distinction between Mr. Erskine's views and those of the Church of England; the catechism of which he quotes in corroboration of his argument,―"redeemed all mankind— sanctifieth the elect people of God." It is, we believe, very generally considered by the divines of that communion, that their church holds the doctrine of universal redemption and particular salvation; the intricacies of which Gordian knot we shall not now attempt to unravel: we for the present leave wiser men to contend on the two sides of the argument; difficulties, doubtless, there are on both. All that we now mean to urge is, that Mr. Erskine's hypothesis is not to be confounded with this longlitigated question: his view is as novel as, we are persuaded, it is untenable; and we shall rejoice to learn that further consideration has led him in Christian wisdom and candour wholly to re-model it. OUR attention was directed to this very interesting Charge by the following passage in the Supplement to the last Number of the Gentleman's Magazine:-"It is expressly stated in the Charges of the Bishops of Salisbury and Bath and Wells, that Evangelical preaching has the tendency of producing Antinomianism; that is, demoralization of the people and infidelity." We have not the Bishop of Salisbury's Charge at this moment before us; but we do not believe the assertion, because his lordship has often stated quite the contrary, both in private and in print. With regard, however, to the Bishop of Bath and Wells's Charge, there is no such "express statement;" there is, in fact, no mention of" Evangelical preaching:" what the bishop really says is, and we perfectly agree with his lordship, and so would all "Evangelical preachers," that "it is always dangerous and delusive to trust to the imagination and feelings, instead of placing our belief and reliance on the sure unerring word of the Gospel;" and that "an age of enthusiasm has always been succeeded by an age of infidelity." This is true; but "enthusiasm is not, as the Gentleman's Magazine concludes, a synonyme with "Evangelical preaching." The preaching which deserves the epithet "Evangelical," so far from promoting "demoralization and infidelity," is the strongest safeguard against both. We will not, however, do injustice to our brother reviewer; for though the bishop does not mention "Evangelical preaching," he certainly does by implication allude to the prevalence of some dangerous tenets in the church, against which he cautions his clergy; but with the most perfect sincerity we assure both his lordship and Mr. Urban, that these tenets do not characterize what is popularly called "Evangelical preaching." The matter is this: his lordship had been enumerating "the spiritual duties of the clergy;" as the foremost of which he most justly specifies "propounding and explaining to their hearers the full and entire word of God;" which he further explicates as follows: "To enforce some favourite doctrine, to impress some peculiar opinions, passages of Scripture have been brought forward, separately and disjunctively. The preacher has thus promulgated a truth, but not the whole truth; has taught a part, but not the whole of what has been delivered on these controverted points. Thus, for example: In reply to the most important question which man could ask, What good thing shall I do that I may have eternal life? we are told, and by the Son of God himself, 'If thou wilt enter into life, keep the commandments.' We holiness, no man shall see the Lord.' But are perfectly sure, therefore, that' without though this be a declaration of incalculable importance, yet would our hearers be left n ignorance of the main principle of the Christian religion, if they did not at the same time hear and know, that there is none other name under heaven given among men, whereby we must be saved, except that of our Lord and Saviour Jesus Christ.' If, however, they be persuaded to add to their faith, virtue; if they be induced to lead a holy, and an useful life, upon the true scriptural principle, then the Christian character is full and complete, nothing wanting. Then, we build our hopes on that foundation which will never fail; Jesus Christ himself being the chief cor ner-stone. "In like manner we are told by St. Paul, that it is God which worketh in us, both to will and to do, of his good pleasure.' There are other passages, however, which call upon us not to quench the Spirit; to grow in grace; and to work out our salvation with fear and trembling. The whole of Scripture, then, bearing upon this point, must be brought forward together, or else we may excite an erroneous opinion, respecting the operation and influence of God's Holy Spirit. Then only we are safe, when we rely solely and entirely upon that strength which is from on high; whilst at the same time we labour and strive, as if all depended on ourselves." pp. 19, 20. The Right Reverend author proceeds to apply the same argument to the doctrine of predestination, concluding the whole as follows: "The foundation should be laid in sound scriptural doctrines. We should then proceed to erect the temple of God in the hearts of our hearers. Whatever may induce men to place practical moral virtue in the back ground, whatever leads them to disregard deeds of benevolence and brotherly love, such a religion can never have proceeded from the fountain of all good. The sum and substance of Christianity may be compressed into a small