"As we have been speaking on the subject of the patronage of livings, it may be worth while still further to observe, that the bishop of enjoys very considerable pri vileges of this nature, which have, on a late occasion, been shamefully abused. Not less than 130 presentations belong to him! A certain episcopal gentleman of that diocese, knowing the extensive emoluments he was likely to be possessed of in this way, brought his son up to the church; and, when he came of proper age, bestowed first one living upon him, and then another, as they became vacant, to a very considerable amount, which this son enjoys at this day. He is now one of our dignified clergymen, and in possession of a very unreasonable number of valuable preferments, to most of which he pays extremely little personal attention. He takes care, however, to secure the fleece, the devil may take the flock." John x. 1—18. "Another son of AARON, in a neighbouring district which might be named, possesses preferments in the church, by the procurement of his episcopal father, to the amount of 2000 pounds a year. He has for a long season been extremely attentive to his tithes; but hardly ever man paid less attention to the salvation of the souls of his people, and the sacred duties of his office. Seldom, indeed, does he appear among the former, less frequently still does he attend the proper duties of the latter. Fifty or sixty pounds a year he reluctantly pays to a journeyman parson to supply his own lack of service; but like master like man, they are a miserable couple together; the one is penurious, the other dissolute. What must the condition of the flock be, under the care of two such wretched shepherds? "I will mention a third curious instance of clerical sagacity. A certain rectory, not fifty miles from this place, is said to be of the yalue of near 2000 pounds a year. A kind young lady, whose friends have sufficient interest with the patron, falls in love with a wicked, swearing, dashing officer in the army, and marries him. That a comfortable maintenance may be secured for the happy pair, it is agreed, that the gentleman shall change the colour of his clothes, apply himself to the attainment of a smattering of Latin and Greek, and admit himself a member of one of our famous universities. There he actually now is, qualifying himself to take possession of the bouncing benefice. The incumbent being dead, a pliable parson is put in for a time as a locum tenens. And when the quondam ollicer has attained his proper credentials, this worthy Levite must resign all his fat pigs in favour of this son of Mars. The white washed officer will then come forward, and declare in the face of God and man, with a lie in his mouth, that he trusts he is moved by the HOLY GHOST to preach the gospel.' "If these were solitary instances of im proper proceedings in church matters, it would not be worth while to notice them in this manner, but, alas! they are only specimens of what is by no means uncommon, where valuable livings are concerned. Oh! were the business of private patronage and presentation thoroughly investigated, and laid before the public, the picture would be highly disgusting to every serious mind, and call for reformation with a tone not easy to be resisted." In the second appendix the author as, signs the reasons which have induced him to form a determination to relinquish his situation in the church, After what has been said in the fore either going papers, I do not see how I can, in honour or conscience, continue to officiate any longer as a minister of the gospel in the establishment of my native country. It appears to me, in my coolest and most considerate moments, to be, with all its excel lencies, a main branch of the anti-christian system. It is a strange mixture, as has been already observed, of what is secular and what is spiritual: and I strongly suspect the day is at no very great distance when the whole fabric shall tumble into ruins, and the pure and immortal religion of the Son of GoD rise more bright, lovely, and glorious from its subversion. The several warnings of the sacred oracles seem to be of vast importance, and necessary to be observed. "Flee out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity, for this is the day of the Lord's vengeance; he will render unto her a recompence." Jer. li. 6. "We would have healed Babylon, but she is not healed; forsake her, and let us go every one unto his own country." Ibid. li. 9. "When ye shall see the abomination of desolation, spoken of by Daniel, the prophet, stand in the holy place, then let them which be in Judea flee to the mountains." These are only reMatt. xxiv. 15, 16. motely applicable to the business in hand. The following is more directly so: "I heard a voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." Rev. xviii. 