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But in the restitution of religion and learning, Alfred is not known to have communicated with the Pope. The foreigners whom he collected were brought from all countries, except Italy. There is nothing said about receiving archiepiscopal authority, or even archiepiscopal ornaments from Rome-there were no legates, no councils, in short, no marks of ecclesiastical domination or supremacy. The monasteries which Alfred founded were not filled with monks of one particular order; but by a mixed and irregular society. In the time of his immediate successors, the parochial clergy were allowed to marry, and it may be presumed that the custom prevailed when he mounted the throne, and was not discountenanced during his reign. He had no exclusive attachment to the monks, as his establishment of the University of Oxford, and his plans for general education sufficiently prove. He continued that opposition to image-worship by which the Church of England was already distinguished, and his copy of the ten commandments which united the first and second after the fashion of Rome-made amends for this inaccuracy by the addition of a new and concluding precept against adoring the works of man's hands. In all these respects, and some of them are very important, the example of Alfred gave no encouragement to the errors of a corrupted Christianity.

REMEMBRANCER, No. 46.

On points which relate more nearly to personal conduct, the same observation does not apply. His devotion and piety, which like that of the majority at the same period, was unquestionable and fervent, was also like that of the majority, disfigured by ignorance.-Relics of saints retained their sacred character, and it was on them that Alfred required the conquered Danes to swear, when more particularly anxious that they should keep their oath. His conversions were carried on at the point of the sword; and when the invaders of Britain could no longer resist his arms, they were compelled to embrace his religion. The length and regular repetition of his daily prayers, were calculated for a monk who had renounced the world, rather than for a sovereign, who was toiling to amend it. His alms which were bestowed with a liberality and a discrimination that can never be too highly praised, were preceded or followed by the very unnecessary declaration, that they were given for the good of his soul, and for the. remission of his sins. In short the private life of Alfred affords an instance of what we may see even in this, or in any age, and of what in a barbarous and uncivilized nation, is all that we can generally expect to see a man who lived very well, though his principles were not sound -a man whose sincere piety, and long practised virtue, corrected the tendency of his erroneous tenetsof a man, to whom little had been given; but who nevertheless did much. The temptations which he was enabled to resist, the adversity and bodily suffering which he patiently bore; the moderation, the zeal, and the humility which he ma nifested after his dominions were secured, may prove what the Christianity of those times could produce in the hearts of its faithful disciples.

4 G

MISCELLANEOUS.

To the Editor of the Remembrancer. they may think essential to the be

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"London Missionary Society Tuesday evening a numerous meeting of Ladies and Gentlemen of different religious denominations, took place at the Freemasons' Tavern, Great Queen-Street, Lincoln's Inn Fields. Sir George Keith, Bart. was unanimously called to the chair, who, after a preparatory prayer had been read by the Rev. Mr. Churchill, addressed the meeting at some length, describing the happy results likely to arise from the present institution, which had for its object the evangelising of the poor inhabitants of London and its vicinity. Resolutions were agreed to, in unison with the objects of the Society."

The members of the Society, who were assembled on this occasion, had, doubtless, in view, the spiritual improvement of the poorer classes of the immense population of London and its vicinity. And this is surely in itself a laudable object, worthy of being prosecuted with all the zeal that is consistent with a sound discretion. It is indeed devoutly to be wished that the spirit of pure and undefiled religion were infused into the mass of this population, for the prevention of crime, for the security of society, and the honour of our common Christianity. But it may reasonably be doubted whether this desirable purpose is likely to be effectually attained by the union of persons "of different religious denominations." It is obvious that those who profess different religious sentiments, cannot cordially unite in any one common system of faith; and that they must be at variance as to what articles

* Gen, Even. Post. Jan. 8 to 10, 1822.

lief and acceptation of those whom they undertake to instruct. The Churchman, if he is a true friend to the establishment to which he professes to belong, cannot consider aný article of his Creed of such subordinate importance, as that it may be conceded to the claims of his dissenting brethren: he cannot abandon the doctrine of his Saviour's divinity and atonement, in compliment to the Socinian or Arian: neither can he consider the govern ment of his Church by Bishops, Priests, and Deacons, lawfully or dained, as a matter so indifferent, that self-appointed teachers may allowably intrude themselves into the Christian ministry; nor think that the solemn duty of a religious instructor may be usurped by any ignorant enthusiast or fanatic. Those, on the other hand, who dissent from the Church, will be equally tenacious of their own peculiar opinions, and anxious to im press them earnestly upon the minds of their disciples. Unanimity cannot subsist between persons of discordant principles. There has hardly been any association, founded on such principles, which has nôt, in fact and experience, found its designs frustrated. It is not therefore to be expected, in this case, that the work of "evangelising the inhabitants of London and its vicinity," should prosper in the hands of persons of different religious denominations."

