604 REVIEW.-Life of Abp. Sharp. rity as a pastor. (p. 130.) However, he took upon him privately to reprove and to write letters of monition to Members of Parliament within his diocese. P. 133. The next steps he took were to get up a Complete Knowledge of the Church and its Revenues, and of the Clergy and their Behaviour. For the first purpose he partly wrote and partly acquired a notitia of the diocese, in 4 vols. folio; for the second, he made memorandums in short-hand. His opinions of Clergymen were always guided by their good preaching, unblameable lives, and parochial labours. (p. 140.) What he particularly disliked in preaching was "railing at the 'Dissenters, as he worded it. The prostitution of the pulpit to such unworthy ends, was a thing which he could not endure, nor the men that were guilty of it." P. 144. "He always had a great opinion of the effects of good sermons, viz. those wherein the fundamental doctrines of religion were laid down distinctly, and clearly disentangled of the controversies about them, and wherein the practical duties of Christianity were pressed warmly and affectionately." P. 145. "The subjects of sermons he wished to be the most weighty points, such as struck at the very root of evil principles and vicious dispositions; such as if a man's conscience be once touched with, it is in a manner impossible for him (if he were given to think and consider), not to be both a moral man and a good Christian." P. 153. As to those who did their duty by proxy, through non-residence, he used to say it would be well for them if they were not rewarded in the other world in the same way. P. 154. Some interferences of this good Archbishop would not be tolerated in the present day One instance is quarrels between a Clergyman and his wife, but, we must add, he was reputed to be unfaithful to his conjugal vow.— Another was prohibition of the Sacrament, even to a Lord Mayor of York, and noblemen and baronets-to one of the later for keeping a woman. The delinquent disregarding two letters, the Archbishop handed him over to the Spiritual Court. P. 169. Now though he proceeded thus [xcv. against notorious offenders, he disliked all "Societies for the Reformation of Mauners," a thing much in vogue about the year 1697. His Grace's opinions on this subject, besides his conviction that such societies might be made instruments of private malice and officious molestation, were these: "The principal end for which these societies were formed in London, was to promote piety and all Christian virtues and meddling with others who were not of the graces among their own members; and the society, was not brought on till of late, and still it is but a secondary end. Whereas the whole business and design of founding this society at Nottingham, is to reform others, who are not of the society, by getting the laws to be put in execution against them. But as for the reforming themselves, or the improving one another in holy Christian living, there is little provision made. I must confess I think it is of a great deal more consequence both to a man's self and to the public, that he use all means possible to be devout, humble, charitable, and (in a word) in all things to live like a Christian himself, than to be zealous in informing against others, who do not live like Christians. The first is of certain benefit, both to a man's self and others, but the other may be often both indiscreet and vexatious.” P. 175. Of the bickerings, persecutions, and mischief, which such foolish societies would create it is unnecessary to speak, because it puts all men in the power of their neighbours; but as concealment of treason is a civil crime, we do not see that the modern Constitutional Society (for instance), conducted by a man whom we have known from boyhood to be à correct character and man of talents (Sir John Sewell), or the Society for Suppression of Vice, by any means merit the opprobrium lavished upon them. Treason, obscenity, and infidelity, ought in every reasonable man's judgment to be suppressed, and not have a loop-hole to escape, through the honourable delicacy of individuals, to turn informers, or through the expense of prosecution. With only the specific objects in view which have been mentioned, we see no ground for outery; for not one single principle of liberty or justifiable freedom of discussion is brought into question. We had before occasion to notice the slander of laying to the doors of the Clergy all the vices of the age; as if little dogs which can only bark and not PART II.] REVIEW.-Life of Abp. Sharp. not bite, were half so effectual to guard a house as mastiffs, who can do both. An active police will in a few weeks do what no enthusiasts can hope for in a whole life; because in dealing with persons "whose consciences are seared with hot irons," adversity or bodily suffering is the only efficient means of reform. All the Clergy can do is, to inculcate good principles. If vice abounds, it is the fault of the Magistracy; and the Archbishop thinks that the Clergy ought not to interfere, for the following reasons: "I do not take it to be proper for me, as a Clergyman, to take upon me either to erect, or to authorize any society for this purpose; nor do I think it proper to my function, if such societies be set up to do any episcopal act about them, any more than I think it proper to give orders to my Clergy about business that belongs to Justices of Peace. The truth is, it seems