ECCLESIASTICAL INTELLIGENCE. ORDINATIONS APPOINTED. BP. OF NORWICH, Aug. 13. BP. OF HEREFORD, Sept. 24. ORDINATIONS. Of Oxford.-P. L. D. Acland, B.A. Ch. Ch. (1. d. Bp. of Worcester); W. Allen, B.A. Magd. H.; B. Belcher, B.A. Wad.; J. Campbell, B.A. St. Edm. H.; G. S. Hookey, B.A. Wad. (l. d. Bp. of Ripon); F. C. Scott, B.A. St. John's; F. Sotham, B.A. Magd. H.; F. F. Stalham, s.c.L. Magd. H.; A. T. Wilmhurst, B.A. Magd. H. (l. d. Bp. of Worcester). Of Cambridge.-A. W. Cole, B.A. St. John's; H. Downton, M.A. Trin.; R. P. Hutchinson, B.A. Corp. Chris.; T. G. Postlethwaite, B.A. St. Peter's; F. A. Savile, B.A. Trin. Of Lampeter.-E. Edwards, St. David's (l. d. Bp. of St. David's). PRIESTS. Of Oxford.-E. H. Burnett, B.A. Merton; C. F. Cook, B.A. Magd. H.; G. De Gruchy, B.A. Exet.; W. Giffard, M.A. Univ.; H. T. Harris, B.A. New Inn H. (l. d. Bp. of Llandaff); W. H. Joyce, B.A. Univ.; C. Kemble, B.A. Wad.; S. C. Malan, M.A. Balliol; T. C. Martelli, B.A. Balliol; J. Meyrick, M.A. Queen's; N. Midwinter, B.A. Magd. H.; W. Tancred, B.A. Ch. Ch.; W. Thomson, B. A. Queen's; S. H. Unwin, B.A. Worc. Of Cambridge.-C. W. M. Boutflower, B.A. St. John's; C. H. G. Butson, B.A. Magd.; J. N. Harrison, B.A. Caius; C. Kingsley, B.A. Magd.; J. W. Reeves, M.A. Christ's. Literate.-E. G. Rogers (l. d. Bp. of London, for her Majesty's Foreign Possessions). By the LORD BISHOP OF CHESTER, at Chester, on Sunday, July 16. DEACONS. Of Oxford.-J. Booth, B.A. Brasen.; J. Gorton, B.A. Wad.; W. F. Addison, B.A. Wad.; E. Pedder, B.A. Brasen. Of Cambridge.-J. A. Burrowes, B.A. Corp. Chris.; J. Dodd, Queen's; T. N. Farthing, B.A. Cath. H.; J. Hollingworth, B.A. Cath. H.; J. B. Grant, B.A. Emm.; H. Jones, B.A. Cath. H.; W. Mulleneux, B.A. Emm.; G. Tatam, B.A. Cath. H.; J. Royds, B. A. Christ's; S. H. Sherard, LL.B. Christ's. Of Dublin.-J. Cox, B.A., W. M. Collis, B.A., A. Hume, Trin. Of St. Bees.-B. H. Browne, R. Cope, T. Ellerthorpe, H. P. Hughes, R. Kinder, W. H. Pochin, J. Watson. PRIESTS. Of Oxford.-J. Paul, s.c.L. Magd.; T. Hugo, B.A. Worc.; L. C. Wood, B.A. Jesus; F. Hinde, B.A. Linc. Of Cambridge.-R. C. Swan, B.A. St. John's; H. D. Morice, B.A. Trin.; J. H. Sharples, B.A. St. John's. Of Durham.-W. Messenger, M.A. Univ. Of Dublin.-B. Arthur, B.A., G. G. Cashman, B.A., H. G. Price, B.A., W. Walker, M.A., G. Barton, M.A. Trin. Of St. Bees.-E. T. Clarke, J. Dalton, G. Lancaster. Name. Preferment. PREFERMENTS. Patron. Adeney, J............. Ch. Ch., Enfield, P.c... London..... R. C. L. Bevan............ (Feniton, R. (for three) Exeter Vicar of Heavitree....... £252 6602 343 204 years)... Little Burstead, R...... London...... Bp. of London............ 280 marsh, R........ (Eckington, w. KillaKilla- Lichfield.... The Crown.................. 1595 (3948 ........ Ripon 774 Addington, v............. Winchester Abp. of Canterbury...... 206 463 Tong, P.C..... Hatherell, Dr. (St. James, Westend, P.C......... Winchester (St. Barnabas, King's-London Herbert, J............ Leigh, P.C..... Jem, A................. Rowington, V............ Worcester.. Lord Chancellor.... King, W. C........... Chester...... Trustees...................... Durham (St. Barnabas, OpenMashiter, W......... shaw, Manch., P.c.f Morgan, D............ Ham, R. Sarum....... Bp. of Winchester Nevins, W. ....... Miningsby, R............. Lincoln...... Duchy of Lancaster..... Radford, W. T. A.. Down, St. Mary, R..... Exeter....... B. Radford, Esq.......... Robinson, J.......... St. Lawrence, York, v. York......... D. & C. of York.... Roughton, W........ (Gt. & Lit. Harrow-} Peterboro'.. Earl Fitzwilliam den, v.... Smith, E. H.......... Killamarsh, P.C......... Lichfield.... The Crown Thomas, M. Thurlow, J. .......... ... ham, v. Hindringham, v......... Norwich.... D. & C. of Norwich...... 136 APPOINTMENTS. Braham, W. S. H. Chap. to Earl Waldegrave. Anguish, G., of Lowestoft. 110 490 (Head Master of Foundation Gram. Sch., Aldingbourne. Simpson, G. F....(Rector of the College at CLERGYMEN DECEASED. Bedford, W. R., Rector of Sutton Coldfield. Casberd, J. R., Rector of St. Athaw, Glamor- Dawson, J., P. C. of Witherslack. Montreal. Deacle, T., Rector of Uphill, Somerset. Jones, D., Rector of Cilgerran. TO CORRESPONDENTS. WE have received the following, in reference to a recent article, to which we do not hesitate to give instant insertion: "To the Editor of the CHRISTIAN REMEMBRANCER. "Burton Court, Hereford, July 21, 1843. "SIR,-By mere accident, I yesterday opened a number of the CHRISTIAN REMEMBRANCER for this month, and, glancing over an article on Affghanistan, I was much disgusted at finding myself there represented as 'clinging' to the stirrup of Mahommed Akbar for protection against the Ghazees, on the 23d December, 1841. The writer of the paper cannot have gleaned that, if true, disgraceful fact from any published narrative of which I am aware, and I hereby distinctly deny it. I do not pretend to be more indifferent to life than other men; but it has always been my endeavour to abide by what, in the commencement of my military career I adopted for my motto, viz. 