part of the community, whenever Christianity is generally professed. In Protestant countries, where monastic orders are unknown, men run into separatism with this object. Methodism has carried off into its own exceptionable discipline many a sincere and zealous Christian, whose heart needed what he found not in the Establishment. This defect in the appointments of the latter is the less excusable, because (I believe) there is no præmunire attached to the formation of such a subsidiary system as I am speaking of. That the formation of it requires the most wary judgment, profound insight into human nature and Christian truth, and extensive knowledge of history, need scarcely be said; but there is no reason why the English Church should not from among its members supply these requisites.

On Augustine's coming to Hippo, Valerius, his bishop, gave him a garden belonging to the Church to build a monastery upon; and shortly afterwards we find him thanking Aurelius, Bishop of Carthage, for bestowing an estate either on the brotherhood of Hippo or of Thagasta. Soon after we hear of monasteries at Carthage, and other places, besides two additional ones at Hippo. Others branched off from his own society, which he took care to make also a school of the Church. It became an object with the African Churches to obtain clergy from his monastery. Possidius, his pupil and friend, mentions as many as ten bishops out of his own acquaintances, who had been supplied from the school of Augustine.

The following extracts serve to shew the good sense and discretion with which he proceeded. In his general directions to the religious, or men of holy resolve, he says:—

Subdue the flesh with fasting and abstinence, as far as health allows......Those who are not equal to it, in consequence of previous habits, may be treated more indulgently; nor should this annoy or seem unfair to those whom a different mode of living has made stronger. If any persons who have been used to luxuries join a monastery, and are allowed in matters of diet, clothing, bedding, and the like, which others are blessed with too much strength to need, the latter, who have not these indulgencies, should bear in mind how great a sacrifice these others have made in giving up their place in society, though unable to equal the spareness of those who happen to have stronger constitutions.

Some among the brethren had taken up a notion that they were not to labour for their livelihood, but to depend upon the contributions of the pious. At the desire of Aurelius, he wrote at a later date a treatise against this mistake, from which the following is an extract:—

The enemy, O servants of God, has dispersed up and down the provinces a number of pretenders in the dress of the religious, sent nowhere, fixed, settled nowhere. Some of them offer for sale the relics of martyrs, if they be not counterfeit; others cry up their fringes and phylacteries; others pretend they have heard of their parents or relatives being in this or that part of the world, and are going to them; and all of them beg, nay, demand, what will make their poverty gainful and their feigned sanctity precious. Meanwhile, the detection of their evil practices or extravagancies reflect discredit upon the general name of monasticism which is common to you and to them, and which in its right sense is so good and holy, that we desire, in Christ's behalf, that it may spread in Africa as it flourishes elsewhere. Do you not feel indignant at this abuse?......Shew the world then that the life of leisure you have adopted is no pretence of laziness, but a resolve of seeking the kingdom of God through the narrow way......I am binding on your shoulders no heavy burdens which I will not touch with my own finger......I solemnly protest to you, that as far as my

own comfort goes, I had much rather labour with my hands a certain part of each day, as prescribed in well regulated monasteries, and have the rest of my time free for reading and praying, or studying divinity, than have to endure my present most troublesome annoyances with the secular business of others, whether in the way of deciding causes or composing quarrels; not to mention my other endless ecclesiastical cares, which no one perhaps would believe who has not had experience of them.

However great the pains I take in the conduct of my house, yet I am but a man, and live with men ; nor do I dare pretend that it is better than the ark of Noah, where one turned out reprobate among the eight who were in it, or than the company of the Lord Christ himself, in which eleven true men had to endure a traitor and a thief as their twelfth; or, again, than the heavenly mansions whence the angels fell. I must plainly confess, and as solemnly as I can, that since I embraced the monastic life, some of the worst men I ever knew were those who lapsed in the practice of it, as pretty nearly the best have been those who have followed it up duly. Indeed, the words of the Apocalypse here find their fulfilment : " he that is righteous, let him be righteous still; and he that is filthy, let him be filthy still." However, on the whole, as we have some dross to sadden us, so we have much that is beautiful to comfort us. Do not then, because of the lees, be disgusted with the oilpress,

which furnishes the Lord's storehouse with a more brilliant oil.

