many testimonies, on this occasion, of a very pleasing character; children have contributed to this blessed work, and have thought it an honour and a comfort to be permitted to do so. I am surrounded by many memorials, which will come before me often hereafter; and whenever the holy sacrament shall be administered in the cathedral church of Fredericton, I shall bear before me, and have engraven in my heart, the names of those who, with so much Christian zeal, have contributed towards the erection and decoration of the building. I shall feel that, though far distant, nothing really separates us; and that, as I am one with you, in that true Christian affection, which, I hope, nothing in this world can shake, so I trust I shall be one with you hereafter, in another and a better world. In taking leave of those kind friends who are with me here to-day, I cannot but recollect that human life is short and uncertain, and that, chequered as my life has been with sickness and with sorrow, I may be taking leave of you for the last time. But whether it be so or not-whether I ever revisit the shores of England or not-I shall never forget this day-I shall remember it with thankfulness to God, and shall pray to Him for a blessing on your lordship's labours; for a blessing on the laity and clergy here present-and I shall never cease to hope that your prayers may accompany me on my voyage to a distant land, and that when I arrive there, I may still have the happiness of knowing, that I continue to enjoy the prayers of those of whom I now take leave with so much affection and respect, blessing you in the name of the Lord. (The Bishop was deeply affected during this touching address, and his sentiments were cordially and fully responded to by the meeting.)

On the motion of the High Sheriff, seconded by the Rev. Prebendary Holewho suggested that the clergy would be able to testify their interest in the diocese of New Brunswick and its bishop, to whom most of them were indebted for valuable suggestions when repairing or restoring their churchesby making collections, from time to time, in their churches-thanks were voted by acclamation to the Lord Bishop, for his kindness in taking the chair, and the meeting separated.

ETYMOLOGY OF THORNEY ISLAND, TOUT LE CHAMPS,

TOTHILL STREET.

TOUT LE CHAMPS, (this is the oldest name.) Gaelick dialect of the Celtick, toll, tolg, a hole, a hollow: adj. tollach.

Cambro-Brit. et Armor.: twll, a hole, a pit.

Gael.: camas, camach, a creek: camasach, abounding in sinuosities. TOTHILL: Island: totta, evacuare : because the streams which form

the island disembogue themselves into the Thames.

THORNEY ISLAND. Ang.-Sax. thuruh, thur, canalis: ea, aqua; fluvius, amnis, torrens.

Islandick, ey, insula.

ETYMON.

EXTRACTS FROM A CHARGE, ADDRESSED TO THE CLERGY OF THE ARCHDEACONRY OF LONDON, AT THE VISITATION, APRIL 29, 1845, BY THE VEN. WILLIAM HALE HALE, M.A., ARCHDEACON OF LONDON.

ATTEMPTS to prevent the permanent establishment of the Maynooth college are almost hopeless; if, however, these attempts should be successful, we shall have indeed done so much good as amounts to preventing the continuance of one particular national sin; but still I must remind you that the

rejection of this measure will not recal past acts, much less must you expect that it will alter the line of policy towards the Roman-catholic religion, to which the government and the legislature are deliberately committed. The law of mortmain was relaxed last year in favour of the Roman-catholic church, though a similar favour was refused, when a measure was introduced by the lord bishop of this diocese for the endowment of curacies in populous places in England; and the principle which was established in the closing weeks of the last session of Parliament, of wiping out from the statute book, what were termed obsolete acts of Parliament against popery, is only the earnest of such future changes in the laws as shall leave the Protestant religion destitute of that legal protection, which the policy of our ancestors deemed necessary for the public security, and shall give to the Romanist religion full licence for its public exercise and public extension. The proceedings relative to Maynooth are not isolated; they are part and parcel of a system about to be established, and which will be complete when Romanism is relieved from all legal restraints, and Protestantism left to defend herself with no other aids but those which a merciful Providence may continue to her.

