lessons" therein "appointed, from the evening of September 27, to the morning of November 23, both inclusive, are taken from the Apocrypha. It is very evident, then, that in the language of the Prayer-book also, the Apocrypha is a portion of the Old Testament.

We have, then, the positive decision of the English Church, and that in language which it is impossible to misunderstand, expressed in Bible, Prayerbook, Articles, and Canons, that the Apocrypha is a part of "the Holy Bible," being a portion of "the Old Testament," though we must ever be mindful of the distinction which she draws between it and the canonical books thereof.

But, it may be asked, "What is the use of proving this?" I answer, "Because the privileged printers of the Bible, the two Universities, and the Queen's printer, are continually playing all sorts of tricks with that holy book." It is at once most curious and most painful to see the various fancied improvements which these parties, from time to time, make upon the form of "the authorized version"; e.g. I saw, the other day, a very beautiful quarto edition, from the Cambridge University Press, wherein a title-page was introduced between the book of Malachi and the Apocrypha! and I have before in this letter alluded to some verbal alterations, of importance. When such things as these are carried on with impunity, what security have we that the wording of passages in the canonical books is not altered? But if not, surely it is evil enough that the only three parties, who are privileged to print the Bible of the Church, should unite in issuing (and that habitually) that Bible in a defective form; abstracting from it fourteen books, but giving no intimation of its imperfection, and printing therein a list professing to be "the names and order of all the books of the Old and New Testament," from which list the names of no less than fourteen books are omitted.

No wonder that ordinary people should think the Church's rules confused, and hesitate to obey them generally, when for more than a fifth part of the year, she directs them to read chapters in their Bibles which their Bibles do not contain! No wonder that they should be excited and led away by the slanderous blasphemies of modern writers,* when they are thus deprived of all means of testing the utter worthlessness of the critic. No wonder that they should be open to the arguments of Romanists, and weak to oppose them, when the Apocrypha is first brought before them by the schismatic emissaries part of the Bible which, for her own purposes, our Church had slyly kept back from them," instead of being (as she would have it) a part of the Bible with which they are perfectly familiar, under her own healthful teaching concerning it.

as a

One word about the Society for Promoting Christian Knowledge. It appears that during the greater portion of her existence, for one hundred years at least, she has acted in this matter just as she is acting now. Considering then the "popular constitution" of the Society, and remembering how much this question is generally misunderstood; bearing, too, in mind the facilities which the Society affords to its members and to the public of procuring the Apocrypha, facilities which it has for some time been continually increasing, and such as are to be found nowhere else in England; not forgetting the acknowledgment of the defectiveness of the catalogue; or the care which was taken by the executive of the Society, (with only two exceptions,) on the late occasion, not to say one word in opposition to the Church view of the question, and not to allow, without reproof, the utterance of one disrespectful expression concerning the Apocrypha ;-bearing these things in mind, I think that Churchmen ought for the present to be quite contented with the late decision, and with the forthcoming alteration of the catalogue (which no doubt will be in agreement with it,) that the Society, as such, will express no opinion, either positive or negative, as to the matter in

See Mr. Horne's Introduction.

question. If her catalogue be made clear on this point; and if she go on, as she doubtless will, gradually, as now, increasing facilities to her members and the public of procuring the Apocrypha, both in and out of the Bible, she will (notwithstanding her bad constitution,) be far in advance of most bodies and most churchmen in one most important matter of Reformation. And this ought to be enough to induce sound churchmen to cleave to her, and support her. For my own part, I have narrowly watched the Society from a distance, chiefly through her publications, for several years; and though I must acknowledge that there has been much to lament, (chiefly as to the introduction of certain most objectionable publications,) I hesitate not to affirm that year by year its tone has become more and more Catholic. But no sign of improvement has struck me so forcibly as the late meeting. It is six or seven years since I was in the habit of attending the meetings of the Society for the Promotion of Christian Knowledge, and therefore, I have not witnessed the steps of gradual improvement, the contrast is the more apparent to me; the tone, and temper, and spirit of the late meeting was almost beyond comparison superior to that of the meetings of six or seven years ago. For my own part, I never felt more attached to the Society for Promoting Christian Knowledge than I do at this moment, partly, perhaps, because she has given me most pleasing evidence of the improved tone and spirit of Churchmen generally; of which, from the popular constitution, she affords no bad exposition. I am, &c. December 9, 1845.

