conscience, on a deceived conscience, on a defiled, a seared, and a tormenting conscience. In dwelling on this last point, Mr. K. observes Ahab had hardened his heart against all compunction at the thought of having shed innocent blood, and of having provoked the Holy One of Israel to anger. He had killed Naboth, and was gone down to take possession of the vineyard, which he had not been able to acquire, but by the basest acts of cruelty and hypocrisy. Yet conscience was but slumbering the while, to assail him afterwards with the greater vigour. It had stepped back, that it might leap with the greater force upon its victim; and at the moment of Elijah's appearance, it wrung from him the anxious question : "Hast thou found me, O mine enemy?" But we must turn to Judas as the most remarkable proof of our position. In tracing his whole history, we seem to be reading of a man utterly destitute of the ordinary sensibilities of human nature. He must have been conscious from the first, of the unhallowed motives by which he was influenced, in attaching himself to the band of Christ's disciples. Yet he does not seem to have shrunk from the discharge of any of those solemn religious services, in which the rest sincerely and earnestly engaged. It is more than probable, that he preached, wrought miracles, baptized, and made converts, in the same manner as the other disciples. Yet conscience never appears to have uttered any effectual protest against this hypocritical procedure. He carried the common purse, and was in the practice of stealing from it to gratify his avaricious propensity; yet we know that conscience never successfully bore testimony against this infidelity to his Master, and cruelty to the poor. Nay, he had even the hardihood to plead the necessities of the poor, as a pretext for preventing needless waste, in order that he might, if possible, get into his hands a larger sum of money than the treasury of the Saviour's little flock had, perhaps, ever before contained. The whole of that dreadful transaction, which has branded his name with an opprobrious immortality, as the traitor of the Son of God, shows with what unfeeling coldness he could contrive and execute a deed of hitherto unheard-of infamy. How powerful was the ruling passion of avarice in his breast, which could impel him to seek the occasion of setting his Master's life to sale? How paltry was the bribe offered for this foul offence? Yet it was too tempting to be refused, and conscience was too quiet to be disturbed. Nor can it be pleaded in extenuation of his guilt, that he was taken by surprise in this temptation. The most solemn remonstrance had just before been uttered by the Saviour himself, when, in the circle of his disciples, he aimed the arrow of conviction directly at the culprit's conscience; "Verily I say unto you, that one of you shall betray me.' "The thrilling declaration pierced every breast but that of Judas. And, "Lord, is it I?" was the anxious question, which indicated the general horror entertained at the thought of so dreadful a deed. How then did Judas act? Was he silent? Did he hang his head in the shame of conscious guilt? No! he caught the question from the lips of others, and with a conscience unstricken by remorse, he raised his unblushing forehead, and hypocritically put the question which they had asked with such affecting solicitude," Master, Is it I ?" But did not his heart fail him as he proceeded in the accomplishment of his purpose? Could he go to the garden of Gethsemane, where he had often heard the Saviour's gracious instructions and fervent prayers; could he find himself standing in the presence of him to whom angels had just been ministering; could he look upon that countenance so deeply impressed with the dignity of grief and love, and still persist in his wicked resolution ? Did conscience utter no cry, when he strove to cover the malignity of a fiend, with the smile of friendship, and struck the traitor's blow while he gave the disciple's kiss? Could it be silent when Jesus asked the pungent question, Betrayest thou the Son of Man with a kiss?" Yes; all was still as death! And, how naturally might the inference be drawn from such a succession of crimes, unattended by a single check of conscience, that the inward faculty had become so deeply seared as to be for ever incapable of feeling? Yet such an inference, the next recorded fact respecting the traitor forbids. "When he saw that Jesus was condemned, he repented himself, and brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned, in that I have betrayed the innocent blood." Conscience suddenly awoke, and became too strong for avarice; too strong for evil habits long indulged; too strong for cruelty insatiable as the grave. The hardened traitor who could face the affecting reproofs of the Redeemer; who could look unmoved upon that countenance which beamed with tenderness and majesty; who could brave the indignant frown of his associates, and could present himself without shame as the mercenary tool of scribes and pharisees to destroy his Master; could not, after all, bear up beneath the lashing of a guilty conscience! When he found that the evil he had committed was irreparable, he cast away the bribe for which he had sold his immortal soul, he confessed his guilt publicly in the presence of those persons into whose hands he had betrayed his Master's life; and when they only answered him in words of contempt. uous severity, "What is that to us? See thon to that:" the cup of his wretchedness