we owe, under God, to the labours of our reformers. And whence did they derive those formularies but from the documents and testimonies of Christian antiquity? whence, but from that oracle of catholic tradition, whose voice is scarcely broken by a sound of discord or dissent ? To expect, then, that our children are to be educated without the aid of tradition, as thus understood and thus illustrated, would be little less than insanity. And, to borrow an admirable illustration from an article in the "Christian Remem || exactly agreeable to the holy Scriptures, which Notices of Books. A. brancer," for 1840, on "Biber's Standard of Catholicity:" "It would be scarcely more insane to tell a peasant, or an artisan, to observe attentively the firmament of heaven, and to expect that his observation would lead him to the Newtonian system of physical astronomy. The firmament, it is true, is the book by which all schemes of astronomy must be tested. The Ptolemaic tradition, the Tychonic tradition, yea, the Copernican or Newtonian tradition, are worth no more than the paper on which they are described, if they cannot endure com- THE Reformation is an event which, as Hallam parison with the doctrine written in the skies. But observes of the period immediately preceding the if it had so happened that the Newtonian tradi-long parliament, no Englishman ever regards withtion had been regularly, and without interruption, out interest, and few without prejudice. Many, handed down to us from the first dawn of science indeed, are the conflicting opinions in reference to to the present hour, most outrageously absurd this momentous proceeding. The papist deplores would it have been for any disciple of natural it as an unmitigated evil; the over-zealous protestphilosophy to say, 'I will have none of your ant as an imperfect good; and the English Churchhuman contrivances and schemes. I will read man as a great, an invaluable blessing, but, like nothing but the volume which God has spread out every other earthly blessing, accompanied with before me in the heavens; and from that alone some evil. To know which is the true opinion, will I form my judgment of his handy-work.' Now, grounded on historical facts, is, it need scarcely be as it is with the firmament of heaven, so is it with said, a most important knowledge, not only for the the whole expanse of revealed truth. It is there, good of the Church of England, but for the whole of and there only, that we must look for the pheno-|| Christendom. For if, as the papist affirms, the Remena. But we may seek there in vain for the formation was a sin, we in the English Church are theory which shall harmonise and explain them, if in a state of schism; if it were an event reconcilwe disdain to accept the guidance of other minds, able with Scripture and the teaching of the Church, or if we cast away from us the labours and the both the papist and the over-zealous protestant are testimonies of former generations." in England the schismatics: besides the necessity being involved in this conclusion, of foreign Churches, more or less corrupt, setting about their own reformation. Whatever, therefore, tends to shew that the position of English Churchmen is the only position which in this country they can consistently hold, must be desirable at a time when so many are led into error In this light it is that we consider Mr. Gresley's Forest of Arden so well-timed and valuable an acquisition to our popular literature; for as it will be generally read, the true principles of the Reformation, which it so well illustrates, will be as generally known; and, we may humbly trust, will lead many well-disposed persons to understand the sin of dissent, whether Romish or Protestant. It is useless to enter into any analysis of the beautiful story there so feelingly told. All our readers have read, or, we trust, will read, this fascinating little volume. I fear, however, that there is a sense, in which it must be said, of many who acknowledge the use of tradition, that they nevertheless cast away from them the labours and the testimonies of former generations. For it is certain that we do so, not only when we disregard altogether the voice of catholic tradition, but when we are unmindful of the one great practical end, for which the funda--from ignorance, let us hope-on this very point. mental truths of the Christian faith have thus been handed down to us, with an almost miraculous consent, from generation to generation. I will conclude, therefore, with the word of earnest admonition which is given by Bishop Patrick, in his "Discourse about Tradition;" desiring to impress upon my own heart, as well as upon the hearts of others, of what supreme importance it is that "while we receive those blessed truths of the Scripture, which have been delivered down to us by the Church, we ourselves should be delivered up to them (see Rom. vi. 17, marginal reading). This is the tradition which we must be sure to retain and hold fast above all others, as that, without which, all our belief will be ineffectual. For this is the very end for which all divine truth is delivered unto us, viz. that we may be delivered, and may make the complete surrender of ourselves Blessed be God, we have a form of doctrine delivered down to us, in the Church of England, to it. The Child's Christian Year. Hymns for every Sunday and Holyday: compiled for the use of Parochial Schools. 