and upon this rock I will build My Church," they interpreted variously, out never, for a long time, so as to make S. Peter the rock, still less so as to make his successor in any particular see, the rock. They say that our LORD meant Himself, and pointed to Himself when He said the word, Thou art Peter, [Σὺ εἶ Πέτρος] a stone, and on this rock, [ἐπὶ ταύτῃ τῇ Téτpa] Myself, will I build my Church; you and others as stones upon the solid foundation of My own Person.* Or again Thou art Peter, thou hast made a good confession, and upon this rock, the faith, (the objective faith,) that thou hast confessed,† will I build my Church; and that in such a sense that every other Christian who makes the same confession, is also Пérpos, a stone in the spiritual building,‡ even as thou art. With respect to the power of the keys, and the pastoral office, they said, that what was given to S. Peter was given to all the Apostles alike; and that he alone was addressed, in some instances, that he might become a type, not an instrument or bond of unity. But here no words but those of S. Cyprian himself will do justice to the subject. "Addressing Peter," says Cyprian, "the LORD saith, I say unto thee, thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it: And to thee will I give the keys of the kingdom of heaven: and whatsoever things thou shalt bind on earth shall be bound in heaven also; and whatsoever things thou shalt loose on earth, shall be loosed in heaven also.' And again, to the same (Peter) he saith, after his resurrection: Feed my sheep.' He builds his Church upon one: [and commits his sheep to him to be fed]. And although he committed an equal power to all the Apostles; saying, 'As my FATHER sent me, so send I you: receive ye the HOLY GHOST. Whosesoever sins ye remit, they shall be remitted unto him; whosesoever sins ye retain, they shall be retained:' Yet, for the exemplification of unity, He so disposed, by his authority, the original of that unity, that it might take its rise from one. The rest of the Apostles, indeed, were what Peter was: endowed with an equal fellowship both of dignity and of power: Yet the beginning proceeds from unity; that the Church may be shown to be one."

6. We have not space to follow up this suggestion, that S. Peter was a type, though not an instrument of unity; though we think we could vindicate it against the slight which Barrow cast upon it, when he calls it a concert, in which he can discern little solidity, and as little harm. It is enough to show that, if the notion is correct, it tends to

Thus S. Augustine, in his retractations, "I have said in a certain place, of the Apostle Peter, that it was on him, as on a rock, that the Church was built. But I know that since I have often explained these words of the LORD, Thou art Peter, and on this rock will I build my Church,' as meaning upon Him whom Peter had confessed in the words, Thou art CHRIST the Son of the living Gon;' and so that Peter, taking his name from this Rock, would represent the Church, which is built upon this Rock. For it was not said to him, Thou art the Rock, but, Thou art Peter. But the Rock was CHRIST, whom because Simon thus confessed, as the whole Church confessed Him, he was named Peter."

+"On this faith and confession I will build my Church."-Chrysostom.

Thus Origen; "Wherefore if we, by the revelation of our FATHER which is in heaven, shall confess that JESUS CHRIST is the SON of GOD, having also our conversation in heaven; to us also it shall be said, Thou art Peter;' for every one is a Rock, who is an imitator of CHRIST."

strengthen the proof of the importance of unity, which is, or ought to be, common ground with all Christians, without touching the question either way of the authority of a visible head upon earth of the Church of CHRIST, as a bond and instrument of unity.

7. We contend, lastly, that the system which we are now advocating has answered its purpose to a far greater extent than that which has been erected on its ruins. It served its purpose absolutely, till the tyranny of one visible head on earth arose; and wherever it has been explicitly acknowledged, and sometimes where it has operated silently and without observation, it has promoted unity to a very great extent, and been the bond and sign of unity, with the Church catholic, both in doctrine and in fellowship; while those bodies which have rejected the Episcopate, have run off into numberless schisms, and almost invariably into the GoD-denying heresy of Socinus. On the other hand, where the Episcopate has been preserved, without arrogant pretensions of an individual see to be respected as an universal centre, the Church has been kept in the faith, and in unity of communion and charity. A single ceremonial,* within the memory of us all, presented the spectacle of an Archbishop and a Bishop of the Church in England, a Bishop of the Church in Scotland, and a Bishop of the Church in America, ministering at the same altar: thus representing Churches between whom there was no other bond than the primitive and catholic bond of faith and charity, in the one body of CHRIST, represented and conserved by the catholic Episcopate of each Church. This at the same time illustrates our meaning concerning an Episcopate being a bond of catholic communion, and may stand as a lively proof of that position.

