and Mr. Edward A. Freeman's learned and interesting Essay in Dean Howson's volume on "Cathedrals," pp. 138—165, London, 1872. 6 See our "Novum Registrum," p. 4; and "Laudum," p. 95, line 18. 1 Compare Bishop Stillingfleet's " Ecclesiastical Cases," vol. ii. p. 564, London, 1704. Status of the Bishop — relation to Chapter. 307 existing laws by his own authority, yet he would not frame and promulge any new laws without the consent of that Council. Our digest of Statutes, which bears the name of a Bishop of Lincoln — -William Alnwick — would not have had any practical effect, if it had not been put forth with that consent. And the "Laudum" or "Arbitrium" of the same Bishop, which settled the disputes between the Dean and the Chapter 8 (a.d. 1439) a little before the promulga- tion of the Statutes, derives its validity from his authority, exercised with the consent of his Capitular Council. That Capitular Council, or Chapter, consisted of the Dean and the other twelve dignities, as they are called in that Code, 1 viz. the precentor, chancellor, treasurer (now no longer existing), sub-dean, and the archdeacons of the diocese (eight in number), and the other canons or preben- daries (as they were called) who are represented here to-day. This numerous body, consisting of fifty-six persons, was the Constitutional Council of the Bishop. This body — and this body alone— is called in the Statutes " the Chapter of the Cathedral;" 2 aud it was his duty to avail himself of its help, for joint consultation, especially on matters of doctrine and discipline. 3 If we proceed to analyze the constituent elements of this capitular body, we recognize the wise policy of those who formed it. Among the thirteen dignities, four 4 held the foremost places, and the position which they occupied and the duties 8 The "Laudum" of Bishop Alnwick, now printed for the first time, is dated at Nettleham, near Lincoln, June 29, 1439, a year before the " Novum Eegistrum," or Digest of Statutes ; see above, pp. 290 — 301. 1 "Novum Eegistrum," p. 3. 2 " Quinquaginta et sex Canoniei Ecclesiae beatse Marise Lincolni- ensis cum capite suo corpus et capitulum constituunt, negotia Ecclesne et secreta tractant." — " Novum Eegistrum," p. 28. 3 In the Statutes of the Cathedral of Salisbury (one of the Cathedrals of the old foundation, like Lincoln) the Chapter is called " Concilium Episcopi contra htereses et schismata." 4 A list of persons who have held them, may be seen in Le Neve's " Fasti Ecclesise," pp. 144 — 171, ed. London, 1716 ; and in Browne Willis, " English Cathedrals," vol. iii. 1—131, Lond., 1742. x 2 308 Miscellanies. allotted to them respectively are full of significance. It is worthy of remark, as a characteristic principle of these capitular dignities, that each of the persons who held them had distinct functions assigned to him ; and in order that he might discharge them faithfully and assiduously, he was bound to reside eight months 5 in the year. First among these dignities was the Dean. He represents the priestly and pastoral office of the Church. Next to the Bishop he held the chief place in the ministrations of the Church. He had the cure of souls of all the members of the capitular body. He had archidiaconal jurisdiction in all the parishes annexed to the prebends of the Cathedral. He was the " Censor morum " of the whole body, and all its members promised obedience to him. In some Cathedrals of the old foundation the Dean exercised archidiaconal jurisdiction 6 over the churches and parishes of the Cathedral city. This was not the case at Lincoln ; 7 but he had the right of visiting the Chapter triennially, and of correcting abuses in it. Next to the Dean in dignity was the Precentor. The position he holds in the Cathedral Church, and the duties annexed to his office, display the pious zeal of our founders and forefathers for the reverent celebration of the worship of God, and for the moral as well as musical training and ordering of the Christian Levites ministering in the sanctuary, and for the devout offering of the continual sacrifice of 5 Thirty-four weeks and five days. " Registrum Novum," p. 9 ; " Laudum," p. 102. This order, which the Dean and Chapter were hound on oath to ohey, could hardly be set aside by a bye-law of their own in 1596, by which each residentiary was allowed to be absent from the Cathedral 261 days in the year." — " Eeport of the Cathedral Com- mission," p. 254. r ' As at Lichfield. Dugdale, iii. 243. See also " Cathedra' Commission Eeport," p. 6 ; and Appendix, pp. 7 and 26. 7 Even in Bishop Grossetete's time (a.d. 1240) there was a " Rural Dean of Christianity" (Epist. p. 266), i.e. of the Cathedral precinct and city — a remarkable word, as showing that the neighbourhood of a Cathedral was regarded as a luminous spiritual Goshen, contrasted with the Egypt of paganism, properly so called, around it. The Rural Dean was sub- ordinate to the Archdeacon of Lincoln. The Demi — Precentor, Chancellor. 309 prayer and praise, with all the appropriate accessories of sacred song and holy melody to His Divine Gkn*y and Majesty. But our founders and forefathers were wisely conscious that the exercise of the priestly and pastoral office, and the choral harmonies of liturgical services would be of little avail without the maintenance of sound doctrine animating and regulating the whole. Therefore next to the Dean and Precentor they placed the Chancellor. He was the theo- logian, the ecclesiastical professor and lecturer, the homilist, the school inspector, the grammarian, the librarian, and the secretary of the capitular body. It was his office to examine candidates for Holy Orders, and to certify their fitness to the Bishop. Our Cathedral Churches were intended to perform functions like those which were discharged of old by " the schools of the prophets," s in the days of Samuel and Elijah; and we know that in ancient days the Cathedral Church of Lincoln performed that holy woi'k. Young men came from Iceland in the twelfth century to be educated for Holy Orders here. 9 Is there not a need that this work of training for the ministry should be renewed here at the present time ? ' The last place among the four principal dignities was held by the Treasurer, who was not a bursar or steward, but had 8 Op. Canon Norris in Dean Howson's volume, pp. 38 — 42. 9 I have been assured of this by a learned native of Iceland, Dr. Magnusson, now resident at Cambridge. See also the evidence of it in the " Quarterly Eevievv," vol. cxxx. No. 259, p. 232, whence it appears that two Icelandic Bishops in succession — St. Thorlak and his nephew p au l — studied theology at Lincoln. In the Episcopate of St. Hugh of Lincoln, Giraldus Cambrensis, who was his friend, " spent several years at Lincoln, for the sake of study in the then famous school of the learned Chancellor William de Monte, or Montibus," as we are reminded by our learned Prebendary, the Kev. J. P. Dimock, in the " Transactions of our Architectural Society for 1867," p. 195. 1 This has now been done. The Lincoln Theological School numbered 35 students in training for Holy Orders in Dec, 1878. In Canon "Westcott's papers on " Cathedral Work " (in " Macmillan's Magazine," for January and February, 1870), this important principle is developed, that the Cathedrals, ought to be seminaries of theological learning and instruction, pp. 308 — 313. 310 Miscellanies. the care of the sacred vessels and vestments of the Church. 2 This office ceased to exist about 340 years ago. 3 In order that the functions of the two principal persous — the Dean and Precentor — might never fail to be exercised, the Statutes provided them with deputies to supply their place ; namely, the Subdean and the Succentor. Next in order followed the Archdeacons, eight in number, having stalls in the Cathedral, but going forth from it to exer- cise visitatorial authority in the diocese in subordination to the Bishop, and thus connecting the Cathedral Church with every parish of this vast diocese, which, when our Code of Statutes was framed, reached from the Humber to the Thames. This connexion and ramification were further strengthened and extended by means of the canons or prebendaries, who had parochial cures and endowments in various parts of the diocese. Every prebendary was a canon of the Cathedral, and every canon of the Cathedral was a prebendary. The two names Canon and Prebendary belonged to the same person in two different respects ; he was a canon in his relation to the Cathedral, and he was a prebendary of the particular place in the diocese where he had his prebend or endowment. 4 The canons and prebendaries formed, as already said, an integral part of the Chapter. The record of this double relation survives in the form with which every prebendary is still collated to his canonry or prebend. He is instituted thereby to a particular prebend, and also to a " stall in the choir, and to a voice in the Chapter." Every canon had a right 5 to take part in the deliberations of the Chapter on questions of general interest and import- ance. This right is still recognized in other Cathedrals of the old foundation, as York, Salisbury, and Lichfield. If 2 Some idea of the wealth and magnificence of Lincoln Cathedral in this respect may be gathered from the inventories of its sacred vessels and vestments in Dugdale's " Monasticon," vol. viii. 1278 — 1286, ed, Lond. 1846. Cp. the " Laudum " of William Alnwick, p. 101. 3 Le Neve, " Fasti Ecclesise," p. 153. 4 A canonry (says Bishop Gibson, " Codex," p. 175) is the name of office ; a prebend is a name of maintenance or benefice. 5 The limitation of this may be seen in " Novum Begistruin," p. 48. Constitution of Lincoln Cathedral. 311 any prebendary or canon resided in the precincts, 6 as he might do, he was entitled to an abode there, and to partici- pate in the daily distributions, and in the divisible corporate revenues of the Cathedral. Some of the fifty-two canons or prebendaries were continually resident at the Cathedral, and all who were not resident were required to provide representatives or vicars, 7 so that the services of the Cathedral Church might never lack the full complement of united voices singing praise to God. All the canons were supposed to come, as occasion required, from their various abodes to their sacred home, the Cathedral • — like the Levites, brought together from the Levitical cities of the tribes of Israel, to their religious home at Jerusalem. Thus this stately Cathedral of Lincoln, planted on its " sovereign hill," and looking out far and wide upon the city beneath it, and over the vast plain around it, and being a conspicuous object at the distance of many miles, was like a Christian Parthenon on a Christian Acropolis ; and by reason of the extent of its influence it had, as it were, a spiritual presence commensurate with the diocese. The spiritual life of the Diocese flowed from the Cathedral as its fountain, like the mystic river in EzekieFs vision, which welled from beneath the altar, 8 and watered the land, and cleansed the Dead Sea. The spiritual light of the Diocese radiated from the Cathedral, the spiritual affections of the Diocese converged towards it, and the spiritual strength of the diocese was concentrated in it. It was the heart from which the life-blood flowed by arteries, and to which it was conveyed by veins. It presented to the eye of the faithful 6 St. Hugh, Bishop of Lincoln, a.d. 1186—1200, required them to reside (" Magna Vita," p. 132). 7 See " Laudum," p. 103. The stalls of the Vicars in Lincoln Cathe- dral, heneath the stalls of their respective canons, whose deputies they were, remained till the seventeenth century, and may he seen represented in the view of the interior of the Cathedral in Dugdale's " Monasticon," vol. viii. p. 1267. Their name is still preserved on the entrance of the "buildings at the south side of the Cathedral, and called Vicars' Court. The term Minor Canon is unknown to our Statutes. s Ezek. xlvii. 1, 10. 3 1 2 Miscellanies. an image of the Church of Christ, as described by the prophet Isaiah, as a living thing, going forth from Zion and enfold- ing the world. " The mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills ; and all nations shall flow unto it." 9 But we must now turn our eyes to the other side of the picture. The decay of our Cathedral institutions is due to the same causes as the weakness of our parochial system in former times — namely, to non-residence and pluralities. To begin with the Bishop. No rule of residence is prescribed to him in our Statutes; but it is evident from them that he was expected to be often present in the Cathedral, and to take the principal part in its sacred services ; and also to bring the Chapter together for consultation from time to time. Bishop Alnwick's Tower — still standing in the old episcopal Palace at Lincoln, and shaded by its stately sycamore — and the remains of the chapel erected by him in that Palace, where he resided from 1436 to 1449, may be regarded as mementoes of his desire to comply with the rules laid down by him in the more enduring structure that he reared in the digest of Statutes which he framed, and which still remains unimpaired. Various causes prevented the efficient discharge of the duties of episcopal residence and personal oversight. The enormous size of the diocese, containing more than 1250 parishes, occupied the time, and absorbed the care, and exhausted the strength of the Bishop. The episcopal palace at Lincoln was dismantled by the civil wars in the seventeenth century. The old episcopal residences in the neighbourhood of Lincoln, at Nettleham, at Stow, at Slea- ford, at Newark, and others at Liddington, Woburn, Banbury, and Dorchester, disappeared or were in ruins. The Bishop was relegated to his manor of Buckden in the county of Huntingdon. All honour be paid to such Bishops as Robert Sanderson, who, as his diocesan Register shows, strove 9 Isaiah ii. 2. Mioah iv. 1. Causes of decay of Cathedrals. 3 1 3 nobly against those difficulties, and who, when he was more than seventy-three years of ago, laboured incessantly to discharge his duties, holding no less than seventy ordinations, in different parts of the diocese, in one year, till, after a little more than two years, his strength failed, and he entered into his rest on the 29th January, 1663. All honour be also paid to such Bishops as William Wake and Edmund Gibson, who held Visitations of their Cathedral Church, and also (as their Registers prove) collected accurate and minute information concerning the spiritual condition of every parish in the diocese. As we have seen, each of the dignitaries of the Cathedral had specific duties assigned and appropriated to him ; and they were bound to reside habitually, in order that those duties might be effectually performed. This was the strength of our Cathedral system. As long as it recognizes that the tenure of an office involves the discharge of definite duties by him who holds it, and that, therefore, special qualifications are requisite for the office, fit persons will be appointed to fill it. But if the law of residence be relaxed, or if the holders of dignities be distracted by various other employments, and if, in our capitular body, the hand be expected to do the work of the foot, and the eye to perform the functions of the ear, then the duties of the office will fall into abeyance, and no special gifts or qualifications will be regarded as necessary for the holders of it ; and in the end some men may perhaps think little of the office, and more of the benefice, and ultimately the office itself may be swallowed up by the benefice. This has been the cause of the abuse of Cathedral patronage— an abuse which in our own days has led to the spoliation and dismemberment of our capitular bodies. It was alleged, doubtless urifairly in many cases (but it is a law of great corporations, that the good members suffer with the bad), that the holders of these benefices had no special work to do ; that their offices were mere sinecures ; and therefore, any one was good enough to fill them. This brought them into contempt. There was little public sympathy with them ; and they fell an easy prey into 314 Miscellanies. the hands of Church reformers. The revenues of Cathedrals were taken away from them, in order to be bestowed on those who bore the burden and heat of the day in the cure of souls in our populous cities. No great institution is ruined except by itself. The calamities which befell our monastic orders in the sixteenth century were due to the abuses in our monasteries ; and the disasters which more recently over- took our Cathedral bodies arose in great measure from their culpable neglect of their own laws. Let us therefore not speak harshly of the framers of the celebrated legislative statute of 1840/ which bore some resemblance to the Acts for the Dissolution of Monasteries three centuries before, and which introduced a new era into the history of our Cathedral institutions. The framers of that measure lived in a time of great religious and political excitement. There was a loud cry for the improvement of the spiritual condition of our popu- lous cities. That improvement could not be effected without additional endowments for the maintenance of the ministry there. Men saw that the wealth of our Cathedrals was in the hands of many who did little service to the Church, and reflected little credit upon it. The Cathedrals were objects of attack, and were exposed to a pitiless storm, because of their wealth and inefficiency. They were a cause of weakness to the Church. She was like the tempest- tossed ship, in which St. Paul sailed from Myra to Malta, of which we read that in the hour of peril, " the sailors lightened the ship, and cast out the wheat into the sea."" 2 Happily the wheat of our Cathedrals was not cast into the sea, but was used in providing food for hungry souls. Our legislators determined to apply a very large portion ef the revenues of Cathedrals to the relief of the spiritual destitu- tion of our large towns, and to the sustentation of the parochial clergy ministering in them. They were assured by the leading statesmen of the day- — the Duke of Welling- 1 3 & 4 Vict. cap. 113, passed 11th August, 1840. The other recent statutes which concern Cathedrals are 4 & 5 Vict. cap. 39 ; 5 & 6 Vict, cap. 26, cap. 108 ; 6 & 7 Vict. cap. 77. 2 Acts xxvii. 38. " Cathedral Act " of 1 840. 3 1 5 ton and Sir Robert Peel — that, if the Church made this surrender of a portion of her property for this purpose, the Legislature would co-operate with her by grants from other sources. This has not been done. It is to be deplored, that the Ecclesiastical legislators of that day did not make themselves acquainted, 3 as they might have done, and as was done fourteen years after- wards by the Cathedral Commissioners, 4 with the con- stitution of Cathedrals, and with the distinctive character and condition and requirements of each Cathedral Church, considered specially and severally by itself, and that they did not deal with each Cathedral accordingly. But they passed one general sweeping Act, in which all Cathedral bodies were stretched upon one Procrustean bed, and were reduced to a rigid uniformity. The confusion that has been thus introduced into the history of English Cathedrals is a great evil. For example, it is well known, that in Lincoln and all the Cathedrals of the old foundation, the precentor is the principal canon; and that in those old Cathedrals there were priest vicars, but not minor canons. But the Legislature has borrowed the words " Minor Canon " from the Cathedrals of the new foundation, where the precentor is not a canon but a minor canon, and has imported those words into Lincoln Cathedral and other Cathedrals of the old foundation, where the precentor is the first among the canons. In this, as in various other respects, it has showed little knowledge of our Cathedrals, and less sympathy with them. In that Act of 1840, the Legislature assigned to every 3 As a specimen (I regret to say it) of this deficiency in the " Church Commission," which framed the Eeports on which the Act of 1840 was founded, the following extract from their Second Eeport (p. 9) mav be quoted : — " The principal distinctions between the two foundations (of Cathedrals) which bear upon the subjects of the present report are these. The old comprise not only the Dean and canons-residentiary, who compose the Chapters of each, but various other prebendaries." The Eeport does not acknowledge the prebendaries as canons, or as having any place or voice in the Chapter. Compare above, p. 307. 4 In 1852 — 1855. As one of the members of the "Cathedral Com- mission," I feel bound to say that a principal part of the work was done by the late Canon Selwyn of Ely. 3 1 6 Miscellanies. Dean of a Cathedral a term of eight months' residence, but it did not assign to him any specific duties to be done while he was resident. On the other hand, it allowed him to be despoiled of those honourable and useful functions which formerly belonged to him, and imparted dignity and efficiency to his office. In many Cathedrals the Dean pos- sessed archidiaconal jurisdiction over the city, and in the numerous parishes connected with the Cathedral in all parts of the diocese. At Lincoln he had the cure of souls in the precincts, and of all that large body of persons who were engaged in the services of the Cathedral Church. But by the diminution of their number, and by the sequestration of the prebendal endowments, he found himself without a parish, as well as without an archdeaconry ; and the exercise of his authority is confined within a narrow sphere, very different from that assigned to him in former times. 5 Again, by reducing the number of the canons-residentiary to four, 6 in most Cathedrals, and by specifying three months as their term of residence, the Legislature seems to mauy persons to authorize, if not to prescribe, nine months' non- residence for the so-called residentiaries. The requirement of one quarter of a year's presence is interpreted by some to legalize three-quarters of a year's absence. 7 This is exactly the reverse of the definition of the residence of a parish priest, who cannot be absent from his benefice for more than 5 Our late revered and beloved Chancellor (Chancellor Massingberd) in his Essay in Dean Howson's volume, pp. 175, 176, says that " the Dean who had archidiaconal jurisdiction is now left without the slightest power beyond the walls of the Cathedral." 6 One canon-residentiary was added at Lincoln ; but, as Bishop Kaye well observed in his " Letter to the Archbishop of Canterbury," p. 31, note, this was only a step towards restoration : — " We learn from Browne Willis that, before the Keformation, there were never fewer than six residentiaries at Lincoln." " It ought, however, in justice to the Legislature, to be stated that the requirement is "three months at least" (3 & 4 Vict. cap. 113, sec. 3), which is quite compatible with the requirement of some local statutes that the term of residence should be eight months. In their Second Report (p. 11) the Church Commissioners, proposed that alterations should be made in the local statutes to reduce the term of residence to this uniform standard of three months. Happily this has not been done. The " Cathedral Commissioners " recommended nine months' residence. Residence of Canons. 3 1 7 three months in a year. The term " canon in residence " seems also to many persons to suggest that the other three canons-residentiary are not in residence, nor expected to be so ; and the one canon in residence (pardon me for speaking plainly), who in some Cathedrals is non-resident for nine months in the year, is supposed to represent the whole body of a Chapter, consisting, it may be, as ours does, of more than fifty persons; and the whole Chapter of the Cathedral is supposed to be concentrated in him. Besides, by limiting the name canon and canonry to the four residentiaries, each of whom, some think, may be non- resident for nine months, they have practically deprived the other canons — more than fifty in number in this Cathedral — of a title, that of canon, which had belonged to them for more than seven hundred years ; and by alienating their property they have made them virtually to cease to be prebendaries also, as well as canons, and have left them with what is called an " unendowed prebend," which seems to be a contradiction in terms. 8 Brethren, I have felt it a duty to speak freely on these things, because there can be no hope of a remedy for an evil unless we look the evil fairly and fully in the face. If we resolve to do nothing, let us be sure that other persons will not be equally content to sit still. Let us be thankful that much has been already done in recent times for the improvement of the noble fabrics and sacred services of some of our Cathedral Churches, especially our own. But much remains to be done for the quickening of their spiritual life ; and if we do not do what we can to correct abuses and to strengthen the things that remain, and encourage others to do so, there is too much reason to fear that the legislative experiment of 1840 may be repeated, with still more dis- astrous results, at no distant time. What, then, is the course to be pursued ? In order that a reply may be given to this question, you, have been gathered together to-day. Happily for us, our Cathedral system is not one of in- 8 A canonry is an office ; a, prebend is a benefice. See note, p. 310. 3 1 8 Miscellanies. flexible stiffness and rigid constraint, but of pliant elasticity and expansiveness. We possess ample independent powers in our Statutes for improving our own system by spon- taneous action and internal reforms, guided and regulated by those principles which are enunciated in our laws, and embodied in our constitution. Let it be remembered that the Bishop of the diocese, acting in concert with the Dean and Chapter (in which I include all the canons or prebendaries of the Cathedral), can modify our laws and usages without any extrinsic aid, in any way not contrariant to the law of the land. 9 And we have a right to claim of the Legislature that we may have free scope for the exercise of these inherent powers, before any application is made of coercion upon us from without. Let me therefore now offer a few suggestions. First, it appears to me that the Bishop of the diocese is bound to promote the restoration of the ancient constitution set forth in our Statutes. The Bishop of a diocese is called a Father in God, and the Cathedral Church is called the Mother Church of the diocese. It is the parish church of all in the diocese. 1 Its influence ought to be felt in every part of the diocese. It is the Bishop's duty to endeavour that these names may not be mere idle words, but that, by God's help, the Bishop, when occupying his appointed place in his Cathedral, may be a personal centre of unity, and that the Cathedral may be a local centre of unity, to the diocese. It is his duty, and ought to be his happiness, to do all that in him lies, that the capitular and parochial elements of the diocese may not be antagonistic to one another, but may work harmo- niously and lovingly together for the same blessed ends — the glory of God and the good of His Church. He will therefore rejoice in every occasion which brings the parochial clergy, and especially the canons or prebendaries of the 9 In 3 & 4 Vict. cap. 113, sec. 47, there is a recognition of this power for particular purposes, and with some additional conditions. 1 Bishop Gibson, " Codex," tit. viii. cap. i. p. 171. Episcopal jurisdiction. 319 diocese, into union with the Cathedral, and with himself and every other member of the Cathedral, for united worship and counsel. In some Cathedrals, difficulties have arisen from a want of a clear definition of the relations of the Bishop and Dean in the Cathedral Church. Nothing is more injurious than vagueness and uncertainty in such matters as these. It will be my duty and happiness to communicate with my very reverend brother, the Dean (in whom I rejoice to recognize a college associate of forty years ago), with entire frankness on this and every other subject which may concern our position and functions in this House of G od, in which I trust we may walk together as friends ; 2 and let me not disguise from him and from you my opinion that the Bishop is as much the Ordinary of his Cathedral as he is in any church of the diocese. This question has recently been investigated by eminent canonists (Sir Robert Phillimore and Dr. Tristram), 3 and has been determined in that sense. 4 I think that even a cursory view of our own Statutes would lead to the same conclusion. 5 Next, as has been already said, the Dean formerly dis- charged important pastoral functions in the city, and exercised a wide archidiaconal jurisdiction in the diocese. He was seen from time to time in all parts of the diocese. 2 Ps. lv. 15. 8 Whose opinion, dated Doctors' Commons, December 9th, 1864, has been printed. 4 By canon law and statute law in all cases, whether in Cathedrals or parish churches, if any difference or dispute arises as to the mode of conducting the Divine Service, the appeal is to " the Bishop of the diocese," who is to take order for appeasing and quieting the same. See the prefatory rubric in our Book of Common Prayer, " Concerning the Service of the Church." The Dean and Chapter (says Bishop Gibson, " Codex," tit. viii. cap. ii. p, 174) may not alter the ancient and approved usages of the Church without the consent of the Bishop. I need not refer to sect. 17 of " the Public Worship Begulation Act," 37 & 38 Vict. 1874. 6 See, for instance, "Novum Kegistrum," pp. 4, 10, and 2u — 22 : the Dean takes an oath of canonical obedience to the Bishop ; and see the " Laudum," p. 96, line 9, where the Bishop is called " Ordinarius ; " and compare the observations in the " Quarterly Eeview," vol. cxxx. No. 25.*, pp. 239, 240, and the late Chancellor Massingberd's Essay, p. 1 80. 320 Miscellanies. May it not be suggested, that unity and efficiency would be imparted to the parochial system of our city, if the clergy of the several parishes were brought together under the presidency of the Dean, and might enjoy the benefit of his counsel and encouragement in all matters of parochial and public interest — moral, social, and religious ? One weak- ness, especially in our great cities, proceeds in a great measure from the isolation of the clergy, and from lack of clerical and lay conference and co-operation. It can hardly be expected that the parochial clergy of a city will act together so harmoniously under the headship of one of their own body, as under the guidance of one raised above them in rank and dignity. It is, I think, to be desired that the Dean of every Cathedral Church should be also the Dean of the city; and that the clergy of the churches of the city should look to the Cathedral Church with filial reverence and affection as the parish church of the diocese, and especially of the city in which it is. Next, in the words of our late beloved Chancellor Massingberd, " a specific office ought to he assigned to each canonry, and the fulfilment of its duties to be strictly enforced.'" 6 This can be done by us without further legislation. Indeed, such an assignment of specific duties to Canons, and such a performance of them, are clearly prescribed by our Statutes. The same learned writer says, 7 "the prebendaries are all. canons, and in the greater Chapter they have equal votes ; but it very early became the practice for some of them to undertake a definite term of residence, and to be entitled to a share in the capitular revenues." These words suggest a double action on our part. First, let all the prebendaries or canons of the Cathedral be frankly and unreservedly recognized as brethren by the residentiaries. Let the words of the ancient form by which the prebendaries are collated to their canonries, — "We Chancellor Massingberd, in Dean Howson's volume on " Cathedrals," pp. 177, 178. ' Ibid. p. 177. Practical Suggestions. 321 assign to thee a voice in the Chapter, and a stall in the choir/' — be made a reality. Let the prebendaries be gathered together from time to time into this stately and beautiful Chapter -house, — restored to its ancient beauty,— for united consultation and action on matters concerning the welfare of the Cathedral and the diocese. This can be done without any fresh legislation. In fact, it is expressly prescribed by our Statutes. Who can tell, my brethren, whether if these deliberative functions had been exercised, and this joint action had been resorted to, when Wesleyanism first arose in this county, and was spreading itself over the diocese, the good elements in that great religious movement might not have been cherished and fostered by the Church, and the errors and extravagances of it have been corrected and controlled ? And who can say whether the opportunity has irrevocably passed away for such conciliatory action as this with regard to the great body of Methodism, or at least with respect to some leading members of it ? Next, let some of the prebendaries be enabled to come into residence. Formerly, during many centuries, they were entitled to dwellings, if they signified a desire to reside ; and in that case they shared in the daily distribution and in the divisible revenues of the Chapter. But a change has taken place. The prebendaries of our Church pay fees (about eight pounds) on their admission to their canonry or " unendowed prebend," and those among them who have preaching turns are obliged to defray the expenses of their journey to and from the Cathedral. It is much to be wished that in the negotiations of capitular bodies with the Ecclesiastical Commissioners for the transfer of capitular estates to them, some provision were made for the prebendaries. Every prebendal stall ought to have some endowment attached to it; and the Legislature has happily provided 8 that under certain con- ditions our prebends or canonries — which, let us remember, are not suppressed, but suspended — may be re-endowed s 3 & 4 Vict, cap. 113, sec. 20, and 36 & 37 Vict. cap. 39. VOL. III. Y 322 Miscellanies . and revived. Thus additional vigour might bo infused into the body of residentiaries, and additional work might be done by it. Without going outside of our Cathedral doors, let me specify the restoration of the early daily Matins/ with a short exposition of Scripture, and another Service on Sundays of a congregational character, with a Sermon. The Church accommodation in the City of Lincoln falls lamentably short of the spiritual wants of its increasing population. Not one-sixth of that population is found in our churches on the Lord's Day. We need more churches, and we need more frequent Services in our existing churches. Let our Cathedral set an example in this respect. 