It must be evident even to those who are but slightly acquainted with the statutes of the realm, that the constitution of this country has been, from the first dawn of the Reformation, an anti-Romanist constitution; and so long as the oath of supremacy exists, and the crown continues to require of its subjects to maintain that part of the royal prerogative, it will remain in theory an anti-Romanist constitution. What were the motives of Henry the Eighth in renouncing the authority of the see of Rome in all causes ecclesiastical and spiritual? or what were the political objects which the state had in view in enacting the laws against Popish recusants, in banishing seminary priests, in compelling the abdication of James the Second, in limiting the succession of the crown to a race of Protestant princes, and not only restricting the exercise of the Romish religion, but even preventing, by severe penalties, the education of youth in the Romish faith, it would be out of place to inquire. Suffice it to say that the state considered that this line of policy was essential to the national security, the preservation of the public peace, and the independence of the empire. It was, undoubtedly, the principle of self-interest which induced the state to make the care of the true religion the ostensible ground of its legislative enactments, though we may have reason to believe that many of the great men who laboured so nobly in defence of the Protestant succession to the throne, were influenced by a real attachment to the faith of our church, and that they believed the church, as reformed from the errors of Romanism, to be not only the support of the throne, but also a blessing conferred by a gracious Providence upon this favoured country.

The effect of this combination of worldly and religious motives was this, that Romanism was all but suppressed, society was guarded by every means against its seductions, and the church of England found herself to be the one established religion of the country, fenced round and fortified against the attacks of her opponents, and occupying the citadel of the state. It was under this antiRomanist constitution that our country defeated the ambitious designs of revolutionary France, was enabled at one time, almost alone, to carry on the contest, and by God's blessing, having made its very enemies to be its allies, rose to its highest pinnacle of glory. Thirty years have elapsed, during which we have enjoyed the blessing of peace; but the consequence of that peace has been that we have been brought every year into closer connexion with those countries which are under the influence of the Roman-catholic religion. Hundreds of thousands of the members of our communion have had the opportunity of observing for themselves all those corruptions of religion in Roman-catholic countries of which they had heard only by report. We have travelled abroad, but have returned home unimproved. The sight of relics held by the people of foreign countries in the highest veneration, of statues of the Virgin and the saints, before which multitudes fall prostrate in prayer,

of shrines where votive offerings are suspended, in attestation of deliverances from diseases and death wrought by the intercession of the Virgin in answer to prayers addressed to her, has made on the minds of few any salutary impression. Whilst some have burned with holy indignation at beholding those honours paid to the dead which are due to God alone, and others have pitied the condition of nations devoted to a corrupted religion, the generality of persons have rather approved than condemned the errors which they have seen, and have joined with the philosopher in thinking that, as any religion is better than none, that form of it which engrosses the minds of the common people, and renders them obedient to the priests, is not only very good for them, but also is the best instrument by which religion can be made subservient to civil government. Marriages have also taken place between Romanists and Protestants high in rank and station, and the public mind has become familiarized to the notion that there is nothing wrong in such unions; that the father and the mother may profess, the one the religion of Rome, the other the religion of our church; and that this does not defeat the object of Christian marriage, or prevent the children of the marriage from being brought up in the nurture and admonition of the Lord. As a whole, foreign travel has rather brought with it indifference to Protestantism, than increased our aversion of the corruptions of Rome. We have become better informed, but have derived no moral benefit from it.

In our national relations a similar effect has been produced. Our closest alliances are with Roman-catholic countries, and with countries where all religions are equally recognised by the state; so that the statesman finds it an ungracious, as well as almost impossible task for this country any longer to maintain its anti-Romanist constitution. And as the Jews, in the time of Saul, determined to have a king, because all the nations around them were so governed, so now, when all the nations around us are following what is called the liberal policy in matters of religion, it is concluded that we must not be behind the age, as it is termed; we must be liberal too, and obtain with it, as is vainly supposed, an entire freedom from all religious contentions which might disturb the state, each sect being content to repose itself in the arms of the state as its common mother, equally sharing her love, and equally returning that love with filial affection and obedience.

