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afterwards believe on his name through their |
word, but not for the world. It is said
(Romans viii.)" he ever liveth to make inter-
cession for us;" the context plainly proving
that elect and justified believers are the object
of his intercession. Many indeed are the
offences and infirmities of the Lord's people;
their holiest services, though influenced by
the divine Spirit, are much stained and pol-
luted through the flesh, and cannot bear the
strictness of the divine holiness and justice.
The accuser of the brethren would lay much
to their charge; would bring them into bond-
age and fear, had they not the assurance that
Jesus intercedes for them: but if he bear
their names on his breast-plate and on his
shoulders, then may they come with boldness
to the throne of grace, that they may obtain
mercy, and find grace to help in time of
need; for if their prayers be offered in the
golden censer, perfumed with the merits and
intercession of the Redeemer, then may they
rejoice in knowing that they are regarded as
"a chosen generation-a royal priesthood-
a holy nation, offering up spiritual sacrifices
acceptable to God through Jesus Christ."

what shall be the amount of blessing when
he comes to his heavenly Canaan? Could
any of us witness with our bodily eyes the
glories of the heavenly state, it would be
impossible to find language adequately to
convey to others a just conception of that
eternal weight of blessedness which Christ
has obtained for his believing people. Let
our souls, then, be filled with adoring astonish-
ment-let us humble ourselves with lowliest
self-abasement-let our hearts overflow with
gratitude, while we sing-

How can it be, thou heavenly King,
That thou shouldst us to glory bring?
Make slaves the partners of thy throne,
Decked in a never-fading crown?

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NOTES ON THE STATE OF THE CHURCH
Previous to the Schism between the East and West.
BY THE REV. CHARLTON LANE, M.A.,
Minister of St. Mark's, Kennington.

No. II.

IN passing the mind through the series of events preceding the great schism of the eastern aud western Churches, we find that many causes concurred to produce it. We therefore begin early to suspect the justice of attributing certain results to such or such a circumstance, because it preceded them, or because, through the general corruption of our nature, it was made to lead to them; and as the Church degenerates, and evils moral and temporal are judicially inflicted upon her and her servants, while we own with shame the depravity of human nature, candour compels us to judge charitably of individual contributors to the materials of the story. Let us bear this in mind when we judge of present ills; draw down the same dispassionate eye from the top to the bottom of the page of history; and confer upon our contemporaries the charity we have learnt to bestow on those once busy actors on the stage of life, who are now passed

When the priest had made the atonement and prayed for the people, he came forth from the presence of God to bless the waiting multitude. The form of blessing is recorded, Num. 24, &c. &c.-"The Lord bless you, and keep you; the Lord make his face shine upon you, and be gracious unto you; the Lord lift up his countenance upon you, and give you peace." The lips-the hands of our great High-priest are filled with blessing: he that made the atonement, and presents the intercession," has received gifts for men-yea, even for the rebellious." Some taste of these blessings it is the happy privilege of believers to enjoy here; the fulness is reserved for a state of glory. Some taste do I say? Not from the parsimony of the giver, or the scantiness of the promises; but the littleness of our faith, the absence of ardent longing after holiness. The blessings which Jesus can "shed forth abundantly are more than we can ask or think. "Blessed," saith he, "are they which do hunger and thirst after righteous-instances of Christian degeneracy, because it is a The papal domination is more odious than other ness; for they shall be filled." Notwithstanding the infirmities of nature, the trials of life, the temptations of Satan, and the lusting of the flesh against the spirit, it is the Christian's privilege to rejoice in the fulness of the blessing of the Gospel of peace -in the blessed influence of that Spirit of adoption which bears witness with his spirit❘ that he is a child of God, directs, sanctifies, and comforts him.

