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opinion, quite decisive as to the claims of the church of Rome, since every person, the least acquainted with the language of the ancient symbols of faith, will see, that if the author of this confession were the apostle of Ireland, he must have been connected with some branch of the eastern, and not of the western, church. Let any one, for instance, compare this document with what are called the Nicene and Apostles' creeds,-the symbols of the eastern and western churches respectively, and he will be at no loss to decide with which the wording of St. Patrick's creed most nearly harmonizes. It is worth while, also, for those who have the opportunity, to compare the creed of the latter with the "Professio Fidei" of St. Martin of Tours, as given in the "Bibliotheca Patrum," De la Bigne, vol. iv., Paris, 1624; or in the "Bibliotheca Maxima," vol. v., Lugd. 1678; since it will thus be farther evident how diverse the creeds of the assumed pupil and master are from each other.

Thus far, then, I think, may be concluded with certainty,-that the author of the creed found in the "Confession of St. Patrick" did not profess himself to be of the church which had at an early period adopted what is called the Apostles' creed for its symbol of faith; nor did he square his belief by that profession of faith which is attributed to St. Martin of Tours. In this conclusion I can scarcely expect Mr. Moore and the worshippers of the Romish St. Patrick to acquiesce; but, still, direct internal evidence is never to be rejected for the sake of upholding fables or hypotheses.

The next conclusion I draw from the creed under discussion is, that the author of it was a semi-Pelagian,-one of that school of heresy of which Mr. M.'s favourite author, Prosper, was so strenuous an opponent. All conversant with the writings which relate to the Pelagian and semi - Pelagian controversies will have noticed the expressions" qui reddet unicuique secundum facta sua;"-"infundit..

pignus immortalitatis;"-" qui facit credentes et obedientes, ut sint filii Dei Patris." The first, though a strictly scriptural sentiment, was introduced into the Pelagian confession of faith to mark a peculiarity in their belief, as opposed to those notions respecting the doctrine of grace which were maintained by Augustine; the expression, "infundit pignus immortalitatis," also, in the creed of a Pelagian, had reference to his belief in the original opinion that Adam was at the first created mortal; whilst the phrase "qui facit credentes et obedientes," &c., embodies the sentiment on which the semi-Pelagian controversy hinged. Let it finally be noted that, according to Sir W. Betham's full and interesting account of the Book of Armagh, it would appear that the same book in which the confession of St. Patrick is found contains also a copy of the New Testament, to most of the apostolical epistles in which is prefixed a prologue, or argument, taken from the commentary of Pelagius. So that, putting these things together,-viz. the oriental phraseology of the creed of St. Patrick, (a phraseology in which all the Pelagian confessions of faith are couched ;) the Pelagian and semi-Pelagian sentiments which occur in that creed itself; and, lastly, the Pelagian prologues, in the company of which the confession of St. Patrick is

found;-I conclude that this confession of St. Patrick, and the other contents of the Book of Armagh, formed the manual of some ecclesiastic of questionable orthodoxy.

These conclusions are submitted to the consideration of the learned, with the apprehension that they may be regarded as startling novelties, and with the conviction that it is very probable they may be but the deductions of less extensive knowledge than the discussion of this subject demands. In a future communication, therefore, I purpose, with your permission, to place the different members of St. Patrick's creed in juxta-position with such matter as I believe will establish my position, and then submit myself to the correction of those who may think it worth while to point out the errors of

C. E. G. [Errata in Letter III.-For " Abbye Boyle," read "the abbey of Boyle;" for "edited by Gisborne," read "edited by Gibson."]

ASSOCIATION WITH HERETICS.

MR. EDITOR,-I have just risen from the perusal of Mr. Newman's sermon on the tolerance of religious error. [Vol. 2. xxiii.] Like his other writings, it is able, zealous, sublime. I am not such a slave to names as to shrink from its conclusions because the world calls them bigoted. At the same time, since the line of duty which he prescribes would be attended, not only by many painful circumstances, but by an apparent diminution of usefulness, I cannot adopt it without being fully convinced that it is the line prescribed by Scripture. Mr. Newman's principle appears to be, not to use hospitality or shew kindness to heretics, of course Socinians must be included, perhaps all who dissent from our church. I cannot reconcile this view of the subject with St. Paul's words-" If any of them that believe not bid you to a feast, &c." 1 Cor. x. 27. This seems to imply association with infidels. Again, 1 Cor. vii. 16, the reason for not separating husband and wife, is what Mr. Newman would call expediency. The apostle does not rest his rule on the inviolability of the union, but in the practical effects which may be expected. Does not this appear to justify an association with unbelievers for their good? Again, is it for individuals to act upon the principles of 1 Cor. v. 9-13. Am I called upon to separate from professed Christians, against whom the church has issued no censure? Now, if dissenters are to be looked upon as members of the church, they in general have no censure pronounced against them; if they are not members of the church, are they not, so far, just in the condition of the heathen?

