The study of the Sylloge Confes sionum, and of the early history of the Reformed Churches, is perhaps among the best human remedies which can be prescribed for this disorder. And Mr. Scott is rendering no slight benefit to the community, in giving us this history in a form and spirit which the reformers themselves would not have hesitated to commend.

1. The Bishop of Winchester's Charge.

2. Visitation Sermon, at Kingston, upon Thames. By the Rev. C. J. HOARE, A.M. 3. Visitation Sermon at Guildford. By the Rev. C. JERRAM, M.A.

(Continued from p. 708.)

In our last Number, we presented to our readers an outline of the valuable Charge delivered by the Lord Bishop of Winchester, at the primary visitation of that diocese, by its present zealous and indefatigable prelate. We have now to notice two visitation sermons by two of his lordship's clergy, and which for soundness of doctrine, piety of spirit, and affectionate, appropriate, scriptural exhortation, cannot be too highly estimated.

It is to our minds a pleasing feature of these visitation sermons, that they are neither of them controversial. It has been not unusual with clergymen who embrace the class of sentiments, popularly-and apart from invidious comparison, or party names, we must say justlycalled evangelical, to place themselves on public occasions very much upon the defensive. Having been incessantly reproached as not preaching either the doctrines of Christianity or of the established church, they have very naturally, and, we must add, not improperly taken occasion in university and visitation sermons, before their assembled brethren, to bring their sentiments boldly to the test of Scrip

ture, and to shew their accordance with the formularies of the church. As conscientious ministers of Christ, desirous of promoting the glory of God, and anxious for the purity of Christian doctrine and the welfare of the souls of men, they could not have honestly acted otherwise; especially, as it had probably often been their lot to observe points, which they considered of vital importance, mistated or disparaged. Exposed to frequent and somewhat warm attacks, perhaps even in official addresses, they plainly declared, that after the way thus called heresy, they worshipped the God of their fathers; and they maintained their doctrine by the adduction of Scripture proofs, and their consistency as churchmen by frequent reference to the formularies of our national communion. We will further add, that this style of discourse, though only elementary and necessarily controversial, has done much good. It at length seems to be tolerably well settled among the public, what line of preaching most comports with our Articles and Homilies; and the impression upon our clergy at large has been highly favourable to the admission of sound doctrine. We hear, for instance, in very few sermons, such notoriously unscriptural statements respecting the justification of a sinner before God, as were quite current fifty years ago. Many who are not devout, are yet not grossly heterodox. A stray scrap of some oft-quoted Article or Homily, starts up in the memory, and forbids downright heresy, even where there may not be true piety: besides which, not a few both of our clergy and laity have been induced by these trite references to examine the whole subject as in the sight of God, and have been led both to correctness of doctrine and scriptural piety of life.

But still, this is not going on to perfection. We are not for ever to be arguing primary controverted points: faith, hope, and charity,

have all their claims upon our regards; and though to lay a good foundation is essential, the foundation is of little value, if we never build upon it. We shall not be suspected of undervaluing proofs of doctrine and adductions of testimony: we have ourselves devoted hundreds of pages not only to the discussion of the elements of the Christian code, as revealed in Scripture, but to the argumenta ad hominem of our own Articles and Homilies. We do not regret that we have done this; and we intend to do it again and again; it is important, it is useful, it is indispensable: but there is something beyond this, there is the superstructure to be raised, as well as the foundation to be deposited; and though neither method is to be neglected, the better often is to take truth for granted, and to begin to build upon it; and rather, in subordination to Scripture, to catch the true spirit of our Articles and Homilies, than to interlard a discourse with mere controversial extracts from them. This is the method pursued by our two Reverend authors. They will both be classed by the public among that portion of our clergy who are, either in reproach or for distinction sake, called evangelical; nor do we suppose, that if the term be only thus used, and not ostentatiously or in party spirit, they would think it right to shrink from either the honour or the censure which it indicates. But they have not considered it necessary to make a visitation an arena for controversy: they have preached faithfully, but in humility, to the conscience and the understandings of their Reverend brethren they have exhibited the Gospel in its actual operation, particularly as connected with the heart and the life of the minister of Christ, and, we doubt not, with more spiritual effect than if they had devoted the occasion to a polemical discussion of some particular doctrine or sentiment. We have noticed this point more at length,

