MEMOIR OF THE RIGHT REVEREND P. N. SHUTTLEWORTH, D.D. LORD BISHOP OF CHICHESTER, ETC. ETC.

THE subject of the present brief sketch, whose Portrait we herewith present to our readers, was born on the ninth day of February, in the year of our Lord God 1782, at Kirkham, in Lancashire, of which parish his father was vicar. His father afterwards succeeded also to the vicarage of Preston in the same county, and to a Prebendal Stall in the Cathedral of York. His mother was daughter of Philip Hoghton, Esq., and grand-daughter of Sir Charles Hoghton, Baronet, of Hoghton Tower, Lancashire; and he is paternally descended, through its younger branch, from the ancient family of the Shuttleworths of Gawthrop, in his native county.

His Lordship received his first education at the Grammar School at Preston; but at the age of fourteen was sent to Winchester College. In the year 1800 he was elected from thence to New College, in Oxford. Three years afterwards he obtained the Chancellor's Latin Verse Prize-the subject, "Byzantium." His Lordship's learning, abilities, and high character, procured for him afterwards the honour of becoming tutor to the Hon. Algernon Herbert, and subsequently to the present Lord Holland. In the years 1814 and 1815 he travelled through Italy with the late Lord Holland, through whose influence, as Chancellor of the Duchy of Lancaster, in connexion with the present Government, it is generally thought he was selected to succeed Dr. Otter, in the Bishopric of Chichester.

Whilst Dr. Shuttleworth was again on the Continent in 1822, the Wardenship of New College, Oxford, became vacant by the death of Dr. Gauntlett, and on his return, the Society determined to honour themselves by electing him as his successor. In the following year he entered into the holy estate of matrimony with Emma, daughter of the late George Welch, Esquire, of High Leck, Westmoreland. By this excellent lady his Lordship has a family of five children.

On the death of Dr. Otter last year, Dr. Shuttleworth was nominated to the See of Chichester by the present Ministers, and, considering who made it, their choice was so much the more highly approved of by Churchmen in general. And we rejoice to hear from some well connected with the Diocese of Chichester, that the course which his Lordship is pursuing is highly satisfactory to the best portion of his Clergy. The appointment of the Rev. Mr. Manning, of Lavington, as Archdeacon of Chichester, on the resignation of the Rev. Mr. Webber, has been received with general approbation, not only by the Clergy of his Lordship's Diocese, but by others acquainted with Mr. Manning, as a learned, sound, and consistent divine. By another appointment in his Cathedral, his Lordship has also manifested great judgment, as

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has also the gentleman interested, in determining to adopt the full costume, and to follow the usual customs, as well as to occupy one of the places, of the Cathedral Clergy.

The works which the good Bishop has sent forth into the world are two octavo volumes of Sermons-"A Paraphrase of the Epistles"-" The Consistency of Revelation with itself and with Human Nature," in small octavo;and besides a few occasional Sermons, a small work entitled "Not Tradition, but Scripture." As this last work has been dragged into the services of the Recordite faction, and has been used to the disadvantage of the Church, by those and other violent dissenters, we fear that it contains some things not stated with that caution which we humbly trust His Lordship will in future so exercise as to prevent the enemies of our Holy Church from ever again using his high dignity and respected name to serve their interested and mercenary purposes.

DISTRICT CLERICAL SOCIETIES.

In almost every diocese of the kingdom, District Clerical Societies have been formed. These, as might be expected on such a matter, have occasioned no little disputation; some eulogizing them as productive of vast advantage in a religious point of view, while others can see in them only a preponderance of evil. Many Clergymen are, in consequence, much perplexed what course to adopt, when they happen to be stationed in a district where such an association has been established. As such societies are perfectly voluntary, being neither enjoined nor forbidden by the Church of England, every individual Clergyman is at liberty to join them or not, according to the view he may be led to take of them. But since many among our brethren the Clergy, will be called upon to decide as to the propriety of becoming members, the following observations are offered, in the hope that they may be of some use in enabling them to come to a sound decision in all such cases.

The first question which presents itself is-What is the object for which the Clergy resident in a particular district form themselves into a professional society? Now it may be laid down as a fundamental principle, that the leading object of associations of this kind should be to increase their ministerial efficiency, and thereby to extend the influence of religion. A secondary design is to cherish a friendly feeling in the members of the same profession, and to afford them the rational enjoyment of social intercourse. The soothing pleasures of friendship are a suitable, perhaps a necessary, recreation to a mind wearied with study, or oppressed with the anxious discharge of pastoral duties, and are at the same time calculated to cheer and encourage an ambassador of peace. But this, however desirable, is subordinate to the former; the principal end in view being an extension of ministerial usefulness. Such being the true end and object of the societies in question, the next inquiry is What are the legitimate means which they can employ for its attainment? As there is no ecclesiastical law or canon specially directed to guide us here, each society is left to use its own discretion in forming its rules and regulations,-subject, nevertheless, to this condition, that they ought to be, both in their nature and application, strictly accordant with the doctrine and discipline of the Established Church. Now the means which such associations may adopt conformably with this principle, may be classed under the following heads:-UNION - PRAYER-BIBLICAL INSTRUCTION-RELIGIOUS DISCUSSION.

Thus far there will probably be a general agreement, inasmuch as it will not be denied by any competent person that the means above specified, will, under

proper regulations, contribute to ministerial efficiency; but in the application of them, much difference of opinion may exist. And here lies the difficulty; for it is quite clear that no means, however legitimate in themselves, can be effective, unless legitimately used. Each of the means which have been enumerated may, it is obvious, be perverted, and so be productive of evil; hence, in order that they may be effective in furthering the object of the Society, they must be employed with some restrictions, some regulations. It is, indeed, no easy question of what nature and kind these ought to be; yet it must be determined, before a Clerical Association can be placed upon a secure basis. To this particular point, therefore, our attention must now be directed.

