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science of ethics is practical morality. The importance of the critical studies of theology can scarcely be too highly estimated in their place: every scholar who lives under the influence of Christian principles, feels doubly the value of his scholarship, and only laments that it is not far greater; as almost every attainment he can possess, when dedicated to the service of God, and made the handmaid to sacred studies, is found by him to be of use in the elucidation of the inspired volume. It is not therefore, I think, without the strongest grounds, that yourself, Mr. Editor, and your correspondents, have so frequently and zealously insisted upon the importance of the critical studies of theology, and have urged the younger clergy especially to become competently versed in the learning, as well as to be en dued with the moral qualifications, of their profession. There are, however, dangers in this as in most other questions on both sides; and I think I should not err if I added, that the danger in our universities, and indeed in all places of learned resort, is far greater on the one side than on the other. I trust I shall not appear invidious in my remarks, if I urge, as an illustration strongly in point, the line of semitheological studies to which the labours of the present Bishop of Peterborough have chiefly directed the attention of Cambridge students. I select this example the rather because I am enabled to fortify my remarks by the authority of one of the ripest scholars, and most deeply read biblical critics, whom the Church of England can at present boast; I mean the pious and learned Bishop of St. David's. In the course of last summer, amidst his indefatigable labours, his lord ship found time to carry through the press a work small in bulk, but of great erudition, entitled "A Vindication of Bishop Cleaver's Edition of the Decretum Lacedæmoniorum contra Timotheum." The

work is not printed for sale, but " is distributed as presents to a few friends, for the sake of that part of its contents which relates to the celebrated verse of St. John, in his first Epistle; the authenticity of which he hopes to prove on grounds of external evidence, as well as internal, by Greek autho rities as well as Latin*." In the course of his remarks his lordship adverts to what he considers, and justly, "a very great misrepresentation," which occurs in the Theolo gical Lectures of the present Bishop of Peterborough, in reference to the late Bishop Cleaver's "list of books for the younger clergy." The chief occasion, however, of the Bishop of St. David's animadversion, and, I may add, of the present reference to it, is not merely that the Bishop of Peterborough has done "injustice" to Bishop Cleaver, but that his remarks" appear calculated to mislead the younger clergy, by confounding the order of their studies, and withdrawing their attention from what ought to be the first and last object of their ministry." This is a grave charge, but his lordship fully substantiates it. Having stated the Bishop of Peterborough's objection, that "there is nothing like system" in Bishop Cleaver's arrangement of books, his lordship observes:

younger clergy in such a prosecu"Its purpose was to assist the tion of their studies, as might best qualify them for the duties of their profession. And what are the sentiments and attainments necessary

* His lordship, in addition to some prefatory remarks on the subject, in his Collection of Tracts on the Divinity of our Lord, has recently published the work here alluded to, entitled "A Vindication of 1 John v. 7. from the objections of M.

Griesbach; in which is given a new View of the external Evidence, with Greek Authorities for the Authenticity of the Verse not hitherto adduced in its Defence.” Rivingtons and Hatchard. 1821. Price 3s. 6d.

one of them being directed to be used becomes thereby entitled to the preference; and, when a habit is acquired of departing from an established regulation in trifles, it becomes more easy to consent to do it in points of greater importance. I am disposed, however, to give the consideration of this question a more serious turn. The spirit of man is naturally so lawless and independent, that it is a salutary discipline to be obedient to direction, and (I would add) more especially as respects trifles; for as in trifles there is less temptation to provoke, and less excuse to warrant, dis obedience, so, on the other hand, a man who carries his principle of submission to lawful authority into such particulars, and obeys, not only where he sees paramount reasons for the rule, but also where it directs his choice between modes of proceeding in themselves indifferent, is less likely to be wayward and self-willed in any other case, where a duty is recommended to him by stronger and plainer principles of particular application. I cannot but think that this single consideration ought to have silenced all the contests in a former age about the use of a surplice and the lawfulness of particular forms. It is useful to bring the mind to a habit of constant conformity to ap. pointed rules, in matters where conformity is innocent, as a remedy for that haughty spirit of independence which is at variance with the humility of true religion. There is also a satisfaction in feeling that the course pursued is a course prescribed by lawful authority, and that in adopting it we are not exercising a discretion, but comply ing with a duty."

The same principle may also be of service in answering the question of "A Lover of Evangelical Preaching," in your Number for September; for though I would not in any case set the duty of conformity above the duty of working out our salvation, I yet regard the

former as one of the means by which the latter is to be performed; and am persuaded that the reverence which is felt for a parish minister, not from personal but official considerations, is a reverenee in its measure truly religious, which may be forfeited indeed by gross misconduct on his part, but ought for our own sake to be cherished as long as it is possible to retain it.