But if such precious blessings be the Christian's portion in this wilderness-state,

to their account.

more successful manifestation of the subtile malignity of the great enemy of the Church; because of all instances of the corruption of the Christian priesthood, that of the great patriarch of the West has been

most enormous in its magnitude, and most disastrous in its apparent effects. Yet the growth of this unchristian influence was neither singular nor unnatural. It floated with the current of events, and as it grew in size, increased in velocity. I have said, that in theory and in essence the bishop of the humblest village was the equal of his brother-overseer who superintended the religious interests of a city; but whenever the

officers of the Church assembled in synods, the nature of things would confer precedence on some among them. Hence arose archbishops and metropolitans, and hence again the patriarchs of the Church. Nor was this necessary result unproductive of advantage; since, notwithstanding the ambition and rivalry, which we shall deplore to see arising among these captains of the Christian host, we must acknowledge that it was owing much to the subordination which did prevail, that unity, or so great a measure of it, was so long preserved in a body of men scattered so widely, speaking different tongues or dialects, and as distinct in their habits of life, as in the climates which they breathed. But for such deference to certain heads, who had the invaluable power of appealing to certain past declarations of preceding councils, heresies would, as the apostolic age grew more remote, have been still more numerous, and the spirit of schism, humanly speaking, would have irretrievably broken up the variegated pavement of Christianity into innumerable fragments. Deplorable as has been the subsequent history of the Church of Christ, afflicting as have been her divisions, dark as is the cloud or clouds of heresy which overspread Christendom, obscuring or distorting the rays of truth, we have reason to bless God that the orthodox Christian can yet compare his own construction of the revealed dogmas of Heaven with that of the one Church of the ancient believers,-can see, even when wickedness prevailed in high places, how powerfully truth struggled with error; how allied error was and is with sin, and truth with holiness; how superstition induced immorality; and immorality brought down finally on the corrupted spouse of Christ the ruin and shame and slavery which has oppressed her for so many centuries.

These observations lead us, before we trace the causes concurring towards the great schism of the East and West, to observe that a very remarkable union prevailed among the early Churches; that notwithstanding the almost endless variety of sects which sprang up in the world, when Christianity came exciting, astonishing, alarming, or pleasing various minds, yet it is a mistake to class all these heresies as divisions within the Church; that, on the contrary, there prevailed, in a remarkable degree, an union both of practice and of creed among the saints which dwelt throughout the vast and vari-peopled provinces over which God had cast the net of the Gospel; and that the Church, without yet experiencing the necessity of using the term Catholic, considered herself one; one in nature, one in creed, one also, for the most part, in her forms and ceremonies.

One natural or secondary cause promotive of this original unity, was the prevalence of the Greek language; this language, too, is of all the most expressive, and from its power of combination best adapted to give names to new things. A proof of this prevalence of the Greek tongue is observable in the fact that almost every ecclesiastical term is derived from that language. Baptism, bishop, presbyter, deacon, diocese, eucharist, litany, liturgy, mystery, patriarch, monk, synod, and many more, are Greek terms. Hence, if we had no other causes for such conclusion, we might presume, that the customs which prevailed

Jerusalem, Antioch, Alexandria, or Rome, would

be similar; since things to which, in communities constantly cultivating a correspondence, the same names were given, could not be very different in substance. It may therefore not be uninteresting to see what those customs were, which prevailed with so much uniformity in the earliest ages of the Christian Church, and which by that uniformity preserved in a great degree a union of spirit also in the widely scattered members of Christ's mystic body.*

The forms of public worship were in the first century very simple, and were, as was natural, derived much from the national forms to which the first Christians had been accustomed before their conversion from Judaism. First came the reading of the Scriptures. This was done by a deacon. Then a homily or sermon was delivered by the bishop or a presbyter, which was for the most part explanatory of the Scripture-lesson. Prayers were then offered, the worshipper standing or kneeling with his face to the A hymn succeeded. This part of the service closed with the collection of alms for the poor.

east.