to me that they would receive better directions for the carrying on their work, from the Charges that they may hear from the Justices of Peace at the Sessions, than they can from the Sermons of the Clergy." P. 176. The Archbishop thought that any coalition of the Clergy with the Dissenters, upon religious principles, was contrary to the constitution of the Church, and to the engagements which the Clergy are under to preserve it. This idea appears to us highly to vindicate those Clergymen who prefer the "Society for promoting Christian Knowledge," and the "Propagation of the Gospel in Foreign Parts," what ever may be the opinions of many worthy Church-ministers, who are irregular from good intention and no other. The Archbishop, nevertheless, draws a proper line, with regard to Churchmen and Dissenters, viz. that they are only to differ in religious principles. "I am not against the coalition of Church men with Dissenters in any matter where they can go together in promoting the common cause of Religion or good manners. So far from that, I heartily wish them well. And it would be the most pleasing thing in the world to me, if we could all be united in one body. And in the mean time, while we continue separate, I would have all possible tenderness and kindness shewed to all good men amongst them." P. 177. For the service of village churches, his Grace thought persons of regular life, right honest, and well-tempered,, to be the fittest ministers; in large and populous towns, those of greater learn 605 ing and prudence. (p. 191.) But as his Grace thus acted according to merit, he found, with regard to applications of interest, that there were" culties if he concealed his reasons, and 'diffigreater difficulties if he gave them.” P. 192. It is to be observed, that all these things were done under the full operation of the Ecclesiastical Courts, and that a Clergyman had then nothing to do but to consign offenders over to those Courts. This power was to end; and the Clergy still to be expected to make who think as statesmen, historians, every body moral. They, however, and (in our judgment) critics, ought sophically, may be of opinion that into think, i. e. abstractedly and philostitutions professing to regulate affairs de animá, by the ecclesiastical pro cesses, savour of barbarism. As to toleration, it is an indispensable measure of sound policy, and merely allows persons to follow their own opinions, instead of adopting those of others, who may understand the think that Toleration is an indispenssubject much better. Moreover, we able adjunct to Protestantism, because the latter was entirely derived from exercise of the freedom of opinion, which, therefore, it cannot consistently refuse to others. The Toleration Act passed at last; and then the unjustly- "Some of the first difficulties he met with in his diocese, were from Dissenters taking advantage of the Act of Toleration to break loose, and assume greater liberties than were designed them by the Act. (p.358.) Some people thought to shelter themselves under it (the Act), from ecclesiastical censures, for not attending the worship of God diocese, and though the Act does not in in any place. Such there were in his own reality destroy or enervate the Bishop's the exercise of it more difficult, and more power over such delinquents, yet it makes 606 C REVIEW-Letter to the Abp. of Canterbury. liable to be evaded than it was before." P. 368. Add to this, that the Temporal Courts, by writs of supersedeas (p. 216), set aside the writ de excommunicato capiendo, and "the easiness of obtaining these writs of supersedeas was so well known by the practising attornies in the country, that they did generally encourage all sorts of people to stand out in defiance of the Church censure." P. 216. Now when we consider that objections were made to the marriage of persons who had not been baptized (see p. 205), we must admit that it could be no means of promoting virtue; and, in our judgment, it was a part of ecclesiastical discipline growing out of popery. Another case ensued of excommunication, &c. against a person for marrying the sister of his deceased wife, and refusing to separate from her. Here his Grace recommended a Cler gyman to talk to them upon the subject, and insist upon a total separation. (pp. 209, 210.) Now incest must, we think, in the view of reason, be limited to connexions by blood; and if first cousins can marry, where there is blood, why should mere propinquity be made an obstacle? Indeed we doubt not but certain of the prohibitory degrees were put into the table in papal times, for the purpose of getting more money by the sale of dispensations. In vol. II. pp. 127-134, the subject of these prohibitory degrees is amply discussed, and it is in p. 129 confessed, that impediments not existing in the Levitical Law, have been put into the scale, "because all the prohibitions being made purely upon account of nearness of kindred, those persons who are in the same nearness of kindred must be supposed to be alike prohibited." (p. 130.) Thus relationship by consanguinity and affinity is made one and the same thing; which doctrine we affirm to be opposite both to nature and reason; for, in fact, a wife's sister is no relation at all, but in custom and prescription, to the husband. The enlargement of the code was of papal manufacture, and we regret that the Reformation had not revised this code as well as others. We shall now take our