Eusebius (H. E. IV. 24.) speaks of certain elementary books on religion written by Theophilus: and Jerome (Vir. Ill. § 25.), of divers short and elegant treatises conducive to the edification of the Church in some one of which it should seem that he had instituted a discussion respecting Satan, and the influence which he is allowed to exert on the minds of men.* These writers also mention a work against Marcion; another against Hermogenes: and he seems also to have compiled a Harmony of the Gospels, from which Jerome has cited a curious exposition of the parable of the Unjust Steward. The above are all lost; but there are still extant four books of Allegorical Scholia on the Gospels, which are attributed to him; though they are now very generally admitted to have been the work of a much later writer. Jerome, indeed, had read certain commentaries on the Gospels, and on the Proverbs of Solomon, which went under his name; but they did not appear to him to correspond with the style and elegance of his genuine works.

In the doctrinal system of Theophilus, the divinity of Christ is unequivocally asserted. He says (L. II. p. 100. C.)" the word is God, and is born of God;" and maintains (L. II. P. 83. B. p. 100. B.)

that a most intimate union subsisted between the Father and the Son

from all eternity. His notions on the nature of this union, and of the subsequent emission of the word to create the world, are not perhaps very distinct; but they clearly imply a unity of Godhead. He is also the first Christian writer who uses the word rpias; and he employs it in such a manner, that a Trinity of persons is evidently intended, consisting of God, his word, and his wisdom. Compare Lib. I. p. 74. B. II. p. 94. D. It is remarkable that the title opia, which is here assigned to the third person, is, by other Fathers, given to the second; and Theophilus himself, in other passages, follows in the usual course. With respect to Romish and Calvinistic tenets, he has little or nothing which either favours or refutes them.

The Editio princeps of the Liber ad Autolycum was published by Gesner, in folio, Tiguri, 1546. The best, though a very inelegant edition, is that of J. C. Wolfius, in 8vo. 1724. The work was also edited by Fell in 1634, and it is appended to the Paris edition of Justin.

CHURCH OF ENGLAND.

MR. EDITOR, -I beg leave to tender you my thanks for inserting, in the REMEMBRANCER (for September last, my communication with reference to the Church Societies; and I now desire to obtrude upon you and your readers a few observations upon a kindred subject.

There are obviously various causes operating to impede the progress of Church of England principles; and whilst latitudinarian tenets of the most pernicious and antiscriptural character are

See Lib. ad Autol. II. p. 104. D. He has here given a curious derivation of the word δράκων, as applied to the Devil; and says that he is so called διὰ τὸ ἀποδεδρακέναι αὐτὸν ἀπὸ τοῦ Θεοῦ.

Hieron. Epist. 151. Quatuor Evangelistarum in unum opus dicta compingens.

gaining ground, we seem, I think, to look on as if the Church could not be affected by their dissemination.

My present object is briefly to advert to some of the causes which render the Established Church a less efficient instrument in maintaining and propagating "the truth as it is in Jesus," than she would be, did not those causes exist.

I would refer first to the Bible Society, Church Missionary Society, &c. These societies are doing all they can to advance their respective interests; and because they do so, and because the real Church Societies are not sufficiently known, the former receive offerings at the hands of Churchmen, which the latter only ought to receive and appropriate. Thus Churchmen unwittingly perpetuate division, and contribute unintentionally to alienate the affections of many from the church, which is in consequence greatly weakened.

The female penny collectors also for the Bible Society do harm, inasmuch as they are sure to inveigh against those of the Clergy who do not join their society, stigmatizing them as non-preachers of the Gospel, and doing all they can to make it appear that they are opposed to the circulation of the Bible, whereas, nothing can be farther from the truth than such an allegation; for, anxious to circulate the Bible, the only question with them is one of method, which, of course, involves the paramount claim of our own Christian Knowledge Society. But by such imputations as these, we hardly know how much the cause of the Church of England suffers. For this, therefore, if for no other reason, it is incumbent upon the Clergy (upon us all indeed, but particularly the Clergy,) to set forth the claims of the real Church Societies, and so practically to refute the calumnies which are heaped upon themselves and the Church to which they belong.