'Summum crede nefas animam præferre pudari, Et propter vitam vivendi perdere causas.' "I am, Sir, your most obedient servant, "C. MACKENZIE, Capt. 48th Regt. M. N. I." ERRATUM IN JULY NUMBER. By a singular oversight, a note in our article on Southey, which was only supplied at the very last, and of which the press was never corrected, has slipped into the text. It consists of a passage in p. 79, beginning with the words, "The story, too, considered in itself," &c. and relates to Roderick, not the Curse of Kehama.-For "Pereus," read "Nereus," and for "Tolgata," read "Folgaba." THE CHRISTIAN REMEMBRANCER. SEPTEMBER, 1843. Plain Parochial Sermons. By the Rev. JAS. SLADE, M.A. Vicar of Bolton and Prebendary of Chester. 5 vols. London: Rivingtons. Sermons. By the Rev. CHAS. GIRDLESTONE, M.A., Rector of Aderley. Third series. London: Rivingtons. Practical Sermons. By the Rev. G. W. WOODHOUSE, M. A. Vicar of Albrighton, Salop. London: Rivingtons. Is there, or is there not, any essential and characteristic difference between the methods of announcing and enforcing the offers of grace and salvation by the preacher of the Church and of the conventicle? or, rather, we will divide this question into two branches;-First, Is there, as a matter of fact, any such difference to be perceived; and, secondly, Ought there,-regarding not so much their differences of position in point of education, &c., as the work they have respectively in trust,-ought there to be any marked and perceptible difference? Such is the inquiry we propose to ourselves in the following pages: it will embrace not only a review of the style of pulpit discourses, but also of the familiar intercourse between the clergyman and his flock, more especially as we have opportunity of judging of it, in the numerous tales and tracts which are devoted to recording this sort of intercourse. And, if the subject should appear unpromising to some, we would yet beg their patient attention, because we are persuaded that it is a matter very pressingly demanding investigation. Now, in reply to the first branch of the inquiry, we are willing to take the opinion of those who have much better means of judging than we can profess to have ourselves-those, we mean, who are in the habit of frequenting, indifferently, both Church and meeting-house: and we are sure that every parish priest will agree with us in saying that their unanimous verdict is "that they hear exactly the same things in both places." This is the universal answer given to the remonstrances of the clergyman; so far, at least, as our experience goes, and we speak indifferently of the favourers of the Methodists, the Baptists, and Independents, to say nothing of several individuals who glory in being a creed unto themselves. But, lest the kind of testimony should be thought exceptionable, we will give an extract from a little popular book that is before us: "Now, Lucy, for the life of me I could not get Mrs. Morton's words (Mrs. M. is the wife of the clergyman) out of my head that night, as I lay alone, ill, and unable to sleep upon my bed. I had always imagined, as I have already told you,-whenever I had chanced to give it a thought,— that all would go well with me in another world, as I had been a tidy, thrifty woman, and had tried to earn an honest penny, and pay every one their own. You know I could have said this of myself, with truth, before we got into trouble; and since that, I had looked upon it, that I was more to be pitied than blamed. But now, when I began to think about loving and serving God, of which Mrs. Morton had been talking, that was quite another matter; and I could not help inwardly exclaiming, 'If I had loved Him, I should not have driven my poor husband to the ale-house, by my sinful temper; I should not have let my little George and Johnny die without once trying to teach them that there was a God.' Then all the Sundays which I had spent without going to church, and regardless of anything good; the Bible scarcely opened since I had left school, nay, I did not even at that time possess one; prayer totally neglected; all this stared me in the face, in a way which it had never done before, till a deep dread began to creep over me, for it seemed certain that if I was to die then, I should be lost for ever. "How I longed for the hour when I knew Mrs. Morton would call again. And oh! how glad I felt when I saw her enter the room. "After she had asked me how I was, she said, 'Did you think of my questions last