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question of abstinence from intoxicat- example of his Redeemer, in order to ing liquors that we inquire, Is all this occupy a more extended sphere of useconsistent with the example of Him fulness. We fear much that beneath who 66

went about doing good,” it is such prospects lurks a subtle snare of true, but who did not “ strive nor cry,


Other considerations would nor cause his voice to be heard in the

suggest themselves as to the fitness of streets ?” Is there not something in a vast concourse" to give laws and the excitement, the display, the “con- regulate the proceedings of societies tests for the mastery," so intimately

so intimately for the next twelvemonths : but these interwoven with these immense gather- we leave as scarcely adapted to our ings of the benevolent and religious pages.

In the midst of this scene (be world, peculiarly ungenial to the main- it observed) we have resolutions pastenance of communion with God, and sed which must, we suppose, influence the production of the fruits of the the proceedings, and modify the mode Spirit? We shall be told that times of existence of the Society in quesare altered, and the precepts of the tion, as fully as though the said reNew Testament are no longer a full solutions were the fruit of the most guide to the Christian. He must step mature deliberation. out of the pathway marked out by the

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Mr. Noel sends the following post-
script to his note on the Essay on

(To the
ditor of the Christian Observer,)

“ I do not wish to charge the

estimable author with the least unfair“ MY DEAR SIR,—I have just seen · ness towards myself; he repeatedly your remarks (Feb. 8. pp. 113–116) offered to submit the proof-sheets to upon the Essay on Schism, and beg my inspection after its revisal. All that to say that I cannot be in the least he has done has been to use, in some responsible for the expressions of the instances, severer expressions towards author. I agreed with my friend, Mr. the Establishment than were in the Sherman, in preferring tắe work very original manuscript; for which theremuch on account of its moderation. fore the adjudicators obviously cannot Although I have not read it through be responsible." since it has been printed, I perceive If Mr. Noel does not charge Prothat, in revising it, the author has fessor Hoppus with “the least un. added many sentences to which I fairness to himself as an adjudicator, could not have consented.

it is not necessary to make any member right, no part of the para- remarks on this view of the subject

, graph to which you reasonably object, provided that Mr. Sherman the other was in the manuscript as it left my adjudicator coincides with the sentiment hands; and I much regret to find, that of Mr. Noel; but, as far as the other in other places, too, the author has writers for the prize Essay are conintroduced expressions which, in my cerned, the transaction is of that opinion, detract from the general nature as to render it questionable merit of the work. I remain, dear whether Professor Hoppus Sir, yours very truly,” Baptist W.

fully claim the prize ; for it is obvious Noel.

that his published Essay is not the

one to which the prize was adjudicatTo this, at the end of the Christian ed; and it is equally obvious, that if Observer for April, the editor adds, Professor Hoppus had sent his essa

If I re


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to the adjudicators with those new Roman Catholic Convert Club.". passages to which Mr. Noel objects, It is intended to establish a Club in the prize would not have been award- the West end of London, the members ed to him, but to some other person. of which are to consist of “ Converts

The essay therefore that appeared to tlie Catholic faith.” in print is not the prize essay; a fact Bazaar for the Trappists.--It was which should be generally known. intended to hold a Bazaar on the 29th

of May, for the completion of the A COMELY monument is now in the

monastery belonging to the Trappist course of erection in Trinity Church,

monks in Charnwood Forest, LeiCambridge, to the memory of the late

cestershire. The Duchess of Leeds, Rev. C. Simeon. It is decorated with

Marchioness of Wellesley, Countess symbolical figures of Religion and

of Shrewsbury, and other great ladies Piety, and bears the following inscrip- of the aristocracy are the patronesses. tion:

Lady Mary Talbot, daughter of the THE REV. CHARLES SIMEON, M. A Earl of Shrewsbury, was married with SENIOR FELLOW OF KING'S COLLEGE,

great pomp at Rome on April 6th, to Prince Doria Pamphili. The ceremony was performed by Cardinal Giustiniani, the bride and bridegroom repaired in a state coach, followed by a brilliant cavalcade, to return thanks at St. Peter's. Several Cardinals and

Prelates assisted at the ceremony. DR. ARNOLD, Head Master of Rugby

Popery in the United States.-In School, has been preaching to his boys

the United States there are 16 Episa series of sermons exposing the

copal sees of the Roman Catholic dangerous doctrines contained in the

religion, 17 Bishops, 498 Priests, 418 Oxford Tracts.

churches. The Jesuits have colleges

at George Town, near Washington, at ROMAN CATHOLIC AFFAIRS.