Indeed, even where the church service is performed with some degree of inattention, and the doctrine of the pulpit is of a defective character, so much still remains in the text, the lessons, and the liturgy itself, as well as in the established order of worship-if not to awaken a heedless sinner, yet to build up a sincere Christian-that I think a mau will do well to consider maturely before he determines on forsaking the parochial ministrations of his church. Would he, in such circumstances, but be regular in his attendance on divine worship, devout in his use of the liturgical service, and diligent in deriving what instruction he can from the discourses of his minister; would he, on his return home, make the subject of the sermon a matter of private study, and pray earnestly for the Divine guidance in his own examination of the Scriptures, and for the Divine illumination and blessing on his appointed pastor, he might often make a more profitable use even of defective_ministrations than can be expected under a dif ferent system, however zealous the minister, or pure his doctrine, or acceptable his labours. The reli gion of our age and country is too little of a self-denying and self-mortifying character; and if in all our sacred duties we were more ready to suspect our own correctness, whenever we go about to please ourselves by unauthorised innovations, it would detract nothing either from the purity of the church, or from the beneficial influence of its services upon our minds and conduct.

To recur once more to H. M.'s communication; he does not seem to be aware of the ground on which the words "and oblations," in the Communion Service, are omitted by many ministers. The sentences read at the offertory are sufficient to shew, that the money collected before the sacrament was originally intended in part for the use of the clergy. It was therefore first of fered to God upon the altar, and then became the property of the church, as well for the support of its ministers as for the relief of the poor and this proceeding was analogous to that followed in the Jewish sacrifices; many parts of which, except in the case of burntofferings, were laid on the altar, and, after being heaved, or waved, before the Lord, became the property of the priests. But, as the ministers of the Church of England have long refrained from availing themselves of these offerings, there seems to be a propriety in their omission both of the word oblations, and of those sentences in the offertory which refer to it. Indeed, I believe that these sentences are now generally disused by the clergy.

Of the omission therefore of the word oblation, though sanctioned by no rubric, I approve: for I have no idea of making any rule so absolute as not to be modified by circumstances, or to yield to a manifest change in the occasion for using it. But departing from a rule without necessity or reasonable cause, is very different from a deviation founded on the same principle which occasioned the rule. Í much wish, for the advantage of the church, that, except in such particulars, its service could be exactly conformed to its regulations and canons. We should then have the Communion Service detached from the Morning Prayer; and perhaps, among other restorations, the prayer preceding the sermon, instead of being either an extemporary effusion, or a collect designed

for other occasions, would again become a "bidding" or hortatory prayer, instructing the people in many important particulars, for which they ought to pray, according to the pattern provided in the fifty-fifth canon. C. C.

** Some months before C. C.'s communication, we had received another paper in reply to H. M., in which the writer contends that the words" and oblations" may properly be retained; because, upon the authority of Wheatley and Bishop Patrick, the word oblations in this place does not mean the offerings anciently made for the use of the clergy, but "the elements of bread and wine, which the priest is to offer solemnly to God, as an acknowledgment of his sovereignty over his creatures, and that from henceforth they might become properly and peculiarly his: for, in all the Jewish sacrifices of which the people were partakers, the viands or materials of the feast were first made God's by a solemn oblation, and then afterwards eaten by the communicants, not as man's, but as God's provision, who, by thus entertaining them at his own table, declared himself reconciled and again in covenant with them." (See Wheatley on the passage.) Our correspondent, however, adds, that he thinks the point doubtful; but that, whether Wheatley's exposition be just or not, "there is no impropriety in retaining the expression, since our alms to the poor, when consecrated by faith and prayer, become a truly evangelical oblation, and are mercifully accepted by our heavenly Father, in virtue of the one great satisfaction and sacrifice offered upon Calvary: Forasmuch as ye did it to the least of these my brethren, ye did it unto me.'"-Our correspondent further remarks, that though the clergy no longer receive any part of the sacrament alms themselves, the gra tuity usually given to the parish clerk is strictly an "oblation"

bestowed upon him in virtue of his office as a sort of sub-minister of the church; and he adds, that so certainly is that the fact, that he almost thinks a parish clerk might maintain an action at law against a clergyman or churchwarden, in support of his claim to such a por. tion of the offerings at the sacrament as he could prove had from time immemorial been appendant to his office. We leave our readers to decide between the statements of our correspondents.

sify all the predictions of the inspired Prophet. God had indeed been pleased to honour them with signal privileges: they were favoured with many disclosures of his will; they were governed by his laws, and were under his immediate superintendence, and his temple and worship were established among them: but instead of considering the end of these benefits, too many of them only took advantage of them to build themselves up in a false confidence, seeming to think, EDITOR. that with such tokens of God's fa

