One question more, Mr. Editor, and I have done. Bishop Doane, in magnifying his office, which he certainly has a right to do, tells Dr. Wolff that "From the corrupt communion of Rome, from his nursing mother the Church of England, from the time-honoured churches of the East, his feet had wandered to the youngest branch of the Church Catholic, to seek from him, by a strange providence, the warrant of the ministerial office." Now the only meaning I can make out of these words is, that Joseph Wolff travelled from England to New Jersey to obtain what neither Rome, nor England, nor the time-honoured churches of the East could really grant him. This, he says, was " by a strange providence," and "such," he affirms, " is the order of God's providence;" whence I infer, whether rightly or not be pleased to inform me, that every candidate for even "the lowest order of the ministry which Christ has established in his Church, the office of a deacon," -must either wend his way to New Jersey to obtain his commission, or act in opposition to the providence of God.

In conclusion, permit me to observe, that this same bishop appeared to me to talk in a strain rather more laudatory of the "Nursing Mother," when some time ago he was enjoying her caresses on this side of the Atlantic. On the occasion alluded to, Bishop Doane thus addressed the people of England :-"The strength of England is in Christian hearts! The strength of England is in Christian hearts! The sunlight of its splendour which is reflected from its Christian spires! The anchors that have moored that island, and preserved it immoveable, are the deep roots of old cathedrals; and the ornament that keeps its virgin shore unsullied, is the squadron that conveys to distant lands the missionary enterprise. Be these your acts, my friends, be these your aims. Cling to your fathers' church, your fathers' God! Increase your folds! Multiply your pastors! Gather in your scattered sheep! Compass the earth with your Colonial Bishoprics! This is the strength which will procure no enmity. This is the glory which will provoke no war. It is the strength in which humanity itself shall be made strong. It is the glory which shall overflow and bless the earth." J. M.

*** It would have been well if J. M. had told us whether he is a Churchman candidly addressing his fellow-Churchmen relative to some real or supposed anomaly which requires explanation; or whether he is a Dissenter, who, under cover of certain queries upon Dr. Wolff's ordination, intends to disparage ordination in the Church of England, or Episcopal ordination generally, or (as the Quakers do) all ceremonials of ordination whatever, valid or invalid. If his object be to raise either the general question of ordination, or that of Episcopal ordination, we frankly tell him that on the former there can be no question; and that the latter is a question decided at least so we regard it as Churchmen writing for Churchmen, and when we are not specially arguing it, which we are always willing to do when occasion requires.

As to the extraordinary allegation that the statement referred to "involves the veracity" of Bishop Doane and Dr. Wolff, the parties accused are competent to defend themselves if they judge it necessary. It is not for us to expound their views, as to whether Dr. Wolff had previously trespassed beyond the due bounds of lay agency, or whether they considered he had kept within them; whereas he had now authority to go beyond them. But our correspondent is welcome to our own opinion upon the subject. Wolff, after probation as to the sincerity of his conversion, not only from Judaism to Christianity, but from Popery to Protestantism, and upon what seemed satisfactory grounds for believing that God had called him to the office of a missionary to his countrymen, was sent to Cambridge to pursue the usual course of academical study, with a view to ordination in the Anglican Church, with special reference to that object. But, as his friend Lewis Way said of him, he was a man "who knew of no church but his heart, no calling but that of zeal, and no dispensation but that of preaching;" and he could not therefore submit to the duties, the reading, the restrictions, and the delay as regarded his final destination, which were indispensable to his receiving holy orders by an Anglican bishop. He therefore went forth unordained as a layteacher or catechist; and as the Society for the Conversion of the Jews could not make itself responsible for his erratic proceedings, he was supported for some years by private patronage, and was familiarly called "Mr. Drummond and Mr. Bayford's missionary.". Whether at this period he considered himself a cleric or a laic, we know not; but we regarded him only as the latter; and in justice to him we ought to add, that though he publicly read, prayed, exhorted, and taught, he did not, that we are aware, administer either of the sacraments, which is a distinctive line of demarcation between lay and clerical ministration. Under these circumstances we have not a shadow of doubt that he required ordination; not to legitimate anything that he might lawfully do as a catechist, but to give him a warrant to discharge the office of a presbyter.

ROMANIST INTERCESSION FOR ENGLAND.

To the Editor of the Christian Observer.

