The Express.
London, England, 1867-10-03 00:00:00

THE EXPRESS, THURSDAY EVENING, OCTOBER 3, 1867

this is a church of England school ?" " Yes," he was
numerated. " Oh," he said, " low church ?" as if requesting
that the bey should be supplied with beer rather than I
porter, or something of that sort. (Laughter.) Observe
the sequeL He did not stop for a reply, and went away.
For four years the boy remained at the school, and never
once forte whole of that time did the father ask a ques-
tion as to the religious discipline through which his son
passed. This indifferentism had much increased of late.
It was some years since Mr. (iirdlestone, of Kingswinford,
expressed himself to the effect that dissent, or religious
dissension, was sin—not necessarily the sin of dis-
senters or any given party, but it implied that
there had been sin somewhere. They did not
hear much of such views now, but of the anti-
, dogmatic crusade much was daily heard from the
iThintivati of the largest latitudinarianism. Those who
felt these things should endeavour to press them more
than they did on the public mind, and urge that the
prayer in their Liturgy about divisions did mean some-
thing. Of all the strange Utopias ever propounded the
most foolish, as it was commonly understood, was
summed up in the phrase, " Let us agree to differ."
He fully admitted it, in the sense that no religious differ-
ence of opinion should lead them to launch out anathemas
and denunciations, or make pharisaical boasts of personal
superiority. He was not urging anything so hopeless
as the abeolute agreement of all the laity of the country
in every point of religious belief. What he was espe-
cially urging was, that the essential evil was when differ-
ences of opinion were made the ground of schism and
separation. It was separation—congregations worshipping
apart and independently—that marked the divergence
from the apostolic model that he referred to. If
the sense of the evil of this dissent was more acute,
the religious mind of the country might set itself to con-
sider how it might be met and remedied. If the church
was ever to hope to include within its folds the great body
of the people, it must obtain, or regain, liberty of internal
action, freedom of self-regulation, and the power of self-
adaptation to the needs of her time. (Applause.) This,
he said, was solely a church question, for as far as he was
aware other ;religious bodies had freedom without stint,
no man forbidding them ; but the church of England had
it not. It might be said that she had it not because she
was an established church. That was • large ques-
tion into which he would not pretend to enter, but
he would say just this with respect to the liberty
of action, that he did not go to the length of meaning
that the established church should do anything in pur-
suance of that liberty which was not binding in law, and
which was without the concurrence of the state. All the
church, as he conceived, could demand of her assem-
blies was a full and unfettered leave to deal, in the first
instance, with any or every part of its own system. It
could not but be, that in the consideration of such •
matter, practical questions would spring up continually.
So at that point they would have to inquire what was the
separate action of the church ? What were these as-
semblies? What voice do they or should they utter? He
believed that the great majority of those present looked
upon the church as an organic entity. If he were asked to
define the scope or limits of the freedom of action of which
he bad spoken, he should not hesitate to reply that
neither by external coercion or general internal regula-
tion did he wish to see any such limits assigned. He had
always thought one of the slight indications of weakness
in that vigorous, healthy movement, was that some seemed
to think it necessary to lay down the principle of adhe-
rence in every respect to the letter of the church's
formularies. They had seen that in New Zealand they
were free to deal without impediment in regard to
existing formularies or the translation of the Bible. He
would claim for any national church entire liberty to con-
sider any question of Christian doctrine or discipline—he
would exclude, of course, the Holy Scriptures ; but at the
same time he did not desire to see any substantial change
in the doctrines of the church of England, nor did he
mean to deny any fundamental Christian truth to which
they ought to adhere. He considered that the limit, of
such doctrines ought not to be so laid down as to be beyond
the touch of revision. The churches should be left free to
judge for themselves at all times as to what should be. He
particularly dissented from the view of those falsely
modest, over-timid, and somewhat faithless persons, as
he considered them, who represented the English church
of the present day as less able than the church of the
reformation, or the Caroline period, to deal with such
questions. He could not but think that, in the present
position, to call upon the church of England to open her
doors to dissenters was very much like calling upon a man
to open the door of his room when he was bound and
chained to • pillar in that room. He supposed, then,
that at such • time one might make such suggestions
as these :—That the phraseology rot some parts of the
Athatissian Creed should be amended and made more
clear ; that the damnatory clauses should be omitted
as not specially suitable to this creed, and to no other
document, as Habil to be understood in the sense
generally disclaimed, and inasmuch as in • reasonable
sense their substance was necessarily implied ; that
if it be true that the term " new birth," as
need in the Scriptures, always implied the conscious
execution of a responsible will, its Latin equivalent,
" regeneration " might be advantageously replaced, and
that without the least derogation from the spiritual canoe
of the ordinance in all such cases some other precise term
in the baptism of infants who are not yet possessed of