St. Mary's, Kentucky, St. Louis MisENGLISH Ecclesiastical affairs have souri, Grand Coteau, in Louisiana ; lately occupied considerable attention Frederick Town, Maryland, and Float Rome; and the result of these de- rissant, in the Diocese of St. Louis. liberations, has been a recommendation The Dominicans, the Fathers of St. to increase the number of Roman Sulpice, the Sulpicians, the Lazarists, Catholic Bishops from four to eight. the Carmelites, the Ursulines, the It is proposed to appoint a Bishop for . Sisters of Charity, Sisters of St. Clare, the four Northern counties, Cumber- the Ladies of the Sacred Heart, the land, Westmoreland, Northumberland Sisters of Loretto, the Sisters of St. and Durham. The pope is to appoint Joseph, and the Sisters of Mercy, another Bishop for Yorkshire : Lan- have their separate establishments in cashire and Cheshire are to be united various parts of the United States. into one vicariate.

There are six Catholic Journals.











the Lord your God
yet may

be found;
And call

Him while His ear
Is open to the sound.


Let wicked men forsake

The devious paths of sin,
The unrighteous leave his sinful thoughts,

And penitence begin.
O let him turn to God,

Mercy will bid him live ;
And pard'ning love his deepest guilt

Abundantly forgive.
“ For,” saith the Lord,“ my thoughts

And ways are not as yours ;
Sure is my promise, and my grace

Unchangeable endures.
“ And high as lofty heaven

Above the lowly earth;
So high my holy motives are,

O'er those of mortal birth.
“ And as from heaven descend

Soft rain and fleecy snow,
Nor back return, but feed the soil,

And make it bud and blow;
« That he who sows may see,

The fruitful harvest spread;
And weary, faint, and hungry souls,

Be satisfied with bread.
“ So shall my word come down,

With renovating power,
And on the sterile hearts of men,

Fall with refreshing shower.
66 Void it shall not return,

But all I please fulfil ; Shall prosper


my purposes, And work my sovereign will. “ In gladness shall ye walk,

And peace your minds employ, The hills before


burst in songs, The forests wave with joy. “ And where the tangling thorn

Of sin o'erspread the ground,
The upright fir of truth shall throw

A holy shade around,
“ Where pleasure's piercing briar

’Neath roses hid its sting,
With healing balm the myrtle flower

Of Love divine shall spring.
“ Together shall they live

An everlasting sign,
That fadeth not, but still shall prove

The heavenly gifts as mine."

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JULY, 1839.

What saith the Scripture ?--Rom. iv. 3.




When the Canon of Scripture closes on the Church, and when, from the inspired writers of the New Testament we turn to the Apostolical Fathers, the next writers in order of time, we perceive at the first glance that man, and not God, has become the teacher of the Churches. The voice of the Spirit is silent: a new era characterised by instructors of another order has suddenly, and with scarcely any signs of preparation, made its appearance in ecclesiastical history. The scene is changed: the pure water of the river of life, clear as crystal, which proceeds from the throne of God and of the Lamb no longer imparts a living green to the pastures of the Church. The pastures become a wilderness; and a miserable aridity succeeds to that plenteousness of irrigation with which the faithful were refreshed and sustained in the days of their primal felicity.

The Apostolical Fathers have every claim to our veneration and respect with which antiquity can invest them. They were the cotemporaries of the Apostles, and though their juniors, they enjoyed the privilege of hearing their instruction, or participating in their labours or conversing with their associates. From such monitors we should naturally expect to hear divine instructions—the faithful repetition of the doctrines which were delivered to them by the Apostles and preserved by the superintendance of that Spirit which led the Apostles into all truth: but such is not the case; and the word of God, the canon of scripture, stands alone in majestic isolation preeminent in instruction, and separated by unapproachable excellence from every thing contiguous to it; so that those who follow close to the Apostles have left us writings which are more for our warning than our edification; as we think will be made apparent by a full and faithful analysis of these writings.

The Epistles of the Apostolical Fathers are those of Barnabas, Ignatius, Clement, Polycarp and Hermas : of these, the Epistle of Barnabas will first come under consideration, as being most worthy of attention; if indeed it can be established that Barnabas, the companion of Paul, is the author of that strange epistle which goes under his name. Let us first gather from Scripture the records of this holy man. The original name of Barsabas was Joses, he was of the tribe of Levi, of the Island of Cyprus. The Apostles gave him the name of Barnabas, which means, of consolation.” He was possessed of lands, which he sold; and the money raised by the sale of them he brought to the Apostles for the benefit of the Church (Acts iv. 36). Most of the ancients have asserted that he was one of the Seventy; but it is not a fact that can be gathered from Scripture : indeed, it may be almost gathered from Scripture that he was not. When Paul had become a convert to the Christian faith, and had gone in the character of a Christian to Jerusalem, he endeavoured to enter into communion with the Christians there; but they were all afraid of him, and kept aloof: on this Barnabas took him and introduced him to the Apostles (Acts ix. 27). Some time afterwards, we find that the Church of Jerusalem sent Barnabas to Antioch, for the purpose of making inquiry into the conversions to the faith which had lately taken place at Antioch ; and when he came, and had seen the grace of God, he was glad, and exhorted them all, that with purpose of heart they should cleave unto the Lord.” On this occasion, the sacred historian describes Barnabas as a good man, and full of the Holy Ghost and faith.” From Antioch, Barnabas went to Tarsus to seek Paul, and brought him back with him to Antioch. The Christians of that city, not