1 The Cathedral Church ought to be an object of interest to every parish in the diocese, and to exercise its influence there. Annual gatherings here of parish choirs and of our Church teachers and Church workers would do much to diffuse that influence, and to spread that interest, and bring great blessings. To take a wider range, the performance of missionary work in our great towns, and the encouragement of religious education in our schools, would afford ample scope for a band of zealous men going forth from our Cathedral as from a centre of spiritual life. My reverend brethren, — Let me commend these matters to you ; and, in doing so, let me ask your attention to the Table of Preaching Turns settled by a decree of Bishop Sanderson 2 in 1662. It may be submitted for consideration whether some clauses of that decree, which have fallen into disuse, might not be revived and put in force ; and whether also some modifications of that table, which seem to be required by change of circumstances, might not be adopted. 3 9 This has now been done. 1 This has now been done. 2 Nov. 1662. See Bishop Keunett's " Register," p. 825. " Statutum et Decretum Robert! Lincolniensis Episcopi de annuis Prasbendariorum concionibus in Ecclesia Cathedrali solemniter habendis ; dat. apud mane- l'ium nostrum de Buckden, 7 Nov. 1662." Cf. "Canons of 1603," can. 43. 3 This has now been done. Articles of Inquiry at the Cathedral. 323 I will now proceed to put into your hands copies of such " Articles of Inquiry " as I have directed to be prepared, and to be exhibited to you ; and I request you to have the goodness to supply me with answers to those Articles on the day which will be named in the schedule of prorogation of our present proceedings. And may God the Father, God the Son, and God the Holy Ghost, Three Persons and One God, bless you and keep you, guide and prosper you in all your endeavours to promote His Glory and the good of His Church, and the increase of unity and brotherly love among ourselves, now and for evermore. Amen. AETICLES OF INQUIRY Exhibited to the Dean, Canons Residentiary, Canons non -Residentiary or Prebendaries, Priests Vicars or Minor Canons, Vicars Choral , and other Ministers and Members of the Cathedral Church of S. Mary, Lincoln, at the Visitation of the Ri^ht Reverend Father in God, Chkistophek, by Divine permission Bishop of Lincoln, in the fifth year of his Consecration, and in the year of our Lord eighteen hundred and seventy-three. 1. Do the members of the Capitular foundation correspond at the present time to those appointed in the Statutes; and if not, what alterations have been made in this respect, and for what purpose ? 2. (a) Are the Services of the Church duly performed in the Cathedral as prescribed in the Book of Common Prayer ? (h) How often is the Holy Communion administered ? Are the Holy Days of the Church observed ? and is notice given of them according to the Rubric ? (c) How is the Offertory applied ? Is any account published of its disposal ? (d) Is the "Table of Preaching Turns" observed as settled by Bishop Sanderson in 1662 ? Are the Prebendaries permitted to exchange their turns as allowed in that order ? Are the fines, if incurred for non-preaching, applied in the manner there prescribed ? (e) Is suitable accommodation afforded to the congregations in the Cathedral ? How many will the Choir contain, as now arranged? Is due provision made for their kneeling in Public Prayer ? (/) Is the Cathedra], or any part of it available for Private Prayer 9 Y 2 3-4 Miscellanies. (g) Does it, ever happen that Divine Service in the Cathedral is left without the attendance of any Canon in the Choir ? (Statutes, p. 41.) (h) Is there any Service of "Early Matins" in the Cathedral? If not, how long has it been discontinued ? (h) Do the Dignitaries of the Cathedral preach in those places whence the revenues of the Church are derived ? (Canon 43.) (I) Could the Nave of the Cathedral be made more available for special Services ? (m) Is there any Voluntary Choir connected with the Cathedral ? 3. Do the " principales persona," specified in the Statutes, discharge the proper duties respectively assigned to them therein, as far as the cir- cumstances of the case allow P 4. What is the statutable residence required of the " principales persona," and is it duly kept ? 5. (a) Is the "Canon in Eesidence" authorized to supersede a " princi- palis persona" — also in residence — in the discharge of those special duties which are assigned to such "principalis persona" by the Statutes ? (&) What is the statutable definition of the word Chapter ? (Statutes, p. 28.) (c) How far has it been modified in consequence of recent legislation ? (d) Are the non-residentiary Canons summoned to Capitular Meet- ings ? (P. 39.) (e) What is the meaning of the words, " We assign thee a place and voice in the Chapter," which are used at their Collation and Installa- tion? (f) Have you any suggestions to offer as to the benefits derivable from Capitular Meetings for deliberation on matters affecting the welfare of the Church and the Diocese, and for affording advice and help to the Bishop ? C. When Canons non-residentiary are present in their stalls in the Choir, are they invited to take a part in the Divine Service of the Church ? 7. Who has the custody of the common seal of the Chapter ? Is the Statute respecting it complied with ? (P. 21, p. 50, p. 106.) 8. Has any attempt been made to apply the powers for the removal of suspension of Canonries under the provisions of 3 &4 Vict. cap. 113, sec. 20 ? 9. Have the requirements of that Act (sec. 44) with regard to the disposal of patronage been complied with ? Have the provisions of that Act (sec. 47) been resorted to for the alteration of the Statutes as to the disposal of patronage or other purposes specified in the Act ? 10. What are the stipends of the Priest Vicars ? Are they provided with residences P Are they responsible for repairs of them and for dilapidations? 11. Are the Cathedral Church and the Buildings belonging to the Dean and Chapter insured against fire? 12. What are the emoluments of the Vicars Choral P Articles of Inquiry at the Cathedral. 325 What are the regulations for their due attendance in the Choir at Divine Service ? Are they habitual Communicants in the Cathedral ? Is any provision made for their retirement, when incapacitated by old age or other infirmity ? 13. What are the emoluments of the Choristers ? Are the statutable requirements for their moral and religious education, and for their board and lodging in the precincts, and for their superin- tendence duly complied with ? (Statutes, p. 70.) Is any provision made for them on their leaving the Choir ? 14. What are the stipends of the Masters of the Free Grammar School ? Is the scale of fees for instruction in it so regulated as to make it ac- cessible generally to the children of the middle classes of the City ? Have any exhibitions been founded on it for the maintenance of scholars at the school, or at the Universities ? 15. Are the records and archives of the Chapter kept in safety and in good order, and duly arranged and indexed ? 16. Is the Library accessible to the Clergy of the City and Diocese, and to the public ? Are the Books lent, and on what security ? Has the Library any fund for its support and improvement? 17. Has the liability to repair the Chancels of the Churches belonging to the Dean and Chapter been transferred to the Ecclesiastical Com- missioners, or does it still remain with the Capitular body ? 18. Has any endeavour been made to establish a Seminary for the training of Candidates for Holy Orders in connexion with the Cathedral, and, if so, with what success ? Have Theological Lectures been given in the Cathedral, as prescribed by the Statutes ? 19. In the answers of the Dean and Chapter to the Cathedral Commis- sioners in 1853 (p. 258), the following are specified as statutable officers of the Cathedral : — " The Chapter Clerk ; the Eeceiver- General ; the Clerk of the Fabric ; the Sacrist ; the Succentor ; the Organist ; the Master of the Choristers ; the Vice -Chancellor ; the Lay Sacrist ; the Senior Verger ; the Junior Verger ; two Porters ; two Stall-Keepers ; the Surveyor of the Chapter Estates ; the Sur- veyor of the Fabric." Have you any remarks to offer on the stipends or duties of these Officers ? 20. Have you any suggestions to offer to the Bishop with a view of increasing the efficiency, and of strengthening the connexion of the Cathedral Church and the Capitular body with the City and the Diocese ? 326 Miscellanies. STUDIES OF THE CLEEGY. The following words, on this same subject, were addressed to the Clergy of the Diocese of Lincoln in 1873. The Diocese of Lincoln contains rather more than 800 parishes. Of these some, especially in Nottinghamshire, have large populations : others, particularly in Lincolnshire, though extensive, are thinly inhabited. In both these classes of parishes the clergy are liable to be drawn away from the studies of their sacred profession. In the more populous parishes their time is so much taken up, and their minds distracted, by the details, often secular, of their daily work, that it is difficult for them to obey the Apostle's 4 precept : " Give attendance to reading, to exhor- tation, to doctrine ; meditate on these things ; give thyself wholly to them, that thy profiting may appear to all." Consequently, in such cases, the teaching from the pulpit is apt to become meagre and jejune, or to spend itself in passionate appeals, which excite the emotions of the hearers, but do little to convince their reason, or to refute popular errors, or to confirm them in the faith, and to build them up on the solid foundation of Christian doctrine and practice. It is greatly to be wished that in an age like the present — of eager inquiry, restless speculation, philosophical scepticism, bold unbelief, and consequent licentiousness in religion, morals, and politics — the Clergy of our great towns were in a condition to exercise that salutary influence on the minds of the people which is so much needed by society, and which they ought to possess, as the national teachers of Christianity, and as the appointed champions of the Faith. May it not be hoped that the laity in populous places may be induced to relieve the clergy from the care of " serving tables," 5 and that the clergy may be enabled to devote themselves earnestly to the study of Theology, the noblest of all sciences ? Let me be allowed to invite attention < 1 Tim. iv. 13, 15. 5 Acts vi _ 2 Studies of the Clergy. 327 to the Visitation Sermon of Bishop Bull on this subject, 6 as expressing fully and clearly what I would wish to say upon it. The moral, intellectual, and spiritual trials and dangers of the clergy in our country parishes are not less than those of their brethren in our large towns. They are tempted to suppose that because their congregations are small, and consist mainly of poor, they need not take much pains with their sermons, or improve themselves in the knowledge of Holy Scripture, and of the constitution, principles, and history of the Church. The result too often is, that, while this temptation is yielded to, the preaching becomes dry and dreary, and is not instinct with that quickening spirit which goes to the heart of the hearer, and animates him with the love of God and man, and while it confirms his faith, excites him to do his duty. It seems to be forgotten by some that the catechizing of children is one of the most difficult, useful, and honourable works in which the Christian pi*iest and pastor can be employed ; and that the preaching of the Gospel to the poor was the special work of Christ; and that the souls of children, the poor, the sick, and the aged, are very precious in His sight. Where these truths are neg- lected, the parish church is ill-attended, the services are cold and lifeless, Communions are infrequent, the Holy- Days of the Church are ill observed, the people are put off with two services on a Sunday, perhaps even with only one, and the House of God remains shut and empty during the rest of the week. Is it to be wondered that in such places Dissent should be rife, and children be taken away from the Church to the meeting-house, and the people be a prey to the fanaticism of ranters; that Nonconformity should assume a political character and inveigh against the National Church, and desire to subvert it, and be ready to ally itself with Secularism and Romanism for its overthrow ; and that England should be in danger of seeing again the miseries and confusions of the seventeenth century ? c Bishop Bull's Works, i. 137. Sarmon VI., " The Priest's Office Difficult and Dangerous." 328 Miscellanies. To this it may be added, that, in consequence of the rapid diffusion of cheap Literature, good or bad, by means of the public press, the scepticism of our great towns is now filtering itself into our country villages, and it is very desirable that the clergy should be well prepared to supply antidotes to it. The clergy in our country parishes have usually much time at their disposal. Some of them are heard to complain that it hangs heavy on their hands, and that they are shut out from the enjoyments of refined society ; and some are known to ask for leave of non-residence on this account. But let me earnestly and affectionately exhort such persons to consider the duty of the clergy to devote themselves to professional studies, for the sake of themselves, their families, their congregations, and of their neighbours. When this is the case, no society is more agreeable or instructive than that of a country parsonage. What a delightful companion was George Herbert ! The inmates of the parsonage of Little Gridding, 7 in an unpicturesque country, never found it dull. Think of the delightful intercourse of Hooker and Saravia, of Sanderson and Hammond ; " O, could we copy their mild virtues ! then What joy to live, what blessedness to die ! " Was not such society even more pleasant than, that of Ennius and Scipio the Elder, and of Terence and Scipio the Younger and Laslius, and of Cicero and his friends at his Tusculan villa ? The words of that great orator and philosopher, 8 concerning the delights and uses of literary pursuits, may be applied in a higher sense to the professional studies of the English clergy. " Hasc studia adolescentiam alunt, senectutem oblectant, secundas res ornant, adversis perfugiumet solatium prsebent; delectantdomi,non impediunt foris, pernoctant nobiscum, peregrinantur, rusticantur." The present is an age when nothing is allowed to pass unchallenged. We need a learned Ministry ; especially we require a Priesthood mighty in the Scriptures. ' See the " Life of Nicholas Farrar," by Dr. Peckard. Cambr. 1790. s Cicero pro Archia Poeta, c. vii. Shidies of the Clergy. 329 May I desire you, my reverend brethren, never to let a day pass without careful study of the Bible. Let me ask you to read critically the four Lessons appointed in the daily Calendar ; and in the Daily Service never to omit either of the two Lessons appointed in the Calendar; and to read the Lessons at home, before you read them in Church. Intelligent reading of Scripture is the best preaching. It may seem a slight thing to notice, but false quantities in proper names (such as " Timotheus," " Urbane " and others sometimes heard in the public reading of Scripture, e. g. Rom. xvi.) are justly supposed to imply more than meets the ear. You will endeavour, my dear friends, to be acquainted with the best literature of the day. But do not take your theology from articles in magazines and newspapers. Bead the ancient Fathers of the Church, especially those of the Apostolic and sub-Apostolic age, and the Ecclesiastical Historians, especially Eusebius ; and such authors as Tertullian, St. Cyprian, St. Ambrose, St. Athanasius, St. Augustine, St. Jerome, and St. Chrysostom. Study diligently the best writers of the Church of England, especially those of the era of the Reformation, such especially as Bishop Bidley (his life by Dr. Gloucester Bidley is very valuable), and Bishop Jewel ; and those of the next age, such as Hooker, Andrewes, Laud, Bramhall, Sanderson, Pearson, Jeremy Taylor, Barrow, Bull, Wilson, Waterland, and Bishop Butler. At the present time the careful and discriminating study of two periods of our Church history is very necessary, namely, that of the Beformation in the sixteenth century, and that of the Ecclesiastical and Civil Troubles in the seventeenth century. As to the former, beware, I entreat you, of the dangerous fallacy which is propagated by Romanists, and accepted by some Protestants, that our Reformers set up a new Church in England. Their work was not innovating but restorative. They did not make what was new, but preserved, purified, and confirmed the old. That good and great man, the late Dean of Chichester, 33° Miscellanies. Dr. Hook, who has lately entered into his rest, was providentially preserved to continue his work, the Lives of the Archbishops of Canterbury, to the death of Archbishop Laud, in whose biography you may see a narrative of the events of that troubled time, which, in some respects, resembles our own age. Professor Mozley's Essay on Laud's Life and Times (like his other Essays) is invaluable. Let me also mention the Lectures of Bishop Sanderson on Conscience? and on Oaths ; and the Prefaces to his Sermons, which offer valuable helps for the solution of many problems, ecclesiastical and civil, at the present time. The question of the necessity of an outward call, and lawful commission, for the valid exercise of the Christian Ministry, is one which now occupies, and will continue to occupy, the attention of thoughtful persons in this country; and it is one on which you ought to be able to speak with clearness and power. On this subject nothing in the English language surpasses, in logical acumen, and vigour of style, the Letters of William Law to Bishop Hoadly. They may be placed side by side with the Provincial Letters of Blaise Pascal ; in both cases it might be wished that sarcasm had been spared ; and that "suaviter in modo" had been joined with "fortiter in re." ' Wherever these and other studies (such as poetry, natural philosophy, and history, showing God's power, wisdom, and love) are cultivated by the clergy in country parishes, their lives are not lonely and dismal, and their families are not discontented and unhappy ; they are not tempted to resort to frivolous amusements, or to indulging in low animal pleasures. The vices of the monastic life may reproduce them- selves in our country parishes. In some respects solitude is more dangerous than society. But how beautiful is the 9 The Latin Editions, London, 1655 and 1660, and in the fourth volume in Bishop Jaeobson's Edition of Sanderson's Works, Oxford, 1854; an English translation, London, 1722 ; also in part by Dr. Whewell, in 1851. A cheap reprint of these Lectures (in English), has been lately published, see above, p. 121. 1 W. Law's Letters to Hoadly, London, 1753, 1762, republished in the Scholar Armed, i. 279, and two of them by Mr. Joshua Watson in 1835. Beauty of the Country Parson's life. 331 pastor's life formed on the model drawn by George Herbert in his " Country Parson/' " and as described 3 by one of the 2 " Tho Priest to the Temple ; or, the Country Parson : his Character and Eule of Holy Life." By George Herbert. 1632. 3 Keble's " Christian Year," for First Sunday after Easter. " I thought it scorn with Thee to dwell, A Hermit in a silent cell, While, gaily sweeping by, Wild Fancy blew his bugle strain, And marshall'd all his gallant train In the World's wondering eye. " I would have join'd him, but as oft Thy whisper'd warnings, kind and soft, My better soul confess'd — ' My servant, let the world alone, Safe on the steps of Jesus' throne Be tranquil and be blest. " ' Seems it to thee a niggard hand, That nearest Heaven has made thee stand, The Ark to touch and bear, With incense of pure heart's desire To keep the censer's sacred fire, The snow-white Ephod wear ? ' " Why should we crave the worldling's wreath, On whom the Saviour deign'd to breathe, To whom his keys were given ; Who lead the choir where angels meet, With angels' food our brethren greet, And pour the drink of Heaven ? " When sorrow all our heart would ask, We need not shun our daily task, And hide ourselves for calm ; The herbs we seek to heal our woe, Familiar by our pathway grow ; Our common air is balm. " Around each pure domestic shrine, Bright flowers of Eden bloom and twine, Our hearts are altars all ; The prayers of hungry souls and poor Like armed angels at the door Our unseen foes appal. o«v Miscellanies. brightest ornaments of that holy society, who may be called the George Herbert of the nineteenth century. Let me pass to another point. Bishop Sanderson, in his " Articles of Inquiry/' issued before his Visitation of the Diocese of Lincoln in 1662, requested the clergy to furnish him with any interesting particulars which they could discover in their parish churches, such as coats of heraldry and ancient inscriptions, illustrative of the history of the county. We have no good County History of Lincolnshire. Might not the parochial clergy employ some of their spare time in collecting the historical records of their respective parishes ? The parish church, the churchyard, the parish register, the manor-house, the ruined abbey or castle, and other local monuments, documents, and traditions, would supply materials for a County History, which could not be written without such a combination as this, and might easily be composed by means of such a division of labour. Some of our brethren in Lincolnshire and Nottingham have entitled themselves to our gratitude by already publishing many interesting monographs of this kind, and others might be mentioned as having made valuable collections in manuscript, which it is to be hoped will not be lost, but be applied to this purpose. This suggestion is now being acted on, 1879. Let me now say a few words on more homely topics. Many things tend to show that the Clergy of the Church of England must be prepared for temporal hardships. Clerical Incomes for the most part remain stationary. " Alms all around and hymns within, What evil eye can entrance win Where guards like these abound? If chance some heedless heart should roam, Sure, thought of these will lure it home Ere lost in Tolly's round. " joys, that sweetest in decay, Fall not, like wither'd leaves, away, But with the silent hreath Of violets drooping one by one, Soon as their fragrant task is done, Are wafted high in death ! " Homes of the Clergy — Marriage. 333 Prices for provisions, for household labour, for almost every- thing, are on the increase. The Apostolic precept, " Thou therefore, my son, endure hardness, as a good soldier of Jesus Christ/' 4 has a special force for the Clergy at the present time. It was well said by a heathen poet, " I will enlarge my income by narrowing my desires," " Contracto melius parva cupidine Veotigalia porrigam." 5 My reverend brethren, let it be our rule to live within our income, whatever it may be, and to endeavour to train our families in the same way. The biographical memoir 6 of the Rev. Robert Walker, Vicar of Seathwaite, in Lanca- shire, on the banks of the river Duddon, for more than sixty years, in the last century — who, with a slender income, brought up well a large family, and — like Virgil's Corycian old man — " Kegum sequabat opes animis," ' and showed that — " Divitice grandes homini sunt vivere paree iEquo ammo," s may be commended to your attention at the present time, not indeed for exact imitation, but for the spirit of noble frugality, generous self-denial, and Christian piety and holiness, which animated and regulated his life. The Apostle St. Paul, in his pastoral Epistles, lays great stress on the personal character, not only of the Clergy, but of their wives and children and households. " A Bishop must rule well his own house (he says), having his children in subjection with all gravity;" " he must be blameless, having faithful children, not accused of riot or unruly ;" 9 and the same precepts are given to deacons. 1 And their wives must be grave, sober, and faithful in all things ; and they must rule their children and houses well. And he 4 2 Tim. ii. 3. 5 Horat. 3 Od. xvi. 37. 6 It may be found in the Notes to W. Wordsworth's Sonnets on the Eiver Duddon, vol. iv, p. 320, ed. London, 1849. Virg. Georg. iv. 132. 8 Lucret. v. iii. 7. .9 1 Tim. iii. 4. Tit. i. 6. » 1 Tim. iii. 8. 334 Miscellanies. says to us all, " Owe no man anything, but to love one another.''' 2 Bear with me, for calling your attention to these things. The family of the Pastor of a Parish is public property. The holy influences diffused from the Parsonage may preach to his people with the silent eloquence of a continual sermon. Who can say how much the character of the Apostle St. Peter was strengthened by the courage of his wife who accompanied him on his missionary journeys/ and went before him to martyrdom ? 4 How much Gregory Nazianzen's father, who was Bishop of Nazianzus, owed to his wife, Nonna, and how much Gregory, afterwards Patriarch of Constantinople, owed to her also, we learn from Gregory himself. 5 The spiritual blessings of the conjugal union of Paulinus, Bishop of Nola, and his wife, Therasia, are well known from the letters of St. Augustine. 6 One of the holiest of our English Pastors and Poets," George Herbert, in that golden manual of the Parish Priest, the Country Parson, says that "the Parson is very exact in the goveiming of his house, making it a copy and model for 2 Eom. xiii. 8. 3 1 Cor. ix. 5. 4 Eusebius, Hist. Eccl. iii. 30. 5 See his Orations, Orat. vii. p. 199 ; and Orat. xviii. pp. 335, 343, 361, ed. Bened. Paris, 1778; and his Poems, vol. ii. pp. 1131—1149. 6 Augustine's Epistles, vol. ii. Ep. 27, Ep. 31, and Ep. 32, and passim. ' George Herbert, Country Parson, chap. x. ; St. Jerome's Epist. xxxiv. ad Nepotianum, on Clerical Life (torn. iv. p. 256, ed. Bened. 1706), has many -wholesome precepts expressed with great vigour, e. g. " Ignominia sacerdotum est, propriis studere divitiis. Divinas Scripturas saspius lege, imo nunquam de manibus tuis sacra lectio deponatur ; disce quod doceas ; non confundant opera tua sermonem tuum, ne quis tibi respondeat, Cur quae dicis ipse non facis ? Lacrymas auditorum laudes tuse sint. Nolo te declamatorem esse, seel mysteriorum peritum et sacramentorum Dei tui eruditissimum. Verba volvere et celeritate dicendi apud imperi- tum vulgus admirationem sui facere, indoctorum hominum est. Nee rusticus et simplex frater ideo se sanctum putet, si nihil noverit ; nee peritus et eloquens lingua sestimet sanctitatem. Cogitemus crucem Christi, et divitias lutuni esse putabimus. Cave ne linguam aut aures habeas prurientes ; ne ipse aliis detrahas, aut alios audias detrahentes. Nemo invito auditori libenter refert. Sagitta in lapidem non figitur. Discat detractor non detrahere, dum te videt non libenter audire detra- hentem." Excellent advice for these times. Domestic Economy. 335 his Parish ; " " he requires three qualities from his wife, to ti'ain. up his children and maids in the fear of God, with prayers and catechizing and all religious duties ; secondly, a curing of wounds with her own hands; thirdly, a pro- viding for her family in such sort that neither they want a competent sustentation nor be brought in debt." This caution, not to be brought in debt, is one of great importance to the moral and religious influence of a Clergyman, and the success of his ministry. But do not try to improve your income by speculating. The love of money, gambling, and usury (often condemned in Scripture) bring their retribution even in this life, if not by temporal loss, yet by what is worse, a lowering of the moral and spiritual tone — a thing fatal to the Christian Ministry. Suffer me, to commend to those of my younger brethren in the ministry who are unmarried the advice of George Herbert, in that book, 8 "Do not marry hastily ;" and do not marry without competent means of decent maintenance for a wife and family. But if you resolve on marriage (after fervent prayer to God for His guidance) take care to act on the advice you give to others when in reading the Marriage Service you say that " Marriage is not to be enterprised nor taken in hand lightly, but reverently, discreetly, advisedly, soberly, and in the fear of God." Your own professional usefulness and the temporal and spiritual happiness of many others, beside your own, depend on your choice of a wife. "A prudent wife is from the Lord," 9 " a gracious woman retaineth honour," ' " a virtuous woman is a crown to her husband ;" " her pi'ice is far above rubies; his heart doth safely trust in her." 2 I cannot close this paper without referring with thank- fulness to the success which has attended the operation of a Society instituted in 1870, for augmenting the incomes of Poor Benefices in Lincolnshire. By its instrumentality more than 53,000/. has been applied to that purpose (1879). The 8 Chap. ix. 5 Prov. xix. 14. 1 Prov. xi. 16. - Prov. xii. 4; xxxi. 10, 11. 336 Miscellanies. machinery is very simple. Let 100L be raised by subscrip- tion for any benefice under 200?. a year; let this 100Z. thus raised be brought to the Association ; it will add another 100Z. to it; and then carry the 200Z. thus raised, to Queen Anne's Bounty, which will probably meet it by another 200/., and thus the living will be augmented by 14Z. a year for ever, and this process may be repeated. It has now been applied to many poor livings in this Diocese. THE MISSION AT LINCOLN. The following Addresses were delivered before and during a Mission, which proceeded from the Cathedral Church at Lincoln, and was held in the Parishes of that City, with the hearty co-operation of the Parochial Clergy in February, 1876; and which, by the Divine Blessing upon it, has pro- duced abundant and abiding fruit. THE COMING MISSION. to the inhabitants op the city oe lincoln. Dearly beloved in the Lord, It is proposed to hold a Mission at Lincoln in about two months' time, namely, in February next (February 19 — 27) ; and, in conjunction with my brethren the Clergy I earnestly invite your help in endeavouring to make it effectual. The word Mission, used in this sense, seems to require explanation. A Missionary means one who is sent. Every clergyman is a missionary; he is sent by Christ to every soul committed to his care. Again, in popular language, a Mission is usually applied to the preaching of the Gospel to the heathen. But Lincoln has enjoyed the blessings of Christianity for many centuries; it has many ministers of the Gospel, many places of religious worship, many Christian schools, and almost every one there either has, or may have, a Bible. A Mission at Lincoln is not like the mission of the prophet Jonah to Nineveh, but rather like the preaching of Jeremiah, or of Ezekiel, — or even of Christ Himself and His Apostles, — to Jerusalem. The first thought, therefore, suggested by a mission to Lincoln is one of solemn responsibility. Suffer me, then, to VOL III. z 3 3 8 Miscellanies. ask of you — What fruit are you bringing forth of the spiritual benefits which have been vouchsafed to you for many generations ? What is your present state as to Christian faith and Christian practice? What your religious condition generally, as to temperance, sobriety, purity, chastity, and " holiness, without which no man shall see the Lord" ? (Heb. xii. 14.) What as to honesty, probity, and integrity ? What as to charity and brotherly love, which are indispensable requisites for acceptance with God ? (1 Cor. xiii.) We know from our future Judge, that it will "be more tolerable for Tyre and Sidon/ ; and even for " Sodom and Gomorrha in the day of Judgment," than for those who have heard the Gospel, and who live godless lives (Matt. x. 15 ; xi. 21. Luke x. 13). Unless we believe and obey the Gospel, we may read in the miserable fate of Jerusalem, a prophecy of our own destiny for Eternity. Ought not, therefore, the time of a Mission to be a season to us all of self-humiliation, of penitential shame and sorrow for the past, and of godly resolutions for the future ? Ought it not to be a season of prayer for pardon, and for grace ? Let us thank God for these Missions. But believe me the principal part of a Mission is not the Missioner : nor is the Mission-week the main thing in the work of a Mission. No : the labour of the Mission-week will be fruitless, unless you are willing to do your part. I speak both to clergy and laity. The Mission-week is the seed-time ; but there must be much careful previous preparation of the ground before it, and much watchfulness after it. Unless this is the case, the Missioner may produce a little temporary religious excite- ment, but that excitement wiil soon pass away, and will be succeeded by apathy and indifference. It will be only like a fever followed by an ague. What then is to be done ? First, let each of us be a missioner to himself; have an " inquiry room " in your own heart ; set up a confessional there; test your own faith and practice by the only unerring standard, that of God's Holy Word. Do yon believe in the never-ending Life to come ? Are you acting in that belief ? The Coining Mission. 339 Do you realize God's Omnipresence and Omniscience ? In your daily business — in the street, the shop, and the mart — in the social meeting and domestic circle, as well as in your secret chamber, are you conscious of His all-seeing Eye, and do you think often of Death, Judgment, Heaven, Hell, and Eternity ? Do you pray to God daily ? Do you read His Word daily ? If not, begin now ; and not only this, be a missioner to your household, to your children, to your servants. Have you family prayer ? If not, begin now. Are you an employer of labour ? Be a missioner to those who are helping you to be rich in this world ; care for their souls ; enable and encourage them to come to the Mission ; thus they will assist you to be rich for Eternity. This Mission is for us all. Every one may profit by it. There is no one who ought to stand still; our life is a battle, a race. Even with the holiest among us, acts of faith and love may be made more frequent and fervent. We are all "members one of another " (Ephes. iv. 25). "None of us liveth to himself, and no man dieth to himself " (Rom. xiv. 7) . It was the first murderer, Cain, who said, " Am I my brother's keeper?" (Gen. iv. 9). You are your brother's keeper. No one can hope to be saved who cares little if his neighbour is lost. The best way to save ourselves is to try and save others. What was the use of the angel coming down to stir the waters of Bethesda, unless there were friends of the sick to put them into the pool? (John v. 4 — 7) . The paralytic in the Gospel would not have been cured, unless there had been loving hands to carry him up to the house-top, and to let him down in the presence of Christ (Mark ii. 4. Luke v. 18). What will be the use of the Missioner, unless you help the Mission ? The worldly- minded, the profligate and the libertine, the sceptic and unbeliever, will not come of their own accord to Church and to the Mission. Be you a missioner to them — " Go out into the highways and hedges, and compel them to come in " (Luke xiv. 23) . Tell them that "the wages of sin is Death" (Rom. vi. 23), that the hour is coming when all that are in the graves will hear the voice of the Son of God, and will come forth, to be judged according to their works (John v. 34-Q Miscellanies. 