I have no pretensions to oppose such an authority as Mr. Newman; but, till these doubts are satisfied, I cannot take upon myself the responsibility of acting on my private judgment, in contradiction, as far as I know, to the general custom of churchmen. If any of your learned correspondents will favour me with their sentiments, they will oblige one who is practically at a loss as to the path of duty.

VOL. IX.-March, 1836.

2Q

W. I. R.

ST. MARTIN OF TOURS.

SIR,-As I live in the country, and my library is limited, I have it not in my power at once to refer to the books by an appeal to which your correspondent "H." justifies the evil character which he has given of the deceased Bishop of Tours. I am constrained therefore, for the present, at least, to leave him in undisturbed enjoyment of his success, in shewing that one whose memory has hitherto been deemed worthy of respect was really undeserving of it. But may I venture to ask him, whether anything is gained to the cause of Christianity by bringing (gratuitously, and without any, at least apparent, occasion,) evil accusations, even though justly founded, against our deceased brethren, and raking up the ashes of one who has slept in his grave 1400 years, for the purpose of shewing that they are not free from stains of corruption? Will it not be better (except where duty or necessity obliges a different course) to leave the office of "accuser" to him whose name it is? I will say no more than to assure "H." that, in what he calls "allusions to himself," in my former letter, I had, and could have, no intention of any personal disrespect to him. I merely meant it as a general argumentum ad hominem, whoever he might be, certainly, in this case, entirely ignotum mihi.

A RECTOR OF ST. MARTIN'S.

ON ECCLESIASTICAL DISCIPLINE.

SIR,-Every one who has turned his attention to the defective state of ecclesiastical discipline in the church of England-the only point of attack which its adversaries can maintain-must be thankful, when they see, by such letters as those of "Miles" and "F. D.," in the February Number, that the minds of others are being awakened to the subject.

I hope your two excellent correspondents will forgive me for suggesting, that the most profitable way in which they can seek to promote the object they have in view, will be by communication with their bishop. They, who are the chief pastors of every parish within their respective dioceses, have the deepest interest, and the highest responsibility, for its state of discipline. If the members of their flocks, both clergy and laity, will but regard them, as they are, the fathers of their flocks, and communicate with them on occasions of doubt and difficulty, the best and happiest results may be expected. But if they are regarded as unapproachable,-which is most erroneous,-they are deprived of the opportunity of doing the good they might. I venture to recommend this course especially to "F. D.," because I am sure that he will find his hands strengthened, and his mind relieved, when he shall have availed himself of the advice of one whom God has placed over him, and to whose advice, in all cases of doubt, the rules of the church require him to have recourse.

It may be some satisfaction to "F. D." to know, that I am speaking from personal experience. I view the point alluded to in his letter pre

cisely as he does; and were I alone, and independent, and the responsible person, should be prepared to act accordingly, and, after due warning, and caution, and preparation, to carry it farther than, I conceive, "F. D." contemplates. But my diocesan views it differently; and as he is the chief pastor of my parish, and I am bound, by every consideration and obligation, to follow his advice, (where the church has not decided to the contrary,) I feel perfectly relieved of the responsibility, and feel sure that I am but fulfilling the intention of the great Head of the church, by complying with the advice of him whom He has placed over me.

With regard to the arrangement at Keswick, is it not possible that the clergyman there is acting with the advice and sanction of his diocesan? If so, he is not, I conceive, offending against ecclesiastical order. Would it not have been better to have ascertained this point before holding him up as an irregular person?

ALPHA.

DIVINITY FELLOWSHIPS.

SIR,-Your correspondent, who signs himself "A Cambridge Man," will be glad to read again, (for I presume I am only refreshing his memory,) that in former days great care was taken in regard to divinity fellowships in both our famous Universities. A book of articles, for ecclesiastical causes, concerning ministers, dispensations, &c., was offered to Parliament in 1584. The bishops answered each article in the book; the fourth of which relates to the point in question. To some of your readers this interesting historical document may be new. It is to be found in the third volume of Strype's "Annals," and in the fourth of Wilkins's "Concilia."