12mo, pp. 105. Oxford, Parker; London, Rivingtons. Most of our readers probably have heard of the Christian Year-a volume of sacred hymns adapted to the services of the Church, by the Rev. John Keble, of which nearly fifty editions have been sold. Many also may have taken it up, and tried in vain to understand and admire it: it is a species of poetry which requires an effort of the mind to understand. To such persons-those, that is, who tried, but could not appreciate the former volume-this smaller one, the joint production of Mr. Keble and the late Professor Anstice, will be an acceptable gift. It breathes the same spirit; but is more simple both in language and ideas. As in the original Christian Year, one of the most beautiful pieces is the morning hymn; so here we are disposed to assign that place to the evening hymn. Evening Hymn. "Father, by Thy love and power On the lowliest weed that grows; Worldly thoughts, and thoughts of pride, Meet Thy spirit-piercing view. Breathing humble confidence. Blessed Trinity! be near Through the hours of darkness drear; Watch o'er our defenceless head! WE have much pleasure in calling attention to Schlegel's Lectures on the History of Literature Ancient and Modern, of which a translation has lately appeared (London and Edinburgh, Blackwood). It is the work of a first-rate scholar, and a really Christian philosopher, who, while he is acquainted with the whole compass of modern learning, in almost all languages, can truly appreciate "the wisdom of the ancients." Moreover, it abounds in good sterling common sense. We shall quote one passage, which we especially recommend to the notice of all smatterers in foreign tongues. "The care of the national language I consider as at all times a sacred trust, and a most important privilege of the higher orders of society. Every man of education should make it the object of his unceasing concern, to preserve his language pure and entire; to speak it, so far as is in his power, in all its beauty and perfection. He should be acquainted generally, not superficially, not only with the political history, but with the language || and literature of his country; and so far is the study of foreign languages from being hostile to all this, that without such study I believe no man can acquire the degree of perspicuity, or the facility of expression necessary for the purposes to which I have alluded. But the use of a foreign dialect in society should certainly be limited to the strictest bound of necessity. A nation whose language becomes rude and barbarous, must be on the brink of barbarism in every thing else. A nation which allows her language to go to ruin, is parting with the best half of her intellectual independence, and testifies her willingness to cease to exist. The danger is no doubt great when a national language is assailed on the one hand by a systematic plan for its corruption, and on the other by a foolish and affected fashion, which encourages from mere silliness the use of a foreign dialect. But in such matters as these, the danger ceases to be, the moment we are sensible of its existence. In every thing which depends not upon the spirit of a moment, but on the permanence of an age, the victory is sure to be obtained by the universal and calmly progressive resistance of men of sense. We need scarcely say, however, that some degree of scholarship is required in the reader fully to enter into the merits of this book. A New Dictionary of the English Language. By Charles Richardson. 8vo, pp. 887. London, Pickering, 1839. THERE are not a few persons, we believe, even among those who possess a fair amount of general information, whose only notion of a dictionary is of a book where they will find the meaning, or, more often, the spelling, of a difficult word, and who regard the appeal to it as a very disagreeable necessity. It will be our object to bring them to a more favourable judgment of the labours of the lexicographer (as the writer of a dictionary is called), and to shew how they may derive from them both pleasure and profit. There are few more interesting books, indeed, to the student than the one whose title is written above; and we would strongly advise every one who is capable of entering into the study to procure a copy of it. We shall give an instance or two which