that responsible will ; that in some sense the engage-
manta undertaken by sponsors might be differently ex-
pressed from what they were, so as to convey more accu-
rately what the church really expected from them ; that
it is desirable that the church should contain some defi-
nition of the term " inspiration -" that the meaning of the
term sacrament should be in the' same way extended in ac-
cordance with natural meaning and prescriptive usage ;
that the language of the Thirty-nine Articles should be
revised, and made lees technical and scholastic • that in
the 11th article the word " only " should be omitted and
replaced by " some " after the words "justifies by faith,"
as in direct and verbal contradiction to the Ist James ;
and that a new translation of the Holy Scriptures was
called for by an increased knowledge of the original lan-
guages—eepecially the Hebrew—in the interests of truth
and for the defends of the faith itself. (Applause.)
The Rev. GIORGI VINABLIS then read his paper on the
same subject. He maintained that the object desired
could be brought about without any sacrifice of doctrine
on the part of the church, and that the work could be
done by the church itself. They must be catholic in their
doings if they called themselves the catholic church.
Never ought a church to close—Gond apply:tad—never
out a day to pass, without some duly authorised service
in it, and those services should be varied. He also advo-
cated four services—alai varied—on the Sunday, the fourth
to contain a little extempore prayer. They seemed deter-
mined not to alter their Prayer Book, but let the few
explanatory remarks in the Prayer Book be enlarged.
Such a kindly explanation would bring back many dis-
senters without injuring the conscience of any churchman.
The hymnology of the nonconforming was very beauti-
ful, and he thought that one of the hymns that they sang
that morning was written by a nonconformist. Let the
nonconformists come forward in • generous and kindly
spirit, and let them be received in such a spirit. Heists'
to the Wesleyan, be did not see why, if she should be re-
ceived, there should not be permission for them to hold
many of their extempore prayer meetings, class meetings,
and the like. He looked for a gradual and individual return
rather than in any great addition. Many nonconformists
now only desired some more liberty in the church, in order
to return to the catholic and apostolic church. The church
must remove stumbling blocks. and be more thoroughly in
practice what they all believed holy and catholic in her
principle. All that was wanted could be done, and
might be done, when convocation had made itself power-
ful as it ought to be, and supplemented by diocesan
synods. (Applause.) Without convocation be saw no
hope of the unity that was desired. (Hear, hear.) Of
some nonconformist, there was no hope, becluse of the
errors of their doctrine ; but these were only • small
minority. There must be something wrong about the
church to have permitted nonconformity, to enable
it to have got to such • head as now. In
the attempts to compile a liturgical service, an-
thems, surplices, and the like adopted among many
of the nonconformists, there were indications of •
preparation for such a union as ho contended could well
be brought about by the exenue of love, and greater
variety and liberality in practice in the church of England
and Ireland. (Applause.)
The PRIIMINT announced with regret that Archdeacon
Mackenzie was prevented by domestic affliction from being
present to read his paper, but his place would be taken by
The Rev. CanonVINARLIB, Precentor of Lincoln
Cathedral, who read a paper, which bad been carefully
prepared. After defining what be regarded as the inter-
pretation of the terms chnrchmanship and nonconformity,
he proceeded to describe what he regarded as " necessary
to the clearing away of misconceptions," and then " the
faithful dscharge of the covenanteddutyof the church's
ministry." (The meeting welcomed with applause the
striking of the bell which indicated that the speaker bad
only five minutes left to him, end still more unmistakeably
the last strike, and the rev. gentleman had to retire before
he had quite completed his paper.)
Mr. J. N. LANGLEY then said—ln considering this qua.
tion, as we must do, from a dissenter's point of view, I
think the reasons which keep men from our communion
may be classed under these two beads:—let, • traditional
feeling that there is more room for active spiritual move-
ment forindividual efforts among dissenters than in the
church ; that they have more life, more liberty, in one
word, more religion than we have. 2nd, • conviction that
our whole standing ground, in assuming to be the National
Church, is radically wrong, and that dissent is a solemn
duty which every Christian man owes alike to his country,
his conscience, and his God. I believe it is our bounden
duty, as churchmen, to give a practical refutation of the
first class of objections ; and that the second, though now
put forward most prominently and persistently, would
then assume a much less formidable appearance than it
does at present. The best argument in favour of an
established, or a national church, is to be found in the
earnest zeal and self-denying holiness of the members of
that church. la it true then that there is a lack of
spiritual life and liberty in the church of England ?
If so, let us openly and honestly avow it, and strive in
God's strength to supply the lack. And let us see whether
this fatal deficiently is the result of the church's teaching
and principles, or whether it ham arisen in spite of that
teaching. Is the fault in us churchmen, or in the
church ? One of the very first charges brought against us,
and most keenly felt by many earnest nonconformists in
justifying separation from tui, is, that the church leaves no
room for lay influence and activity ; that, practically, •
layman. sole duty is to hew, to obey, and to—pay; that