28) ; and that He will be revealed in flaming fire taking vengeance on them that know not God, and obey not the Gospel; and that they will be punished with everlasting destruction (2 Thess. i. 7). But tell them also that there is rest for the weary and heavy-laden in Christ (Matt. xi. 28) ; tell them that there is " a fountain opened for sin and for uncleanness" there (Zech. xiii. 1); tell them that "if we walk in the light as He is in the light, .... the blood of Jesus Christ the Son of God cleanseth us from all sin " (1 John i. 7) ; tell them that there is perfect pardon and peace — infinite and eternal — in Him, and in Him alone, to all who truly turn to Him with faith and repentance, and sincere purpose of amendment of life. Tell them that He tasted death for every man (Heb. ii. 9) ; that whosoever cometh to Him He will in no wise cast out (John vi. 87) ; and that there is joy in heaven over one sinner that repenteth (Luke xv. 7). Thus the fallen may be raised, the doubting may be settled in the faith, the erring may be reclaimed, the sinner may be saved, by your means ; and at the great Day you will have the inexpressible joy of seeing in their everlasting bliss the fruit of your own work in the Mission. Remember also that the love of the good Samaritan was shown, not only by going to the wounded traveller lying in the road, and by pouring in oil and wine, but by setting him on his own beast, and bringing him to the inn, and taking care of him and providing for him afterwards (Luke x. 33 — 35) — " Go and do thou likewise." I speak both to clergy and laity. Not only pour in the wine and oil of Christ's blood and of spiritual grace, in the sinner's wounds, but bring him to the inn, to the inn of Christ's Church ; take care of him there ; provide, according to your means, for his spiritual maintenance there, by liberal alms-giving to works of piety and charity, in the building and endowing of churches, and in all that is requisite for the care of sick souls, not only after the Mission is over, but after your own departure from this world to a better. But, further, the Missioner may preach, and you may work, but all will be profitless except the Holy Spirit guides and helps both him and you. Paul may plant, Apollos may The Coming Mission. 34 1 water, but it is God Who gives the increase (1 Cor. iii. 6). The seed is sown, but it cannot take root, and grow, and bear fruit, without the sunshine, dew, and rain of the Holy Spirit from above. The Holy Ghost is given in answer to earnest prayer (Luke xi. 31). Pray, therefore, for the gift of the Holy Ghost ; pray for it in the name of Christ ; pray for it now ; pray for it during the Mission ; pray for it after the Mission. You will find, at the end of this paper, some prayers for the Mission, which may be added to your private and family devotions. Brethren beloved in the Lord, the first Mission of which we read in the Christian Scriptures, after the Ascension of Christ and the coming of the Holy Ghost, is contained in the second chapter of the Acts of the Apostles. Let me invite your careful attention to it. It is like a picture, drawn by a divine hand, of what a Mission ought to be. There we see a fearless and fervent missioner, St. Peter, standing up boldly and preaching Christ to those who had lately crucified Him. Many were converted by his preach- ing, and they who were converted were baptized (Acts ii. 41). Observe what follows: "They continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers." Believe me, that the real fruit of a Mission is not in sudden emotions, and violent ejaculations, and vehement professions, and passionate ecstasies and raptures ; it is not in fanatical rhapsodies, nor even in a few fitful acts of piety or charity (which may be like the sudden growth of Jonah's gourd, or of the seed which fell on the rock and sprang up hastily, and was soon scorched and withered by the sun) ; but it is to be seen in " patient continuance in well-doing " (Rom. ii. 7) in the midst of trial and difficulty. He that shall endure unto the end, the same shall be saved (Matt. xxiv. 13). It is to be seen in sound- ness and steadfastness of faith; it is to be seen in the "work of faith and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father " (1 Thess. i. 3) ; it is to be seen in unity and fellowship in Apostolic doctrine and discipline, in prayer and praise, and in the habitual devout reception of the Holy Communion. 342 Miscellanies. Remember the concluding words of that Scriptural record of the first Mission : " The Lord added to the Church daily such as should be saved" (Acts ii. 47). The fruit of that Apostolic Mission was seen long after St. Peter's voice had ceased to be heard; it was seen in distant lands, and in succeeding ages ; it increased far and wide, and it abides even to this day ; it was seen in bringing men nearer to one another and to God in the Church of Christ ; and thus it prepared them and qualified them by His grace ministered to faithful and loving hearts in the holy offices of the Church on earth, to dwell together for ever in the Church glorified in heaven. The results of a successful Mission will be visible long after the Mission is over. They will appear in fuller Churches, and more frequent Baptisms, more reverent Con- firmations, and more devout Communions ; they will be seen among all classes of society, in larger abundance of the fruits of the Spirit, which are "love, joy, peace, long- suffering, gentleness, goodness, faith, meekness, temperance" (Gal. v. 22). That such fruits as those may be seen at the great Day of Harvest to have been produced largely by the Mission in this place, is the earnest prayer of your faithful brother and servant in the Lord, C. LINCOLN. Eiseholme, Lincoln, Tuesday before Advent, 1875. PRAYERS FOR A MISSION. Most merciful Father, we beseech Thee to send upon Thy Ministers Thy heavenly blessing, especially ontheMissioners of this place ; that they may be clothed with righteousness, and that Thy Word spoken by their mouth may have such success that it may never be spoken in vain ; and grant that in all our words and deeds we may seek Thy glory, and the increase of Thy kingdom, through Jesus Christ our Lord. Amen. Prayers for the Mission. 343 O Loed Jesu Christ, the Great Shepherd of the Sheep ; look with pity on the populous places of this land, especially on this city ; Bring into the way of truth all that err and are deceived ; Awaken those who are in sin ; Arouse the careless ; Humble the proud and unmerciful ; Comfort the fearful and sorrowful ; Raise up them that fall ; Heal the broken-hearted ; Give them true repentance, faith, fear, and love, and so sanctify them with Thy grace that they may bring forth the fruits of the Spirit in godliness, righteous- ness, and holiness, and may come to Thy heavenly glory, through Thy merits and mediation, Who livest and reignest with the Father and the Holy Ghost One God blessed for ever. Amen. Also Prayer for Missions above, Vol. ii. p. 224. O God the Father of our Lord Jesus Christ, our only Saviour, the Prince of Peace ; Give us grace seriously to lay to heart the great dangers we are in by our unhappy divisions. Take away all hatred and prejudice, and whatsoever else may hinder us from godly Union and Concord : that, as there is but one Body and one Spirit, and one Hope of our Calling, one Lord, one Faith, one Baptism, one God and Father of us all, so we may henceforth be all of one heart, and of one soul, united in one holy bond of Truth and Peace, of Faith and Charity, and may with one mind and one mouth glorify Thee; through Jesus Christ our Lord. Amen. Oue Father, which art in heaven, Hallowed by Thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation ; But deliver us from evil ; For Thine is the kingdom, the power and the glory, For ever and ever. Amen. The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all ever- more. Amen. 344 Miscellanies. THE MISSION COME. Words spoken by the Bishop in the Oathedral Church of Lincoln, at the Holy Communion, to Missioners and Church workers, on the first day of the Mission. Brethren and Sisters in Christ, — Let us thank God that He enables us to begin our Mission in this holy place — in this Cathedral Church — and with this act of holy Communion. Even the best among you must feel his spirit sink within him when he thinks of the greatness of the work and of his own littleness. Where, then, is our help ? It is here. It is in God, and in communion with Him. The prophet Isaiah, at the beginning of his mission, was in the temple, and saw the Lord of Hosts, as he describes in the 6th chapter ; and he then exclaimed, " Woe is me, for I am undone, because I am a man of unclean lips; and I dwell in the midst of a people of unclean lips." And how was he comforted ? A seraph took a living coal from the altar and laid it on the prophet's mouth, and said, " Lo, this hath touched thy lips, and thine iniquity is taken away, and thy sin is purged." And then the voice of the Lord was heard, " Whom shall I send, and who will go for us ? Then said I, Here am I; send me." Thus Isaiah became a Missioner to Israel ; and so you to-day, in this church, at this Holy Communion, will have as it were a living coal, taken from God's altar,laid upon your lips to cleanse them and warm your hearts with the holy fire of zeal and love. " Of ourselves we can do nothing. All our sufficiency is of God ; we can do all things through Christ, Who strengthened us." Even the most zealous and courageous of missioners, Elijah, after his triumph at Carmel, fainted, and prayed God to take him to Himself. He sat down, weary and sorrowful, beneath the dark shade of the juniper-tree in the wilderness; but then he was strengthened,— and how ? By the angel calling him and saying, " Arise and eat, for the journey is too great for thee ; and he arose and ate, and he went in the strength of that meat forty days and forty nights to Horeb, the mount of God." Doubtless you, too, are often Words to Missiouers. 345 tempted to sit down faint and weary of your work beneath the dark juniper-trees of gloomy thoughts in the wilderness of despondency ; but there is an angel at hand for you, especially in this Holy Sacrament, to strengthen you with food, and to enable you to arise and travel through this earthly wilderness to the Heavenly Horeb. In the magnificent visions of the 45th Psalm, and in the 9th chapter of the prophet Zechariah, and in the 6th chapter of the Book of Revelation, Christ is revealed as a mighty Conqueror and King. He rides on a white horse, the horse of light. He has a bow in His hand, and a quiver on His shoulder. You are ai'rows in that quiver. He it is that takes you forth out of that quiver, as arrows feathered with plumage from the wings of the Divine Dove, and places you with His own hand on the string of His Divine bow, and discharges you at the "heart of the King's enemies" (Ps. xlv. 5), not for death, but for eternal life. "As My Father sent Me," He says to all Apostolic Missioners, " so send I you," and " lo, I am with you alway, even unto the end of the world." Therefore forget yourselves, think only of Him ; pray earnestly with your hearts, even when preaching with your lips. This, which is specially applicable to you, is also true of all who work with you ; and what I now say to you, I say to all. Let us all go forth in His name, from His house, in faith and love, with earnest prayer for His help, to promote His glory, and do His work in the saving of souls. But, beloved, your mission not only needs divine strength for yourselves, but it is to be a blessing to others. Well, therefore, may it begin in this holy place, with this holy act. This Holy Table, at which " we show the Lord's death until He come," is like the altar in that glorious vision of Ezekiel, the 47th chapter, which is a representation of the Christian Church. What do we see there r" Beneath the altar — the type of the Cross of Christ — there was a fountain and well-spring, from which flowed living waters, deepening and widening in their course through the wilderness, and flowing at length into the Dead Sea, which they made to teem with life. There is an emblem of your own work. 346 Miscellanies. Going forth from the sanctuary of this church, where you feed upon Christ, you will make a stream to flow of living waters from the " fountain opened " in His bleeding side " for sin and uncleanness," to irrigate and fertilize the dry deserts of society, and to purify and animate the stagnant pool and Dead Sea of sin, with living waters. This is your Mission, and during the whole of your work your eye will be upon Him. " All my fresh springs are in Thee.'" And, brethren beloved in Christ, in what way, — by what order, method, and plan, — is this work to be done ? This is a hard question. There is, I am sure, a holy art, a sacred science, in Missions. It not only requires heroic courage and angelic enthusiasm ; it needs heavenly wisdom. Who is sufficient for these things ? Let me offer one suggestion here. Consider, how the great Apostolic Missioner, St. Paul, would act if he had come among your number to this place this week. The answer to this question is found in the Acts of the Apostles, and in his Epistles. In the Acts of the Apostles we have two missionary sermons of St. Paul, one in the 13th chapter, in the Synagogue of Antioch in Pisidia, to Jews, who had the Scriptures of the Old Testament; the other to Gentiles, at Athens, in the 17th chapter. In them he lays the foundation, in an endeavour to produce in his hearers a sense of personal responsibility, on the ground that their bodies will be raised from the grave by Christ, Who raised Himself from the dead ; and that they will be called to a strict account of their words and works at the Day of Judgment, and will receive their final doom accord- ingly for everlasting bliss or woe, from Him Whom God hath appointed to be the Judge of Quick and Dead. He thence declares the guilt and misery of Sin, and enforces the necessity of true Eepentance, and of Faith in Christ, as the only means of justification and reconciliation with God, and of eternal Life. He states " the first principles " of missionary work in the 6th chapter to the Hebrews, and declares them to be "the foundation of repentance from dead works, and of faith towards God ; and the doctrine of baptisms and of laying on of hands " (or Con- St. Paul's missionary method. 347 firmation), " and of resurrection from the dead, and eternal judgment." Yet further, if we examine St. Paul's Epistles in the order in which they were written, we observe the same method. The earliest of his Epistles, those to the Thes- salonians, deal with little else than the doctrines of Resur- rection, of Judgment, and Eternity. This is to be our mode of proceeding. We must begin with producing godly fear, holy alarm ; and so lead up to faith and love, to love of ' God, our reconciled Father in Christ, and to love of man in Christ and for Christ. After the preaching of the four last things (Death, Resurrection, Judgment, and Eternity) in his Epistles to the Thessalonians, St. Paul comforts the believer with the hope of Justification by faith in Christ, in his Epistles to the Galatians and Romans, and declares the Universality of the Redemption provided by God in Christ for all who believe and obey Him. He delivers a solemn warning against schism, and inculcates the duty of charity, without which nothing profits, and of Church Unity, in his Epistles to the Corinthians ; and the duty of purity, holiness, and virtue, as a corollary from the doctrine of the Resur- rection, in the 15th chapter of the 1st Epistle to the Corinthians. He then pi'oceeds to higher and more transcen- dental mysteries, especially the mystery of the Incarnation, and of the union of Christ and His Church — the union begun in Holy Baptism — in his Epistles to the Ephesians and Colossiansj and shows how these doctrines are to be applied to the enforcement of the daily practical household duties of husbands and wives, parents and children, masters and servants. He sums up all in his Pastoral Epistles to Timothy and Titus, with a clear representation of the orga- nization of the Church, and of the duties of the Christian Ministry. This is but a faint sketch of St. Paul's method of mis- sionary work : let me request you to complete it. And here let me offer a few words of caution. As the first work of the Mission is to produce a sense of personal accountability, and to deepen the consciousness of Sin, and to humble the sinner before God, and to bring him, humbled 348 Miscellanies. and penitent, to Christ ; and to exhort him to lay hold, with faith and love, of the hope of pardon, reconciliation, and eternal life, which are offered to the believer in Him • and to use the gifts of the Holy Spirit vouchsafed through com- munion with Him by the means of grace in His Church ; therefore let us carefully beware of frustrating this work by putting into the mouths of our hearers enthusiastic and ecstatic hymns, which, instead of teaching them, with St. Paul, that they must work out their salvation with fear and trembling, and must seek for glory, honour, and immortality, by patient continuance in well-doing, would lead them rather to imagine that they can snatch salvation at once by a spasmodic seizure of self-assurance — a most dangerous delusion. And suffer me also, brethren, to offer a warning, as to what are called " after-meetings." The Athenian sophists of old exposed themselves to just censure by professing to be able to answer any questions offhand that might be put to them. And the difference between a wise physician and a shallow empiric is, that the former proceeds carefully, slowly, and tentatively, the other is ready to undertake any case at once, and professes to have a ready panacea for every disease. Let us not be spiritual sophists and empirics. Let us not pretend to be able to answer at once every doubt of the sceptic, or to heal all the diseases of the troubled in mind, who may come to us, in the hour or couple of hours after our preaching in the church. We shall bring our- selves and our work into discredit, and hurt more souls than we help, if we venture to do so. Let us not repel any, let us welcome all; but let us tell them plainly that we need much time, and inquiry, and thought, and study, and prayer, to do the work well. Let us do nothing, let us say nothing, in a hurry ; let us exhort them to come to us privately, or to some wise, learned, and holy minister of Cod's word, that they may receive comfort and counsel from him ; above all, let us exhort them to more careful daily examination of their own souls before God, and to study the Holy Scriptures, which will be a " lantern unto their feet, and a light unto their paths," and to more earnest and frequent prayer to Words to church-workers. 349 God, that He will make His way plain before their face. If they set their will to " do His will, they will know of the doctrine " (John vii. 1 7) . Where the heart is clean, the mind will be clear. And now to you, our dear sisters in Christ, fellow-workers in this Mission, let me say, in the words of the Apostle, " There is neither Jew nor Greek, bond nor free, male nor female; we are all one in Christ Jesus." He was cheered in his missionary work by the loving help of Christian women. His greatest Epistle, the Epistle to the Eomans, was carried, as is commonly supposed, by a woman's hand to the capital of the world, and in it he says to the Romans, " I commend unto you Phoebe, our sister, a servant of the Church at Cenchreas ;" and in it he salutes many of his sisters in Christ. " Greet Priscilla, and Aquila (her hus- band), my helpers in Christ Jesus, who have for my life laid down their own necks ; unto whom not only I give thanks, but also all the churches of the Gentiles Greet Mary, who bestowed much labour on us Salute Julia, and the sister of Nereus, and the mother of Rufus, and mine. Salute Tryphsena and Tryphosa," names speaking of former worldly voluptuousness, exchanged for " labour in the Lord." We entreat you, dearly beloved, to help us in bringing women, especially young women, to the Mission, and in training those who need your care for Confirmation and Holy Communion. And now, as I began with referring to the call of one Hebrew prophet, Isaiah, so let me now conclude with the promise given to another — the Prophet Daniel, the man greatly beloved — which I pray God may be fulfilled in all our brethren and sisters here present, — " They that be wise shall shine as the brightness of the firmament ; and they that turn many to righteousness as the stars for ever and ever." " Go thou thy way till the end be ; for thou shalt rest, and stand in thy lot at the end of the days " (Dan. xii. 3, 13). 35° Miscellanies. THE MISSION COME. A few words spoken in the Cathedral Church, by the Bishop of Lincoln, to the people on the first day of the Mission. Brethren, this is the first day of our Mission. A Mission is a solemn appeal, it is a searching trial to us all. Some words have been spoken already to the Missioners and Church -Workers in this place. 1 But, believe me, the fruit of the Mission depends as much upon you as upon them. In proof of this, consider the two greatest Missions held by the two greatest Missioners (with reverence be it said) who ever appeared in this world. Who, brethren, were they ? No other than the Second and Third Persons of the Ever-Blessed Trinity. A missioner means one who is sent. Those Two Persons of the Blessed Trinity were sent from Heaven on a great Mission to the world. Hear the words of our adorable Bedeemer, the Mighty God and Saviour, the Second Person of the Blessed Trinity : "My meat is to do the will of Him that sent Me, and to finish His work " (John iv. 34 ; v. 23, 24, 30 ; vi. 38, 39, &c.) . And " As My Father hath sent Me, so send I you" (John xx. 21). And of the Third Person of the Blessed Trinity He says, " The Comforter, which is the Holy Ghost, whom the Father will send in My Name, He shall teach you all things" (John xiv. 26). " When the Comforter is come, Whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, He shall testify of Me" (John xv. 26). These, then, are the two great Missioners ; and no human missioner can think, say, or do anything that is good, except he be sent and empowered by them both. And what, brethren, was the greatest Mission ? What the most solemn Mission-week which the world ever saw ? Surely it was the week of our Lord's Passion. Our Blessed Lord had passed the Saturday night at Bethany, and the next day everything looked bright. It was Palm Sunday, as it has since been called, and He rode to Jerusalem. He had wrought a great miracle in Bethany, by raising Lazarus 1 See above, p. 344. Words to the People. 35 1 from the dead, and the people knew it, and met Him, and received Him with acclamations of enthusiasm. They took branches of palm, emblems of victory, symbols of triumph, and strewed them in the way before Him, as a mighty Conqueror. They spread their garments in His path, as if they were ready to divest themselves of all their earthly glory, and to lay it at the feet of Christ. But there was One there — He who was the object of all this jubilant enthusiasm — He to whom they cried "Hosanna to the Son of David : Blessed is He that cometh in the name of the Lord ! " — Who knew that there was a cloud in the horizon, that the sunshine would soon fade away, and that the heavens would be covered over with gloom. He saw beyond that ephemeral triumph ; and when He came near the city He wept over it : and why ? because it knew not " the day of its visitation." " Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy chil- dren together, even as a hen gathereth her chickens under her wings, and ye would not ! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.'" Though everything looked so brilliant, though the Temple (recently restored by Herod the Great) shone with marble and with gold, and though some of His disciples, dazzled by the splendid spectacle, said to Him, " See what manner of stones and what build- ings are here," He knew that not one stone would soon be left standing upon another. Brethren, there was scarcely ever a time when there was more of what the world would call religious demonstration than during that Mission-week. There were two millions of people in the city, there were crowds of worshippers in the synagogues and in the Temple, and they joined in rapturous Hosannas to Christ. How fair everything looked how promising everything appeared ! But, remember, that on the Monday morning of the Mission-week, our Lord in returning to Jerusalem saw a fig-tree on the way. It had a luxuriant exuberance of leaves, but Christ was not hungry 3 5 2 Miscellanies. for leaves, but for fruit. " Herein/' He said, " is My Father glorified, that ye bear much fruit " (John xv. 8) . That was what He craved; and because He found leaves only and not fruit, what did He say ? " Let no man eat fruit of thee here- after for ever " (Mark xi. 14). He blighted the leafy, unfruit- ful fig-tree, and doomed it to perpetual barrenness. Here was a figure of Jerusalem itself; He went from the fig-tree to the Temple, then thronged with worshippers (and typified by the barren, leafy fig-tree), and said, " My house is the house of prayer; but ye have made it a den of thieves." And what next ? Recollect that the same people who had gone to meet Him, coming from Bethany on the Sunday, and who seemed zealous for the glory of the Lord at the Passover at Jerusalem, and shouted with acclamations and plaudits of enthusiasm in His honour, that very same people on the Friday joined no less vociferously in the cry, "'Crucify Him, Crucify Him!" What a terrible contrast! "Hosanna to the Son of David ! " and, " Crucify Him ! " almost in the same breath. That Mission was not successful, as far as the people were concerned, although it was the greatest Mission held by the greatest Missioner who ever preached to the world. Eather that Mission was the very thing which caused their guilt to overflow. But it was a great success in the death of Him who came as the Missioner. There was a rich harvest, not by life, but by death. "Except a corn of wheat fall into the ground and die" (said Christ of Himself) " it abideth alone ; but if it die, it bringeth forth much fruit" (John xii. 24). Christ's Death and Resurrection were the first-fruits of a harvest of souls. Brethren, what thence may we learn ? There may be great religious excitement in a Mission ; there may be large congregations flocking to the churches to hear the Preacher; they may talk much of his sermons and admire his eloquence : the nave and aisles of the churches may ring with the sound of jubilant hymns, and with the chorus of hosannas and hallelujahs. There may be fervent demonstrations of spiritual excitement in " after-meetings." But all this may be only like the foliage of the fig-tree on the wayside, rustling in the vernal breeze, and shining brightly in the The two great Missions. 353 sun, — but to be withered by the breath of Christ. It may be like the popular enthusiasm of the crowds of Jerusalem on the Sunday of the Mission-week of the Passion, to be followed by " crucify Him " on the Friday. Here, brethren, is our warning. What was the reason of the terrible catastrophe of that awful week ? It was because the people were self-satisfied ; it was because they had no sense of their own sinfulness, and because they imagined that, while they were in the grasp of the Tempter, they were specially favoured of God. They drew nigh unto Him with their lips, but their heart was far from Him (Matt. xv. 8) . Therefore " in vain do they worship Me." Spiritual pride and self-assurance ; a hollow form of godliness, without the power ; a hypocritical semblance of piety, varnishing over the inner corruption of selfishness, covetousness, hard- heartedness, and sensuality, which lurked beneath that specious surface, and showed itself at last in the hatred and rejection of Him Who is the Truth, and Whose Divine Bye pierced beneath that surface, and Whose Divine Voice denounced eight woes against that hypocritical nation (Matt. xxiii. 13 — 29), and Who at last sent the armies of Rome to execute vengeance upon them. Here is our warning, and a terrible one it is. But, thanks be to God, we have our encouragement also. Consider the next great Mission to the world, and the second Divine Missioner. Who was He ? It was He whom Christ sent after His Ascension, the Holy Ghost, the Comforter. Jesus Christ had triumphed over death and the grave. He had said, " Destroy this temple, and in three days I will raise it up." He ascended nearly at the place where He had wept over Jerusalem — the Mount of Olives. And He ascended in triumph. And then He sent another Missioner from the right hand of the Father. Contemplate the blessed results of that Mission. The first great Mission had seemingly failed, because it came to a self-complacent and hypocritical nation — a nation which trusted in outward forms and ceremonies, and in superficial semblances of piety without vital religion. What, then, was the reason that this other Mission was VOL. III. a a 354 Miscellanies. so successful ? It was not only because St. Peter who preached to the people, did not trust in himself, but in Christ, and was animated by the Holy Ghost, Whom Christ had sent ; and stood forward bravely, so that he who had been a coward at Passover was a hero at Pentecost. True it is, that all missioners must have the gift of God's grace if they would assert unpopular truths against popular errors ; with that gift, he who had thrice denied his Master, afterwards stood forward and confessed Him in the presence of those who crucified Him. Not only this : St. Peter preached to the people the Eesurrection of our Lord, and His Ascension. He told them, as the Psalmist had said, " The Lord said unto my Lord, Sit Thou on My right hand, until I make Thy foes Thy footstool." And he added, " Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, Whom ye have crucified, both Lord and Christ." But, observe, the People now did their part. What a change had been wrought in them between Passover and Pentecost ! There was a vast multitude, but it was no longer a multitude like that of the Passion-week ; it differed from it in this — the multitude in the Passion-week were self-satisfied; at Pentecost they were dissatisfied with themselves. Their consciences were stricken by a sense of sin, and, " being pricked in their heart, they said to Peter and to the rest of the Apostles, Men and brethren, what shall we do?" (Acts ii. 37). Brethren, let us also be pricked in our own hearts with a sense of sin, and then there will be good hope of the success of our Mission. We must examine ourselves, and repent. St. Peter's answer to the people was, " Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." " Then they that gladly received his word were baptized : and the same day there were added unto them about three thousand souls." This was the result of the second Mission. The difference, you see, was not in the Missioner, but in the People. Even if we could have Christ coming into the world again, even if we had the Holy Ghost What is to be done at the Mission. 355 coming down upon us from heaven, yet, if the seed of the Word falls on the wayside, or upon stony places, or among thorns, it will be unfruitful. But let us hope better things in this Mission. Many will be pricked in their heart, and many will ask, " Men and brethren, what shall we do ? " and the answer is, " Eepent, and ye shall receive remission of sins." " Though your sins be as scarlet, they shall be white as snow ; though they be red like crimson, they shall be as wool " (Isaiah i. 18). The word and the promise are to all : " Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light" (Eph. v. 14). "The wages of sin is death " (Rom. vi. 23). The hour is coming, when all that are in the graves will hear the voice of the Son of God, and will come forth, to be judged according to their works, either to everlasting bliss, or eternal woe (John v. 28); He will be revealed "in flaming fire taking ven- geance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ, who shall bo punished with everlasting destruction" (2 Thess. i. 7—9). But there is rest in Christ for the weary and heavy-laden (Matt. xi. 28); in Him there is "a fountain opened for sin and for uncleanness " (Zech. xiii. 1) ; "if we walk in the light as He is in the light, .... the blood of Jesus Christ " the Son of God " cleanseth us from all sin" (1 John i. 7) : there is perfect pardon and peace — infinite and eternal — in Him, and in Him alone, to all who truly turn to Him with faith and repentance, and sincere purpose of amendment of life. He tasted death for every man (Heb. ii. 9). He gave Himself a ransom for all (1 Tim. ii. 6) ; and whosoever cometh to Him He will in no wise cast out (John vi. 37); He will give them the Holy Ghost if they pray earnestly for Him, to enable them to do His will, and to bring forth the fruits of the Spirit, which are "love, joy, peace, long- suffering, gentleness, goodness, faith, meekness, temperance" (Gal. v. 22) ; and finally He will give a crown of life immortal to all who believe, love, and obey Him. Observe, brethren, that the result of the Mission at Pentecost was not transitory and evanescent ; we are ex- pressly told that " they who received the Word continued a a 2 356 Miscellanies. steadfastly in the Apostles' doctrine and fellowship, and in breaking of bread, and in prayers " (Acts ii. 42). Note, I entreat you, the force of each of these words : " They continued steadfastly ; " they were not like the seed of which our Lord speaks, which fell on stony ground, where it had no root, and when the sun was up was scorched and withered away (Matt. xiii. 6. Mark iv. 6). They were not offended when persecution arose because of the Word. No, they continued steadfastly, rooted, established, and settled in the faith. They were not like Orpah, of whom it is said that when the time of trial came, she kissed her mother-in-law Naomi, and bade her farewell, and returned to the land of Moab and of Chemosh; but they were like Ruth, who clave to her, and went with her to Bethlehem, and became an ancestress of Christ (Ruth i. 14). They were not like Demas, who for a time was a fellow-labourer with Sb. Paul (Col. iv. 14), but in the hour of danger, when he was most needed, slunk away in fear, and who " loved this present world " more than Christ and His Gospel ; and forsook Paul, the Lord's prisoner at Rome, on the eve of his martyrdom, and departed unto Thessalonica (2 Tim. iv. 10). But they were like "Luke, the beloved physician," " whose pi'aise is in the Gospel " (2 Cor. viii. 18), who remained, though alone, with the Apostle (2 Tim. iv. 11), and, like him, they endured unto the end, and were saved (Matt. xxiv. 13). " By patient continuance in well- doing " they sought " for glory, and honour, and immor- tality " (Rom. ii. 7) . They were faithful unto death, and therefore they will receive a crown of life (Rev. ii. 10) from Him Who " is the Resurrection and the Life " (John xi. 25). And, brethren, in what did they continue steadfastly ? " In the Apostles' doctrine and fellowship." The Apostles' doctrine— or teaching. What was that ? Not merely articles of faith, but also acts of duty. They did indeed continue in the faith, for " without faith it is impossible to please God" (Heb. xi. 6). And "he that believeth and is baptized shall be saved, but he that believeth not " (says Christ) "shall be damned" (Mark xvi. 16). And His Frtdts of the Mission. 