will illus trate our statement. "YEAST OF YEST, s. -y. This word is applied to the raging surge of the sea, the froth or foam of it; and also of fermenting beer: hence the east' is the quarter from which the most disagreeable wind proceeds. Danish Jest: Anglo-Saxon Ystig, stormy, tempestuous; Yst, a storm, a tempest; from the verb yrsian, iersian-irasci, to be angry or enraged. Yrst, the past participle, by dropping r becomes yst." The latter paragraph gives at one view the different forms of the word in the other cognate languages, and thus offers a most instructive study to the philologist. The former shews not only the meaning of the word, but gives the derivatives that are formed from it; as will appear more clearly in the instance which follows. "HARMONY, S. -ic, -ics, -ical, -ically, -ious, -iously, -ist (ize, v. -er). Dis- En -In- Un-." Here the hyphen (-) when it precedes points out the forms taken by the derivatives; when it follows, indicates the prefixes which are used in making compounds from the root: thus, harmonic, unharmonious, and disharmonize, are all made from the word harmony. When a word has become obsolete, or has gradually changed its meaning, passages are quoted from old writers illustrating its early use. So that it is impossible to be in the habit of consulting this book without becoming acquainted with the history, structure, and powers of our native tongue. There is also a larger work by the same author, in two 4to volumes, which is even yet more valuable. CORRECT PRONUNCIATION.-The sense of a passage depends so much on the emphasis with which it is uttered, that if you read without emphasis, the matter is dead and unaffecting; if you lay it on the wrong word, you alter the sense. Trite examples have been given of sentences which have as many meanings as words, when the emphasis is differently placed. Thus, if the question were asked, Do you ride to London to-day? Place the accent on the first word, the sense is, Do you, or do you not? If you place it on the second, it means, Do you go yourself, or does some one else go for you? Lay it on the third, it means, Do you go on horseback or on foot? On the fourth, it asks Whether you go so far as London, or only part of the way? On the fifth, it is, Do you ride to London, or to some other place? If you lay it on the two last, it asks Whether you go there to-day, or at some other time?—Jones of Nayland. Prefixed to the dictionary is a short sketch of English etymology-a subject which has been most strangely handled by various ignorant Scotch schoolmasters (such as Lennie, Lindley Murray, Reid, M'Culloch, &c.), who knowing nothing of language generally, or of the English language in particular, have yet presumed to write what they called English grammars. We are especially glad to observe that Richardson has given the true form of the past tense of the English verb, which is also given in the little grammar which we noticed a few months since. The genius of the lan-thinking beings. Far from me and from my friends guage is not to add the termination ed to the infinitive mood, as ordinary modern grammarians state (this is only done in the case of verbs derived from the Latin), but to change the characteristic radical vowel; as, hold, held. A NON-JUROR'S OPINION OF CONVERTS TO THE ROMISH CHURCH." I told her," says Dr. George Hickes, when speaking of a lady whose perversion to popery he endeavoured to prevent," that the moment she went over to the Church of Rome, she must be responsible to God for all the errors, abuses, and corruptions of it, in doctrine, worship, and government, which were many and grievous; and I beseeched her, by her eternal salvation, to give herself time to compare the doctrine, worship, and government of the two Churches one with the other, in their creeds, offices, and constitution. I told her that her danger would be much greater by her revolt, than that of those who were bred up in the Church of Rome." POPULAR GOVERNMENT.-When one advised Lycurgus, the famous lawgiver, to establish a popular government at Lacedæmon, "Go," said he, "and first make a trial of it in thine own family."-Plutarch's Lives. WHEN we pray, let us not be as the hypocrites, making a show; nor use vain repetitions with the heathen let us compose ourselves, and kneel down quietly as to a work far above us, preparing our minds for our own imperfection in prayer, meekly repeating the wonderful words of the Church, our teacher, and desiring with the angels to look into them. HISTORICAL ASSOCIATIONS. Whatever withdraws us from the power of our senses; whatever makes the past, the distant, or the future predominate over the present, advances us in the dignity of be such frigid philosophy as may conduct us indifferent and unmoved over any ground which has been dignified by wisdom, bravery, or virtue. That man is little to be envied whose patriotism would not gain force upon the plain of Marathon, or whose piety would not grow warmer among the ruins of Iona.