The sacrament of baptism was administered by immersion of the whole body: though for the sick, especially for sick children, aspersion was considered sufficient. In the apostolic age, the apostles put their hands on the newly-baptised, and they received the gift of the Holy Spirit. Sponsors were instituted soon after the close of the first century. Adults rejecting paganism, were, after a trial of less or greater strictness in different churches, received into the number of catechumens, who were divided by the catechizers into the distinct and graduated classes of hearers, worshippers, and elect or chosen. After a preparation through prayers and fasting, the candidates-so called from being clad in white garments (candidati‡)

It is right to remark, that it is impossible to say to what extent the endeavour after uniformity was successful, or even aimed at. Bishop Beveridge, on 1 Cor. xi. 16, distinctly affirms, that all the apostles cultivated uniformity of rites and ceremonies, even in the mode of public worship. This is disputed by Mr. Palmer in his Antiquities of the English Ritual: and also by Dr. Burton in his History of the Christian Church, who states that while no community of Christians presented a variation in the form of Church-government, or in fundamental and essential doctrine, yet a difference prevailed in the times and mode of certain religious observances. My principal authority for what follows, is Lampe's Synopsis Hist. Eccles.

+ Hence was derived the rubric prefixed to our ministration of baptism for such as are of riper years: "Timely notice shall be given to the bishop, or whom he shall appoint for that purpose, a week before at the least; that so due care may be taken for their examination, whether they be sufficiently instructed in the principles of the Christian religion; and that they (the candidates) be exhorted to prepare themselves with prayers and fasting."

This word means clad in white, shining garments. The word is Latin. The Roman, when canvassing for public offices, put off the white toga, and put on the toga candida. The Greeks dressed the bodies of their dead in their best white garments. The Christian candidates wore their dresses on, and seven days after the day of their baptism-their death unto sin. The Christians borrowed the word from the Romans, but their custom was adopted from a reference to the following texts. Rev. xix. 8, 9: "To her (the Church) was granted that she should be arrayed in fine linen, clean and white" (or bright, the Greek word is lawpron, from which our English word lamp). Mark ix. 3: "His raiment became shining, exceeding white as snow." 1 Cor. xv.

43: "It (the body) is raised in glory."-49: "We shall also hear the image of the heavenly" Adam. Phil. iii. 21: "The Lord Jesus Christ shall change our vile body, that it may be fashioned

-were admitted into the Church by baptism. The feast of pentecost, hence called White-Sunday (Whit-Sunday), and Easter, the day commemorative of the blessed Saviour's rising out of the earth, were the favourite days for administering a rite which represents the regeneration of the soul by the infusion of the Holy Ghost, its concurrent death and burial unto sin, and its resurrection unto newness of life. In the second century, the body, if healthful, was immersed thrice(this is called trine baptism); after which the body was anointed, and signed with the crossa custom which our reformed Church esteemed harmless, and therefore, in her wish to cultivate uniformity, as far as is innocent, with former practices, retained in her own ritual. By way of conclusion, the new Christian tasted milk and honey; a form figurative of his entrance into a promised land, a heavenly inheritance, a better country (Ezek. xx. 6; Heb. xi. 14).

The love-feasts were meals to which the rich brought large contributions of food to eat in common with their poor brethren: a custom which was intended to cherish and preserve a mutual sympathy among all the members of the Christian body. In the apostolic age, the Lord's supper followed, but afterwards it preceded the love-feast. This sacrament was administered by the presbyters and deacons to the worshippers reverently sitting or reclining, in the eastern fashion, round a table. Subsequently came the use of fermented bread, of wine and water mixed, of consecration of the elements by special prayer, to which the people responded by a loud Amen. The bread was broken, and the fragments that remained were either set apart for the love-feast, or were sent to those who were detained at home by sickness. This latter was called private communion. Tertullian tells us, that the eucharistic cup was ornamented by the sculpture of a shepherd bearing on his shoulder a recovered sheep.

In the third century, a change had taken place in the Christian ritual. The bishop's chair (cathedra) had become a throne (thronus). Now virgins were devoted to God. The sepulchres of martyrs were regarded with superstitious reverence; and public penance had degenerated (among the Greeks) into private confession. Baptism was preceded by exorcism of the candidates, and followed immediately by the kiss of peace. A crown and white robe were worn seven days after initiation. This sacrament was soon, in the case of adults, commonly deferred for three years; often, especially that of children, for a longer period, or even till death was to be anticipated. The only change mentioned in the feast of the eucharist,

like unto his glorious body." 1 John iii. 3: "Every man that hath this hope in him purifieth himself" (sicut similitudinis, non æqualitatis).-(Homer Odyss. xix. 234).

