But,

lical Succession " Mr. Riddle refers, in the questions given below; being portions of a series of which he had before said, "They may well be left open; being such as will receive, always receive, different answers from different inquirers." though he leaves the questions open, there are, we think, not very obscure intimations of what his own leanings are; and here, again, we find "Episcopacy" united with "charity and peace." His questions are these:

"Did the Apostles intend that the power of ordination should be exclusively assigned to a certain class of Ministers, who should succeed themselves in the government of the churches; that is, to Bishops? And did they intend that a succession of such Ministers should be preserved by a formal and visible derivation of authority from themselves and the first Bishops? Or did they expect that Ministers would be continually provided by the choice and authority of whole churches, with the concurrence of those who already sustained the office of Presbyters or Pastors? Did they, in any way, sanction the doctrines commonly connected with the theory of apostolic succession? If an apostolic succession had been designed from the first, it may reasonably be supposed that the Apostles would have made some pointed allusion to such a provision for the transmission of the faith and for the peace of the church, especially in the course of their warnings against false doctrines and divisions. But although such warnings are numerous, they contain no intimations of any such bulwark of sound doctrine and centre of Christian unity. St. Paul, in full prospect of the attempts of false teachers, did not charge the Elders of Ephesus to abide by the decisions and doctrines of a Bishop, but he desired them to take heed to themselves, and then commended them to God. St. Peter, in the prospect of his death, and with direct allusion to the expected event, when some reference to his 'successor,' or to the Bishop for the time being, would seem to have been almost unavoidable, contents himself, however, with endeavouring to keep up the remembrance of the truth by composing a written document, and by referring his readers to the ancient prophecies, and to the immediate teaching of the Apostles; in other words, to the Old and New Testaments." "Whatever may become

of apostolic succession, as a theory or institute, it is impossible, at all events, to prove the fact of such succession, or to trace it down the stream of time. In this case, the fact seems to involve the

doctrine; and if the fact be hopelessly obscure, the doctrine is irrecoverably lost. But can we suppose that the divine Author of our religion has suffered any part of his Gospel to perish? It is, of course, possible that a truly apostolic succession may have existed, although the traces of it have entirely disappeared; but must we not allow men to regard such a loss as contributing to render the whole doctrine and institute extremely doubtful? Should we not weaken the good cause of Episcopacy by insisting upon pretensions which cannot be established, and which may really be fictitious? It is impossible to prove the personal succession of modern Bishops, in an unbroken Episcopal line, from the Apostles, or men of the apostolic age. As a matter of history and fact, apostolic succession, in this acceptation of the term, is an absolute nonentity. Call it a theory, a fiction, a vision, or whatever you choose, you cannot give it a name too shadowy and unsubstantial. It exists, indeed, as an honest prejudice in the minds of many sincere Christians, and so far it is entitled to consideration and respect. But in itself it is an empty sound." (Preface, pp. lxxi.-lxxiii.)

We wish it only existed as an "honest prejudice." We would, in that case, not refuse to join Mr. Riddle in regarding it as 'entitled to consideration and respect." But the fact is, that it is the grand occasion of disunion; and, as such, we not only deplore, but oppose it. Whatever agreement there may be as to the essential doctrines of religion, as to the unchangeable characteristics of personal religion, or as to the great objects in reference to which the Christian church exists, and the Christian ministry was instituted, this "apostolic succession" at once establishes an impassable barrier, on the one side of which is the regularly-conveyed grace of God, and on the other, the sin of schism, and a separation from Christ, only alleviated by some vague declarations concerning the " uncovenanted mercies of God." Human nature being what it is, it is impossible that such a doctrine should be em

braced by men possessing only what they describe as sacramental regeneration, without being followed by arrogance, and either anger or contempt. Whenever contemplating this unhappy question, we often rejoice that one bright spot does appear in the prospect. The Church of England, as by law established, in those official documents which the State recognises, and which mark the nature of that agreement with the State which gives to the spiritual corporation the character of a legal establishment, does not hold the doctrine. Episcopacy is strongly asserted, but not the exclusive dogma of the succession. Undoubtedly, if this latter be an inseparable consequence of Episcopacy, Episcopacy itself is recognised; but if Episcopacy can be held as presented by Mr. Riddle in his present pleading, then is there nothing in the established formularies and standards of the Church to prevent the most decided Episcopalians from extending the hand of fraternal fellowship to Ministers not Episcopally ordained, and maintaining such an affectionate, though discreet, intercommunion with them, as should proclaim to Infidels, that Christianity was a religion of love as well as of faith, of union as well as of liberty; presenting, at the same time, an unbroken front of Protestant agreement which would repel the boldest assaults of Romanism, and extinguish the wild hopes of her enthusiastic votaries; hopes chiefly based on this, that the essential principles

of the Vatican itself are sustained

and advocated, at all hazards, by the successors of the men who, in their opposition to Rome, resisted even unto blood, striving against sin.