the pare= does everything, rules everything, and is
everything. Must we not plead guilty to the charge 7 1,
for one, with shame admit its force and truth. Every
Wesleyan chapel and school reminds me of a sad and pain-
ful page in our church's history. I think all are agreed
that such • schism as that of John Wesley's would not be
allowed to take place now ; and it is painful to think how
much better and stronger the church would have been at
this day, and—may I not say ?—how much better the
Wesleyans themselves would have been, had that
schism
thank God that the members of the English church have
learnt better now, and have resolved to wipe off this
heavy reproach. This question of lay agency has • most
important bearing upon my present subject, and it is •
I question that is not to be solved by the united action of
the church in recognising a lay order of sub-deacons or
readers—though, as • first step, thatis of immense value—
but by the individual action of each clergyman, by his
seeking out and heartily welcoming any and every form of
lay help. I believe that by this means alone hundreds of
earnest men and women would be insensibly won over to
our church, not by any proselytism, but by the stronger
attraction of spiritual affinity, and would become our most
valuable adherents. Clergymen are too apt to wrap them-
selves up in a strong exclusive class spirit, which leads
them to ignore, as fellow-helpers, all beyond their one
favoured class, with the occasional exception of the school-
wester and the parish clerk, and that by virtue of their
official relation to themselves. Is this distrust of lay
agency the result of the church's Meshing! I think not,
when I remember that no church recognises more fully
than our own the layman's pert in every act of public
worship ; that even in the Eucharistic service she retains
for the sole use of the people the very expressions which
have been handed down from St. Cyril (I.D. 325), that
she commits to them her higheet utterance of praise in
the " Sanctus " and the " Gloria in Excelsis ;" that she
thus teaches most emphatically " the priesthood of the
people." I cannot think that we are acting as her faithful
sons in thus zealously guarding against the extension of
lay agency. Closely skin to this is the charge brought
against the monotony of our service ; and as that service
is even still rendered in some churches in one dull round,
without regard to fast or festival, is there no truth in this
charge also! Can we wonder at pious men and women
finding relief in listening to the extempore prayers of •
minister even though these prayers can but reflect the
very lights and shades of his own personal experience?
And is not the remedy in our own hands? I firmly be-1
lieve that due regard to the different seasons of the
church's year would prove a mighty attraction to many a
pious soul' and would furnish a refreshing variety, which
can never be obtained from ministration, however gifted
and earnest, where the hymn is the only possible act
of united worship, and everything else is left to one
man. I can only say that such has been my expe-
rience. I cannot, for instance, wonder at dissenters
not caring to come over to the communion, when they
see so many churches closed on Ascension Day, and
the church's law and order thus coldly set made by
her. And I think it would be quite in harmony with the
spirit of our Prayer-book, and would supply • real lack,
if we had • few more special services, especially for
thanksgiving and I should much like to see a special
and more jubilant form of prayer and praise for our great
f estivals of Christmas, Easter, Ascenxion, and Whitauntide.
The attention of the speaker on this subject has been in-
vited, by the editor of the CAvrciesson, to a very interest-
ing letter, which appeared in the columns of that paper,
under the signature of " A Dissenter against my Will."
The writer urges the modification of the damnatory clauses
of the Athanssian creed, or its optional use, as is the case
in the American episcopal church. The conclusion of the
letter deserved quotation : " Nobody would venture to
propose than clauses if it were now to be done for the first
time ; and by the freemasonry of common sentiments be
can tell of lips closed and Prayer-books shut when they are
read from regal pews at Windsor, in many a cathedral stall,
and still more humble parish churches. This point once
settled, I, for one should begin to feel that I was not non-
conformist, but schismatic ; at present I do not. I wish I
could be made to feel that for one hour; that should
suffice, for the next I would confess and seek the remedy
with a gladness I cannot express." Words like these
from one who describes himself as " • dissenter whose
forefathers resigned large livings in 1662," plainly show
that the church of England is regaining much of her
influence. Nor can I refrain from saying that, as a
churchman, I heartily agree with the sentiment of this
writer. I cannot think the faith of any human being
in this cardinal doctrine of the Trinity is strengthened
one whit by the occasional use of the creed ; and
it may fairly be questioned if the faith of many is
not shaken by the offensive manner in which that
great doctrine is expressed. I may say that its stern
note of exclusion jars with • peculiar pang on my
feelings on our great festival days. Another point that
deserves notice is the practice of requiring • two years'
silence from any nonconformist minister before admitting
him to holy orders. I am not insensible to the argument
that may he adduced in favour of some such term of
probation, as • test of the sincerity and the purity of
a man's motives, bat I do think that the term might
be shortened, and in some cases entirely dispensed with,
as it has the appearance of branding a man with • special
stigma for having been • nonconformist minister, and of
bolding out • very grudging and tardy aboollitline. I am
not unaware of crying abuses in the church, of lazy and