leave, with simply remarking one important historical fact; viz. that any desire on the part of Queen Anne to impede the [xcv. Hanover succession, and covertly favour the Pretender, as has been repeatedly asseverated, was utterly false and unfounded. (See p. 324.) But there is a singular circumstance attached to this point of history, the appellation of the Pretender as Prince of Wales, in conversation with her Majesty, without blame. We have also read that the Queen was worried to death by the factions among her Ministers. It appears from this book, that her Majesty's life was passed in the most painful drudgery of canvassing for votes, &c. She was put into the situation of a hawker or pedlar for custom, or rather of a rider for the firm of her Ministers. How the Queen wheedled the Archbishop is amusing; and it ended very naturally in a hope expressed by her Majesty, "that he would always do what she desired." P. 322. We assure our readers that there is a fund of information, ecclesiastical, political, and curious, in these import ant volumes, that they exhibit an Archbishop like many preceding and existing prelates, who wore his rochet and lawn-sleeves upon the inward as well as outward man. 111. A Letter to his Grace the Archbishop of Canterbury, on the subject of New Churches, &c. 8vo. pp. 68. THE question here agitated, is, whether in the New Churches, Ecclesiastical offices of a certain kind can be legally celebrated; and whether in particular, marriage, which carries with it such an important train of interests and consequences, can, in virtue of the Acts of Parliament newly made with relation to these Churches, be legally solemnized; for, says the author, Mr. Harvey, "It would give me great pleasure to be convinced that there is no chance, that our children or grand-children may find themselves disinherited, and branded with the stamp of illegitimacy." P. 67. And it is preposterous, that on account of the extent of the parish of Lambeth, “A poor woman, just out of her lyingin room-residing at Norwood-where a New Church is erected-should be obliged to walk five or six miles, to be churched, and to have her child baptized, whatever may be the state of her health.” P. 65. We are certain, that no interests, no circumstances, render it a wish of any PART II.] REVIEW. Scientia Biblica. any Clergyman whatever (Bishop or Curate) to withhold Ecclesiastical of fices to any person legally entitled thereto, but that if there are difficulties in Acts of Parliament, it must be owing to omission or neglect of plain speaking. A jargon, certainly, law language has become, and though its high and beautiful reason is apparent, upon argument before the Courts, yet the original Acts themselves show, that there may be stammering and stuttering in writing as well as in speaking. We have heard, that when Mr. Pitt's Income Tax was first levied, the Town of Berwick-upon-Tweed was omitted in the Act; and that a cunning Lawyer, knowing or affirming that it was neither in England or in Scotland, obtained by virtue of the omission, a whole year's exemption from the operation of the said tax. We remember, in our younger days, that the "town of Berwick-uponTweed" used to figure away in proclamations, and its titular pretensions have not, as we know, been extinguished by attainder. Odd things, therefore, obtain in temporal as well as Ecclesiastical documents; but non omnia possumus omnes ; and we wish that the generalship of Lawyers was brought into action, as well as their jargon; for so we call that which must be put into the form of Blackstone's Commentaries, or Reeves's History, before any person can understand a word of it. Some generalship might have been used in the late Marriage Acts. If, as in Registers of Baptisms, the publications of banns had been in this form, "I publish the banns of marriage between A. son of B. and C. Roe, of D. (if any particular residence) in the parish of .... Batchelor, and E. daughter of F. and G. Doe, of H. in the parish of I. Spinster," &c. then those, who were capitally prosecuting poor celibacy, might have been impeded in their efforts to procure sentence of death by a charitable application to parents for suspension of the proceedings, because his pretended murder by breaking hearts, may be only justifiable homicide with regard to fortune-hunters, We find in the last Marriage Act, 4 Geo. IV. cap. 76, the following words: "§ IV. Provided always, and be it enacted, That in every Chapel in respect of which such authority [of marrying, &c.] shall be 607 given, as aforesaid, there shall be placed in some conspicuous part of the interior of such Chapel a notice in the words following: Banns may be published and Marriages solemnized in this Chapel." This entirely removes the objection of Mr. Harvey, because every man who has a marriage celebrated in a Chapel not so authorized, does it at his peril; but satisfied, as we are, that our political sentiments cannot be misinterpreted, we feel, with him, that to render Acts of Parliament intelligible is a humble necessity, amounting only to this, that the writing on a direction post be legible. One more remark-De Gustibus non est disputandum; and we do not like Churches being built in any other than the Gothick style of architecture; nor such words as Banns may be, &c. inscribed in any Church or Chapel whatever. It looks to us like "Licensed to deal in Coffee, Snuff," &c. 112. Scientia Biblica: containing the New Testament, in