But there is another view of the subject taken by Mr. Riddle; one strangely overlooked by those who are so fond of appealing to "the Fathers." He refers to the original, the undeniably original, characters of primitive Episcopacy; and thus speaks of the modifications which the office has undergone, particularly in modern times. One or two of his observations upon this aspect

of the case, the reader will be glad

to see:

to

"An Episcopalian may be permitted

say, that the changes which have taken place are not essential; that they are only such as the church had authority to

make, from time to time; and that, therefore, they furnish no valid argument against his favourite form of church government. But here, though he may be firm, he must be modest. In the due exercise of moderation, and of a love of truth, peace, and concord, he cannot but allow that the matter may easily appear in a different light to the mind of another man, and that such an one may be more than justified in preferring a church differently constructed from our own."

(Preface, page lxxiv.)

"Deaconesses, again, were recognised by the Apostles among the regular Ministers of the church; but in our Episcopal communion they are not found. The Church of England may reasonably claim permission to differ in this respect from the apostolic church (for instance) of Cenchrea. She may demand, in this particular, as well as in many others, to be left unmolested in the exercise of her dwell at peace in the midst of her own own judgment, and to be suffered to having wisely copied some parts of the harmonious institutions, rejoicing in primitive and apostolic model, and in having as wisely neglected others. But then, at the same time, she cannot, consistently with a love of truth and peace, censure or despise any other Christian churches which may have been constituted upon principles different from her own." (Preface, page lxxvii.)

"Such modifications as those which have taken place in the constitution of pose, a considerable liberty of sentiment the church demand, or rather presupand latitude of practice. We have de parted, to a certain extent, from the primitive model, without essentially deviating from the rules and example of our Lord and his Apostles. Let this be granted. But, then, what follows? Certainly, that if any church should depart from our own model, and recur to that of the primitive times in every respect,-such a society would be at least as apostolic as our own; and even if that any society should make other variations in a different direction, but yet no greater than our own, that society, also, would be equally apostolic, so far as may relate to its polity. If a church should resolve to acknowledge no Archbishops but such as should succeed each other

from among the Diocesans according to seniority, this would be only a recurrence to a model which existed at an early period in Africa. If another church should resolve that its Presbyters should succeed to the office of Bishop according to the same rule, such an institution, although in our opinion exceedingly inconvenient, would per haps be a correct imitation of primitive practice, and could not be censured as a greater or more essential change than many which have occurred. Or even, as an instance of more decided variation, if a church should resolve to be governed by Bishops holding office only for a term of years, could we be justified, after all our own modifications of the Episcopal office, in charging such a church with having made an unwarrantable innovation? Would not that church be able to contend, that its modifications, although different from our own, were yet no greater or more fatal ?"

(Preface, page lxxviii.)

Mr. Riddle subjoins :

"Lessons of moderation, candour, and Christian charity may be continually learnt by a careful study of church history and antiquities.......... Without any precise agreement in opinion, without any prevailing uniformity of practice, there yet may be harmony of feeling, and true unity and concord, throughout the churches. Only let Christian cha rity have her perfect work, and she will reveal herself in all majesty and beauty, as at once the friend of truth, and the minister of peace."

(Preface, page lxxix.)