-Dr. Johnson. Entelligence. 21, collections were made at the proprietary chapel The sum offered at the altar Total £614 19 8 16 13 2 £631 12 10 Nearly 10001. more has been put into the hands of the committee, who have undertaken to superintend the work, which is to be effected entirely by voluntary contributions, and without application for pecuniary aid to any society. The nomination of the curate will be vested in his Grace the Archbishop of Canterbury, the diocesan. BRISTOL. Her majesty Queen Adelaide, having heard of the exertions which are making for the spiritual and temporal welfare of Hanham, near this city, by the means of church-extension, has most graciously been pleased to signify her intention of remitting to the vicar of Bitton the very handsome donation of 25., with her majesty's best wishes for the advancement of this object. The Rev. Dr. Warneford has lately given 150%., in addition to his former donation of 400l., towards the endowment of the new church now erecting at Jeffries Hill, to be laid out in the building of a parsonage-house at the same place. HEREFORD. Her majesty, in consideration of the peculiar circumstances under which the original church of St. Martin was destroyed, during the civil wars in 1645, has been graciously pleased to direct the payment of 1000l. towards the erection of the new church, whenever the sum of 25001. shall be raised by subscription. Upwards of 2000l. have already been raised; and it is confidently expected, that by the continued liberality of Churchmen, the promoters of this good work will shortly be enabled to avail themselves of the regal grant, and to proceed with this important undertaking. THE CHURCH OF IRELAND.-According to our promise, we present our readers with a fuller account of the proceedings of a meeting lately held at Leeds in behalf of the Church Education Society for Ireland than we were able to give in our last number. After prayers, the Rev. Dr. Hook opened the proceedings by observing, "that many opportunities had occurred for stating to the persons assembled in that room the history of the Church of England, and the history of the Church in Scotland, and the history of the Church in the United States of America; but with the history of the Church of Ireland they were, perhaps, less familiar. The reason, he said, is obvious. Since the union of the two kingdoms, the two Churches have been united. As the two kingdoms have become one kingdom under one sovereign, so the two Churches have become one Church under the archbishop of Canterbury, who may be regarded as the patriarch of England and Ireland. And since the union, therefore, the history of the Church of || Ireland has been identified with that of the Church of England. But though now united, the two Churches had, under God, a different origin, and are two distinct branches of the one holy catholic Church. Who first introduced Christianity into Ireland is not known, nor does it much signify; for the founder, under God, of the existing Church, was the great St. Patrick; from him, the clergy of the catholic Church established in Ireland derived their apostolical descent. By a regular series of consecrations and ordinations, our clergy, and they only, can trace their succession from him, and through him from the apostles. That this succession was kept up till the time of Elizabeth, our enemies themselves will allow. The question, therefore, is, whether that succession was at that time lost; and this we defy our adversaries to prove. For it is a well-known fact, that of all the countries in Europe, there was not one in which the process of the Reformation was carried on so regularly, so canonically, so quietly, as it was in Ireland. The popish schism did not commence in England until the 11th or 12th year of Elizabeth; till then those who were attached to the Romish superstitions conformed to the reformed Church; it was not till that time that the bishop of Rome committed the sin of setting up altar against altar. But in Ireland the popish schism did not commence till the end of Queen Elizabeth's reign, and she reigned above forty-four years; until that time altar had not been raised against altar by the wickedness of the pope and his agents, contrary to the canons of the Church universal. Thus, the existing clergy of the Church of Ireland, whether we regard their order or their mission, and consequently the Church itself, are the only legitimate successors of those by whom that Church was founded under God. The clergy of the popish sect introduced at the close of Queen Elizabeth's reign, we know whence they are. They are not the successors of St. Patrick, but of certain Spanish and Italian Jesuits who came to Ireland, and there established their sect. But