compass, and it is this. We must it is this. We must have faith in Jesus Christ; and we must also endeavour to practise what he has enjoined. Then, through his alone merits and mediation, we may at length hope to hear this promised sentence, Well done, thou good and faithful servant, enter thou into the joy of thy Lord.' pp. 22, 23. Having thus stated his position, our respected and amiable prelate proceeds to apply it as follows, in the passage to which the Gentleman's Magazine seemingly alludes: "But though all the tenets of our religion appear to be thus in harmony with each other, thus clear and indisputable, yet the Church, alas! instead of being at unity within itself, is sadly torn asunder by contentions and schism. The rent, however, does not reach to the centre. The main difference exists with a class, very considerable in number, highly respectable in character and conduct and who are found in the bosom of our church. These, however, I would remind, in the true spirit, I hope, of Christian charity, that it is always dangerous and delusive to trust to the imagination and feelings, instead of placing our belief and reliance on the sure unerring word of the Gospel. Fain, too, would I impress on their recollection, that an age of enthusiasm has always been succeeded by an age of infidelity. And to both parties I would observe, that an house divided against itself cannot stand. Mutual explanations, tendered and received as they ought to be; would go far in bringing back the disputants to a better understanding with each other. At least, let no bitter words proceed from the mouth of either party. Let no malign accusations degrade the character of a teacher of religion. For, are we not believers in the same Gospel? are we not aspirants to the like hopes of glory, through the mediation of the same atoning Saviour?" pp. 23, 24. 66 To us it is perfectly novel intelligence, that there is in the bosom of the church a class " very considerable in number, and highly respectable in character and conduct," who deny the " harmony" of Christian doctrine and practice. There may be here and there a Pelagian on the one hand, or an Antinomian on the other; the one disparaging faith, the other good works; but neither of these classes, we would hope, is very considerable in number;" and certainly neither is "respectable" as ministers of Christ. But the Gentleman's Magazine is pleased to solve the difficulty, and to point the moral, by telling us that the Right Reverend prelate refers to what are called [for ourselves we utterly reprobate party Evangelical Clergy." names] the " The description, we allow, would agree with this body, so far as numbers and "respectability of character and conduct are concerned; but it utterly fails of designating them where it speaks of the anomalous class in question as not inculcating the doctrines that "without holiness no man shall see the Lord," that we must " grow in grace," that we must not "quench the Spirit," that we must "work out our salva " Our reference to the above topic has exhausted the space which we should gladly have devoted to the many interesting and excellent matters in his lordship's charge. His lordship's fervent prayer is, that the intercourse of himself and his clergy tion with fear and trembling," that animadversions, they at least are not they only have any scriptural war- fairly of the number. rant to consider themselves "the predestinated, the justified, the elect," who have scriptural proof of the fact, from " having in an honest and faithful heart received the word of God, and kept it," and that we must "place our belief and reliance on the sure unerring word of God." Now it is a notorious fact, that what are called the Evangelical Clergy do strongly inculcate all these points. We have at this moment on the shelves around us at least a hundred volumes of sermons, written by divines of this class; and we cannot recollect one in which these essential points of Christian doctrine are neglected or contravened. It is quite clear, therefore, to us, that if the Gentleman's Magazine has rightly applied his lordship's words, his lordship has wrongly applied his argument; and therefore, to enter upon an elaborate refutation of the charge would be utterly superfluous. We might with quite as much propriety say, that the bishop's strictures refer to what are called the "orthodox clergy;" as certainly they would if there are any who neglect to urge men "to build their hopes on that foundation which will never fail," or who teach that we can be safe except as "we rely solely and entirely upon that strength which is from on high." But in truth, as we have already said, the description on either side can justly refer only to the Antinomian or the Pelagian, the Solifidian or the Self-justiciary; and therefore we will not dwell further upon it. The "Evangelical Clergy" of his lordship's diocese may proceed in all quietness and good conscience in what his lordship candidly allows to be the highly praiseworthy exertions and unremitted labours of those who profess the opinions" which his lordship is censuring; assured, any thing in the Gentleman's Magazine to the contrary notwithstanding, that, whoever may be obnoxious to his lordship's may be the blessed means of advancing Christ's kingdom upon earth:" and with this holy aspiration on his lips he proceeds, with meekness yet faithfulness, to inculcate upon them the duty and privilege of "proclaiming the glad tidings of the Gospel," and "feeding the sheep of Christ." His lordship's exhortations, and even his corrections, are conveyed in a spirit the most opposite to that of being a lord over God's heritage." Rather they resemble the language of the Apostle, "Though I might be much bold in Christ to enjoin thee that which is convenient, yet for love's sake I rather beseech thee." His lordship does not, however, allow his spirit of kindness to prevent the firm enforcement of his episcopal functions. With regard, for example, to the regulations which he had laid down for promoting pastoral residence, double services, and other points, "increasing the labours or diminishing the income of his clergy," he conscientiously remarks, "But though the pecuniary remuneration of so many of our incumbents is greatly inadequate, yet have I always felt, ought to be the first and paramount object, t the spiritual wants of the parishioners both with yourselves and me.” p. 36. that His lordship urges various important parochial regulations, especially the establishment of Sunday schools. These we must pass over, only throwing together a few detached passages, as illustrative of his lordship's view of the obligations of the clerical character. "Our commission is from above. It was given unto us by Him, who is the Lord of all things, both in heaven and earth. It regards not time, but eternity; not the world that now is, but the world that is to be. Whatever may procure the pleasures or the honours of a perishable state of being, should be merely in a restricted and subordinate point of view, the object of a Christian Minister. His affections, his heart, should be seated elsewhere; not on things below but on things above. Be his avocations what they may, still he should endeavour to do all to the glory of God, and the spiritual advancement of his fellow-creatures.....The labours and care of a Christian minister should not be limited to one day only in the week, but they should be extended, though in a different way, over all.....Wherever his spiritual services can be beneficially exercised, there they should be given. It is not sufficient that the people should merely hear the words of eternal life; they should mark, learn, and inwardly digest them. Thus would they not only enlighten the understanding, but affect the heart, and hence spiritualize the whole man. But to effectuate this object, the true shepherd must live among his flock; he must know his own, and be known of them. Their habits, their mode of life and conversation, their view of spiritual things, must be the subject of his daily observation and notice." pp. 8-10. "Shall the man of business devote every hour to pursuits comparatively trifling and unimportant; and shall the servant of an heavenly Master neglect his sacred calling from one week to another? Shall the worldling waste all his time in things vain and transitory; and shall the minister of the Gospel let six days go by, in a total neglect of things spiritual and everlasting? The true Christian pastor, if only his heart be in his profession, if it be his meat and drink to do the will of God, will never think or say that official calls are wanting." pp. 10, 11. : "A minister of the Gospel may not unaptly be compared to a house set upon a hill. He is seen and observed by all. Then only does he walk worthy of his vocation, when he is a living example to his flock when he is himself the model, after which they may mould their own lives and conduct. It was observed by our late eminent moralist, that he could in his progress through places determine, even from the outward demeanour and appearance of the people, whether a pastor resided among them, or not. And the truth of this observation was often confirmed by myself, in the course of my parochial visitations through two important dioceses." p. 28. "Even in the recreations and amusements of the clergy, I would observe, there may be an use and an abuse. And in the ascertain ment of this point, there can be no difficulty or doubt. The rule has been laid down by the great Apostle to the Gentiles. St. Paul advises his followers to take heed, lest by any means this liberty of theirs become a stumbling-block to them that are weak.'An indulgence, therefore, in such things as are in themselves not criminal, may nevertheless be open to the Apostolical censure, if it become in others the occasion of sinning. Whatsoever tends to lower the character and efficiency of the clergy, that is of evil; that is at once, and entirely to be abandoned, however sanctioned it may be by use, however endeared by early prepossessions and habit. The true minister of the Gospel, he who wishes to save his own soul, and that of others, will never even approach the line which separates right from wrong." pp. 29, 30. Such exhortations are truly excellent and " Evangelical." May their importance be felt and acted upon by all who heard or shall read them. We do not mean to disguise the fact, that there are two very different schools of theology among our clergy; or to admit that the points controverted between them are matters of little moment; but of one thing at least we are sure, and whatever may be the cause of it we rejoice in the fact, that the preaching of what is called the orthodox clergy," has of late years assumed a character for zeal and attention to the peculiarities of Christian doctrine which did not formerly characterize it. And, without shrinking a step from what we consider to be the line of Scriptural truth, we can most conscientiously concur with his lordship in the words already quoted, as to the duty of mutual candour, conference, and the absence of an unkind and criminatory spirit. A Funeral Sermon for the late Richard Lea, Esq. By the Rev. A. BRANDRAM, A. M. London. 