charity or necessity; and if the curate cannot live thus respectably, may it not be as great a hardship to confine him, under the name of a curate, to the parish with but a part of its emoluments, as it would be if he had the name of rector, and enjoyed the whole? To our minds, all little nibbling schemes for cutting off some stray twig of pluralism, while the main root and stock are suffered unmolested, and almost venerated, to flourish in rank luxuriance, are little better than acts of legislative hypocrisy to satisfy complainants without abating the evil. Every enlightened and religious man in the country, and every true friend of the church, have long and loudly complained of the system; the public voice denounces it throughout the land: we hope therefore that it will not be long before some really efficient remedy will be contrived and enact ed by our authorities, civil and ecclesiastical, to meet the evil. Much that has been done on the subject is worse than useless, especially the degree of discretional power given to individuals to decide in so many cases upon the claims of applicants for this so-called privilege of clerical absence. While prelates are but men, and men of like feelings with others, it is not wise to allow of private discretion, where the law might provide a specified scale of adjustment. But it is not the discretional exercise of power by our bishops, but the legal undisputed right of non-residence, occasioned by pluralities and unnecessarily privileged exemptions, that we chiefly lament. While this exists, much as we are indebted to individual prelates, who, like our Right Reverend author, wish to curtail the evil, it will and must exist in scarcely diminished magnitude.

Connected with the duty of residence, his lordship expresses his deep regret that in the larger number of churches in his diocese there is but one service on the Sunday, and his wish and expectation that there should be two services with a sermon

at each. He justly states, that every person, anxious respecting his soul's health and his eternal condition, has a right to expect that the doors of the church shall be open to receive him, and that "the word and the will of his Creator and Redeemer should be faithfully explained and enforced for his edification." "If the church be shut," adds the Bishop, "he will repair to any place, and we blame him not, where he hopes that Divine knowledge may be imparted to his soul." His lordship will find it more easy, we suspect, to reconcile this candid admission, with true Christian charity and a paramount anxiety for the welfare of the souls of men, than with the opinions of some who profess themselves exclusively the true sons of the Church, and would prefer an ignorant, and irreligious, and profligate self-called member of their own community, to the most modest,and pious, and amiable, and conscientious Dissenter, who ever sought for " Divine knowledge," and his "soul's health," and the interests of "his destiny through the endless ages of eternity," within the walls of an unconsecrated edifice. We are strongly sensible of the evils of Dissent, and should be most glad to retain all our fellow-countrymen within the precincts of the Established fold, and to have them therein plentifully supplied with the most wholesome and abundant pastures; but where the pastures are miserably scanty, or clearly deleterious, is it to be wondered at, that seceders are to be found? and in these cases, at least, must we not allow with the Bishop of Bath and Wells, that the "blame" rests elsewhere than with the reluctant wanderers? His lordship states, "from a personal visitation of the churches in two very important dioceses," that "where the parishioners enjoy the benefit of a resident and a zealous minister, and where there is double duty, [two services,] Dissent has not dared to approach their dwellings." We are not sure that this is always the

case; but his lordship's experience should at least influence all who call themselves the friends of the Church, and most of all those who profess themselves to be the only sound churchmen, to see well that they duly use that powerful anti-secession instrument which is furnished in the faithful ministrations of a pious and affectionate pastor.

His lordship is equally zealous in urging upon his clergy the duty of visiting the sick, administering frequently, he would wish monthly, the holy communion, and establishing Sunday schools. These three items of advice are highly seasonable and important, and we trust that his lordship's suggestions respecting each of them will meet with the cordial response of all his clergy. In reference to the last of these points, the Bishop remarks, that

"A Sunday school is an easy, a cheap, and an unmixed good. Education, unless grounded upon religious principles, may be a curse, instead of a blessing. Education, with religion, is the greatest boon which man can confer upon man." pp. 16, 17.

His lordship, we believe, well knows the truth of these remarks, not only from reading and observation, but also from his own personal and affectionate exertions in the instruction of a Sunday school. We wish that all our clergy would lay this important matter to heart. Thousands of our parishes, to this hour, possess no Sunday or other parochial free school. The Dissenters, "and we blame them not," but we severely blame ourselves, far surpass us in their attention to Sundayschool instruction. Much of the difficulty in establishing these incomparably useful institutions arises from the want of a regular system, the knowledge of proper books, and other practical details. If a society somewhat on the plan of the National Society, supported generally by our bishops, clergy, aad pious public spirited laymen, were formed for the purpose of promoting Sunday schools in the Established Church, the effect, we are convinced, would

be most important. To our own knowledge, at this moment, there are numerous parishes in which nothing is wanting in order to the establishment of Sunday schools, but a few necessary suggestions for commencing the plan, a list of suitable books, and an easy channel for cheaply procuring them, with, perhaps in some cases, a slight outfit by way of encouragement. In default of a new institution for the purpose, the National Society itself would perhaps do well to open a separate fund for this object, and might, on strong grounds, solicit the special contributions of the public to it. There has been, we are aware, for many years, a Sunday-school Society in existence; but it does not seem to be generally known or applied to by the clergy. All we desire is an institution generally recognized by the leading members of our church, so as to secure the requisite degree of confidence and operative communication. A circular issued from such a body, and duly sanctioned in each particular diocese, would, we doubt not, prove of the greatest utility. The pecuniary expenses would be very moderate.