In the following extract he speaks in the same sober and welljudging tone:

In a monastery there are extraordinary men, holy, continuing daily in hymns, prayers, praises, in reading, in manual labour for a livelihood, without covetousness, using in moderation and love the offerings of their brethren, not taking to themselves more than their portion, loving, sustaining one another. So much for the fair side; at the same time, a man who enters such a society without some insight into what goes on indoors,..... hoping that he will have nothing more to annoy him, no one to bear with; perhaps comes across some unworthy brethren, who could not be found to be such had they never been admitted, and who must be borne with at first for the chance of their mending, nor, indeed, can easily be ejected without a fair trial. He finds this evil, I say, and becomes so impatient that he himself is least to be borne of all......Thus from irritation at the troublesomeness of a few, he fails to persevere in his vow, abandons the Holy Resolve, and so commits a sin. When he has got into the world again, he turns slanderer, and tells about the society only so much, as (he maintains) was past bearing, and sometimes is really true as far as it goes. But what is really evil ought to be considered tolerable, when it is the condition of good......He goes on to dissuade others from entering, since he could not persevere himself.

Again:

Most of those who offer themselves for the monastic life are slaves or freedmen, who have been, or are to be, set free by their masters for this object; or countrymen, labourers, or artizans, and whose happiness certainly it is to have been brought up hardily. Not to admit such persons would be a grievous error; for many such have proved themselves truly great and exemplary men, according to the text, "God hath chosen the weak things of the world," &c. This consideration accordingly weighs so much with religious minds, that such men gain admittance without any trial of the reality of their conversion; while it is as yet uncertain whether the resolve to be God's servants has influenced them, or the dislike of poverty and labour, and the desire of food and clothing without trouble, and of consideration from those who hitherto have despised and illtreated them.

Many years had not passed, before Valerius, feeling the infirmities of age, appointed Augustine his co-adjutor in the see of Hippo, and in this way secured his succeeding him on his death; an object which he had much at heart, but which he feared might be frustrated by Augustine's being called to the government of some other church. VOL. VII.-June, 1835.

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This elevation necessarily produced some change in his habits. He left his monastery, as being too secluded to suit with an office which especially obliges its holder to the duties of hospitality; and he formed a religious or rather a clerical society in the see house. This society consisted chiefly of presbyters, deacons, and sub-deacons, who gave up all personal property, and were supported upon a common fund. He himself strictly conformed to the rule he imposed on others. Far from appropriating to any private purpose any portion of his ecclesiastical income, he placed the whole charge of it in the hands of his clergy, who took by turns the yearly management of it, he being auditor of their accounts. He never indulged himself in house or land, considering the property of the see no more his own than his private possessions, which he had formerly given up. He employed it, in one way or other, directly or indirectly, as strictly the property of the poor, ignorant, and sinful. The cautious spirit in which he thus severed himself from the world may be understood from the following extract of his work on Holy Virginity.

I do not send thee, pure and pious heart, who has tutored thyself in angelic habits, to the publicans and sinners, to learn humility, though even they enter into heaven before the proud; for it were a slight to thy spotlessness to be sent to them for patterns. I send thee to the King of Heaven himself, the Creator, who became a creature, who was fairer than the children of men, yet was for their sakes without comeliness in their sight; who is Lord of angels, yet became a servant to mortal men. Surely it was not sin; it was love itself which made him humble, that love which envieth not, is not puffed up, seeketh not her own......Go seek Him, to learn how meek He is and lowly in heart. He is not one who from the burden of iniquity dare not lift up his eyes to heaven; He was brought down from heaven by the very burden of his love. I send thee not to her who washed her Lord's feet with her tears, seeking pardon of grievous sins, but to Him who, while he has pardoned all sin, yet washed his own servants' feet. I know the dignity of virginity, so I do not put before thee the self-condemning publican, but I do dread in thee the Pharisee boasting his services. I would not have thee in her condition whose sins were pardoned," for she loved much;" yet I fear for thee, lest deeming thou hast but a little to be forgiven, thou shouldest love little.

