religion be rightly patronized by the state (for, in fact, it was done under Judaism, and no Christian blames it); but we say that it is not right in modern England, and that the case of science, to which appeal is made as similar, is wholly different in kind.”—(pp. 16, 17.)

Here, half of our position is yielded at once. Mr. Newman says, "We do not say that in no condition of human nature may religion be rightly patronized by the state (for, in fact, it was done under Judaism, and no Christian blames it); but we say that it is not right in modern England, and that the case of science, to which appeal is made as similar, is wholly different in kind."

We do not know what his dissenting friends may say to this, but it strikes us as a fatal admission. If " in some condition of human nature religion may be rightly patronized by the state,”—then may it in all. Great principles of this sort are not varied by circumstances; nor do minorities or majorities affect them. The duty of rulers to establish the worship of God, is derived from the Bible, and not from human fancies, or popular opinions. If such a duty ever exists, it exists always. You can only negative it in any case, by getting rid of it in all possible cases. As a duty, it is as fixed and permanent, as the duty of justice, or of humanity, or of good faith.

Having thus dealt with these, and some less weighty reasons on the side of establishments, Mr. Newman quietly says,

"Thus we have gone through, in detail, every topic which, so far as we know, is urged or can be urged on the side of state supremacy; and we do not find how that view can exculpate itself from an utter dereliction of fundamental principles of Christianity."—(p. 25.)

Now what are we to make of such assertions as these? Mr. Newman assumes that he has disposed of "every topic which is urged or can be urged" on the side of Establishments! And he says this, without having so much as glanced at the main positions taken by Dr. Dwight, by Dr. Chalmers, by Mr. McNeile, or in the Essays on the Church. This is strange; and we know not how it is to be accounted for.

One more feature in Mr. Newman's view requires to be noticed; -especially as it seems to denote the real error of his system. He is constantly representing to himself a civil ruler who is not subject to the requirements of the word of God. Thus, at p. 6, he

says,

"For the civil ruler, the great and only essential, qualification is, to be able to wield the chief physical force of the community, whether by means of moral influences or otherwise; for the church leaders, a superiority in spiritual graces-humility, wisdom, and disinterestedness-is needed."

And, at p. 24, he says,

"We cannot help protesting against the assumption, that the state has a

single fixed set of functions, or (if we must use what we regard as philosophical jargon,) has any fixed "idea" at all. The civil ruler seems to us manifestly to have new duties and new rights under new circumstances of human society, although his great primitive and only essential duty-that of protectting person and property-remains always unchangeable."

Now this appears to us a grand mistake; and one which of necessity ruins the whole system of which it forms a part. "The civil ruler" has" one great primitive and only essential dutythat of protecting persons and property." In other words, the civil ruler is, rightly, nothing but a constable! Such is Mr. Newman's "theory." But on what authority does it rest? Assuredly, not on that of God's word, the whole tenor of which ascribes to princes and rulers, other and far higher duties and responsi

bilities!

Thus, here, as well as in a multitude of other instances, the success of the dissenting controversialists mainly depends on their adroitness in begging the question. We say, with the Bible open before us, that " it is the duty of rulers to establish the worship of God." These are the words of Dr. Dwight, an American Presbyterian; and he is not to be answered by a sneer at the English mode of making bishops, or of propounding articles of religion. But how is he answered, in Mr. Newman's tract? Simply by taking for granted, in every page of the tract, that "the civil ruler has no other duty than that of protecting person and property." This, however, is just the very question at issue; and, assuredly, Mr. Newman, with his great reputation and his unquestionable talents, does not advance the question one single hair's breadth beyond the position in which Dr. Dwight left it, some thirty years ago.

PAROCHIAL SERMONS, from Advent to Trinity Sunday. By HENRY JAMES HASTINGS, M. A., Rector of Arley Kings. London: Hatchards. 1845.

TWELVE LECTURES, preached in St. George's Chapel, Old Brentford, in the season of Lent, 1844 and 1845. By the Rev. T. E. THOMPSON, B. A. of Trinity College, Cambridge and Incumbent of Old Brentford. London: Hatchards. 1845.

"THE monk," says Luther," in the end of his Life, is more weak, more beggarly, more faithless and fearful than he was at the beginning, when he first entered into his order. The reason is, because he would strengthen himself through weakness, and enrich himself through poverty. The law, or men's traditions, or the rule of his order, should have healed him when he was sick, and enriched him when he was poor; but he is become more feeble and more poor than the publicans and harlots. The publicans and harlots have not a heap of good works to trust unto, as monks have; but although they feel their sins never so much, yet they can say with the publican, O Lord, be merciful to me a sinner! But contrariwise, the monk, which hath spent all his time in weak and beggarly elements, is confirmed in this opinion, If thou keep thy rule, thou shalt be saved,' &c. With this false persuasion he is so deluded and bewitched, that he cannot apprehend grace. Thus, notwithstanding all the works which either he doth or hath done, be they never so many and so great, he thinketh that he hath never done enough, but hath still an eye to more works; and so by keeping up works, he goeth about to appease the wrath of God and to justify himself, until he be driven to utter desperation. Wherefore, whosoever falleth from faith and followeth the law, is like to Esop's dog, which foregoeth the flesh and snatcheth at the shadow: wherefore, it is impossible that such as seek righteousness and salvation by the law (whereunto men are naturally inclined) should ever find peace and quietness of conscience: yea, they do nothing else but heap laws upon laws, whereby they torment both themselves and others, and afflict men's consciences so miserably, that, through extreme anguish of heart, many die before their time. For one law always bringeth forth ten more, and so they increase without number and without end."