• The word presbyter, from which, through the old French prestre, our word priest is derived, means elder, or a chief man amongst the brethren (Acts xv. 22). It included in its meaning, apostle, bishop, and prophet; a bishop being an archpresbyter; a presbyter is the same as prophet (Acts xv. 32) while erangelist or teacher is synonymous with deacon ; (Archbishop Potter on Church-government, c. iii). Hegumenos, that is, rector or governor, is also a general term, signifying one who has rule. It is argued by some that because bishops are called presbyters, they are only presbyters. But the high-priest was a priest. And the apostle Peter calls himself "also an elder" (1 Peter v. 21).

was that it was now celebrated indifferently at any hour of the day, and that at neither of the sacraments were any witnesses allowed to remain but the already initiated, or admitted.

In the fourth century we deplore a growing development of Church-corruption. Ceremonies were increased at the varying wills of different Churches; the clergy aimed at more distinction; incense, waxlights, practices indicative of a wish to work out a righteousness independently of Christ-such as rigid abstinences from flesh and wine, exaltation of celibacy, pilgrimages to Jerusalem (which led probably to the elevation of the Bishop of Elia into the patriarch of Jerusalem), erection and veneration of crosses, and variety of sacred vestments,-were proofs of that dechristianised and secular spirit, which combined with external events to produce and perpetuate schism* in what was heretofore, in body as in essence, the one catholic and apostolic Church, or congregation of the faithful in Christ Jesus. The administration of baptism was in this age, "from an opinion (says Bishop Burnet) of the indispensable necessity of baptism to salvation," allowed to the laity. The consecrated elements in the eucharist were elevated, not as yet for the adoration of the people, but to receive the divine blessing. Communions were divided into clerical, lay, and foreign; this latter was that of clergy who had become delinquent; and the elements used were such as had been previously consecrated. Now, too, the eucharist received the name of mass, or missa, a word derived from the dismissal of the uninitiated, previous to celebration. At first, this word mass or missa was used for ritual; "the missa of the catechumens" was the service which took place before the catechumens left the Church: the "missa of the faithful" was that which was peculiar to communicants only. It will hence be seen that the word mass was far from having the meaning since attributed to it by the Romish Church, of an expiatory sacrifice for the quick and dead. The consecrated bread was, however, in this early era already considered as a viaticum, and therefore conveyed, as a provision for the spirit's passage, into the mouth not only of the dying, but of the actually dead.

One innovation we observe with pleasure-the introduction of the Psalter. The Ambrosian hymn is now understood not to have been composed by Ambrose. This sublime specimen of genius and piety united, better known as the "Te Deum," and supposed to have been first sung at the baptism of St. Augustin, is the production of a later age.

Having now arrived at the point from which we can no longer look around us, and see our Israel reposing either in internal peace, or exhibiting a mutual anxiety to preserve a uniformity of ritual, I must defer treating upon the cognate topic of Church order and discipline. I had wished to have concluded this paper by some remarks upon the great and excellent Archbishop of Milan-great in genius, and excellent in virtue-in the belief that such notice would

It may be useful to observe, that schism means division in the Church. Heresy is the taking-up of false doctrine. A man may be a schismatic, without being a heretic.

On the mind of the English Church on lay baptism, see Burn's Eccles. Law.

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neither be uninteresting to many of our readers, nor altogether irrelevant to the purpose. But I must defer this to another opportunity, when we shall see in his remarkable and almost romantic history, the influence and independence, magnified grandeur" by the subtle malignity of Gibbon, to which the heads of the Church had already attained. Neither shall we wonder if other men, finding themselves in situations of similar elevation, and possessed of half the energy, and none of the holiness of Ambrose, should be found disdaining the lawful authority of the civil ruler, or indeed all authority but their own, and conspiring to create, as in the case of the Roman pontiff, an ecclesiastical power, the object of which was probably, at first, merely to increase the influence of the conspirators, but the result of which has been to nourish the growth of a tyranny, such as mankind had never yet experienced.

MEMOIR OF BISHOP CHASE.

[Continued from vol. vii. p. 413.]