The Fourth Article.

"It is here to be provided, that where in certain colleges, and cathedral and collegiate churches, the foundation or statute requires such as are there placed to be ministers, it shall be lawful for such as are known to profess the study of divinity, or otherwise be lawfully dispensed withal, to retain, as before this act they might, any fellowship, or prebend, within the said colleges, notwithstanding they be no ministers.

"The Answer of the Bishops to this Article :

"I. This utterly overthroweth the foundation and statutes of almost all the colleges in Cambridge and Oxford, being founded principally for the study of divinity, and increase of the number of learned preachers and ministers. And therefore, not only the master, provost, warden, president, &c., by the said foundation and statutes, are bounden to be ministers, but divers others also of such societies are likewise bounden to enter into the ministry by a certain time, or else to yield their places to others. "II. It will deprive the church of England of the worthiest, best learned, and wisest ministers and preachers. For there is no comparison between such ministers and preachers as the universities continually yield, in respect of such foundations and statutes, and others, being no university men, or not entering into the ministry while they remained there; as at this day is notorious. For although there are divers that can preach, &c., yet they have no substance of learning in them, neither are they able to stand with the adversary, either in pulpit or disputation-a thing as well required in a minister as exhortation is.

"III. If this device take place, where the universities yield now great number of preachers and ministers, they would not then yield one for twenty. And so the number of preachers, which are now thought to be very few, would then be much

less; and at length the utter decay of the study of divinity, and the very next way to bring in popery and ignorance again.

"IV. It overthrows the degrees of the university, which are taken in divinity, as the batchelorship and doctorship; for even since the foundation of them both, it hath been perpetually used; and it is by statute required, that none should take any of these degrees, but such as are in the ministry; and, indeed, it is both inconvenient and absurd that it should be otherwise.

"V. At this day there are in the university of Cambridge an hundred preachers at the least, very worthy men; and not many less in the university of Oxford; and the number daily increaseth in both, to the great benefit of the church. But if this [device] might take place within these seven years, there would not be five ministers in either of them.

"VI. It would cause men all their lifetime to remain in the universities, so that there should be no succession.

"VII. It also overthroweth the foundation and statutes of all cathedral and collegiate churches, and taketh away the chief and principal reward for learned preachers; for the best livings for worthy men are in such churches.

"VIII. It taketh away the wisest, best learned, and gravest divines, such as do and are most able to withstand, not only papists, but other sectaries also.

"IX. Every one, to keep these places, would openly profess the study of divinity, and secretly study the one law or the other, or physic, or some trifling study, all his life long.

"X. There will be no care of profiting when there is no trial thereof which is most special by open preaching; which were absurd to be done by no ministers. "XI. Any which hath been a student may, under pretence of studying divinity, without any trial, obtain deaneries, provostships, &c."

There are six more exceptions, by the prelates, relating to preachers and the church service. They pronounce the article as intended to overthrow all colleges, and to extinguish the study of divinity.

Thus much as to the divinity fellowships. There is another of your correspondents, in the last Number also of your valuable miscellany, who is desirous to ascertain, from old parish-books and documents, information relating to burial fees. I beg to refer him to such information, in various particulars, throughout the curious volume entitled "Illustrations of the Manners and Expenses of Ancient Times in England, in the Fifteenth, Sixteenth, and Seventeenth Centuries, deduced from the Accompts of Churchwardens, and other authentic Documents, &c." 4to. Lond. 1797. AN OXFORD MAN.

ON CLERICAL SPORTING.

SIR,It gave me the greatest pleasure to find that the subject of clerical sporting was taken up by one of the correspondents in your Number for February; and I trust that a subject of such urgent importance will not be suffered to drop without being fully discussed, and pressed upon the attention of the church. I respect the motive by which your correspondent "Observer" has been influenced in the use of the gentle and almost timid language with which he has introduced this subject; but I think that the exigency of the case is such as not only to justify, but to demand a higher and a louder note. He must be grievously insensible to the state of public feeling, and to its pressure upon the clerical members of the church, not to perceive that our very existence, as a national establishment, requires more than ordinary circumspection, diligence, and self-denial. I confess that I

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