absentee rectors, of the abominable and shameful practice
of selling advowrions and other glaring abuses of patronage.
I am not prepared to advocate that the power of the ap-
pointment and dismissal of • minister should be left to
the congregation, but I do think that In certain cams the
congregation should have the means of obtaining relief
from the Incompetence or negligence of the clergyman,
and if we as churchmen show ourselves in earnest in
trying to get rid of these abuses, they will then no longer
seem as a justification for separation from us, but many
dissenters will feel they can do more good by uniting with
us to purify the church from within than by remaining
separate. Nor can I even think the vexed question of
church rates can long furnish any just ground of separa-
tion and opposition. The leaden( of opinion have fully
expressed their readiness to sweat to any arrangement
which may secure the rights of parishioners, and at the
same time relieve the consciences of those who object to
pay them. Above all, let us show by our intercourse with
each other that the communion of the church of England
is not based upon unity of opinion, but upon unity of
worship. This I believe to be the erowning glory of our
church in its relation to the different nonconforming
bodies. In the fact of so many men of diverse and op-
posing sentiments ministering at her altars, I see, not the
proof of • cowardly oompromise which could not have
survived the first rude breath of opposition, but an honest
Christian comprehension, of which faith and worship are
the watchword and she bond of union. We need not fear
the existence of conflicting opinions within the church
while she is so truly catholic in her faith and worship,
allowing no man and no party to exalt their own views
into bonds of communion, and thus exhibiting • living
protest against that idolatry of private judgment which
makes every new opinion the basis of • new sect. But we
are often told we have bartered away our freedom. Hence
our opponents are very fond of talking of the noncon-
formist churches es " free" churches, and of the ex-
tempore prayer as " free prayer," and then by insinuation
contrasting our enslaved position. Let us remember
there is • freedom which brings no blessing—the freedom
of lawless anarchy—when " there is no king in Israel"
and " every man does that which is right in his own eyes."
A savage or • bandit might speak of his life ea a " free"
life, compared with the more artificial and restrained life
of civilised society. Surely there is • nobler and a truer
freedom than that—the freedom under righteous law.
Would that, as churchmen, we could rise to the height of
the freedom we poetess—the freedom of • comprehensive
worship—the freedom which recognises the common bond
of fellowship—the pulsations of the common divine life
amid diversities of opinion and divergences of religious
sympathy—the freedom which in every utterance of com-
mon prayer unites the living present with all the most sacred
memories of the past—with " the glorious company of the
apostles," " the noble army of martyrs," which belts the
earth with one hand of fellow-worshippers, each in one
voice uttering the one creed, and with one song of praise
approaching the one altar and commemorating the one
great sacrifice. Give me this freedom, and I care for little
else. But I have said nothing &oat what seems the
strongest objection of all—the alleged sinfulness of the
union between church and state. In my inmost heart I
believe that if the church shows herself fully alive to her
responsibilities as a national church, with a zealous and ex-
tended episcopate, • truly earnest clergy, an awakened
people, the objections to • state church will be most
effectually silenced. I believe that such a church would
throw • light upon the whole controversy, that men
would read the Bible with • new interest ; and would
find akin to it that living unity which it seems to have
well nigh lost—they would feel that God would not
be so self-contradietory as to make • national
church the distinctive glory of one dispensation, and
as according to our opponents, the distinctive shame
of another. That would soon learn to consider that
hard division between things sacred and secular—between
man's social and spiritual nature as false alike to
Scripture—and to reason to human nature, and to history.
One word more. Brought up as I was outside the pale of
the church, I humbly and devoutly thank God that he led
me by the way that seemed to Him best into her commu-
nion. I was won by the attraction of spiritual affinity, and
I would to God that, not only for our sakes, but chiefly
for their own, my nonconforming brethren could be led to
the same result. I do not pretend to say that I agree with
everything, but I have found something better and higher
! than agreement. I have found • unity much mare sacred
than the bond of opinion, and in her manlier faith, her
' fuller worship, her richer life, I hope to spend my remain-
ing days on earth." Mr. Langley was enthusiastically
cheered at frequent intervals, especially when he com-
plained of the monotonous manner in which services are
conducted by many clergymen, and upheld the necessity
for the frequent opening of churches.
The Venerable Archdeacon DrifISON then came forward,
and was loudly cheered. He said that they were become
advanced reformers, but they were going too fast for him.
He had stood on other platforms of church congresses, but
be had never before laird advocated • reform in the
church's creeds. (Rapturous applause.) He could not
agree with Lord Lyttelton any more than with the rest of
the speakers that night. It seemed to him that the union
that was desired was to be brought about by departing
from the church's system. Now, he maintained that what
was desired was that the church system should be fully
carried out. (Renewed applause.) He contended that most
of the schisms@ had arisen fremsseh departures. (Applause.)