We have dwelt at such length on this truly Christian preface, and extracted so largely from it, that our references to the body of the work must necessarily be very brief. The preface, however, was that portion of the volume which supplied the fittest materials for quotation. The larger portion of the volume is, of course, chiefly intended for reference. The first book, in twentytwo chapters, contains an important review of the "Lives and Writings of the Ante-Nicene Fathers." As a specimen, we extract from the chapter on Irenæus :

"It is evident from even the foregoing sketch of the treatise against heresies that it contains much sound and valuable matter, mingled with much also that is weak, aseless, and erroneous, Irenaeus cannot be

charged with having wilfully corrupted Christian doctrine; in fact, he represents it, on the whole, in its primitive simplicity, when he states its leading doctrines in opposition to false teachers. But, by his desire to develope and explain minutely all the doctrines of the Gospel, and to say something concerning every word and metaphor, every passage, similitude, and allusion of Scripture, by way of explanation, he was not unfrequently betrayed into mistaken expositions, fruitless speculations, and vain fancies. He was often led astray, by attempts to deduce a true doctrine from passages of Scripture which have nothing to do with it, and for this purpose he had recourse to the most violent and perverse interpretations. In his efforts to expose the false tenets of the Gnostics, and to give an honourable representation of the faith which they had so badly disfigured, he was seduced into the practice of giving a mystical or allegorical exposition to various passages of Scripture; and by his zeal against the doctrine of the Gnostics concerning the state of mankind after death, he was induced to advocate low views concerning the nature of the future kingdom of the Messiah. He was led also into many errors by reposing too great confidence in the opinions and dicta of earlier Teachers in the church, whom he regarded with too much respect, as if the name of a disciple of the Apostles' were a security against their having propounded wrong interpretations of Scripture, or having admitted as true what were, in fact, no better than idle dreams. Great praise, however, must be given to Irenæus, if we regard him solely as an opponent of Gnostic errors. These he combated with complete success, and left their advocates without a refuge. But it is greatly to be wished that he had done sometimes more, and sometimes less, in this matter. He represents them throughout his book as wild and irrational enthusiasts; but it must be remembered, that together with all their errors and absurdities, they held some sound opinions, and were influenced by some right motives; and as Irenæus found it so easy to expose their weaknesses and follies, it would have been well if he had written against them less copiously, with less refinement of argument, but with greater accuracy, and a more lucid arrangement. In one word, his book

would have been far more valuable than it is, if it had been reduced to one half of its size, by the omission of numerous excrescences, and the absence of many

extravagant or foolish interpretations of Scripture, with which it is disfigured." (Page 40.) We give the titles of the remaining books, together with the number of chapters contained in each. This will partially suggest to the reader both the general contents of the volume, and its distributive and specifying character. Where necessary, each chapter is subdivided into sections, and these again into subsections, so as to present a minute specification, combined with a careful arrangement. Of the Church, or General Body of Christians: eight chapters. Of the Ministers of the Church: nineteen chapters. Of Christian Worship and Discipline: four chapters-(with a very large number of sections and subsections). Of sacred Seasons: three chapters. -Of sacred Places: seven chapters. Of occasional Offices, and special Institutions of the Church six chapters.-Lists of Ecclesiastical Writers, from Clement of Rome, to Gregory I.,-of Councils, &c., are given. There is likewise an Appendix, containing some important notes and additions; the most valuable portion of which bears this title: "The Literature of Christian Antiquities; or, A classified Catalogue of the principal Works relating to the several Subjects of Ecclesiastical Archæology." Some idea will be

given both of its usefulness and extent, by saying, that it occupies no less than twenty pages. A copious index, of twenty-three pages, in double columns, completes the work.

From the body of the work we have made no extracts, as, indeed, it scarcely admits of them. We hope, however, that we have not been unsuccessful in our attempt to remind the reader of the general importance of the study, and to convey to him some notion of the spirit in which the work has been compiled, and of its general contents and arrangement. We have now only to repeat the recommendation with which we commenced our observations. We shall be glad to find that by calling the attention of the readers of the Wesleyan-Methodist Magazine to the subject, we have contributed to the extensive circulation among them of this excellent Manual. Let Christian antiquities be thoroughly understood by those who are not ignorant of the religion of the Bible, and neither the open attacks of Popery, nor the more covert Jesuitry which seeks to insinuate in "Tracts for the Times," what it dares not openly advocate, will be able to prevent the progress to triumphs of an orthodox, evangelical Protestantism, leading at once to personal holiness, and to public tranquillity.

A Commentary on the Old and New Testament, in which the Sacred Text is illustrated with copious Notes, Theological, Historical, and Critical, with Improvements and Reflections at the End of each Chapter. In two Vols. Vol. II. By the Rev. Joseph Sutcliffe, M. A. Second Edition. Imp. 8vo. pp. 712.

