especially, as touching the relations of the dioceses within the Confederate States to the Protestant Episcopal Church in the United States.

'It is thought better,' in the language of the said communication 'that these relations should be arranged by the common consent of all the Dioceses within the Confederate States, than by the independent action of each Diocese. The one will probably lead to harmonious action, the other might produce inconvenient diversity.' If there are elements of change which cannot be overruled or controlled, a fraternal interchange of views and harmonious action will, doubtless, give to these changes a right direction.

If again the general sentiment of the Church, North and South, should ultimately be found to tend to the expediency of a severence of the ecclesiastical unity, heretofore existing, then friendly consultation on our part, as preparatory to the final action of the General Convention, would be every way desirable.

Or, if there may be ecclesiastically a union, as there is, unquestionably, in doctrine and feeling, a unity of the Church Catholic, which is above all nationalities-the course here suggested, under the peculiar circumstances in which we are placed, will be most likely to lead to its recognition.

And if, in accordance with this latter view, (though our present ecclesiastical organization should have to give way to the force of circumstances,) another should be established, providing, as a bond of Union, for a General Council of the Church in all the States, to meet once in six years, or at longer intervals of time--and legislate on matters affecting the Church in its Catholicity, as its Liturgy and Faith -with Provincial Synods, composed of Dioceses contiguous and naturally falling together, meeting once in three years, to take charge of their missionary and other local work-the Annual Diocesan Convention assembling, of course, as heretofore --an end would have been attained, most important in the consequences resulting from the spectacle of such a union, for the Church and the world, as well as in the happy effects directly upon the great body of the faithful-an end, for which the mind of the Church seems to have been gradually preparing, and which many earnest hearts have longed to bring about.

May every change be directed aright, and the course of this world so peaceably ordered by God's governance, that His Church may joyfully serve Him in all godly quietness, through Jesus Christ our Lord.

You will perceive, from the foregoing, the reasons for this movement at the present time.

Before the last of June, the Conventions of all the Dioceses within the Confede rate States will have met.

And it was foreseen that, unless joint action, as in the proposed Convention at Montgomery, should be agreed upon, there would be independent Diocesan action, leading to inconvenient diversity, and to a severance, moreover, of those bonds, which have united us so long and so happily with our Northern brethren.

What the result of this general consultation will be, cannot be foreseen. What ever action may be taken, will be marked by calmness, moderation, and a spirit of peace and love.

If it can be made to appear that some bond of union may continue to exist, as suggested in my address, it will be ground of rejoicing.

The thought of a violent rending of the Church, or of a separation, if such must needs be, otherwise than as brethren and friends, is not for a moment to be enter

tained. We bless God for the spectacle of union, and of unity, which the Protestant Episcopal Church in this country has ever presented to the world.

And, whatever its future history may be, we feel assured it will be only such as we would desire to see written.

Peace on earth, and good will towards men, will be, as of old, the message proclaimed.

You will join me, I know, in fervent prayers to God, that His good Spirit may be with us in our counsels, and that His Church may be one; evermore preserving the unity of the spirit in the bond of peace.

Austin, April 15, 1861.

ALEXANDER GREGG, BISHOP OF TEXAS.

Deputies to the proposed Convention have been appointed by all (we believe) of the Conventions of the Confederate States. We had proposed to give, in this No. of the Review, a paper from one of the soundest and ablest Canonists of our Church. on the question of Church Unity as affected by our present political relations. It seems better however to await the action of the Convention at Montgomery. The whole subject will however, we trust, be met by the entire Church, both North and South, in that fraternal and that Catholic spirit which is due to so grave a matter. Especially do we hope that hasty legislation will be avoided on all sides.

SUMMARY OF FOREIGN INTELLIGENCE.

CONSECRATION OF THE BISHOP OF WORCESTER.

The Rev. Dr. HENRY PHILPOTT was consecrated to the See of Worcester, on Monday, March 25th, at Lambeth Palace. The officiating Prelates were, the Archbishop of Canterbury, and the Bishops of London and Llandaff. The Sermon upon the occasion was by the Rev. E. H. Browne, Norrisian Professor of Divinity, of Cambridge, in which he advocated, strongly, an increase of the Episcopate in England. Rev. Dr. Henry Philpott, entered St. Catherine College, Cambridge, (then called Catherine Hall,) in 1825, and in 1829 took his first degree of Bachelor of Arts, when he was first class in classics, and the senior wrangler of his year, the present Duke of Devonshire being second wrangler. In the contest for "Smith's Prizeman," Mr. Philpott stood second, the present Duke of Devonshire ranking first. On the death of Dr. Proctor, 1845, Mr. Philpott, who was then a Fellow, was elected to the Mastership of St. Catherine College, and succeeded to the Canonry Residentiary in Norwich Cathedral, which is attached to the mastership. Twe years afterwards, he proceeded to the degree of Doctor in Divinity, and more recently became chaplain to Prince Albert. Dr. Philpott has been three times ViceChancellor, and is one of the most popular men in the University.

CONSECRATION OF THE BISHOP OF CENTRAL AFRICA.

The Rt. Rev. F. C. MACKENZIE, Missionary Bishop to the Native tribes of Southern Africa, was consecrated in the Cathedral at Cape Town, Jan. 1, 1861, Feast of

the Circumcision, by the Rt. Rev. Bishop Grey, Metropolitan, and the Bishops of Natal, (Colenso,) and of St. Helena, (Claughton.) The following was the Oath of Obedience to the Metropolitan Bishop: "In the name of God, Amen. I, Charles Frederick Mackenzie, chosen Bishop of the Mission to the tribes dwelling in the neighborhood of the Lake Nyassa and River Shire, do profess and promise all due reverence and obedience to the Metropolitan Bishop and Metropolitan Church of Capetown, and to their successors. So help me God, through Jesus Christ." The Dean of Capetown preached a strong Sermon. The Heathen population, among whom the Bishop is to labor, number about 170,000. The sons of two of the most powerful Chiefs, are about to complete their education at St. Augustine's College, Canterbury, England.