His friend Lord Lyttelton had advocated an alteration in
the Prayer-book.
Lord LITTELTON—What I advocated was that the
church in her own assembly should have liberty to deal
with her own formula. (Applause.)
Archdeacon DEXIBCOII—WeII, I don't think that the
church has any rook liberty. (Chem and counter cheers.)
After having early in life opposed an alteration of the
Prayer-book, he was not now, in his later years, about to
advocate such a change. (Applause.) He was not going
to consent to such an alteration for the sake of noncon-
formists, because he did not believe that by any such
change they would thereby bring back one nonconformist.
(Loud applause.) They must make the church of England
more a reality than she now was. (Renewed applause.)
They most let the people know what they
.were to join.
(Applause.) He bad heard some one saying there was
a difference between the expressions catholic and re-
formed. He drew no such distinction, for every
thing that was reformed was catholic. He never knew
' anything gained by any species of compromise. It was
a very common thing in politics, but he was not at all
clear that Europe had any greater respect for England
because she had introduced compromise into her politics ;
and Christendom would not have any more respect for the
church of England if she introduced compromise into her
religion. It was proposed to alter it to suit the time, and
he supposed the next thing would be to propose to alter
the Bible to suit the times. It was already attempted by
the waters of " Pews and Reviews," and by Dr. Colenso.
Here were two aspects presented to them, and how were
the nonconformists to know to which aspect they were to
look! Political reform meant bringing in something new,
but ecclesiastical 'dorm meant bringing in something old,
and when they threw themselves back upon the first
century of Christianity then they would have a title to
the people's respects. (The tinkling of the bell here put an
end to the archdeacon's address. The audience, by their
applause, expressed their desire for its continuance, but
the president said that the rule must be observed.)
Earl NICIAON approved of what Kr. Langley had said
relative to lay agency ; and thought that the venerable
archdeacon had misunderstood what had been said by pre-
vious speakers. He (Earl Nelson) could not go all the way
with Archdeacon Denison in his extreme Comma.