4, 66 In obedience to these injunctions, and under a strong disapprobation of the several anti-christian circumstances of our own estáblished church, THE GENERAL DOCTRINES OF WHICH I VERY MUCH APPROVE AND ADMIRË, now, therefore, withdraw, and renounce a situation which, in some respects, has been ex tremely eligible. I'cast myself again upon the bosom of a gracious Providence, which has provided for me all my life long. Hitherto, I must say, the Lord hath helped me. haye never wanted any manner of thing that I has been necessary to my comfort, and though I neither know what to do, nor whither to go, yet "The world is all before me, where to choose "My place of rest, and Providence my guide." “This extraordinary step the sacred dictates of conscience compel me to take. I am truly sorry for it. To me few trials were ever equal. I have loved the people among whom I have so long lived and laboured; and I have every reason to be satisfied with their conduct towards me. Neither hath the Great Head of the church left us without seals to our ministry. The appearance of fruit, at times, has been large; and there are rome, no doubt, among the people of our charge, who will be our joy and crown in the great day of our Redeemer's coming. My friends must consider me as called away by an imperious providence; and, I trust, they will be provided with a successor more than equal, in every respect, to their late affectionate pastor. I think it necessary to say, in this place, that the doctrines I have preached unto them for six and twenty years, 1 still consider as the truths of God, I have lived in them myself, and found comfort from them. I have faithfully made them known to others, as thousands can bear me witness; we have seen them effectual to the pulling down the strong holds of sin and Satan, in a variety of cases: and I hope to die in the same faith, and to find them the power of God unto the salvation of my own soul in eternal glory by Christ Jesus. I mean to preach the same doctrines, the Lord being my helper, during the whole remainder of my life, wheresoever my lot may be cast. I am not weary of the work of the sacred ministry. I have, indeed, often been weary in it, but never of it. I pray God my spiritual vigour, life and power, and love, and usefulness, may abound more and more to the end of my christian warfare. "Awake, my dormant zeal! for ever With gen'rous ardours for immortal "And may my head, and tongue, and "Spend and be spent in service so Concerning the validity of these rea sons, it is not our province to judge; to different minds they will inevitably carry different degrees of conviction. That man, however, must ever be the object of our applause, who, in the important concerns of religion, has the courage to follow the dictates of his own conscience; and who suffers no considerations of worldly interest, of personal ease or fame, to induce him to resist the call of duty, and openly to profess what his heart condemns, DOGMATICAL AND CONTROVERSIAL THEOLOGY. ART. XIX. Eight Discourses on the Connection between the Old and New Testament, considered as two Parts of the same divine Revelation; and demonstrative of the great Doctrine of Atonement, accompanied with a preliminary Discourse, respectfully addressed to the younger Clergy: containing some Remarks on the late Professor CAMPBELL's Ecclesiastical History. By the Rev. CHARLES DAUBENY, LL.B. Fellow of Winchester College, Minister of Christ's Church, Bath, and Author of "A Guide to the Church.” 8vo. pp. 481. THE preliminary discourse occupies nearly a third part of the whole volume, and may be considered as embracing two objects; the one, a refutation of those who maintain the existence of natural religion, and of those who deny that the revelation of a future life made any part of the dispensation by Moses; the other, a defence of the episcopalian form of church government, against the attacks which are made upon it in the lec. tures of the late Professor Campbell. "By attending to the writings and discourses of many, otherwise well-informed, divines, we shall find two points, generally speaking, taken for granted; and argued upon accordingly. The first is, that natural religion constitutes the basis of revelation; the second, that the Jewish dispensation had relation only to temporal objects, It is more to be wondered at that positions, demonstrably false in themselves, should originally receive the sanction of the first literary abilities; than that, on the ground of such sanction, they should continue to pass current in the world, But a very moderate exercise of the intellectual powers will be sufficient to convince us, that no authority, however respectable, can establish positions which have neither reason nor revelation to support them. "In fact, from the commencement of revelation in Paradise, one revelation has succeeded to another, and one degree of spi» ritual information has been, as it were, built on that which preceded it, as the circumstances of mankind from time to time required, and the accomplishment of the gracious object the Deity had in view in communicating divine knowledge to the world, rendered necessary.” Concerning