was as full as that of his iniquity; and he terminated the tragic scene, by going out and hanging himself! Mark the torments of a seared conscience, and learn that in whatever degree a sinner may deceive himself, with whatever force he may put down all conscientious scruples, to whatever state of obduracy he may succeed in reducing the moral principle, it will re-assert its dominion, and, perhaps when it is too late to effect any real good, will pierce the soul through, with many and with intolerable sorrows. In his eleventh chapter, Mr. K. treats of a conscience convinced of sin; and then enlarges on a conscience sprinkled by the blood of atonement, with especial reference to Heb. xii. 24. after referring to the remedy proposed, and its application, he dwells on its efficacy in assuaging and removing the terrors of a guilty conscience. In addition to the general sense of condemnation, which sinners feel, and which attends them in their course of evil; there is an inward terror which often seizes on them in times of affliction and in the prospect of death; and from which nothing can effectually deliver them, but the spiritual application of the Saviour's precious blood. Till we are taught to look up to God through his beloved Son, we never can look to him with confidence; and when death and eternity seem near, we cannot but look with distrust and alarm. Conscience compels us to carry our thoughts forward to a future judgment; and what must be our feelings at the contemplation of such a scene, if we know we are unprepared for it? Can we regard God as our Father, when we have refused to accept the mercy which he has offered through his own dear Son? Can we repose on divine Wisdom, while we by rejecting Christ, pour contempt on him who is pre-eminently styled the Wisdom of God?" Can we rely on divine power, or or truth, or love, when we regard the cross of Christ as weakness; when we reject him who is "the way, the truth, and the life;" when we repay the dying love of a crucified Saviour with neglect? There is no filial love in the breast which has not been sprinkled by the blood of atonement. All is dark, gloomy and fearful. Reconciliation with God is not effected; and without it, every attempt to lull the mind to rest will only add to its wretchedness in the end. There may be a hollow and defective peace, a treacherous calm, the precursor of an overwhelming tempest; but unless the blood of sprinkling be upon us, unless we are reconciled to God by the death of his Son, we shall be "utterly consumed with terrors." But where this precious blood is sprinkled, there is solid peace. The wavering, anxious, irresolute spirit finds rest at the foot of the cross. The self-condemning sentence of conscience is exchanged for the cheering testimony of approbation; and "if our heart condemn us not, then we have confidence towards God; " we believe, that he will not condemn us; our fears are dispelled by hope, sorrow gives place to joy, the darkness of sin and misery is chased away by the kindling beams of mercy. By the application of the blood of Christ, "the Spirit beareth witness with our spirit"or our conscience-"that we are the children of God, and if children, then heirs, heirs of God, and joint-heirs with Christ." We receive "not the spirit of bondage again to fear, but the spirit of adoption, whereby," with filial confidence and love, we cry, Abba, Father!" Such were the feelings with which St. John taught the early Christians to look forward to the future, when he said: "And now little children, abide in him," that is, in Christ, "that when he shall appear, we may have confidence, and not be ashamed before him at his coming." The following chapters treat of a good conscience, the means essential to its maintenance, and the joy arising from its testimony.-In the last chapter Mr. K. recapitulates and dwells on the importance of the subject; we have not, however, room for further extracts; nor is it necessary that we should quote more largely, the passages already inserted show that this is no common book, but highly important, interesting, and instructive. It fairly meets, grapples with, and solves various difficulties, and though its commencement may appear dry, a defect almost inseparable from the subject, it will be found more intelligible and attractive as it proceeds. We cannot but hope that it may meet with extensive circulation and general perusal. CHURCH MISSIONARY SOCIETY. THE following remarks on the constitution and practice of the Church Missionary Society, with reference to its ecclesiastical relations, have been drawn up by a member of the corresponding committee, and appear to us so valuable and important, that we take the earliest opportunity of introducing them to our readers. It is the object of the following Remarks, to shew that the constitution and practice of the Church Missionary Society are in strict conformity with ecclesiastical principles, as they are recognised in the constitution and practice of the Church of England. Throughout the system of the Church of England there is a recognised co-operation of temporal and spiritual functions in matters Ecclesiastical; that is, the Laity and Clergy have not only their separate and distinct provinces, but, in many important respects, they unite their agency for the accomplishing of Ecclesiastical acts. For instance, in supplying a vacant church, a Lay Patron selects and presents "his Clerk" (as the Clergyman is technically called) to the Bishop; who thereupon invests him with authority to minister in that Church. So, also, there are certain Lay-officers appointed to every church (the Churchwardens or Sidesmen), whose duty it is, not only to guard, in conjunction with the Minister, the temporalities of the Church, but also to watch over the due performance of Divine Service, the morals of the parishioners, and the conduct of the Minister; and to report from time to time, on each of these matters, to the Ecclesiastical Authorities. The duty of these officers is implied in the old appellation, "Sidesmen," or Synodsmen "-men summoned to attend and give information at Synods and Visitations. 