to prepare the way for the whole doctrine of penance and the confessional-" of purgatory and of purchased pardon." As part and parcel of those means of recovery, the writer just names four of the sacraments: confirmation, the eucharist, matrimony, and holy orders; but he says, "Why should I dwell on these?" And why, indeed! for really altogether, this would be sadly insufficient to deliver any poor soul out of the imaginary thraldom into which Mr. Maskell has brought him. And then, having so swept everything before him as irrelevant, he finds himself prepared to enter upon his real subject that which he calls "absolution"-which the Romanist calls "the sacrament of penance," and which, if the writer had been altogether honest, he would have called "the sacrament of penance" also. He thus braces himself up to enunciate somewhat boldly as an English churchman the error against which, as an English churchman, he has protested.

It could not but task any man's ingenuity to make it out that the Church of England holds in this matter precisely the doctrine against which she protests. Yet there have been so many dishonest and shuffling attempts, latterly, on the part of the Romanist faction, within the church, that a bishop's chaplain must even try his hand at it. He begins by magnifying the power received by the clergy at ordination, in respect to which he comes to the conclusion, "Theirs it is, and theirs alone, to forgive sins." Then he infers that pardon to a lapsed recipient of baptism must most probably be associated with some outward sign; and then he assumes gratuitously that this sign or form must be priestly absolution! In the face of the doctrinal declarations of the church, he has of course great difficulty in fairly or even plausibly eliciting the Romish doctrine from the documents of a church protesting against it; but by some fortunate chance he lights upon the notion that "whatsoever we find handed down from the earlier rituals of the Church of England, (that is, the mass book, in the days of Romish darkness,) and

not limited in its meaning by any subsequent canon or article, must be understood to signify fully aud entirely all that it signified before the revision of the ritual;" and therefore he jumps at once to his conclusion, that whatever was supposed or asserted to be the power of the priestly absolution in the popish days of the Church of England, is the power arrogated and possessed now; and that the priest in using one form at least, "does actually and entirely absolve from the guilt of sin, and restore by the sacrament of absolution, to the state of justification;" and that therefore, an English presbyter is at liberty to hold all Romish doctrine as the point on which his main and characteristic Protestantism is based.

Now, we ask, is it possible for the doctrine of Rome to be more fully stated, or the power of the priest to be more elevated? He shows that every baptised man falls by actual sin into a state of condemnation, more hopeless than that before his baptism; that all the work of God in his regeneration, sanctification, justification, and entire restoration to holiness as if he had never fallen, fails and comes to nothing; and then that the salvation of every individual of the whole multitude turns simply and solely upon the dictum of the priest. This is the very essence of Popery. All the accompanying evils are trifles light as air, compared with this utterly unscriptural abomination. Give this as the nucleus, and, as it has been observed, in the Romish community, all the collateral evils will rapidly gather around it. The priest, whatever be his character, will still assert his privilege; he will wield with corrupt purposes and objects, this arrogated power. He will walk through this world with the keys of the other at his girdle; he will sell his privilege and power at a price; or when it suits his passions, he will hold forth the lure to transgression with one hand, while he holds forth the pardon for it in the other. So has it ever been in that apostate community; whose views a bishop's chaplain has the daring now to advocate, in the midst of us; and so it will be again if such

teaching shall again obtain a footing amonst us.

At this point then we have two questions to ask. First, why does not such a teacher at once go to a community with which his views are identical, instead of remaining so unjustifiably in one where all the arts of jesuitry cannot, in the face of its deliberate documents, even plausibly make out his case? If he were

an honourable man, he would go. If he were dealt with rightly, he must go. Such teaching is at variance with the church documents-at variance with his subscriptions; and if he has not private reasons which dispense with the straightforwardness that ought to characterize religious professions, he must have an obliquity of mental vision that calls for pity as much as for reproof.

But, secondly, why does not the Bishop of Exeter, the eager detector of microscopic errors in theology, deal with such a teacher? The time was in the life of Dr. Phillpotts, when he would at once have driven such doctrine from him with indignation. Why does he not reprove it now? Why does he give it the sanction of his roof, and suffer it, sanction it, endorse it in his domestic chaplain ? We speak out advisedly. It is no use in these days to have recourse to mincing terms. In such critical times, when every word has peculiar significance, the toleration of error, however specious, the winking at it however obscure, is a grievous sin. Such accuracy in theology is required, such rigidness in its investigation, as shall warn the flock in good time against every seductive error in whatever form. We would hold it almost impossible that Dr. Phillpotts can approve of his chaplain's notions. It is possible that in the excitement of controversy and the enmity to which it gives rise, he may have allowed matters to go too far one way, farther than he anticipated; and the Romish faction may have availed themselves of it, and thrust in their delusions under the temporary and rash sanction of his name. If so, we trust that the reaction will come; that the aged, if not blinded, author of cer

tain able pamphlets will remember his former doings, and even yet grasp with his wonted strength the pillars of the temple of superstition, and bring them down. If, however, we are mistaken, and our cherished hope is vain; if the doctrine of the sacrament of penance is thus to go forth unchecked from the palace of the Bishop of Exeter; we can only view it as one of the melancholy instances in the history of Christ's Church, in which the misuse of privileges ends in the loss of better knowledge; and men of whom once better things might have been expected, realize practically that great retributional law of the kingdom, "From him that hath not shall be taken away even that which he seemeth to have."

