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(with two forms) and a participle. All the other temporal modifications, relative and absolute, must be expressed partly by these themselves, (hence their great ambiguity) and partly by a syntactical arrangement. The conjunctive and optative alone, are occasionally marked by significative conformations of the future.

In the German language, also, only two tenses (present and imperfect) have express forms assigned to them. The rest are expressed periphrastically by means of auxiliary verbs.

8. In respect of affinity, the form of each conjugation falls into

two ranks. The one comes under the preterite, to which, however, only the participle (and that not invariably) belongs; the other under the imperative, after which, a consonant infinitive, the future, and frequently the participle, are formed. Thus,

9. In the flexion of the pret. and fut. by persons, there is this peculiar difference in the Hebrew from all western tongues, that in most instances, each of the two genders has a peculiar form, cording to the personal pronouns with which these tenses are combined.

ac.

ON THE INDELIBILITY OF CLERICAL ORDERS.

To the Editors.-THOSE of your readers who are acquainted with ecclesiastical history, know that the schoolmen of the middle ages invented a dogma, unknown in the earlier and better periods of the Church, that ordination confers an indelible character, which no error of doctrine, conduct, or fellowship can obliterate. Dr. George Campbell has, in the following passage, stated this notion with his accustomed perspicuity, so as to reduce it, as I conceive, to an absurdity. "In regard to the indelibility all agreed, insomuch, that though a bishop, priest, or deacon, turn heretic or schismatic, deist or atheist, he still retains the character, and though not a Christian man, he is still a Christian bishop, priest, or deacon; nay, though he be degraded from his office, and excommunicated, he is, in respect of the character, still the same. Though he be cut off from the church, he is still a minister in the church. In such a situation, to perform any of the sacred functions, would be in

him a deadly sin, but these would be equally valid as before. Thus he may not be within the pale of the church himself, and yet be in the church a minister of Jesus Christ. He may openly and solemnly blaspheme God, and abjure the faith of Christ; he may apostatize to Judaism, to Mahometism, or to Paganism, he still retains the character. He may even become a priest of Jupiter, or a priest of Baal, and still continue a priest of Jesus Christ. The character, say the schoolmen, is not cancelled in the damned, but remains with the wicked to their disgrace and greater confusion; so that even in hell they are the ministers of Jesus Christ, and the messengers of the new covenant. Nor is it cancelled in the blessed, but remains in heaven with them for their greater glory and ornament."*

Absurd as this position must appear, yet it becomes part of the

* Lectures on Ecclesiastical History, vol. i. p. 365.

canon law, and remains so to this day, and has supplied, within the last generation, more than one opportunity of persecution and annoyance. When the celebrated Horne Tooke renounced the clerical profession, for which his habits and opinions had certainly rendered him unfit, he studied the law, and sought to be called to the bar, but the benchers refused to admit him, on the ground of his ordination, and, if I mistake not, the judges confirmed their refusal on that principle.

Now it might suit a party purpose, at a period of great political excitement, to embarrass a dreaded partizan with obsolete canon laws, but you would scarcely expect that the same expedient would be resorted to for the purposes of ecclesiastical persecution, and that too by a prelate who has the reputation of more than usual intelligence and liberality.

The case to which I now refer is that of the Rev. William Tiptaft, late vicar of Sutton Courtenay, Berkshire, who, on conscientious principles, recently resigned his living into the hands of his diocesan, seceded from the established church, published "Fourteen Reasons" for his conduct, and entered upon the exercise of his ministry amongst Dissenters.

Your readers have heard of the anxiety of the Bishop of Salisbury to induce dissenting ministers to conform and take orders, and how sundry witty and otherwise gifted persons have yielded to his lordship's affectionate invitations, and entered the service of the endowed church.

It is therefore only natural to suppose that the worthy diocesan should wish to retain within the pale of the Establishment those who have entered the sacred enclosure; but I must confess, I did

not think that he would call forth the aid of the canon laws to impede those who conscientiously forsake it. Yet this appears from a pamphlet before me to be the case. This tract is entitled "Two Letters addressed to the Bishop of Salisbury, by William Tiptaft, in answer to Two Letters, which are also inserted, from Mr. Alford, a Proctor of the Ecclesiastical Court, under the direction of the Bishop, threatening to commence Legal Proceedings against against him for preaching in Dissenting Chapels, Doctrines inconsistent with the principles of the Church of England, after he had resigned his Living four Months, and had openly avowed that he could not conscientiously continue a Minister of that Church."

