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quenched in such as are unworthy of such grace; for, not having the eye of their understanding clear; * they take not in that beam; even as with the corporeally blind light itself becomes darkness, and in mid-day they are bound by the blackness of night. Wherefore he bid us be fervent in spirit, and possess a warm desire concerning heavenly things; as he also subjoins, serving the Lord. 12. Rejoicing in hope, patient in tribulation, continuing instant in prayer. For he who is fervent in spirit, both readily obeys his Master, and waits for the enjoyment of the blessings looked for, and rises superior to the temptations that befall him, arming himself with steadfastness against their attacks, and ever calling the divine grace to his assistance; as he also subjoins, continuing instant in prayer, that is, incessantly doing so; 13. Communicating with the necessities of the saints. Having mentioned communication he exhorts to liberality; for who would not choose to impart of his wealth, thereby to become a sharer in good deeds? § for so also did he say in his Epistle to the Corinthians," that your abundance may be a supply for their want, that their abundance also may be a supply for your want." Given to hospitality. The guests he means are not the saints only, but such also as have come from any quarter whatsoever, and need entertainment, whom he commands us to take care of. 14. Bless them which persecute you; bless and curse not. This was a law of our Lord's, for the Lord enjoined it to the holy Apostles, (Matt. v. 44.) 15. Rejoice with them that do rejoice, and weep with them that weep; 16. Being of the same mind one toward another. Share with each other both in afflictions and their opposite, for the former is the part of sympathy, and the latter of friendship unsullied by envy. Minding not high things, but condescending to men of low estate. Again he banishes the arrogance of haughtiness, and bids the high come down to the low. Be not wise in your own conceits; that is, be not satisfied with your own judgments, but take the counsels also of others. 17. Recompensing to no man evil for evil; and this indeed is an excellence belonging to virtue in its highest state of perfection, and approaching near to a total emancipation from the passions. Providing things honest in the sight of all men; and he says also elsewhere," Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God." (1 Cor. x. 32.) 18. If it be possible, as much as lieth in you, live peaceably with all men. Most accurately does he express himself here, in making the addition of the if it be possible, and the as far as lieth in you; let nothing, says he, be done on your part, but try every means for peace. And this is in strict consequence from what he had before said, for what feeling of hostility can he entertain, who "blesses him that persecutes," and avenges not himself on him that injures him? 19. Avenging not yourselves, dearly beloved,

Kalupov, pure, free from mist, in active, healthy, and unimpeded vigour. Compare Matt. vi. 22-E. B.

+ Faithful and steadfast, as translated below, and as given, same word, Matt. x. 22, Rom, ii. 7, &c.-E. B.

Fellow Christians, ch. i. 7. ad fin. and so ch. xv. on ver. 26.-E. B.

§ i. e. a partner in their wants, and of the praise due to his and their conduct ander such, as our author explains the sentence next quoted in its proper place, 2 Cor. viii. 14. "Your repayment is the very highest, and by giving the less you will receive the greater; for ye will become sharers with them in their praiseworthy patience and constancy-E. B.

but rather give ye place unto wrath: for it is written, Vengeance is Mine, I will repay, saith the Lord. (Deut. xxxii. 35.) 20. Therefore if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head. Having pointed out the Judge, and shown his just judgments, for so the Vengeance is Mine, I will repay, saith the Lord, signifies, he bids us generously bear all the injuries offered to us, repaying with the reverse those that do evil to us, and ministering to the wants of those that hate us. For these things weave a crown to such as thus meekly and patiently endure, while they increase the punishment of the injurers. Not indeed that we are to suppose (that he means) that on this account we are to minister to our enemies, in order that they may suffer the heavier retribution hereafter, for the holy Apostle thus speaks from a wish to repress the anger of the injured party, not from a desire by (his) good to increase (the other's) evil. For that it is such a patient endurance which he inculcates, what follows shews; Be not overcome of evil, but overcome evil with good. For to revenge oneself proves defeat, while the returning good for evil is manifest victory. Having thus disciplined (their) morals, be exhorts them also to render to those in authority the honour due; for he foresaw, as one who had plenteously received of the grace of the thrice holy Spirit, how some, led rather by self-arrogance than any holy zeal for religion, would despise their earthly rulers, as conceiving themselves far superior to them by reason of their (better spirituai) knowledge.† And especially does he do this, that he may blot out the opinion prevalent concerning them; for they were falsely represented as destroyers of the common laws; and some said, (Acts xvii. 6,)" These that have turned the world upside down are come hither also;" and others that they were introducing "new customs" (Acts x. 20); wherefore he thought it worth while to lay down his injunctions on this point also.

ARCHDEACON CAMBRIDGE'S ADDRESS TO HIS RURAL DEANS AND CLERGY.