night, Mrs. Atkins?" "Indeed I did, ma'am, and I believe you are right, and that I have not loved God; but when I get up again, I will try to love Him, and to lead a better life.' "And do you suppose that you will be able to do this? that you are able to save your own soul?' she asked, looking very grave. There is an account in the Bible, in the 16th chapter of the Acts, of one who inquired what he should do to be saved. The answer was, "Believe on the Lord Jesus Christ, and thou shalt be saved." Now there can be no other answer returned to you, or to any other person upon earth, "For there is none other name under heaven given among men, whereby we must be saved." "I do not understand what you mean by believing on Christ,' said I, for I knew nothing about the things of God. "To believe on Christ,' replied Mrs. Morton, is "with the heart," to believe what you read in the Bible about Him; to take God in His wordat His word. He there tells us that we are fallen creatures, singers by nature and practice, and, if we look into our own hearts, can we doubt this? He also tells us, "That Christ Jesus came into the world to save sinners!" Surely, Mrs. Atkins, you have read in the Scriptures how Christ, being God, took on Him the form of man, and died upon the cross for our sakes. He did two things to procure our salvation. First, He obeyed all God's laws, in our place, instead of us; as we, being fallen and sinful, can not obey them. And, secondly, He paid the price of our redemption on the cross with His blood. When, therefore, any soul is brought to believe on Him, God will in mercy regard that soul as if it was good and holy, because Christ having obeyed the law of God in its place, His righteousness is imputed to it, as the guests were covered with the wedding-garment at the marriage-feast, mentioned in the 22nd chapter of Matthew; and he will, also, let that soul go free from all punishment, and take it to heaven at last, because Christ, in suffering death, bore the punishment of its sins. It is quite plain throughout the whole of Scripture, that man is saved by faith alone; that is to say, by Christ-by his righteousness and atonement. For faith is only the means through which man accepts the salvation which Christ offers, and which unites the believer to Him, as the branches are united to the vine.' "As she spoke, I felt a wish to believe on Christ; but I did not know how to set about it, and told her so. "What do we find in the Bible on this subject?' said Mrs. Morton, opening a beautiful new one she had brought with her, which she afterwards put into my hand as a present to me from Mr. Morton and herselfFor I remember there is a text which says, "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." If I turn to the 6th chapter of St. John, Christ declares, at the 44th verse, "No man can come to me, except the Father which hath sent me draw him :" and again, in the 15th chapter of St. John, at the 5th verse, "Without me ye can do nothing." The first thing I learn, therefore, is this that I am not able to believe on Christ in my own strength! Well, then, I must "Search the Scriptures" again, if I do not wish to suffer eternal death, and see how I am to be made able to believe on Him. I find many texts which teach me what to do. Among them, the following, in the 11th chapter of St. Luke, at the 9th and four following verses: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? If ye, then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him?" Now, when the Holy Spirit enters into our hearts, He endues us with power and grace to believe on Christ; for Christ says, in the 16th chapter of St. John, at the 14th verse, when speaking of the Holy Spirit, "He shall receive of mine, and shall shew it unto you;" and when the Holy Spirit is given by God and received by man, then that great change is brought to pass, which is called in Scripture being "born again," without which, Christ tells us, we "cannot see the kingdom of God." From the time this change takes place in our hearts, and we believe on Christ, and are taught of the Spirit, it is said of us that we are "new creatures;" and the Scriptures add, that if any man be in Christ a new creature, "old things are passed away; behold, all things are become new." "-Mary Atkins, pp. 52–59. We have given this long extract as a fair specimen of the teaching of a large body of the Clergy. Some persons may think, perhaps, that it is not a fair specimen; because it seems to exclude the notion of baptismal regeneration. But, even assuming (a very liberal assumption!) that there is not a large body of the Clergy who venture to deny this fundamental doctrine, it appears from the subsequent part of the story, that the author admits the doctrine in question; and the delight and faith |