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But, beside the improbability of any society, so constituted, uniting cordially and effectually in the prosecution of such a scheme, it proceeds upon the extraordinary as sumption, that "the poor inhabitants" of the Metropolis and its neighbourhood have not the Gospel preached to them. A project of this kind must appear extraordinary and unnecessary, when it is considered what effectual provision has

been made in the places referred to, for the propagation of the saving truths of the Gospel among all orders of men; how numerous are the Churches, and increasing in number, in which those truths are preached, by men duly appointed, and every way competent to their holy function; what pains are taken that the Churches should be opened, and religious service performed, at various hours, for the accommodation and convenience of the different classes; what facility of access to the knowledge of the Gospel, which is of such universal importance, is afforded by every means to all; and how freely the sources of religious education are now laid open to the children of the poor. In addition to that ample provision which is made in our established Church that the poor may have the Gospel constantly preached to them, and the care that is taken "in London and its vicinity" particularly, that by the cheapness of education they may be enabled to understand it, it is well known, that various societies are formed there, and especially the Society for Promoting Christian Knowledge, whose benevolent object it is, to offer books of the soundest religious instruction, at the cheapest rate, to the poor. When such means of religious information are known to abound, and long have been, and now are, in full efficiency, so that no man in this country need be ignorant of what the Gospel requires him to believe and to do in order to obtain everlasting salvation, it must appear strange that any society should, at this day, regard, and propose to treat even the poorest of its inhabitants as unconverted, and in a state of heathenism. For such must be the light in which they are regarded by those, who propose to evangelise the poor inhabitants of London and its vicinity." It is, indeed, greatly to be lamented that they, or any who enjoy that full light of the Gospel, which shines upon this highly fa

youred laud, should not be duly sensible of these their inestimable privileges, and uniformly "walk as children of the light:" that the conduct of men, in any station in this Christian country, should suggest the necessity of their being considered as a people to whom the saving truths of the Gospel are absolutely unknown, and as standing in need of yet being evangelised. Devoutly is it to be wished, that all who name the name of Christ, would depart from iniquity, and by the purity of their lives would so adorn their Christian calling, that the sincerity of it might never be called in question: but if the persons alluded to should be induced, by the suspicions thrown out by this society, to look upon themselves as altogether unregenerate and unconverted, and absolutely in the condition of heathens, and to suppose that their regular pastors withhold from them the truths of the Gospel; what would the natural consequences be, but an increasing alienation, on their parts, from such unfaithful and incompetent teachers, the prevalence of schism and religious dissention, and the danger of the extinction of that evangelical light, which, by the divine mercy, does with full splendour shine upon our country! The intrusion of selfappointed teachers into the labours of the regular Clergy, or of those who are sent by such Missionary Societies as have no other authority to send labourers into the Lord's vineyard than such as they themselves assume, must have the effect, so far as it prevails, of unhinging our whole ecclesiastical polity, of diminishing the usefulness of lawful pastors, and detaching the people from their ministry. How ineffectual their best endeavours are often rendered, and how lightly that authority which they derive in regular succession from the Apostles is esteemed, is evident from the numbers who, almost in every place, are tempted to withdraw from their

congregations by the officious interference of itinerant instructors: and when this spirit of sectarism is abetted by the authority of Mis. sionary Societies, composed of persons of rank and importance, who would persuade the people that they stand in need of being evangelised, though they have, or might have, the Gospel constantly preached to them, the evil must certainly be increasing. If the common people do not, as alas! it is to be regretted that they do not pay that serious attention that is due to the incomparable service of the Established Church, to its truly evangelical Liturgy, to the truths of the Gospel which are contained in, and promulged as well by it, as by the discourses which follow it; every means indeed that is consistent with sound discretion should be adopted to revive in them such attention, and to attach them to that provision which is made for their advancement in true religion but the greatest care should be taken, in all public associations especially, not to insinuate into the minds of those who are perhaps incapable of forming a right judgment in such matters, that the religious institutions of their country are inefficacious, and not adapted to convey to them the saving knowledge of the Gospel.

