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"23. The property of the Church is to be managed according to the canonical ordinances. A mixed commission will be appointed for the administration of the vacant benefices.

"24. The right to levy tithes to be maintained wherever it exists, and his Majesty pledges himself to give to the Church a good title to claim them wherever it may be wanting.

"25. All other matters which are not mentioned in this Concordat will be arranged according to the doctrines of the Church, and the existing arrangements which may be approved by the Papal Chair.

"26. The Concordat is declared to be a State law for ever, and all the laws and agreements which have hitherto been valid in ecclesiastical matters are abolished throughout the empire."

The ultimate design of this new league between the Pope and Austria, in which the Emperor has conceded rights always held by his predecessors, is of course but conjecture. A clever contemporary theorizes after the following

manner :

"Austria has taken refuge in the bosom of the Church against the dangers of revolution. Rome has taken refuge in the bosom of Austria against the dangers threatened by the alliance of France and England.

"The policy of the Western Alliance contemplates the aggrandizement of Sardinia, the humiliation of King Bomba of Naples, and the division of the spiritual and temporal power in the states of the Church. This latter object is known to be a favorite one of Louis Napoleon. For this, if for no other reason, the Pope is peculiarly jealous of the French Emperor, and longs to see French bayonets displaced by Austrian bayonets in the seven-hilled city. Meanwhile, everybody in Rome is involved in doubt and suspense. The people are looking with interest towards England and France. The Pope and the clergy have their faces turned towards Austria."

CHURCH IN CANADA.

The following Dispatch has been received in Canada, from the Secretary of the Colonies. It settles a most important question for the Church, which has now nothing to do but go to work.

Despatch No. 36, from Sir William Molesworth to Sir Edmund Head, is as follows:

"SIR:

Downing Street, 24th September, 1855.

"With reference to Lord J. Russell's Dispatch of the 4th of May last, acknowledging an address to her Majesty from the Legislative Council and Commons of Canada in Parliament assembled, praying for the repeal of such English Statutes as impede the meeting of the Clergy and Laity of the Church of England in Synod, and that the choice of Bishops may be left to the Clergy and Laity of the Diocese,

"I now enclose for your information a copy of a letter received from the Law Advisers of the Crown, to whom the subject had been referred by his Lordship.

You will perceive from the terms of that letter the difficulties which must necessarily impede Her Majesty's Government in dealing with that subject, regarding as it does the rights and position of members of the Church of England not in Canada only, but throughout the colonial possessions of the empire.

"Her Majesty's Government will, however, not fail to take the whole question into their earnest consideration: and, notwithstanding the legal or rather constitutional objections adverted to in the letter which I now transmit, I am myself thoroughly persuaded that the desire for freedom of action and self-government on behalf of the Church of England in Canada, is just and reasonable for the reasons specified in the Address and in your dispatch.

"For the present, however, further delay is unavoidable. And, as it appears

to me that the division of the Diocese of Toronto is so much desired that it may be very inconvenient to postpone it until the general question is disposed of, I have to inform you that Her Majesty's Government are prepared to take the necessary steps for this purpose, whenever required so to do, and that they will recommend to Her Majesty for appointment to the new bishoprics such clergymen as you may yourself designate to them after consulting with the bishop and such authorities of the Church of England, in the colony, as you may think advisable and taking such precautions as to the inefficiency of the means for endowing such a bishopric as you may judge necessary.

You will have the goodness to communicate a copy of this dispatch forthwith on my part to the Bishop of Toronto.

(Signed,)

I have, &c., WILLIAM MOlesworth."

THE BRITISH COLONIAL BISHOPS.

The following return of the number of Colonial Bishops, stating the salaries of each, and sources whence those salaries are derived, has been presented to Parliament::

Quebec--George Jehoshaphat Mountain, £1,990, Imperial Parliamentary vote. Toronto John Strachan, £1,250, Clergy Reserves in Canada West, Montreal-Francis Fulford, £800, Colonial Bishoprics' Fund.

