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plenished with knowledge and goodness; let him alone till time and ill example have hardened him, till he be settled in an habit of evil, and contracted and clung together with sensual delights, now he becomes utterly indocible; sooner may that bladder be broken than distended.

Upon a Burr leaf.

Neither the vine, nor the oak, nor the cedar, nor any tree, that I know within our climate, yields so great a leaf as this weed, which yet, after all expectation, brings forth nothing but a burr, unprofit able, troublesome. So have I seen none make greater profession of religion than an ignorant man, whose indiscreet forwardness yields no fruit but a factious disturbance to the church wherein he lives. Too much shew is not so much better than none at all, as an ill fruit is worse than none at all.

Upon the singing of a Bird.

It is probable that none of those creatures that want reason, delight so much in pleasant sounds, as a bird; whence it is, that both it spends so much time in singing, and is more apt to imitate those modulations which it hears from men. Frequent practice (if it be voluntary) argues a

delight in that which we do; and delight makes us more apt to practise; and more capable of perfection in that we practise. O God! if I take pleasure in thy law, I shall meditate of it with comfort, speak of it with boldness, and practise it with cheerfulness.

Upon an Ivy Tree.

Behold a true emblem of false love: here are kind embracements, but deadly : how close doth this weed cling unto that oak, and seems to hug and shade it? but in the mean time draws away the sap, and at last kills it. Such is an harlot's love, such is a parasite's. Give me that love and friendship which is between the vine and the elm, whereby the elin is no whit worse, and the vine much the better. That wholesome and noble plant doth not so close wind itself about the tree that upholds it, as to gall the bark, or to suck away the moisture; and again the elm yields a be-neficial supportation to that weak, though generous plant. As God, so wise men know to measure love, not by profession and compliment, (which is commonly most high and vehement in the falsest) but by reality of performance. He is no enemy that hurts me not. I am not his friend. whom I desire not to benefit.

REVIEW OF NEW PUBLICATIONS.

The Superintendence of Christ over his Church, a Sermon preached in Lambeth Chapel, on Sunday, April 11, 1824, at the Consecration of the Right Rev. Christopher Bethell, D.D. Lord Bishop of Gloucester. By J. B. Sumner, M.A. Prebendary of Durham, &c. &c. Published at the Command of his Grace the Archbishop of Canterbury. 4to. pp. 21. Hatchard

and Son. 1824.

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unconsciously to examine his own heart, and see whether there be any evidence of their practical effect on himself. To the ministers of the Gospel in particular, it addresses itself in accents which cannot die away on the ear and be forgotten. It points out to them the high character which they hold in the Christian dispensation, as the living instruments by which Christ exercises his active superintendence, and on whom he pours out his Spirit for the edifying of the body of the church. It opens with the following energetic passage:

"However slightly treated or passed over by the world, and classed with things of man's contrivance, the Christian Church is a sublime object of contemplation. When we consider from what origin it rose; against what interests it has prevailed; from what clouds it has emerged; what comforts it has diffused; what moral

changes it is continually effecting :—we are constrained to say, This has God wrought, this is God's building."

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Shewing, then, the absurdity of supposing that Christ should cease to watch over the Church which he had once instituted, Mr. Sumner goes on to state three several ways in which his superintendence is manifested, in providing persons qualified: 1st, To declare the truths of the Gospel at home, and to pub lish it abroad; 2dly, To defend its authority, and to maintain its doctrines in their purity; 3dly, To apply these doctrines to the hearts and lives of men.

Under the first head, he asserts the heavenly influence of the Spirit in communicating to persons the disposition to employ their faculties and powers in preaching the Gospel. In the early ages of Christi. anity, this inward calling was evidenced in the weariness and painfulness, watchings and fastings, persecutions and privation, which were willingly undergone for the sake of the Gospel.-In later ages, it is manifested in the counteracting energy of the faithful preacher amidst difficulties and discouragements, arising either from the contented indifference of mankind or their natural aversion to true spiritual religion; and in the lively faith which prompts the minister of the Gospel to forego the blessings of his native land, and go forth to publish salvation to the nations yet lying in darkness. We cannot forbear giving, in Mr. Sumuer's own words, that animated description of the Christian missionary with which he concludes this division of his subject:

"Out of the vast tract of uncultivated ground which a religious survey of the world unhappily represents, some spots are open to the spiritual husbandman, and invite the Apostle, the Evangelist, to bring good tidings, to publish salvation. But who, except the Lord of the harvest, can send forth labourers into fields like them? Shall we ascribe it to any thing but the power of His grace, if we find

those who are ready to forego the blessings and connexions of their native land, and banish themselves into the deserts of hea

thenism, where, in hope of future produce

from labours now unseen and unacknowledged, they till the unbroken ground, and scatter the precious seed; without encouragement to animate their toil, or companion to cheer them on their way? I must not, indeed, say that they are alone; for he makes his abode with them, who has promised to be always with his faithful ministers to the end of the world: nor must I speak of them as unseen; for their

Father which seeth in secret, shall reward them openly: but I will boldly say, that he who worketh all in all, can alone produce the lively faith which overcomes the present world, and goes out, not knowing whither, for the sake of a crown of glory

in the life to come."

