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See Sparrow's collections, p. 237. The canon is also quoted by Bishop Bull, Apol. vol. iv. p. 309, edit. Burton. The advantages resulting from this rule of interpretation, and proper cautions to be observed in the use of it, are briefly, but forcibly, stated by the learned Dr. Hammond, in his treatise, “Of the way of resolving controversies, which are not clearly stated. and resolved in Scripture,”—a little tract which I would strongly recommend to my brethren of the Diaconate who are commencing their theological studies. Quotations to the same · effect, from a variety of authors, are given by Bishop Jebb in the valuable appendix to his sermons, where the whole subject is admirably discussed.

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“For Mr. Calvin and Mr. Beza, I do think of them and their writings as they deserve; but I think better of the ancient Fathers, I must confess it.” (Bishop Bancroft's survey.) Hav. ing mentioned Calvin's cavil, I may be permitted to add Gro. tius's eulogy; which, as an opinion, is certainly of equal value. Certum mihi est nettoupylæv anglicanum, item morem imponendi manus adolescentibus in baptismi memoriam, autoritatem épis. coporum, presbyteria ex solis pastoribus composita, multaque alia ejusmodi, satis congruere institutis vetustioris ecclesiæ, a quibus in Gallia et Belgio recessum negare non possumus."

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“Union is unquestionably the fulfilling of the apostolic injunction upon the basis of Christianity; but we must duly understand the import of words and terms, before we subscribe to the

principles which they are intended to cover or confound; much of the moral woes of Earope, have arisen from a perversion of these, and what philosophy hath left unachieved, liberality is in rapid progress to fulfil.”

“In order that we may discriminate between the act of union for any religious object, with those who fall from the Church, and that charity and allowance, which should mark our conduct towards all who conscientiously dissent from it, the apostle has prescribed a rule well worthy our consideration. Now we command you, Bret hren, in the name of the Lord Jesus that ye withdraw yourselves from every Brother that walketh disorderly, or not after the tradition which ye have received of us ; for yourselves know how ye ought to follow us, &c. &c. For we hear that there are some which walk among you disorderly, working not at all, but are busy bodies, &c. and if any man obey not our word by this epistle, note that man and have no company with him, that he may be ashamed, yet count him not as an enemy, but admonish him as a Brother.” 11 Thess. iii. v. 6, 11, 14, 15. And in his epistle to the Galatians, St. Paul, speaking of the arts of false brethren, coming in privily to spy out our liberty wbich we have in Christ Jesus that they may bring us into bondage,' adds 'to whom we gave place by subjection ! no, not for an hour, that the truth of the gospel might continue with them."" See“ a Charge delivered to the Clergy of the Archdeaconry of Huntingdon, 1815," by James Hook, L.L.D. late Archdeacon of Huntingdon, and Dean of Worcester,-a name which will be long remembered with affection by the friends of the Church of England; and to which I am proud to render the homage of filial veneration, gratitude, and respect.

The following passage from St. Cyprian is so strikingly in accordance with the extract now given, and so applicable to the present time, that I cannot refrain from presenting it to the reader. “My hearts desire, brethren, is, and I should rejoice if any exhortation or advice of mine might be so effectual, that no single soul should be lost out of the flock of Christ; but that our mother the Church should see all her children united in one body and soul within her bosom ; yet if the event of things should prove so unhappy that she should not prevail on certain leaders of schism and heads of faction to quit their desperate courses and return anto her pasture ; let others, however, who have been misled by them, through their own simplicity or un. designing error, or through the cunning craftiness of those who have lain in wait to deceive them; let such, I say, disengage with the soonest from the snare they are involved in, return immediately from the error of their ways, and steer the course which will lead them directly to the kingdom of heaven. The apostle, we may observe, is very earnest in his exhortation to this purpose; "We command you, Brethren, in the name of the Lord Jesus Christ, that ye withdraw yourselves from every Brother that walketh disorderly,* and not after the tradition ye have received of us :' and again, 'Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the children of disobedience ; be not ye, therefore, partakers with them. Care must be taken to avoid the company of such offenders; we must even run out of it if we cannot otherwise decline it, lest while we join ourselves to such as walk disorderly and follow them in their various wanderings and deviations, we also swerve from the way of truth and entangle ourselves in the guilt of their transgression.

: Cyprian, De Unitate. Marshall's translation. The whole of this short treatise is well worthy of attention,

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especially by such as are hesitating about the propriety of uniting with dissenters, for the circulation of the scriptures or for any other purpose. See also Bishop Horne “On Schism," in the “Scholar Armed.” And let those who would palliate the conduct of sectarians, because among them there are undoubtedly many persons who in purity of morals, in zeal and benevolence, yield to none,--because, no doubt, there are many who still tread in the path of the learned Doddridge and the pure minded Watts,

- because they can still boast of the eloquence of Hall, and the talent of Pye Smith, let those, I say, weigh well the following aphorism of one of the wisest of men :

“Schism in the spiritual body of the Church is a greater scandal than corruption in manners ; as in the natural body, a wound or solution of continuity is worse than a corrupt humour.”

Bacon's Sentences, vol. iii. p. 295.

No one will deny that there is at present a moral persecution raised against all sound churchmen. Their very virtues are misrepresented ; and, by many, it seems to be doubted whether they have any virtue at all. Our prudence is called supineness ; our zeal, bigotry ; our love of ecclesiastical order, intolerance ; our faith, prejudice. It is not from a dread of being deemed a Hutchinsonian or a Methodist, that men are now, as in the time of Bishop Horne, scared from their principles and afraid to profess their faith. To be called a methodist or an evangelical is the sure way to be courted and caressed, to have every virtue exaggerated and every fault palliated, to be represented as a martyr and to be honoured as a saint. In these days we are deserted on all hands, because men of carnal minds and craven spirits would rather deny their Saviour, would rather, like the lapsed of old, sacrifice to idols than stand the odium which mo

dern liberality attaches to the character of a high-church-man. I say not one word in behalf of a high-establishment-man who is nothing more than a worldly erastian ; but most heartily do I subscribe to every word in the following extract from Bishop Horsley, which, though well known, cannot be too often repeated :-"To be a high churchman, in the only sense which the word can be allowed to bear, as applicable to any in the present day, God forbid, that this should ever cease to be my public pretension, my pride, my glory! To be a high churchman in the true import of the word in the English language, God forbid, that ever I should deserve the imputation. A high churchman, in the true sense of the word, is one that is a bigot to the secular rights of the priesthood. One who claims for the hierarchy, upon pretence of a right inherent in the sacred office, all those powers, honours, and emoluments which they enjoy under an Establishment; which are held, indeed, by no other tenure than at the will of the prince or by the law of the land. To the prince, or to the law, we acknowledge ourselves indebted for all our secular possessions; for the rank and dignity annexed to the superior order of the clergy; for our secular authority ; for the jurisdiction of our courts, and for every civil effect which follows the exercise of our spiritual authority. All these rights and honours with which the priesthood is adorned, by the piety of the civil magistrate, are quite distinct from the spiritual commission which we bear for the administration of our Lord's proper kingdom. They have no necessary connexion with it ; they stand merely on the ground of human law, and vary like the rights of other citizens as the laws whieh create them vary. And in every Church, connected like our Church, with the state by an establishment, even the spiritual authority cannot be conferred, without the consent of the supreme civil magistrate. But in the language of our modern sectaries, every one

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