These sentiments may appear to have too much of a political character. I am not, however, tracing the conduct of individual statesmen or of separate political parties. It is to the events of the times, and to the circumstances in which the church of England is now placed, as the consequence of those events, and not to the conduct of individuals in producing these events, that I am desirous of drawing your attention; and in doing so I have no other motive but that of urging you to weigh well the difficulties with which we shall have shortly to contend, and to consider whether the coming troubles may not be the just punishment of past neglects, as well as a warning to us to make greater efforts for the propagation of the gospel and the defence of the truth.pp. 10-15.

The view, then, which I take of the present condition of our reformed church is this; that for wise purposes, for the trial, and I pray God that it may be for the extension of the pure faith of the gospel, it has pleased him to take away from this church and nation all those external aids against the invasion of Romish error, which our ancestors had established as necessary for the preservation of the true religion, the peace of the state, and the stability of the throne. It is our duty calmly to consider the circumstances in which we are placed. A sad calamity has befallen us; and as it is the duty of a man, when visited by any affliction, such as loss of property, of health, or of friends, not only to survey that part of his conduct which is more immediately connected with his misfortune, but also to examine the whole tenour of his life, to mark all his errors, and to put the principles of his actions to the test of a most severe judgment, in the hope that God may reveal to him the cause VOL. XXVII-June, 1845. 2 x

of his affliction; so also it is now the duty of our church to humble herself before God, to confess all her failure of duty, and to pray that her candlestick may not be removed in wrath from this nation, nor the light of truth wholly extinguished amidst the thick darkness of superstition, indifference, and unbelief.

It would be presumptuous in me to undertake the suggestion of the means by which the progress of Romanism may be opposed; the contest is one in which human counsel and foresight will be of little avail: we must fight the battle courageously whenever necessary; but above all, we must humble ourselves and pray. I should less despair of our preservation if we had more unity amongst ourselves, more charity towards each other, more obedience, as well as love, towards our spiritual rulers. We are all of us too apt to condemn the zeal which does not exactly correspond with or promote our own views; and as to the duty of yielding up our own private opinion to the dictates of authority, and doing, even in things indifferent, that which we know our rulers to approve and desire, resistance is all but considered the sign of genuine piety, and a proof of zeal for the faith of Christ. They indeed will have much to answer for who are more engaged in widening than in healing existing dissensions, and who are more anxious to get rid of the semblance of popery within our communion than to stop its progress without.

But while I suggest to you as members and ministers of our church, more earnestly and heartily to offer up all those prayers with which our liturgy abounds, for the extension of Christ's church, the good ordering and government and peace of that branch of it to which we belong, and to humble ourselves before God in this season of trial, and to pray him to interpose mightily in our behalf: let me entreat you to do all in your power to check, by your word and your example, the growing spirit of independency within the pale of our own communion. If any act can be an act of schism, surely that is so when a clergyman, who owes a legal as well as spiritual obedience to his bishop, establishes himself as the pastor of an independent congregation, and sets at defiance the laws of his church, under the notion that he has a calling to the ministry from a higher source than episcopal authority, and that it is his duty to exercise that calling in a manner contrary to the law. Let me also caution you against sanctioning the notion that the subjection of our church to an ecclesiastical law, expounded in authoritative tribunals, is injurious to the dissemination of truth, and, as it were, the fetters wherewith the exercise of religion is bound. There is something very flattering to human pride in the notion of a free church; but the experience of ages, and the history of those episcopal churches in our own day which are devoid of the support of law enforced by the authority of the state, abundantly proves that there is more real liberty of action, when we take a known law for our guidance, than there can possibly be when the rule of our conduct is to be drawn from the ever-changing state of public opinion, and the peculiar views or caprices either of the rulers or the people. The state may, if it thinks fit, recognise and encourage other religions besides that one which we think and believe alone to be true; but never let us untie a single cord which still binds us to the state; let church authority and the power of the ecclesiastical courts be limited to members of our own communion; but let not the advantage which this authority gives to us be hastily disparaged or thoughtlessly thrown away. It is in union, the result of order established by law, that our strength as a church will be found to exist; without it, there is danger lest diocese should be opposed to diocese, parish to parish, and even the members of the same flock divided into separate congregations, opposed to and contending with each other.