REVEREND BRETHREN,-After the many years of official and friendly intercourse which I have enjoyed with the clergy of this archdeaconry, during the whole course of which I have uniformly experienced from them the most gratifying tokens of respect and attention, it would ill become me to withdraw myself from all future official connexion, without offering some explanation of the motives which have induced me to take this step.

The expediency of my retirement would be indeed sufficiently established, if I were to allude only to my very advanced period of life, and to the growing infirmities which disqualify me from discharging the duties of my office in a manner satisfactory to myself, and corresponding to the just expectations of the clergy, and to the wants of the extensive division of the diocese, which has been assigned to my care. Impressed with these considerations, I have for some time been contemplating the resignation of my charge into the Bishop's hands, and I

Τοῖς φιλοσοφοῦσι, φιλοσοφεῖν; as our own phrase goes, "to bear a thing with philosophy," not that "falsely so called," of the stoic, but of the christian.-E. B. And compare 1 Tim. vi. 1.-E. B.

only suspended the announcement of my intention till a fitting opportunity should be afforded me at our next annual meeting.

In the mean time, however, I have been unexpectedly induced to accelerate my purpose, by certain clauses in the Ecclesiastical Duties and Revenues Bill, which is now become the law of the land. By this important measure, the Bishop of London is empowered to appoint any one or two of the archdeacons of his diocese to the fourth canonry in St. Paul's cathedral, which is to be created under the provisions of the act. Now, my intimate acquaintance with the relative circumstances of the four archdeaconries led me to the conviction, that the sphere of duty allotted to the archdeacon of Middlesex, is the most extensive, most important, and most burdensome of all; and this led further to the presumption, that if the Bishop took the same view of this matter as myself, it might appear desirable to his lordship at once to exercise his privilege in favour of the most important district. On the other hand, it was equally obvious, that as well my advanced age, as my longsubsisting connexion with another cathedral, must disqualify me from being the person upon whom the intentions of the legislature should take effect. Being desirous, therefore, of facilitating his lordship's arrangements, as well as of performing a last act of duty towards this archdeaconry, by contributing to its greater independence and respectability, I at once tendered my resignation to the Bishop, and it was received with all the kindness and frankness which I could desire.

I have indeed every reason to congratulate myself, and you, upon the step which I have thus taken. The Bishop has been pleased to appoint in my room a gentleman, who not only by his zeal and activity, but by the peculiar line of his studies, by his experience in ecclesiastical affairs, and by his long official connexion with this diocese, in his capacity of chaplain to our venerated diocesan, and by his late appointment to the archdeaconry of St. Alban's, appears to me to be eminently qualified to fill the office with efficiency, and to be in truth, what the law defines the archdeacon to be, "the eye of the Bishop."

And now, before taking my leave, I might indulge myself with a retrospect of the state of this archdeaconry, during the long period in which I have administered its affairs. I might advert once more, with satisfaction and gratitude, to the steady improvement which is observable in the character, in the attainments, and in the general efficiency of the parochial clergy; to the improved condition both of the churches and of the glebe houses, and to the increase in the number of new ones; to the activity and good conduct of churchwardens; to the extension of schools, conducted upon the principles of the Church; and more especially to the revival of the ancient office of rural deans, as auxiliary to the archdeacons, and to the eminent services which they have already rendered to the Church. But I forbear, upon this occasion, to dwell on these and similar topics, both because I have so lately taken an opportunity of touching upon them, and because it might seem as if I presumed to attribute any part of these improvements to myself, instead of ascribing this to the blessing of Almighty God upon the joint exertions of all. I may now turn, without impropriety, to the future; and I trust and humbly pray, that this and every other portion of the Lord's vineyard, may continue to bring forth most abundantly the fruits of holiness and peace.

With these anticipations and with these prayers, reverend and dear brethren, I bid you most affectionately farewell. I am retiring into the tranquillity which befits my years; not into a state of indifference or insensibility to the welfare of my late charge, but into a tranquil. enjoyment of the improvements which I may be permitted to witness in the condition of this archdeaconry, under the judicious care of my successor, and into that rest of the evening of life, which, I humbly trust, will be, by Christ's merits, exchanged at no distant period for that "rest which is laid up for the people of God."

Twickenham Meadows, Aug. 19, 1840.

GEORGE OWEN CAMBRIDGE.

SCOTTISH EPISCOPAL CHURCH.

