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former use, or from present want in the cold prison with which he was then threatened. But what inspiration is there here? says the sneering Rationalist. What need of any thing more than the ordinary human faculties and desires in prompting or giving such a message? He mistakes the matter altogether. Not far behind him is the commentator of the M'Knight school, who would defend, or rather excuse, the passage as teaching economy and attention to details, which, they would apologizingly say, is not unworthy of divine direction. The spiritually-minded reader is not stumbled at the passage, even if he can see, or imagine, no connection with what may be deemed the higher teachings of the Epistle. If, however, he is deeply imbued with the spirit of revelation, this care of Paul for his phailonés*—his old and tattered cloak, it may bewill make him think of those most pathetic words, 2 Cor. xi, 27: “In labor and weariness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.

It brings before the mind the lonely traveler with this old cloak wrapped about him as he climbs the snowy mountains of Pisidia, with their wild and dangerous passes, or lies upon the stormy deck during the nights when they were tossed "up and down in Adria,” or finds its need on the bleak shores of Melita, where they had to sleep by kindled fires “on account of the driving rain and because of the cold.Whether he had left it at Troas many years before, when, after preaching until day dawning, he took his hurried land journey across the cape to meet the ship at Assos, (Acts xx, 13, 14,) or during some much later journey not mentioned in history, cannot easily be determined. In either view the mention of this want, simply and incidentally as it seems to be made, gives power and vividness, gives a more inspiring inspiration, we may say, to all his admonitions “to endure hardship (kakotabeīv) as a good soldier of Jesus Christ.” There is inspiration in the mention of this cloak as something belonging to one devoted to the highest idea that ever inspired the human soul, and for the sake of which we might well pardon much of the trifling of Romanism, had it, indeed, pre

Some few commentators would give it the sense of satchel, or sack for holding books. But this is a mere guess, having no extrinsic support, and inconsistent with its mention as something separate. It is not at all likely that he would tell him to bring along the book case, and then add, the books and parchments, afterward

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served to us so precious a relic. How near it comes to us! this common daily want of such a man- a man in Christ,” who was canght up to the third heavens and saw the vision of the Lord! Granted that such mention came in the ordinary course of the ordinary human faculties, still it was through inspiration; it may be maintained, as a single concrete portion of that one all-pervading, all-animating divine thought of which Paul's soul was ever full, whether in speaking of the incidents of his painful journeyings or in the utterance of ideas so new to the world, so far above the developments of any former ethics or philosophy, and which, even now, Rationalists like Strauss, Colenso, and Renan utterly fail to comprehend.

And so we may say here, as Maimonides says in respect to the incidental narrations of the older Scripture: It is all the word of God, and in this respect of its divine sanction and authorship there is no difference between such a passage as that upon which we have been dwelling, “ Bring with thee the cloak that I left behind in Troas, with the books, and especially the parchments” or such a one as this, “Prophecies shall come to an end, tongues shall cease, knowledge shall be found unsatisfying, but LOVE never faileth. For now we see in a mirror shadowly, but then face to face; now I know in in part, then shall I know even as I am known. Yet still endure (here and forever) faith, hope, and love—these threebut the greatest of these is LOVE." It was this divine love ever ruling in the owner's soul that rendered the cloak, the books, the parchments belonging to him, worthy objects of inspired mention; it was this that sanctified them, lifted them. out of the common sphere of profane or worldly things, and made them all HOLINESS TO THE LORD.

Other examples might be given, affording similar illustrations; but the use of this, though regarded as one of the least of all, and so frequently cited as an offendiculum by the Rationalist, is enough to show that “all Scripture inbreathed from God is also profitable for doctrine, for conviction, for direction, for education in righteousness.'

FOURTH SERIES, VOL. XXII.-8

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ART. VIII.-FOREIGN RELIGIOUS INTELLIGENCE.

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PROTESTANTISM. These amendments were accepted by the

Lower House. THE RECONSTRUCTION OF

THE AN. In October there was a three days' GLICAN CHURCH IN IRELAND.—The sep. Conference of lay delegates of the Irish aration between the Anglican Church in Church in Dublin. The Duke of AberIreland and the State government com