357 Apostles declare that there is but " one Lord, one faith, one baptism" (Bph. iv. 5), and they charge us to fight the good fight of faith (1 Tim. vi. 12), and to "contend earnestly for the faith once delivered to the Saints " (Jude 3). But, brethren, the word doctrine, or teaching, means much more than this ; it means that living faith which worheth by love (Gal. v. 6). The great Apostolic preacher of the Pente- costal Mission, St. Peter, says, "Giving all diligence, add to your faith virtue; and to virtue knowledge ; and to know- ledge temperance; and to temperance patience; and to patience godliness ; and to godliness brotherly kindness ; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ" (2 Pet. i. 5 — 8). And look at the second chapter of St. Paul's Epistle to Titus, and see how he applies the word doctrine, which occurs there three times, to the daily duties of life : the duties of old men and young men, of old women and young women, of husbands and wives, of mas- ters and servants ; who are exhorted " to adorn the doctrine of God our Saviour in all things " (Titus ii. 10). And what more ? After this great Mission of the Holy Ghost the believers continued steadfastly not only in the Apostles' doctrine, but in the Apostles' felloivship. They were not split up into sects and parties, as so many are nowadays. No, there were no divisions among them: "all that believed were together ; " united, by visible acts of communion, in one holy bond of truth and peace, of faith and charity, in the Church of God. And how did they sJioiv their fellowship with the Apostles? By joining together with them in the breaking of bread, that is, in the reception of the Holy Communion, and " in the prayers " of the Church. Thus they dwelt together as members of the mystical Body of Christ; and by being united as fellow-members in Him, they received grace ; they were branches of the true Vine, and by abiding in Him, they were enabled to bring forth much fruit. They drank in the spiritual sap of the Vine, and thus were enabled to put forth, as it were, not only beautiful green leaves, but 358 Miscellanies. also to bear rich fruit of purple and golden clusters of good works in their daily lives (John xv. 1 — 17). Mark, as a consequence of this union with one another in Christ, they that believed " had all things common; and sold their possessions and goods, and parted them to all men, as every man had need " (Acts ii. 44, 45) . In our own days we hear much of "communism and socialism." There is, brethren, a genuine communism and true socialism — that of Christianity. There we have the substance ; the world offers only the shadow. In the Church of God, after that great Mission-week of Pentecost, " the multitude of them that believed," we read, " were of one heart and of one soul : neither said any of them, that ought of the things which he possessed was his own; but they had all things common. . . . Neither was there any among them that lacked : for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet : and distribution was made unto every man according as he had need " (Acts iv. 32, 34, 35). Nor did they regret those genei*ous acts of self-sacrifice. No, they rejoiced in them. "They, continuing daily with one accord in the Temple, and breaking bread from house to house" (or rather, at home in their own Christian assembly, or church), " did eat their meat with gladness and singleness of heart ; praising God, and having favour with all the people; and the Lord added to the Church daily such as should be saved " (Acts ii. 46, 47), or, rather, such as were accepting the gracious offers of salvation. Brethren, here is our pattern and encouragement. Let us endeavour to reproduce that grace and glory of primitive faith, piety, and love, which shone so brightly when the field of the Church was spangled with the fresh morning dews of the Holy Spirit from heaven. We are too well satisfied with ourselves; we ought to examine ourselves and compare our own practice with that standard of duty. A new Domesday Book of England and Wales has just been published in two large quarto volumes, and has been presented by Her Most Gracious Majesty to What are to be the fruits of a Mission ? 359 both Houses of Parliament. There we see a long catalogue of wide demesnes, a rich rent-roll of princely revenues. It would be a national shame to imagine that, in this nineteenth century, when Bibles are so plentiful, and there is such a loud profession of religious zeal, and so much talk about charity and philanthropy at public meetings, there are not many persons in that long list of many hundred pages who would not willingly imitate the spirit which animated the Church of the Apostles. "There is no man" (says Christ) " that hath left house or lands for My sake and the gospel's, who shall not receive manifold more in this present time " (in the consciousness of God's favour), " and in the world to come life everlasting " (Mark x. 29. Luke xviii. 29). Brethren, let us do what we can. Let us take heed to ourselves. A Mission is a perilous thing. It may be a great blessing ; but it may be a great bane. It will be to us as we use it. There is no greater danger in our spiritual life than in having our feelings excited without practical results. Religious emotions without religious actions, and religious habits, are specious delusions and subtle im- postures, by which our ghostly Enemy would beguile us (as he beguiled the Jews), into assuring ourselves that we are God's favourites, while we are victims of the Tempter. Let us beware of this dangerous self-deception. Let us not imagine that we can snatch salvation by some spasmodic act of personal self-assurance. Feelings are not Faith. The tree is known by its fruit. Let us not be leafy, barren fig- trees. Let the fruit of the Mission be seen in our lives. Let it be seen in ourselves, iu our households, in our parishes. Let it be seen in more of prayer private and public, and in daily study of the Bible. Let us examine ourselves. Is there any among us who is conscious of being guilty of some great sin against God's holy law ? " Then, thou art the man." The Mission is for thee. Is there any addicted to intemperance ? " Thou art the man." The Mission is for thee. Is there any guilty of sins of unclean- ness, fornication, adultery, lasciviousness ? " Thou art the man." The Mission is for thee. Remember the words of God in His Holy Book, " They that do such things, shall 360 Miscellanies. not inherit the kingdom of God" (1 Cor. vi. 9. Gal. v. 21). " Because of these things, the wrath of God cometh on the children of disobedience" (Eph. v. 6. Col. iii. 6). Thy body is a " Temple of the Holy Ghost/' and " if any man defile the temple of God, him will God destroy" (1 Cor. iii. 17). "Thy body is a member of Christ" (1 Cor. vi. 15). Wilt thou desecrate what belongs to the Holy One? God forbid. " They that sow to the flesh, shall of the flesh reap corruption ;" — the everlasting corruption of the "worm that dieth not," and the anguish of " the fire that is not quenched" (Mark ix. 44, 46, 48). But they that sow to the " Spirit, shall of the Spirit reap life everlasting " (Gal. vi. 7, 8). " Blessed are the pure in heart, for they shall see God" (Matt. v. 8). Consider, beloved brethren and sisters in Christ, what joy there is among the angels of heaven when they behold one sinner turning to God by repentance. Think of the holy angels now looking down upon you, and waiting to rejoice in your salvation, and to welcome you to those un- speakable delights which " eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him " (1 Cor. ii. 9). But you are members one of another; therefore apply the lesson of the Mission not only to yourselves singly, but to yourselves collectively. Fathers and Mothers of children, Masters and Mistresses of families, Employers of labour, do you realize the fact, that you are accountable to God for those " within your gates " ? May the number of those among us be greatly increased, of whom God will speak as He spoke of Abraham His friend, who had 318 servants (Gen. xiv. 14), and who cared for them all (Gen. xvii. 23). " I know him, that he will command his children and his household after him, and they shall keep the way of the Lord" (Gen. xviii. 19) ; and who will say with Joshua, the type of Jesus, " Choose you . . . whom ye will serve; .... as for me and my house, we will serve the Lord " (Josh, xxiv. 15). Would that all great capitalists would lay these things to heart ! How blessed would they then be in this Practical results of the Mission. 36 1 life, and for ever ! Let every household resolve to begin every day with family prayer. Again, is there any one who harbours malice against another — any who says he will not forgive his neighbour such and such a wrong ? If there is, such a man says that he is determined not to go to heaven, for no one who will not forgive, can enter there. The Lord, who is the judge of the quick and the dead, says, " If ye forgive not men their trespasses, neither will your Father forgive you your trespasses " (Matt. vi. 14, 15). And if your trespasses are not forgiven, you will be " cast into outer darkness, where will be weeping, and wailing, and gnashing of teeth " for ever. But " if ye forgive, ye shall be forgiven ; " and " Blessed are the merciful : for they shall obtain mercy " (Matt. v. 7). This Mission-week, I trust, will see many reconciliations. Again, there are the sins of fraud. By deceiving others a man destroys himself. May it not be hoped that many will resolve to make no sacrifice of truth ? for by sacrificing the truth they sacrifice their own souls. May it not be hoped that any who have wronged others, may now resolve to make restitution, and so be restored to peace in their own con- sciences and to favour with God ? And let not only each person individually, domestically, and socially make the Mission a time for some definite work, — some vigorous struggle against evil, — some steady advance in what is good; but let each Parish engage parochially in some new enterprise of piety and virtue ; some design for helping Missions at home and abroad; some work of school improvement and organization ; some plan of Church building or Church restoration; some addition to the parochial endowments for the glory of God, and the spiritual and temporal benefit of the poor. Let all who are able associate themselves, under the guidance of their Pastors, as Sunday School teachers, or district visitors, and collectors of funds for Missions, and in preparing children for Baptism and Confirmation. Then, indeed, the fruit of the Mission will abound and abide. And, lastly, let us remember that there is a Great Mission 362 Miscellanies. to Come ; — a Mission from heaven not only to single souls, or to single cities, or single nations, but to the whole World. A Mission to the Dead and to the Living. Christ, the Great Missioner, who came in Passion Week to Jerusalem, He Who came to preach the Gospel to the World, He Who sent forth His Apostles as His Missioners to evangelize all nations, He Who sent the Holy Ghost from heaven at Pentecost to regenerate and sanctify humanity, He Who sends all Missioners in every age, will come in the clouds of heaven with power and great glory, and will send forth His holy Angels as Missioners to gather His elect from the four winds (Matt. xiii. 14) ; and to separate the evil from the good ; to cast the tares into the fire, and to gather the wheat into His barn. At that great Day, dearly beloved, may it please Him to reap a rich harvest from this place. May none of you be amongst those bundles of tares that will then be cast into the fire. May there be a rich har- vesting of corn from this place. On that great Mission-day may you be stored in the garner of the Lord ; and may the Missioners who by God's grace have now come to labour among us, then " come again with joy, and bring their sheaves with them " (Ps. cxxvi. 7). Prayer after the Mission. Almighty God, Giver of all good gifts, we render unto Thee humble and hearty thanks for the blessings vouchsafed to the work of the Mission in this place. Grant that its fruit may abound and abide, to Thy honour and glory, the spreading forth of Thy Gospel, the increase of Thy King- dom, and the salvation of immortal souls. Give grace to all Pastors of thy flock, and Preachers of Thy Word, that they may be examples of the believers in conversation, in charity, in spirit, in faith and purity ; and on all hearers of Thy Word send, we beseech Thee, Lord, Thy heavenly bless- ing, that they may be grounded, settled, and established in the faith, joyful through hope, and rooted in charity ; and by patient continuance in well-doing may seek for glory and honour and immortality. Grant, that being alway pre- After the Mission. 363 served in the Unity of the Church, and steadfastly abiding in the Apostles' doctrine and fellowship, and in the breaking of bread and in prayers, they may adorn the doctrine of God our Saviour in all things ; and constantly enduring unto the end, and being faithful unto death, may receive a crown of everlasting glory from Him Who is the Resurrection and the Life; and that we together with them may rejoice for ever in Thy heavenly Kingdom, through the merits and mediation of thy dearly -beloved Son Jesus Christ, Who with Thee and the Holy Ghost liveth and reigneth, One God world without end. Amen. A PASTORAL LETTER FROM THE BISHOP AFTER THE MISSION. TO THE INHABITANTS OP LINCOLN. My dear Friends, — In the name of my brethren, the Clergy, and my own, let me invite you to join with us in thankful- ness to Almighty God, the Giver of all good gifts, for the blessings vouchsafed to the work of the Mission in this City. It has been a great joy to us, and to many among you, that the Mission, which began on the morning of Saturday week with Holy Communion in the Cathedral, the Mother Church of the City and the Diocese, has been continued with growing life and energy, day after day for nine days, by a simultaneous effort in the twelve Churches of the City ; and that thus we have all been united in one holy bond of truth and peace, of faith and charity, for the Glory of God and the salvation of souls. The able and zealous Ministers of the Gospel who have come to us as Missioners, do not look for their reward upon earth, or for the praise of men. But we esteem them very highly for their work's sake, and you will join with us, I am sure, in gratitude for their labour of love, and in hearty prayer that the good seed sown by them in many hearts 364 Miscellanies. may be rendered to them in abundant blessings at the Great Day of Harvest. The Lay helpers in our parishes, our beloved brethren and sisters in Christ, have effectually aided in the work ; and they will allow me to request a continuance of their valuable assistance to the Clergy in bringing children to baptism, and in teaching in Schools and at Bible Classes, especially as preparatory to the Confirmations, which will be held by me at Lincoln, and by my dear Brother, the Bishop Suffragan of Nottingham, at a suitable interval after the Mission. To our Nonconformist brethren, especially to Noncon- formist ministers, let me be allowed to say, that it is far more gratifying to us to dwell on those great fundamental truths, in which we agree with them, than to refer to those things (of which I do not disguise the importance) in which we differ from them ; but let me be allowed to assure them of our love for the words of good-will and brotherly kind- ness, with which they wished us God Speed in the Mission ; and let me express an eai'nest desire and give utterance to a fervent prayer that the day may come, when they will be wholly united with us, and we with them, in the great prin- ciples of Christian doctrine and discipline, as delivered by our common Lord and Master in Holy Scripture, and as re- ceived by the Holy Apostles, and by the Apostolic Churches at the beginning. We should then have nothing to fear from the powerful assaults of our common enemies, Bo- manism, Secularism, and Infidelity; and we might hope to join together in a great and glorious Mission against those heinous vices and deadly Sins, Intemperance, Sensuality, Selfishness, and Covetousness, which are now threatening to destroy the peace and happiness of English homes, and to poison the life-blood of the English nation. The great Capitalists of Lincoln have cordially welcomed the Missioners to their foundries and factories. God be praised ! They will, we are sure, receive a blessing from Him, far transcending all worldly wealth, which is transitory and fickle, for all endeavours on their part to procure to those in their employ a share in those heavenly and eternal After the Mission. 365 riches, which He, Who is the Lord of all, has prepared for them that love Him, and to promote the salvation of those for whom Christ died upon the Cross. To you, my friends and brethren, the Tradesmen of Lin- coln, let me offer hearty thanks for your ready compliance with the request addressed to you by me, in the name of the Clergy and my own, that your premises might be closed at such an hour, during the days of the Mission, as would afford to those in your employ an opportunity of attending its services. May the divine blessing be with you in your families, and prosper you in all your undertakings, in re- turn for this and all your other acts of piety and brotherly love. Nor let it be forgotten that the public Press of Lincoln, by its organs on different sides of political opinion, has united in aiding the Mission by full reports of its work, and has thus proved an efficient instrument and powerful coadjutor in diffusing its influence and its usefulness. Thus the Mission- week has been a happy truce to the strife of political parties, and has given us a delightful foretaste of that blessed time when all controversies will cease, and there will be no watch- word but Love. Suffer me now, my dear friends, to add a few words of exhortation. The calm and steady quietness, and the de- vout and vigorous earnestness, with which the work of the Mission has been conducted, are happy auguries of its success. But bear with me for saying, that if we desire it to be owned by Almighty God at the Great Day, when every man's work will be tried by a severe and searching ordeal (1 Cor. iii. 13), we must regard the Mission as only a begin- ning, a " day of small things" (Zech. iv. 10). Let us beware of sitting still, and folding our arms, and of settling on our lees (Zeph. i. 10). There is no greater danger in our spiritual life than in having our feelings ex- cited without practical results. Eeligious emotions without religious actions and religious habits are specious delusions and subtle impostures, by which our ghostly Enemy would beguile us into assuring ourselves that we are God's fa- 366 Miscellanies. vourites while we are victims of the Tempter. Let us be- ware of this dangerous self-deception. Feelings are not Faith. The tree is known by its fruit (Luke vi. 44). Let the fruit of the Mission be seen in our lives. Let it be seen in ourselves, in our households, in our parishes. Let it be seen in more of prayer, and in more careful study of God's Holy Word. Let each person among us, let each household, let each parish in Lincoln, resolve with God's help to renounce all that is evil, and to abound more and more in good works. This will be a sure evidence that our hearts have not been stirred by Him in vain during the Mission. And ' since all our endeavours will be fruitless, unless they are quickened, guided, strengthened, and sanctified by His Holy Spirit, let me entreat you, my dear friends and brethren, to pray to Him earnestly for yourselves and for us, and for the con- tinuance of His blessing to the Mission; and therefore let me add to this letter a prayer that may be used at your private and household devotions. And may the Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God and of His Son Jesus Christ our Lord ; and the Blessing of God Almighty, the Father, the Son, and the Holy Ghost be amongst you and remain with you always. Amen. I am, Tour faithful brother and servant in the Lord, C. Lincoln. Eiseholme, Lincoln, Ash Wednesday, 1876. [I venture to re-introduce here the following, from p. 362]. Thanksgiving and Prayer after the Mission. Almighty God, Giver of all good gifts, we render, unto Thee humble and hearty thanks for the blessings vouchsafed to the work of the Mission in this City. Not unto us, Lord, not unto us, but unto Thy Name be the praise. Grant that its fruit may abound and abide to Thy honour and glory, the spreading forth of Thy Gospel, the increase of Thy King- dom, and the Salvation of immortal Souls. Give grace to all Pastors of Thy flock, and Preachers of Thy Word, that they After the Mission. 367 may be examples of the believers in conversation, in charity, in spirit, in faith and purity ; and on all hearers of Thy Word send, we beseech Thee, Lord, Thy heavenly blessing, that they may be grounded, settled, and stablished in the faith, joyful through hope, and rooted in charity ; and by patient continuance in well-doing may seek for glory and honour and immortality. Grant, that they being always preserved in the Unity of the Church, and steadfastly abiding in the Apostles' doctrine and fellowship, and in the breaking of bread and in prayers, may adorn the doctrine of God our Saviour in all things ; and constantly enduring unto the end, and being found faithful unto death, may receive the crown of immortal life from Him Who is the Eesurrection and the Life, and that we together with them may rejoice for ever in Thy heavenly Kingdom, through the merits and media- tion of Thy dearly beloved Son Jesus Christ, Who with Thee and the Holy Ghost liveth and reigneth, One God, world without end. Amen. PASTOKAL TO WESLEYAN METHODISTS. PREFACE TO THE SECOND EDITION. Let me thank the kind friends who have given a welcome to the following Pastoral. In some quarters it has met with a different reception. Let me here advert to some comments upon it. And first, — to prevent misconception, — let me repeat — what is freely allowed in the following Pastoral — that we ourselves, the Clergy and Laity of the Church of England, have been much to blame; and that the unhappy separation between us and the Wesleyans is due, in no small degree, to our want of faithfulness and zeal, and to our lack of definite teaching on the doctrines, constitution, and discipline of the Christian Church ; and that therefore we ought to repent and amend our ways ; and to pray earnestly, and to labour diligently, that the schism maybe healed; and to invite them to help us in healing it. I have been charged with using strong language, — for instance, in saying that there may be such a sin in the Christian Church, as the "gainsaying of Core" (Korah), as St. Jude calls it, writing to Christians (Jude 11). If my readers will have the goodness to look at the Pastoral, they will see that I was quoting John Wesley ; and that they who have censured me have condemned him. But it has been asked, Why should a Bishop write a Pastoral to Wesleyans ? Why does he not let them alone ? He had better mind his own business. Why does he trouble them ? They are quiet and contented as they are. He is only stirring up strife, and is exposing himself to the charge of folly, pride, and presumption, by meddling with them. My friends (let me reply to such inquiries), precisely the S. Augttstine and the Donatists. 369 same questions as these were addressed more than 1460 years ago to one of the wisest Bishops of ancient Christen- dom, St. Augustine, when he was endeavouring to bring back the Donatists of Africa to the communion of the Church, from which they had then separated themselves. " Why does Augustine trouble us ? Why does he not let us alone ? We are quite satisfied and happy as we are. We do not belong to him. He had better look to his own Church, and leave us to take care of ours. He is acting very foolishly, and is chargeable with usurpation, and bigotry, by endeavouring to domineer over us." But that wise, loving, learned, and holy Bishop was not moved by such language as that. He thought that the Donatists might be led to consider whether they were in a safe condition ; and for their sake, and the sake of the Church, he longed to heal the separation between them and her. He laboured to restore them to her communion ; and thus encountered obloquy from them, and from some luke- warm Churchmen, who thought him a rash, and fanatical zealot, a hot-headed controversialist, and an impolitic enthu- siast. But he pursued the work of " troubling" (as it was called), because it was a work of love. He compared it to the work of a surgeon, who, while he gives pain, endeavours to restore health. "Not everyone (says Augustine, Epist. 93) who spares, is a friend ; nor every one who wounds, is an enemy." " Open rebuke/' says the wise man, " is better than secret love ; faithful are the wounds of a friend, but the kisses of an enemy are deceitful" (Prov. xxvii. 5, 6). " Melius est cum severitate diligere quam cum lenitate deci- pere." " He who binds a man in a frenzy, or arouses one in a lethargy, is troublesome to both, but loves both ; and he would not trouble them, if he did not love them." St. Augustine, — when preaching a Sermon on that grand homily of the prophet Bzekiel (Ezek. xxxiv.) to the Shepherds of Israel, which is a Manual for all Christian Bishops and Pastors, (see St. Augustine, Sermon xlvi.), and referring to the case of the Donatists, — thus speaks : " Many sheep stray from the fold of Christ, and are impatient with those who endeavour to bring them back to it. ' What' (they vol. in. b b 3 7° Miscellanies. ask) do you want with us ? Why do you seek us ? My answer is, ' because you are going astray, and are in danger of perishing.' ' But' (they reply) I love to stray, I am con- tent to perish, — as you call it/ ' Do you indeed desire it ? How much better (I answer) do I desire that you should not perish, but be saved ! Doubtless I am importunate ; but the Apostle commands me { to preach the word, and to be instant in season and out of season' (2 Tim. iv. 2) ; and Almighty God condemns all careless pastors who do not seek the erring ; He says, by the voice of the prophet Ezekiel, ' The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; My sheep wandered through all the mountains, and upon every high hill, yea, My flock was scattered upon the face of the earth, and none did search or seek after them. There- fore, thus saith the Lord God, Behold, I am against the Shepherds, and I will require My flock at their hands' (Bzek. xxxiv. 4 — 10). Yet, further (says Augustine), "I have a commission from Christ, the Chief Shepherd; We must all stand before His judgment seat (2 Cor. v. 10). You cannot overturn the tribunal of Christ, and set up that of Donatus in its place. Therefore I must seek and search for Christ's sheep, when they are astray ; and though in doing so I must go among thorns and briars and brambles, which tear my hands, yet I will gladly do it." And why? because he loved Christ, Who said, " Feed My sheep" (John xxi. 16, 17), and he did it for His sake, in order to bring back to His fold the sheep for which He shed His blood ; and for which He prayed that they might all be One as He and the .Father are One (John xvii. 21, 22) ; so that there might be one Fold and one Shepherd (John x. 16). " Besides," adds St. Augustine, " if I do not endeavour to reclaim dissenters, but connive at schism, the members of the Church will imagine that Schism is a harmless thing, and that it matters little whether they belong to the Church or no. They will suppose that it is indifferent whether they resort to one place of worship or another. They will say, S. Augustine and the Donatists. 371 that if religious divisions are sinful, and are condemned as such by Almighty God in Holy Scripture, the Bishops and Pastors of the Church would endeavour to heal them. But if the Bishops and Clergy do not endeavour to do so, the members of the Church will infer that the sin of schism is a mere idle and empty sound, and that only quarrelsome people ever talk about it ; and thus the children of the Church will be lost, because Bishops and Pastors do not care whether schismatics are saved." Again, St. Augustine thus speaks (on Psalm xxi. and in other places) — " You Donatists say to me, 'You have your sheep, and we have ours. Do not be troublesome to me and to my sheep, and I will not be troublesome to you and yours.' No, my dear friends (answers Augustine), these sheep are not yours nor mine; but they belong to Christ. Let His sheep follow Him. Wherever the Good Shepherd is, there let the flock be. If Christ is with you, let my sheep, as you call them, go to you. But no, you have separated yourselves from the Church ; and Christ loves unity, aud blames divi- sion ; therefore let. divisions be healed, and unity prevail. Come back to the communion of the Church from which you have strayed. Nothing, says St. Paul, profits without charity (1 Cor. xiii. 1 — 3), and no one can be rightly said to have charity who breaks the unity of the Chui-ch." For saying such things as these, St. Augustine was called a very troublesome person by some in his own day, and was accused of stirring up strife, and was censured by many. But (said he), " The man who willingly detracts from my good name when I labour for Christ, unwillingly adds to my future reward from Him." He looked to posterity and to the judgment- seat of Christ. He looked to the commission he had received from Christ. " Nothing," he says (Bpist. xxi.), " is more easy and more popular than the office of a Bishop or a Priest, if it be discharged in a careless and adulatory manner ; but nothing is more miserable, or more worthy of condemnation, in the sight of God, than such an Episcopate or Priesthood as that." He was, therefore, con- tented to be accounted troublesome, and to be called a man of strife, as Jeremiah was (Jerem. xv. 10). He remembered b b 2 3 7 2 Miscellanies. that woe is denounced in Holy Scripture against those false teachers who said, " Peace, Peace, when there was no peace" (Jerem. vi. 14), and who " put bitter for sweet and sweet for bitter, and called evil good and good evil" (Isaiah v. 20), and daubed a wall with untempered mortar (Ezek. xiii. 10), so that it looked white and fair outside, while inside it was rotten and tottering. He remembered also that it was said of the greatest of prophets, " Art thou he that troubleth Israel 1" (1 Kings xviii. 17) ; and that the pool of Bethesda in the Gospel would have had no healing virtue, unless an angel had descended and troubled the water (John v. 4) ; and that it was said of St. Paul and his companions, " These men do exceedingly trouble our city" (Acts xvi. 20), and " they have turned the world upside down" (Acts xvii. 6), and that St. Paul was called a madman (Acts xxvi. 24; 2 Cor. v. 13). And more than this, He Who is the Lord of Apostles and Prophets, the Prince of Peace, the Incarnate Word and Wisdom of God, the Shepherd and Bishop of our Souls, had to encounter similar treatment. They said of Christ, " He stirreth up the people" (Lukexxiii. 5). "He is beside him- self " (Markiii. 21) ; " He is a Samaritan, and hath a devil" (John viii. 48). St. Augustine was content to be found in such company as that ; and his name is now honoured on earth, and will be blessed for ever in heaven. Besides, va. addressing a Pastoral to the Wesleyans I desired to recognize them as not unwilling to be followers of John Wesley, who (as I have shown below) solemnly charge them "never to separate from the Church." I therefore regarded them as not aliens from it, and from myself, a Pastor of the Church. Have I done them wrong in giving them credit of being ready to be loyal to their Founder, and to be true to the name they bear ? It was for such reasons as these, that I put forth the following Pastoral. I have there invited the Wesleyans to a friendly Conference ; and if a Conference with them, like Appeal to the Wesley cms — their Allegations. 373 the " collatio " ' of St. Augustine with the Donatists, were conducted in a spirit of brotherly love and of prayer to God for the guidance of the Holy Spirit of Truth and Peace, we might hope that the temporary trouble would lead to per- manent quietness and unity, and to our happiness in this life and a better ; and to the advancement of God's glory, and the salvation of many souls. It has been alleged that the prevalence of Wesleyanism is partly due to the carelessness, incapacity, or immorality of some Pastors of the Church. I fully believe it. But one of the blessings of the Church of England is, that true doctrine is taught, and grace is dispensed, in all her congregations, by reason of the Holy Scriptures read in her Churches, and by the use of her Liturgy, and by the administration of the Holy Sacraments, and by the love of Christ acting in and by His Word and Sacraments, and in answer to the prayei's of the faithful. In the Holy Scriptures, Sacraments, Liturgy, Creeds, Catechism, and other formularies of the Church of England, every member of all her congregations possesses safeguards of orthodoxy and symbols of unity, whatever the personal defects or dissensions of her Ministers may be ; and therefore the sheep may be saved everywhere, even though some of their shepherds may be lost. Evil Pastors will be punished hereafter, if not here. In the mean time, their failings and sins serve to try and exercise the faith, charity, patience, and steadfastness of the people, which will not fail of an eternal reward. It would also be a salutary thing, that unworthy Pastors should be publicly warned in a Conference that they are stumbling-blocks and offences to many, and be brought to repentance and amend- ment, and thus the discipline of the Church be strengthened. And, as Augustine and his brethren made overtures of union to the Donatist Bishops and Clergy, might not we, in a Conference, invite our Wesleyan brethren to help us in the work of the ministry, and thus the breach between us be healed, and our efficiency be increased in winning souls to Christ ? 1 S. Augustin. Opera, torn. ix. p. 883, 884, ed. Paris 1837. 374 Miscellanies. It has also been represented by some, that the tendencies to Komanism, in doctrine, practice, and ritual, which are now visible in some of our Churches, repel our Wesleyan brethren from us, and widen the separation between us. This, also, is true. But, again, let me ask, is it not very- desirable that these evil results of such tendencies should be plainly set forth and brought to light, and that Clergy who are chargeable with such delinquencies as these should be warned that they are sinning against Christ, and against souls for wbich He died ? Is it not probable that many of them would be debarred from such uncharitable proceed- ings as these, by plain and affectionate words spoken in public Conference with those who are scandalized by them ? It has also been alleged by some, that Wesleyans cannot be said to be chargeable with schism, " because schism means division in a Church, and not separation from it;" and that therefore they have nothing to regret. I should have thought that if a rent in a Church were a sin, a rent from, it was a greater one. But I had rather reply to this allegation by words of great and good men, than my own. The original word, which is used in the New Testament by St. Jude (v. 19) concerning those of whom he speaks so severely, means separatists from the Church. St. Cyprian says (Epist. 