THE Editor is very sorry that Mr. King's Letter, with many other pressing communications, is delayed for want of room. He would take this opportunity of asking Mr. King, with all possible courtesy, whether, there being no longer any public question between the parties, an argument as to the sense in which one used certain words can be useful, or can have any end? To "Catholicus" the Editor would say, that with respect to the first passage he agrees; but he thinks, on the whole, that more harm than good is done by bringing forward a single exceptionable phrase, which may perhaps, after all, admit of explanation, in a book of high principle.

In answer to a correspondent, "E. B. P.," who asks for "Philalethes's" authority for referring to Matt. v. 23, 24, in his letter on Mr. Poynder in the last Number, in proof of the Christian Sacrifice of the Lord's Supper, or his evidence that our "blessed Redeemer" spake the words there recorded as in allusion to a Christian altar? another correspondent, "W. D.," refers to a passage in Bp. Jolly's volume, entitled "The Christian Sacrifice in the Eucharist," which both asks and answers this question. The passage is contained in pages 46-50 of the above work, and is a quotation from Mede; and shews, at least, that the interpretation of "Philalethes" is not "a new and wholly unsupported application of the words." The work of Bp. Jolly is a 12mo volume, published in 1831, at Aberdeen, and sold at Messrs. Rivingtons, London.

"A Notts Vicar's" suggestion as to a Sermon has been considered before. But it is impossible for the Publishers to give more matter for 2s. 6d., (there are already 120 pages, many of them closely printed,) and there is no department which can be well excluded or contracted. There is, indeed, almost every month a mass of valuable matter kept back only for want of room. With all our old and great writers at hand, can such chance sermons as can be picked up from month to month, good, bad, and indifferent, be desirable?

"Can the Editor of the British Magazine inform one of his Subscribers whether there is any Society for assisting the Waldenses, and whether their proceedings are to be obtainedand where?" In answer, the inquirer is referred to vol. viii., p. 331, where he will find everything which he wishes.

The following would have been used in this Number had there been room :-"F." on Medical Education, and " A Medical Student."

The following are in type, but omitted for want of space:-"H. B." on the 1st chap. of Genesis; "X." on the Greek Article; Mr. Winning on the Antiquity of Writing; "J. M.,” "A Country Clergyman," and "Irenæus."

The letter on Tithes in the last Number was inserted by mistake, the author having desired to withdraw it, as he had had only an imperfect copy or abstract of the Tithe Bill. His direction on the matter was unfortunately overlooked."

May it not be well to remind clergy that there will be an eclipse on Sunday, May 15th, from ten minutes before two till forty minutes after four in the afternoon, the middle or darkest time being at a quarter after three?

It is matter of great regret that Mr. Canon Bowles's two monuments, to Chillingworth and Hooker, lately erected in Salisbury Cathedral, were not noticed last month.

"J. H. C.'s" letter was too late. The objection to the suggestion is, that it would certainly remove the bishops out of the House of Lords. Would this be desirable?

Many thanks for the Whitwick letter. The subject may be resumed.

"A Churchman's" letter is most useful, and shall appear in the next Number. It arrived only on the 27th.

It may be well to mention, to those who are annoyed when they find that documents, articles, books for review, &c. &c., sent quite at the end of the month, with urgent requests that they may be used, are passed over in silence, that the number of a most excellent Irish monthly publication for May was delivered in London on April 27th, on which day the writer received it. The keeping this Magazine open so late as it is kept is a serious inconvenience to the publishers. In the present month, of course, nothing but necessity prevents a full notice of the iniquitous Irish Tithe Bill, giving church property, like the last, to general education. When one couples this with the monstrous bill threatened by Mr. Hodges, the old Greek democratic tyrannies are the only things which can be compared with our present ruthless system of injustice. Mr. Hodges treats the clergy precisely like slaves or dogs, animals who have not the rights of men. There is, however, a quiet return to parliament by Mr. George Lewis, which is, in principle, more atrocious than even the Irish Bill. This must be noticed next month. It has only just been sent.

It is requested that other correspondents, whose letters are not noticed or acknowledged, will excuse the delay, which has arisen from pressure of business at the end of the month. Many thanks to the writer respecting Mr. Bickersteth's work. But no farther notice of that work was in particular contemplation.

PLURALITIES AND NON-RESIDENCE BILL.

Clause 1. Repeals 21 Hen. VIII. and 57 Geo. III., except where the last repeals other acts, or inflicts penalties, or grants licences, if the licence be granted one month after this act is passed.

2. No person holding two livings to have any dignity or office in a cathedral, or any third living. No person to hold two dignities or offices in the same or different cathedrals, except an archdeacon, who may hold a canonry and a benefice with his archdeaconry.

3. No person to hold two livings more than ten miles apart.

4. If one living does not exceed 500l., another, not exceeding 500l., (at the time of institution,) and within ten miles, may be added. If the bishop, who is to institute to the second living, objects, he must certify his reasons to the archbishop, who shall decide, after inquiry of both bishops, if the benefices are in different dioceses.

5. One living below 500l., and one above 500., may be held together for special reasons assigned by bishop to archbishop, and allowed by King in council.

6. Acceptance of preferment, contrary to this act, vacates all former preferment.

7. Licence or dispensation for second preferment not necessary.

8. Present rights of possession saved.

9-19. Provisions respecting uniting or disuniting parishes.

20. If any holder of a benefice shall be absent (without licence or exemption, and not be resident on another benefice) more than three and less than six months, he will lose onethird of the annual income; if more than six, but less than eight, one-half; if more than eight, two-thirds; if the whole year, three-fourths.

