of Jesus Christ. that God has wholly abrogated that of which by a perpetual

miracle he still sustains the outer framework, and which he has distinctly intimated that he will, at no distant period, re-establish in tenfold glory and beauty, under Him who shall be a priest upon his throne,' visibly reigning over the whole house of Judah, and the whole house of Israel, and of whose kingdom there shall be no end."

"Is the fringed garment which the Lord commanded the Israelite to wear as a perpetual memorial of His great mercy in delivering his people out of Egypt, to be placed among the conjuring implements of a devil-worshipper? must the Jewish catechumen be kept under a course of preparation, perhaps for years, till the last lingering spark of hallowed nationality is trampled out of his bosom, and he can be safely pronounced, not merely a convert to Christ, which was

all that the apostles ever thought of, but

a convert from Judaism? Must the

baptized Cohen relinquish his hereditary priesthood, and wait for the licence of a Gentile superior, ere he may dare to bless the congregation of the Lord? Oh that the highway were cast up, and these cruel stumbling-blocks gathered out of the path of the people!"

We have presented the substance of Charlotte-Elizabeth's views of literalism, with a portion of the arguments by which she endeavours to support them; but for further particulars, the reader must refer to her own pages; our present object being illustration, not discussion. The duty of endeavouring to promote the conversion of the Jews is incumbent upon every Christian, whatever may be his interpretation of unfulfilled prophecy; a duty binding, whether he expect a restoration to Palestine or not; and a duty assuredly not rendered more binding by Dr. Wolff's notions, or, Charlotte-Elizabeth's, in regard to what is to

come to pass ages hence, than upon the principles recognised in the devout prayer of our Church"Have mercy upon all Jews, Turks, infidels, and heretics, and take from them all ignorance, hardness of heart, and contempt of thy word; and so bring them home, blessed Lord, to thy flock, that they may be saved among the remnant of the true Israelites, and be made one fold [not two folds, a higher for Jews and a lower for Christians] under one ShepherdJesus Christ our Lord."

But

We do not make the Society for the Conversion of the Jews responsible for the opinions of some of its members, except so far as those opinions shall be advocated in its documents, or by its agents; or as they shall affect spiritual discernment above their brethren. of one thing we are sure, that its Committee and other officers require to be endued from on high with great wisdom and firmness, to prevent being driven upon rocks and quicksands. We respectfully submit that they will do well to remember the advice of Richard Baxter, in his "Christian Directory," Take not obscure prophecies for precepts. The obscurity is enough to make you cautelous how you venture yourself in the practice of that which you understand not; but even if there were no obscurity, yet prophecies are no warrant to you to fulfil them; no, though they be for the Church's good. Predictions tell you but what will come to pass, but warrant not you to bring it to pass."

E

man, on so solemn an occasion, a man so able to deal with thingsthings of the highest importance should be driven by the adverse occurrences of the age, to spend his valuable labour upon "the use of certain familiar words." We have lamented our own humble share in this sort of warfare; we feel it a humiliation to have to write about gowns, and surplices, and candles, and we know not what trumpery; and we have pitied those of our Right Reverend Fathers as well as Venerable and Worshipful church officers-who have been driven, by the exigencies of the day, to expend much time, learning, and effort, upon the veriest mint, anise, and cummin, while so much remains to be urged upon the weightier matters of God's law. However, if it be a duty under existing circumstances, as we fear it is, it must be discharged, however irksome, or in itself unworthy, it may be. But our distaste to our friend's Charge did not last beyond the title-page; for after all, the discourse is upon things, not words; or upon words only as connected with things; for the Oxford Tractators are making every thing symbolical; and their misuse of words is in order to pervert ideas.

We scarcely know how to offer extracts from this Charge; for we have gone over the same ground so often, that much that we might quote would be only repetition: only that Dr. Dealtry takes up the subject more connectedly, and with better ability, than we have done. The words to which he alludes are altar, Lord's table, priest, sacrifice, sacramental ordinances, church, and others connected with them. To extract the whole of any one of his heads, would be to repeat much that we have written, but with the addition of some things that we had not the felicity to discover and add; and to extract only a few remarks

upon any one subject, would not do justice to it. We think it best, therefore, to refer to the Charge as a safe and useful epitome upon the points touched upon in it, which the Clergy will do well to keep for reference. They will find in it the result in brief of much liturgical and historical research. We will, however, extract a few desultory passages as a specimen.