65), " Schisma est, quum de Ecclesid receditur, et altare foris collocatur," and St. Jerome thus writes (in Epist. Paul, ad Tit. c. iii.) — " Schisma ah Ecclesid separatur." It has also been said by some, that the doctrine of Apostolic Succession on which I lay stress in the following Pastoral (pp. 389 — 392), is a fable, and Wesley is quoted in support of that statement. 2 If so, it is a fable which was believed and ? Wesley's Works (Lond. 1812), vol. xv. p. 245. But in the same sentence he adds, " This does in no wise interfere with my remaining in the Church of England, from which I have no more desire to separate than I had fifty years ago. I still attend all the ordinances of the Church at all opportunities, and I constantly and earnestly desire all that are connected with me so to do." This was written in 1785, only six years hefore his death. He said in 1755 (Works, xvi. p. 4), " It is not clear to us that Presbyters, so circumstanced as we are, may appoint or ordain Apostolical Succession . 375 acted upon for fifteen centuries by the Church of Christ Universal — which is His Body and Spouse (Eph. i. 23), "the Pillar and Ground of the Truth/' " the House of the Living God/' (1 Tim. hi. 15), to which He promised His presence even to the end (Matt, xxviii. 20), and the gift of the Holy Ghost to teach her all things, and to guide her into all truth (John xiv. 26 ; xvi. 13), and to abide with her for ever (John xiv. 6) ; and, therefore, if she was deceived in this, Christ's promise has failed ; and the Holy Ghost has not done the work for which He was sent. Surely no thought- ful and devout Christian will entertain such a supposition as this ; but will reject it with indignation and abhorrence as an insult to our adorable Eedeemer, and to God the Holy Ghost the Comforter. Let me assure you that if the Church of England were to be so ill-advised as to give up her claim to " Apostolical Succession," the person who would most exult and triumph at such a surrender on our part, would be the Bishop of Borne. Again, it has been urged that John Wesley was of opinion that Presbyters or Priests have equal power to ordain with Bishops. Be it so. Then he was very singular in that opinion. It was the opinion of Aerius and Colluthus, and was condemned by the Church of Christ Universal. But let me be pardoned for adding, that even if this were true, it would not serve the Wesleyan cause. The present Wesleyan Ministers have not even Presbyterian ordination. In the Wesleyan Conference of 1 792, it was resolved that the title others." In 1738, when he was asked at Bath by what authority he preached, his reply was, " By the authority of Jesus Christ, conveyed to rue by him who is now Archbishop of Canterbury, when he laid his hands upon me and said, ' Take thou authority to preach the Gospel.' " (Tyer- man's Life of Wesley, i. 238). And in 1745, he thus wrote in his own name, and in that of his brother, the Rev. Charles Wesley, " We believe that it would not be right for us to administer either Baptism or the Lord's Supper unless we had a Commission from those Bishops whom we apprehend to be in a succession from the Apostles. We believe that the three-fold order of Ministers is not only authorized by its apostolic insti- tution, but also by the Written Word." (Tyerman's Life of Wesley, i. 496. This valuable biography is by a distinguished member of the Wesleyan body). 376 Miscellanies. of "Reverend" should not be assumed by Wesleyan Preachers/ and that they "might not wear gowns or bands," 3 Peirce, Ecclesiastical Principles and Polity of the Wesleyan Method- ists, p. 278, Lond. 1873. This is an official work, published by the Wesleyan Conference. I may here take an opportunity of saying that when I was requested by a Wesleyan Minister to overrule the decision of a clergyman of this Diocese (the Vicar of Owston Perry), I declined to do so. The title of reverend then claimed by the Wesleyan Minister was not asked for as a compliment, or as a matter of personal courtesy from one private individual to another, but was demanded as an official right. It was not merely the thing claimed, but the animus with which it was claimed that gave it importance. It was claimed because it was the common title of the Clergy, and because it was supposed to imply that they who have the title are equally in holy orders with the Clergy. And it was demanded from the clergyman in question, not as a private individual, but as a minister and representative of the Church, and as acting in his public capacity as an authorized Guardian of her churchyards and churches. This controversy was not of my seeking, but it was forced upon me ; and being placed in these circumstances I resolved to endeavour to save the Church from appearing to recognize publicly, in her own churchyards and churches, Wesleyan Preachers as having the same title with her Clergy (that very title which the Wesleyan Conference itself formerly forbad those Preachers to assume because it is the title of the Clergy), and to acknowledge them as possessing an equal right with the Clergy of the Church, to administer the Sacraments ; and also to save the members of the Church (over whose souls I am appointed to watch, and for whom I must give an account at the Great Day) from the danger of confounding their own duly ordained Ministers with others of the innumerable Sects in this country, who have no valid Ordination ; and I hoped also to lead the ministers of Nonconformist bodies, especially of our Wesleyan brethren, to examine into tbeir own credentials; so that they might be rescued from what appears to me to be a false and perilous position. In the present case, the effects of speaking the truth in love have already in many respects been greatly blessed ; and I trust that this will be seen more to be the case. If the feelings of any have been hurt by what I did, I am sorry for it ; but the wise man says, that " faithful are the wounds of a friend " (Prov. xxvii. 6), and " he that rebuketh a man, shall afterwards find more favour than he that flattereth with his tongue " (Prov. xxviii. 23). The Judicial Committee of Privy Council, which pronounced Judgment in this case (which was an undefended suit) on January 21, 1876, held that the title in question was " not a title of honour or of dignity " (I quote the official Keport), " but a laudatory and complimentary epithet, a mark of respect and of reverence, as the name imports, but nothing more." This was not the view taken by the Church Courts below. The Privy Council did not recognize the claimant of the title as being in holy orders, and it said, that the ascription of that title is not to Wesley an Ordination. 377 and it was not till 1836 (in the Conference at Birmingham), that the " laying on of hands " 4 was adopted by them. And, therefore (though I shall be said, I fear, to stir up strife), I am bound to declare that no well-instructed Christian for the first fifteen hundred years after Christ would have thought it safe to receive the Holy Communion at their hands. Wesleyans either respect John Wesley, or they do not. If they do, they must acknowledge that their own Ordina- tions are invalid, and that the Sacraments ministered by their Preachers are irregular. For John Wesley never sup- posed that persons could ordain, who are neither Bishops nor Priests ; but their Preachers have not been ordained either by Bishops or Priests. But if they do not respect John Wesley, ought they to call themselves Wesleyans ? and can they retain those chapels which were built by him on the condition that they who held them should conform to his opinions ? Might not those chapels be claimed by persons, genuine Wesleyans, who cleave to Wesleyanism in that form in which John Wesley established it ? As to the ordination of Wesleyans, an appeal has been made in its favour to Stillingfleet's Irenicum, a juvenile work, which he himself retracted, 5 (see Bp. Burnet's Own Time, i. p. 325,) and all that can be said of it is, that it did not condemn presbyterian orders ; — which the Wesleyans have not. Let me add, that one of the most saintly and wise men that Scotland ever produced, Robert Leighton (afterwards Arch- bishop of Glasgow), and one of the holiest and most learned be regarded as a recognition of Ordination. This maybe a relief to some. "Whether the Church in her own churchyards and churches ought to be required to recognize with a mark of respect and reverence, and with " a laudatory and complimentary epithet, a mark of respect and reverence," the teachers of the numerous and diverse sects whom in her Ecclesiastical Laws she feels it her duty to warn and to censure (see Canons of 1603, Can. 9, 10, 11), is another question, which deserves consideration. 4 Ibid. p. 279. 5 See Bp. Burnet's Own Time, i. 325, ed. Oxf. 1823, and Stillingfleet's own avowal, in his Unreasonableness of Separation, p. lxxii, and in his Ecclesiastical Cases, i. pp. 5 — 9. 3 7 8 Miscellanies. men of Lincolnshire, Simon Patrick (afterwards Bishop of Ely), having already Presbyterian orders, thought it right to receive Episcopal Ordination. No one need be ashamed to imitate such examples as those. Much might be said in excuse of non-episcopal communi- ties in countries where Episcopacy does not exist, or where the Church enforces sinful terms of communion, as the Church of Rome does. But this plea cannot be alleged in England on behalf of Wesleyanism, such as it has now become, since the days of Wesley, and in spite of his commands. It sets up a priesthood, — for the administration of the Sacraments, — against the priesthood of the Church of England. This (I say it with sorrow), if done wilfully, is the essence of schism. Some persons have recently urged it to do this the more, in reprisals to the following Pastoral. If it does so, it will prove more clearly that the Pastoral was needed. But, brethren, I am fully aware that much of the separa- tion, to which I have referred, is the result rather of circumstances of birth, education, and society, than to deliberate convictions. There is not sufficient room in our churches in our great towns for the population ; the number and endowments of our Clergy are inadequate. But here is another reason for conference and co-operation. If the Wesleyans would unite with us in an earnest endeavour to maintain the true faith, and to contend earnestly for it against unbelief, superstition, and vice, how great and glorious would be the result. But as it is now, the Church of Rome points with scorn to our religious divisions, and triumphs over what she calls the chaotic confusion of our discordant Protestantism, as bearing more resemblance to a Babel, the Tower of Confu- sion, than to Zion, the City of Peace. And thus she draws many to herself. Not the arguments of Rome, which are unsound, but the divisions of Protestants, which are sinful, make Romanists. And, on the other side also, the Unbeliever says to us, "First go and agree among yourselves, as to what the Truth is, and then come and preach to us — but not till then." Evils of religious divisions. 379 Thus, brethren, Eomanism and Infidelity gain by our religious divisions ; and moral depravity, insubordination, and anarchy, and all their calamitous consequences, public and private, are threatening to rend asunder the fabric of civil society, and to involve England in confusion and ruin. For the sake, therefore, of England and of Christendom, I pray for the friendly Conference of those who are separated, and who ought to be united as brethren in Christ. It would be premature to express an opinion here as to the terms of agreement that might be arranged between the Church of England and the Wesleyans. For my own part, however, I have no hesitation in saying that I would consent to such conditions as John Wesley himself would have approved : and which may be gathered from his own works, and from quotations in these pages. What the result of the present appeal may be, God only knows. It has been said by some that the Wesleyan Society is immovably rooted in its present position. But I have seen enough to convince me, that whatever may be the case with the Society itself as a whole, there are very many members of it, and not a few preachers in it, who are not satisfied with their present condition, and who are looking earnestly to the Church; and very many, in my own know- ledge, have recently joined it, and many others at this time are preparing to do so. I have been told that I ought not to busy myself with the affairs of Wesleyans, but to employ myself in attending to the work of my own Diocese, and to be " putting my own house in order, which is tumbling about my ears." Let me then be permitted to say — since I am constrained to speak of myself, as St. Paul was, by accusations of others, so that he becomes, he says, " a fool in glorying ; ye have compelled me" (2 Cor. xii. 11) — that, while conscious of many short-comings, I have endeavoured to attend to the affairs of this Diocese, and may I be allowed to add, with feelings of devout thankfulness to God, from Whom, and from Whom alone, all strength comes of body and mind, that I have been enabled by Him in the present year to hold Confirmations in numerous places, and to hold Visitations in 380 Miscellanies. almost every part of the Diocese, and that (as I have said in the Pastoral), I regard the Wesleyans as forming a very considerable part of the population of this Diocese, and that in addressing them, I was attending to the affairs of the Diocese in a very important respect. As to the danger of our house falling about our ears, I am fully aware that it needs a good deal of care, and may be greatly strengthened, improved, and beautified ; and that the Wesleyans might do much to help us in this good work. But here, again, let us thank God for His mercy. I trust that our house is built on the foundation of the Apostles and Prophets, Jesus Christ being the head corner-stone (Eph. ii. 20). I believe it to be built upon Christ, Who is the rock (Matt. xvi. 18) ; and while it remains steadfast on that foundation, it will not fall (Matt. vii. 25). As to the work of Christ in this Diocese, let me only mention a single specimen of it. Nearly 100 Churches have been either restored or built in the Diocese in the last three years. This does not look as if the house were tumbling about our ears. To God be all the praise ! Pastoral to the Wesleyans. Tuesday in Whitsun Week, 1873. This holy season, Whitsuntide, in which we bless God for the Coming of the Holy Ghost, the Spirit of Truth, Peace, and Love, prompts me to do so. I have just completed a Visitation of this Diocese ; and I cannot overlook you who form so large and important a part of it. I pray God to heal our divisions. My heart yearns for union with you. You often bring your children to be confirmed by me. In how many things are we united with you, and you with us. You have the same Bible with ourselves ; and in many respects the same Prayer Book. Your Service Book is derived from our Liturgy. 6 We have the same Creed. In 6 See "The Sunday Service of the Methodists and other Occasional Services." London : Mason, 1842. Pastoral to the Wesley ans. 381 how many things are we with you, and you with us. And why not in all ? Ever since the commencement of my connexion with the Diocese of Lincoln, in which Wesleyanism had its origin, and in which it largely prevails, I have longed to address you, and to speak to you " the truth in love" (Eph. iv. 15). One of the first Confirmations which I held in this Diocese, in the Spring of 1 869, was at Epworth, where John Wesley was born one hundred and seventy years ago. In the churchyard, on the south side of the chancel, is the grave- stone of his venerable father, Samuel Wesley, thirty-nine years Rector of that Parish, who, as the epitaph on it declares, died, as he had lived, " in the true Catholic Faith of the Undivided and Ever-Blessed Trinity, and of the God- head of Jesus Christ." On that stone John Wesley stood and preached. When I visited Epworth, in 1869, 1 was informed that no Confirmation had been held in that important Parish (the population of which is more than 2000) since the 22nd August, 1686, when the Bishop of Peterborough of that day confirmed there ; and it is recorded, that on that occa- sion a multitude of persons, about a thousand in number, was gathered together to be confirmed at once. Is it surprising that in such a state of things Wesleyanism should have arisen ? In the course of several tours of Confirmation and Visita- tation from Parish to Parish in that and succeeding years, I have observed that in almost every one, especially in North Lincolnshire, Methodism presents itself in two forms; and often in three, viz. Wesleyan Methodism, Free Methodism, and Primitive Methodism. This suggests serious reflections. Brethren, if your revered founder, John Wesley, were to rise from his grave, what would his feelings be ? what would be his language ? If he stood once more on his father's grave at Epworth, inscribed with that profession of faith to which I have referred ; and if he looked down upon the town lying on the west beneath the churchyard, there he would see a large building of red brick, in which a religious 3 8 2 Miscellanies. sect assembles for worship, which has split off from the Wesleyans — the sect of Kilhamites. 7 And if he extended his contemplation to the neighbouring country, he would see in almost every village one or more places of worship frequented by persons who bear the name of Methodists, but who dissent, not only from the Church of England, but from the Methodism of John Wesley. Suffer me also to inquire, Whether, even as to Wesleyanism itself, as it is now, he would acknowledge it as his own work ? Would John Wesley be a Wesleyan ? John Wesley acknowledged only one Church in this country, the Church of England. In 1790 he thus wrote: "I never had any design of separating from the Church. I have no such design now. I declare that I live and die a Member of the Church of England ; and that none who regard my judg- ment will ever separate from it." 3 " We do not, and will not form any separate sect ; but from principle we will remain what we always have been, true members of the Church of England/' 9 He did not allow his disciples to call themselves " Dissenters." ' He would not permit his preachers to license themselves " as dissenters, but as Methodist preachers." 2 In the "Code of Directions" drawn up by him, and given to his preachers, as " the Rules by which they were to walk," and which are described by the Wesleyan Conference in 1797 as "the Rules to which they consented when they were admitted," are the following instructions : — " How should an Assistant be qualified for his charge ? — By loving the Church of England, and by resolving not to separate from it. Let this be well observed. I fear that when the Methodists leave the Church, God will 7 In the description of Epworth, in White's Directory of Lincolnshire, p. 440, ed. 1872, it is stated that Mr. Alexander Kilham, the founder of the "New Connection," was also a native of this parish, and died in 1798, after fighting hard against what he regarded as the " priestly domination of the Wesleyan Conference." 8 John Wesley, in the Arminian Magazine, quoted in p. 172 of Mr. Urlin's volume on John Wesley's Place in Church History. London, 1870. 9 Wesley's Sermons, i. 575. ' Ibid. - Minutes, a.d. 1772, vol. i. p. 541. John Wesley to the Wesleyans. 383 leave them. 0, use every means to prevent this. (1) Exhort all our people to keep close to the Church and Sacrament. (2) Warn them all against niceness in hearing — a prevailing evil. (3) Warn them against despising the prayers of the Church ; (4) against calling our Society ' a Church ; ' (5) against calling our preachers ' Ministers ; ' our houses 'Meeting Houses :' call them plain 'Preaching Souses.'" These " Minutes " were delivered to Wesleyan Preachers on their admission to the office, and these Preachers were then told that they would "be acknowledged as fellow- labourers in the cause as long as they freely consented to these rules, and earnestly endeavoured to walk by them." 3 John Wesley was the founder of an Order of Lay Preachers. This was his special work. He desired to supplement the Church, not to supplant it. He had no intention of setting up an independent Priesthood in oppo- sition to that of the Church, for the ministry of the Sacra- ments. He expressly disclaimed any such intention. Hear his words : 4 — "In 17-14 all the Methodist Preachers held their first Conference. But none of them dreamed that the being called to preach gave them any right to administer Sacra- ments. And when that question was proposed, ' In what light are we to consider ourselves ? ' It was answered, ' As extraordinary messengers, raised up to provoke the ordinary ones to jealousy/ In order hereto, one of our first rules was, given to each Preacher, ' You are to do that part of the work which we appoint.' But what work was this ? Did we ever appoint you to administer Sacraments, to exercise the Priestly Office ? Such a design never entered into our mind ; it was the farthest from our thoughts. And if any Preacher had taken such a step, we should have looked upon it as a palpable breach of this rule, and consequently as a recantation of our connexion. " For supposing (what I utterly deny) that the receiving you as a Preacher, at the same time gave an authority to 3 Chronicles of Wesleyan Methodism, i. p. vii, pp. 78—80, 88. 4 The Eev. John Wesley : in his Sermon preached at Cork, 4th May, 1789, and printed by him in his Arminian Magazine for 1790. 384 Miscellanies. administer the Sacraments ; yet, it gave you no other authority than to do it, or anything else, where I appoint. But where did I appoint you to do this ? Nowhere at all. Therefore, by this very rule you are excluded from doing it. And in doing it you renounce the first principle of Methodism, which was wholly and solely to preach the gospel. " It was several years after our Society was formed, before any attempt of this kind was made. The first was, I appre- hend, at Norwich. One of our Preachers there, yielded to the importunity of a few of the people, and baptized their children. But as soon as it was known, he was informed it must not be, unless he designed to leave our connexion. He promised to do it no more : and I suppose he kept his promise. " Now, so long as the Methodists keep to this plan, they cannot separate from the Church. And this is our peculiar glory. It is new upon the earth. Bevolve all the histories of the Church, from the earliest ages, and you will find, whenever there was a great work of God in any particular city or nation, the subjects of that work soon said to their neighbours, ' Stand by yourselves, for we are holier than you ! ' As soon as ever they separated themselves, either they retired into deserts, or they built religious houses ; or at least formed parties, into which none was admitted but such as subscribed both to their judgment and practice. But with the Methodists, it is quite otherwise. They are not a Sect or Party. They do not separate from the Religious Community to which they at first belonged. They are still members of the Church ; such they desire to live and to die. And I believe, one reason why God is pleased to continue my life so long, is to confirm them in their present purpose, Not to separate from the Church. " I wish all of you who are vulgarly termed Methodists, would seriously consider what has been said. And particu- larly you, whom God has commissioned to call sinners to repentance. It does b y no means follow from hence that ye are commissioned to baptize, or to administer the Lord's Supper. Ye never dreamed of this, for ten or twenty years John Wesley to the Wesley cms. 385 after ye began to preach. Ye did not then, like Korah, Datlian, and Abiram, seek the Priesthood also (Num. xvi. 10). Ye knew that " No man taketh this honour unto himself, but he that is called of God, as was Aaron ' (Heb. v. 4) con- tain yourselves within your own bounds. Be content with preaching the Gospel. Do the work of Evangelists. Proclaim to all the world the loving-kindness of God our Saviour ; declare to all, The kingdom of heaven is at hand : repent ye, and believe the Gospel. I earnestly advise you, abide in your place : keep your own station. Ye were, fifty years ago, those of you that were then Methodist Preachers, extra- ordinary Messengers of God, not going in your own will, but thrust out, not to supersede, but to provoke to jealousy the ordinary messengers. In God's name, stop there ! Both by your preaching and example, provoke them to love and good works. Ye are a new phenomenon in the earth ; a body of people who, being of no sect or party, are friends to all parties, and endeavour to forward all, in Heart religion, in the knowledge and love of God and man. Ye yourselves were at first called in the Church of England ; and though ye have, and will have, a thousand temptations to leave it, and set up for yourselves, regard them not. Be Church of England men still. Do not cast away the peculiar glory which God hath put upon yon, and frustrate the design of Providence, the very end for which God raised you up." Such are John Wesley's words. I beseech you, ponder them well. After Wesley's death, his intimate friend and biographer, Dr. Whitehead, who was appointed to preach his funeral sermon, 5 was chosen also to write his epitaph, which was placed on a marble tablet in the New Chapel in the City Road ; and in that epitaph John Wesley was described (in words now erased) as "the founder of the Methodist Societies" (they are not called churches) and as "the Patron and Friend of Lay Preachers." 6 He regarded his Preachers as Laymen. 5 Wesley was bom June 17, 1703, and died March 2, 1791. 6 The Epitaph may be seen in Wesley's Works, vi. 263, and in Peirce, p. 5. The following words were also inscribed on his Tomb : — " This great light arose by the singular providence of God to enlighten these VOL. I] I. C c 336 Miscellanies. In the year 1793, two years after Wesley's death, the Conference put forth certain Minutes, in which it is said that " the Wesleyan teachers are only preachers and ex- pounders of God's Holy Word/' and that " the attempts that Lave been lately made to introduce the Ordination Scheme, have produced many and great evils in various places, and if persisted in must divide the people, and in the end destroy the cause. We, therefore, stand forward to declare our intention of abiding by and supporting the original Methodist plan." It is much to be desired, that another John Wesley might arise to preach a sermon on Wesleyanism. He would say in plain words, derived from Holy Scripture, that wilful schism is a deadly sin, that it is a work of the flesh, and that to be carnally minded is death. He would say that the essence of schism (which means division) is to make a sepa- ration or rent in a Church, or from a Church; that it consists in setting up altar against altar, and priesthood against priesthood ; and in assuming a right to minister in holy things, such as the Sacraments of the Church, without a due call and mission. He would declare that " no man taketh this honour unto himself, but he that is called of God, as was Aaron" (Heb. v. 4). He would remind you, thatKorah and his company, (to whom John Wesley refers in the sermon which I have quoted) who were Levites, and invaded the Priest's office, were consumed by fire from God — (Num. xvi. 35), and that St. Jude, 7 warns Christian men, under the Gospel dispensation, against the commission of this sin, lest they incur hereafter a punishment like that of those who "perished in the gainsaying of Korah." These are awful words ; but they are spoken in love. Would not John Wesley entreat you, as you value your everlasting salvation, to consider carefully, whether you are guilty of this sin ; or abet others in committing it ; lest you fall into the same condemnation ? You may perhaps say in reply, that God has visibly nations, and to revive, enforce, and defend the pure Apostolic doctrines and practices of the Primitive Church." (Works, vi, 262, Peirce, p. 5). Jude 11. Wesleyan Arguments considered. 387 blessed the work of those who minister the Sacraments in your congregations. We do not deny it. But are they, therefore, safe who minister ? The Israelites were refreshed by the water flowing from the rock struck by Moses ; but he was excluded from Canaan for striking it (Num. xx. 12). Balaam and Caiaphas prophesied of Christ, and many have been edified by their prophecies ; but nevertheless they who prophesied were objects of God's wrath. St. Paul rejoiced that Christ was preached, although some who preached Him "preached in strife " (Phil. i. 15), but yet the same Apostle says, "Let nothing be done through strife" (Phil. ii. 3) ; and St. James declares (James hi. 14 — 16) that "where there is strife, there is every evil work" and, " if ye have strife in your hearts, this wisdom is earthly, sensual, devilish." St. Paul did not rejoice in their strife, but in the Gospel of Truth and Unity, which they preached. And how much more would he have rejoiced, if they had preached it in unity ! God often elicits good from evil, and overrules evil for good ; but evil is not the less evil on that account. God brought about the greatest good, namely, the Salvation of the World, from the greatest sin, the Crucifixion of Christ. We do not deny that persons who resort to schismatical Teachers and Ministers, and receive the Secraments at their hands, but who are not wilfully partakers of their schism, or even conscious of it, may derive benefit from God's Word and Sacraments ministered by those Teachers and Minis- ters ; but this does not in any way diminish the guilt of those who schismatically preach and minister, or who know- ingly and wilfully abet and encourage them in their teaching and ministrations. It is also said by some persons, that they deem it right to go to any place of worship whatsoever, where they may " get the most good •" and that they go a Meeting-house, " because they get more good there than in Church." I do not doubt that they think that they get more good there than in a Church. But, my friends, we shall be judged hereafter, not according to what vie think, but according to what God says. And if God says in His Word, — as He certainly does, — that schism is a deadly sin ; then we shall c c 2 388 Miscellanies. not be saved by thinking that we are wiser than God, and that He was mistaken in saying so. No : the Word that He has spoken to us, " that will judge us in the Last Day " (John xii. 48). "There is a way which seemeth right unto a man, but the end thereof are the ways of death " (Prov. xiv. 12). But it may be alleged by some, that, if this reasoning is correct, then the Church of England is guilty of sin for separating herself from the Church of Rome ; and it may be asked, " If the Church of England is right in separating herself from the Church of Rome, are the Wesleyans wrong in separating themselves from the Church of England ? " Yes, brethren, they are ; and let me tell you the reason. The Church of Rome not merely teaches many great and grievous errors, at variance with Holy Scripture, and with the doctrines of the ancient Catholic Church, but she endeavours to impose those errors upon all men ; and she will not hold communion with any one who will not com- municate with her in those unscriptural and anti-scriptural errors. She makes communion in her errors to be essential to communion with herself. She excommunicates all who will not accept her errors ; and thus she is guilty of the sin of the schism between the Church of England and herself. Wilful schism is always a deadly sin. But the guilt lies with those who commit the sin, and who cause the separation, not with those who suffer from its commission. Brethren, believe me, it will not be enough for you to show that there are evil men and evil ministers in the Church of England, and that some in her communion are semi-rationalists or semi- Romanists ; it would not even be enough for you to show that the Church of England con- nives at errors in doctrine, discipline, and worship. Even if all these things could be proved, they would not justify you in separating from her, and in making divisions in her. No Church on earth is free from manifold imperfections. Tares grow up among the wheat, till the harvest. There are bad fish together with good fish in the net ; goats with sheep in the flock ; chaff with good grain on the threshing- floor; unfruitful branches with fruitful on the Vine, in every On Separation from the Church of England. 3S9 visible Church on earth. And so it will be till the end of the world ; and then a severance will be made. But prove to us, if you can, that the Church of England has not the Holy Scriptures in her hands ; prove to us that she has not the Creeds of the ancient Catholic Church ; prove to us that she does not minister the Holy Sacraments by that form of Church Government which, and which alone, for fifteen hundred years was known and accepted by the Universal Church of Christ, to which He promised His continual pre- sence and the indwelling of the Holy Ghost to " teach her all things," and to " guide her into all truth " (John xiv. 16, 26; xvi. 13) ; namely, by the three Orders of Bishops, Priests, and Deacons ; prove to us that she imposes and enforces heretical doctrines, contrary to Holy Scripture and to the teaching of the primitive Church, and then you will have said something to palliate what you must allow me to call the sin of separation from her — but net till then. Where, then, is the remedy ? First, in prayer to God for the outpouring of His Holy Spirit upon us, that He will " give us grace seriously to lay to heart the great dangers we are in by our unhappy divi- sions ; and that He will take away all hatred and prejudice, and whatsoever else may hinder us from godly union and concord ; that, as there is but one Body, aud one Spirit, and one Hope of our Calling, one Lord, one Faith, one Baptism, one God and Father of us all, so we may henceforth be all of one heart and of one soul, united in one holy bond of Truth and Peace, of Faith and Charity, and may with one mind and one mouth glorify God ; through Jesus Christ our Lord." 8 Next, let the Bishops, Clergy, and Laity of the Church humble themselves before God, and confess their sins, and pray for pardon and grace from Him. If the Bishops and Clergy of England — especially in her Provincial and Dio- cesan Synods — had taken counsel together how to guide the great religious movement set on foot by John Wesley, it might, by God's providence, have been controlled and regu- lated, and have done much to quicken the spiritual life of s Prayer for Unity ; in the Book of Common Prayer. 