21. Penalty for neglecting duty on Sundays, 51. for each offence. which might be altered.)

(Surely this is a clause

25. Certain persons exempt from penalties for non-residence. No dean of cathedral or collegiate church, or head ruler of any college or hall at Oxford or Cambridge, or professor or public reader in either of the said Universities, while actually resident within the precincts of the University, and while reading lectures therein during the time required by the conditions of his office (provided always, that a certificate, under the hand of the ViceChancellor of the University, stating the fact of such residence and of the due performance of such duties, shall, in every such case, be transmitted to the bishop of the diocese within six weeks after the 31st day of December in each year); no chaplain of the King or Queen, or of any of the royal family, chaplain of any archbishop or bishop, chaplain of the House of Commons, clerk of his Majesty's closet, or deputy clerk thereof, chancellor or vicar general or commissioner of any diocese; archdeacon, dean, or sub-dean, or priest, or reader in any of his Majesty's royal chapels at St. James's or Whitehall, or reader in his Majesty's private chapels at Windsor or elsewhere; preacher in any of the Inns of Court, or at the Rolls chapel, Provost of Eton, or Warden of Winchester, or Master of the Charter House,—while all these parties shall be actually attending in discharge of their duties. Masters of Eton, Winchester, or Westminster Schools, or principal of the East India College, shall not be liable to any of the penalties or forfeitures in this act contained for or on account of nonresidence, during any such period as aforesaid, on any benefice.

26. Dignitaries, &c., residing at cathedral churches for certain periods exempted. Provision for cases in which the year of residence at cathedrals commences at any other period than the 1st of January.

27. Present rights, as to exemptions and licences, preserved.

28. Exemption forfeited if house of residence not kept in repair.

29. Petition for licence for non-residence to be in writing, and to state certain particulars. 30. Bishops may grant licences in certain cases enumerated.

31. Under special circumstances, bishops may grant licences to reside out of the house or benefice, and may appoint and assign salaries to curates. Reasons to be transmitted to the archbishop for examination and allowance; who may, after inquiry, annul, or in any manner vary, licence.

38-40. Returns as to non-residence, &c., to be made to the King in Council.

41. If any person, neither licensed nor exempt, does not sufficiently reside, the bishop may issue a monition. Returns may be required to be upon oath. Where return shall not be made, or be satisfactory, bishop may order residence, and, if disobeyed, may sequestrate the profits of the benefice, and direct an application of the profits. Appeal against sequestration to the archbishop.

42. Persons returning to residence on monition to pay the costs.

43. If such person returning shall, before 12 months thereafter, absent himself again, the bishop may, without monition, sequester the benefice.

45. Benefice under such a sequestration one year, or incurring two such sequestrations within two years, to be void, except in case of relief, upon appeal.

46. Contracts for letting houses in which any spiritual person is required to reside, void. Any person holding possession after the day appointed, shall be subject to penalty.

48. No oath as to residence required of any vicar.

49. Non-resident incumbents neglecting to appoint curates, bishop to appoint.

50. Curates to reside on benefices under certain circumstances.

51. Extension of the provisions of the Acts 17 Geo. III., c. 53, and 21 Geo. III., c. 66, relating to the repairing and rebuilding of houses of residence; and power to the bishop to enforce compliance.

61. Bishops may enforce two services on Sunday in certain cases.

64. Bishop to appoint stipends to curates.

84. That no spiritual person shall serve more than two churches or two chapels, or one church and one chapel, in one day, &c.

[The Bill cannot be procured at Mr. Hansard's. What is given above is taken from an analysis of the Bill in the Cambridge Chronicle.]

THE

BRITISH MAGAZINE.

JUNE 1, 1836.

ORIGINAL PAPERS.

RISE AND PROGRESS OF JANSENISM.

THE term Jansenism was invented at a time when party spirit readily found names, not merely for systems of religious opinion, but for every modification of a system. It arose upon the publication (in 1641) of the "Augustinus" of Jansen, or (as he was called, according to the fashion of his time,) Jansenius, Bishop of Yprès; in which he professed to set forth the views of St. Augustin upon the subjects of predestination and grace, But Jansenism, although first at that time so called, may be, with much better reason, dated from the foundation of the monastery of Port Royal, at the very beginning of the same century. Jansen's work was far more of the nature of a justification of prevalent opinions by the authority of an eminent father of the church, than the first promulgation of a system. Neither can we call Jansenism the revival of the Augustinian doctrine; which seems to have flowed down in a continuous stream, from the time of the father who gives it his name, to the æra of the Reformation, as it has conEcclesiastical history, tinued to do from that time to the present. indeed, which, like other history, exhibits the course of opinions only when represented in the person of some eminent individual, or as the characteristic of a conspicuous party, does no more than enable us to guess the continuity of the stream of Augustinian doctrine by the But it is known to have exhibition of its occasional outbreaking. been a prominent feature in the religious system of St. Bernard, in the twelfth century; and the progress of the reformation in the century before the appearance of Jansenism had given a fresh impulse to it. Its strong hold was in the University of Louvaine, where, in 1552, Michael Baius made it an objection to the prevalent tenets of the church of Rome, that they were at variance with the views of St. Augustin. Seventy-six propositions from the work of this divine were sent to Pope Pius V., and by him (according to the Jesuits) condemned as heretical, in 1567. This condemnation was followed, thirteen years later, by another from Gregory XIII. The Jansenists VOL. IX.-June, 1836.

4 H