"In May 1551, another order was issued, of a most stringent and peremptory altars within this diocese, and setting up nature, for putting down forthwith all tables in their stead. So clear is it that these changes in the Prayer Book as to und deliberate judgment on the part of the term altar were the result of serious the Reformers. It was to be expected that in Queen Mary's days, when Popery was again in the ascendant, the altars should be restored; and such was the fact. They were finally removed after

the accession of Elizabeth. In accordance with what was done as to this ex

purgation of the Prayer Book is the 82d Canon, requiring a Communion table in every Church."

it

"The Prayer Book of 1549, although forbade, after the consecration of the elements, any elevation or shewing the Sacrament to the people, furnishes an sometimes been thought—although sureaddress to Almighty God, which has ly on very slight grounds-to offer up the consecrated elements in the way of

sacrifice. This was left out in the Book

of 1552, and a part of it was appointed to be read after the Communion. But after the Communion there could be no offering of a sacrifice; this must have been immediately after the consecration, and before the Communion, or not at all. If the compilers of our Prayer Book really thought that some lingering notion of a propitiatory sacrifice was likely to be connected with the address as it originally stood, they could scarcely have taken a more effectual mode to get rid

of it. I have said that our Reformers seem to have gone in these matters to the extreme of scrupulosity. This appears especially by the forms adopted in the second Book, on the delivery of the bread and wine Of these it has been said, that if the forms in the first Book were thought to savour too much of the real presence, in the corporal sense of the word, those of the second Book, on the contrary, seemed to reduce the Sacraremembrance of the death and passion of ment to a bare eating and drinking in

our Lord.

Hence, They were in a

little time,' says Wheatly, as much disliked as the former: and therefore, upon Queen Elizabeth's accession to the throne (whose design and endeavour was to unite the nation as much as she could in one doctrine and faith) both these forms were enjoined to be used (as we have them still), to satisfy both parties.' It is scarcely necessary to add, that while these forms were thus combined with a view to both parties, they accord with the principles of the Reformation." "The body of Christ is given, taken, and eaten, in the Supper only after an heavenly and spiritual manner : and the mean whereby the body of Christ is received and eaten in the Supper is faith.' There is therefore a spiritual presence, but not a bodily presence. Such a notion, in every sense, our Church rejects. It

admits, therefore, in the Sacrament of the Lord's Supper, no propitiatory sacrifice. It acknowledges no other sacrifice but that full, perfect, and sufficient sacrifice, oblation, and satisfaction,' which our blessed Lord, by his one oblation of himself once offered,' made upon the cross for the sins of the whole world.' With this language of the Communion Service corresponds the 31st Article, Of the one oblation of Christ finished upon the Cross.'-That there are senses in which the word sacrifice may be properly applied to the Lord's Supper, is not denied. We find the term in our own service; but the way in which it is introduced strengthens the argument. We entreat God to accepthis our sacrifice.' What sacrifice? 'Our sacrifice of praise and thanksgiving.' We offer a second sacrifice, and of what nature? We present ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto' God. The word is also used in the same prayer in reference to our bounden duty and service.' These are the only instances in which it occurs in that service, so as to bear upon the point before us and it is here obviously used in a figurative sense."

"Permit me to suggest the consideration, Is it not desirable to abstain from all such modes of expression, whether derived from the Church of Rome or not, as tend to throw around the Lord's table a sort of mysterious and fearful obscurity, unknown to our liturgical service? It were easy to cite strong epithets on this as on some other subjects, from our Homilies; but none of us, as already stated, considers himself bound to the use of every ardent word which occurs in them, or to defend it as necessarily the happiest and most judicious. Our authorized and best exemplar is the Communion Service; and it is as admi

rable for sobriety, as it is for the spirit of devotion. The reverence here exhibited is indeed full ofawe; but there is no false humility, no over-strained or hyperbolical language, no darkening of the Divine counsels by an earthly veil: all is as clear as it is elevated; all suited to a reasonable service; adapted to the understanding and the feelings of the poorest and simplest of Christ's flock as of the most eminent of its appointed shepherds: the Divine ordinance holding forth alike to both classes the evidence of that love which passeth knowledge, and imparting to both, by the same Spirit, the benefits which it was intended to convey."

The reader will see, by these detached extracts, the manner in which Chancellor Dealtry discusses his topics. He cannot however refrain, at the close, from breaking forth from his etymological and ritual studies, his own mind, of our present posiinto large views, more congenial to tion and prospects.