39° Miscellanies. the Church, and to increase her pastoral and ministerial efficiency, and have conduced to the advancement of His glory and the diffusion of His truth, and to the salvation of souls ; and the evil effects which have proceeded from it might have been averted. But the opportunity was lost ; and now we mourn over the loss. The Laity also of the Church of England have their share of responsibility. As we have said, Wesleyanism was due in great measure to Pluralities and Non-residence of the Clergy ; and pluralities and non-residence were due to the poverty of our parochial Cures, and to the want of Parson- ages. Even at the present time the clerical income of one- ninth of the benefices in Lincolnshire is not more than 100L a year; and the income of one-third is not more than 200Z. a year. And more than 30,000Z. a year of the Tithes of this Diocese are in the hands of laymen. Let the Laity of the Church be entreated to remember that all property is held in trust from God and for God ; and that He has said in His Holy Word that it is held in trust for certain purposes, one cf the first of which is the main- tenance of the Christian Ministry (Gal. vi. 6. 1 Cor. ix. 13, 14) for the salvation of souls. Can Lay impropriators of tithes be at ease in their consciences, can large Proprietors and Capitalists look forward with any comfort to the Great Day of reckoning (when they will be called upon by the Judge of all to give an account of their stewardship), if, while they themselves are living in affluence, many of the Clergy in Parishes where they themselves reside, or where they have property,- — perhaps tithe property, — are left to pine in poverty ; and if all the evils, spiritual and temporal, are allowed to remain unabated, which prevail in our Parishes from the indigence of their Ministers ? " Every Man," (says Lord Bacon) "owes to God a tenth of His substance." Let the Laity, for Christ's sake, remember these things. Let them do their duty in this respect, and they will reap an abundant harvest, even in this world ; and how blessed will be their recompense in the life which is to come ! Next, let me be permitted to exhort and entreat those, Apostolic Succession. 391 who are Wesleyan Methodists, to consider their own posi- tion, as in the sight of God, Who searcheth the hearts, and Who has revealed His Will in His Word, and Who will judge us all. Listen not to me, but to God, Who declares that wilful schism is a sin — a deadly sin ; and that Unity is a great good, which all Christians must desire to attain and hold fast. Consider with yourselves, whether Christ did not promise to be always with His Church even to the end of the world (Matt, xxviii. 20), and to send to her the Holy Ghost, the Comforter, the Spirit of Truth, to teach her all things, and to guide her into all truth, and to abide with her for ever (John xiv. 16, 26 ; xvi. 13). And then ask yourselves this question — Can these promises of Christ have been ful- filled (as assuredly they must have been, for He is the Truth), if the Church of Christ did not know for fifteen centuries what ought to be her own form of government in the ministry of the Word and Sacraments, and if it was left for men in the eighteenth century after Christ to discover it ? Can we imagine that the Son of God, and the Holy Spirit of God, have failed in their Word and Work ? This is impossible. Such a supposition must be repudiated with indignation by all faithful Christians, as an insult to the Son of God, and as an outrage against the Spirit of God. Well, then, Can you yourselves be safe, either in ministering the Sacraments without a due mission and ordination to minister them (in opposition to the uniform judgment and practice of the Universal Church of Christ for fifteen centuries), or in abetting and encouraging any who minister them without such mission and ordination, and in receiving the Sacra- ments at their hands ? I think not. And as one who desires your everlasting salvation, I earnestly exhort and implore you to examine these things well, as in the presence of God; and, whatever sacrifice it may cost you, to act accordingly. Inquire whether it be not true, that the Uni- versal Church for fifteen hundred years after Christ believed that none but Bishops could confer Holy Orders. Inquire whether the Church did not condemn the contrary opinion when broached by Aerius. 9 Ask whether it be not true, S. Augustin. de Hasres. § 53. Epiphanius, de Heeret, 75. 39 2 Miscellanies. that what is called the " Apostolical Succession of Ministers" has been actually continued from the Apostolic age ? and whether this may not be reasonably inferred from the fact that the Church knew that it was necessary for her to provide for herself persons to minister the Word and Sacraments ; and that she did not hiow of any other way of providing them than by Episcopal Ordination ? In our Book of Common Prayer, which declares the Law of the Church of England, for which John Wesley ever expressed the greatest reverence, are the following words: 1 — "It is evident unto all men diligently reading the Holy Scripture and ancient Authors, that from the Apostles' time there have been these Orders of Ministers in Christ's Church — Bishops, Priests, and Deacons ; which Offices were evermore had in such reverent estimation, that no man might presume to execute any of them, except he were first called, tried, exa- mined, and known to have such qualities as are requisite for the same ; and also by Publick Prayer, with Imposition of Hands, were approved and admitted thereunto by lawful Authority. And, therefore, to the intent that these Orders may be continued, and reverently used and esteemed, in the United Church of England and Ireland, no man shall be accounted or taken to be a lawful Bishop, Priest, or Deacon, in the United Church of England and Ireland, or suffered to execute any of the said functions, except he be called, tried, examined, and admitted thereunto, according to the Form hereafter fallowing, or hath had formerly Episcopal Conse- cration, or Ordination." Also by the Act of Uniformity (Sect. 14) a person who is only a Deacon {i.e. who has not been ordained Priest by a Bishop and other Priests) is liable to a heavy penalty if he presumes to consecrate and adminis- ter the Holy Communion. And further, may I not venture to inquire, whether even in secular respects the present position of Methodism is secure ? If I rightly apprehend the matter, the tenure of its places of worship depends on the fulfilment of certain prescribed terms and stipulations. The Holy Scriptures, as explained in the Sermons of John Wesley and in his Notes on the 1 Book of Common Prayer— Preface to the Ordination Service. " Wesleyan Chapels!' Proposals for Union. 393 New Testament, are its standards of doctrine and discipline, and its places of worship are held on the condition of conformity to those standards. 2 To quote the Minutes of Conference itself (vol. i. p. 417), "The chapels were to be held in trust for the sole use of such persons as might be appointed at the yearly Conference of the people called Methodists, provided that the said persons ■preached no other doctrines than those contained in Wesley's Notes on the New Testament, and in his four volumes of Sermons." I have quoted extracts from his Sermons, and from other of his works. Might it not even be alleged, that the Wesleyans incur the danger of losing their own places of worship, if they drift away from what their Founder has repeatedly affirmed in the clearest and most solemn tones in those very works which are the code and charter of your Society. But in saying this, let me add in Christian Truth and Love, that we ourselves in the Church of England have need of you, and that you have need of us. " Sirs, ye are brethren, why do ye wrong one to another V (Acts vii. 26). We love you for your zeal : and there is much in your organiza- tion that we admire. You and we have common enemies, who desire our destruction ; Satan and Sin, the World and the flesh. We have formidable foes leagued against us ; Secularism, Unbelief, and Romanism. Why do we not unite in doing battle against them, and in contending earnestly for the faith ? Our separation has lasted too long already, and if it continues, it will widen itself still more. How many discordant forms of Methodism already exist ! But if our separation could be healed, how much would the holy angels rejoice, and what blessings would accrue to us and to count- less myriads of souls in time and eternity, from our union ! 1 may be mistaken, but this union, of which I speak, is not impracticable ; and if we would resolve not to contend for our own private opinions, but for the Truth as revealed in God's Word, and as declared by the consent and practice of the ancient Church of Christ, and would conform to that standard, the solution of the problem would be easy. 2 See John Wesley's Journal, Sept. 5, 1783 ; Peirce, p. 265, 269 ; Tyerman's Life of Wesley, iii. 417. 394 Miscellanies. Let me be allowed to invite you to a friendly Conference on these matters ; and in doing so, let me advert to some details. You have your " Lay Preachers." We in the Church of England have our "Lay Readers." Might not these two orders be united ? Your Founder, John Wesley, declared with his dying breath that he did not dissent in anything from the doctrine and discipline of the Church of England; he died in the Communion of the Church ; and he solemnly conjured his followers never to separate from it. In the pi'esent address to Wesleyans I am only echoing the words of John Wesley, and of his wise and saintly brother, the Rev. Charles Wesley, who, "hoped and prayed that Methodism would merge in the Church, and that a Bishop would be found to confer ordination on its preachers.' 3 3 He being dead yet speaketh (Heb. xi. 4). Will you not listen to his voice ? I do not indeed forget, that, in the year 1784 — and not till then — when Wesley was more than eighty years of age, and when he had attempted in vain to obtain ordination for some of his preachers from the English Episcopate, he took upon himself to appoint two of them to America ; and (in opposition to the earnest remonstrance of his brother Charles Wesley) he gave a commission to Dr. Coke (who was also a Presbyter of the Church of England, and who afterwards desired to be consecrated 4 a Bishop by American Bishops, and to be consecrated to the See of Calcutta), to " superintend " the Wesleyan Society in that country. 5 John Wesley represented these acts as exceptional acts, and as necessitated by circumstances; but it cannot be denied that they were infractions of Church discipline ; and 3 See Jackson's Memoirs of the Eev. C.Wesley, pp. 260, 306, 426, 473, cited by Urlin, p. 110. Tyemian, iii. 434. 5 Both Wesley and Coke were Presbyters of the Church of England ; and Dr. Whitehead, Wesley's biographer, said truly, '• Dr. Coke had the same authority to ordain Mr. Wesley that Mr. Wesley had to ordain Dr. Coke." Wesley (says Mr. Tyerman, iii. 430), we think, never intended doing this, but at Dr. Coke's request he acquiesced. Wesley never gave him the title of Bishop. (Tyerman, iii. 437.) Charles Wesley. Wesley s Ordinations. 395 that he thus involved himself in embarrassment, and placed himself in an attitude of inconsistency and self-contradiction, and exposed himself to the charge of doing that very thing which he most deprecated and condemned, namely, of separating himself from the Church. He set aside the judicious counsels of his pious brother, 6 Charles Wesley. He took a false step ; and he was next led on to " yield to the judgment of others " (as he himself expressed it), and to appoint three preachers to minister the Sacraments in Scotland. It has been affirmed by some writers, that he was carried on still further, and was prevailed upon to appoint three of his preachers to minister also in England. But this is doubtful. In fact, after Wesley's death, the Trustees of the principal Wesleyan places of worship in London and Bristol, made the following statement to the Wesleyan Conference in 1793 : 7 — " Although Mr. Wesley, by dint of importunity , towards the close of his life was prevailed upon to ordain a few of his preachers for America and Scotland, he by no means intended to extend it or make it general." This declaration is corroborated by Dr. Whitehead, Wesley's biographer, who says that Wesley was prevailed on to ordain, against his own judgment ; and who contra- venes the assertion that Wesley intended any of his ordinations for England. 8 Even, therefore, if it could be conceded that Presbyters are qualified to ordain (a theory repugnant to the judgment of the Universal Church for 1500 years), and even though Wesley, who was a Presbyter of the Church, may be appealed to, in a certain limited sense, for such an opinion as that; yet suffer me to say, it would by no means follow that Wesleyan Ministers have been duly ordained (for they do not possess presbyterian orders), or that they can rightly minister the Sacraments to you, or that you can safely receive the Sacraments at their hands; or that they and you can justly appeal to John Wesley for any sanction or countenance in doing so. But, brethren, what are men, that we should refer to them ? 6 See Tyerman, iii. 439—417. 7 See Urlin, p. 162. 8 Ibid. 164 396 Miscellanies. let me not speak to you of John Wesley, but of Jesus Christ. Let me affectionately entreat you, to remember the words of our Blessed Lord and Saviour, Who has purchased to Himself His Universal Church by His own Blood, and Who will judge us all at the Great Day, and Who thus prayed for His disciples : " As Thou, Father, art in Me, and I in Thee, that they also may be one in Us ; that they may be One, even as We are One " (John xvii. 21, 22). I am, beloved brethren in Christ, Yours faithfully, C. LINCOLN. ON TUE BURIALS QUESTION. Let me be allowed to place here on record what was said by me on this subject at the Lincoln Diocesan Conference, Friday, October 5, 1877. I trust that we are all ready to give respectful attention to the feelings of our dissenting brethren, and that we are desirous of removing any real grievance from them that we can. But I doubt whether by assenting to Mr. Osborne Morgan's Burials' Bill we should confer any real boon upon them. We find from statistical inquiries that our dissenting brethren generally prefer burial by the Clergy of the Church, with the Church Service, to any other form of interment. For example, in one Cemetery near Lincoln, in a district where are many dissenters, there have been 406 burials on the consecrated side, and only two on the unconsecrated side. But if that Bill were to pass, the religious dissenters would be pressed by political partisans, — eager to seize on our churches by means of our Churchyards, — to reject the ministrations of the Church in our Churchyards for burial by other Ministers. I believe also that religious dissenters would think that the admission of their own Ministers into English Church- yards would be too dearly purchased, if it were to open the way, as it certainly would, to the desecration of those Churchyards by irreligious services. On the Burials Bill. 397 We find also that Mr, Osborne Morgan's Bill, which would legalize the unrestricted admission of all Services, even of secularists and unbelievers, in our Churchyards, was supported in Parliament by a large number of Irish Romanists and Scotch Presbyterians ; and that the future condition of our English Churchyards may be decided by their votes, although they have no concern with our Church- yards except so far as it is connected with the general question of the Disestablishment of the Church, for which they are sti'enuous advocates. In fact, to speak plainly, the existence of the Church Establishment is the real grievance with a large number of Mr. Morgan's adherents. A for- midable confederacy is now arrayed against the Established Church. I do not say that they are all eager to disestablish it, but I fear that most of them desire to weaken it. The one thing which unites their discordant elements is an attack on the Church. The noble lord who leads the opposition in the House of Lords is well aware of this, and he and his allies are strongly tempted to make use of this question as the rallying-point for combining the scattered forces of the liberal party, and for bringing it back again to political power. The question, gentlemen, is not, what men, however distinguished, may propose, but what does God command. It seems to me that in the discussions on this question the Person most concerned in it has been almost left out of the account. And who is he ? Almighty God. The Church is God's house. The Churchyard is " God's acre." It has been set apart from all common uses, and has been religiously dedicated to God by a solemn act of consecration. It cannot be interfered with, and be applied to uses which He dis- approves, without sin. And He is a God of Truth and a God of Unity. He is also a jealous God. Famine, Flood, Pestilence, and War are God's judgments, by which He punishes those Nations which sin against Him. Let us not provoke Him to chastise us with those fearful visitations, by profaning what is holy. Our Blessed Lord, who has " all power in heaven and in earth," twice drove from His presence in an°*er those who profaned the outer courts of His 39^ Miscellanies. Father's House. Can we hope for His blessing, if we desecrate the Churchyards which have been dedicated to God ? Churchyards are holy places/ and if a nation pro- fanes them, it must expect severe retribution from Him. Gentlemen, it may perhaps be said, that Mr. Osborne Morgan's Bill, which would give up our Churchyards to secularists and infidels, will not be carried in its largest form, and that Lord Harrowby's Clause, which limits them to services which are " Christian and orderly," will be accepted in its place. I can hardly see how this can be, because, the plea, on which that Clause rests, is that Churchyards do not belong to the Church of England, but are national property ; and if so, then secularists and infidels have an equal claim for admission to them with all other citizens. And who is to prosecute, if those so-called " orderly and Christian " services become unchristian and disorderly ? Is the Clergyman to incur the obloquy and expense of doing so ? But let that Clause be accepted. Then what would be the consequence ? There are more than fifty forms of Dissent in this country; all calling them- selves " Christian." First and foremost are the Roman Catholics. It is said, that Romanism is rapidly increasing in this country. I believe that this is so, and that it will increase more — both in numbers and aggressive activity. Well, then, by this Clause the Churchyards of the Church of England will be opened to the pompous ceremonies and religious dogmas of the Church of Rome. It astonishes me, I confess, to find that many distinguished persons who have lately protested vehemently against Ritua- listic practices and Romanizing tendencies in the Church, should now invite the Church of Rome (which will joyfully accept the invitation) to come and officiate in the Church- yards of the Church of England ; and should thus be doing what in them lies to destroy the work of the English Refor- mation. What would Archbishops of Canterbury — such as Archbishop Cranmer, and Archbishop Parker, and Arch- bishop Whitgift, and Archbishop Laud — have said to such a proposal as this ; to throw open our English Churchyards to the Priesthood of the Church of Rome ? As to the other The Burials Bill. 399 forms of religious dissent, all calling themselves Christian, and all therefore to be received as welcome guests in our English Churchyards, their name is Legion. This I know, that the resolution in question would include those who disbelieve the doctrine of the Resurrection of the dead, and who repudiate the truth of the Atonement, and deny the Divinity of Christ. Gentlemen, I venture to prophesy, that if this resolution should pass, some who have been its leading advocates, will be among the first to rue the result. And now it may be asked, What is to be done ? We are ready to assent to the closing of many Churchyards, and to the provision of accessible public Cemeteries in every parochial district. But I frankly confess that I have no compromise to offer. I see none that is possible. Some people say you must open your Churchyards to all. Tou must " accept the inevitable." Gentlemen, what would the martyrs of old — what would our Protestant forefathers have said to such cowardly counsel as that ? " Accept the inevitable ! " They might have escaped the rack, and the faggot, and the stake, if they had " accepted the inevitable." But where then would have been their fair name on earth, and their glorious reward for Eternity ? No, gentlemen, no man can force the conscience and the will. Some say we shall be beaten. Be it so. But defeat with God and the truth is better than victory without God and against the truth. We may be forced to suffer evil, but let us not do evil. Of this I am sure, that if we accept a compromise such as is proposed, we shall not avert disestab- lishment, but shall rather hasten it. The Church of Ireland accepted such a compromise in 1868, and was disestablished in 1869. And in what condition shall we then be ? That of a demoralized and broken army. There will be no mutual confidence among us. Many of the Clergy and Laity will say that they have been betrayed by the Bishops, and will be suspicious of them, and be alienated from them. We shall not be able to work together. Bishops will be separated from Clergy, and Clergy from Bishops. We shall be a house divided against itself. But by union in the truth, 4-00 Miscellanies. we may, with God's help, avert disestablishment ; and even if we do not, I have no hesitation in saying that disestablishment with sound principles is far preferable to Establishment without them. Let us endeavour, with God's help, to maintain the truth ; and may He defend the right ! The following Resolution on this subject, was moved at the Conference by Sir Charles H. J. Anderson, Bart., and seconded by the Right Rev. the Bishop- Suffragan of Not- tingham, and was carried by 113 to 15 : — " That while this Conference respects the conscientious scruples of others, and is ready to co-operate in any reason- able measures for removing their real grievances, it is of opinion, that the compulsory introduction of other Services than those of the Church of England into her Burial-grounds, would be an infringement of her rights, and an invasion of her property, and an infliction of a grievance on the con- sciences of her members, and a contravention of those pur- poses for which her churchyards have been set apart by a solemn act of Consecration." ON LABOUR AND CAPITAL. The present season of distress, in our Agricultural as well as in our Manufacturing districts, may suggest many serious questions, financial and economical, to the politician, the patriot, and the philanthropist. With these topics I will not meddle; but the crisis, through which we are passing, appears to be forcing on our minds the consideration of other subjects of even greater gravity and deeper interest, which lie at the root of our national prosperity. " Shall there be evil in a city" (asks the Euler of the World by the prophet), 1 " and the Lord hath not done it?" and by another prophet 2 He says, "The Lord's voice crieth in the city, and the man of wisdom shall see thy name. Hear ye the rod, and who hath appointed it." There can be little doubt that Almighty God is speaking to us in our present national visitations. In the prophet's language, His voice crieth in the city, and it will be our wisdom to hear His voice, and to inquire "Who has appointed the chastisement by which we are suffering, and what is it intended to teach us?" Is it not true that our present calamities are due in a great measure to what may be called moral failures, and (if we may so speak) moral insolvencies, and to forgetfulness of our religious obligations ? It is not undeniable that many have been living a luxurious life of lavish extrava- gance, and have been vying with one another in ambitious display, without thrift or forethought ; and contracting habits of unrestrained self-indulgence, so that when the day of trial arrives, they are unable to meet it ? How many foreign markets have been closed against us through 1 Atnos iii, 6. : Micah vi. 9. VOL IIL D d 4° 2 Miscellanies. dishonest adulteration of our home manufactures. Have we not to acknowledge the prevalence of a spirit of gambling in rash speculation, and in reckless over-production ? May it not be, that God is now calling us to a reckoning for viola- tions of His Law, revealed in His Written Word ? These and like questions are now put to us by our present distress ; and our calamities may be overruled for future good, if they have the effect of making us look more closely into our own hearts, and of inducing us to test and reform our lives by the standard of His commandments. There is one aspect of this subject on which I would enlarge by way of illustration of my meaning, as to the salutary, practical influence of Christian principles, on our Agricultural and Commercial welfare, and on our material prosperity ; and as showing what we may hope for as a Nation, if we maintain those principles in the training of the rising generation ; and also, on the other hand, what results we may expect, socially, politically, and nationally, if we allow Board Schools (as now constituted) to super- sede our Church Schools, and if we suffer secular instruction to supersede religious education. A strife has arisen — a war has broken out — between Labour and Capital. The din of discord is heard in our populous cities — in our factories and foundries, in our mills, work- shops, and warehouses, and in our mines ; and has even penetrated into the quiet retirement of our rural villages. Labour makes a bold appeal to Capital, and says, " What will your wealth avail you, unless it is made productive by my hands ? It will remain inert and unfruitful, like un- wrought ore in the mine, or like unhewn marble in the quarry, or like hidden pearls in the ocean." If Capital and Labour are at variance, society will be disorganized and distracted by a struggle disastrous to employers and employed. What can reconcile them ? — Christianity. It has done this work under more difficult circumstances, and can do it again. Let us think of the population of slaves which swarmed in the cities of Greece and Rome in ancient days. They were spoken of by their employers as " living ma- Labour and Capital — St. Paul. 403 chines " 3 and " chattels " to be sold by auction ; and the consequence was, that, when an opportunity offered, they rose in revolt against their masters, and endangered the safety of the nation by a social and servile war. 4 Heathen Antiquity had bitter experience of something worse than the " strikes" of modern days. Such was the condition of society when Christianity ap- peared in the world. How did it deal with this problem ? The Apostolic Epistles — especially the Epistles of St. Paul, 5 and notably his Epistle to Philemon — supply an answer to that question. Christianity did not make itself a political partisan by espousing the claims of one class against the other. It would neither be a parasite of the rich, nor inflame the passions of the poor. It would not act the part of a Publicola or a Spartacus. It would not bid for popularity by flattering the immense multitude of slaves with highly-coloured pictures of their own political power and importance, nor would it exasperate and stimulate them to insurrection by plausible commiseration of their wrongs ; but it held, with a firm and steady hand, the balance impartially between Capital and Labour, and it reconciled and harmonized both. On the one side, it preached to the slave the duty of loyal obedience, and comforted him with the assurance that faithful service rendered to an earthly master, as to Christ," would receive an eternal reward in heaven, and that so he would be " the Lord's freeman." 7 On the other hand, it boldly told the master that he had " a Master in heaven," with Whom there is no respect of persons, and that he was responsible to that Master for the souls of his slaves, and that his slave was his brother in Christ ; and in Christ's name it required him to treat his slave " not now as a slave, but above a slave ; a brother beloved in Christ." 8 And what was the result of such exhortations as these ? 3 Aristot. Ethic. Nicom. viii. 13; Polit. i. 4. 4 As under Spartacus, B.C. 73. 5 Eph. vi. 5—9. Col. iii. 22; iv. 1. 1 Tim. vi. 1, 2. Titus ii. 9—12. 1 Pet. ii. 18—20. 6 Eph. vi. 5—8. Col. iv. 8. 1 Tim. vi. 1. 7 1 Cor. vii. 22. 3 Eph. vi. 9. Col. iv. 1, 9. Philemon 16. D d 2 404 Miscellanies. The wintry frosts of slavery were gradually thawed and melted away under the genial influence of the warm sunbeams and vernal breezes of the Gospel of Christ, Who, by His Incarnation, has bound all together, whether bond or free, as fellow-members in His own mystical Body ; and has made them to be children of one heavenly Father by adoption and grace, and brethren of the same household, and fellow- worshippers in the same churches and at the same altars on earth, fellow-citizens of the same country, and fellow-heirs of the same everlasting kingdom of heaven. Here is an example and instruction for us. Heaven for- bid that we should imagine that the British mechanic or labourer is in the same condition as the Greek or Roman slave. But is it not too true, that, by some capitalists and employers of labour, they are regarded as little better than " living machines " ? They are called " hands/' as if they had no hearts ; and they are treated by some as if they had not immortal souls, redeemed by the Blood of Christ, and as if their masters were not responsible in the sight of God for them, and as if the eternal welfare of their souls was a thing of no concern to those by whom they are employed. We read in Holy Scripture that the patriarch Abraham had more than three hundred servants, 9 and that he took care that every one of them should be brought into covenant with God, 1 and that God blessed him for his fatherly regard and care of their spiritual welfare. 2 We know that Phile- mon, the Christian master at Colossaa, had " a church in his own house," 3 and rejoiced to welcome St. Paul to it, and encouraged the preaching of the Gospel ; and that Onesimus and his fellow-servants kneeled there in prayer with their mastei-, as beloved brethren in Christ. Let the employers of labour in our cities imitate these examples. God be thanked, we can point with joy to many English Philemons, who are wisely mindful of these things, and act in a generous consciousness of their unspeakable importance. Let us hope and pray that the time may come, when every employer of labour will recognize the truth, that 9 Gen xiv. 14. 1 Gen. xvii. 23—27. 3 Gen. xviii. 19. * Philemon 2. Duties of Capitalists, Employers, and Patrons. 405 they who enrich him by the toil of their bodies have a claim on him for a supply of spiritual provision for their souls. Let him regard them with affectionate care, as brethren beloved in Christ. Let him build schools and churches for them, and contribute to the maintenance of a Christian Ministry for them. Let him be sure that this will be no unprofitable investment of his capital even in this world. It will unite the hearts of employers and employed in the bonds of Christian brotherhood. It will be a pledge of love and peace. And when all the labours of earth are over, and all its works shall have vanished away/ — when the sound of the mills of Nottingham is heard no more, and the din of the foundries of Lincoln is silenced for ever, — it will have its abundant reward, in the blessed Sabbath of eternity. Such remarks as these may be addressed especially to those who live in our populous towns. But we must not for- get that there are others who are large proprietors or occu- piers of land in agricultural districts. Some among us are Patrons of ecclesiastical benefices. Let me earnestly entreat them as they love the Lord who bought them, and as they fear Him as their future Judge, to regard the exercise of Church Patronage as a solemn trust to be exercised as in His sight, for His honour, and for the good of the souls which He has purchased with His own Blood. He will require a strict account hereafter how it has been exercised, and He will bless and reward all who exercise it aright. Patrons of benefices, lay impropriators of tithes, and large proprietors of land, must look for a solemn reckoning here- after. Would to God that all would duly meditate upon it, especially that they would take pity on God's ministers and their families, who are sometimes left to starve on a slender pittance, while the lords of the soil and the owners of the tithes are living in affluence and luxury. But to extend our range further. Each of us has a trust. Each of us is God's steward. The souls of our farm labourers, and of our servants, are committed to our care by Him. We owe them the duty of a good example ; the duty of 4 2 Pet. iii. 10—12. 4°6 Miscellanies. piety toward God, in hallowing His Day, in attendance at His House, and at His Holy Table, and in honouring and helping His Ministers, especially in all that concerns His service. " Thy people are as they that strive with the priest," were the prophet's words when he described a desperate state of immorality ; 5 and the wise man says, " Fear the Lord with all thy soul, and reverence His priests." 6 Let us endeavour to maintain a spirit of religion in our parishes by daily family prayer ; and by encouraging our dependents to come to Church, and to Confirmation, and to Holy Communion. _ If our parish church is in an unseemly condition ; if the roof is pervious to the rain ; the walls green with damp ; the windows ill glazed ; the body of the church choked up with pews ; and if it look like a place where men meet to sit and hear, or even to loll and sleep, rather than to kneel down and pray, let the zeal for God's House con- sume us, as it is said of David and of Christ; 7 and let us not rest till we have done what we can for it. 8 Let God's House be first cared for, and He will bless us in ours. Let our lay brethren think much of His spiritual household — their poor neighbours. Let them encourage their wives and daughters to take an interest in the Sunday-school and in the day-school — let them be school teachers and district visitors. And let the Clergy be entreated to stir up the members of their own households to such good works as these, and to associate their parishioners and their families as fellow-workers with them. Let us try to give all our people something to do for the Church, and they will take more interest in it. Parochial councils, Church Committees of lay communicants, associated with churchwardens and sidesmen under the guidance of the Clergy, for parochial con- sultation and action ; Bible Classes, Communicant Classes, or Church Guilds, for spiritual edification, ought to be organized where possible. We want more of personal sympathy in the Church of England, more of individual application of the pastoral office, and of its ministrations, to 5 Hosea iv. 4. <> Ecclus. vii. 9. 1 Ps. lxix. 9. John ii. 17. 8 Ps. cxxxii. 3 4. Church Restoration. 