8. And we are thus encouraged to take a view of what may be the influence of such a system hereafter. If we believe, and it is difficult not to believe, that a time is coming when our LORD's prayer for the unity of the Church, and S. Paul's glorious definitions of it in the Epistle to the Ephesians, will be realized; we can at least say that the system now stated, offers an intelligible basis of communion, and one less invidious than its rival. We do not mean that propounded by human voices it will restore the unity we have lost;-this, perhaps, will never be done without some great demonstration of the Divine interference, answering almost to a new dispensation ;-but that when such an event may occur, this system, as it did serve universally at the beginning of the present dispensation, and has served very largely since, may, for aught that we can see in the nature of the case, serve the same purpose again. There is nothing in it which stands in the way of its general reception, as in the factitious unity of "protestants of all denominations," which is but an "agreeing to differ:" or in the assumption of an individual prelate, which cannot be maintained but by the help of some external support, not of the elements either of Christianity in general, or of the Episcopate in particular. In the future acknowledgments of the Episcopate, as a bond of union, we may see fulfilled the words of our Lord, that the Apostles should sit on twelve thrones judging the twelve tribes of Israel: in other words, an

* The consecration of the new parish church of Leeds.

Episcopate, as much one as the college of the twelve Apostles was one, and sitting on that which is everywhere, wheresoever it exists, a sedes apostolica, in authority, in sacramental power, as the sacramentum unitatis, and in unbroken derivation, shall exercise the authority of the Apostles over the whole Church, and be, as they were, the visible head of a widely disseminated but united body.

Now, we are far from supposing that we have exhausted a subject of such extent, or represented it in all its bearings, or defended it from all probable objections: on the contrary, we profess only to have presented a slight sketch, on which the mind of the student of theology may work, till it assumes, in his hand, a fuller and a fairer form. And this, we think, we have done sufficiently to serve the great purpose which we professed at starting: i. e., to obviate the danger of those, who, having arrived, by an active process of reasoning, at a true notion of the importance of visible unity, are, from the very necessity of the case, urged on to discover an adequate visible bond and safeguard of unity, and are met in their course, by the loud pretensions of the Papal See. We have a right to suppose, (indeed, in common charity, we must suppose,) that they are unbiassed against their own immediate spiritual mother, whose very existence the claims of Rome would subvert: we have a right to suppose that they will gladly find a system which may vindicate our right to be accounted an integral part of the body of CHRIST, without yielding ourselves to be bound and fettered, and to follow the arbitrary dictates of another Church, not more apostolic than our own: and if they are thus willing to be persuaded that the Papal system is not necessarily the only true one, they will find another, that to which our Church adheres, with better à priori pretensions; more ancient in point of time; supported on higher authority of Fathers; answering more exactly to what is revealed upon the subject in Holy Writ; with stronger witnesses of history to its efficacy, and with fewer difficulties in its being again acknowledged by the whole Church :-such a visible bond and safeguard of unity visible and spiritual, in doctrine and in fellowship, will they find in CHRIST's visible Church on earth, in the concurrent equal authority of all the Bishops, in one undivided Episcopate, in all time, and throughout all the world.

COLLEGE LIFE.

College Life: Letters to an Undergraduate. By the Rev. T. Whytehead, M.A.; late Fellow of S. John's College, Cambridge; and Chaplain to the Bishop of New Zealand. Cambridge, 1845.

THE author of this little volume has left behind him a memory which must be long and dearly cherished by those who knew him, and be a subject of affectionate interest to many more, who are merely acquainted with the chief points of his short, but not unserviceable life. His name will always be connected with the records of the infant Church of New Zealand, though but a few months intervened between his landing on

