quest was holden on the body, before G. V. Cox, Esq., the University coroner, and a jury of twelve matriculated persons, who returned a verdict of Accidental Death.June 4, Rev. T. Harrison, Curate of Bardsey, aged 36.— June, 4, Rev. R. D. Mackintosh, B.A., Curate of Childwall, Lancaster.-June 4, Rev. W. Manleverer, Rector of Tynan, Ireland, aged 71.

COLONIAL BISHOPS.-The Bishop of London has addressed a letter to the Archbishop of Canterbury, in which his lordship recommends the formation of bishoprics in the Colonies, where there are none at present. "The first work to be done," says his lordship, "is to supply the want of completeness in the Church which already exists in several of our Colonies, and distant dependencies. I would mention as examples, the Cape of Good Hope, the Island of Ceylon, Van Dieman's Land, New Zealand and Malta, as the station of a bishop, who might exercise a salutary superintendence over those of our clergy who officiate as chaplains in the sea ports and towns upon or near the coast of the Mediterranean, and perhaps Gibraltar. All our Colonies are not insensible to the advantages of Episcopal Church government; for it is known that there exists amongst the people of New Brunswick, a very strong desire to have a bishop of their own residing amongst them, and giving full effect to the ministry of their clergy. The Incorporated Society for the Propagation of the Gospel in Foreign Parts, has for more than a century done that inadequately which the government of the country ought to have done completely; and as there seems to be but little probability of its being relieved of its responsibility, it is to be hoped that every member of our Church, whom Providence has blessed with the means, will at length be brought to feel, that some portion of that responsibility rests upon himself. It is upon this principle, as it appears to me, that we must now proceed with regard to the new colonial bishoprics. I would propose for your grace's consideration, the following plan:

1st. That a fund should be formed by voluntary contribution, for the endowment of bishoprics in the Colonies, and distant dependencies of the British crown. 2ndly. That this fund should be held in

trust, and administered by the archbishops and bishops of the English Church.

3dly. That, as a general principle, grants should be made for the endowment of bishoprics, to meet a certain proportion of the whole amount required for such endow. ment, raised in the colonies themselves.

4thly. That the money set apart from the fund for the endowment of a bishopric should be laid out at the earliest opportunity in the purchase of land within the colony.

5thly. That contributions may be made specifically, for the endowment of particular bishoprics."

THE ARTICLES AND LITURGY.-On Tuesday, 26th May, the Archbishop of Dublin presented a petition from about sixty persons, half of whom were clergymen, complaining of the old puritan symptom of tender consciences. Some Jesuits will be at the bottom of this conspiracy, as they are notorious for having convenient tender consciences, and have made the archbishop a cat's paw on the occasion.

The Archbishop of Canterbury could not agree with that part of the prayer of the petition which related to matters concerning the present state of the Church and its liturgy, neither did he think that some of its statements were authorized by facts; and he apprehended their lordships would not sanction or countenance the prayer of this petition in the slightest degree.

The Bishop of Norwich, whose father we have heard is a most bigotted papist, and which circumstance may account for some of his proceedings, heartily supported the prayer of the petition.

The Bishop of London said, he should not have risen to offer a single remark in answer to the right rev. prelate, did he not feel that some of the observations which had escaped him were little less than a libel on the Church. He thought he heard

him state that "our Church is founded on liberty of conscience." It was the praise of our Protestant Church that she permitted us as great liberty of conscience as was consistent with the welfare of the Church; but he had always understood that the welfare of our church, and the welfare of the whole Catholic Church, was founded on the truth, and that the Church was the authorized interpreter of the truth; that she neglected her duty and delegated it to incompetent persons, if she did not herself lay down the great truths of the Bible in a consistent and compendious form; but she was bound to do more than this, for that would not quite come up to the case of the articles. The subscription of the articles was required not from all the members of our Church, but from the ministers of the Church, as a security against that which would be productive of greater evils, to secure uniformity of teaching, and to prevent continual change in the instructions of men not tied down to any standard. This was the use of the articles, and he hoped that they would never lose sight of that use. He thought the petitioners were little aware of the mischief that would result to the Church if they were to tamper with the articles. But if there were a small number of persons who wished to see alterations in the articles and the liturgy, there was an immense preponderancy of those who would strongly deprecate any alteration. He fully comprehended the meaning of his right rev. brother when he said he would like to see some "expansion of the articles." The clergy subscribed the articles, and declared by their subscription their belief in them. What, then, was the expansion" that was required? It was this -that the clergyman, when he declared that he subscribed ex animo to the articles, subscribed in any sense that he pleased. This might be dilating and expanding our articles, but it was not expansion in the sense of a prudent elasticity, which would never stretch beyond the line of truth, nor sacrifice that which was just and true to the morbid scruples of any conscience whatsoever. And as to the scruples of conscience, the great body of our clergy signed the articles with a full belief in their truth; and so far from its being his case-his misfortune, he might say-to have met with any clergyman who had declared that he did not entirely subscribe to the articles, he never met with such a case in his life. He spoke of himself, that he should be guilty of a breach of trust if he had subscribed to articles in