"By the kind intervention of a friend in America I was furnished with a letter of introduction from Mr. Clay to Lord Gambier,—they had become acquainted at the treaty of Ghent, where they had met as plenipotentiaries from their respective countries; but the only individual in England of whom I had any knowledge, was a schoolfellow who had settled at Liverpool. On arriving there, I learnt that this gentleman was at his country house near Manchester; thither I proceeded late on a gloomy evening in November. As I stood on the steps of the door I felt some misgivings, for I could hardly expect to be recognized, and I felt my situation forlorn and destitute. The door was opened by a servant, who asked what name he should give in. Bishop Chase of Ohio," was my reply. "Yes, my Lord," said the man. The contrast was ludicrous between the state of my feelings and appearance, and the style by which, for the first time, I heard myself addressed. I was invited to walk in, and was received by my friend in the most hospitable manner, who became one of my greatest supporters in bringing forward my appeal.

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Soon after my arrival in London I enclosed the letter above alluded to, to Lord Gambier, who soon after called and took me to Iver Grove, where I was treated with kind and Christian hospitality; and on returning to London he introduced me to the Rev. Mr. Pratt, Secretary to the Church Missionary Society, who undertook to examine my portfolio, and bring the object I had in view into print, which was a most essential assistance to me. In the spring of 1824, returning one day to my lodgings, I found upon my table the card of Mr. Marriott and an invitation to breakfast with him and unfold my plans. This visit was most agreeable; and being invited to repeat it, I complied, and never but with renewed and increaing pleasure. It was on one of those visits that I was introduced to Miss Duff Macfarlane. She is a bishop's daughter,' said Mr. Marriott, and on that account as well as others is entitled to your highest regard.' For some time after this I did not see Mr. Marriott or his family; during which period I received a note from the lady above mentioned, inviting me to breakfast with her at her cousin's, and stating as a reason for her request, that she had a subject on her mind which, in her opinion, concerned me and my interests. And as it was also something which involved some portion of her duty, she trusted I would comply with her wish. The letter alluded to the introduction at Mr. Marriott's, and stated that

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the writer was the daughter of the late Bishop Macfarlane of Inverness in Scotland.

"At the appointed time I waited on this lady, and was introduced to her cousin. After breakfast she commenced the subject referred to in her letter something in the following language:- When first your name was pronounced by our mutual friend Mr. Marriott, it brought to my mind a train of circumstances which you will, I am sure, hear with interest. The late John Bowdler, of Eltham, in Kent, one of the most benevolent persons of his time, left in his dying moments, in my care, a legacy to Bishop Chase of Ohio; and to make myself sure that you are the person designed in the bequest, I have desired this interview, that I might ask you if you are indeed the author of this letter.' With these words she presented me a letter; I took it into my hand, I saw on the superscription the well-known name of one of my correspondents in America; I saw my own handwriting, though in its worst manner, and at the end my own name. After examining it more closely, all the circumstances of my committing my thoughts and feelings to paper, in 1819, rushed to my recollection-it was my letter to Dr. Jarvis. 'Did you write that letter?' reiterated the lady. 'I did; and allow me respectfully to ask how it came into your hands, inasmuch as it is addressed to the Rev. Dr. Jarvis, of Boston?' 'This,' said she, was the question I was aware you would ask, and therefore I am prepared freely to answer it. My father was well acquainted with Dr. S. Seabury, consecrated in Scotland first Bishop of Connecticut, and till his death cherished a lively interest in the affairs of the Episcopal Church in the United States of America. He lived to hear of the death of this eminent prelate, and of Dr. Jarvis his successor, with both of whom he had enjoyed a constant correspondence. These channels of communication being closed, my father, as he grew old, and the subjects which gave him most pleasure when young came more vividly to his recollection, would frequently ask concerning the primitive flock in America. It was to relieve an aged and beloved parent of his anxiety on this subject, that I agreed to be his amanuensis, and accordingly arranged his questions and prepared his letter. This we addressed to the son of the late Bishop Jarvis, who, we had learned, was settled in Boston; what the purport of those questions was, I see you had learned from Dr. Jarvis's letter to you, in answer to which yours, which my father received from him, fully shews. This the good Doctor sent to us instead of any description from his own pen of the affairs of the Bishop of Ohio, as he had at our request given of the other bishops in America.