the notion which divines have generally adopted of the ignorance of the Jews respecting a future life, Mr. D. observes, "The second position, which frequently presents itself to notice in modern sermons, and which proves that the Old Testament is less understood than it formerly was, respects the spiritual blindness and ignorance of the Jewish nation. When the subject of the Jewish dispensation is introduced into sermons, the hearers are generally given to understand, that the Jews lived under a temporal covenant; that consequently they looked not beyond an earthly possession in the land of Canaan; and that the doctrine of a future state, if revealed at all, was so faintly revealed under the law, as to make little or no impression on the public mind. This notion has frequently led to a false comparison between the Jewish and Christian dispensations; calculated to prevent a proper judgment being formed of either." This notion, therefore, he attempts to refute; but his arguments, chiefly borrowed from what he supposes the typical nature of the Jewish religion, will be found, we apprehend, insufficient to overthrow the elaborate reasoning of sound divines who have appeared on the other side of this much-agitated question. Mr. Daubeny next advances to the attack of the Presbyterian Professor; in which we think he discovers more of boldness than of skill. Through the whole of this necessarily irregular defence of episcopacy we cannot pretend to accompany him; especially as we have not the Professor's work at hand. We shall, however, select one passage, which will shew the author's opinion of the lecturer; and at the same time convey some literary information that may not be generally known. "The turbulent Cartwright, in Queen Elizabeth's days, was the first who wrote a book to prove the very position that has occupied so many pages of Dr. Campbell's history, namely, that primitive churches, with their bishops, were parishes only; and that each city contained but one parochial congregation. A full and learned answer to this book, which soon followed its publication, laid this controversy to rest for about a cen tury. It was then revived, and considered as a new discovery by one Clarkson, under the bold title of " No Scripture Evidence for Diocesan Bishops;" which speedily drew after it a complete answer from Dr. Maurice, in his admirable defence of Diocesan Episcopacy, which again laid the subject to rest for some time. This same subject, thus (if we may so say) repeatedly nonsuited, was again brought to trial about the beginning of the last century, under the title of "An Enquiry into the Constitution, Discipline, Church, within the first Three Hundred Unity, aud Worship, of the Primitive Years after Christ." Having attended to the progress of this controversy, and particularly marked the ground on which from time to time it has been placed, I have no difficulty in tracing the road in which the Professor has travelled; and there is little doubt on my mind, that the publication last-menbefore him, when he put together that part tioned was the one which the Professor had of his lectures which is now more immediately under consideration: because the same arrangement of argument and proof; the same mutilation of extract; the same want of appeal to that evidence which the Scriptures are competent to furnish, together with with in the publications of both writers; a the same turn of expression, are to be met circumstance not to be accounted for but on the supposition of one having copied from the other. Indeed the chief marks by which be distinguished from that of most other adthe publication of the Professor appears to vocates in the same cause, are that unqualified boldness of assertion, and peremptoriness of decision, which certainly prove, not so much the truth of a cause, as the confi dence of its supporter, "Now, if Dr. Campbell did not know that the publication above mentioned, entitled "An Enquiry into the Constitution of the Primitive Church," &c. from which it had been so completely answered by the auis here presumed, that he closely copied; thor of "An original Draught of the Primitive Church;" as to bring over the inquirer to that author's opinion; he was certainly not fully qualified to read lectures on ecclesiastical history; because, having taken but a partial view of the point on which the posed to turn, his history of church matters government of the Christian church is supmust be considered rather as the history of his own prejudices, than a detail of authenticated facts. On the other hand, if the Doctor had made himself acquainted with the answers which have been repeatedly given to the positions which he has so confidently produced; which, in such case he must have known, completely overturned the foundation on which he builds op this occasion; by withholding information so necessary to qualify his pupils to form an impartial judgment on the subject before them, he was acting that disingenuous part which is not to be