We pass on to his lordship's second general head-the necessity "of avoiding the extremes of lukewarmness and enthusiasm, and of delivering from the pulpit the peculiar and saving doctrines of the religion of Christ." This advice is most wholesome and seasonable; but it will not be easily settled among our clergy what these extremes are, or what line of preaching best tallies with the admonition. We do not ourselves quite understand the exact drift of our Right Reverend author, in his opening sentences on this subject, in which he says,-

"A zealous but well-tempered attention to this point is now particularly requisite, in this age of religious inquiry and discussion. Many prefer theory to practice, and trust more to delusive feelings, All wish to be saved, but all will not than to that faith which worketh by love. make those sacrifices which true religion

demands. Hence the preachers of more easy and accommodating doctrines, have acquired an alarming degree of popularity, and have withdrawn many from the safe and steady paths of the church." p. 17.

We have said that we do not fully comprehend the bearing of this passage; for who are "the preachers of easy and accommodating doctrines who have acquired an alarming degree of popularity, and withdrawn many from the safe and steady paths of the church?" To no class of religionists can we fully apply the description. The Unitarians, for example, may preach an "accommodating doctrine," but they are not by any means a "popular" sect. The Methodists are popular; but their doctrines and practices are generally considered the very reverse of accommodating. The same may be said of the great body of those who are currently called the Evangelical party," whether Episcopalian or Dissenting, whether Ĉalvinistic or Arminian: for the great outcry against them is, that their lives and doctrines are of an accommodating" cast; not that they are, as a body, remarkably conformed to the usages and opinions of the world, but, on the contrary, that they are unnecessarily rigid and precise. Nor are we fully aided in our researches on this point by his lordship's succeeding observations, the object of which is "to lay before his reverend auditors the opinions of each party;" for what are the opinions which his lordship specifies? They are respectively

noticed as follows:-First,

un

"The Calvinists maintain that God, from the beginning of the world, preordained some of his creatures for everlasting happiness, and doomed others to eternal perdition-irrespectively, without any regard to what they might do. Good works, they say, are not required, of necessity, for final salvation: our doom is appointed independently of them. Regeneration also, or conversion, is described as being instantaneous and perceptible; conferred, through grace, upon a chosen few, who hence can never fall away, finally. These are the elect: the rest are vessels of wrath, fitted for destruction." pp. 17, 18.

Again, secondly,

Equally erroneous and unscriptural are the opinions entertained by this sect, under whatever title denominated, respecting justification and faith. We are God, only for the merit of our Lord and justified, or accounted righteous before Saviour Jesus Christ, by faith; yet still, good works are pleasing and acceptable to God, in Christ. We are required, throughout the whole of the apostolical writings, to add to our faith, virtue. Jesus Christ came down from heaven not to save us in

our sins, but from them. Justification, therefore, is through faith alone: final salvation, through faith, with works." p. 19.

Then, thirdly, follow some rather influence of the Holy Spirit; but desultory remarks, respecting the without any express statement of considers this "sect” as maintainthe exact error which his lordship ing, though it would seem to be the doctrine of perceptible Divine influences. These three specifications form the list of exceptionable points; and "such," adds his lordship,

appear to me to be the opposing Such then, we conclude, are the tenets of Calvin and the Scriptures." alleged "accommodating doctrines;" but if this be the case, we think there is much to diminish his lordWe arrive at this inference, as folship's "alarming" apprehensions. lows.

With regard to the first point, the doctrines of election and reprobation, his lordship must be aware that all the Wesleyan "Methodists," whether professing to be in or out of the church, reject both these doctrines as zealously as his lordship himself; so that, however much they may "draw men from the safe and steady paths of the church,” they do not at least do it by these alleged "accommodating" doctrines. A large part also of what are called the Evangelical Clergy (if these are meant to be included in the censure) are equally explicit in their disavowal of them; and of the remainder, who believe, with various modifications, in personal election, few, almost none, admit the doctrine of reprobation. Again, of those who believe in election, it would be difficult to find any, except perhaps a very few

isolated Antinomians, who preach that "good works are not required of necessity for final salvation;' " for though they probably would not choose this particular phrase for the expression of their opinions, they yet maintain that those who are elected to salvation are equally "appointed unto good works, that they should walk in them." And we think further, they would not greatly differ from our prelate, that to all practical purposes, as a test of character, "the elect are they, and they alone, who obey the law of their God."