407 the special needs and affections of our people, if we are to recover those who, alas ! are now estranged from us, and if we are to retain those, who, thanks be to God, are now in communion with us. Thus we may hope for more of peace and love upon earth, and for eternal union in heaven. 9 9 I cannot close these remarks without referring with thankfulness to the Christian efforts of large capitalists and employers of labour in towns of this Diocese — such as the late Mr. Adams, and Mr. George Moore of Nottingham — for the spiritual welfare of the persons in their employ ; and to what has been done in the city of Lincoln for Church extension by others in a like spirit. Both Nottingham and Lincoln have been happily distinguished by exemption from strifes between Labour and Capital, and by a spirit of harmony among employers and employed. More than a million sterling has been expended in Church restoration in the Diocese between 1840 and 1874. The particulars may be seen in my " Diocesan Addresses," 1876, pp. 117 — 140. ON CAPITAL PUNISHMENT. A Pamphlet entitled " Capital Punishment; dedicated to the Church," was published at London, in 1867. I felt it my duty to deal with the question in a Sermon in Westminster Abbey on Nov. 24, 1867 ; parts of it are reprinted here. Its Author requested my attention to a passage in that Pamphlet, which refers to Genesis ix. 6, and which animad- verts on the sense that is assigned to that Text in our Authorized Version of the Bible, " Whoso sheddeth man's blood, by man shall his blood be shed." The strictures of the Pamphlet on that rendering in our English Bible are as follows (page 56) : — " ' By man shall his blood,' &c. — What makes all the more mournful the conduct of such of the more learned of the Clergy as uphold " Capital Punishment " upon the strength of this passage, is, that they must be fully aware, that the words ' by man/ upon which the gist of their argument wholly depends, are, if not a downright dishonest, at least an unscholarly rendering, and find no equivalent of any kind in the Septuagint, nor even in the Latin Vulgate (wherein certainly no pains are taken to uphold the Creator's character of 'Love'), nor in Wycliffe's Version of the Bible, nor in other important Versions. But they apparently rely upon the large bulk of their readers being unacquainted with these circumstances, and preach or write from the Text, as if, instead of being looked upon by Biblical critics as having been frailly Englished, it was universally acknowledged to be in perfect unity with the original Hebrew." Such are the allegations of the Pamphlet. On Capital punishment — Gen. ix. 6. 409 The Writer of the Pamphlet in question appeals to " Biblical Critics ;" let us therefore see what they say. I will not quote any who may be supposed to be biassed in favour of the Church of England, and of our Version. Let us consider them. The learned Hebraist, Br. Kalisch, in his Translation of the Book of Genesis (p. 220) renders the Text verbatim as it is rendered in our Authorized Version. And he adds the following note on the Text, in confirmation of it, in his Commentary, p. 221. "D"TN3, [ba — Adam] (ver. 6), which is to be connected with the following part of the verse, is emphatically placed first (Gesen. Gram. § 142. 2: Ewald, Gram. §565), to enjoin that murder is to be visited on earth by man ; and that the punishment is not, as in other cases, to be left to Divine retribution." Dr. Kalisch's Hebrew brethren, Be Sola (Minister of the congregation of Spanish and Portuguese Jews), /. L. Lin- denthal (Reader and Secretary to the New Synagogue), and Br. M. J. Rwphall (Lecturer at the Synagogue and Head Master of the Hebrew National School at Birming- ham), have put forth a revised Version of the Book of Genesis (Lond. 1844). Their rendering of the Text coin- cides also literatim with the rendering in our Authorized Version. Let us now see what the most eminent German Critics of the present day say on this point. Br. Karl Friedrich Keil, whose Biblical learning is unquestionable, gives the following interpretation of this Text, and the following note upon it, in his Commentary (Biblischer Commentar, Leipzig, 1861, p. 101). " ' Whoso sheddeth man's blood, by man shall his blood be shed/ By these words God vests His own punitive power in human hands ;" and he then quotes the words of Martin Luther : " Here " (remarks Luther on this place) " is the first commandment touching the temporal sword. Temporal Government was established by these words ; and God's right, the sword, was put into its hands;" "Hie igitur fons est, ex quo manat totum jus civile, et jus gentium. Nam si Deus concedit homini potestatem super vitam et 4 1 o Miscellanies. mortem, profecto etiam concedit potestatem super id quod minus est, ut sunt fortunge, familia, uxor, liberi, servi, agri. Haac omnia vult certornm hominum potestati esse obnoxia Deus, ut reos puniant." Dr. M. Baumgarten, in his excellent Exposition of the Pentateuch (Commentar zum Pentateuch; Kiel, 1843, p. 121), thus speaks in his note on this text (Gen. ix. 6) : " Here it is ordered that the Blood of the Murderer shall be shed by man. Man is commissioned to execute the divine retribution, and is appointed to be God's Vicegerent upon earth. Jehovah Himself is not visible on earth, but in heaven; therefore He is represented on earth by the deputies of His injured Majesty." The same rendering is given also by Dr. Aug. Knobel, in his commentary on Genesis (Leipz. 1860, p. 98). I will only add here the words of the learned Noncon- formist, Henry Ainsworth, whose Version of the Pentateuch is justly esteemed for its literal accuracy. He also renders the words precisely in the same manner as they are rendered by the above-recited Expositors, and as they stand in our Authorized Version, and in the following remarks : " Whoso sheddeth man's blood, by man shall his blood be shed." And he subjoins the following note (p. 42, Lond. 1627) : " His blood shall be shed, that is, by the Magistrate, whose power is here stablished for killing all wilful murderers, as the Chaldee expresseth it, saying ' With witnesses, by sentence of the Judges, shall his blood be shed.' " So much, then, for Biblical Critics and Translators. Their testimony to the accuracy of our English Authorized Version is as strong as possible. Now, one word as to Lexicographers. That the Hebrew words D"TN2 in this Text are rightly rendered in our Authorized Version " by man," will appear from the statement of Gesenius, in his " Thesaurus," under the preposition 2, where he says (p. 99, ed. Tregelles) that this preposition intimates the agent (Latin per), e. g. "by the hand of Moses," or "by God;" or the instrument, or efficient cause, as by fire. And Dr. Julius Fuerst makes a similar assertion (which might be confirmed by innumerable Meaning of the text Gen. ix. 6. 41 1 examples from the Hebrew Scriptures) in his Lexicon (p. 174, ed. Davidson). With regard now to Ancient Versions. The Septuagint (to which the Author of the Pamphlet appeals) has the following words here ; 6 i/c%ewv alfia avOpumov, avr) rov aifiaTos avTov i/c-^vdrjo-eTai, ■ that is, " Whoso sheddeth man's blood, shall be shed (or poured out) instead of his blood;" a sentence which no Hebrew and Greek scholar will affirm to be a literal equivalent to the original. This rendering is, like many others of the Septuagint, a para- phrase, and it does in fact amount to the same thing as is expressed in our Version ; for if the murderer is to be slain, it is clear that some man must slay him. And what argu- ment can thence be derived by those who would abolish capital punishment for wilful murder, it is not easy to see. The Vulgate, which often follows the Septuagint, renders the words thus : — " Quicunque effuderit humanum sanguinem, fundetur sanguis illius •" that is, " Whoso sheddeth man's blood, his blood shall be shed " (i. e. by man) ; on which a similar remark may be made. The Arabic and Syriac versions are more literal, and confirm the rendering of our own Authorized Version. The authority of the Chaldee Targum has been already mentioned as also confirmatory of that translation. As to Wycliffe's Version (to which the Pamphlet also appeals), I have not thought it worth while to inquire what its rendering is, because it is notorious that Wycliffe did not translate from the Hebrew Original. 1 But the renderings in the Versions of Luther, the Geneva Version, the Versions of Tremellius and Pagnini, which were made from the Hebrew — all coincide with the rendering in our Authorized Translation. On the' whole, then, it may be confidently affirmed that Biblical Critics, Lexicographers, and Versions, corroborate the rendering of this text, as given in our Authorized Version. 1 See " Complete History of the English Translations of the Bible," by the Eev. John Lewis, p. 21, ed. Lond. 1739. 4 1 2 Miscellanies. Let us now proceed to examine these words, " Whoso sheddeth man's blood, by man shall his blood be shed : for in the image of God made He man " (Gen. ix. 6). That was the declaration of Almighty God to the Patriarch Noah and his sons, when they came forth out of the Ark after the Flood, and when He made a covenant with them, as the sole survivors of the human family, and as the repre- sentatives of future generations. The post-diluvian race, and their immediate successors, had a difficult work to perform. They were not permitted by God to remain together in one body; but they were commanded by Him to separate, and to replenish the earth. 2 This was the trial of their faith. They were few, and must go forth in weak companies into a wide uncolonized world. But God assured them of His protection. He pledged Himself to defend them. He recognized in Man His own divine image. Thus Man was invested with dignity and sanctity ; and acts of violence against him were to be punished as outrages against God. And God constituted Man as His own Vicegerent for executing the divinely appointed penalty for such aggressions against the divine Majesty, reflected in man God's image and likeness ; and He pronounced this solemn edict against wilful murder : " At the hand of every man's brother will I require the life of man : whoso sheddeth man's blood, by man shall his blood be shed ; for in the image of God made He man." It has been alleged by some, whose opinions are entitled to respectful attention, that Capital Punishment— that is, punishment by Death — is inconsistent with Justice and Charity, and ought never to be inflicted; and that those continental Nations, which have abolished Capital Punish- ment, ought to be imitated by us. Life (they say) is the gift of God, and ought not to be taken away by any but by God. And Christ says in the Gospel, " Resist not evil." 3 Much more, therefore, do not inflict it. And what, it is asked, can be a greater evil, than that a man, with his sins on his head, and with his hands stained with blood, should be sent out of the world into the presence of his Almighty 2 Gen ix. 1. 3 ji att _ v 39 Arguments against Capital Punishment. 413 Judge, to receive his everlasting doom ? And, it is asked, shall man — weak, sinful man — arrogate to himself the Divine prerogative of cutting short the life of a brother, and place himself on the throne of God, and become the Arbiter of Eternity ? These are, indeed, serious questions, and claim careful consideration. What may we say to them ? Almighty God is our Father : Infinite in Mercy, Infinite in Justice, Infinite in Wisdom : and He has vouchsafed to give a reply to these questions in His Holy Word; and from that Divine oracle there is no Appeal. " He that smiteth a man that he die, shall surely be put to death." * And again, " He that killeth any man shall surely be put to death : " 5 and again, " The murderer shall surely be put to death : " 6 and again, " Ye shall take no satisfaction for the life of a murderer, which is guilty of death, he shall surely be put to death : " 7 and again, " Ye shall not pollute the land wherein ye are ; for blood it defileth the land ; and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it." 8 Such are the judicial declarations of Almighty God Him- self in His Holy Word. Their meaning cannot be mistaken; and since He is the Author of Life and Death, since He " is the only Lawgiver who is able to save and to destroy," 9 therefore all human opinions, and all human authority, must bow, in reverent submission, before His divine supremacy. Nor let it be alleged, that, because these declarations are derived from the Code which God gave by Moses to the Hebrew Nation, they therefore were addressed to the Hebrew Nation alone, and do not concern us. They were, it is true, promulgated to the Israelites ; but they were not promul- gated to them as Israelites, but as men. They are a part of primeval Jurisprudence, antecedent to all written Law, and are of universal and perpetual application. They are grounded on God's Attributes; and on Man's Nature. They are engraven on Man's heart, and are uttered by his 4 Exod. xxi. 12, 14 5 Lev. xxiv. 17. Num. xxxv. 18. 7 Num. xxxv. 31. 3 Num. xxxv. 33. a James iv. 12. 4 1 4 Miscellanies. Conscience, which is the Voice of God. How otherwise can we explain the language of the first murderer, Cain, " Every- one that findeth me shall slay me " ? ' He pronounced the sentence of Death on himself. And although God, for wise reasons, thought fit to interfere to prevent the execution of that sentence in his case, yet that voice of Cain, and that special intervention of God, proved what the judicial sen- tence of murder was, even from the beginning. 2 Nor was this all. Immediately after the Flood, that is, nearly nine hundred years before the Levitical Law, God thought fit to confirm that aboriginal and unwritten Law, by a solemn edict promulgated by His own Divine Voice : " At the hand of every man's brother will I require the life of man. Whoso sheddeth man's blood, by man shall his blood be shed ; for in the image of God made He man." These words prove, that what God said to the Israelites in this respect, was not said to them as Israelites, but as men, and is to be extended to all. For what is the ground on which God based the prohibition of murder, and on which He authorized and enjoined the infliction of the punishment of Death for it ? It is, because man is made in the image of God : and whoever sheds man's blood, violates God's image : and man is armed with authority by God, and is invested with a commission from Him, to visit that viola- tion by death. " Whoso sheddeth man's blood, by man shall Ids blood be shed : for in the image of God made He man." Again, let it not be said, that this primeval Law, pro- claimed even by Cain himself, and promulgated by God to Noah, the father and representative of the new generation of mankind after the Flood, and renewed with the most 1 Gen. iv. 14. 2 The consent of Mankind that wilful Murder ought to be punished by Death is expressed by the Greek poet : — 'AvtI fiev ex.8pas yKwcrirrjs e'x$P a TXaxraa TeXelaOco — Tov(p€i\op.€uov Updaaovtja AiVt; p.ey' durel — A.vt\ fie TrXTj-yr/s %4 Ecclesise Anglicanae matri, per manus Apostolicas reverendissimi Georgii Augusti Selwyn, Dei gratia, Episcopi Lichfieldensis, pacis et benevolentiaa internuncio, ejusdem- que auctoris, hoc pietatis testimonium filii Americani dederunt. >J< " In the following lines, suggested by the foregoing de- scription, and written by the Bishop of Lincoln, the Church of England is represented as returning thanks to the Church of America, for this pious offering : — Quod cara3 mittis, carissima Filia, Matri Accipimus sanctse pignus amicitiee. Dat dextram veteri novus Orbis ; Nata Parenti ; Miscet et Occiduum Sol Oriente jubar. Pontus Atlantiaco quamvis interfluat asstu, Littora velivolis consociantur aquis ; Ecce ! Ratis Christi medium translabitur sequor, Alba ferunt Labarum carbasa ; prora Crucem. Funis Apostolico fultum gestamine malum Ordinibus binis junctus utrinque tenet ; Navem per scopulos Oracula Sancta gubernant ; Sic tutam sulcat per maris arva viam : Angliacos linquit portus ferturque Carina Americse placido suscipienda sinu. Aspice ! qua medium lancis complectitur orbem Mystica caelatis clara corona notis ! Nomina senarum Synodorum pristina cerno, Quee fixam placitis explicuere fidem. Germinat hsec circum quercu diadema Britanna ; Donaque fert Trino frons duodena Deo : Multicolore nitent diverse lumine gemma? ; Undique sic radians lucet Amore Fides. Crux zonam gemmata aperitque et claudit ; Amoris Nam Crux principium est, Crux quoque finis erit. Miscellanies. Fraternis veluti triplex amplexibus orbis, Cuncta Ministerium cingit Apostolicum : Denique ut externo diffusse in margine frondes, Sic Christi Vitis tendit in omne solum. Ergo Te Genetrix, carissima Nata, salutat, Et pia de grato pectore vota refert ; Pacis in seterno constringat foedere corda Oordibus Angliacis Americana Deus ! Una Fides, unus Christus, nos Spiritus unus, Unus et Ipse Suo jungat amore Patee ! Sic, ubi transierint mortalia ssecula, Coeli Nos una accipiat non peritura Domus ! TRANSLATION op the foregoing; by the Rev. W. J. IRONS, D.D. That which thou sendest, Daughter mine, I as thy Mother take ; A Pledge of Amity Divine, I prize it for thy sake. The New World greets the Old to-day, and Child to Parent calls, While from the Western Sun a ray of glory eastward falls ; What though between with angry sound the vex'd Atlantic raves, In union still our coasts are bound, while vessels skim the waves. For lo, the Bark of Christ is there, the mighty deep to plough, The white sails bear her standard fair, the Cross is at her prow; Her cordage strong upholds her mast of Apostolic might ; And two-fold Orders firm and fast on either side unite, Secure among the rocks she glides — the Oracles of light Through pathless floods her starry guides — she steers her course aright ; Churches of England and America. 449 From England's ports she faced the sea, and sought the distant West, Welcomed, America, by thee, to peace upon thy breast ! II. Mark how the sphere that lies between, shines in this diadem ; The circlet of Thy Gift is seen, adorn'd with many a gem ; That pristine sign, that six-fold name, the ancient Synods pure, Engraven there shall long proclaim the Faith for ever sure ; That wreath of British oak, with all its twelve bright offshoots scanned, To us the sacred Twelve recall, the Apostolic band : Those precious stones of various name, with various colours bright, On every side flash forth and gleam, like Faith in Love's sweet light : The jewell'd Cross begins and ends the bright and sparkling zone, The Cross, from whence all Love descends — our First and Last alone ! In brotherhood, all pure and free, wherever man is found. The Apostolic Ministry girdles the Earth around, So here, along the margin's slant, the fruitful branches stand, Even as the Vine which C heist did plant shall spread from land to land. Epode. And now Thy Mother, Child of mine, thus greets Thee from afar; Echoes the hope that such Design no discord ever mar ! In one blest bond of endless peace, so may God bind us too, The heart of loved America, with England's hearts so true ! One Faith, One Chbist, be ever ours, One Spirit from above, And the one Father over all, unite us in His Love ! So, when the ages pass, and leave things mortal to decay, May one unfading Home receive Our Spirits in That Day ! LETTER TO THE UNIVERSITY OF OXFORD COMMISSIONERS, ON THE ANNOUNCEMENT OP THEIE INTENTION TO MAKE STATUTES FOE BRASENOSE AND LINCOLN COLLEGES. As Visitor of two Colleges in the University of Oxford, I received a letter from the Commissioners appointed under the "University of Oxford and Cambridge Act," 1877, inform- ing me of their intention to frame Statutes for those Colleges. The following was my reply to that communication : — Eiseholme, Lincoln, 18tk January, 1879. My Lords and Gentlemen, I have the honour to acknowledge a communication from you, dated January 11th last, in which you inform me, as Visitor of Brasenose College, and of Lincoln College, in the University of Oxford, that by virtue of the powers with which you have been invested by the " University of Oxford and Cambridge Act," 1877 (40 & 41 Victoria, chapter 48), you intend to proceed to make Statutes for those two Those two Colleges were founded by Bishops of Lincoln, and were commended by them to the care of their successors in the See of Lincoln. I should not therefore be discharg- ing the duties of the trust committed to me with respect to them, if I did not request permission to submit to you some remarks concerning those Societies. Inasmuch also as in the Act of Parliament, by which your Commission is constituted, it is provided that notice should be given of your intention to frame Statutes, to the Visitors of Colleges in Oxford, and you have now announced Letter to Oxford Commissioners. 45 l to me that intention accordingly; it seems to be contem- plated by the Legislature, and to be implied in your announcement, that the Visitors should communicate to you such observations as may seem not unworthy of con- sideration. Those two Colleges, — as appears from their Statutes, — were designed by their respective Founders to be Seminaries of Eeligion, and to be Schools of the Church of England. They were erected and endowed by Bishops of the Church for the encouragement of Sacred Literature and of Theo- logical learning ; and for the training and maintenance of persons, either in Holy Orders, or destined for Holy Orders, in the Church. In the original Statutes of Brasenose College, it is ordered, that all the Fellows should be in Holy Orders within seven years after their admission to their Master's Degree, or else resign their Fellowships. The Statutes of Lincoln College (even as revised in the year 1855) enjoin that all the Fellows, except two, should be in Holy Orders within ten years after their admission to a Fellowship. The Statutes of both these Colleges prescribe that their Heads should be in Holy Orders. Such, my Lords and Gentlemen, were the designs and injunctions of the Founders of those Colleges : and the Endowments which they bestowed upon them were given in faith that those designs and injunctions would be ful- filled. The Endowments formerly provided for the encourage- ment of Sacred Learning and Theological Study in the Church of England have been much diminished in late years by the sequestration of more than half the revenues of our Cathedrals and Collegiate Churches. It is indeed to be acknowledged with thankfulness, that those Capitular revenues have not been secularized ; but have been applied to religious purposes, especially to the relief of spiritual destitution in populous places. Still it cannot be doubted, that, from this and other causes the Church of England is now in danger of declining o g 2 45 2 Miscellanies. from the liigli position which she held among the Churches of Christendom, as possessing a learned Clergy, well-trained and qualified to refute erroneous opinions, and to defend the Christian Faith, and also, to contribute largely to the advancement of Literature and Science. The Bishops of the Church have too much reason to regret, from their own personal experience, that our two ancient Universities do not now supply a due proportion of Candi- dates for Holy Orders, and that the average attainments, in sound scholarship and theological learning, of our future Clergy will probably be far below what is to be desired. This is the more to be lamented, because, at the present time, our national Institutions and our domestic peace and happiness are exposed to peril from the spread of Unbelief, and from the growth of Romanism. It would therefore be a public calamity to the Church and Nation, if the Endowments of our Universities and Colleges were now to be more largely abstracted, than is already unhappily ihe case, from the purposes to which their Foun- ders assigned them, namely, the maintenance of the Christian Faith, and the promotion of Theological Learning, and the training of ministers for the service of the Church, and were alienated to secular uses, however excellent in themselves. Such a diversion of those revenues would, I conceive, be also very injurious to our Colleges as places of national Education for the higher classes of society. I do not mean to say, that Heads of Houses, and Fellows of Colleges in our Universities, being Clergymen, and being bound as such by their Ordination Vows to hold and teach the Christian Faith, and to lead Christian lives, and thus to train young men by their practice as well as by precept, will always fulfil those engagements. But the fact, that the principal members of the Governing Bodies of our Colleges have been in Holy Orders, and were pledged as such by solemn stipulations, has inspired public confidence in their system of government ; and it cannot be doubted, that the Colleges of England, as places of higher Education, owe much of their efficiency and success to their connexion with the Church of England. And if that connexion were severed On English Colleges. 453 or weakened, English parents and English families would, I believe, have reason to rue the result. The condition of other Countries, where the endowments of the Church and of Academic Corporations have been secularized-, and where the University and Collegiate life is not animated by the spirit of Christianity, may serve as a warning to England. I am fully aware that there are some distinguished pei'sons in our Colleges and Universities, who would look on this separation from the Church without regret. But I may be allowed to observe, that our Colleges and Universities do not exist for the sake of any men — Or any set of men, — however eminent at any particular time, but for the sake of the English Nation. All Englishmen have a vested interest in the welfare of our ancient Colleges and Universities, and in the maintenance of their character as seminaries of sound Learning and religious Education. They are a noble heritage from the past ; they are among the fairest ornaments of our country ; and they are among the surest pledges of her strength and glory for the future. And the essence, I venture to think, of their moral and spiritual life and vigour, and even of their intellectual power in the highest sense of the term, is their connexion with Christianity. As Visitor of one of the two Colleges, for which, as you inform me, you are now about to frame Statutes, I received a communication from the Governing Body of that College eight years ago, in which I was desired to comply with the request of the majority of that Governing Body (a small one) that the particular Statute of the College should be repealed, which prescribes that the Head of the College should be in Holy Orders. I declined to give my assent to that proposal, which there- fore fell to the ground. Let me state the Reasons for that refusal, which were thus expressed in my answer to the application : — " The Founders of your College designed that it should be a religious Society ; and for the maintenance of its religious character, it is, I think, very important that the Head of the College should (as is required by the Statutes) be qualified to preach the Word of God, and to administer 454 Miscellanies. the Holy Communion to those Students who are committed to his charge, and of whom he will have to give an account hereafter ; and that he should thus be reminded of his own sacred duty towards them. And I should not be discharging my duty aright, as Visitor of the College, to its Founders and Benefactors, and to the College itself, and to those Parents who send their sons to be educated there, if I were to give my assent to a proposal which, in my judgment, would have a manifest tendency to impair the character of the College as a place of Christian Education." Subsequent reflexion has confirmed me in the opinions which I then expressed, and I should feel much regret if I had com- plied with that request, and had given my consent to that proposal. My Lords and Gentlemen, in this and similar matters my duty as Visitor' of those two Colleges (founded by Bishops of Lincoln and entrusted by them to the care of their suc- cessors) is now at an end. It has passed into your hands. To you is committed the responsible office of making Sta- tutes for these two Colleges, which, during the course of centuries since their foundation, have done good service to the Country and the Church. Their future destinies depend upon you. I am thankful to believe, that the provisions of the Legis- lative Statute 2 under which you act, will enable and encou- rage you to maintain the religious character of these Societies. The high chai'acter of the persons, of whom your Commis- sion is composed, inspires confident hope of good results to 1 The Visitor, concurrently with the Governing Body of the Colleges, was empowered, under certain conditions, to frame new Statutes for the College ; and also to prevent any old Statute from being altered, or any new one from being made. 2 See the " Universities Act " (sects. 14 and 15). " The Commissioners in making a Statute for the University or College, shall have regard to the main design of the Founder, except where it has ceased to be observed before the passing of this Act. . . . They shall have regard to the interests of education, religion, learning, and research ; and in the case of a College or Hall shall have regard in the first instance to the maintenance of the College or Hall for those purposes." Hopes for the future. 455 be derived from it ; and I earnestly pray that the Divine Blessing may rest on your consultations and endeavours for the benefit of those Institutions. I have the honour to be, My Lords and Gentlemen, With much respect, Your obedient and faithful Servant, C. Lincoln, Visitor of Brasenose and Lincoln Colleges, Oxford. LAMBETH CONEEBENCE. JULY, 1878. The following Circular, addressed to the Bishops of the Anglican Communion, who were invited to the Conference, announced the order of its proceedings, and the subjects to be considered at it : — The Conference will open on Tuesday, July 2nd, at 1 J .0 a. m^ with a Service in the Chapel of Lambeth Palace, at which the Bishops are requested to attend in their Robes. The Service will consist of the Holy Communion, with a Sermon by the Akchbishop op York [which has now been published] . The following is the arrangement of the subjects and the days on Which they will be discussed : — r Subject I. — The best mode of main- TUESDAY, JULY 2nd, J taining union among the 1.30 P.M. — 4.45 p.m. J various Churches of the *■ Anglican Communion. / Subject II. — Voluntary Boards of Ar- bitration for Churches to which such an arrange- ment may be applicable. Subject III. — The relation to each other of Missionary Bishops and of Missionaries, in various branches of the Anglican Commuuion, acting in the same country. . Subject IV. — The position of Anglican Chaplains and Chap- laincies on the Conti- nent of Europe and elsewhere. Subject V. — Modern forms of Infidelity, and the best means of dealing with them. WEDNESDAY, JULY 3rd, 10.45 a.m. — 4.45 p.m. THURSDAY, JULY 4th, 10.45 a.m. — 4.45 p.m. Lambeth Conference, 1878. 457 r Subject VI.— The condition, progress FRIDAY, JULY 5th, J and needs of the various 10.45 a.m.— 445 p.m. j Churches of the Angli- ^- can Communion. The Conference will open each day with Prayers in the Chapel 01 Lambeth Palace. The Conference will be resumed on Tuesday, July 23rd, at 10.45 a.m., to receive and discuss the Reports of the various Committees ; and will close at 4.45 p.m. on Friday, July 26th. On Saturday, July 27th, a closing Service will be held in St. Paul's Cathedral, at 11 a.m. [The Sermon was preached by the Right Rev. William Bacon Stevens, D.D., LL.D., Bishop of Pennsylvania, and has been published]. "A Letter from the Bishdps, including the Reports adopted by the Conference," was subsequently published under authority. In order that foreign Christian Communions in Eastern and Western Christendom, might be made acquainted with such resolutions of the Conference as would manifest to them the true, Scriptural, Primitive, and Catholic character of the Anglican Church, it was thought desirable that they should be translated into Greek and Latin and circulated; and accordingly the following Translations were made by me into those languages, by command of His Grace the Aech- bishop of Canteeburt, the President of the Conference. 45 8 Miscellanies. EniSTOAH 'EKATON EIIISKOnON 'Ei/ AyyXto. v paKpOTarcov ttjs olKovpevrjs nXipaTcov, iv Tfe) UaXartai Aap/3r)0av<5, eret ttjs tov Kvpiov ivaapKco- creas t awor\ (1878), TrpoeSpevovTos cre^acrpLcoTaTov '^4p^t/3aXSou Kdp.Tr(3eXX, Trj 0eia Trpovoia, Ap-^L- eiTicrKOTTOv KavTOVapias, 'Ettlctkottcov 6Xt)<; 'Ay* yXtas Trpo)To0p6vov, jLteretX^^ores, iv tu> va&J tov elp-qpivov iraXaTiov, twv dyiwv pvaTiqplav tov crajpaTOS /cat tov aijuaTOS tov Kvpiov, /cat Trpoaev^at<; rp>wpivoi vvcp Trjs tov dylov TIvevpaTOs ^eipayoyias, e^eVacrtv 7reTrofqnapev Sia<])6pa>v ^rjTrjpaTOJV rjpiv Trpo/3efiXr)pivtoV, dv7]K0VT0iv ets T7p t^5 'E/cfcX^v £,7)Trj[xdT0)v o-TTOv$aia)<; Sid TrXetd^wv rjfiepoiv o-vp(3efiovXe.vKOTe<;, irapaTi.0iiie.0aL raiw rot? 7ncrrots rd o-vp.Tre.pdo-p.aTa rjpuv virep at/raw SeSoy- peva. 1 Ef Ta.DT?7 Tg iJ.pdv KifyaXaitav inXoyrjV Tr£TroirJKap.£v, ™v fxaXtaTa rfj kolOoXov 'EkkXtjo-lix irpoo-yjKovTKtv' Iv 8k tw 'AyyXiKiZ rrjs E7rt(7ToA»js apxeTwoj a ' ™V ZTUTpOlrixtV TOV OVjAfSovXlQV £K^eCT€lS {Reports of Committees), avb toC 2vp./3ovXLov SoKijiaaOao-ai, oAoreAas eiipio-Kovrai. Letter of One Hundred Bishops. 459 EvOvpovpevoi ty)V eVtT^SeioTaTTji' pidohov wpbs ttjv 7r\py) it'mttiv, iv Tats aytats Tpa^ats aTroKeKaXvppivrjv, iv rots Svp- /3dXots copLcrpivrjv, /cat into ttjs dpyfidev '.E/c/cXrio-tas KeKpaTr]pev7]v, Se^opevai Tas auras Kavovixas Tpac/>as ttjs 7raXatas fat rr]s /catvrjs Aia0iqK7jT<2z/ QtoQev htaTeraypivcov pvcrTrjpicov pera- \apj3dvovo-L 8ta ttjs vTT^pecrtas twi' avibiv 6lttoo-to\ikiov ftaOpwv, /cat irpoaKvvovai tw aura @ew /cat Tlarepi, Stct tou auroS Kvpiov 'Itjuov XpiaTOv, iv tw avru> dyio) Kat #etaj IIvevpaTi, irdcrL rots Tricnevovo-iv eiri- Xoprjyovpeva), 7rpos to oS^yetv avTovs ets irdcrav tr\v akrjdeiav. 'Apeo-as plv ovv perd Tairnjs tt]s evdrriTOS, vnrjpgev iv r)p,eTepats e/c/cXTio-tats e/cetVr; avvqdeias, Starafecos, /cat XetTovpytas Sta^opa, 7/rts avay/catws e/cc/>ueTat e£ acr/ayo-ews rrys itjovcrias, ttjs e/caorfl pepiKy rj idviKy iKKkrja-ia Trpoo-qKOvar^.Tov §ia.Tdo-o-e.iv,Trapaxapd(To-eiv, /cat aKvpovv Oecrpovs /cat TeXeras e/c/cXTio-iacrTi/cas, V7r' dv9pw7TLvr,<; igovcria6pQ)P d-rroaToXcov, avvd^ev^ev drracras ras XpicrTOv e/c/cXTjortas iv pid dStatperw /cat opaTjj Kowwvia- AXXa pev ovv rj crvvadpoicrLS dXrjOivios oiKovpeviKrjs SvvoSov, Trpbs oiroiav 7) ' AyyXiKavr) '.E/c/cX^crta wdvTOTe iirrjyyiXXeTO eToipr) elvai avvip-^ecrdaL, iv rfj o-qpepivrj tov XpLVK€v dpij-^avos. At pev diropiai, aiwes TrapaKoXovOtjcreLav av rfj o~vveXevo~ei avvoSov in naawv tcov dyyXiKavatv e/c/cXiycrtait' o~vyKeKpoTT]pev"qs, /caurep avopoioi Kai juerpicorepcu tcov eiprjpevov, opws pevTot elal fiapvTepcu rj avy^cuprjaai Taurus Trjs peOooov, iv rep vvv xpovu), crvvaive&iv. 