:

came

that island, and his death, at the early age of twenty-eight. There, as in England, it will not, nor should it be, separated in thought from that of the energetic and single-hearted Bishop, with whom he left his native land, to lay his bones among the Maori. His career was short: its ostensible fruits are easily enumerated and are in appearance so small, that many might think them not worth enumeration. This volume, which constitutes his chief claim to gratitude from the Church of his own country, informs us incidentally of another service which will be most that remains of him to that of his adopted one. This service is small indeed, as we should commonly reckon it: yet enough surely to entitle him there to most affectionate recollection: and it was to himself something on which he could think with comfort and pleasure, when, as he says, near the entrance of the shadowy valley." This was the translation into the native language, of part of Bishop Ken's Evening Hymn, for the use of the Maori. "Several of them," he says, and sang it under my window. They call it the new hymn of the sick minister.'" Let us be cautious of judging by appearances of the value of such services as these. If we may estimate the man from his writings, his character must have had a most softening and elevating influence upon those who had the happiness to be his friends. And if the little book before us shall aid in producing among those to whom it is addressed the tone of feeling and the character stamped upon it by its author, it will do no contemptible service to the Church at large. The papers which it contains are not indeed what their author would have made them, had he been allowed to complete and prepare them for publication: they were left, almost entirely it seems in their present form, to the Editor, when Mr. Whytehead himself felt that he could never finish them, rather as materials to be used in the composition of a work on the subject, than as intended at once for the public eye: still we are very thankful that they have been given us as they are; and our regret that they are no more, is rather because we should be glad to enlarge in any way what remains to us of their author, than that they convey less distinctly than could be wished what is of most importance: the idea which he had conceived and acted upon of College Institutions and College Life.

The following passage, taken from the author's Introduction, will give at once the object which the author has in view throughout, and show, what is of great value, the practical nature of his remarks.

"It is a most true observation, that 'Institutions come to nothing when they abandon the principles which they embody,' and we cannot but think of this with some anxiety, when we consider the nature of the various changes which have of late years, from within as well as from without, been suggested with respect to our present University and College system; almost all of them advocating the taking up of new ground, rather than the recovery, so far as is practicable, of that which we once occupied. To those who are in the habit of undervaluing or disregarding all such forces as are not reducible to statistical calculation, much of what I shall here say of those time-consecrated influences and associations, with which our ancient Collegiate Institutions by their very antiquity are so richly endowed, will probably appear visionary and fanciful.. At all events, I shall speak here of influences, the effects of which I have felt myself, and traced in those around me: and my object in these letters will not be to suggest changes, even such as I might

think desirable, for I write mainly to Undergraduates, but to take the College system as it is, and attempt to show how it still exhibits opportunities for carrying out most advantageously the principles of our statutes. I shall try to give the student some insight into the character and origin of these foundations, such as may help him to enter into the spirit of these institutions and of the place," &c. pp. 1-3.

From this the nature of the work will be seen at once; writing, as he says, mainly to undergraduates, it would be out of place for him to approach the Collegiate system as an admirer from without, a friendly or unfriendly reformer, to point out beauties and detect deficiencies. It would be well, if even the youngest did not sometimes want reminding, that a system in and under which we live, of which we are ourselves integral parts, few can look at externally and criticize, without neglecting some duties, or violating some conditions of their membership. Yet it may be doubted, whether it is not in this as in so many other cases; and whether any better way of improvement could be suggested than that which Mr. Whytehead implies throughout, without transgressing the rule he has laid down to himself about proposals of reform. We have surely had enough of discontented imaginings of what the system might be made; as of self-laudatory comparisons between its state among ourselves, and elsewhere. Mr. Whytehead would speak to authorities in the same spirit in which he here speaks to those under their rule. He recommends the latter to carry out the original principles of the Foundations, having first shown what they are, and how what he recommends may be done. He would, doubtless, turn the eyes of the former in the same direction-to antiquity; and advise them to innovate by restoring, and to let their improvements be the removal of those obstacles which are only not fatal to the usefulness of what they encumber.

There can be little doubt that the vast majority of those who have passed through our Colleges, have had little or no idea of what their spirit was meant to be; and perhaps, if they have been left to form their own notions from what they see around them, the result has been a misconception more lamentable than if antecedent probability had been trusted. It can, then, be no slight service to put forth, for the use of the members of these noble institutions, right notions as to their spirit and principles, and enable them to see how under the existing system they may be carried out into action in every department of the Collegiate Life. And it is easy to see how much the value of such suggestions is increased, when the assurance accompanies them that they are not merely theoretical, but that the character which they recommend is such as has been observed and realized in Colleges as they are. Let us hope that there are none in either University, where the freshman may not have before his eyes, some few, at least, who are exemplifying in practice, and who will lend their aid in helping him so to exemplify, the spirit of this volume.

The work consists of eight letters, besides the introduction: the epistolary form having been fixed upon after much deliberation, as the most suited to the purpose in view. The first letter is devoted to an explanation of "The Origin and End of the Collegiate System :" the