reconciled with the character of an honest man. Indeed it should seem (and we are very sorry that such an imputation should even seem to appear to lie against Dr. Campbell) that the Professor, having long since made up his own mind to the presbyterian standard, determined either not to meet this subject fairly; or having privately met it, thought it most adviseable in his public lectures to pass over such a circumstance unnoticed. According to which plan of proceeding, controversy must be endless: we have but to adopt the motto of pride and self-sufficiency, "Non persuade bis, etiamsi persuaseris;" and we may dispute the ground without an inch being gained on either side from generation to geperation." This passage contains a very heavy charge, which Dr. Campbell's friends, if they have it in their power, will deem themselves bound to repel. We now proceed to the eight discourses which form the main object of this work. The three first are from the same words, Heb. xiii. 8. "Jesus Christ, the same yesterday, to-day, and for ever." In these it is Mr. Daubeny's design to prove, that the subject of revelation has been uniformly the same; that salvation by Christ was pointed out by the mystic representation in Paradise; was the doctrine inculcated upon the antediluvian world, and a leading feature in the Jewish dispensation. "To this end the types exhibited under the patriarchal and Jewish dispensation were designed to minister. They were pictures drawn by the hand of a master, delineative of some future original: patterns or shadows, sketched with a greater or less degree of precision, of some future reality; calou lated to prepare and predispose the parties, for whose use they were appointed, for the acknowledgment of the object to which they referred. And as their principal reference was to the character and office of that Divine Person who was to be the true propitiatory sacrifice for sin, that "Lamb of God with out spot or blemish," who was to be manifested in the last days; a proper acquaintance with them will be found to furnish an evidence, in support of the uniform doctrine of Christianity, as strong as prophecy, which relates chiefly to the fortunes of Christ's church in the world, can furnish, in support of its divine establishment. For type and prophecy, however the nature of their evidence may differ, are in this respect agreed; that" the testimony of Jesus is the spirit of both." "The law of Moses then had its appropriate signification: and it ought to have been understood; because it was written in that language to which the world had been long accustomed; which was, in fact, as old as Adam; that language of signs, sha dows, and figures, of visible things, of which God had been pleased to make use, in the communication of the divine scheme of redemption to man. For sacrifice, as the type of the Lamb of God slain from the foundation of the world, had been in use from the beginning: and there was scarce a ceremony in the Mosaic ritual, which is not to be traced to an higher origin: and although, as it was to be expected, when we consider the length of time from Adam to Moses, corrup tion and abuse might have rendered some additions necessary to be made to the original established ritual of religion: still the object of every appointed ritual, whether in a more simple or complicated state, being to preserve a representative memorial of that covenanted redemption, to which fallen man was to look for salvation; it follows, that the scr vice of the church was for sum and sub stance the same from Adam to Christ and if that service of the church from Adam to Christ was the same, the doctrine of it cannot be different; for the service compre hended the doctrine, and was designed to preserve it. Hence it is, that with reference to his religion it may be said, "Jesus Christ is the same yesterday, to-day, and for ever." In conformity with these notions, the the emblem and pledge of eternal haptree of life in the garden of Eden was piness; and Adam was driven out from the earthly Paradise, because that free communication with the tree of life, which as an innocent creature he enjoyed, had been forfeited by transgression, and the only remaining access to what that tree represented was through the office of a promised redeemer; p. 294, 296. The cherubim set up at the east of the garden of Eden, Gen. iii. 24; and afterwards made to be placed in the Holy of Holies, were designed as an emblematic representation of the covenant of grace entered into by the three great ones in the godhead; p. 300. The bondage of God's chosen people in Egypt was an emblem of the state of fallen man; and their delivery from the destroying angel through the sprinkling of the blood of the paschal lamb, was a type of the deliverance of the redeemed from the bondage of sin and Satan by Jesus Christ; of which great event the ritual service of the law was designed to furnish a more circumstantial represen tation, p. 349, 350. The tabernacle, and afterwards the