J. Mason. Mr. Sutcliffe's Commentary has been too long before the public, and is too much esteemed, (to say nothing of the estimation in which the venerable author himself is held,) to require our commendation. We congratulate Mr. Sutcliffe on the completion of a work for which the Wesleyan Connexion is under

real and lasting obligations to him. As the text is not given, room is afforded for a larger extent of commentary; and reflections, at the end of each chapter are subjoined to notes on particular verses. We are glad to learn, that the separate Parts of the work, as its publication has proceeded, have had a good sale. Those persons who do not venture on a work till they are sure it will be perfected, may now have it entire. If we might select for notice any one of the characteristics of this useful work, we should say, that it was eminently devotional, and thus peculiarly fitted for the family and the closet. Mr. Sutcliffe's labours, long after he has himself rested from them, will be productive of advantage to the church of Christ.

Sermons. By Jonathan Crowther. Exo. pp. 307. J. Mason. We believe that this announcement will afford no ordinary gratification to our readers generally, and that a large number will be glad to avail themselves of the opportunity of receiving instruction from an honoured and beloved Minister, whose living voice they cannot hear, because, following the openings of Providence, he is gone "far hence to the Gentiles." The sermons in the volume are thirteen in number, on the leading subjects of Revelation. We need not say that they are earnest, evangelical, and devout. We hope they will have a wide circulalation, and that Mr. Crowther's sphere of usefulness will thus be extended.

Ancient Christianity. No. 1V. 8vo. pp. 136. Jackson and Walford.-The present number completes the first volume of this singularly-important work, and is at least equally powerful, or, at all events, equally pretentative, with those which have previously been published. Mr. Taylor is labouring hard to force his opponents into the field on questions of fact; and, they may rely on it, they must meet him on this ground, or sustain a defeat in which they will not even save their honour. If Mr. Taylor's statements are unfounded, let the evidence be given. The public can judge of his arguments. And if he states the truth, (and if he does not, his character as a Christian writer is utterly gone,) then will it be impossible to avoid the conclusion, that the Oxford-Tractists are spreading the worst and most germinant principles of Popery; that, in a word, they are doing all that could be expected from them were they actually members of the (self-called) "Society of Jesus." Nor can they retort on Mr. Taylor, that "ultra-Protestantism," as they sometimes

designate it, which would make the State, as such, atheistic. He says, upon that subject: "Then the ear,' a tangible promise of the future visible triumph of Christianity, was given when imperial Rome herself, mistress of the world, threw off her Paganism, bowed to Christ, and placed his doctrine and law where they should ever be, by the side of the throne. The public triumph of the Gospel under Constantine and his successors, whatever incidental evils may have resulted from it, should be regarded as the 'earing' of this plant of renown.' Then the full corn in the ear.' The gradual developement (commenced at the Reformation) of the genuine principles of NATIONAL RELIGIOUS EXISTENCE, which is just now struggling through its crisis, as well of argument, as of political strife, but is destined to come out, shall be understood, at length, and gratefully acknowledged, and submitted to, as the true and only foundation of just, peaceful, beneficent, and permanent government: then shall the meek inherit the earth.""

The Sons of the Soil. A Poem. By Mrs. Ellis, Author of “ The Women of England," &c. 12mo. pp. 298. Fisher and Son. A descriptive poem, chiefly referring to natural scenery, and the emotions which are experienced in a farmer's family, both in the regular employments of agriculture, and the vicissitudes of life. Instead of a lengthened description, we quote eight lines from the second book, as a fair specimen of the whole :

"It was the harvest-home, and evening came With such a burning sunset! Words were tame

To tell the golden glories of that sky,
Where every tint of beauty seem'd to lie
Sleeping in splendour, bathed in floods of
light,

That far away receded from the sight,
Till the blue heavens grew colder, and then

rose

The vesper star, sweet herald of repose!" Mrs. Ellis does not give us the poetry of passion, nor philosophy, nor gorgeous adornment, but of calmly-descriptive emotion. Verses like those we have quoted above need not any particular recommendation from us.

Historical Sketch of the Rise, Progress, and Decline of the Reformation in Poland, and of the Influence which the Scriptural Doctrines have exerted in that Country, in Literary, Moral, and Political Respects. By Count Valerian Krasinski. In two Volumes. Vol. II. 8vo. pp. 560.-In the Number of the