because we think that university and visitation sermons might sometimes be greatly improved in this respect. It is often better to assume the doctrines of our church, than to argue them; to assume them, we mean in peace, and simplicity, and piety of spirit, not with dogmatism, and to preach upon them in their practical adaptation to the circumstances of the hearer. We would extend the principle very widely. To convert a heathen, we would not always begin with the absurdity of polytheism; to convert a Jew, we would not always argue on Daniel's seventy weeks; to convert a Socinian, we would not always adduce texts on the Divinity of our Lord; to convert a Papist, we would not always dilate upon transubstantiation and purgatory for though we would do all this in place and time, our main hope, by the blessing of God,would be by addressing them, one and all, as conscious sinners, pointing out their need of an atonement, availing ourselves of their hopes and fears and sympathies, and endeavouring to lead them to the Lamb of God who taketh away the sin of the world. In addressing the true believer, we would in like manner strive to unfold the mysteries of the Christian life; to go at once to his joys and hopes, his sorrows and his duties, and to guide him to his Saviour as his sacrifice for sin, and his ensample of godly life. Now the clergy differ not from other men; and hence we infer, that however useful it may be to preach article-and-homily sermons, or even to discuss the five points,-and in proper time and place it is useful,there is yet a better way, to preach scriptural truth in its general proportion with especial adaptation to the particular circumstances of the auditory and the occasion.

We have so far advanced towards the completion of our pages, that we can devote only a brief space to an analysis of these excellent discourses. The Archdeacon of Winchester (for in this condign post of

usefulness and honour, Mr. Hoare has been recently placed, with the suffrages, let us add, of all good men, who know, either in private or from his published works, his many claims on the affection and respect of his fellow-Christians and fellowchurchmen), has taken for his subject, 1 Cor. iv. 20; "The kingdom of God is not in word, but in power:" in discussing which, he shews, first, that "a spiritual [divine?] sanction is vouchsafed to an apostolical ministry;" and secondly, that " a spiritual efficacy is imparted to apos

tolical doctrines." The ministerial sanction he finds in the authority conferred upon the ministers of Christ to proclaim his word, with an assurance of his presence and blessing; and in the ministerial efficiency which accompanies their call to the office the doctrinal efficacy he finds in the power of the Divine word for the salvation of men. There is a want of succinctness in the style and collocation of the respected author, which somewhat obscures his argument; but his pearls will well repay the trouble of diving for them. The power of the Christian ministry, he remarks, is not that of miracles, nor that of intellect, but a spiritual power; and this power, he further shews, is inseparably connected with the doctrines of Christianity; so that the word of God and his Holy Spirit co-operate as instrument and agent in the spiritual renovation of the world. These considerations he first applies to the refutation of the errors of the Romanist, the Socinian, and the Enthusiast; and then turning his argument to the circumstances of his Reverend auditory, with faithful and affectionate self-application, he remarks:

"But in rejecting errors of opinion, may I be permitted, my Christian brethren at large, to put the question to ourselves : Have we been careful to exhibit a full consistency in practice? In an age when even an extreme correctness of doctrine is proved to be not always coincident with a spiritual mind or an obedient life, has the kingdom of God visited us not in word only, but in power; not only rescuing us

in name from the endless mazes of human error, but turning us in heart and in full the way, the truth, and the life? Beintegrity of purpose unto Him, who is

hold,' said Christ our Saviour to his disciples, the kingdom of God is within you.' When that kingdom is in all its power really within us, it speaks to the in words more forcible than either the commands or the threats of this present world. It predominates over the calls of wealth and pleasure, and every has power to silence the voice of the most earthly object of ambition or desire. It unruly passions, whilst it speaks peace to that heart where peace had been a stranger before. It renders unto Christ a willing people in the people in the day of his power; and subdues to the mild sceptre of his kingdom upon earth-that kingdom which is righteousness, peace, and joy in the Holy Ghost-those who reserve not themselves, by wilful perseverance in sin, for his iron sceptre of judgment and condemnation." pp. 17, 18.