which he did not believe. The remedy was, if the articles were not according to religion, to alter them; but for heaven's sake do not "expand" the subscription; do not, for the sake of relieving tender consciences, adopt a system of subscription which would leave a door open to men of no conscience. After all, what was now done? Was ever a man obliged to enter the Church? Was he not entirely conversant with what he would be liable to do from his course of previous reading, and when he came to do it, he ought to do it with a clear conscience, or not at all. That was an abundant answer. The great body of the Church was against any alteration. If one was to alter one phrase, and another another, where were they to stop? They would have a mere caput mortuum-no articles and no liturgy; they would have nothing to satisfy the consciences of men here, nor to serve as the foundation of their hopes hereafter.

SCOTCH AND AMERICAN EPISCOPAL CHURCHES.-The Archbishop of Canterbury has laid upon the table of the House of Lords, a bill "to make certain provisions and regulations in respect to the exercise, within England and Ireland, of their office by the bishops and clergy canonically ordained of the Protestant Episcopal Church in Scotland; and also to extend such provisions and regulations to the bishops and clergy of the Protestant Episcopal Church in the United States of America. The following are the outlines of the bill:-Preamble, "Whereas an act was passed, 32 George II., cap. 63, for granting relief to persons of the Episcopal communion in Scotland;' and whereas it is expedient to alter and amend the said act, and to enable the bishops of the Protestant Episcopal Church in Scotland, and the priests of such Church canonically ordained, under certain limitations and restrictions, to perform divine service, to preach, and to administer the sacraments in churches or chapels within England or Ireland where the liturgy of the Church of England, as by law established, is used: be it enacted by the Queen's Most Excellent Majesty," &c. Clause 1 provides that bishops of England or Ireland may permit clergy of the Protestant Episcopal Church of Scotland to officiate in their diocese under certain restrictions. Clause 2 enacts that certain letters commendatory are to be produced to the bishop before permission granted. Clause 3 imposes a penalty on allowing clergy of the Protestant Episcopal Church of Scotland to officiate without such permission. Clause 4 imposes a penalty on officiating contrary

act.

to recited acts, save as herein mentioned. Clause 5 declares that persons ordained both by bishops of Scotland and England are not excepted from the provisions of this Clause 6 enacts that the provisions of this act, as to the clergy of the Episcopal Church of Scotland, be extended to the clergy of the Episcopal Church in the United States.

RATING OF TITHES.-To the Clergy of England and Wales. Gentlemen,—I am pledged to so many persons to let them have the earliest information of the decision of the Queen's Bench, as to the proper mode of rating tithe, that I adopt this as the only mode in which I can rapidly fulfil my promises.

The decision of the Queen's Bench as to the particular point submitted to the Court is against the clergy, and they have decided that, under Mr. Poulett Scrope's act, in spite of the archbishop's proviso, tithes and rent-charges must be rated like lands, at what they will let for.

The law so declared, I conceive, we are bound at once to accept and submit to. It so happens, however, that while this case has been actually pending, another case has been decided by the Queen's Bench, which leaves the general law as to rating in a state as unsettled and as unsatisfactory as it was before this decision was given.

It has been decided in the case of "The Queen v. Lumsdaine," that all stock in trade is still liable to be rated. It seems to follow, and was admitted in argument, that when the farmer's profits from his farm are not rated, he may as an inhabitant be rated like any other inhabitant on the profits of his stock.

At all events, it is clear that, when all profits on stock in trade are omitted, any rate may be quashed on an appeal.

This state of things has naturally attracted the attention of the legislature, and will be followed, no doubt, by some comprehensive measure of legislation.

Some of you have done me the honour to ask me for advice as to your individual course of proceeding; to such gentlemen I venture with some diffidence to suggest that it will be highly expedient not to anticipate the ultimate decision of the legislature by immediate litigation.

now absolutely prohibits British residents in Naples from assembling in the most unostentatious manner in a room of a dwelling-house, to worship God after the manner of their fathers. Lord Palmerston, in answer to a question from Mr. C. Bruce, said that the strictness of the laws opposed some obstacles to Protestant worship at Naples. For a long course of time an apartment in the house of the ConsulGeneral at Naples was appropriated as a chapel for British residents; and when the office of Consul-General was abolished, and a Consul with a reduced salary substituted in his place, a similar accommodation was still afforded in the house of the Consul. The room in his house, however, having been found too small, the British residents applied to the Neapolitan Government for permission to build a separate edifice as a chapel for public worship, and it was understood by them and the British mission, that the Neapolitan Government had consented that such edifice should be erected, provided that its outward appearance should be free from any thing calculated to shock or annoy the feelings of the Neapolitan inhabitants! Her Majesty's Minister and the British residents proceeded with some ceremony to lay the first stone of the intended chapel, but the Neapolitan Government, acted upon by some other influence, took alarm, retracted their consent, and insisted that a stop should be put to the erection of such building. The British residents then, but without obtaining in writing the consent of the Neapolitan Government, engaged a large room in the Palazzo Calabritti as a place of worship, which, however, when fitted up, the Neapolitan Government would not permit to be opened, their consent not having been obtained.