Missionary Societies are justly and laudably employed in selecting, and assisting to maintain, fit persons, lawfully ordained for the work of the ministry, and sending them into foreign countries, where numbers yet remain to be converted to Christianity. Yet even so, should they not act independently, or under any usurped authority; but be placed, wherever it is possible, under a regular ecclesiastical control. Experience has sufficiently shewn the mischiefs arising from those who will not submit to regular restraint, nor to the authority of their ecclesiastical superiors, where they have been lawfully constituted. The two great Societies which have been formed

for the promotion of Christian know. ledge, and for the propagation of the Gospel, send forth Missionaries in considerable numbers: but they are extremely careful to put them under the authority of Bishops, wherever this is practicable abroad, or to retain them in subjection to the Episcopal authority at home; and never think of interfering in places where Christianity has been established for ages, and its ordi. nances continue to be regularly administered, and its truths made known, for the edification of all who will attend to them. Well might the "London Missionary Society" copy the example of these useful Societies, act under their auspices, and unite its benevolent endeavours with theirs it would then carefully abstain from any insinuations which might make "the poor inhabitants of London and its vicinity" fancy themselves destitute of evangelical truth, or instil into them dissatisfaction with their appointed teach

ers.

When once they are infected with this spirit, and have the countenance and authority of public meetings for undervaluing the ordinances of the Established Church, they will naturally become seceders from it: and whether, as they withdraw from the Church, they are more likely to approach to what is truly evangelical in principles, habits, and manners, let the discerning reader judge.

I am, Sir,
Respectfully yours,
W. X. Y.

To the Editor of the Remembrancer. To the Editor of the Remembrancer.

Sir,

IN the complete absence of any commentary on the Scriptures by an English orthodox writer, at all

*The work of Elsley is no exception, or though it may well answer the purpose of the College student in preparing for an examination, where Divinity is only one

adapted, in point of compass, for the perusal of young divines, I believe that the work of Rosenmüller is in very general use. Its plan indeed and its size are extremely well adapted for this particular purpose; for it professes to collect the opinions of the most celebrated writers on each text, and this is a point of great importance, as it is obviously impossible for the majority of the younger Clergy to buy those important but voluminous Commentaries, with the substance of which, however, they ought to be acquainted. I do not think, indeed, that in this respect, expectation is answered by Rosenmüller's work, because, although the opinions of a great variety of minor German divines, are brought forward, we look in vain in many places for those of the greater writers even of that country, and with our standard authors, Lightfoot, Mede, and others, Rosenmüller seems almost wholly unacquainted. But that is not the point to which I wish now to direct the attention of your rea ders, but to one of much greater importance, viz. the dreadful bias to Unitarian opinions which a young mind can hardly fail to receive from his writings, unless presented to him with the strongest admonition and caution, as to the danger lurking in them. To set this matter in the clearest light, I have run through his Commentary on St. Matthew's Gospel, and beg briefly to present your readers with the gleanings I have made from it, that they may judge for themselves.

Ch. I. At verse 18, the pèrsonality of the Holy Ghost is set aside, as in every subsequent note in this Gospel where the words μa aysor occur. At v. 20, the angel appearing in the dream, is lowered into a

out of many subjects of enquiry, and only a limited time can consequently be given to it, I should be sorry to think that any Clergyman could be satisfied with the meagre and superficial information to be collected from this work.

mere dream. Ch. II. v. 2. The star appearing to the Magi, is transformed into a comet, sent for no peculiar purpose, which they, from their superstitious notions, imagined to portend the birth of the promised Redeemer. Ver. 13. The miraculous warning to Joseph to fly into Egypt is explained by saying, that the Magi had certaiuly told Joseph the threats of Herod, and that he therefore resolved to fly, and dreamt that he was to go into Egypt. Verses 16 and 17 are thus admirably interpreted. "The heavens were opened," means that "it lightened;" the Spirit of God descending like a dove, was not a person of the Trinity, (for local motion cannot be attributed to an omnipresent being) but it was a bodily and fiery appearance, descending on Christ, as a sign that excellent gifts were given by Godand as to its being like a dove, that means that the lightening did not move quickly, but gently, as a dove does. See Virg. Æn. V. 217. The voice from Heaven means thunder; for the Hebrews, like the Greeks and Romans, reckoned thunder a sign from God, and judged of events by it! The word saying merely means "quæ indicabat, declarabat;" so that the whole meaning of the words, "And lo! a voice from Heaven saying, This is my beloved Son, in whom I am well pleased," is, that there was some thunder and lightening at the baptism of Christ, from which the spectators understood that the newly baptized person was the Redeemer!! In Ch. IV. the devil is merely some bad person, probably sent by the Pharisees, under the pretence of friendship, to mislead our Saviour, who had retired to fortify his mind for his approaching ministry. Christ did not really fast for forty days, but merely made use of such food as could be found in the wilderness, and his " being hungered" at last, means that he longed for bread. The different temptations did not

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