SIR, The Session of Parliament for 1840 must be one ever memorable in the history of our branch of the Church-for good, or for ill. But amid various enactments pregnant with effects, whose importance cannot yet be measured, on her discipline, her revenues, and her time-honoured cathedral establishments at home, and on her future position and national maintenance in our Colonies abroad-enactments on which some may look hopefully, some despairingly, most men doubtingly, uncertain of their soundness in principle, or their safety as precedents; amid much of this complexion, much which has at least a dark, as well as a bright side, and which few can contemplate but with a mixture of feelings, there is one measure that has now become law, which can hardly be regarded by any churchman but with the liveliest satisfaction. This is, " An Act to make certain Provisions and Regulations in respect to the exercise, within England and Ireland, of their Office, by the Bishops and Clergy of the Protestant Episcopal Church in Scotland, and also to extend such Provisions and Regulations to the Bishops and Clergy of the Protestant Episcopal Church in the United States of America; and also to make further Regulations in respect to Bishops and Clergy other than those of the United Church of England and Ireland." The Provisions of this Act are the following:

Clause I. renders it lawful for any Bishop of the Church of England and Ireland, on application from the party desirous of so doing, to grant permission to any Bishop or Priest of the Protestant Episcopal Church in Scotland, "to perform divine service, and to preach, and to administer the Sacraments according to the Rites and Ceremonies of the United Church of England and Ireland, for any one day, or any two days, and no more," (to be specified in the permission) in any Church or Chapel within his Diocese, where the Liturgy of the United Church is used; and also to renew such permission from time to time. Clause II. requires the party applying for such permission, to produce letters commendatory from his Diocesan, (or, in case of a Bishop, from two other Bishops of the Church to which he belongs), together with testimonials similarly signed, that he is " of honest life and godly conversation, and professeth the doctrines of the United Church of England and Ireland,"-all such documents to have been given within six months from the date of the application. Clause III. extends the provision of this Act as to the Clergy of the Protestant Episcopal Church in Scotland, to the Clergy of the Protestant Episcopal Church in the United States of America. Clause IV. renders any Incumbent, or Stipendiary Curate, who admits a minister of the Protestant Episcopal Church, either of Scotland or the United States, to officiate in any way in his Church or

Chapel, except according to the provisions and limitations of this Act; liable, for the first offence, to admonition, either public or private, from his Diocesan, and for the second, to suspension, for not exceeding three months. Clause V. imposes a penalty of £50 on any Bishop or Priest of the Protestant Episcopal Churches in Scotland or the United States of America, officiating contrary to the provisions of this Act, or on any Deacon of those Churches, or on any Bishop, Priest, or a Deacon, not being a Bishop, Priest, or Deacon of the United Church of England and Ireland, or of any of her Majesty's foreign possessions, or of the Protestant Episcopal Church in Scotland, or the United States of America, officiating at all in any Church or Chapel where the Liturgy of the said United Church is not used. Clause VI. places Deacons ordained by other than a Bishop of the Church of England and Ireland, and afterwards ordained Priests by a Bishop of that Church, under the same limitations as to the exercise of their office, as if they had received the order of the Priesthood from other Bishops. Clause VII. renders admissions to benefices, and appointments to curacies, made contrary to the provisions of this Act, null and void from the date of the passing of this Act. Clause VIII. provides, that the present Act is not to affect the operation of the Act 59 Geo. III. c. 60, entitled " An Act to permit the Archbishops of Canterbury and York, and the Bishop of London, for the time being, to admit persons into holy orders specially for the Colonies.'

It is very gratifying to find the Anglican Church thus enabled by the legislature to take up a position becoming her towards her daughter or sister Churches; exhibiting herself as not merely a national, but a truly Catholic Church,-Catholic, not in merging real points of difference, and making light of her own essential characteristics as a living branch of the Church Universal, but in readiness to hold out the right hand of fellowship, and to communicate in all good offices with those who are really one with her in doctrine, discipline, and forms of worship. It were to be wished, indeed, that the Prelates to whom we are indebted for this Bill, could have found it consistent with the well-being of our own Church, to frame its provisions in a somewhat freer spirit of liberality, so as to permit the recognition, on a more perfect footing of equality, and with less precautionary jealousy, of our brethren canonically ordained in Scotland or the United States ;-the security, of course, being still duly insisted on, of letters commendatory, of testimonials, of all the oaths and declarations required of our own Clergy, of examination as to ability and soundness of doctrine, and of some period of probationary residence in one of our Dioceses, before admission to any thing of a permanent engagement to officiate in our Church. However, doubtless in such a matter caution is the course that wisdom would dictate. Hereafter, it may be found safe to relax what is now so restricted, and to permit with more of primitive simplicity and openness (though with such safeguards as the state of society requires) complete inter-communion with those who derive their order and succession through our Church, and who may be ready in all things to conform, while amongst us, to our discipline and institutions.

But at any rate-without regarding the measure as a precedent, or as the beginning of a system to be more widely extended hereafter, as Churches, dependent or independent, daughters of our own, shall multiply in the various regions of the globe-every one must rejoice in this reform, on account of the immediate good it introduces, especially in abolishing, (or all but abolishing,) an unseemly, invidious, and most needless distinction between us and our brother Episcopalians, north of

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