'AXX' r) ireipa, Bis yeyovvta, crvpfiovXiov iiTicrKOiTOJV, dirb tov KavTovapias Ap^i- eTTLCTKOTTOv crvyKeKXrjpevojv^ /cat vif olvtov irpoe&pevovTos o~vvrj6poicrpev(ov, iXiriSa rjplv Trape^ei avTopdrov Xvaecos irpojBXrjpaTos pi-XP 1 T0 ^ v ^ v dXvTOv, StjXovoti, o~vv- aOpoiaews /cat o-vpfiovXevaeus tottottjpiqtwv e/c/cX^crta/z' rfj re Secret Kai ttj Stoi/c^crei hia^epovacov. EyyvTara pera ttjv evorqTa iv tt} Trtcrret, rfj tols dytots dVa^ irapahoOeiarj, TTeireio-pevoL iapev ttjv 6pr)o-Keia twv e'/CKiX^criwv ivoTqs Tavrrj Trj Oprjo'Ki.ias kolvcovco., KaOcos TrenoCQapev, vnr]- Translation of Lambeth Letter, 1878. 461 peTrjaci' dXX' opcos, (Kainep cppoovptzs otl rota tis apcf>tXa(j)y]s XeLTovp-yiKuiv reXtTow iXevOepia alpcTi] Icttiv, ota vaaats rats vopLpaLs OprjcrKevTiKcop alo-d-qpaTcov diroSei^ecnp evpvxcopiav av ^aptcratTo,) ti^ 0.770- aTokiKrjV irapayyekiap inLKaXovpeda, " iravTa irpbs oiKoSoprjp yiyvir Kal top KadoXiKov Kavova eVt- papTvpopeua, top §topt£o^Ta evTa^iav Kal Tretdap^Cav, KOLLirep per avTauapprjcrecos ISlcov TrpoaKXCaecop Kal aladyjcrecov aTToSidopevas, cos xpurTLaPLKrjS ipoTrjTos Oepikia, /cat cos dfay/cata? 7rpos avTrjs Trjs TrLo~Tecos VLK7)(f)opov vrrepao-TTio-iv. Toiyapovp ov TravaopeOa TOiavTa pov9ctovpt£s irplv £Kcf>coyr)o;aL Iktevcos ttjp ikiTLOa, otl iro-vra tcop riperepcov EKKXrjtTLtop TEKva, 07rotats Tialv ovv decopiaLS hicu^ipovTa, piWovaiv bpoXoyeiv to KadfJKov tov viroTaaaeadaL, Std ttjp ctvp£l8t]o-lp, iv Oecrpols Kal TfXeTats 6pr)CTK£VTLKals, rats i^ovaLaaTLKals KpiaeaLv Trjs pepLKrjs r) idpLKrjs iKKXrjalas, vcf)' rjs Beta trpovoia TvyyavQicri KaTcoKicrpiva- /cat otl a^e^oPTai iravTos irpdyuaTOS els aXXorpuocrLV tj ipcOicrpov tzlpovtos, /cat otrrjpepop Beppcos irpoaev^ovTai, iVa to ayiov TJvevpa TtdvTa Trjs e/c/cX^crtas peXrj oc)r)yfj els to Xoyl^eoOai Kal epya.t^oQai ttclvtotc a Set, Kal r)pds TrdvTas o-vvd-TTT-Q Tjj c/>tXa§e\c/>t/c7} eKelpr) dydnrj, tjtls IcttIp avTos elprjp7]s Kal naacop dpeTcop avvveapos. Evyapicnovpev tw JJavTOKpaTopi 8eco, otl aeppo- TrpeTTTjS tls SLapaprvpCa i£4xV™ " 7r ° ndvv ttoXXcop iKKXrjo-Lcov, /cat d-rrb kqlvottjtcop ^pLaTLavcov KaO'oXov toi^ Kocrpov, KaTa tcov Trjs 'Pcopaias KaOeSpas irXeopeKrq- paTcov, Kal KaTa tcov vecoTepLKcop SoypaTcop, vn igovcrCas avTTjS SLtopio-pevtov. C H 'AyyXucavrj 'EKKXrjaLa 6x/»etA.et iraaav o-vpird- OeLav e/c/cX^crtats kolpjJ, Kal xpLaTLavols 18 ta, Sta- papTvpopivois KaTa tovtcop TrXavripaTtov, /cat cnevo- XCopovpevoLS, et Ti>x°h v-h dnopLcop igdXXwp, Sta tcov 462 Miscellanies. rrj<; ci.7rio-Tias wpocrfioXcov, ap.a /cat Sta twv ttJs 'Pwp.rj<; iTTLyeipy]p.OLTWV. Hftets 6p.oXoyovp.ev eva p.6vov Mea'iTqv deov /cat avupanrwv, AvOpwrrov 'irjcrovv Xpicnov, os Icttlv inl iravrwv @eos euXoy^roq ets tovs aiwvas. ArrwOovp-eOa, a>5 ivavrlov rats Tpa^als /cat rfj KaOoXiKy dX^deia, tto,v otlovv Soy/xa, otrep /ca^tardVai dXXovs /xecrtras olvt Ekcivov ToXp.yjo~eLev av, rj afyaiptiv otlovv oltto ttjs Oeias jU,eyaXeioT7jros tov TrXr]pwp.aToap- nao-deio-ris, iirep./3aaLV yeyovevai twv d^Lwp.6.Twv tw KvpLCO Ir)O~0V XpiCTTCp irpoa"f}KOVTWV. TpcopifioL irdo~Lv elcriv oi Kavoves, ko.0 oi/s 77 Ay- y\iKav7) 'EkkXtjctio. eavrrjv p.eTeppv9pLcrev. Ava- K~qpvTrop.ev ttjv avrdpKeiav /cat ttjv vrrepoyjjv twv Lepwv rpacjjcov, ws 6pLO~Tt,K-qv 7Tto"rea)s crT(i6p.T]v, /cat tw r)p.erepw Xaw irapa.yy4Xkop.ev cnrovSaiav avrwv fieXeTrjv ttjv ttLcttlv rjp,wv rats tw^ dpyaiwv Xvp,f56Xwv (j)coval<; bp.oXoyovp.ev' to clttoo-toXikov Ta.yp.a Ettl- o-kottwv, Upeo-fivrepwv /cat Alokovwv Ka.Teypp.ev Trp> eX- KOjievois ev tw i-m^ei-pew eavTovs iXev9apwo-ai airb C,vyov 7rXa^s Kal SeicriSai/AOfias 77acrat' fiorjOeiav irpouvpavs irpoTeivoptv, koX ota eaurots irpovopia elrj apecrra, «m ^/xeTepois Kavocriv, toZs eV rjpeTepais otaTU7ra)crecrtt' a>piap4voL<$, crvp(f>oiva, iOeXovTcus irpo- Kopli^opev. Tlepi to>v £,r)Tr)fJL(£r(t)v rtplv TrapaTedevTcov vrrep tcov tov Tapov vopoiv ip^av'itppzv ', oVt rd? anopias Itti- y 'Ly 'vdxTKOvTes, iv ats iviai iKKXrjcrtai ipirXiKOVTai, Sid tcov Oecrpcju ttj? tottlktJs vopo6eo-iapr)V, ttjv tov Tdpov ayioxjvviqv Sia(f>v\dTTeLv, Kara rd iv ra prjpaTi tov 6eov opiaOivTa, kcli Kada t] tov Xpcarov EKKkrjcria p^XP 1 ro ^ v ^ v ra v Ta oeoeKTat. AvaOewpovvTes tov<; Xvypovs SiaXoyicr/xous, nepl TekeTon> iKK\y)o-iao~TiK(t)v, ol a>v ivia tcov irjpeTepcov TrXrjdr) x lepel i£ofJLo\oyrjo~eb)<; cTriTyj&evcriv, f) StSacr/ceiz> 6Vt rota eVt77jSeuo"t9, rj to VTroTOLcrarecrOaL Tjj ovtojctl Kak.ovp.ivrj t,epio)<; yeipayoiyia, avayKaia eort TrpoiraLQevpaTa 7rpos tt)v 7779 ava)Ticrpbp, iTTL^opr/ytap irpopeporjjxipiqp. Tavrd iaru ra crvp,TTepdap,aTa et9 a KaTr}PTt]Kap,GP, ■nepL tup r)plp TTpoj3e/3\riiJL€Pcop tprjTqyiaToip, ip ot? 7s KpaTcoaLP, /cat ra evi avTwp Kvpico ip ipL a^)^apcrtas Kai ayaTT7]<; irpevpaTi XaTpevcjcrtP. 'Aprjp. Tiriypa\\>a ip t<2 ovojxaTi. tov o~vp.^ovkiov, APXIBAAAOS KAMIIBEAA, O Kwrouapias Ap^eirLffKOTros. Translation of Lambeth Letter, 1878. 465 EPISTOLA CENTUM EPISCOPORUM IN ANGLIA CONGREGATORUM, IN PALATIO LAMBETHANO, MENSE JULIO, ANNO SALUTIS MDOCCLXXVILI. Fidelibus in Ghristo salutem in Domino. Nos Archiepiscopi, Metropolitan!, aliique Episcopi Sanctas Catholicge Ecclesia3, centum numero, cum Ecclesia Anglicana plenarie communicantes, universi super Dioeceses jarisdictionem Episcopalem exer- citantes, vel ad Episcopalia munia in eis obeunda legitime delegati, multi nostrum ex remotissimis orbis terrarum regionibus, congregati in Palatio Lambethano, anno salutis mdccclxxviii. prassidente Reverendissimo Praasule Archibaldo Campbell, Divina Providentia Archiepiscopo Cantuariensi, totius An- glia3 Primate, participes facti, in dicti Palatii sacello, Sacrosanctorum Mysteriorum Corporis et Sanguinis Domini Nostri Jesu Christi, et orationibus adunati ad Spiritus Sancti directionem impetrandam, de variis pra3finitis qusestionibus consilium inivimus coetui nostro propositis, ad statum Ecclesia? perti- nentibus per diversas mundi partes diffusa?. His quasstionibus serio deliberandis complures dies impendimus, jamque determinationes earum a nobis approbatas fidelibus in Christo commendamus. 1 1 In hac Latina interpretatione eorum capituloram prsecipue delectum fecimus quse ad Ecclesiam Universalem attinere quodam- modo videbantur. In Anglico autem archetypo Eelationes Delecationum {Reports of Committees), a Ccetu comprobatse, plenarise reperiuntur. VOL. III. H h 466 Miscellanies. Qua? sit optima ratio pensitantes unitatis con- servanda? inter varias nostra? Comnmnionis Ec- clesias, primiim omnium Deo Omnipotenti gratias agentes quam maximas, manifestam unitatem ag- noscimus, qua Ecclesia Anglicana, et Ecclesia? cum ilia visibiliter communicantes, jugiter connexa? per- manserunt. Conjuncta? invicem sub Uno Divino Capite, Jesu Christo, in unius Catholica? et Apostolica? Ecclesia? societate, firmiter tenentes unam Fidem, in Verbo Dei revelatam, Symbolis definitam, et a Primitiva Ecclesia constanter conservatam, easdem Canonicas Scripturas Veteris et Novi Testamenti recipientes, utpote omnia continentes ad salutem sempiternam necessaria, ka? nostra? Ecclesia? eundem Dei Ser- monem pra?dicant, eorundem Sacramentorum, di- vinitus institutorum, per eorundem ordinum Apos- tolicorum ministerium dispensatorum,participes sunt, et Eundem Deum et Patrem venerantur, per Eundem Dominum Jesum Christum, in Eodem Spiritu Sancto super omnibus fidelibus efFuso ad ducendos eos in omnem veritatem. Yerum enimvero cum Mc unitate consociata nunquam non extitit ea consuetudinum, disciplina? et rituum varietas, qua? ab ilia pra?rogativa enasci solet, quam qua?vis Ecclesia particularis, sive na- tionalis, jure sibi vindicat; scilicet constituendi, immutandi, atque abrogandi ca?rimonias vel ritus Ecclesiasticos, liumaiiatantum auctoritate ordinatos, modo omnia ad a?dificationem fiant. Libenter quidem profitemur, nullam revera etiam- num sollicitudinis causam in bac diversitate reperiri. Constat autem, votum aliquorum animis nuper con- ceptum vocibus quoque passim significatum fuisse, Translation of Lambeth Letter, 1878. 467 hoc prassertim intuitu, ut rationes quasdam actu efficaces a nobis adhibeantur, ad occasiones discordiae prascidendas, et ad illam genuinam et essentialem unitatem, quaa nostras Ecclesias indies super- crescentes complectitur, manif estandam amplius atque fovendam. Primum quidem hujus concordiaa tuendse ilia in mentem venit ratio, quae inde ab Apostolis ipsis divinitus inspiratis originem ducens, Ecclesiis omni- bus in eadem individua et visibili unitate continendis diu inserviit. Hodierna autem rei Christiana? ea est conditio, infausta quidem sed manifesta, ut Concilium vere (Ecumenicum, ad quod Ecclesia Anglicana se paratam esse convenire semper professa est, con- vocari non possit. Difncultates quidem quaa im- pedimento sunt quominus Synodus ex omnibus Anglicanis Ecclesiis conflata congregetur, re diversaa et minus graves, nimias tamen nobis videntur, quam ut ilia ratio unitatis conservandaa a nobis commendetur. Aliud autem experimentum, secunda jam vice factum, congregatio scilicet Episcoporum ab Archi- episcopo Cantuariensi convocatorum, et Eo pras- sidente deliberantium, spem saltern suppeditat, quass- tionem, quaa hactenus insolubilis videbatur, rerum vicissitudine divinitus ordinata. sponte solutum iri, ita ut Procurators Ecclesiarum, situ et adminis- tratione diversarum, consultandi invicem causa, in unum ccetum coalescant. Persuasum est nobis, ad unitatem in fide semel Sanctis tradita proxime accedere divini cultus com- munionem, eamque societates Christianas firmissmo nexu copulare : et probe recordantes Librum Precum Communium, ab omnibus nostris Ecclesiis, aliqua- tenus variatum, retineri, et eximium unitatis vin- h h 2 468 Miscellanies. culum extitisse,fratres nostros admonencloscensemus, divini cultus commuBionem immoderatis rituum diversitatibus in discrimen posse adduci. Intrin- secam Ecclesiarum variarum unitatem custodienda? earum concordia? adjumentum allaturam esse vali- dissimum confidimus. Et dura libere profitemur, amplam quandam rituura Ecclesiasticorum flexibili- tatem esse exoptandam, quippe qua? latum quasi campum patefaciat legitimis piorum affectuum signi- ficationibus, nihilominus ad Apostolicum prseceptum provocamus, " Omnia ad a?dificationem fiant," et ad illam Ecclesia? Catholica? legem principalem, rectum ordinem commendantis atque obedientiam, etsi cum privatorum sensuum et propensionum abnegatione conjungantur, tanquam subsidia Christiana? Unitatis fundamentalia, imo etiam ad fidem ipsam efficaciter conservandam necessaria. Nolumus huic argumento finem imponere, quia spem nostram serib testificemur, omnes Ecclesia? fideles agnituros fore, utcunque studiis in varia inclinantes, universos oportere subjici, conscientia? ergo, in rebus ad ritus et cserimonias attinentibus, judiciis illis auctoritatem obtinentibus, qua? ab ilia. Ecclesia particulari vel nationali promulgata sint, sub cujus tutela, Dei providentia, sint constituti; et sibi sedulo temperaturos ab omni qualicunque alienationis vel exacerbationis occasione ; et quotidie Deum enixe obsecraturos, ut omnia Ecclesia? membra a Spiritu Sancto dirigantur ad quaacunque recta sint excogitanda atque exequenda ; et ut nos universi in ilia fraterna dilectione, qua? pacis est ipsissimum vinculum et omnium virtutum, adunare dignetur. * * * * Gratias agimus Deo Omnipotenti maximas, eo quod Letter of Lambeth Conference, 1878. 469 protestationes solennes a tot Ecclesiis et societatibus Christianis per orbem terrarum profectse sint contra sedis Romans usurpationes, et contra novicia dog- mata ejus auctoritate promulgata. Affectuum benevolorum significatio debetur ab Ecclesia Anglicana universis, sive Ecclesiis, sive singulis, contra hos errores protestantibus, quippe qui difficultatibus forsitan laborent specialibus, quum propter Incredulitatis incursiones, turn vero propter Romans sedis arrogantiam. Nos confitemur Unum tantum " Mediatorem Dei et hoininum, Hominem Jesum Christum," " Qui est super omnia Deus in sascula." Nos repudiamus, utpote Scripturis Sacris et Catholics veritati ad- versantem, qualemcunque doctrinam alios mediatores Ejus vice constituentem, vel aliquatenus detrahentem ab Illius Divina Majestate, et a plenitudine Deitatis in Illo inhabitantis, quas immaculato illo Sacrificio, semel ab Eo in Cruce propter omnium hominum peccata oblato, infinitum pretium impertita est. Commonendi igitur sunt a nobis fideles, facinus illud a Romano Episcopo patratum, in Concilio Vaticano, anno mdccolxx., quo sibi supereminentiam super omnes homines in rebus fidei et morum vindicavit, arrogatse sibi Infallibilitatis prsetextu, attributorum Ipsius Domini Nostri Jesu Christi manifestam fuisse invasionem. Innotuerunt omnibus regulse illse fundamentals, justa quas Ecclesia Anglicana seipsam reformavit. Nos Sanctas Scripturas sufficientem et supremam fidei regulam esse declaramus, et omnibus nostris diligenter scrutandas proponimus. Nosfidemnostram ipsis Symbolorum antiquorum vocibus profitemur. Nos Apostolicum ordinem Episcoporum, Presbyte- 47° Miscellanies. rorum et Diaconorum retinemus. Ecclesiarum par- ticularium sive nationalium libertates legitimas asserimus. Nos Librum Communium Precationum, necnon Adniinistrationis Sacramentorum, populis nostris in manus damus, vernaculo eorum sermone compositum, et juxta optima et antiquissima fidei et divini cultus exemplaria adornatum. Orbi uni- verso patefacta sunt base nostra documenta ; sciuntur et leguntur ab omnibus. Libenter igitur amplectimur universos sese re- formandi studiosos ad amussim Ecclesia? primitiva?. Rigidam Uniformitatem non flagitamus ; superva- caneas dissensiones deprecamur. Omnibus ad nos allectis, dum jugiim erroris et superstitionis excutere moliuntur, commodare operam nostram parati sumus, et talia eis subministrare privilegia, qualia ipsis possint esse gratiosa, et nostris ipsorum insti- tutis et formulis Ecclesiasticis consentanea. * * * # Sed ba?c Mctenus. Quod ad qua?stiones attinet nobis propositas qua? leges Matrimonii tangunt, dum ex animo agnoscimus augustias, ad quas nonnulla? nostra? Ecclesia? a popularium suorum legum latio- nibus redacts? sunt, censemus quoque officium esse uniuscujusque Ecclesia? operam dare, ut sanctitati Matrimonii custodienda? consulatur, secundum man- data in Dei Verbo preescripta, et quemadmodum ab Ecclesia Cbristi Mctenus sunt recepta. Rixas quasdam luctuosas de rituum Ecclesiasti- corum qua?stionibus, considerantes, quibus nonnulla? nostra? congregationes graviter perturbata? sunt, nos afnrmamus, nibil in diu usitata ca?rimoniarum con- suetudine, contra Episcopi admonitionem, debere innovari. Letter of Lambeth Conference. 471 Denique, nonnullas novitates, quum in agendo turn in docendo, quod ad Confessionem attinet, con- templantes, nos declaramus Anglicange Communionis Ecclesias firmiter eas leges tenere, quaa in hanc rem in Sacris Scripturis sunt promulgataa, primitivas Ecclesias professione sancitse, et ab Anglicana Refor- matione instauratas. Et nos consulto censemus, nulli Ecclesiaa Ministro licere, ab iis, qui ad eum se recipiunt, doloris aperiendi gratia, omnium sigillatim peccatorum minutam enumerationem exquirere ; vel privatam confessionem iis imperare, ante Sacro- sanctas Eucharistiae participationem ; vel prasscribere, vel etiam commendare, confessionis consuetudi- narias coram sacerdote exercitationem; vel docere talem exercitationem, vel sacerdoti subjectionem, directionis, ut aiunt, causa, conditiones esse neces- sarias, ad sublimissimam vitam spiritualem attin- gendam. Mhilominus non in animo habemus quo- quam modo terminos imponere subsidiis, qua? in Libro nostro Precum Publicarum, ad conscientiarum solli- citarum sublevationem, provide subministrantur. Has sunt determinationes quasstionum nobis pro- positarum, quatenus Ecclesias Universalis vel Ec- clesiarum nostrarum conditionem attingere vide- bantur. Ad hgec inspicienda varias Ecclesiarum Synodos, aliosque in eis Ecclesiis auctoritatem exercitantes, et universos denique Christi fideles, per orbem terrarum invitamus. Dominationem in cleris non affectamus; sed has determinationes, a ccetu nostro approbatas, rationi et conscientiaa fratrum nostrorum, utpote a Spiritu Sancto ilium inatorum, commendamus, enixe Deum apprecantes, ut omnes ubique gentium Domini Nostri Jesu Christi Nomen invocantes, una mente 472 Miscellanies. consocientur, in una Communione conjungantur,unani fidem semel Sanctis traditam firmiter complectantur, et unum Suum Dominum in uno puritatis et dilectionis spiritu venerentur. Amen. Subscripsi, in nomine Coetus Lambethani, ARCHIBALDUS CAMPBELL, Archiepiscopus Cantuariensis. Archiepiscopi, Metropolitan^ aliique Episcopi, qui Goetui Lambethano adfuerunt. The Archbishop of Canterbury. The Archbishop of York. The Archbishop of Armagh. The Archbishop of Dublin, The Bishop of London. The Bishop of Winchester. The Bishop of LlandafF. The Bishop of Ripon. The Bishop of Norwich. The Bishop of Bangor. The Bishop of Gloucester and Bristol. The Bishop of Chester. The Bishop of St. Albans. The Bishop of Hereford. The Bishop of Peterborough. The Bishop of Lincoln. The Bishop of Salisbury. The Bishop of Carlisle. The Bishop of Exeter. The Bishop of Bath and Wells. The Bishop of Oxford. The Bishop of Manchester. The Bishop of Chichester. The Bishop of St. Asaph, The Bishop of Ely. The Bishop of St. David's. The Bishop of Truro. The Bishop of Rochester. The Bishop of Lichfield. The Bishop of Sodor and Man. The Bishop of Meath. The Bishop of Down. The Bishop of Killaloe. The Bishop of Limerick. The Bishop of Derry. The Bishop of Cashel. The Bishop of Ossory. TheB TheB TheB TheB TheB TheB TheB shop of Moray. Primus. shop of St. Andrew's, shop of Edinburgh, shop of Aberdeen, shop of Glasgow, shop of Brechin, shop of Argyll. The Bishop of Delaware. The Bishop of New York. The Bishop of Ohio. The Bishop of Pennsylvania. The Bishop of Western New York. The Bishop of Nebraska. The Bishop of Pittsburgh. Archbishops and Bishops at Lambeth Conference. 47; The Bishop of Louisiana. The Bishop of Missouri. The Bishop of Long Island. The Bishop of Albany. The Bishop of Central Penn- sylvania. The Assistant Bishop of North Carolina. The Bishop of New Jersey. The Bishop of Wisconsin. The Bishop of Iowa. The Bishop of Colorado. The Bishop of Haiti. The Bishop of Shanghai. The Bishop of Montreal. Me- tropolitan. The Bishop of Fredericton. The Bishop of Nova Scotia. The Bishop of Ontario. The Bishop of Huron. The Bishop of Toronto. The Bishop of Niagara. The Bishop of Madras. The Bishop of Colombo. The Bishop of Bombay. The Bishop of Guiana. The Bishop of Kingston. The Bishop of Antigua. The Bishop of Barbados. The Bishop of Nassau. The Bishop of Sydney. Metro- politan. The Bishop of Adelaide. TheBishop of North Queensland. The Bishop of Christchurch. Metropolitan. The Bishop of Dunedin. The Bishop of Gibraltar. The Bishop of Capetown. Me- tropolitan. The Bishop of St. Helena. The Bishop of Maritzburgh. The Bishop of Bloemfontein. The Bishop of Pretoria. The Bishop of Rupertsland. Metropolitan. The Bishop of British Columbia. The Bishop of Saskatchewan. The Bishop of the Falkland Islands. The Bishop Suffragan of Dover. The Bishop Suffragan of Guild- ford. The Bishop Suffragan of Not- tingham. Bishop Perry. Bishop McDougall. Bishop Ryan. Bishop Claughton. OFFICERS OF THE CONFERENCE. The Bishop of Gloucester and Bristol, Secretary of the Conference. The Bishop of Edinburgh, Secretary of Committees. Isambard Brunei, D.C.L., Chancellor of the Diocese of Ely, Assistant Secretary. 4 74 Miscellanies. The following is the English Original of those portions which are contained in the above Translations into Greek and Latin. 1 1 A good deal has been said and written lately " On the Study of Greek and Latin," especially at our Universities. I will not repeat what has already been urged in these pages, on the uses of Classical Literature, as an essential part of a Liberal Education, and particularly as indispensable for the study of Theology, and for Biblical Criticism, and for the defence of Revealed Eeligion (see above, p. 15 — 19). But there is another view of this subject which will, it may be supposed, commend itself even to those who discuss such a question as this on grounds of practical utility, and are disposed for such reasons to disparage the study of the ancient tongues in comparison with that of living languages, which are mediums of social communication. I will not dwell on the fact, that a person who has mastered the Greek and Latin languages can in fact understand French, Italian, and Spanish more perfectly than a Frenchman, Italian, or Spaniard who is not acquainted with those ancient languages, from which his own is in a great measure derived ; and that, therefore, the study of Ancient languages is valuable for the thorough knowledge of Modern ones. But the truth also is, and it deserves attention at a time when the relations of England with the East are becoming more intimate (especially by the acquisition of Cyprus) that the Greek language, espe- cially what is commonly called the Hellenistic form of it, is not a dead language, but a living one. Even the Greek newspapers (such as are printed at Constantinople and Athens) are receding farther from the Romaic, and approaching more nearly to the Hellenic. And the Hellenistic is the language of the Eastern Church. Let any one look at a work of such Greek Ecclesiastics as (Economus, or Pharmakides, or Gregory of Chios, at the present time, or refer to the letter (printed above in vol. i. p. 293) from the Archbishop of Syros to the Author of these Volumes, and he will at once recognize the truth of this statement. When Pius IXth addressed the Greek Patriarchs in Romaic, and not in Hellenic, they imagined that he intended to insult them, and said that they might as well have addressed him in Italian, instead of Latin. The study of ancient Greek is therefore becoming more necessary from the conditions of modern. Society, especially in religious and ecclesiastical matters. The Greek Church never uses the Romaic — but always the Hellenic — in her public Offices. And it is to be wished that the venerable Society for Promoting Christian Knoivledge would print for circulation a cheap edition of the English Book of Common Prayer in Hellenic (such as Bagster's, Lond. 1820) instead of disseminating unscholarly versions of it in Romaic, which present our Prayer Book to the Greek mind — especially to the mind of Greek Bishops and Clergy — -in an unfavourable and derogatory view. As to the Epistolary, and even Colloquial uses, of the Latin Language, and consequent advantages to be derived from it at the present time, some remarks have been offered in another place (above, vol. i. p. 462, 488). Lambeth Letter, 1878. 475 To THE FAITHFUL IN CHRIST JeSUS, GREETING, We, Archbishops, Bishops Metropolitan, and other Bishops of the Holy Catholic Church, in full communion with the Church of England, one hundred in number, all exercising superintendence over Dioceses, or lawfully com- missioned to exercise Episcopal functions therein, assembled, many of us from the most distant parts of the earth, at Lambeth Palace, in the year of our Lord 1878, under the presidency of the Most Eeverend Archibald Campbell, by Divine Providence Archbishop of Canterbury, Primate of all England ; after receiving, in the private Chapel of the said Palace, the blessed Sacrament of the Lord's Body and Blood, and after having united in prayer for the guidance of the Holy Spirit, have taken into our consideration various definite questions submitted to us affecting the condition of the Church in divers parts of the world. We have made these questions the subject of serious deliberation for many days, and we now commend to the faithful the conclusions which have been adopted. In considering the best mode of maintaining union among the various Churches of our Communion, the Committee, first of all, recognize, with deep thankfulness to Almighty God, the essential and evident unity in which the Church of England and the Churches in visible communion with her have always been bound together. United under One Divine Head in the fellowship of the One Catholic and Apostolic Church, holding the One Faith revealed in Holy Writ, defined in the Creeds, and maintained by the Primitive Church, receiving the same Canonical Scriptures of the Old and New Testaments as containing all things necessary to salvation— these Churches teach the same Word of God, partake of the same divinely-ordained Sacraments, through the ministry of the same Apostolic orders, and worship one God and Father through the same Lord Jesus Christ, by the same Holy and Divine Spirit, Who is given to those that believe, to guide them into all truth. Together with this unity, however, there has existed among these Churches that variety of custom, discipline, and 47^ Miscellanies. form of worship which necessarily results from the exercise by each " particular Or national Church " of its right " to ordain, change, and abolish ceremonies or rites of the Church ordained only by man's authority, so that all things be done to edifying." We gladly acknowledge that there is at present no real ground for anxiety on account of this diversity; but the desire has of late been largely felt and expressed, that some practical and efficient methods should be adopted, in order to guard against possible sources of disunion in the future, and at the same time further to mani- fest and cherish that true and substantial agreement which exists among these increasingly numerous Churches. The method which first naturally suggests itself is that which, originating with the inspired Apostles, long served to hold all the Churches of Christ in one undivided and visible communion. The assembling, however, of a true General Council, such as the Church of England has always declared her readiness to resort to, is, in the present con- dition of Christendom, unhappily but obviously impossible. The difficulties attending the assembling of a Synod of all the Anglican Churches, though different in character and less serious in nature, seem to us nevertheless too great to allow of our recommending it for present adoption. The experiment, now twice tried, of a Conference of Bishops called together by the Archbishop of Canterbury, and meeting under his presidency, offers at least the hope that the problem, hitherto unsolved, of combining together for consultation representatives of Churches so differently situated and administered, may find, in the providential course of events, its own solution. Your Committee would, on this point, venture to suggest that such Conferences, called together from time to time by the Archbishop of Canterbury, at the request of, or in consultation with, the Bishops of our Communion, might with advantage be invested in future with somewhat larger liberty as to the initiation and selection of subjects for discussion. For example, a Committee might be constituted, such as should represent, more or less completely, the several Churches of the Anglican Communion ; and to this Committee it might be entrusted Lambeth Letter, 1878. 477 to draw up, after receiving communications from the Bishops, a scheme of subjects to be discussed. Your Committee, believing that, next to oneness in " the Faith once delivered to the saints," communion in worship is the link which most firmly binds together bodies of Christian men, and remembering that the Book of Common Prayer, retained as it is, with some modifications, by all our Churches, has been one principal bond of union among them, desire to call attention to the fact that such communion in worship may be endangered by excessive diversities of ritual. They believe that the internal unity of the several Churches will help greatly to the union of these one with another. And, while they consider that such large elasticity in the forms of worship is desirable as will give wide scope to all legi- timate expressions of devotional feeling, they would appeal, on the other hand, to the Apostolic precept that "all things be done unto edifying," and to the Catholic principle that order and obedience, even at the sacrifice of personal preferences and tastes, lie at the foundation of Christian unity, and are even essential to the successful maintenance of the Faith. They cannot leave this subject without expressing an earnest hope that Churchmen of all views, however varying, will recognize the duty of submitting themselves, for conscience sake, in matters ritual and ceremonial, to the authoritative judgments of that particular or national Church in which, by God's Providence, they may be placed ; and that they will abstain from all that tends to estrangement or irritation, and will rather daily and fervently pray that the Holy Spirit may guide every member of the Church to " think and do always such things as be rightful,'-' and that He may unite us all in that brotherly charity which is " the very bond of peace and of all virtues." The fact that a solemn protest is raised in so many Churches and Christian communities throughout the world against the usurpations of the See of Borne, and against the novel doctrines promulgated by its authority, is a subject for thankfulness to Almighty God. All sympathy is due from the Anglican Church to the Churches and individuals pro- 47$ Miscellanies. testing against these errors, and labouring, it may be, under special difficulties from the assaults of unbelief as well as from the pretensions of Rome. We acknowledge but one Mediator between God and men — the Man Christ Jesus, Who is over all, God blessed for ever. We reject, as contrary to the Scriptures and to Catholic truth, any doctrine which would set up other mediators iu His place, or which would take away from the Divine Majesty of the fulness of the Godhead which dwelleth in Him, and which gave an infinite value to the spotless Sacrifice which He offered, once for all, on the Cross for the sins of the whole world. It is therefore our duty to warn the faithful that the act done by the Bishop of Eome, in the Vatican Council, in the year 1870 — whereby he asserted a supremacy over all men in matters both of faith and morals, on the ground of an assumed infallibility — was an invasion of the attributes of the Lord Jesus Christ. The principles on which the Church of England has reformed itself are well known. We proclaim the sufficiency and supremacy of the Holy Scriptures as the ultimate rule of faith, and commend to our people the diligent study of the same. We confess our faith in the words of the ancient Catholic creeds. We retain the Apostolic order of Bishops, Priests, and Deacons. We assert the just liberties of particular or national Churches. We provide our people, in their own tongue, with a Book of Common Prayer and Offices for the administration of the Sacraments, in accord- ance with the best and most ancient types of Christian faith and worship. These documents are before the world, and can be known and read of all men. We gladly welcome every effort for reform upon the model of the Primitive Church. We do not demand a rigid uniformity ; we depre- cate needless divisions ; but to those who are drawn to us in the endeavour to free themselves from the yoke of error and superstition we are ready to offer all help, and such privileges as may be acceptable to them and are consistent with the maintenance of our own principles as enunciated in our formularies. Lambeth Letter, 1878. 479 With regard to those questions in connexion with the Laws of Marriage, which have been submitted to them, your Committee, while fully recognizing the difficulties in which various branches of the Church have been placed by the action of local Legislatures, are of opinion that steps should be taken by each branch of the Church, according to its own discretion, to maintain the sanctity of marriage, agreeably to the principles set forth in the Word of God, as the Church of Christ hath hitherto received the same. Considering unhappy disputes on questions of ritual, whereby divers congregations in the Church of England and elsewhere have been seriously disquieted, your Com- mittee desire to affirm the principle that no alteration from long-accustomed ritual should be made contrary to the admonition of the Bishop of the Diocese. Further, having in view several novel practices and teachings on the subject of Confession, your Committee desire to affirm that in the matter of Confession the Churches of the Anglican Communion hold fast those principles which are set forth in the Holy Scriptures, which were professed by the Primitive Church, and which were reaffirmed at the English Reformation; and it is their deliberate opinion that no minister of the Church is autho- rized to require from those who may resort to him to open their grief a particular or detailed enumeration of all their sins, or to require private confession previous to receiving the Holy Communion, or to enjoin or even encourage the practice of habitual confession to a Priest, or to teach that such practice of habitual confession, or the being subject to what has been termed the direction of a Priest, is a con- dition of attaining to the highest spiritual life. At the same time your Committee are not to be understood as desiring to limit in any way the provision made in the Book of Common Prayer for the relief of troubled consciences. These are the practical conclusions at which we have arrived which apply to all branches of the Church Uni- versal. We invite to them the attention of the various Synods and other governing powers in the several Churches^ and of all the faithful in Christ Jesus throughout the world. 480 Miscellanies. We do not claim to be lords over God's heritage, but we commend the results of this our Conference to the reason and conscience of our brethren as enlightened by the Holy Spirit of God, praying that all throughout the world who call upon the name of our Lord Jesus Christ may be of one mind, may be united in one fellowship, may hold fast the Faith once delivered to the saints, and worship their one Lord in the spirit of purity and love. Signed, on behalf of the Conference, A. C. Cantdae. LETTER TO THE ARCHBISHOP OF CYPRUS. In the November after the Lambeth Conference, I was requested by the Eev. Josiah Spencer, to furnish him with a letter to the Archbishop of Cyprus. Mr. Spencer has now sailed to Cyprus (Jan. 1879), as Chaplain to the English residents there; in connexion with the "Society for the Propagation of the Gospel." The letter is as follows : — Tco JlaviepcoTaTa Kwrptaiv 'Ap^eTrio-Koirw, ical toi? . "ZwiarafJiev ttj vfieTepa TlaviepoTijTt tov d8e\<$ v/jluv heo/xeOa i'va <$>Cko(f>p6va)5 avTov he^rjaBe, ical TrapacrTrJTe avTw iv d> av vfiwv Xpijfy] nrpdyfiarf ical jap a^ios icm. "Ap,a ical p,erd(ppacnv, 8l ^/zere'/aa? fieTpioTrjTos 7reTrovrjixevi]v, ctvv avru) aite.dTaKicap.e.v 'EtticttoA?}? t?j? twv eicarbv 'ETricrtco- ttcov vewarl iu'Ayykla ivWaXaTLaAa^r]Gavu)CTVvr]dpoLO'p,ivu>v, ei? rjv iy/cinrTOVTe*; Oewpeiv 8vvr]0'9e tl (ppovet -q Ayykucavr] 'E/CArX^a-i'a irepl tj}? iv XpicrTaj 7r/crT6W9, ical irepl to>v iepav ypav, ical irepl twv SvpfioXoov, twv iv -rah olicovpLeviicals 2woSot9 T?}? ap^ala? 'Ez^A^cr/a? Keievpafievav. Aotirbv, /Lt6T« iroXKov o-ef3ao-p,ov teal poo-vvi]<; vp,a<; da- 7ra%6/neda, dyairr)Tol iv Kvpla> dSeXcpol, t?}? TrepMprj^ov tov dytcoraTOV ' ' AttocttoXov Bapvdfia irarplSot; dp-^iepia^, ical tov iv dylov; iraTpba>vy r]fiet<; aw vplv tov clvtov @ew ical Uarepa 8t,a tov aiiTOv Tiov 'Inaov Xptcrroi) iv tS avTw 'A. HvevfiaTi ae(3(op,e8a, ical Iva hip rjpiiv o ©eo? to avTO (ppovelv iv iraaiv, teal Iva tt)? ai>Trjoi iv XpKTT&j dyairnToL EB60rj iv AiytcoXviq, ical iirean/Mavdr/ rf} eirtcTKOiriKy fjpwv a