"I was from home, having come to London, when my father received Dr. Jarvis's communication; and having been for a long period a sharer in all his joys and a sympathiser in all his feelings, he was too anxious that I should see what he had received from America to wait for my return to Scotland. Accordingly he sent the letter by the first safe opportunity for my perusal. When the packet came, I was at the house of the good John Bowdler, whom I before mentioned to you, having been summoned to his bed-side in his last illness, perhaps to see how the best of Christians could die. I broke the letters in his presence-for he was strong in mind, though weak in body; my father's letter referred me immediately to yours written in Ohio; on the perusal of which some expressions involuntarily escaped me, which the good Mr. Bowdler could not but notice. On being informed of their cause, he requested to have the letter read to him, which affected him and frequently recurred to his mind. Having at last called me to his dying couch, he distinctly said he wished to leave some token of his remembrance of the subject which had so much occupied his thoughts. There is,' said he, a small sum of money left after all the rest of

my substance is disposed of in my will; take that and send it to Bishop Chase of Ohio with John Bowdler's dying blessing'-soon after this he expired. The delay in fulfilling his intentions, occasioned by not finding an opportunity to send the money to you, though it often distressed me, yet seems in the present event providential, as I am now enabled to give it you in person.'

"There are some scenes in life attended with such peculiar circumstances connected with the past, and yet having reference to the future, that words are but empty sounds when considered as means of describing the feelings which they occasion. No words could express my astonishment at this most singularly providential event. All that I had suffered seemed now rewarded manyfold, for I thought I saw in the legacy and blessing of this man of God, a pledge of my success in the great work which God had given me to do."

In the course of the spring the Ohio cause was warmly espoused by Lord Gambier, Lord Kenyon, Lord Bexley, the Bishop of Sodor and Man, Lady Rosse, Mr. Marriott, and Mr. Wiggin, who was the Bishop's first friend and connecting link with this country. The subject was introduced to the notice of the British public, by an appeal drawn up under the direction of Mr. Pratt and Mr. Marriott. From this time subscriptions flowed in from every quarter, and everything appeared to prosper beyond expectation; but, as if to prevent any elevation of mind from these auspicious circumstances, it pleased God to prepare a heavy domestic affliction, which was announced to Bishop Chase, in the month of May, by a letter from Bishop Bowen, giving the following interesting narrative of the death of his beloved son and fellowlabourer, Philander.

BISHOP BOWEN TO BISHOP CHASE.

Charlston, March 2, 1824. Right Rev. and dear Sir,-Your very excellent son expired last night at about 10 o'clock (as his constant and most affectionate attendant, the Rev. Mr. Rutledge, has expressed himself to me) without a struggle or a sigh. He died, I have reason to believe, in perfect peace, having been blessed from the Giver of every good and perfect gift, throughout his illness, and even to his latest and most painful moments, with a spirit of the serenest resignation. I scarcely know how to tender you any sympathy but in the rejoicing with which, as a parent, you must receive the intelligence, that this truly to be lamented young man, exemplified to all who knew him or saw him in his sickness, and even in death, every lesson of piety and faith which had been so carefully inculcated by yourself, and enforced by the word and the good Spirit of God upon his heart. He was indeed the instructor of all who approached him, and there are many who I trust will long bear upon their hearts the impression which such an instance of the efficiency of a true faith cannot but have deeply made. It is by his request, my dear Sir, that I take this so early opportunity, even before his remains are interred, of acquainting you with the bereavement with which it has pleased God that you should be afflicted. "Tell my father," said he to me very shortly before his death, "tell my father as early as possible, that to be separated from him thus early is the bitterest part of death. I had hoped to live to shew him my gratitude and affection; but tell him that strong as I have felt the ties that bound me to life, I have been content, nay, I have become glad that they should be loosened thus early; for, later, my spirit might not have so rejoiced at God my Saviour's call. The world and its interests might have had more power for me than they yet have had. Tell him I died in perfect faith in the merits of my Saviour and the mercies of my God, though sometimes through the sense of sin trembling and afraid." The last time he spoke to me, he asked, with a calm and serene expression of countenance, "Do you think God will save me?" On my answering that I felt the most confident persuasion that he would, "Then come," said he, “Lord Jesus! come quickly and release me!" It has, in short, to us all been a most interesting and instructive scene: may God sanctify it to our good!