corn presided, and some four hundred pelled the former to undertake a recon- delegates were present, including a struction upon a voluntary basis. The number of noblemen, members of ParGeneral Synod of the Irish Church, a liament, and other influential and wealthy union of the two Provincial Synods of members of the Irish Church. One Dublin and Armagh, met on Sept. 14 at of the resolutions adopted was Dublin. It was the first Synod held in the effect that the clerical and lay Ireland since 1713. The Provincial representatives should sit and discuss all Synod of Armagh had met a few days questions together in the General Synod, previously, but that of Dublin had to be with the right to vote by orders if deformally constituted prior to the union manded by three of either order at the of the two into one General Synod. In meeting. It was explained that this recthe Upper House the Primate (the ommendation of the Conference was not Archbishop of Armagh) presided; the to apply to Diocesan Synods, but to the Lower House elected the Rev. Dr. West, General Convention which is to be afterDean of St. Patrick's and Christ Church, ward formed. On the question of the its Prolocutor. A protest against the relative proportions of the representadisestablishment of the Church was tives of the dioceses, and also of the adopted by the Lower House unani- clergy and the laity, a resolution was mously, wliile in the Upper House the adopted that the number of lay representBishop of Down objected to it as un- atives for the respective dioceses should necessary. As to finance, all parties be partly based on population, and seem to be agreed that the remainder of partly on the old parochial system. As the old possessions of the Church, which regards the proportion of clergy to laity, may be retained, will require to be the following resolution was carried by an largely supplemented by private lib- overwhelming majority: “That, in the erality if the Church is to be made opinion of this meeting, it is expedient efficient. In the matter of govern- that the number of lay representatives in ment, the Synod adopted a "scheme the General Synod should be to the for the reform of the Provincial Synods, clerical in proportion of two to one." with a view to a union of the Bishops, The clergy also had a private meeting clergy, and laity of the Church of Ireland in October, under the presidency of in General Synod.” It proposed that the the Archbishop of Dublin, at which it clergy of each diocese should meet in a was resolved by a large majority that the Diocesan Synod, and elect a certain laity should have a common right with number of their brethren to represent the clergy to decide on matters of docthem in a General Synod, with whom trine and discipline in the future counwere to be included one Dean and one cils of the Church. Archdeacon for each diocese, who, with At a meeting of the Bishops, held in certain officers of Trinity College, Dublin, November, it was resolved to sit and were to sit ex officio. The latter part of vote as a separate order when they deem the scheme excited much discussion, and proper, or in other words, to have the an amendment proposed by the Dean of power of vetoing any proposal with Cashel, omitting the ex officio members, which they disagree. The majority of was carried, after an earnest debate, by the laity seem to be any thing but 107 to 29. It was also unanimously pleased with this resolution. Another agreed that all parochial clergy, whether meeting of lay delegates was held at Ar. beneficed or not, should be entitled to magh, presided over by Lord Rosse, at vote for clerical representatives, and that which it was moved by Lord Dunalley, the representation should be in the pro- and agreed to, that the meeting greatly portion of one to ten in the clergy regretted the resolution of the bishops,

and understood “voting by order” to the High Church Anglicans, Reports mean that a majority of bishops and from Rome state that already a learned clergy together, and a majority of lay Church historian of France, Abbé Freprepresentatives, should be sufficient to pel, had been appointed to treat with the pass any motion. The meeting also Anglicans. strongly protested against the bishops Within the Catholic Church the oppohaving the power of a veto in diocesan sition to the ultramontane tendencies synods. Thus a serious conflict begins which animate the Pope and his counto arise between the High Church and selors, and will control the majority of the Presbyterian element in the Church. the coming Council, has developed a

much greater strength than was originROMAN OATHOLICISM.

ally expected. An extraordinary sensa

tion was produced not only within the THE ECUMENICAL COUNCIL. - During Roman Catholic Church, but throughout the latter part of the year 1869 no im- the Christian world, by a sharp letter portant manifestations have taken place from one of the greatest pulpit orators of with regard to the Council outside of the the Church, Father Hyacinthe, against Roman Catholic Church. The Bishops the ultramontane tendencies. Father of the Eastern Churches, after declining Hyacinthe, belonging to a family of the the Pope's invitation, have observed an name of Loison, has been for many years absolute silence. The hope of seeing a a monk of the Order of Barefooted Carnumber of them attend had been aban- melites. His fame as a preacher having doned even in Rome. Even the most attracted the attention of the present sanguine among the champions of Rome liberal Archbishop of Paris, he was sev. did not expect more than two or three eral years appointed to preach the Adof them to be present.

vent course of sermons in Notre Dame, In the Protestant world, several more the Lent course being reserved for the prominent bodies have taken notice of representative of the opposite school of the Papal invitation. In the United the Church-the Jesuit, Père Felix. His States the Moderators of the two largest sermons, which were entirely extempore, bodies among the Presbyterians have ran chiefly on general topics, such as sent a joint letter to the Pope, restating, Society, “ Education," * The Famiin brief and mild words, the great doc- ly," "The Church," and attracted gentrioal differences which separate the eral attention, not only by the unusual Roman Catholic from the Protestant eloquence with which they were delivbranch of Christianity. In Germany, the ered, but by remarkable liberality, which Church Diet and several other societies he manifested toward the Christian have passed resolutions, explaining communities outside the Catholic pale why there can be do hope of a re- as parts of Christendom. In many quarunion of the Protestant denominations ters his liberalism created a great unand of Roman Catholicis as long as easiness; and when, at a Peace Congress the Pope occupies his anti-scriptural po- held in Paris, in 1869, he spoke in kindly sition.