temple, were types of Christ, p. 474. The year of jubilee If there be any to whom this mode of interpretation does not appear satisfactory; let them await with patience the irresistible evidence which is soon to be afforded: for Mr. D. assures that, us "The time is coming, when a review of all those parts of revelation which relate to the office of the promised Messiah in the Old Testament, compared with the acts of Jesus recorded in the New, will prove, to the confusion of every species of infidelity, that in Christ they have all been punctually fulfil led: when, in consequence of the veil of type and prophecy, which for wise reasons has been thrown over the scriptures, being removed, it will be clearly seen, that ever since the church had a being in the world, Christ was the teacher of it, and the object of faith to its members; and that on this account he is called "the same yesterday, to-day, and for ever." That, in fact, he is the sum and substance of both Testaments; which do not differ from each other with regard to him, considered as the principal subject of both, but with regard to the manner of his being exhibited under each. Under the Old Testament, by sacraments and visible signs which pointed to him as yet to come; under the New Testament, by such as commemorate and declare him already come." The fourth, fifth, and sixth discourses relate more immediately to the character and office of Christ. The text which Mr. Daubeny has selected for illustration in these is 1 Cor. i. 30, "Who of God is made unto us wisdom and righteousness, and sanctification and redemption." It is not in our power to follow our author through the whole of his explanation; but we can afford the reader a specimen of his judgment and talents as a theologian, which cannot fail to excite the highest admiration. Having explained how Christ was made wisdom, Mr. D. proceeds; "But Jesus Christ is not only made unto us wisdom, that is, he is not only the author of all true wisdom; but he is also made unto us righteousness, in the proper sense of that expression; to the end, that every one disposed to glory, might glory in the Lord." With reference to this part of our Saviour's office, one of the names, by which he was distinguished in the Old Testament, was that of THE JUST ONE. The idea is taken from the equality of scales and weights, Hence it is, that justice is emblematically represented with a pair of equal scales in her hand, to signify that the essence of justice consists in an equal distribution. "The object of the covenant entered into by the Divine Persons in the Godhead was, to restore to its proper standard, the scale by which the rewards of a just God were to be measured out to his reasonable creatures, The fall had rendered man's payment so short of the divine demand, and thereby inclined the scale so much against him, that it required an extraordinary weight to be thrown in, to bring it back to its just equi librium. That Divine Person who undertook to do this for man, was, therefore, distinguished by the title of the "Lord our Justifier:" "THE JUST ONE," or "the Giver of Justice." We have often been surprised at the accurate acquaintance which some divines seem to possess of the very thoughts and purposes of the arch-deceiver. Mr. Daubeny appears peculiarly knowing in this subject; and from the following curious passage, might be thought to have assisted at the councils in Pandamonium. "Such is the account of man's original condition, prior to, and immediately subsequent to the Fall; as it is to be collected from the pages of divine revelation. The devil, in consequence of rebellion, had lost his first estate; and was left without any hope of its recovery. His sin, in consideration of his exalted nature, it is presumed, was of that aggravated kind as to preclude all idea of pardon. The devil, therefore, found no redeemer. Thus circumstanced, his malice and envy were exerted against God's newly-favoured creature, with the Having therefore succeeded against Adam in view of frustrating the design of his creation. drawing away his allegiance from his Maker, he triumphed in the thought, that he had rendered his condition equally desperate with his own. To the justice of God, under which he was suffering, he found himself unable to make any satisfaction; he flattered himself therefore that his rival creature man, whom he considered less able to do it, was rendered at least as miserable as himself. "But the event of the devil's malice have ing been foreseen, a remedy had, in the wisdom of the divine councils, been prepared against the effects of it. According to an eternal purpose, the great mystery of godliness, settled before the foundation of the world, had for its object, to counteract the evil the devil should work; by providing for the recovery of God's fallen creature. It had been graciously determined, that man should be delivered from his bondage under Sin and Satan; and restored on certain con ditions to his forfeited inheritance, |