I repeat it, I fear anxiously for thee, lest by boasting thou wilt follow the Lamb whithersoever he goeth, thou shouldest become swollen with a pride which goes not the narrow way. It is salutary, virgin soul, that while thou art a virgin, and ever bearing in mind thy birth and regeneration, yet thou shouldest be fruitful in the fear of the Lord and the spirit of salvation. Fear, indeed, does not exist in love, but "perfect love casteth out fear;" but scripture means the fear of men, not of God; the fear of temporal ills, not of future judgment. "Be not highminded, but fear." I ove of God's goodness, fear of his severity, will both keep thee from pride; fear is thine for very love's sake, lest thou offend the loving Saviour whom thou lovest...... What members of the holy church should more desire to be encompassed by the Holy Spirit than those who profess virginal holiness? but can he take up his abode where his place is not? for what is the place of his rest except the humble and contrite spirit which trembleth at His word? Whatever be thy uprightness, piety, purity, holiness, chastity, yet after all thou art on earth; and is it not a humbling text to hear that "warfare is ever to man upon earth?.... Thus, beloved, I have said what I could concerning sanctity and humility which preserves it. But surely those three holy children who were kept in a cool retreat amid the very flame by Him whom they loved with a burning heart, will teach you best the union of the two graces in the words of their song: "O ye holy and humble men of heart, bless ye the Lord, praise Him and magnify Him for ever."

This treatise is addressed to women as well as men; religious sisterhoods being as much demanded in the model of a perfect Church by

Christian charity, as monastic fraternities by zeal. I know not any more distressing development of the cruel spirit of ultra-Protestantism, than the determined, bitter, and scoffing temper with which it has set itself against institutions which give dignity and independence to the position of women in society. As matters stand, marriage is the sole shelter which a defenceless portion of the community has against the rude world;—whereas foundations for single females, under proper precautions, at once hold out protection to those who avail themselves of them, and give consideration to the single state itself, thus saving numbers from the temptation of throwing themselves rashly away upon unworthy objects, transgressing their sense of propriety, and embittering their future life.

I will make but one extract more, from a letter written by Augustine and Alypius, to a mother who had allowed her daughter the perusal of a book infected with Pelagianism :—

It was a great satisfaction to us, lady honourable for Christian works, deservedly revered daughter, that your letter found us together at Hippo, and able to convey our joint gratulations at the news of your welfare, and lovingly assure you of ours, which we trust is dear to you. For we are sure you understand the debt of religious love we owe you, and the care we have for you in the sight of God and man......So fully, indeed, has our ministry been blessed in your family by our Saviour's grace and pity, that, in spite of secular prospects, the holy Demetrias surrendered herself to the love of Him who is fairer than the children of men, and gives an abundant increase to the spirit through the incorruptness of the flesh. Yet this fruit of our exhortations had been unknown to us, had not the believing and noble virgin herself avowed, after our departure, that the Holy Resolve, that great gift of God which he plants and waters by his servants, Himself giving the increase, had been the produce of our husbandry, as your own letters most happily and authentically informed us.

This giving us some plea for a more anxious care of you, yet we do not for an instant conceive of you as if you would force us to shelter ourselves under the apostle's command to preach out as well as in season; for we know well you will never think it out of season to hear from us a caution against false doctrine. Thus you accepted with gratitude our former admonition in the letter to which we now reply, saying, "I am full of thanks for your pious advice, bidding me deny my ears to these men who corrupt our holy faith with their perverse writings.'