Viscount SANDOII Dioke of the great things that non-
conformists had done in the Potteries and the other manu-
facturing parts of the county ' • and showed that it was not
alight thingtotalk of bringing becksuch men tothe church,
calling upon them to thereby sever themselves from old
associations. (Applause.) These men had stepped in, and
had done the work which the church herself had neg-
lected. He spoke of the labours of these Chris-
tian men, not only from observation in his own °acity,
but also, through the assistance of the Bishop of
London, of what they were doing in certain parts of the
east end of London, where religion at one time was kept
alive by the efforts of nonconformists. It was only digi.
fied on the part of churchmen to acknowledge the value of
the labours of nonconformist*. (Applause.) Speakers at
church congregate must not leave out of recollection what
was taking place out of doors. (Applause.) Let the church,
as the venerable archdeacon had said, put herself in order.
Let there be unity in essentials—though with great variety
in form of worship-ooud applause)—unity in the belief of
the inspiration of Scripture, and attachment to the pure
doctrines of the Reformation. (Applause.) Their non-
conformist brethren would be much more likely thereby
to come into their arms than by any altering of their for-
mularies. (Loud applause.) He asked if it wag not pos-
sible, as time went on, to acknowledge the position of the
two bodies. (Applause.)
After some remarks from the Rev. W. Clarke, of Taun-
ton, Mr. Charles Binning, and the Rev. Dr. Gasett,
The Right Bon. Joss Norma moved that the ques-
tion before the congress, viz., the admission of noncon-
formists to the church, should be referred to a committee
to be appointed by the Central Executive Committee, with
instructions to report to the congress.
. .