Mr. Alford, as his Lordship's Proctor, commenced the correspondence by informing Mr. Tiptaft, that it had come to the knowledge of the Bishop that he was itinerating within. his lordship's diocese, preaching doctrines inconsistent with the principles of the Established Church, of which he had been ordained a member, in direct violation of the canons made for the government of that church, and therefore he required him to desist from such practices within his lordship's diocese, or legal proceedings would be commenced against him.

Mr. Tiptaft addressed a letter to the Bishop, in reply, from which I make the following extract:

"I can assure you that your threatenings have surprised me, as I resigned my living about four months ago, which resignation you were willing to accept, and I have never since that time officiated in any place of worship belonging to the Church of England. Moreover, having openly avowed my sentiment, showing that I could not any longer continue a Minister of

the Church of England, makes it still more astonishing that you should endeavour to thwart me in a conscientious discharge of my ministerial duties as a dissenter; for when I resigned my living, I reasonably supposed that I was free from the jurisdiction of any bishop, and enjoyed the liberty of preaching my sentiments, subject to no restraint whatever, any more than any other dissenting minister. If you still claim me as a minister of your Establishment, I beg again to renounce my connexion with it; and if it be necessary for me to go through any form of dismissal according to the laws of the land, of which I am perfectly ignorant, I am willing to submit to it, and I shall feel obliged by your apprizing me of it, as I am desirous to act towards you with all courtesy and respect in any thing which my conscience will allow me."

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"I do not think it right to conclude this letter without reminding you of the lamentable state of the .Church of England, which is manifestly shown by your immediate reference to legal proceedings in her support. This is indeed going to Egypt for help, and trusting in an arm of flesh. If you have nothing better than Acts of Parliament and obsolete Canons for her bulwarks, it is time to cry alond, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.' If the doctrines and discipline of the Church of England were consistent with the Word of God, she need not fear the preaching of any man in any diocese, for he would be only kicking against the pricks.'

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"For such a church is built upon a rock, which the gates of hell shall not prevail against; and then her bishops would use the sword of the Spirit, which is the word of God, in her defence, and would say with

the apostle, The weapons of our warfare are not carnal but mighty, through God, to the pulling down of strong holds;' and, by appealing to the truth of God's Word, would put to silence the ignorance of foolish men.' Such a church I am ready and willing to defend. Such a church may I be ever kept from testifying against; but may the Lord make me faithful in pleading the cause of his Gospel, however offensive it may be to the ministers and members of all antiChristian and unholy systems. And He, I trust, who enables me to speak faithfully in his name, will also enable me to bear the cross that faithfulness will ever bring with it, in this wicked and professing world."

The second letter of Mr. Alford, in reply, is worthy of transcrip

tion.

"Rev. Sir,-The Bishop of Salisbury has directed me to reply to your letter of the 19th instant, addressed to his Lordship.

"It appears that you have formed an erroneous opinion of the effect of your resignation of the vicarage of Sutton Courtenay. That resignation does not operate as a renunciation of holy orders, nor exonerate you from the observance of the ecclesiastical law, as applicable to the clergy of the Church of England; and I am not aware that any declaration of your sentiments of dissent to the principles of that church can so operate. Indeed, I believe that there is no authority competent to accept, or give effect to, such a renunciation.

"If I am right in this position, that you are not, and cannot be, relieved from your connexion with the Church of England, it will be obvious to you, that the Bishop of Salisbury cannot permit you to pursue the course of which his Lordship complains, and I would

therefore entreat you to be welladvised before you determine to resume it. I beg to remark, that the first communication made to you was meant more as admonitory than by way of threat; the Bishop being anxious that you should be aware of your real situation before any hostile measures were taken against you. "I am, Rev. Sir, your very obedient servant,

"J. L. ALFORD. "Salisbury, March 22, 1832. "Rev. W. Tiptaft."

The answer of Mr. Tiptaft to this letter treats the Bishop, I regret to say, with but little ceremony, which in a few days received the following reply:

"Rev. Sir, I regret that I am obliged to repeat to you, that you entirely misunderstand the tenor of my letters. It is not the desire of the Bishop of Salisbury to prosecute you on account of your religious opinions, but merely to prevent your violating the law by preaching in unconsecrated places within his Lordship's diocese. I must repeat also the assertion made in my last letter, namely, that you cannot by the aid of any authority, legally or effectually renounce your orders or your connexion with the Church of England, and consequently that you are still, and will hereafter be, bound not to offend against the laws of that church, notwithstanding your secession from it.