here, peradventure, the adversary may object, Admitting that you have the succession, yours are certainly not the doctrines which were origiually held by the Irish Church, and to propagate which it was established by St. Patrick.' We may certainly admit that some changes, owing to circumstances, may have taken place in some of our forms and ceremonies; but as to our doctrines, who are our opponents? And in opposition to the popish sect, we may easily prove that by St. Patrick were not held those doctrines, by holding which that sect is distinguished from the catholic Church of Ireland. It is well known that about the period of our reformation, a reformation was also proposed by Churches in communion with Rome. It was acknowledged on all hands that the most debasing superstitions and corruptions, and the grossest immorality, had crept into the Church, and to reform these the Council of Trent was held: but, instead of reforming, the Council actually confirmed the very worst abominations both in doctrine and practice. Among the canons of that Council there is one which, in plain defiance of Scripture, anathematises all who declare that the clergy may contract marriages, Did St. Patrick hold this unscriptural and demoralising doctrine? If he did, he was little better than a parricide, and bastardised himself-for he was the son of a deacon, and the grandson of a priest. Again; the popish sect in Ireland prohibits the perusal of the blessed Word of God, the holy Scriptures-a sure sign, as well as cause, of the demoralisation and doctrinal corruption of any sect or Church. It is by placing the Scriptures in the hands of the people; by referring the people to the Scriptures to confirm the teaching of the Church, that the Church is preserved in its purity; not the Scriptures without the Church, or the Church without the Scriptures. It is thus that we are opposed to the two extremes, the ultra-Protestant extreme, which would give the Bible without the Church; and the popish extreme, which would give the Church without the Bible. A Church must become corrupt when the Bible is not freely circulated in it. And did St. Patrick withhold the Scriptures from his people? No. It is stated by one of the most holy men of the Gallican Church, Fenelon, that such prohibition did not exist in any part of the Church before the 12th century. Did St. Patrick introduce the worship of images? Did he teach men, like the modern popish sect in Ireland, to fall down before stocks and stones? This could hardly be; for he flourished about the year 431; and the very first council which gave sanction to that heresy was held in the year 787, when the clergy of Ireland united with the clergy of England in doing what they do now, in protesting against it. Once more, the popish sect in Ireland insists on that doctrine which destroys the very nature of a sacrament, and has led to the most atrocious superstition, the doctrine of transubstantiation. And did St. Patrick hold this doctrine? No. For this doctrine of transubstantiation was not dreamed of till the eighth century; in the ninth and tenth centuries it was still disputable; and when, in the thirteenth century, the pope of Rome sought to The usurpa have it recognised in the Italian council, the doc- how the same atrocious spirit rests among the trine was opposed by many divines, and protested Irish papists of the present day, I would advise against by the clergy of Ireland and England. Yet you to read the articles written by a very high further; the popish sect in Ireland withhold the || Churchman, Mr. Sewell, in the Quarterly Review, cup from the laity in the eucharist-thereby de- on the state of Ireland. As we are dreading the priving them of the holy sacrament; for a sacra- ultra-Protestant ascendency here in England, so are ment is no sacrament, if it be not administered as our brethren in Ireland dreading the popish_asour Lord appointed. Did St. Patrick commit this || cendency; and while we are defending ourselves sin? This was undoubtedly not the case; for at against the ultra-Protestant extreme here, let us the council of Constance, in the fifteenth century, prove that we adhere to the middle position of our wherein the enactment was first made to withhold Church, by aiding our brethren in Ireland in dethe cup from the laity, it was admitted to be a re- fending themselves against the popish extreme: gulation not only contrary to Scripture, but also ay, my friends, our middle position, in which it is opposed to primitive tradition. Nor could St. Pa- our blessing to be placed. Let us keep to that; trick have taught the Roman doctrine of purga- let us remember that our Church opposes the ultratory; for he had been dead a thousand years before Protestant extreme by her Prayer-book, the popish that doctrine was acknowledged as an article of extreme by her articles; let us remember, that