The Bishop of Ehv seconded the proposition. His lord-
ship said that it might seem somewhat paradoxical to say
that he agreed with everything that bad been said that
evening ; but he did feel that all the speakers, notwith-
standing the diversity of opinion, bad aimed at something
highly desirable. (Hear bear.) He was of opinion
that the diversity of opinion shown that night could
not be settled at that meeting, and therefore it via
that he seconded the resolution. They were all
yearning for unity— for unity at home and unity
abroad—and be thought that in order to secure that
object they should first establish unity at home. (Hear,
hear.) He didn't like ward establishments in any way
whatever. He considered Christianity as one, and the
church of Christ as one. It was only because there was •
disunion that led the state to select one form of worship
from another ; and he denied that that was a Christian
establishment in its proper sense. It was monstrous that
the state should be allowed to choose • form of worship
which appeared to it the most nodal or respectable,
and then adopt it is the religion of the nation. The
true principle of Christianity was that religion should
bring the nation into the church, and that there should be
no division.

Some discussion ensued as to whether the motion could
be put.
Archdeacon DENISON was of opinion that the matter
ought to be made a matter of debate, as it was the opinion
of some that the resolution would lead to certain alters.
tions in the constitution of the congresa which would lead
to serious and sensible difficulties. He suggested that the
proposition should be postponed.
Several gentlemen pointed out that it was a rule of the
congress that no opinion of majorities or minorities should
go forth from the congress.
The PRESIDENT said that if he determined to put the
resolution there must necessarily be considerable debate,
and therefore he hoped that it would not be pressed.
The Right Hon. J. Napier consented to withdraw the
motion. . . .

The PRZAIDENT remarked th►t be must say that the
matter could not be entertained b the congress, as be
thought no good might come of it. !tear, hear.)
The meeting closed with the

A Moamort PRAYKIL—The Deseret News has a
long account of the dedication of a Mormon meeting-house
in one of the towns of Utah. The proceedinp were under
the auspices of Brigham Young. but the "dedicatory
prayer" was delivered by Elder Taylor. This prayer was
a very remarkable production. It began at the base of the
building and went to the to of the steeple, mentioning
every item between thews ta, and calling for blessings
upon each separately :—" lees, we pray Thee, the house,
in all its parts, that is built or rests upon this ground ;
bless the foundation-stones thereof, and all of the stone
wall that composes the foundation ; together with the
lime, the sand and clay of which the mortar is composed
that bind it together ; bless also the columns, and their
bans and caps, that are placed in the foundation, or
basement, to support the building. Bless also the
beams, the joists, the columns, the flooring, the
lintels and all the wood-work pertaining thereto ;
including the beams and binders, that compose or
sustain the tower. Bless also the plates, the rafters, and
beams that sustain the roof, and all the ties and fasten-
ings thereof ; together with the sheeting and the shingles;
the tin, zinc, or other material used upon the roof or
tower ; the ball and vane that rat upon the top of the
tower ; the bell and its fastenings, and everything per-
taining thereto. Bless also the door frames and their
casings, and the doors thereof, together with the hinges,
locks, and fastenings. We ask Thee also to bless the
windows, and their frames and casings ; and the sash, the
glase,and the putty wherewith they are fastened." These
are only about half the things specified by Elder Taylor.
He goes on to the joists, lath and nails, the paint and
varnish, the " adobies of which the upper part of the
building is built," and other items too numerous for us to
mention, as the auctioneers say. We should think that
his knowledge as well as his memory must have been
severely tried ; and we venture to say that few who have
ever delivered dedicatory prayers could give such • preo-
tical account and complete catalogue of the details of
the building dedicated.—hen York Times, Sept. 18.