1. The want of union in the Clerical body is a subject of regret, no less to the laity than to themselves. Owing to this circumstance their exertions are not unfrequently paralyzed; and in all cases, the moral influence which they possess over our social system is much less than it otherwise would be, if they acted with the unanimity which ought to pervade an order of men delegated to fulfil the sacred offices of the ministry. Now no plan seems better calculated to remedy the evil than bringing them more frequently together for friendly and professional purposes. Prejudices, which are apt to be strengthened by solitude, wear off in society; a better understanding is obtained of each other's views by the mutual interchange of sentiment; and a more accurate knowledge of their respective opinions serve to convince the Clergy that, however differing on speculative points, they are agreed in the main as to essentials; the natural consequence of which is, a desire to submerge all party and peculiar views in a devoted adherence to gospel truth as held by every sound branch of the Catholic Church of Christ. Even the kindly feeling produced by associating for the furtherance of one common object, and one likewise which they all have at heart, forms in itself a bond of union, which with the Clergy, as with every other body of men, is strength; since the assembling frequently together in amicable association can scarcely fail of producing, if not an entirely unanimous, yet a more general, co-operation in every thing which appertains to their professional duties.

But admitting the truth of all this, à difficulty occurs respecting the periods of these meetings. How often are they to be held ?-Weekly, monthly, or quarterly? And where are they to be held? At some fixed place, or at the members' residences in succession? These are matters which must of course be regulated in some measure by local circumstances.

Supposing these points to be determined, yet some kind of dietetic refreshment is necessary, especially for those who come from a distance; how then shall this be arranged? How shall the danger be avoided of becoming either too festive, or too expensive for the limited means which the Clergy in general possess? For the meetings, whenever and wherever held, should be economical, and should be conducted not only with strict regard to temperance, but in such a manner as not to afford occasion for public suspicion of meeting for convivial purposes. Hence it is necessary in fostering and consolidating the desired union, to guard against these dangers by some restrictive rules.

2. The indispensable obligation of prayer for the Divine blessing, without which all human exertions are of no avail, is universally allowed; and no Clergyman will dispute the propriety of using the Liturgy; but is it allowable to join other prayers along with it? And if allowable, is it expedient?

Without entering into this controversy, it may be observed that, as far as the writer can discover, there is nothing in our ecclesiastical laws and canons decidedly opposed to extemporary prayers on such occasions. The use of prayers taken from the ancient Liturgies, from King Edward's Primer, and

from the works of our standard divines, may seem unobjectionable. Yet several reasons may be alleged in favour of a limitation to the authorized Formularies. The insuperable objections to extemporaneous prayers in public worship apply, to a certain extent, against them, in the societies of which we are speaking. To extempore prayer, also, except in private, very many are in principle so decidedly opposed, that they would feel reluctant to join any association in which it was practised. Nevertheless as all acknowledge the excellence of our Liturgical prayers, and the propriety of having recourse to them, at least in part, it cannot be supposed that a body of men, actuated by a spirit of conciliation, will find much difficulty in settling the question satisfactorily.

3. As Biblical knowledge is requisite for the efficient discharge of the ministerial duties, to promote it ought to be a primary object in District Associations of the Clergy. And for this purpose some portion of the Sacred Scripture should be read at every meeting; and together with it some attempt should be made to explain the passage, and to derive improvement from it. Of this there can be no dispute.

A doubt, however, may arise, whether the expository observations should be taken from some published Commentary, or should be offered by the members themselves; and in the latter case, whether they should be extemporaneous or previously written. The matter derived from any celebrated commentator must be valuable; but, being well known, it might appear to be for that reason the less necessary, and might, at any rate, be more profitably studied in private. To extemporaneous expounding, properly so called, the great mass of the Clergy have insuperable objections; regarding the Word of God as of too sacred a character to be subjected to off-hand remark, to any handling, in short, which does not proceed from serious examination and patient research. In every view, written exposition is far preferable.

But may not a middle course be advantageously adopted? Each member, for instance, might be required in his turn to read a portion of the Scriptures, and, by way of exposition, either to read an extract from some standard work, or to submit his own previously composed notes, or to deliver extemporaneously what he had meditated beforehand. Thus every one would be at liberty to adopt the method which was most agreeable to him; on the condition, nevertheless, that no attempt be made to comment upon the Scriptures without previous and well-studied preparation. Then the members generally might be asked if they had any inquiry to make, or anything to propose relating to the passage which had been read; and, in order to prevent rash and inconsiderate replies, the answer might be deferred till the next meeting. These, and all other matters connected with the subject under consideration, may be easily adjusted, provided it be made a fixed rule that some part of the time of every meeting be devoted to Scriptural reading and instruction. One of the Gospels, or an Epistle, read after some such manner, regularly through, in consecutive portions, could not fail of being attended with great advantage to the members of the society.

4. Few things contribute more to edification than religious discussion among friends, when confined within due limits, and carried on in a Christian spirit; when not so conducted, few things are more subversive of Christian meekness and Christian unanimity. To secure the benefits, it must not exceed the bounds of mild, serious, polished, and devout conversation. When these limitations are transgressed, oral discussion ceases to be instructive; it either becomes noisy, or contentious, or stagnates, or is monopolized by a few individuals more forward and more headstrong than the rest.

Hence the necessity of some regulations, and of adhering to them with the