I READ in the British Critic as follows: "It was most touching news to be told, as we were lately, that Christians on the Continent were praying together for the spiritual well-being of England. We are their debtors thereby. May the prayer return abundantly into their own bosom." Being instructed by Holy Writ that "the effectual fervent prayer of a righteous man availeth much," I should respond to the British Critic in the above passage, if none of the necessary requisites for " effectual fervent prayer" were wanting: but this is not the case in this instance; for neither in the subject-matter of the prayer, nor in the invocation of saints and angels that it may be granted, do I find Scriptural warrant; and therefore it is not a prayer offered in true faith, and consequently not that prayer of a righteous man which availeth much. The following passage from a Romanist publication, "The Tablet," will shew what is the subject-matter of the prayer :

"Messrs. Newman, Pusey, and Keble, labour to restore the ancient Catholic liturgy-the breviary, (which many of them, to the knowledge of the writer, recite daily,) fastings, the monastic life, and many other religious practices. Moreover, they teach the insufficiency of the Bible as the rule of faith-the necessity of tradition and of ecclesiastical authority-the real presence-prayers for the dead-the use of images-the priests' power of absolution the sacrifice of the mass-the devotion to the Virgin, and many other Catholic doctrines, in such sort as to leave but little difference between their opinions and the true faith, and which difference becomes less and less every day. Faithful! redouble your prayers, that these happy dispositions may be increased!"

Here we learn what are the doctrines which Romanists consider

148 the Tractators to teach "in such sort as to leave but little difference between their opinions and the true faith," that is, Popery; and even this little "becomes less and less every day;" and their fervent petition is, that "these happy dispositions may be increased," till they reach the perfection of Romanism. But as Romanism, even according to the estimate of the Tractarians themselves, is not pure Christianity, it can be no cause for gratulation that "Christians on the Continent" (a soft phrase for Romanists) are praying that England may be papalised.

But farther to estimate aright the value of a prayer, it is necessary to consider to whom it is offered. If instead of being presented to God, and only through the mediation of Christ, it is addressed to those who are not able to grant the petition, and who ought not to be invoked, it is a vain and worthless, nay, a sinful or idolatrous prayer. I have not seen the form now in use; but I will copy a portion of "The Litany of intercession for England" used in former days."

"Holy Mary, Queen of Angels, whose powerful intercession destroys all Heresies, Pray for England.

"St. Raphael, faithful guide of those that have lost their way, Pray for England. "All ye holy Apostles and Evangelists, chief planters of the Christian faith, and zealous maintainers of Catholic Union, Pray for England.

"All ye holy Bishops and Confessors, by whose wisdom and sanctity this Island was once a flourishing seminary of Religion, Pray for England.

"From presuming on their own private opinions, and contemning the authority of thy Church, Deliver England, O Lord; We sinners, beseech thee to hear us. "That it may please thee to hasten the conversion of this our miserable country, and re-unite it to the ancient faith and communion of thy church; We beseech thee to hear us."

Whatever might be the subject-matter of the petition thus presented, it would be idolatrous on account of the invocation; and therefore, instead of rendering us " debtors," should excite our grief, and cause repulsion. The British Critic will see that what he calls "touching news," is no novelty whatever; for from the days of the Reformation, Rome has been anxious to subjugate England once more to her sway; and no secret is made, that of the large sums of money annually collected "on the Continent" for promoting what are called "Catholic" (Romanist) missions, a considerable portion is allotted to Great Britain.

С. С. С.

DAILY PRAYERS.

To the Editor of the Christian Observer.

A CORRESPONDENT in your last Number, amidst some excellent remarks on the due appreciation of the liturgical part of divine service, objects to the revival of daily morning and evening prayers in our churches. Being myself an advocate for this custom, believing it to be conducive to an increased spirit of devotion-as leading to daily intercession, too often neglected, for rulers and all that are in authority-as likely to form a bond of union among Church members -as affording opportunity for the public celebration of all rites and ceremonies--and as therefore necessary to carry out our Church system; I have thought I might be allowed a word in reply to that portion of his remarks.

He first objects that in many parishes the attendance would be scanty. The reply is simple, that the devout prayers of "two or three" for themselves, on behalf of the absent, the busied, and the sinful, could not drop to the ground unheard.

To his objection that in most parishes the clergy are not sufficient in number for the purpose, I shall not reply; because, if really valid, the desirableness of the scheme must of course yield to a necessity which forbids it. But where a single-handed clergyman has tolerable health, and his other duties are not over burdensome, it may be doubted whether daily reading aloud is not conducive to health, and likely to make the Sunday's exertions less oppressive from daily habit.

As to daily church prayers being a substitute for daily family prayer and instruction, I see not the necessity. If one or two members of a household attended divine service, the whole might still meet together at all events once a day, for prayer and praise.