Another method by which the Church is weakened, arises from the conduct of many within our own communion, who assume an exclusive title, and openly assert that those Clergymen who do not join their party do not preach the Gospel; and the consequence of such an awful charge is, that many are induced to withdraw themselves from the spiritual superintendence of their lawful pastors, and so a feeling of disaffection is introduced into the very bosom of the Church, and We however feel satisfied that she is thus again greatly weakened. such imputations are without foundation; but we ought not to forget how materially they injure the Christian cause, and how effectually they operate in breaking the unity of the Church, and in the extinguishing of all proper feeling towards them who are set over us in the Lord. On this subject I would take leave, with all deference, to offer a hint to those Clergymen who are objects of the imputations alluded to, and whose pastoral labours are rendered, in consequence, less successful Far be it than, under the Divine blessing, they otherwise would be. from me to suppose for a moment that any minister of the Church of England could so dishonour his Redeemer, and trifle with immortal souls, as to impose upon his hearers anything short of that genuine gospel which is the " power of God unto salvation to every one that believes," and to maintain and declare which is bound upon his conscience so sacredly, both by his ordination vow, and the articles, homilies, and liturgy of the Church to which he has subscribed. My

observation has reference only to that method of preaching, which implies the great doctrines of redemption instead of stating them. Every sermon which does not directly advert to the motives of Christian conduct, gives occasion for the reflection that the Gospel is not preached by our Clergy, and, however unfounded the charge may be, (and unfounded I honestly believe it to be,) it has an evident tendency to weaken and divide the Church, and the occasion of it therefore, wherever it exists, the Clergy would do well to remove.

Again, the Church suffers by the increase of dissenters, who compass sea and land to make proselytes. We ourselves are thoroughly satisfied that there is no justifiable ground for separation from the Church of England, and know full well that numbers of those who separate from her can allege no definite and satisfactory reason for what they do. We know also that the sin of schism is most pointedly condemned in the word of God, and that the duty of Christian unity is most authoritatively enjoined; and yet we seem hitherto to have left separatists to themselves, and have taken little pains to regain them to the Church. But we should never forget that the Church is considerably weakened by all separation from her, even though there be no ground for it, and that every act of separation makes an impression upon, and shakes the principles of, the remaining members of the Church, and ought therefore by no means to be overlooked. It is high time that Christians were aroused to a sense of the great duty of Christian fellowship, and the heinous sin of schism; and it ought to be our anxious endeavour, to impart sound and scriptural information on this subject to all within the sphere of our influence, and not only to them, but to those also, who, under mistaken notions, have withdrawn themselves from us, and have joined other communities of Christians. It is the especial duty of the Clergy to enlighten the people concerning the constitution and important ends and designs of the Church of England; for owing to a want of that "attachment to her, which is founded on a just knowledge of her transcendant excellency, many are easily moved by every wind of vain doctrine, and are prone to imbibe hasty prejudices against her." Let then all our zeal, and talent, and influence, be exerted to effect this most important object. Various methods for its accomplishment will suggest themselves to faithful and zealous Clergymen, and let them seize every opportunity to allay animosity, to remove prejudice, to inform the ignorant, to correct the mistaken, to rouse the indifferent, to strengthen and confirm the faithful: and, if whatever they do be undertaken with judicious zeal for the interests of the Church of England, and in the true spirit of Christian charity, we cannot doubt that the blessing of God will accompany their labours, and make them sooner or later subservient to the peace and prosperity of his Church.

Again, dissenting chapels are open three, and some even four times on a Sunday. Now whilst our churches are generally open only twice, a great facility is afforded to unstable churchmen to attend the conventicle; and for such attendance they have a plausible excuse to offer in the fact that the doors of their church are shut against them. I must be bold to say, and affection to the Church impels me to it, that

her cause sustains a serious injury by the deficiency of an evening service at many of our churches. I do consider that in all populous places the parish church at least should be open for a third service. When there are only two services, it is hardly possible that every master of a family can so arrange, that all his household may attend divine service more than once, and in some families some cannot attend at all, or only occasionally. The deficiency also leads to wandering and unsettled habits: popular preachers are sought after, many persons frequent meeting-houses; at first perhaps they go out of curiosity; peradventure they are struck with something new, they go again, and from occasional attendance in the evening they come at length to attend in the morning, and the result is they leave the church altogether. This evil, it is manifest, it rests with ourselves in a very great degree to prevent; and, in the words of Archdeacon Daubeny, I would say that "if Christians are continually dropping from the Church, let it be from any cause rather than on account of the irregularity, incapacity, or want of zeal in its ministers."