Nova Scotia-Hibbert Binney, $700, interest of Trust Fund appropriated to the endowment of this see by the Society for the Propagation of the Gospel. Frederickton-John Medley, £1,000, Colonial Bishoprics' Eund.

Newfoundland-Edward Feild, $1,200; £300 Parliamentary vote as Archdeacon of Newfoundland; £200 Parliamentary vote; £200 Colonial Funds, as Archdeacon of Bermuda; £500 from Society for the Propagation of the Gospel as Bishop of Newfoundland.

Rupert's Land-David Anderson, £700, Colonial Bishoprics' Fund.
Jamaica-Aubrey George Spencer, £3,000, Consolidated Fund.

Barbadoes-Thomas Parry, £2,500, Consolidated Fund.

Antigua-Daniel Gateward Davis, $2,000, Consolidated Fund.

Guiana-William Piercy Austin, £2,000, Consolidated Fund.

Sydney-Frederic Barker, £1,500, General Colonial Revenue, under Schedu

(C) annexed to Act 5 and 6, Vict. c. 76.

Melbourne-Charles Perry, $1,333 68. 8d.; £1,000 Colonial Treasury; $333 6s. 8d., Colonial Bishoprics' Fund.

Newcastle-William Tyrrell, £833 68. 8d.; £500 Colonial Treasury; £333 68. 8d. Colonial Bishoprics' Fund.

Adelaide-Augustus Short, £800, Colonial Bishoprics' Fund.

Tasmania-Francis Russell Nixon, £1,250; £1,000 for salary and allowances from Colonial Funds, and the interest of £5,000 granted by the Colonial Bish oprics' Fund.

New Zealand-George Augustus Selwyn, £600, Colonial Bishopric's Fund.
Cape Town-Robert Gray, £800, Colonial Bishoprics' Fund.
Colombo-James Chapman, £2,000, Colonial Funds.

Victoria-George Smith, £1,000, Colonial Bishoprics' Fund.

Gibraltar-George Tomlinson, £1,200, Colonial Bishopric's Fund.

Sierra Leone-J. W. Weeks, £900; £500 as Colonial Chaplain, £400 from Colonial Bishoprics' Fund.

Mauritius-Vincent William Ryan, £850: £600 as Senior Chaplain from Colonial Funds, and the interest of £6,300 granted by Colonial Bishoprics' Fund.

Graham's Town-John Armstrong, £800 Colonial Bishoprics' Fund.
Natal--John William Colenso, £800, Colonial Bishoprics' Fund.
Labuan-Francis T. M'Dougall, £500, Colonial Bishoprics' Fund.

VOL. IX.

THE

CHURCH REVIEW.

OCTOBER, 1856.

No. 3.

ART. I.-MARCION: AND HIS RELATION TO ST. LUKE'S

GOSPEL.

1. Tertulliani Opera. Cur. Gersdorf. Leips. 1841. 2. Epiphanii Opera. Paris. 1622.

3. Kritische Untersuchungen, &c. Von Dr. Baur. Tübingen. 1847.

4. Das Nach Apostolisch. Zeitalter. Von Dr. A. Schwegler. Tübingen. 1846.

5. Das Evangelium Marcions.

gen. 1846.

Von A. Ritschl. Tübin

6. Die Evangelien Justins, &c. Von A. Hilgenfeld. Halle.

1850.

7. Das Markus Evangelium. Von Dr. Baur. Tübingen.

1851.

THE course of modern historic criticism, as it concerns the genuineness of the canonical Gospels, has once more brought to the notice of men the long-forgotten name of Marcion. Until within a brief period, the student of Church History and doctrine has been accustomed to consider him simply as one of that mass of theosophic dreamers who hung like a cloud along the horizon of the primitive Church. He has not seemed even as the distinct representative of an idea; nor the embodiment of any special principle. He has been called a

VOL. IX.-NO. III.

21

Gnostic-a clever able man, but wholly lost to the issues and interests which concern the modern world.