"Excellent remarks," our readers will observe, and will add, perhaps,

"Sed nunc non erat his locus."

1 Commentary on the Galatians (iv. 8-11).

In truth, however, we think they may neither be misplaced nor mistimed, if the indulgent reader will kindly wait and not judge us too nicely by the poet's rule,

.“ (Our) wandering humour to control,

"And keep one equal tenor through the whole."

The good Protestant now-a-days, be it remembered, may have his rule as well as the cloistered monk; and we are unwilling at this time to introduce two volumes of sermons based on the course of what is called the ecclesiastical or Christian year, without just suggesting that the observance of fasts and festivals (such, for instance, as our Church has retained in her Calendar,) can only be safe when used as an instrument and not as an end-as a rule of discipline, and not as a duty of moral obligation. "Christ's Gospel is not a ceremonial law (as much of Moses' law was) but it is a religion to serve God, not in bondage of the figure or shadow, but in the freedom of the spirit: being content only with those ceremonies which do serve to a decent order and godly discipline, and such as be apt to stir up the dull mind of man to the remembrance of his duty to God, by some notable and special signification, whereby he might be edified." Such is the discriminating view of our Church. Moreover she has been studious that her children should have "no just cause with the ceremonies reserved to be offended. For as those be taken away which were most abused, and did burden men's consciences without any cause; so the other that remain, are retained for a discipline and order, which (upon just causes) may be altered and changed, and therefore are not to be esteemed equal with God's law. And, moreover, they be neither dark nor dumb ceremonies, but are so set forth, that every man may understand what they do mean, and to what use they do serve. So that it is not like that they in time to come should be abused as others have been." Alas, what is there that men will not abuse? The days upon which we are fallen were not then descried, or we had not read what follows: "And in these our doings we condemn no other nations, nor prescribe any thing but to our own people only: for we think it convenient that every country should use such ceremonies as they shall think best to the setting forth of God's honour and glory, and to the reducing of the people to a more perfect and godly living, without error or superstition and that they should put away other things, which from time to time they perceive to be most abused, as in men's ordinances it often chanceth diversely in divers countries.'

:

Preface to the Book of Common Prayer.

2 Ibid.

"3

3 Ibid.

This however by the way. We were unwilling to omit these pregnant hints for present consideration; but we are not intending to inflict upon our readers a tedious essay on rubrical and ceremonial observances. Suffice it to have thus briefly indicated the spirit of our Church as regards her positive ordinances, of the observance of which we will only say, in the language of one of our homilies" When it respecteth a good end, it is a good work: but the end being evil, the work is also evil." We know not, speaking of Fasts and Festivals, that we can with Richard Hooker "glorify and bless God for the fruit we daily behold reaped by such ordinances as his gracious Spirit maketh the ripe wisdom of this National Church to bring forth;" but "as becometh them that follow with all humility the ways of peace," we can say with him, that "we honour, reverence, and obey, in the very next degree unto God, the voice of the Church of God wherein we live;" and if we have quoted the sturdy reformer of Wittenberg just to intimate how fearfully a rule and discipline may be abused-how possible it is, by observing "days, and months, and times, and years," to return again to bondage, and convert into "beggarly elements" what were intended as helps, not hindrances, to devotion, and the serving God "in the freedom of the Spirit," we trust our readers will not impute to us a spirit of disaffection, or regard us as aliens from our mother Church. We will not profess that we think her rule and discipline by any means perfect, or in all respects adapted to the times, which the rule and discipline of a church ought ever to be: we will rather own that, as "studious of unity and concord" on the one hand, and of "godly edification" on the other, she might well, in our opinion, and with great advantage, review her entire code. But we must still maintain that she has provided for her children, beyond any other branch of the Church Catholic, whatever may conduce to a most perfect and godly living, without error or superstition;" and if in any thing she be otherwise minded than her present position requires, we trust that "God will reveal even this unto" (her), and that she may long be spared to be "a praise in the earth."

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The Sermons which we have placed first at the head of this notice appear to us to be written in the spirit of a true churchman; and without making ourselves responsible for every sentiment they contain, we may safely assure our readers that they will find them replete with edifying matter, and well calculated to serve the purpose of a companion and guide to the services of the ecclesiastical year; services which, if rightly observed, can hardly fail to verify the splendid eulogy of our judicious Hooker. "That which the head of all philosophers hath said of women,' If they be good, the