It will, no doubt, be consolatory to you to be informed that your son had every possible attention paid him as a sick stranger

from his first arrival amongst us until he breathed his last. The Rev. Mr. Rutledge has been to hin a brother, constant, unwearied, and most tender, watching and attending upon his sickness through all its stages, with the most extraordinary fidelity and affection; nothing indeed has been left undone that your own affection could possibly have dictated, nor was there at any time any want of anything necessary to his comfort or to his recovery, had it been God's pleasure that he should have been continued in life. It has been his will that you should resign to him this most inestimable son: I know you have been already content to do it.

An opportunity not offering to despatch my letter until after the interment of your son, it is proper to inform you that we, to day, the 3rd, committed his remains to the ground, with every circumstance and testimony of respect that became the occasion. A grave being prepared in St. Michael's Church at the eastern extremity, the funeral service was read by myself, and an address delivered by Mr. Rutledge, founded on a passage of Scripture, which the deceased had himself pointed out, and commented on as one which he thought suitable, and from which he wished those who might be assembled at his funeral to be usefully spoken to. The effect was all that this saint departed could have desired; though dead he spoke to the hearts of many through the forcibly interesting representations which Mr. R. made of his sentiments and feelings in dwelling with him on that passage. His funeral was attended by all the Clergy of our Church, and those of the other denominations, who generally joined in the procession, and manifested a Christian sensibility to all the interest which the occasion was fitted so variously to inspire.

Now, my dear Sir, having resigned your son to God, as into the hands of a faithful Creator, what have we to do but to rejoice in hope of the day when this corruptible shall put on incorruption, and this mortal immortality? With a sincere interest in your feelings,

I remain your friend and brother,

E. BOWEN.

Extract from Bishop Chase to Lord Gambier.
My dear son is gone to rest, I humbly trust in Abraham's
bosom. Bishop Bowen has written me a most consoling account
of the evidence of his faith, the patience of his suffering, and the
resignation of his spirit to God. The remaining part of my jour-
ney must now be travelled uncheered by the company of this
dear son, and faithful brother in Christ; but God can forgive
while he thus chastises me for sin; he can support those whom
he smiteth; or if they fall under the blow, and bathe their Sa-
viour's feet with their tears, he can and will raise them up and
soothe their sorrows.

Extract from the Rev. James Dallin's letter to
Bishop Chase.

Radston near Bridlington, May 13, 1824. Right Rev. and very dear Sir,-I think myself much obliged and honoured by your letter of the 18th ult., containing the copy of Bishop Bowen's letter, respecting the death of your son, both of which have been very interesting to me and all your friends in York.

Your loss is, to appearance, very great. To have had the assistance of such a son as has been taken from you in the extensive plans which you have formed for your diocese, would have no doubt facilitated their execution. But we should remember in faith and patience that the Almighty has his own ways of accomplishing the designs which he puts into the hearts of his servants to undertake for his name, and then most effectually promotes them when all outward things for a time appear to obstruct their execution. I cannot but hope that the present painful visitation may turn out to the furtherance of the Gospel in the country to the spiritual good of which you have devoted all the energies and means you possess. There is one labourer less in your part of Christ's vineyard; but how know we that others may not spring up as it were from his ashes, incited by the example of his faith, and that your present Clergy may be cheered and invigorated by it, to abound in the work of the Lord? To these and others to whom your most excellent son was known, his death may preach more powerfully than he could have done by the most fervent discourses. Some Christians are appointed to glorify and serve God by their lives, some by their deaths. Bishop Bowen writes, "to us all it has been a most interesting and instructive scene." But in whatever way it may be, I doubt not of God's accompanying your endeavours with his blessing-indeed he is doing

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