(From the English Churchman.)

WALTER BLUNT.

[It is much to be regretted that Mr. Blunt should not have mastered his subject before submitting a motion to the Society. Had his motion been carried, a greater evil would have resulted than that which he desired to remove; for it would have gone the length of affirming that the Apocryphal Books are not part of the Holy Scriptures." Whereas, though a distinction is always made between. the Canonical and Apocryphal Books, the latter equally with the former are recognized by our Church as a constituent part of "the Bible," "the Holy Scriptures," and "the Old Testament."

Some good, however, we believe, has been done. The "Standing Committee" are said to have engaged that all the editions of the Bible shall be kept with the Apocrypha bound up. This done, it will be in the power of the Clergy and other purchasers to remedy the remainder of the evil by refusing to use or circulate any but the entire Volume. In point of fact, were the Daily Service or Festivals duly observed, or were the proper Lessons read always, even on Sundays, the want of the Apocrypha would be felt, the Bible would be seen to be incomplete without it.-ED.]

ORDINATION OF DISTRICT VISITORS.

We are informed, upon good authority, that the Bishop of Lichfield has made an arrangement which will be of great practical utility in the present state of the Church. His Lordship has consented to ordain such pious laymen as shall have laboured two years satisfactorily in the capacity of district visitor or Scripture reader, under the direction of an incumbent of a parish. The Bishop of Winchester, it is said, has adopted a similar plan.-Derbyshire Advertiser.

UNIVERSITY INTELLIGENCE.

DURHAM, DECEMBER 24.-The increasing demand for the means of sound and economical education, especially for young men intended for Holy Orders, has induced the University of Durham to make provision for that purpose, by facilitating the admission and shortening the period of residence necessary for obtaining a License in Theology.

Regulations have been made for this purpose; and a new Hall, under the title of "Bishop Hatfield's Hall," will be opened in October, 1846, for the admission of general Students, wherein the strictest regard will be paid to economy. The Rev. David Melville, M.A. has accepted the office of Principal.

The Bishop of Durham has already founded an Exhibition (with a preference to a Member of the above Hall) for the encouragement of Theological Students; and the Warden has received the promise of several temporary donations to be applied to the same purpose.

The Warden will receive permanent or temporary exhibitions of 101. or upwards, which may be confined by the donor to the special benefit of any particular Student, or given for the advantage of the Class.

KING'S COLLEGE, LONDON.

The following very important addition to the plan of King's College, London, has been announced-under the sanction of the Lord Primate and the Bishop of London :

I. That a theological department be established in King's College.

II. That it be open to-1. All students of King's College who shall have passed three years in general literature and science, and have received a diploma. 2. Graduates of Oxford and Cambridge bearing testimonials of good character. 3. All persons who shall be approved by the Principal and recommended by a bishop.

III. That the course of study be as follows; and continue during six terms (two years)-1. Evidences of Religion. 2. Holy Scripture in the original languages. 3. The Articles and Book of Common Prayer. 4. Ecclesiastical History, ancient and modern. 5. The Pastoral Office; the reading of the Liturgy, and the composition of sermons.

IV. That measures be taken to employ the students as district visitors, and to teach them the best method of conducting schools.

V. That they also learn congregational singing; and also acquire some knowledge of medicine.

VI. That the fees be 127. 12s. per term: and for matriculation, 47. 13s. (In the whole, 801. 5s. for the two years.)

VII. That these regulations being complied with, the Principal be empowered to grant certificates of attainments, and good conduct, which certificates are to be exhibited to the bishop on application for Holy Orders.

NOTICE TO CORRESPONDENTS.

In future numbers we hope to give an admixture of lighter and more miscellaneous articles.

125

THE OFFICE OF PRIESTS.