With regard to the second point, we do not think it Calvin's doctrine, but the doctrine of the Bible and of our own church, that not only is our justification but also our final salvation wholly gratuitous; our works subsequent to our justification by faith being not a meritorious claim, but rather a test of character; as our Lord himself intimates when he speaks of the cup of cold water given to a disciple in the name of a disciple not losing its reward. We fully agree with our author and the church, that "good works" (and what is meant by good works is plainly specified in the Article)" are pleasing and acceptable to God in Christ; we believe, also, that at the last day we shall be judged "according to the deeds done in the body;" but this is a very different doctrine from what is currently meant by "final justification through faith with works," which, as too often expounded, (we mean not by our respected author,) involves a sentiment that by no means runs commensurate with the reasoning of St. Paul in "excluding boasting."-But our limits are so rapidly diminishing, and we have so often discussed these subjects at large, that we must forbear entering upon the controversy on the present occasion. On one point, however, we may venturemost fully to reply to the anxious forebodings of the Right Reverend prelate, by stating that the way in which this doctrine is exhibited by

what are called "the Evangelical Clergy," and we may add by the "Evangelical Dissenters," is opposed the farthest possible to an "easy and accommodating" system of doctrine or course of life; and certainly is by no means calculated to withdraw persons from the "safe and steady paths" of a church whose formularies are most explicit as respects the perfectly gratuitous character, not only of our redemption and justification, but of our whole salvation and final entrance into the kingdom of heaven.

We must be still more concise in our allusion to the third point under this second head: indeed, we know not that we need allude to it at all; for who but a few most ignorant and wild enthusiasts looks for special, sensible, overpowering manifestations of the Divine Spirit? We fear that the error has been found too generally on the other side; that the promised influences of that sacred Agent have been too little expected or implored; and that an Episcopal Charge, inculcating the importance of doing more adequate honour to the official relations of this Divine Person to mankind in the scheme of human redemption, might be to the full as salutary as a caveat against a fanatical abuse of the doctrine. We, however, concur most heartily in the conciliatory tendency of his lordship's concluding remarks under this general head. May the amiable and Christian spirit which they breathe be widely diffused among all who have really at heart the common cause of promoting the glory of God and the highest good of man.

"These however, and similar differ

ences in the religious world, must inevita bly injure the cause of our common Christianity. A spirit of mildness and conciliation would do much in allaying the heat which controversy has excited. We have of late approximated nearer to each other. Equally admitting the first truths of Christianity, all lesser discrepancies might surely be removed, by a mutual good understanding, and by sincere and friendly explanations. At least let all suspicion, and and let us bear in mind, that we are brereproach, and evil-speaking be done away;

thren-brethren in Christ; created by the same almighty Father; redeemed by the same atoning Saviour; and journeying onward to the same home-the mansions, as we hope and pray, of eternal happiness and glory." p. 22.

The third general head relates to the conduct of the clergy, as respects what is called Catholic Emancipation. His lordship's view of this subject is, that further concessions to "our Roman-Catholic brethren," as he denominates them, would be injurious to our civil and religious liberties; and that the clergy ought quietly to express their opinions, and to petition Parliament on the subject; but to avoid in flaming the popular mind, and not to allude to the topic in the pulpit, or allow petitions to be signed in their churches.

Such is an outline of the Charge

before us, on which we have very frankly expressed our opinions, both in approval, in explanation, and in dissent. The general tone of his lordship's remarks is so much in the spirit of moderation and kindness, that we are far more inclined to find points of agreement than of difference with him.

To the great Arbiter of all truth, and the Bestower of every good gift, we would humbly look to "send down upon our bishops and curates, and all congregations committed to their charge, the healthful Spirit of his grace, and the continual dew of his blessing;" that, duly taught by their preaching, and animated by their example, their flocks may advance in true faith and godliness, and in the end arrive at life everlasting.

GREAT BRITAIN. PREPARING for publication:-Biography of Dr. Parr, by E. H. Barker;-Sketches of the United Provinces of Rio de la Plata;-The Secret Correspondence of Madame de Maintenon, from the original MSS. in the possession of the Duke de Choiseul;

St. Marie and Fort William, on Lake Superior. From the latter place, we proceed in four north canoes towards Methye Portage, and the Athabasca country. On the Methye Portage, or at the farthest at Chepewyan, we expect to overtake the boats that left England last

Nothing of importance has hitherto occurred on our journey, nor have we made any scientific observation worth mentioning.' "We hope to reach our winter quarters about the end of September, and the whole party are at present in good health and spirits."-Another letter from Captain Franklin,dated June 2, states that he was 700 miles in advance of Cumberland House, and that circumstances were favourable for his enterprise.

In consequence of the loss of one of the vessels under Captain Parry, the naval branch of the expedition has returned home without accomplishing its object, just, it is stated, at the time when, to all appearance, a

North-West Passage was actually open before them. This failure, it is feared, may disarrange the plans of the land expedition.

A monument is being erected in Glasgow, to the memory of John Knox. It is to be a Doric column, sixty feet in height.