1829. Brief Notices of a Clergyman's Son, lately deceased, at the Age of seventeen Years. London. 1829. NEITHER of these little works is" published; but a copy of each having been sent us, with permission to quote from them, we place them together as illustrating the power and the identity of true religion, at every age and under every circumstance of human life. The first, from the pen of the clerical secretary of the Bible Society, contains an interesting notice of the religious character of a matured Christian, who, from his eighteenth year, to the advanced age of eigh ty-two, had walked humbly with his God; the other, from the pen of the respected secretary of the Prayer-book and Homily Society*, gives an edifying account of the character and death-bed of a youthful Christian, who was summoned to the enjoyment of that crown of glory which fadeth not away, at the very period of life when the former first became in earnest a candidate for that inestimable prize of our high calling. In his eighteenth year the one began seriously to think of eternity, at the same age in which the other was called to enter upon it. Happy was it for the latter that he was early ready; happy for the former that he was long spared. Happy for both, that, though at wide intervals of time, the one soon sheltered, the other long preserved, they both entered by the same gate, walked in the same way, being purchased by the same blood, justified by faith in the same Saviour, and are now both partakers of the same eternal reward. Mr. Brandram gives the following account of his revered friend. "It was at the early age of eighteen, now nearly sixty-four years since, that religious impressions were made upon his mind, and that the foundation of that consistent character was laid which he has maintained during the whole of that long period. As a young man, he was enabled to cleanse his way, by taking heed thereto, according to God's word. Of his conduct before men, we may ven his past life, his whole spirit and conversation were marked by the deepest humility. Whatever he might have been before men, before God he was conscious of being only and altogether a sinner; and all his consolations were drawn, not from the recollection of a well-spent life though if any might, surely he might have looked to this source-but from the alone mercy of God. If, in earlier days, he had seen and valued the important doctrine, that we are saved by grace;' in trine, that his latter days, he saw it more clearly; and valued it more, as the only doctrine suited to the necessities of his case, as a sinner in the sight of God. "He was prosperous in business and Street Ward, and faithfully discharged for some years, was alderman of Colemanthe duties of that important office: he only resigned his gown when his health incapacitated him from acting any longer acquaintance was large, and his deserved as a magistrate. His circle of friends and influence was felt throughout it. Many looked up to him as an example, as well as repaired to him as a wise counsellor, and a kind friend. "His honourably-acquired wealth he used in a becoming manner-in promoting not only his own enjoyment and comfort, but being at the same time, mindful of the distresses and necessities of his fellow-creatures, both temporal and spiritual. He was one of the founders of the British and Foreign Bible Society: and supported, besides, many other truly devoted friend to education and to Chrisimportant public institutions. He was a tian missions. Many are the institutions whose records bear testimony to his liberality. "He retired to Beckenham, in Kent, to spend the residue of his days: and those who remember him, before his bodily infirmities increased so much upon him, will agree in thinking, that he was a pleasing picture of a cheerful Christian. He enjoyed with a thankful heart the bounties of a gracious Providence. And yet his heart was not in these things. He might be truly said to sit loose to the world. He was ready to live and ready to die, if such were the will of God. And in the midst of earthly enjoyments, heavenly subjects of conversation never seemed out of place. "He was blessed with a most affec ture to say, that it was irreproachable. tionate wife and children; and had the But was this ever a matter of boasting with him, or a ground of confidence? Those who knew him intimately, during his latter days, know, that while he was not unthankful as he looked back upon * We trust to Mr. Pritchett's kindness to pardon our affixing his name to this excellent little tractate; a second edition of which we have just learned has been printed for publication, price 4d. happiness of living to see them all comfortably settled in the world. So true did he find it, that godliness hath the promise of the life that now is, as well as of that which is to come.' "I have often heard him speak of the peculiar consolations which were afforded him in former times. These consolations were afforded at a season when they were peculiarly needed; for in those days, to profess a serious regard for religion was |