G. H. doubts whether the mass of our population would, or could, attend the daily double service. Indeed the mass can scarcely be said to attend the double Sunday, or occasional weekly, services; and yet their non-attendance makes nothing against the binding necessity and privilege of church communion for those who will and can. But, either the mass of our population would attend the morning.and evening daily prayers, or they would not. If they did, who shall say that this country would sink in the scale of nations, or fail in any branch of its prosperity, because all its inhabitants devoted an hour and a half daily to public worship? Would not the very contrary be the result? Would not there then be one heart and one mind amongst us, to act one way, and to suppress in a moment every turbulence, and to oppose every sin? Would not the divine blessing rest upon us more abundantly, as a nation of united brethren and worshippers? Or, if they did not-if, as would probably be the case, only a few persons, disposed and able, were found in each parish to attend-yet can we think that the stockbroker, who gave his hour and a half to God in public, would be a loser by it in his hours of business; or that the shopkeeper would really be a less prosperous man at the end of the year, who took his turn to attend the prayers ? It may be remarked that the canon (15) which requires an attendance on the Wednesday and Friday Litany, is framed in the spirit of mercy, only binding this duty on one member of each household

dwelling within half a mile of the church."

Your correspondent fears, that attendance, if secured, would degenerate into formality. Doubtless it would, if not fanned by the breezes of the Spirit, perpetually sought, and perpetually needful. But if it were, it is not too much to assume that it must have the very contrary effect; and neither can I see by reason, nor have I found by experience, that to pray daily in church language, diminishes spiritual fervour, but on the contrary helps it, by drawing down continually fresh supplies of divine strength and daily bread for the soul.

That the attendance at the College chapels, morn and eve, has not succeeded, does not, if it is a fact indeed, weigh much with my mind ; since we may find causes enough-in the congregation of so many young men together, at a time when, just let loose from the confinement of school, the heart shows its corruption at its first contact with the world, and in other such like reasons-for the dissipation unhappily prevalent amongst the junior members of the universities, without going for it to the compulsory attendance on the college prayers.

AN ANGLICAN MINISTER, BUT NOT TRACTARIAN.

THE GOSPEL NOT PLANTED IN ENGLAND BY THE CHURCH OF ROME; IN REPLY TO MR. SIBTHORP.

For the Christian Observer.

WHATEVER difference of opinion there may be between Mr. Sibthorp and his old friends, in regard to religious or ecclesiastical questions, there ought to be none in matters of plain historical fact. We are therefore surprised at finding him urging, as an argument in favour of our being rightfully subjected to the Church of Rome, that the Gospel was planted in England by the missionary labours of the monk Augustine, under the auspices of pope Gregory, in the sixth century. It is not strange, that Mr. Sibthorp should have been seduced by specious, but hollow, arguments, to quit the Reformed Communion of England for the Papal apostacy, when we call to mind his changeful career, -now half-Dissenter, now Ultrachurchman, now Evangelical, now Tractarian-from his original wish to join himself to the Church of Rome (as he himself states,) before his ordination, to his final-yet we would hope not final-union with the original object of his regard. It is now seen that he was not as well informed as he was devout; and his deficiency of knowledge in ecclesiastical lore is evident from the mistake respecting the origin of the Anglican Church.

We are not prepared to say that the proofs are irrefragable that the Apostle Paul visited England, though it is not impossible that he did so; and the arguments for the affirmative are venerable, and of some cogency. But most clear it is that Christianity had made progress in our island at a very early period; and for ages before Pope Gregory dispatched Austin hither. Baronius, Parsons, and some other Romanists, maintain that the Apostle Peter planted the Gospel in Britain, grounding their opinion upon a passage in Metaphrastes. The authority is not weighty; but its being urged by learned advocates for the Latin Church, shews that they did not regard Austin as our proto-missionary. We pass by the legend, that Aristobulus, mentioned by St. Paul, was appointed to the office of Bishop by St. Peter, and sent to preach the Gospel in Britain, and suffered martyrdom there; and as little do we heed the tradition, so generally credited by our Romanist ancestors, that Joseph of Arimathea founded Glastonbury Abbey. William of Malmsbury gives us the original tale; but the monks of Glastonbury largely improved upon it.

There is reason to believe that the religion of Christ was very extensively known in South Britain early in the second century. Bede, Nennius, and others, whose authority Romanists regard as not slight, vouch for the conversion of King Lucius; and Matthew of Westminster, following Gildas, says that Lucius saw the faith of Christ propagated through his dominions, and bestowed large revenues on the church, ratifying his grants by charters. We read also of bishops and archbishops at York, London, and Caerleon upon