by faith by any portion of the Church. Finally; the our ritual we are Catholics-by our articles, Propopish sect in Ireland asserts the supremacy of testants. I know how anxiously earnest-minded, the pope of Rome; but until the synod of Kells, kind-hearted, pious men long for union-how their in 1152, the archbishops of Ireland would never charitable hearts look back with fond delight to the condescend to receive their bulls from Rome; and union of the primitive Church; and to effect union, if down to the year 1315, a popish author acknow- they favour the ultra- Protestant extreme, they would ledges that Irish ecclesiastics took no oath to the sacrifice our Prayer-book; if they favour the popish pope, and that they never applied to the see of extreme, they would sacrifice the articles. But if Rome, as the bishops of the popish sect in Ireland we be true Churchmen, we shall seek union, not now do, for bulls of nomination, institution, or ex- by concession either on the one side or on the other, emptions; that they never appealed to Rome for but by carefully maintaining that truth which it is the decision of ecclesiastical causes. our glorious privilege to possess; and according to tion of the pope is indeed in direct violation of a which we hope that ultra-Protestants may be by canon of the universal Church-a canon of the degrees rendered more catholic in principle and third general council, that of Ephesus in 431, de- in temper, while papists may be induced to reform. creeing that no bishop should assume authority We are placed by Providence in the centre between over another. You see, then, continued the vicar, the two extremes; and we shall violate the will of the founder of the Irish Church did not introduce our God, if we quit this our providential position. those doctrines by which the popish sect in Ireland We may regret it, but we cannot alter the fact, is distinguished from the catholic Church, our own that the Church is divided; we must do the best Church, in that country. I may add, that the popish we can under the given circumstances. I would sect in Ireland is marked by a spirit and temper compare the Church to that glorious river the as much opposed to that of true Christianity, real Rhine, which I this year revisited. I saw it first catholicism, as are its doctrines. We in England flowing in one mighty undivided stream. It was are chiefly in dread of ultra-Protestantism. Many beautiful to look upon. It reflected the glories of true Churchmen tremble to think of what will be the heaven above. As we descended, however, we the consequence, if, as is probable, ultra-Protest- found it divided into several channels. And I antism once more gains the ascendant. I know thought of the Church, which was at first, like the how they dwell with horror on the atrocities and Rhine, one united stream, but is now divided into persecutions of which the Puritans or ultra-Pro- many channels. We may wish that it were not so testants were guilty under the usurpation of Crom- divided. We may hope that the various channels well, when they murdered their primate, and slaugh- will be reunited ere they join the ocean of etertered their sovereign. And the spirit is unchanged, nity. But we shall not effect a union by mingling as exhibited in too many of the publications of the our own sweet waters with the muddy canals of religious world; some ultra- Protestants glory in the human invention; or by going to another channel, deeds of their ancestors; and many true Churchmen, I say, are looking forward to the time when, under a similar persecution, they will have to take up their cross: and if, my brethren, we shall be called upon thus to suffer for our crucified Master -in suffering endured for his sake, may we be prepared to glory! But although I am not the vindicator of ultra-Protestantism, I would entreat my brethren to remember that the papists have been as cruel, if not more so; that if the persecution of Churchmen under Cromwell was severe, the fires of Smithfield are not to be forgotten, when they glared disgrace upon the bloody reign of Queen Mary; that papists likewise murdered the primate of our Church; and that if they did not destroy a king, they did at least attempt to do so, in the gunpowder plot. And if you desire to see wider, it may be, than our own, but polluted and defiled. Let us rather rejoice in the purity and brightness of our own channel, and endeavour to make its waters still sweeter and purer and brighter. They who so feel will gladly assist their brethren in Ireland, and avail themselves of that excellent society, the Irish Church Education Society, as the means of expressing their sympathy." LONDON: Published by JAMES BURNS, 17 PORTMAN STREET, PORTMAN SQUARE; and to be had, by order, of all Booksellers in Town and Country. PRINTED BY ROBSON, LEVEY, AND FRANKLYN, GREAT NEW STREET, |