66 The distinction and co-operation of lay and spiritual functions in the Church of England might be further illustrated in the case of Ecclesiastical Courts, and various relations which arise out of the principle that the Sovereign is the Supreme Ruler of the Church. Keeping the foregoing distinction in view, the Church Missionary Society may be regarded as an institution for discharging the temporal and lay offices necessary for the preaching of the Gospel among the Heathen. It is strictly a Lay Institution: it exercises, as a Society, no spiritual functions whatsoever. Such being the constitution of the Society in theory-are its proceedings conducted in conformity with this theory, and with the Ecclesiastical principles of the Church of England? In order to review these proceedings, they may be conveniently arranged under the FOUR following Heads: I. The Collection of the Home Revenue, and the Disbursement of it abroad. These acts are altogether within the province of Laymen. II. The Selecting and Educating Candidates for Missionary Employment. In this department there is no necessary encroachment upon spiritual functions. The Colleges in our Universities are Lay-Corporations, and may, in many cases, be administered and presided over by Laymen. Yet it may be urged, that in this department there is an approach to the peculiar province of Clergymen ; because spiritual persons seem the more proper judges of a Candidate's fitness for Missionary employment and it is generally admitted, that a Bishop may exercise a controul over the education and training of Candidates to be advanced by himself to Holy Orders. Now, in both these particulars the Church Missionary Society has carefully guarded its proceedings. The examination of Missionary Candidates is referred to a Clerical Sub-Committee; and the General Committee consult and act upon the report of this Clerical trial and judgment. In respect of the other point, the education and training of Candidates for Holy Orders, the Church Missionary College at Islington has the sanction and approbation of the Bishop of London; who, in this country, admits to Holy Orders all the Society's Candidates: and his Lordship has repeatedly expressed his satisfaction at the results of the system of instruction, as they have been manifested in his examinations for Holy Orders. III. The Third general head of the Society's proceedings is, The sending forth, to particular Stations, the Missionaries thus ordained, or other Clergymen who have been previously ordained. Now, here an objection against the Society has been founded on the use of the term sending forth :"-it sounds like an exercise of Ecclesiastical power. But, Ecclesiastically speaking, the Bishop of London 'sends forth' every Missionary ordained by him. The Law of the land has sanctioned the two Archbishops, and the Bishop of London, in ordaining persons to officiate abroad. The Secretary of the Church Missionary Society requests, by letter, the Bishop of London to ordain, in conformity with the provisions of the Act of Parliament, such and such persons, whom the Society is willing to support in some Foreign Station. The Bishop, by the imposition of hands, gives authority to preach the Gospel, with a view to their foreign location.-In the case of persons already in Holy Orders, who may join the Society, they may be said to go forth by their own voluntary act; but their Letters of Orders, given by a Bishop of our Church, are their mission and commission, Ecclesiastically speaking. Hence, to call the acts of the Church Missionary Society-in selecting the station, paying the passage-money, and agreeing to provide the Missionary's salary-to call these acts a sending forth of Preachers, in an Ecclesiastical sense, is to confound names with things, and to lose sight of all true Church principles. IV. The Fourth general head under which the proceedings of the Church Missionary Society may be arranged, is, The Superintendence of Missionaries in their labours among the heathen. Here a distinction must be made between the case of those Foreign stations which lie within the jurisdiction of a Colonial Bishop, and other stations, which are not so situated, and may therefore be termed Extradiocesan. In the first case, the Church Missionary Society has expressly determined, that all its ordained Missionaries shall be submitted for licence to the Bishop of the diocese in which they may be stationed; and that no Missionary shall exercise his spiritual functions in such diocese without a license. The Society has further recognised the uncontrolled discretion of the Bishop to grant or withhold his licence, and the propriety of specifying in such licence a particular district as the field of labour; that so a Missionary cannot be removed from one district to another, without the sanction of the Bishop. These principles were stated in a Letter from the Society to the Bishop of Calcutta, signed by the Right Honourable the President (December 17, 1835) in a manner so satisfactory to the Bishop, that he embodied them in the four following Rules, expressed for the most part in the words of the Society's Letter: which were, at the Bishop's request, entered upon the Minutes of the Calcutta Corresponding Committee, as the recognised Rules of their practice : 1. The Bishop expresses-by granting or withholding his licence, in which the sphere of the Missionary's labour is mentioned-his approbation, or otherwise, of that location. 