The next division of his subject. is employed in pointing out the influence of the Spirit in securing a right interpretation of scriptural truth; to which even heresies, he shews, have contributed, by drawing forth able expositions of the truth as it is in Jesus.

"Men have not thought it much to employ in the interpretation of the Bible, talents of gigantic eminence, and labour which would have procured to them the highest worldly advantages:-they have devoted days and nights to studies which had no other interest, than that they were connected with the elucidation of some scriptural truth, or the refutation of some unscriptural error; they have applied themselves to critical pursuits of a very uninviting nature, and to languages which afforded no return of literary gratification, that they might better understand the Scriptures, or unfold their contents to others against whom they had before been closed. Certainly they have had their reward: they have found their recompense in this, that they have been labouring in a and his dealings towards men, have been sacred cause; that the counsels of God, constantly present to their mind. the preparation of the heart which made these counsels dear to them; which made them consider this, and this alone, a sufficient recompense, if they could discern the way of salvation more clearly, or render it more plain to others;-this must be referred to Him,who worketh all in all."

But

Our attention is, lastly, called to the operation of the Spirit in the

perfecting of the saints. Obstacles to the discharge of the ministerial duty, arising from the cares or pleasures of the world-from a piety untempered by charity towards man -or from spiritual pride-and "a thousand dangers which beset the narrow path"-can only be encountered and overcome through the Divine assistance.

"Perhaps the scene of labour is cast in some sequestered corner of the land, in what the men of business, or the men of intellect and literature, would call a wilderness; but in that wilderness a flock is to be fed, and that flock is designed for immortality; and the faithful shepherd

watches, and prays, and labours for the safety of those souls entrusted to him, as a father for the welfare of his children. I speak to those who can appreciate such cares; to some who haye themselves experienced them; and who know at once the necessity and the painfulness of these ministrations. The interpreter of Scripture

may find some reward in perpetuating his name amongst his brethren; the preacher may be cheered by the applause and admiration of his hearers: but what can stimulate the humble and retired minister, the laborious watchman of the house of Israel, except the desire implanted in him by the Spirit, that he may present every man perfect in Christ Jesus, as his hope and crown of rejoicing in the great day."

Mr. Sumner here anticipates the objection which may be made, by narrow-minded men, to the alleged purity of motive which actuates the minister of the Gospel, from the temporal support which his duties procure for him; and while he acknowledges the benefits of the liberal endowment which the Church enjoys, maintains that these benefits are not, and cannot be, the leading stimulus to the duties of the ministry. The appeal which he here makes to his hearers, at once be

speaks the sincerity of the preacher, and the justice of his vindication :

"But I may safely appeal to the hearts of the reverend persons who hear me, whether some more noble, more disinterested, more lasting motive, is not to be found engraven there:-and well I am assured, that those on whose hearts it is engraven, will be the first to say, not unto us, Lord, not unto us, but unto thy name be the

.

praise; for it is thy Spirit which worketh all in all."

The concluding part of the Sermon is employed in deducing comfort and encouragement to the faithful minister, from the subject under consideration. The highest as well as the lowest members of the body of Christ are thus emboldened to trust, that "he who first actuates the heart to devote itself to his service, will perform unto the end the good work which he has begun.”

however, more particularly leading The solemnity of the occasion, the thoughts to those who are placed in authority in the Church, Mr. Sumner directs the sequel of his remarks to the Episcopal Order; and we do not remember to have seen any passage in which the duties of the rulers of the Church have been set

forth more consistently with the admirable admonitions contained in the service appointed for the Conse cration of Bishops; or in which that filial reverence due from the presbyter towards "the fathers of his ordination," has been more scrupulously and delicately observed. It is not, indeed, a direct exhortation with which he concludes, but by pointing out the expected aid and co-operation of the Holy Spirit in discharging their high functions, he is led to expatiate on those functions, and thus tacitly enforces their obligations.

"Our thoughts to-day are naturally directed towards those who rule: rule as

heads of an establishment, which it does not become me to eulogize in this place, but with which it is impossible not to connect, in a great measure, the interests of the universal Church. He, whom they serve, will enable them to watch over its welfare with wisdom and perseverance;

and whilst they endeavour daily to enlarge >its usefulness, and secure to an increasing population the benefits of a Scriptural Liturgy, and an enlightened ministry, will teach them to disregard the calumny, the prejudice, the indifference towards all religion against which they are frequently obliged to contend. He will enable them, as overseers of the flock, to feed the Church of God which he has purchased

ted to them.

with his own blood; to watch for the souls of all, as they that must give account; to rebuke with impartiality, to encourage with sound judgment, to draw forth retiring merit from its concealment, and impose a timely check upon those who are lifted up with pride; and to remind the younger servants of Christ of the responsibility of their sacred office, and the tremendous consequences to themselves and to their flock, of a neglect of the charge commit"Above all, he will enable them to rise superior to the flattering distinctions of this world; to disregard the praise of men, and through evil report and good report, to seek the honour which cometh from God only; to bear continually in mind that awful hour, when the greatest of all distinctions will be, to have turned many to righteousness; and when the precious talents of influence and ability will no longer retain their value, except in as far as they have been employed in bringing men from darkness to light, from the power of Satan unto God."