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THE prophet Jeremiah, in the present chapter, as well as in several others which go before and follow, was foretelling the grievous calamities which should befal the Jews on account of their sins. He describes, in the most affecting language, their rebellion against God; their obstinacy when threatened with punishment; their impenitence, their idolatry, their ingratitude, their pride, their covetousness, their falsehood, their perjury, their cruelty, their gross immorality of life, their hypocrisy in religion, and their settled contempt of God's word and commandment. Having thus shewn them their offences, he affectionately urges them to amend their ways, and to turn to God. But, instead of receiving his message with humility; instead of abasing themselves before their justly offended Creator, and imploring forgiveness; they answered the Prophet, with pride and selfsecurity, "The temple of the Lord, the temple of the Lord are these;" as if they thought their outward privileges, and the long continued favour of Jehovah towards their nation, were quite sufficient to fal

vour, no calamity would be suffered to befal them, however great their provocations. But the prophet Jeremiah endeavoured to bring them to a better mind, and to sweep away their refuges of lies, by shewing them the utter fallacy of their hopes." Thus saith the Lord of hosts, the God of Israel; Amend your ways and your doings, and I will cause you to dwell in this place. But trust not in lying words saying, The temple of the Lord, the temple of the Lord, the temple of the Lord are these.... Behold ye trust in lying words that cannot profit."

The text will lead us, first, to consider the extreme folly of trusting to any religious privileges, while our hearts remain unrenewed and our lives unholy; and, secondly, to shew that this folly is too common in every age and country, and that we ourselves perhaps are guilty of it.

First, We are to shew the extreme folly of trusting to any religious privileges, while our hearts remain unrenewed and our lives unholy.-On what ground can we rely on the continuance of God's favour under such circumstances? Should we, because a friend had conferred many benefits upon us, and forgiven us many offences, be justified in supposing that there would be no limit to his endurance, or that his past favours bound him to continue his countenance to us, however perverse or ungrateful our

conduct in return? Yet the Jews another memorable occasion, being -and their case is not singular- overpowered by the Philistines, seemed to claim a special right to they sent for the ark of the covethe continued favour of God, in nant into the camp, in hopes, by virtue of their religious privileges; means of that visible emblem of not considering that those privileges the Divine Presence, to gain the were a free gift; that they might at victory over their enemies: but any time be withdrawn, without a they had broken God's commandshadow of injustice; and that while ments, and he suffered them to be they lasted they were intended to a second time defeated, and the operate, not as inducements to ark in which they trusted to be presumption, but as motives to love taken by the conquering army. and thankfulness and obedience. A similar lesson is to be learned They had in themselves no spiritual throughout the whole of their hisefficacy; and it was both irrational tory: they were frequently given and unscriptural to suppose that over to the pestilence, or to famine, they could shield the disobedient or to the sword, and were carried from the punishment due to their captive into the land of their enetransgressions. Neither the cha- mies, to punish them for their na-. racter of God, nor his promises, tional sins. Yet, with all these held out any ground of hope on proofs of God's righteous judgwhich to build such a conclusion. ments, their constant cry was, It would not have been consistent "The temple of the Lord, the with his holiness, or wisdom, or temple of the Lord:" they caught justice, that the sinner should hold, as it were, of the horns of escape under the plea of any na- the altar with unhallowed hands; tional or personal privileges, how- and, notwithstanding the threatenever great. And his promises, both ings of the Almighty, were ever temporal and spiritual, were all prone to trust in those external made in accordance with the same privileges by which they were disprinciple." If ye walk in my sta- tinguished above other nations, but tutes, and keep my commandments which, when abused, only added and do them...then I will walk to the aggravation of their offences. among you, and I will be your At the very time when they were God;...but if ye will not hearken committing the grievous enormities unto me, and will not do all these of which the Prophet Jeremiah concommandments,...I will set my face victs them, they were zealous for against you." The whole tenour the outward worship of God, and of God's providential dispensations boasted highly of their religious is likewise to the same effect. And profession. But could any folly accordingly the Jews, great as were be greater than that of supposing their national mercies, found on that this insincere worship could numerous occasions that they were satisfy Him who searcheth the not exempt from the just displea- heart, and trieth the reins? Could sure of their Divine Governor. At any infatuation be more dangerous an early period of their history, than that of stifling the remonwhen sustained by miracles in the strances of conscience, and drownwilderness, and under his imme- ing the voice of the warning Prodiate guidance and protection, they phet, with a vain boast of their were visited with severe calamities outward privileges; their form of for their murmurings, backslidings, godliness, without the power? aud idolatry. Again, ages after, What though they were born of when settled in the promised land, the seed of Abraham, and were it is said, "The hand of the Lord initiated into the external observwas against them for evil," on ac- ances of their church from their count of their transgressions. On infancy, and were scrupulous in

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