of the British Church as he suggests would require much room. It is admirably given by Mr. Churton, in The Englishman's Library. We have "Peranzabuloe;" but have no right to copy Mr. Collins's picture of the Church. And this reason applies to many other re quests for pictures. We know, and have access to, all the historians he names; and have hoped for a series of papers on the subject, which, in time, a friend of the Magazine may be able to furnish. We perhaps may copy a poetical article with notes, from the Toronto Church, which gives a brief and useful summary of the subject.

We are glad to learn from several of our readers, that they are pleased with the extracts from the Trans-Atlantic journals. We could adopt many more, if space permitted; and having felt a deep interest for twenty-years in the American Church, we are glad to reprint specimens of their theological literature, so far as we can. They are not accessible to many here; but they are valuable in themselves, and may promote a feeling of Christian communion and unity with our brethren there. We wish this to be a standing feature in the Magazine. Surprise has been expressed at the fact in one quarter, and we have now given the reason. Many of our original Articles have been reprinted both at Toronto and New York.

The Allegory is under consideration. We are somewhat disposed to think that it lowers the feeling of reverence due to the subject; and that one or two positions implied are scarcely tenable.

"A. P." is perhaps rather too severe. For the "indecent smile" no defence can be made. The weather is often such as to render the service at the grave more dangerous to the friends of the deceased, than to the Clergyman, who is accustomed to the exposure. At the same time we confess he has no actual rubrical authority to read more of the service in the church than he is directed to do. In fine weather, not even an apology can be made for the modification; and in severe weather (which in some churchyards is terrific) it is scarcely seemly to remain covered during prayer.

Our letter to "J. R." of Abersychan, has been returned as a dead letter. If he will give his address, we will write.-The letters from Aberdeen, Leicester, and Southport, we had nearly sent to the printer for insertion. We have received several others making the same inquiry. We are aware that it is one of deep interest; and therefore it is, that we have made such copious extracts from the Episcopal charges. We have hoped that this might suffice; for to enter more fully on the subject would occupy all our pages, which we shall more gladly devote to topics of a practical and less painfully controversial nature. We have repeatedly stated that we accord with the nearly unanimous voice of our Bishops, in allowing that the Oxford Tracts, and the publications connected with them, contain much that is excellent, and it would be strange if it were not so; while we as entirely think, with them, that they have advocated even that which is excellent in a startling manner, and conjoined with it much that is dubious and objectionable. Perhaps a few extracts from Mr. Perceval's collection of papers may be useful; in which he narrates the origin of the movement, the extent to which he went along with it; in what points he agreed, and against which he felt bound to enter his protest. He distinctly states that Dr. Pusey had nothing to do with the matter in the first instance; and his name has been very unfairly used. And it should ever be remembered that much is called by his name which belongs to the common faith and practice of the Church. For instance, our Aberdeen friend states that a Non-intrusion Scotch Lecturer" affirmed that all Episcopalians are Puseyites." Dr. Brown entitled his Presbyterian collection of everything that has been said, and can be said, old or new, against Episcopacy," On Puseyite Episcopacy." Many other things are nicknamed Puseyism and Popery which are properly neither. The Bishops, and those who agree with them, disapprove of the sentiments advanced or the incautious language used respecting Tradition, Justification by Faith, Sin after Baptism, the Lord's Supper as a Sacrifice, Prayers for the Dead, Reserve in Christian Teaching, &c., &c. On these matters, on the disparaging language applied to our Reformers, and the too favourable language employed respecting the Church of Rome, our future extracts will give, we trust, useful information. But time will be requisite. In the mean time, we would repeat the sentiment, that every additional year (after reading volumes upon volumes of dissenting and Roman Theology for a quarter of a century, and, during the few last years, of the modern publications connected with The Tracts for the Times); yes, every additional year has more and more convinced us of this, that in closely following the Church of England, neither below it, above it, nor beyond it, we are in the way of truth and safety, whether the agitation of the times permit us to be at peace or not.

We beg the indulgence of any Correspondents whose letters we are compelled to leave unnoticed.

The Volume for 1842 is ready, or cloth covers for the same.

Steam-press of W. H. Cox, 5, Great Queen Street, Lincoln's Inn Fields.

THE CHURCH

MAGAZINE.

No. 52.]

APRIL, 1843.

[VOL. V.

Superstition on the one hand, and irreligion on the other, have left true Christians a narrow path to walk in.-Bishop Sherlock.

We are members of THE CHURCH, which from the beginning has always gloried in the name of Christian-as expressing her union with Christ; and in that of Catholic —as distinguishing her from all classes of heretics.-Bishop Horne.

Contra rationem, nemo sobrius; et contra Scripturam, nemo Christianus.Augustine.

MEMOIR OF BISHOP BEDELL.