the original Tongue, with the English Vulgate, and a copious and original Collection of parallel Passages, printed in Words at Length. In 3 vols. 8vo. Booth. a WHEN persons are proceeding on journey, it becomes a serious impediment to their progress if they have to diverge every now and then, to make calls and visits; and the Student in Divinity is in a similar situation, if he has to look out all the parallel passages. These, however, it is most important to know, because it is an essential rule in theology, that if one text be explained at the expence of another, which contradicts it, such explanation is unsound; and moreover, these collections of the parallels bring all the heads of doctrine upon particular points, into a focus. But there are things which recommend themselves, and this is one of them. It is therefore unnecessary to enlarge upon obvious conveniences. It is sufficient to make such things known; and to state with regard to this book, in what manner the author has executed his task. We have great satisfaction in saying, that the present work contains many thousand parallel and illustrative passages, more than any other compila tion in existence. The Editor shall now speak for him self. "The Editor solicits attention, particularly 608 REVIEW.-OR Degrees at Cambridge, &c. larly to the arrangement of the parallels; "In St. Luke's Gospel, the arraugement of the parallels is such as to form a complete and distinct harmony of the Evangelists. Immediately after the text, the corresponding passages in the other gospels are given, and are printed between brackets; so that they may be read, either as a harmony of the Evangelical histories alone, or in connexion with the other parallels." In order to preserve the punctuation and italick reading of the Authorized Translation,' considerable care and application was required; but these will be amply recompensed by the great service which it is anticipated must result from them, i. e. in enabling ministers to quote in the composition of their sermon, the passages given, without the trouble of turning to them in their bible; and in pointing out to the unlearned reader those passages which are not found in the original, but are supplied in the translation." "In citing the various passages of the sacred volume, considerable care has been taken not to do them violence by too great a separation from their context. This has undoubtedly swelled the size of the work, but it has ensured to the reader the genuine meaning of the inspired writings. It is a fact universally acknowledged, that, by abscinding many passages from their respective contexts, the Scriptures may be adduced to support the most preposterous and revolting opinions; and it is to be deplored that too many sincere and conscientious Christians give in to a practice pregnant with so many evils." "With the view of, rendering the work as valuable as possible to the biblical student, the Greek text, printed from Mills' edition of the Textus Receptus,' is given with the authorized English translation, accompanied with the various readings, which are highly important to the mere English reader in studying the sacred text." Pref. xxi. The Author announces an intention of undertaking the Old Testament upon the same plan, as soon as he has obtained five hundred subscriptions. We heartily wish him success. [xcv. 113. A Letter to the Publick Orator of Cambridge University, on the Ordination of Non-Graduates, under the Ten Year Divinity Statute; including Observations on a Pamphlet by Dr. Michell, entitled," A Letter addressed to Lord Liverpool on the Catholick Question, Clerical Residence, and the State of Ordination." 8vo. pp. 51. 114. A Letter to the Right Rev. John, Lord Bishop of Bristol, respecting an additional Examination, or the total Abolition, of Ten Year Men, in the University of Cambridge; to which are added, Observations on Mr. Samuel Perry's Letter to the Public Orator, and a Refutation of the Accusations contained therein against the Lord Bishop of London. By Philotheologus. Cambridge. 8vo. pp. 66. IN consequence of the lamentable ignorance of the Clergy at the accession of Queen Elizabeth, a statute was made, by which persons of twentyfour years old and upwards were allowed to enter themselves at the University of Cambridge, and, after ten years, omitting the degrees in Arts, to take those in Divinity. In cousequence of this privilege, non-graduate Clergymen may become Batchelors and Doctors of Divinity, by only a residence of three half terms, and the performance of certain exercises, which are merely formal. Under this statue, therefore, a Mr. Samuel Perry, Schoolmaster, of Shenfield in Essex (who entered himself in the year 1814 of St. John's College, Cambridge, in order to graduate in the regular way, but relinquished so proceeding, on account of the greater convenience of the ten year statute), applied to the Lord Bithe Bishop refused on account of the shop of London for ordination. This non-graduation of Mr. Perry. The latter makes his appeal to the publick, in complaint of the presumed hardship: but his opponent replies, that part of the exercises of a ten-year-man being a sermon in the University Church, the statute was of course strictly limited to persons already in Holy Orders. He chief of this statute; and we most corthen expatiates upon the further misdially agree with him. vious to conferring Holy Orders, is that he is a classical scholar. It |