Then again, street, tent, and house preaching, which has now become so common, has a direct tendency to withdraw men from the communion of the Church, and to induce disaffection towards it. We condemn the practice as disgraceful, and as being highly detrimental to the real and permanent interests of Christianity; but we are too apt to forget the unfavourable effect it has, and how effectually it operates in undermining the doctrines and discipline of the Church of England.

Look again at the combined hostility borne by all sectarians towards the Church. Look also at their schools, where the young are educated in dissenting principles, and, without knowing why, are taught to regard the Church as being in gross error, and her ministers as little better than those of the Church of Rome, whose arbitrary and uncharitable spirit they are said to possess.

I would also say a word or two in reference to the number of pamphlets which are constantly issuing from the press, with a view to malign and misrepresent the Established Church,-Mr. James's "Christian Fellowship" for instance: into the hands of how many Churchmen has that work fallen! and is it likely that their Church principles can be strengthened by its perusal? I cannot but fear, with Mr. Cawood, that it will be dreadfully injurious " to uninformed Churchmen, who will not easily believe that a man of candour and piety would, without cause, like Mr. James, bring such severe and cool charges against the Establishment." The publications also of a

society for promoting ecclesiastical knowledge, are calculated most materially to injure the Church, and to withdraw weak members from her communion. Mr. Beverley's publications too, I fear, are operating in a no less injurious manner; and although we would defy him to substantiate his charges, and would fearlessly abide the test of candid and impartial investigation, yet how painful is it to know that his works fall into the hands of many who are incompetent to disprove his assertions, and who are too willing to believe that there must be some ground for what he advances with so much effrontery and apparent disinterestedness. We say he is mad; but nevertheless the same

injury is done to the Church as if he were in a perfect state of sanity.

It has not been my purpose, Mr. Editor, to advert to all the causes which are now operating injuriously to the Established Church, threatening her very subversion, and tending moreover to the eradication of all orthodox religious principle from amongst us. There are, I am fully sensible, other prominent causes, having the same disastrous tendency, such as the increase of Romanism and of infidelity, the advance of non-religious education, &c. But rather than dwell on these latter, which are so palpably destructive of all sound Christian principle, I chose to remark on the abovementioned sources of disaffection and disunion, and have done so chiefly from a conviction that they are not generally regarded as of that importance to the Church, the ark of true religion, which her interests in that sacred character require that they should be. Believe me, I am very far from undervaluing the various exertions of active and benevolent men in the cause of the Church of England and of sound religion; but it is evident (from the state of things around us) that there is yet very much to be accomplished by us before the Church can be said to be in a healthy and flourishing condition; and we must therefore collectively and individually exert ourselves in a far greater degree than we have yet done; and "the word of authority must be uttered by the ministers of the Lord in no faint or languid accent, but be made to stir the spirits of the people. We hear much of the perils which array themselves against the bulwarks of our Zion, but the sound of this warning should speak to us only of increased faithfulness and zeal."

The important question after all is this, namely, How may we exert ourselves to the best purpose? Surely by contributing to the utmost of our power to the building of churches,-by affording increased facilities of attendance upon divine service,-by enlarging our national, infant, and Sunday schools, and by opening new ones wherever they are wanted, by bringing the Church societies into notice, and urging their claims upon the people at large, by encouraging lending libraries, and circulating amongst all classes the various publications of the Society for Promoting Christian Knowledge. In a word, we may most advance the cause of Christian truth by maintaining and teaching Church of England principles, setting them forth not as the dogma of men, but as the word of God.

Believing as we do that our venerable Church is the purest branch of the Church of Christ upon earth, that she is built upon the " foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone," let us be very assiduous to promote her interests, to advance her cause, and to make her instrumental in extending the Redeemer's kingdom. Let her ministers stand forth as men armed with the panoply of divine truth: and, uniting the wisdom of the serpent with the harmlessness of the dove, be ready to maintain their sacred principles against all opposition. Let them remember that the day we live in is one of "rebuke, and trouble, and blasphemy;" that therefore new duties are imposed upon them; and that it is their part "in season and out of season" to maintain the "faith which was once delivered to the saints," and to declare the same boldly and unequi