PRENEZ GARDE.-As a contrast to the above, we here insert a rescript of the Pope, carving out England into papal vicarages. A letter from Rome of the 13th states, that the Pope seriously contemplated the conversion of Great Britain, and that he had with that view divided the country into eight apostolical vicarages, for each of which a bishop or apostolical vicar had been provided. He has sent to the Earl of Shrewsbury the following letter:

account of the ever increasing calamities of the church of Christ, we have received such abundant cause of gladness, as has not only relieved us in the bitterness wherewith we were afflicted, but has exited in us more than ordinary joy, for we nave been informed that by the care of yourself, and other noble and pious men, the Catholic Institute was, two years ago, established in Great Britain, with the design especially of protecting the followers of our Divine faith in freedom and security, and, by the publication of works, of vindicating the spouse of the immaculate Lamb from the calumnies of the heterodox. Since therefore these purposes tend in the highest degree to the advantage of the English nation, you can easily understand, beloved son, the reason why such joy should have been felt by us, who have been, by Divine appointment, constituted the heirs of the name and chair of that Gregory the Great, who, by the torch of the Catholic faith, first enlightened Britain, involved in the darkness of idolatry. We are encouraged to entertain the cheering hope that the light of Divine faith will again shine with the same brightness as of old upon the minds of the British people. We desire nothing with greater earnestness than to embrace once more with paternal exultation the English nation, adorned with so many and such excellent qualities, and to receive back the long lost sheep into the fold of Christ. Wherefore, beloved son, we cannot refrain from strenuously exhorting you, and all the members of the pious association over which you preside, to offer up fervent prayers with us to the Father of Mercies, that he would propitiously remove the lamentable darkness which still covers the minds of so many dwelling unhappily in error, and in His clemency bring the children of the Church, who have wandered from her, back to the bosom of the mo ther whom they have left.

"Meanwhile, to you and to all your countrymen who belong in any way to the Catholic Institute, we most affectionately impart our apostolical benediction.

"Given at Rome, at St. Peter's, on the 19th day of February, 1840, the tenth of our pontificate,

"GREGORY P. P. XVI."

SCOTISH EPISCOPAL CHURCH. - On Wednesday the 13th May, an ordination was holden in the Episcopal Chapel, Glenesk, by the Right Reverend the Bishop of Brechin, at which the Rev. Alexander Simpson, M.A., Deacon, was promoted to

the order of Priesthood. Prayers were read by the Rev. John Moir of Pittenweem, and an appropriate sermon was preached, and the candidate presented by the Rev. William Henderson, of Arbroath. The Holy Communion was then adminis tered. Immediately after the Ordination, the newly ordained priest was instituted by the bishop to the pastoral charge of the Congregation in Glenesk; the Rev. Peter Jolly, who had held the cure for the long period of fifty-seven years, having lately resigned from age and bodily infirmity, and a regular deed of presentation to the charge by the vestrymen of the chapel in favour of Mr. Simpson, having been laid before the bishop and approved by him. Notwithstanding the very unfavourable weather, a very numerous congregation assembled on the occasion, who seemed deeply impressed by the solemn services of the day.

THE PASSAGE OF THE RED SEA A TYPE OF BAPTISM.-"They all passed through the Red Sea." 1 Cor. x. 1. The correspondence of the figure and the reality is every way most complete, and have ever been felt so to be. Delivered from a land of bondage, and hard service in mud and clay, under One Head, bearing the rod of God, the emblem of the cross, pursued by one chief enemy, to whom they had been enslaved, and by his instruments and servants, to the very water whereby they were delivered; then buried, as it were, in a tomb, and arising again; and then their enemies destroyed to the very last; then, entering on a new scene of trial, in what is yet a wilderness, though relieved by the shadow of the cloud, and guided by the pillar of fire, and supported by unearthly food, nor yet arrived at their rest, yet on their way thither, but with the risk of falling short of it; Israel has been ever acknowledged to be our representative. His very trials are, in detail, a picture of ours. His deliverance was real from a real bondage; it was wrought without exception for them all, from all their enemies; why then doubt that ours is also real, although, as being spiritual, it is invisible? Why speak of" outward covenants,"

" outward visible signs"—" dedications to God"-instead of benefits imparted? Had Israel's deliverance been inward, it had not been the type, but the substance; had it not been real, it had been nothing; it could be outward and yet real, because bodily; the Christian's, as being spiritual, is, unless inward, not real, i. e., it is nothing.-Scriptural Views of Holy Baptism, 315, 16.