Such just and engaging views of the Christian ministry are calculated not only to do good to those to whom they are expressly directed; but also to correct the prejudices of those who desert the pious communion of our orthodox Church, to obtain, as they conceive, a more faithful and evangelical ministration of the word. They shew them, that preaching, so much the fashion of modern days, is not the only means by which Christ exercises his active superintendence over the Church; but that the minister who "labours, and prays, and watches" for the good of his flock, may be no less an instrument of the Redeemer, sent to bring men to salvation through his merits, than that messenger of the Gospel who mightily convinces men by the vehemence of his oratory. They shew, also, on the whole, that our Church is a spiritual communion-that we lay no other foundation than that which is laid, which is Christ-and that its ministers, as such, account themselves of no repute, but so far as they are the ambassadors of Christ and co-operators with the Spirit of God.

We have only to regret, that Mr.

Sumner has not inserted a caution against a possible perversion of his views, by discriminating between such as are the real and authorized ministers of the Gospel, and such as claim to themselves the holy office without due authority from Christ-that authority which can alone be derived from those to whom the apostles have transmitted it by communication from Himself. This distinction, indeed, follows from the course of his argument ;-for, the superintendence of Christ over his Church being inferred from the fact of his having originally established it, the subsequent observations can strictly apply only to such as can justly claim a divine original to their sacred functions.--But we could have wished, at the same time, to have seen the distinction prominently brought forward. We the more regret the omission, as we are sure that Mr. Sumner would have placed the matter in a striking point of view; and while he vindicated the exclusive right of an apostolic Church to send men into the Lord's vineyard, would not have violated that charity which is due to those that are without.

Remarks on a Letter of Constantine the Great, to Eusebius of Cæsarea, on the Instauration of the Scriptures; and on the first Imperial Constitution in favour of Christianity, issued from Milan; in refutation of a Tract, entitled, "The absurd Hypothesis, that Eusebius of Cæsarea, Bishop and Historian, was an Editor or Corrupter of the Holy Scripture, exposed, in a second Part of the Case "of Eusebius." By the Rev. Frederick Nolan, Vicar of Prittlewell, Essex. 8vo. pp. 78. Bagster, London. 1824.

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with which it has been conducted. The combatants indeed have taken time and space enough between their several rejoinders to allow all irritation of feeling to subside, for we believe it is now six years since the date of the first attack-still we find that they have not by this op portune delay learned the art of cool fighting, but have only recruited their vigour for fiercer conflict.-Like the spirited competitor for the mastery of the herd so well described by the poet, each seems to have retired a while from the scene of engagement,

multa gemens ignominiam plagasque, and after due preparation again to have made prelude of battle, with all the keen recollection of former indignities stimulating to the assault:

Post ubi collectum robur viresque receptæ,

Signa movet, præcepsque oblitum fertur in hostem.

But, in all seriousness. we really must raise our voice, feeble as it may be, against a mode of literary warfare, such as that evidenced in the series of pamphlets to which we allude-particularly when carried

on between two brethren of the sacred profession. It is obviously not only unworthy of themselves, but calculated to strengthen that injurious impression against the Church, which, at the present time, more particularly, the public mind is so disposed to receive. Men will

not take the trouble to discriminate between the cause and its advocates, and when they see those, of whom their profession taught the world to hope better things, for getting their own dignity in the heat of mutual strife-they are apt to construe the culpable conduct of the individuals into some radical defect in the communion itself to which they.belong.

To say that the true object of all controversy is the investigation of

"Georgic. III. 228. 255.” REMEMBRANCER, No. 67.

truth is an evident. truism. Yet plain as it is, there is no principle more disregarded practically. For if it were duly observed, controversialists ought in fact to be the closest friends. They are allies fighting in a common cause. One common danger, from the antagonist power of falsehood, ought powerfully to cement their union. But the reverse of this most commonly takes place. Each party is found to be most anxious to obtain the glory of a conquest to himself, and is seldom pleased with the attain ment of the truth, unless his own strength has been successfully in strumental in the pursuit.

it would not perhaps be altogether As human nature is constituted, desirable that the spirit of contro versy should be entirely repressed. There is that vis inertiæ in our in tellectual, as well as in our material nature, that we commonly require some powerful impulse to rouse us investigating the truth is in itself a to exertion. Though the desire of strong principle of the mind—yet in most cases it will not be found alone adequate to its object, but to de mand the aid of more practical motives to give effect to its suggestions,

We will candidly own, therefore, that we do not wish to see the stimulus of controversy banished from the world. We only wish to see it controlled and regulated, and thus rendered subservient to that good, which is attached by Divine Providence to the right exercise of every natural principle.

of the contending parties may be In the first place then, while each allowed to be anxious for his own truth-for that particular view of the subject which he presumes to be the correct one-he must not suffer his private attachment to an opinion to weaken his general in

terest in the cause of truth. It must bind him on the contrary, more closely to truth in the abstract, as a domestic affection is only a stronger tie of patriotism and phi 3 I

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