We would mourn over the extremity to which prejudice and passion may drive a well-meaning man in controversy; but we would mourn yet more deeply if we were compelled to believe that a champion of Protestantism, as a presbyter, could as a bishop, in his declining days, become the patron of those false doctrines which he once abhorred. Whichever way it is, however, both the bishop and his chaplain must now learn, that the day of palliatives is passed away; that the sound Scriptural portion of the Church of England is rising in strength and energy; and that the people are with them; and that though

it

may be easy to gather a little knot of priests around such a miserable attempt at Romanizing as this, and with clapping of hands, in some snug corner, to cry Plaudite Romani, the masses cannot be so carried; and it will be found vain to try. We take our stand with the people upon the words of Holy Writ, and on the tone and tenor of the church, as a church protestant against these very errors that have now at length issued from the palace; and we say, they will not be borne. We warn the advocates of such errors to leave them speedily. The sceptred Antichrist is weeping in his palace. His factitious thunders and his "rosined lightnings" have lost their force. They go only for what they are truly worth. The Anglican advocates of his lying superstitions

have given themselves to a falling cause. They have come to the rescue too late for successful warfare; and they will have to stand aghast at the ruin with which they have identified themselves, and at the triumphant scorn of honourable and faithful men. The healthy portion of the Church of England will maintain its position with increasing purity and increasing blessing. They will fling from her garments the defilements of a dishonest casuistry; and in the due and rightly subordinate use of her evangelical offices and forms, they will hold to the grand characterizing truths of the Reformation and of Scripture; and lead their people onward, not to the sordid slavery of a dependance on the capricious mercy

of a confessor; but to that holy liberty and holiness which flow from a gracious and free pardon announced within the soul by the Holy Ghost. Leave those who despise the power of prayer and of the written word to puff and swell in this " strange magnifying of their office." The issue is proverbial; and it will be manifest to all men. While they who in faithful obedience to divine command, go forth to preach the Gospel of Christ, shall find on their own part increasing power and faithfulness, and among their people increasing proof that the preaching of the cross is the power of God unto salvation.

The second pamphlet has not in it a single sentence worthy of notice.

It is very refreshing to find the candidates for orders thrown under such an influence as the sermon before us indicates.

Our author is clear and emphatic in his convictions of the paramount importance of a full and faithful proclamation of the Gospel. His conviction of responsibility, as well as of the blessed results accruing from such preaching, will not suffer him for a moment to tolerate any reserve in this matter.

"From language of a similar character employed by our Lord, as well as from the testimony of St. Paul and other inspired writers of the New Testament, we may clearly infer that the preaching of the word forms a leading and conspicuous feature in the portrait of a Christian minister; and this may suggest to us what the Lord expects from those who profess themselves willing to serve Him in the cultivation of His vineyard. He says to them, as He did to his disciples of old, that they must go and preach His Gospel. This is a very important consideration, and one which

London: Nisbet.

should be deeply impressed on the mind of every one who assumes the ministerial character, that he is to go forth before the world as a witness for Christ, to testify of his truth and of his salvation. "A dispensation of the Gospel is committed unto me, and woe is unto me if I preach it not.' (1 Cor. ix. 16, 17.) This, the Apostle uniformly represents as the great leading work to which he had been called, when it pleased God to separate and ordain him as a chosen vessel to himself. Whereunto,' he says, 1 Tim. ii. 7, (speaking of the testimony of Jesus as the spirit of prophecy) 'Whereunto I am ordained a preacher and an Apostle, a teacher of the Gentiles in faith and verity;" and again, in propounding to Timothy the duties which should connect themselves with the office to which he had been called, he says (2 Tim. iv. 2.) 'Preach the word: be instant in season, out of season: reprove, rebuke, exhort, with all longsuffering and doctrine.' Seize all

opportunities of delivering the message with which thou art intrusted. Be a watchful and faithful ambassa

dor of Jesus Christ. In the morning sow thy seed, and in the evening withhold not thy hand.' Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.'

In whatever other duties he might be occupied; whatever the ministrations of a more private and personal character which he might regard as a part of his calling, the Apostle invariably speaks of his designation to the work of preaching the Gospel as his highest and most glorious privilegeas that which brought with it the deepest responsibility in the sight of his Divine Master. "Whereof I Paul am made a minister (Col. i. 25) according to the dispensation or stewardship of God, which is given to me for you, to fulfil'; or as it is in the margin, fully to preach 'the word of God.'"