2. The Bishop superintends the Missionaries afterwards, as the other Clergy, in the discharge of their Ecclesiastical duties. 3. The Bishop receives from those (the Committee and Secretary) who still stand in the relation of Lay-Patrons to the Missionary, such communications respecting his Ecclesiastical duties as may enable the Bishop to discharge that paternal superintendence to the best advantage. The Archdeacon of Calcutta or Bombay acting under the Bishop's immediate directions, when he happens to be absent. 4. If the Bishop* or Archdeacon fills, at the request of the Society, the The Three Bishops of India and the Bishop of Australia are the Presidents of the Corresponding Committees in their respective dioceses. offices of Patron, President, Vice-President, Treasurer, Secretary, &c. he receives, further, all such confidential information, on all topics, as the Bishops officially neither could wish nor properly ask (to receive).' The Bishop also wrote to the Parent Society in the following terms:'You seem to me to lay down the principle most correctly...This is to me perfectly satisfactory; as I shall instantly inform the Archbishop of Canterbury, to whom I report all the proceedings of the diocese.' (9th June, 1836.) It will be perceived, that the Missionaries, thus licensed, stand towards the Bishop in the relation rather of Stipendiary Curates, than of Beneficed Clergymen. For a Bishop in England cannot refuse a licence or institution to a benefice, without assigning a reason which will bear investigation before a Court of Common Law; nor can he deprive a clergyman of his benefice without a judicial process. But no law has provided any such check in the case of Missionaries: the Bishop has the power of withholding a licence, or of withdrawing it, at his sole discretion, without assigning any cause, as in the case of Stipendiary Curates in this country. If it be asked, What are the checks and safegards against the undue exercise of this discretionary power of the Bishop? it may be replied, in the words of tho Bishop of Calcutta, in a letter to the Parent Society, April 12, 1837. 'We are not to take for granted that discretionary power will be abused ; but, on the contrary, to provide, by a cheerful and friendly spirit and conduct, against the likelihood of such an occurrence. If the event of arbitrary conduct should arise, or be supposed to arise, the remedies are, public opinion, an Appeal to the Archbishop, and the Society's refusing to make other appointments and locations than those unreasonably objected to. Nothing is the least likely (and probability is the guide of life) to arise to impede or cramp the Committee, since they unquestionably and avowedly possess, The choice of men, The appointment of spheres of labour, The temporal power, including pecuniary support.' But though the Bishop's licence is at once the pledge and proof that the Society's Missionaries are under Episcopal superintendence and jurisdiction, and that the spiritual oversight rests altogether with the Bishop; yet the Society may seem, to some persons, to keep up a kind of spiritual jurisdiction and oversight, by requiring accounts from the Missionaries of all their proceedings, and by giving them directions, from time to time, which may bear upon their spiritual duties. But it must be remembered, that the Society stand towards its Missionaries in the relation of Trustees of the fund out of which their salaries are paid. In the case of a beneficed clergyman in this country, the minister is the guardian and possessor of the temporalities of the benefice, because the benefice is an endowment; and the Patron has no further connection with the Minister whom he has once presented to the Bishop. In our case, the office of Patron is in a sense perpetuated by the payment of the salary, and the possession of all the temporalities of the Mission, This matter has been well explained by the Bishop of Calcutta, in a Letter to the Calcutta Corresponding Committee, May 26, 1837- The Missionary Committees (says his Lordship) have a far greater latitude in India than any lay-patrons at home. Upon presenting his clerk to the bishop, the patron at home is functus officio. The clergyman is removed, on being once instituted and licensed, totally and for ever from the patron, and is transferred to the superintendency of the Bishop. The patron has nothing whatever to do with him. But in India, the Committee is (1) the continued paymaster of the Missionary, after he is duly licensed; for institution and induction there are none. (2) They correspond with him. (3) They supply him with Catechists. (4) They report his chief proceedings home. (5) They propose removals and changes of station to the Bishop. (6) They exercise, unavoidably, an influence which does not belong to the mere lay-patron; and are aiding, in a variety of ways, to the comfortable and honourable discharge of the Missionary's most exalted and most spiritual duties.' |