OUR readers must not suppose that we are about to enter upon an elaborate inquiry into the origin of the second order of the Christian Ministry. Ecclesiastical polity has been of late years a matter of such very general and careful investigation, that few persons who have given ordinary attention to the subject, will not receive it as a postulate-that the Order of Priesthood is of Apostolic, and therefore of Divine origin. For, as Jeremy Taylor observes, these are convertible terms, it being equally unreasonable and irreverent to suppose that what the Apostles enjoined respecting the economy of the Church, was not strictly in accordance to the Divine Will of Gon. And while assuming the Divine institution of the Priesthood, against those who reject the notion of a divinely appointed Ministry, we shall not vindicate at any length against the Romanist, the mission of the Clergy in England; but shall assume the result of Mr. Palmer's searching inquiry into this controversy"the mission of the orthodox Bishops and Clergy is beyond all doubt --they, and they alone, can trace their ordinations through all the saints and worthies of the British and Irish Church, to the Apostles Peter and Paul."*

We do not intend, therefore, to represent the office of Priests controversially but dogmatically. Our inquiry is rather practical than argumentative, under the impression that sufficient time and labour have been devoted to substantiate the facts which we propose to assume. Indeed, it matters nothing how thoroughly soever we are convinced of the validity of our Ecclesiastical functions, unless we apply them to the ends for which they were instituted. And, perhaps, the danger in this respect, to be guarded against in the present day is, the resting satisfied with the sacredness of our cause and position, without using them as a vantage ground for ulterior objects. Of course the end cannot be obtained without means, and we are no advocates for the fashionable maxim that the end will sanctify the means. Still, when lawful means are obtained, the end of those means is the grand object to be desiderated and aimed at. The Apostolic Succession, indeed, is a vital doctrine, but are we not in some danger of resting satisfied with proving it rather than with acting upon it; of looking upon it with awe and reverence, indeed, it may be, at times with self-complacency, without realizing the fact that each order of the Christian Ministry is a part of the Divine economy which is to propagate the Gospel in the Church to all mankind? "I am with you alway, even to the end of the world." In order to show in what way the office of Priests may best answer the end of its institution, it will be necessary to consider it in relation to the office of Bishops, and to that portion of the Church which comprises

* Origin. Liturg. ii. p. 286.

No. III.-MARCH, 1846.

K

the laity. In saying this, we must not be understood to deny a distinction of order between the two offices of Bishop and Priest. But, while distinct, there is a necessary relation between them; and as the Priest cannot exist without the Bishop, so neither can a Bishop exercise his functions without the co-operation of the Priest. By the Canons of the Church, the Priest, even in that act which, according to S. Jerome, especially distinguishes the two orders, the act of ordination, must join with the Bishop in the imposition of hands, the very act which conveys the priestly function. And so we find the Priest is indispensable to the Bishop in cases of suspension and deprivation; indeed, in all matters connected with the Episcopal office, the Priests are the assessors, advisers, or witnesses, as the case may be. And of this our own Church bears testimony, in theory at least, in the Deans and Chapters, which in their origin were intended to form a body of learned and experienced Priests, always at hand to co-operate with the Bishop. Our Convocation also, in its Upper and Lower House, is constituted on the same principle.

Now the relation of the Priest's office, besides giving it a quasi Episcopal character, invests it with certain rights, upon which it is beyond a Bishop's province to encroach, and also heightens the responsibility which attaches to the Priesthood, inasmuch as its functions become judicial and legislative, powers which, in thoughtful minds, must always induce an awful sense of responsibility in those who possess them, and also an effort after the qualifications which ensure their effectual performance. Besides, this relation is calculated to preserve a sense of the existence of the Episcopal order, and make its influence more generally felt, and if duly considered and acted upon, would serve to refute Hallam's bitter sarcasm-that Episcopacy in England might be annihilated without the mass of Englishmen being sensibly affected by the change, or even aware of it. For a Priest, considered in relation to his Bishop, suggests the idea of the first and second order at the same time. A pamphlet was written a few years ago in vindication of presbyteral rights, wherein this relation was ably developed as an argument against Episcopal interference with those rights; but we conceive that the relation may also be profitably considered under the aspect now touched upon. In all Ministerial matters a Priest should act as the Bishop's representative.

In saying this, we must not be supposed to advocate a blind submission to every dictum of a Bishop. In courtesy, and for the sake of good feeling and peaceableness, a Priest will, to a certain extent, be glad even to humour his Bishop. But obedience is only due when the Episcopal requirements are "lawful and honest." Than this the ordination vow extends no further. Nor has a Bishop power to dispense with or infringe the lex scripta of the Church. By that law he is as much, or rather we should say, is more bound than the humblest cleric or layman in his diocese. It is very repugnant to our feelings to have to hint at this inviolable limit of Episcopal authority, since it implies a suspicion of a tendency to its abuse. But at a time when great ignorance and excitement prevails respecting the legal requirements of the Church, it is essential for a Priest to know how far obedience extends.