"One of those laws is, that its ministers shall not preach in any other place than a consecrated church or chapel. You declare your intention to break that law. And the Bishop, as your diocesan,

admonishes you not to do so; and at the same time intimates to you, that if you persist in your determination, he will be compelled in the exercise of his duty to enforce your observance of that law by the usual proceedings.

"I trust I have now been sufficiently explicit to prevent any future communications to the Bishop of the character of your two last letters, both of which, I must take the liberty to say, are libellous, not only as they relate to his Lordship individually, but also to the clergy of his Lordship's diocese generally. dient servant, "I am, Rev. Sir, your very obe

"J. L. ALFord. "Sarum, April 2, 1832. "Rev. W. Tiptaft."

Thus the matter stands. As I re spect the character of Bishop Bur gess, so I trust that he will not attempt to revive and enforce a canon law, founded on the dark subtleties of the Metaphysical Theologians of the middle ages. However his Lordship may disclaim persecution, he will not escape from its reproach if he persevere, and though I cannot commend either the uncourteous tone, or the doctrinal sentiments of Mr. Tiptaft, yet I think he has proved the sincerity of his opinions by the sacrifice of his preferment, and it will be well for the learned Bishop of Salisbury to listen to the temperate advice of a more learned Rabbi of Jerusalem ; "And now I say unto you, refrain from these men and let them alone for if this counsel or this work be of men, it will come to nought; but if be of God, you cannot overthrow it: lest haply ye be found to fight against God."

PESTILENCE REMOVED IN ANSWER TO PUBLIC PRAYER.

A DEVOUT observance of the ways of Divine Providence has characterized the people of God in every age, and they have felt it to be a delightful duty to record, for the generation following, instances of the divine mercy displayed in answer to prayer.

Many such facts are scattered throughout the practical writings of our pious progenitors, and it would be well if they were brought from their obscurity, by which the efficacy of believing prayer might be more fully recognized than I fear it is by multitudes of professed Christians. Allow me to supply you with a specimen from the writings of the "olden time," extracted from Bishop Hall's "Balm of Gilead," Chap. vi. Comforts against public calamities. Section 7. The woeful miseries of pestilence allayed by consideration of the hand that smites us.

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Justly do we style 'the sickness,' eminently grievous, both for the deadliness and generality of the dispersion; yet there is a remedy that can both cure and confine it. Let but every man look well to the plague of his own heart, and the land is healed. Can we, with David, but see the angel that smites us; and erect an altar, and offer to God the sacrifice of our prayers, penitence, obedience? we shall hear him say, It is enough; 2 Sam. xxiv. 16. The time was, and that time may not be forgotten, when in the days of our late sovereign (James I.) our mother city (London) was almost desolated with this mortal infection, when thousands fall on our side, and ten thousands on our right hand; Ps. xci. 7. Upon the public humiliation of our souls, the mercy of the Almighty was pleased to

command that raging disease, in the height of its fury, like some headstrong horse, in the midst of his career, to stop on a sudden; and to leave us at once, ere we could think of it, both safe and healthful. This was the Lord's doing, and it was marvellous in our eyes. Behold the Lord's hand is not shortened, that it cannot save: neither his ear heavy, that it cannot hear; Isa. lix. 1. The same mercy is

everlasting: the same remedy certain; be we but penitent, and we cannot be miserable."

Have not we, of this generation, to record a similar instance of the divine regard to the prayers and humiliations of his people?

A disease has visited our country, which has ravaged the fairest countries and the stateliest cities of the earth, so that in fourteen short years fifty millions of the human family have been hurried by it to the grave.

This awful scourge has not been controuled by medical skill, nor has it been affected by atmospherical variations, for it has been well observed-" We have seen, as we follow it from clime to clime, how contemptuously it braved the opposing power of every atmospheric condition; how the burning heat of a Bengal, or Molucca sun, influenced its violence no more than the cold of a Moscow winter. We have found that extreme moisture, and excessive dryness, were alike unconnected with its maintenance, and still less essential to its existence; for we watched it desolating the dry calcareous plains of Persia, and the parched sands of Arabia, with the same fury that it manifested in the isles of the Indian ocean, and the swampy deltas of the Ganges,

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