"A more important position than that which the Church of England holds at this day it has never occupied. If I look at home, I see a feverish restlessness on religious subjects, which has seldom been witnessed in past ages: men are running hither and thither, and scarcely know to what refuge to betake themselves. In the midst of all this commotion stands our National Church; on the one hand holding forth to thinking persons, who are becoming dissatisfied with Rome, an asylum in which they will find much that they have been accustomed to cherish, and which in general carries them back to the doctrines and practices of Apostolical times: while on the other hand-to the multifarious classes who are wearied with being tossed about by every wind of doctrine, and long for the peace, and piety, and order of which they have heard much, aud perhaps seen but little-it offers a retreat in accordance with their best and warmest wishes. Many of both classes have availed themselves of its proffered benefits; and if we be only faithful to our trust, setting forth the principles of the Church in the spirit of the Church, speaking the truth in love, who shall limit the extent to which this happy immigration may be carried? Such a church seems admirably adapted to our domestic circumstances, to the times, and to the land we live in. And if we look abroad, how much is there to confirm our impression as to the position now occupied by our National Church."

THE whole civilized world has for many months been gazing, with wondering curiosity, upon Ireland, as though it were a gigantic chess-board, upon which were being executed a series of extraordinary tactics, the result of which no man can calculate. As a mere speculation, the proceedings have been sufficiently strange; but to those who feel a patriotic and Christian interest in the welfare of their country, they are connected with considerations of intense anxiety. During several months Mr. O'Connell, as the king of the disputed territory, (for in his Proclamations he assumes a regal style: "To the people of Ireland :""I return you thanks for the great tranquillity which prevails: "This is my command," &c.,) was seen making his progresses, and marshalling his millions of pawns (a word said to mean foot soldiers, but the Germans, Danes, and Swedes call them peasants, and either will do for our purpose) to any square, right or left, backward or forwards, as suited his object; the stake being a kingdom. The moves were contrary to all lawful rules; yet he was allowed to proceed unchecked. The white queen remained quietly in her palace, while the black king was ravaging her dominions; her ministers contenting themselves apparently with looking on, only in the mean time fortifying their castles, and sending forth their gallant knights, that, in case of some alarming move, there might be strongholds for retreat, and warriors for defence. It was clear that both the ebony king, and the ministers of the ivory queen, were playing a deep game; but what were the plans of the latter no man could conjecture length came the intended move upon Clontarf, which was to be nearly the last of a series of manœuvres which the blacks announced would triumphantly close the contest in their favour, and the queen's Irish diadem seemed nodding to its fall. But then at length her advisers threw off mystery; they had warily allowed their antagonist liberty beyond law, and permitted him, in the heat of his successes, to involve himself in difficulties; but now they stood up for rules which were no longer to be transgressed, and the Clontarf move was forbidden; and the offender was to be called to account for his former unwarrantable proceedings, which, though unchecked, were not unnoted.

At

And here began a new stage of the proceedings. The black king was taken aback; but he boasted of his pawns, and

still more of his bishops, the latter of whom, for politic reasons, he had not hitherto brought prominently into play. And now came a new course of strategy; he had pledged himself that the game should end before the year 1843; a few moves more, and his antagonists were to be checkmated; a result so certain, that he had already erected a princely hall to commemorate the victory, and inscribed it, by anticipation, with fact and date. But now nothing must be done rashly; his pawns were to be quiet; the game now being defensive, was to be conducted upon a series of Fabian tactics; he could not move hastily; he wanted much time for deliberation; he dispatched his rooks, transformed to lawyers in black gowns, to dispute every pass; dilatory moves were contrived to procrastinate the catastrophe; and at length, by skilful manoeuvring, he has succeeded in staying the proceedings till the 15th of January next ensuing; when-more than three months after the Clontarf check-the players for the whites are to carry out their grand project, which their antagonists are to spend their Christmas in striving to render abortive. We trust that this will not be the issue; but if it be, and if therefore, or in any other event, the whole strength of both sides shall come into martial conflict, we cannot doubt the result; for the power of the white queen, according to our analogy, is computed nearly as four to one, (and we would hope it is far greater in unmetaphorical reality) and she has her castles, her knights, aye, and her honest pawns, in full preparation for defensive, or, if necessary, offensive warfare; and dire or protracted as may be the conflict, we cannot doubt of her ultimate success.

But we must not dally with an illustration; for alas, in plain truth we fear that the condition of Ireland is very critical, and that it will not be rendered less so, whatever may be the result of the pending trials. Her Majesty's ministers indicate their alarms by their formidable precautions; the Protestants in the South and West, by their preparations for flight in case of attack; and Mr. O'Connell, (who has good cause to fear an outbreak) by his multiplied letters inculcating peace, abstinence from outrage, and denouncing signal fires and secret confederacies.

As a remedy for the evils of Ireland, it is urged that the legislature ought to pay the Romanist priests from the national purse. The notion is Utopian,