But a real historical man is not permitted to pass entirely from the thoughts of the world. A person of real significance in any epoch-forming period of the world's history, whether for good or for evil, is sure to find his "own place." "His work becomes recognized; his contributions to the general structure of Human History are ultimately and definitely ascertained. The same Law which preserves the memory of the good, preserves the memory of the evil. History has its lights and shadows-the evolutions of the goodness or of the evil of the men who make and shape it. It is a revelation of the paxn adavaros-the everlasting battle of the opposing forces which are ever acting and reacting upon each other in the sphere of religion, of philosophy, of politics, of art, and of social life. Hence to know it, it is necessary to look upon all its sides and phases; to study its darkness as well as its light, to observe the phenomena which are within our reach, to group the agents and active powers of it as they were related to each other, or stood over against each other. In this way each man's work is ascertained, and the past is reproduced in all the truth and freshness of fact. Special interest centers at this moment, in various particulars, in one of the least known-perhaps, in fact, the darkest period of Christian History, and which for convenience sake we may name the Sub-Apostolic time. Especially does it interest us, from the fact that many scholars, dissatisfied with the old Catholic view respecting the origin of the Gospels, are endeav oring to find within it, what they profess themselves unable to find elsewhere.

To us there is, in every respect, a great attraction in this age. It brings nothing less to our minds than the early struggling Church of Jesus Christ, starting upon its world-conquering course without the leadership of the great Apostles who then slept in their graves; when it no longer could seek counsel from the chosen organs and instruments of divine revelation; when the duvausis and the xapiopara of the Apostolic age were disappearing and the ordinary historic phenomena of Christianity were just beginning to assume form and shape. We are embosomed within the deep twilight of the morning. Our sources of information are few; we are compelled almost to feel our way. There must have been a feeling of commingled hope and dread in the elder members of the Church, when they considered that not one of the Apostles callel personally by the Lord Jesus, was left to them, but that the work of governing and guiding the Body must devolve now and

henceforth upon men who could not speak everywhere with authority. The day of wrath had come, and Jerusalem was a heap of stones. The line of demarcation between Jew and Gentile, between the synagogue and the Church had become stronger and wider. The influence of the Judaizing Christians shriveled and perished; the Church awoke to the magnitude of her work in the world. Yet how dark to us,

"For knowledge is of things we see."

Dark, we mean, in the process. For how often has the question been asked, what followed immediately upon, or soon after the death of the Apostles?-what followed? And this has been the difficult problem to solve. In the Holy Scriptures we have before us a distinct picture of the Apostolic Age -in the last half of the second century we see the Christianity of an Irenæus and Clement of Alexandria, a little later, that of Tertullian and Cyprian, and everywhere marks of a formed Catholic Communion and consciousness. But between the disappearance of the Great Apostles, and the productions of the Fathers just named there is an interval of more than three quarters of a century. It is an interval when suffering was sharp, when distractions were manifold and deep, when monstrous heresies were abundant-yet withal, when formative power was strong, and the course of the Gospel glorious. But as its literary monuments are few, and these not of a sort to impart definiteness to our historical knowledge, it has been more exposed to subjective hypothesis and conjecture than any one given period of Church History. Thus all modern sectaries maintain, that profound organic, and even abnormal changes in Church Government were then effected. The Congregationalist informs us that during this period Independency was lost to the Church; the Presbyterian says the same thing of Presbyterianism. The Ana-Baptist assures the world that Pædo-Baptism was introduced in violation of the true meaning of Baptism. In a word, it was then that the Church went into eclipse!

At last now, upon this very ground have the opposing forces of Faith and unbelief gathered to do battle in the matter of the integrity and genuineness of the four Canonical Gospels. This is the battle field now and for this day whither every man must repair, who is called to take any part in the contest, or who even seeks to understand it thoroughly. Of course, it is obvious that this ground has not been chosen by Faith. For the Faith of Christendom has no interest in the Sub-Apostolic Age in respect of the origin of the Gospels. It is content to believe that

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