We must not only pray for unity, but act in unity. It is not enough that we all agree in theory that the holy Scriptures are the only infallible rule of faith; we must have some system deduced from Scripture, about the correctness and truth of which we are agreed; and surely, my rev. brethren, all

here present will agree that though the Liturgy, the Articles, the Homilies, and the canons of our church are only deductions drawn from the holy Scriptures, and rules of faith and of conduct set forth by fallible men, they do yet contain in their substance and in their spirit the very essence of Gospel truth, the perfect delineation of the faith once delivered to the saints, and the very form of church polity, which, though according to the opinions of some, it may not have been perfectly developed in the Scriptures, we are assured by the concurrent evidence of the whole Christian world, was the only form of government known and established in that church, which was built upon the foundation of the apostles and prophets, and of which Jesus Christ himself is the chief corner-stone.-pp. 19—24.

EXTRACT FROM A CHARGE DELIVERED TO THE CLERGY OF THE DIOCESE OF SALISBURY, IN APRIL AND MAY, 1845. BY EDWARD DENISON, D.D., BISHOP OF SALISBURY.

MY REVEREND BRETHREN,

We are met together at a moment when the minds of a large portion of the members of our church are excited and agitated in a very unusual manner; when discussions on various subjects are carried on in a spirit of bitterness which no earnestness for the truth can justify; and when, as the fruits of such dissensions, people are alienated from their pastors, and suspicions and jealousies rankle in the hearts of many who do not openly express them.

It is not to be expected that all, even of ourselves, should exactly agree as to the causes of these differences. But it is hardly possible that we should not estimate alike the amount of evil which is indicated by such exhibitions of them as we have recently seen. We must needs grieve over the existence of a spirit of jealousy and discontent in the Church; and whilst we may well deem that the manner in which it has manifested itself has been in many instances exaggerated, and in some unbecoming, we shall not, if we be wise, neglect to give to it a calm and practical consideration, as men who bear in mind that the one end of our ministry is to bring those committed to our charge "unto that agreement in the faith and knowledge of God, and to that ripeness and perfectness of age in Christ, that there be no place left among them either for error in religion, or for viciousness in life." If we remember that this is to be our one object and aim, we shall not seek the praise of men as our reward, nor regard the approval of the multitude as the proof of a rightly discharged ministry, knowing how vain and fickle a thing popular favour is, by what arts it is often attained, how shallow is the judgment on which it is apt to rest, and how easily it is directed to evil as well as to good. And yet, while we look for approval, not to man, but to God, we shall not fail to recollect that we minister to living men, in whose hearts is to be the work of our ministry, who are to be acted upon, not by naked laws, but by moral influence; whose judgments are to be convinced, and whose feelings are to be consulted; and whose very prejudices are entitled at our hands to a tender consideration, seeing that we also are men compassed about with infirmity. For myself, my brethren, I would desire thus, at the commencement of my address to you, to say, that if in any thing I have failed, as in many instances I well may have done, to bear in mind, in my intercourse with you, the principles I have just laid down; if I have not consulted, as I should have done, your judgments, or if I have disregarded the feelings of any among you, or have done less than justice to the motives of those of whose conduct in any respect I have had occasion to disapprove, I would even now express my regret, and ask your pardon, and pray God to enable me for the future more carefully and considerately to fulfil the difficult duties of that station to which in the course of his providence I have been called.