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long after, made a subscription for the relief of the brethren in Judæa, and sent their collection by Barnabas and Paul (Acts xi. 22—30). When these associates in the labours of the gospel had fulfilled their mission, they returned from Jerusalem, bringing with them John whose surname was Mark, and who probably was the Mark named by Paul, as the nephew of Barnabas (Col. iv. 10). After they had been occupied in the ministry some time in Antioch, certain prophets and teachers, speaking by the Holy Ghost, commanded that Paul and Barnabas should be separated, or consecrated for the work for which God designed to appoint them; “ and when they had fasted and prayed, and laid their hands on them, they sent them away" (Acts xiii. 1—3). În obedience to the divine command, they sailed to Cyprus, taking John Mark with them. Afterwards, at the isle of Paphos, they appeared before Sergius Paulus, the deputy of the country, and resisted Elymas the sorcerer

. They then went through many cities, and preached together in Synagogues and other places. From Antioch in Pisidia they were driven with violence; and there “ they shook off the dust of their feet against the city.” They were obliged to flee from Iconium, from which city they went to Lystra ; and there the people, amazed at a miracle which they saw them perform on a lame man, wished to worship them, declaring that Barnabas was Jupiter and Paul Mercury. But afterwards, in this place, Paul was stoned by the people and left for dead ; but, recovering from his wounds, he rose up and went to Derbe with Barnabas. Then, after a diligent course of itinerant ministry in various cities, they returned to Antioch, whence they had been sent forth by the Church, to give an account of all that they had seen, done, or suffered (Acts xiii. xiv).

When the Jewish questions, and more particularly the controversy about circumcision, were agitated, the Church at Antioch sent Paul and Barnabas to Jerusalem to consult the Apostles and Elders of the Church : and there these two eminent servants of the Lord 6 declared what miracles and wonders God had wrought among

the Gentiles by them.” Having received the decrees of the Church at Jerusalem, they returned to Antioch, and there taught and preached with many others (Acts xv. 36).

After awhile, Paul proposed to Barnabas that they should go through the cities of Asia, where they had preached the Gospel and founded Churches : but in making their arrangements for carrying this plan into execution, a division arose between these good men ; for Barnabas insisted on taking with him his nephew John Mark, to whom Paul objected as a companion, because “ he had departed from them from Pamphylia,” and had withdrawn from the work in which they were engaged. “ And the contention was so sharp between them,” that they separated, for Barnabas went on his journey with Mark, and Paul with Silas (Acts xv. 36).

And here the Scripture ceases to give us any further information of Barnabas : but by this information we learn, that “ the son of consolation” sustained a very important part in the apostolical era, and that scarcely any of the Apostles were more distinguished than he in the labour of preaching the Gospel and establishing churches in the faith. In the Epistle to the Corinthians, Paul does not hesitate to class himself and Barnabas amongst “ the Apostles” (1 Cor. ix. 1-6); and Luke also gives him that venerated title (Acts xiv. 4-14).

Barnabas, therefore, was alive when Paul wrote the first Epistle to the Corinthians A.D. 56; but nothing is known of his death, nor where he died. Tradition tells us that he was stoned by the Jews at Salamis in Cyprus; and that his body in that island in the year 488, the usual fate of the bodies of “the Saints," which are but rarely left in the repose of the tomb. The Romish calendar has his festival on the 11th of June.

“ The Epistle of Barnabas” is entitled “ Catholic,” that is, it is not known to be addressed to any particular Church. The original Greek of this epistle is incomplete, so that we are indebted to an old Latin version for all that precedes the fifth section ; and in the subsequent part of the epistle, the Latin version is also incom. plete : nevertheless, between the Greek and the Latin, the whole epistle is preserved

. The title of “ Catholic” can scarcely be considered correct; for though we know not to whom the epistle is directed, yet the first section speaks as clearly of the state of some particular church, as any of the known epistles of Paul. daughters! in the name of our Lord Jesus Christ, who hath loved us in peace, Knowing that there is in you, by the benignity of God, an abundance of great and excellent things, I rejoice above measure in your blessed and comely (præclaris]

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“ Hail, my sons and

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