appreciation of Protestants and Jews, he Dr. Cumming; of London, has called drew upon him a sharp rebuke from his forth a letter of the Pope, not to him-snperior, the General of the Carmelite self, but to Archbishop Manning, of Order. This led him to announce to the Westminster, in which the permission Archbishop of Paris the impossibility of asked for by the Doctor, to plead the his preaching again at Notre Dame, and cause of Evangelical Protestantism in soon afterward followed his famous letthe assembly of Rome, is refused. A ter to the General of his Order, in which second letter of the Pope, however, in- he utters a bold protest against the forms the Archbishop that any Protest- tendencies prevailing in Rome, and reants who may wish to discuss the points nounces his monastic obedience. The of difference between them and the Ro-effect of the letter was like a bombshell. man Catholic Church, may come to Father Hyacinthe himself escaped from Rome, and that theologians will be ap- the trials of alternate applause and inpointed by the Pope, with whom they vective to which his stay in Paris, or may confer. The only body outside of even in Europe, would have exposed him, the Roman Catholic Church which con- by a retirement to America. Most of tains members who may go to Rome in the Liberal Catholics of France—the pursuance of the Pope's invitation are party of Montalembert, Albert de Brogdemn the doctrines and the person in the name of the old Gallican school by of the Pope-these are rights which one of the French Bishops, Monseigneur prove beyond all doubt the participation Maret, Bishop of Sura, (in partibus infi- of the Bishops in the sovereign powers delium,) and Dean of the Theological of the Holy Father. But these rights do Faculty of Paris. Bishop Maret has not extend far enough to give the episwritten two volumes "On the General copal body a supremacy over the Pope, Council and the Public Peace,” which he and the latter therefore exercises, in gensubmits to the Council. More are to He summons the Council, presides over

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lie, and the Correspondant—were sore- | VIII., Clement XI., Pius IV., we adhere ly' tried by this unexpected move, to doctrines which appear to us true.” which they censured as too rash and as The substance of the argument is as extreme, saying that he would have follows: served their cause better by remaining in his place, preaching whatever he Church is a limited monarchy, which

According to the Holy Scriptures the would have to say from the pulpit of stands under the common rule of the Notre Dame, and leaving the authorities Pope and the Bishops. The history of the to dispose of him as best they could. Councils is at least as much in favor of Still his protest did not remain alone. the divine right of the Bishops as of the While Father Hyacinthe felt himself supremacy of the Holy Chair. Freedom bound to protest against the Council of discussion, vote by majority, a juridifrom the stand-point of a common Chris cal examination of the apostolic decrees, tianity, another sharp protest was issued and, in certain cases, a right to

eral, all the privileges of supremacy. follow, but these may suffice as to the it, dissolves it, and sanctions its decrees. general tendency. In a circular letter In a word, he always remains the head to his brother Bishops he refers them to of the Church. If, however, the changes the preface of the book, written, he says, desired by a certain school are made, the in the exercise of an episcopal right, and Church will cease to be a limited, and inspired by love to the Church and the become an absolute monarchy. This Holy See. He has dedicated these two what is truly divine is unchangeable,

would be a complete revolution; but volumes to the Pope himself. In the and, consequently, if the constitution of letter addressed to His Holiness he the Church is changed, it ceases to be writes first to excuse himself that he can. divine. Pius IX., in his bull, Ineffabilis not himself be the bearer of his work, Deus, has himself said of doctrine, inspired, he repeats also to him, by his Crescat in eodem sensu, in eadem sententia; episcopal duty. * At the moment of the but the new dogma would lead to a deassembling of an Ecumenical Council,” | alia sententia. It would therefore amount

velopment of doctrine in alio sensu, in he proceeds, " which is called upon to to a denial of the divinity of the Church. perform such great tasks, and foreseeing, "If it were realized,” exclaims the Bishas I do, the sinister consequences where- op, “what a triumph would it be to the with projects might be fraught, conceived enemies of the Church. They would and proclaimed by venerable men who, call the asseverations of centuries, and however, do not seem fully aware of the history itself, as witnesses against Cathperils of their undertaking-it appears

olicism : she would be crushed by the to me both useful and necessary to draw weight of opposing testimony; the Holy the picture of the constitution of the would rise in judgment against her.

Scriptures, the Fathers, and the Councils Church in its greatness aud perfection, They would bury us in our shame, and, and in that uuchanging character which from the desert, atheism would rise more its Divine Founder intended to impart to powerful and threatening than ever."'it.” He has published this book, he Vol. II, p. 378. says, so that all may read it—the Pope, the Bishops, the priests, the people, A number of the French Bishops have clerics as well as laymen. “I publish already openly declared against the work them before the Council, so that they of their colleague, and few prominent all may have time to read them." Briefly, men in the Church dare to be as outthe whole work, from beginning to end, spoken as he. But very large is the party, is devoted to one object—to the most even among the Bishops, who, though in fervent and unsparing tight against the a very moderate language, do not condogma of the Papal infallibility and to ceal that they disapprove of the clamor the defense of Gallicanism. "In pro. of the ultramontane party for a promul. fessing all the respect due to the decis- gation of the Papal infallibility as a doc. ions and bulls of Sixtus IV., Alexander trine of the Church. By far the most

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