THE CHOLERA AT MALTA. —The Malta Times of
the 26th Sept. says:—The total number of deaths from
cholera amongst the troops up to the 25th inst. was 16
men and five women and children. principally in the 14th
Regiment. There were two attacks at the beginning of
the week in the lit Battalion Bth Regiment, one of
which terminated fatally ; but happily they have
not been followed by any others. The poor fellow was
seised very euddenly whilst playing in the hand on the
Palace-square. Re was to have been married on the
following morning, but before that time he was a
corpse, and the chaplain, who was to have married him,
had the sad ogles to perform of committing his body to
the grave. A sergeant of the Royal Engineers, who had
been three years at Pembroke camp, where the cholera
Ent broke out in the 14th Regiment, has fallen • victim
to the prevailing malady. There was quite • panic in the
camp the other day amongstthe women and children who
were left behind when the wing of the regiment quartered
there was removed to Gozo, two women and • child having
been attacked with cholera and died in a few hours. The
remainder of the women and children were at once con-
veyed in ber Majesty's steamer Hearty to Coto, and since
the change there have been no fresh cases amongst them ;
but * death was reported on the gird inst. of • soldier be-
longing to the wing now encamped lon Fort Chambray, in
that island. With this exception, we are happy to state,
sa far as our information extends, that the health of the
troops in Goso is most satisfactory. Fever amongst the
Ist battalion Bth Regiment appears to be very prevalent,
thought not attended with any fatal UNICA& The
main body of the battalion is still retained Lower St.
Elmo. Some 50 men are in hospitalorithout including
those who have been transferred to the Sanatorium at
Citta Vecchia.

The council of the Reform League have deter-
mined to abandon the proposed banquet to commemorate
the lowing of the Reform Bill. The future energies of
the league are to be devoted to procuring the repeal, as
speedily as pordble, of the obnoxious ratepaying clauses in
the 11124061/111.

ELUL= 1311TONXD BY Du Bust's FOOD TO TEI
wangAoa, aims. lung; and liver of old aad young. earths
dyspepsia Hadisartiss), constipation, dlarrhaa, acidity, head-
ache asurslits, hysterb,, palpitation, sleeplessness, debility
wasting, cough, asthma, fevers, consumption, low spirit& 0,00
annual ewes which had residad sedidme, including that of
Me Holiness the Pope—Tina, at la. ; lib., Is. tat. ; lilt., Ste. :
40a —Da Barry and ea., 77, itagentatreet, London ; also at
Graceelturehatreet Cheigolde 0 and 160, Ostordatreet:
and all grown wad shaniela- ladvertissomlat4

THE POLICE °ours.
MANSION-HOUSE.
. . _

Frederick Farrar, an attorney, 01 Jt, LeadanhalLatreet,
appeared to answer a summons charging him with appro.
priming to his own WO the proceeds of a bill a exchange
for 261., in contravention of the 7fith section of the lArseny
Consolidation Act.
Mr. Buchanan, solicitor, appeared for the complainant,
and the defendant oonducW his own caw.

Mr. Francis Onliter, & commercial traveller, residing at
Hampstead-heath Hotel, said that the bill was given to
him by a gentleman named Steer, and that he was ine
drawer, and Mr. Steer was the acceptor. He s.,*
it to the defendant with a letter troth Mr. Steer, and re.
quested that the bill or the proceeds should be returned
in three days. At the expiration of that time he called
upon the defendant, but did not see him. On sabiequeut
occasions he spin called, but the defendant always mule
excuses for not giving up the bill, until on the 20th Septet..
ber he admitted that be had disposed of it, and applied the
proceeds to his own purposes.
Defendant cross-examined the witness at some length on
matters irrelevant to the point in dispute, and denied
having received any letter with the bill of exchange. In
the course of the inquiry it appeared that Mr. Steer was se
inmate of Wlsitecrose-street Prison, and that Me.

Quitter bad had provisos transaction► wit► the defendant
as ► bill discounter.

The Lord Mayor said he need hardly remark that the
matter turned on the fact whether there bad or had not
been written instructions. lie wu bound to say that the
evidence of the witness; was such that he could not come
to the conclusion that a written notice had bean given to
the defendant, and the case was therefore removed out of
the statute.
____ __ . _ _