CONSECRATION OF A MISSIONARY BISHOP OF THE WESTERN 18LANDS OF THE PACIFIC OCEAN.

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On St. Matthias Day, Feb. 24, 1861, the Rev. J. C. PATESON was consecrated Missionary Bishop of the Western Islands of the Pacific Ocean," in St. Paul's Church, Auckland, by the Bishop of New Zealand, (Selwyn,) assisted by the Bishop of Wellington, (Charles,) and the Bishop of Nelson, (Hobhouse.) Bishop Pateson has, for many years, been a successful Missionary to the Heathen among the Islands of the Pacific. An English writer says: "no more important event has occurred in the English Church since the Reformation. The certificate of conse cration sets forth, that the ceremony was performed according to the rites of the Church of England, except the Queen's mandate, which was not required, the Bishop not having any jurisdiction within her Majesty's dominions.

DEATH OF THE BISHOP OF MADRAS.

The Rt. Rev. THOMAS DEALTRY, D. D., Bishop of Madras, died March 4, 1861. He was the son of James Dealtry, Esq., descended from the ancient family of Dealtry of Lofthouse Hall, near Wakefield, Yorkshire. He was born at Nottingley, near Pontefract, 1795; married first, 1819, daughter of H. Stovin Maw, Esq., of Belle Vue, Doncaster; secondly, 1824, daughter of John Sedger, Esq., of London; educated at Catharine Hall, Cambridge, where he graduated LL. B. in 1828, and was in the first class of the law tripos; created Archdeacon of Calcutta by Bishop Wilson, in 1835, and held that office, until consecrated Bishop of Madras in 1849, on the resignation of Bishop Spencer. He has published sermons on various occasions.

The Queen has approved the appointment of the Rev. Frederick Gell, B. D. (Fellow and late Tutor of Christ's College, Cambridge, and Domestic Chaplain to the Lord Bishop of London,) to the Bishopric of Madras, which was rendered vacant by the death of the late Rev. Dr. Dealtry. Mr. Gell is the younger son of the Rev. Philip Gell, of Derby. He was educated at Rugby School, under Dr. Arnold, and, having obtained the first Exhibition in 1839, he entered at Trinity College, Cambridge. The Times says Mr. Gell has been warmly recommended both by the Archbishop of Canterbury and the Bishop of London.

NOTE.—We are again unexpectedly compelled to omit a full summary of Foreign Intelligence.

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ART.I.-THE ANTE-NICENE DOCTRINE OF THE TRINITY. The Church of the first three centuries: or, Notices of the lives and opinions of some of the early Fathers, with special reference to the Doctrine of the Trinity; illustrating its late origin and gradual formation. By ALVAN LAMSON, D. D. Boston: Walker, Wise & Co. 1860.

A QUARTER of a century ago, few advocates of Unitarianism would have dreamed of troubling themselves about the views or testimony of the early Church. They might, indeed, have just alluded to them, touched on them carelessly and in passing, with the feeling, that it was all very well if they harmonized with the Unitarian scheme, but a matter of no possible moment if they did not, and there the matter would have ended. The current feeling was expressed in a saying, which we well remember to have heard in our youth: "We stand on the shoulders of the Apostles and Fathers, and can see more than they did."

Of late, however, quite another line seems to have been adopted, and the testimony of the early centuries is made, to some extent, a standard of appeal. This involves, of course, a great change of position, and the adoption of modes and methods of argument, the results of which cannot, as yet, be 34

VOL. XIV.-NO. III.

foreseen. The volume before us is the latest, and, we believe, the most complete exponent of this change. As such, we call attention to it, or rather to so much of it as bears upon the question of the Ante-Nicene Doctrine of the Trinity. It contains, indeed, very much besides what relates to this question, though, in all the articles of which it is made up, this main topic receives some attention. We concern ourselves with the volume, no further than it is concerned with the Ante-Nicene testimony.

Dr. Lamson's conclusion-which becomes really his thesisis a bold and broad one. "The modern doctrine of the Trinity is not found in any document or relic belonging to the Church of the first three centuries. Letters, art, usage, theology, worship, creed, hymn, chant, doxology, ascription, commemorative rite, and festive observance, so far as any remains or any record of them are preserved, coming down from early times, are, as regards this doctrine, an absolute blank." To leave us in no doubt as to what he means by the phrase, "the modern doctrine of the Trinity," our Author adds, "There is nowhere among these remains a cõequal Trinity." Surely, for so bold and sweeping an assertion, we have a right to demand the most patient and exhaustive induction of proof; we have a right to demand that this proof shall be abundant, and that every competent witness shall be fully and fairly heard. What is the fact? We shall answer the question by exhibiting and examining our Author's catena of testimony. The ingenuity of its arrangement we grant, in the outset; its fairness and sufficiency are open to consideration.

The Apostolic Fathers are ruled out of court at once. Their "compositions, if any of these remain, which are entitled to be pronounced genuine, have come down to us so disfigured by interpolations, or mixed up with palpable forgeries, that they cannot be safely quoted for any purpose of history or doctrine." To leave no doubt of the application of this sweeping sentence, Barnabas, Clement of Rome, Hermas and Polycarp, are specifically named. No explanation or justification of this extraordinary rejection of testimony is vouchsafed us. The ruling is uttered with, apparently, as entire an