Your following words, in which you say that "you and your humble house are far removed from such men; so strictly following the Catholic faith as never to have deviated, nay, never even to have been betrayed for a moment into any heresy, not only mortal, but even venial," gives us still greater ground for speaking to you concerning those who are trying to corrupt you, though you be as yet uninjured....How can we forbear, in the case of those we love so dearly, after reading a treatise which some one has written to the holy Demetrias, or which came to yourself, (you shall tell us which, in your reply,) from which that virgin of Christ may learn (if allowed to do so) that her virginal sanctity and all her spiritual graces are her own work; and, as a perfection of her blessedness may be taught (if I may say the words) to be ungrateful to her God? So it is; these are the words, " you are possessed of what is a sufficient ground for your being preferred to others; spiritual riches, which none but yourself can provide for you." Forbid it, that a spouse of Christ should take pleasure in such words, who has a religious understanding of the innate poverty of the human heart, and therefore wears no ornaments but the gifts of her bridegroom!..... Who wasit that separated you from the mass of death and perdition which is in Adam? He surely who came to seek and to save that which was lost. When, then, a man hears the apostle ask, "Who made thee to differ?" shall he answer," My religious will, my faith, my uprightness," and not rather go on to hear what follows, "What hast thou which thou hast not received ?"

We have that opinion of the Christian conduct and humility in which this pious maiden has been trained, as to feel assured, that on reading the words in question, it she read them, she sighed deeply, and humbly struck her breast, perhaps wept,

and earnestly prayed the Lord, to whom she is dedicated, and by whom she is sanctified, that as the words were not hers, but another's, so her faith may not be of such a temper as to admit of the thought that she has what may give her title to glory in herself, not in the Lord.

However, we had rather have your assurance that such really are her feelings. We know full well that you and all yours are, and ever have been, worshippers of the Trinity in Unity. But there are other heresies besides those relating to the object of our faith. Such is that which has been the subject of this letter, a most fatal one, on which, perhaps, we have said more than is sufficient to a judgment so faithful and conscientious as yours is.

These extracts may serve the purpose of giving us an insight into the spirit in which Augustine spread the sacred flame which he had caught from the pattern of St. Antony.

KNOX'S REMAINS.

SIR, Having lately been engaged in the perusal of the "Remains of Alexander Knox, Esq.," I send you a few observations thereupon, for which, if you consider them likely to be of use, I have no doubt you will find a place in your Magazine.

It cannot be necessary to remind any orthodox Christian, that the fundamental doctrines of our religion are "Justification by Faith," and "Sanctification by the Holy Spirit." On the latter of these doctrines the observations of Mr. Knox are, in my judgment, as sound and correct as they are consolatory and delightful. On the former, I am persuaded, he greatly erred; and, as his writings cannot, I think, fail to become popular, and to be very generally read, I fear many an inconsiderate reader may be led into the same errors. It is in the hope of contributing, in some small measure, to avert this danger, that I offer the following remarks:

In the first place, I observe that Mr. Knox understood the verb Aikatów in a moral, rather than a forensic sense. He states that God's justifying a sinner, means making him just, by "implanting a root of righteousness in his heart." And he maintains that, when the 11th article of our church explains our Justification to mean our being accounted righteous before God, this "reputative idea" is to be understood "subordinately to a moral justification." This view he defends, by observing that we are said, in the article, to be "justified by faith," and that "faith is a root of righteousness." Now, every sound divine I should think every man of common sense-will agree with Mr. Knox in maintaining that the infinite wisdom of God must account all things and persons to be precisely what they are; and that, consequently, no one is "accounted righteous before God," unless he really is so. Hence the "reputative idea," expressed in the article, must undoubtedly be understood subordinately to a real and positive righteousness. But then arises the question :-What is the nature of the righteousness, and, hence, of the justification of which the article speaks, and of which so much has been said by St. Paul? Is it moral or legal? Most assuredly the latter. Morally righteous, in strict propriety of speech, we can never be; for it is to be remembered