ABOUT two centuries and thirteen months have now elapsed since Bishop Bedell, our countryman, but "one of Ireland's best benefactors," exchanged a mitre here for a crown in the Church above. The brief limits within which any notice of ours must be circumscribed, will only allow us to give such particulars as may induce our readers, if they have not acquainted themselves with his history, to avail themselves of any opportunity which they may find, to read the memoir of his life, by Bishop Burnet (1685), that of Rev. R. B. Hone (Lives of B. Gilpin, P. de Mornay, Bedell, and Horneck, 1834), and, above all, that by Dr. H. J. M. Mason, in which he has "been enabled to detail some events in his history, which have not yet been made public.*" He observes, that "it was impossible for the Bishop of Sarum to have fully foreseen what were to be the effects upon the future ecclesiastical state of Ireland, of the greatest act of Dr. Bedell's life-the translation of the Old Testament into the Irish language; or to have foretold events which begin now to give a peculiar interest to that work; and these events are intimately connected with the biography of this eminent person. The seed of the word of God, first thinly scattered by Bishop Bedell, in a manner congenial to the native soil, has lately taken firm root downwards, and already borne fruit upwards; and it will be a great incitement and encouragement to continued exertions, united with prayer to Him who first gave to us this seed, that he will water it with the dew of his blessing-if an instance be clearly set forth, of prudent zeal, and patient perseverance, in the history of that excellent prelate; and if we be enabled distinctly to perceive that, by following up his measures, we may reasonably hope for the final and full establishment of peace and prosperity, flowing

"The Life of William Bedell, D.D., Lord Bishop of Kilmore. By H. F. Monck Mason, LL.D., M.R.I.A., Librarian of the King's Inns, Dublin. Sceleys. 1843;" briefly reviewed in our last number.

L

from the spreading of genuine Christianity in Ireland."-Dr. Mason has prefixed to his memoir a valuable introductory chapter "on the political and religious sentiments of the inhabitants of Ireland," in which he has exhibited the origin of those native prejudices, aggravated and rivetted by a harsh and unconciliating policy, which have perpetuated an antipathy to the English name, faith, and language, and "that detestation of the Sassenach, or Saxon foreigner, which has been the most remarkable and influential prejudice in the genuine Hibernian, ever since the period of Henry's invasion.' How successfully Bishop Bedell "attempted to introduce scriptural reform into the creed, and a subsequent moral change into the character and conduct of Ireland," his biographers have informed us. For the tardy following of his example, and the carrying out of his principles and wishes, we look to the past and future operations of the Irish Society, and the efficiency of the recently projected Irish College for the cultivation of the Irish language.

William Bedell was born in the year 1570, at Black-Notley, in Essex. He was educated at Emanuel College, Cambridge, of which he became Fellow in 1593: and in 1599 took the degree of B.D. He was ordained by Dr. Stern, Suffragan Bishop of Colchester; who observed, when complaints were made to his superior, the bishop of the diocese, that he had ordained too many persons," I have ordained abler men than ever the bishop did, for I have ordained Mr. Bedell." For some time before he removed from College, he co-operated with Mr. Ashton of St. John's, and Mr. Gataker of Sidney, and others, in supplying the then existing deficiency of competent preachers in parishes adjacent to the University. He then officiated for some years as preacher at St. Mary's church, Bury St. Edmund's, Suffolk; where, we are informed, "the opening of dark passages, and the comparing of many texts of scripture together, with a serious and practical application of them, formed the chief subject of his sermons."

In 1606, he was appointed chaplain to Sir Henry Wotton, the king's ambassador at the court of Venice. After about eight years he returned to Bury, and married Leah, widow of R. Maw, recorder of Bury, by whom he had three sons and one daughter. In 1615, he was presented by Sir Thomas Jermyn, of Ryshbrooke, near Bury, to the rectory of Horningshearth, two miles from that town. In 1626, he was elected Provost of Trinity College, Dublin, by the fellows, under the advice of Archbishop Ussher. That prelate had probably heard of him from Dr. Morton, Bishop of Durham, his friend and correspondent, to whom Bedell had been introduced by Diodati, the translator of the Bible into Italian, with whom he had formed an acquaintance at Geneva. This election was confirmed by the king, on the recommendation of Sir Henry Wotton; and, after desiring to decline the post, Bedell obeyed the command of His Majesty to undertake the duties of the provostship. After a short period, employed in reforms greatly beneficial to the College, the influence of Sir Thomas Jermyn and of Archbishop Laud caused him, in 1629, to be advanced to the see of Kilmore and Ardagh. He was consecrated 18th September, 1629, in St. Peter's church, Drogheda, by James Ussher, Archbishop of Armagh; Robert Echlin, Bishop of Down and Connor; Theophilus Buckworth of Dromore, and James Spottiswood of Clogher. He was now in his 59th year. He continued his truly apostolical labours as a bishop until removed by death, 7th Feb., 1642; his end having been probably hastened by the horrors and hardships of the great massacre of the Protestants in that sad rebellion, when the Irish Romanists proposed, "not to let one drop of English blood be left within the