"However it may be a part, and a very interesting part of the office of a minister to go, as the Apostle did, from house to house, (Acts xx. 20.) 'Warning every man and teaching every man in all wisdom,'- whatever other works and labours of love may claim a share of his time and attention-the great prominent idea presenting itself to the mind of a faithful servant of Christ, will be expressed in those few significant words, the Holy Ghost has sent me forth to preach the Gospel-I am one of those concerning whom the world should say "These men are the servants of the most High God, who shew unto us the way of salvation.' (Acts xvi. 17.) What a solemn and overpowering consideration is this! That all who are ordained to the holy function of which we are speaking, must regard themselves as the servants of God, called and set apart to this great work of shewing unto men the way of salvation; and what brethren, if we ourselves should mistake the way! What if we should shew men a way seeming right indeed in our own eyes, but not the way of God's revealing! What if we should be blind leaders of the blind'! What if we should not be so taught ourselves as to be able to say with confidence to others,

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'This is the way; walk ye in it, and ye shall find rest unto your souls'! This is the way of God's mercy to sinners, the way which He himself has opened through the gift of his own dear Son, neither is there salvation in any other.' 'Woe be to him that shall remove the ancient landmark,' (Proverbs xxii. 28.) who shall publish any other way of salvation than that which God has revealed through faith in the alone merit and righteousness of his co-equal and co-eternal Son."

Mr. Barbut's observations on the effects of the preached Gospel are deserving of serious consideration:

"The preached word is represented as a special means of conversion and sanctification, of strength and consolation, of light in the understanding and recovery from error and delusion. It is expressly said to be the instrument of a new birth in the soul. 'Of his own will begat He us, by the word of truth, that we should be a kind of first fruits of his creatures.' (James i. 18.) To the same effect is the testimony of the Apostle Peter, (1 Peter i. 23.) where he says, ' Born again not of corruptible seed but of incorruptible, by the word of God which liveth and abideth for ever, and this is the word which by the Gospel is preached unto you.' Here again the word is spoken of as the incorruptible seed by which, through a heavenly influence, we are born again, and made partakers of the divine nature.' Therefore it is (says Archbishop Leighton-Commentary on 1 Peter i. 23.) that the Lord hath appointed the continuance of the ministry of his word; to this end that his Church may still be fruitful, bringing forth sons unto Him, that the assemblies of his people may be like "flocks of sheep coming up from the washing, none barren amongst them." (Cant. iv. 2.)

"So again the Apostle Paul, writing to the Corinthians, 1 Cor. iv. 15, says though ye have ten thousand instructors in Christ, yet have ye not many fathers, for in Christ Jesus I have begotten you through the Gospel.' Through his ministry the Cor

We must give our readers Mr. Barbut's valuable note on this important subject:

"Without desiring to 'touch with one of my fingers' the interminable disputes which have arisen and are yet in progress on the subject of baptismal regeneration, I would humbly invite those who may take the trouble to read this discourse, to examine candidly, carefully, and prayerfully, the passages of Scripture which have just been adduced, as expressive of the regenerating efficacy of the divine word, when applied to the heart by the power of the Holy Ghost; 'begotten by the word of truth,' 'born again by the word of God.' Here are the very terms which are usually employed by theologians in describing the new birth or spiritual regeneration. While we claim not for the word a sole or exclusive instrumentality in the accomplishment of that work by which the heart is renewed and sanctified ('sanctify them through thy truth,') so neither on the other

hand dare we rob the word of that special glory, with which its Divine Author may be pleased to invest it, as the instrument by which He will 'bring a clean thing out of an unclean.'

"How much debate and vain jangling might be avoided, if we would understand such expressions as the foregoing, in their simple, obvious, and legitimate sense! One says this, another that; laymen and clerics, one after another, adventure on this arduous theme, and all think they have hit upon some explication of the subject which will stay the tide of controversy, and sing a requiem to the strife of pens and tongues; but never shall we stand upon solid ground, in reference to this, or any other question of divine revelation, till emancipating ourselves from the traditions of ancient or modern fathers, we take refuge in those few, but significant terms, nevertheless, what saith the Scripture?' what saith the great prophet of the Church? 'Master what sayest thou?' 'Now ye are clean through the word which I have spoken unto you.' (John xv. 3.) Our Saviour says to Nicodemus, 'Except a man be born again he cannot see the kingdom of God.' But how cometh this regeneration? by hearing and believing of the word of God: for so saith St Peter, 'We are born anew, not of mortal seed but of immortal, by the word of God."" -Bishop Latimer's Sermon on Matt. xxii. 1. &c.

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It was a brisk, clear evening in the latter part of December when Mr. A returned from his countinghouse to the comforts of a bright coal fire, and warm arm-chair, in his parlour at home. He changed his heavy boots for slippers, drew around him the folds of his evening gown, and then, lounging back in the chair, looked up to the ceiling and about

with an air of satisfaction. Still there was a cloud on his brow; what could be the matter with Mr. A———? To tell the truth, he had that afternoon, in his counting-room, received the agent of one of the principal religious charities of the day, and had been warmly urged to double his last year's subscription; and the urging had been pressed by state