With equally probing scrutiny he continues:

"There is at the best, as we too well know, in those whose souls are given us in charge-and a more awful charge than that of immortal souls cannot either be given or received-an inexpressible backwardness to be overcome, as it were, by the power of the kingdom of Jesus Christ. They will be regular and formal and decent, and to a certain extent moral and devout, so long as the favoured sin is untouched, the Sabbath is not too rigidly enforced, dishonest interests of whatever kind are spared, the secret corruption neither exposed nor condemned. Against these deceptive appearances the Christian minister has greatly to stand on his guard at all times: but how much more difficult, nay, utterly insurmountable will be his that which shrinks from the exposure of task with others, if there be within himself his own bosom sin, from the surrender of his own cherished indulgences, from the denial of his own passions and corrupt propensities, from the cordial devotion of himself to the work of the ministry, and the ways of God. If religion be our own burden, how can we expect it to be the joy of our flock? If formality be the measure of our preaching and ministrations, can it be otherwise than the sum of the attainments of our congregation ?”. pp. 20, 21.

We have space to quote but one passage more; and this shall be another in sequence to the preceding :

"Are we careful, under the guidance of the sacred word of God, to make full proof of our ministry, to watch in all things, endure even afflictions, and do the work of evangelists? Do we fight the good fight

We rejoice that on one who has proved that he can speak with such affectionate faithfulness, should have devolved an important function in the church of Christ, which will authorize, nay, require him, in virtue of his office, to address from time to time to his assembled brethren, monitions such as the above, which we doubt not were treasured up with grateful sympathy by those who heard them, and will now, by means of the press, convey to others the same blessed lessons. In reviewing the author's admirable "Sermons on the Christian Character," in our volume for 1822 (that work, we trust, is not out of print; or, if it is, we hope it will be reprinted), we congratulated the public on the sound Church-of-England divinity presented to them in that work, in which, we added, were combined "ardent piety without enthusiasm, discretion without coldness, orthodoxy without bigotry, and a most happy and intimate union of doctrine with practice." Higher testimony we could not give; and the discourse now before us leads us not to retract, but to confirm it.

Our space being exhausted, Mr. Jerram's sermon, we regret to say, can only receive from us that brief attention which is paid to many a good speech at the close of an overprotracted meeting. It is, however, an excellent discourse notwithstanding; and if we have not space to set forth its excellencies, it will not CHRIST. OBSERV. No. 336.

be the less prized by those who heard and those who read it for themselves. It is entitled, "The Commission, Qualification, and Duty of the Christian Minister." The "The text is Luke iv. 18, 19: Spirit of the Lord is upon me," &c. which though applying, says Mr. Jerram," in its strict acceptation dinate and qualified sense is appro to Jesus Christ," yet "in a suborpriate to every Christian minister.", The difference, he considers, is one "of degree, not of kind; of extent, not of essence." We should rather have said that the difference is of kind and of essence too; so that it is only by accommodation that the words can be applied to an ordinary. Christian pastor. This is perhaps all that Mr. Jerram really means; and thus fenced in from irreverence of application, the passage beauti-. fully pourtrays the commission, qualification, and duty of the minister of Christ. We would not say that the Holy Spirit expressly intended in the text to point out these particulars as applied to Christian ministers; but as it describes the Master whom they serve, and whom they ought to resemble, it may safely be thus subordinately transferred to the delineation of their character.

Mr. Jerram dwells with much emphasis upon that particular in his text, that our Saviour was to preach the Gospel to the poor. This is a distinctive character of the revelation of God, whether under the Jewish or the Christian dispensation. Heathen sages and moralists overlooked and despised the poor: the Gospel seeks them out, and invites them to enter the portals of the spiritual temple. Much, however, remains to be done to follow up this plan of Divine mercy. The poor require to be traced to their abodes; our churches in populous places will not contain them; our clergy in large parishes have too little time to spare for them, and oftentimes do not from their different habits of life well know how to ad5 H

2

dress them. Thus they are perishing for lack of knowledge, and this under a dispensation which peculiarly adapts itself to their wants, and was intended for their temporal and eternal welfare. May this demand of the great majority of our fellow-creatures never be forgotten, but sink deeply into the hearts of all who minister in holy things. Mr. Jerram deserves the gratitude of every true servant of Christ, for his remarks on this subject, and for the affectionate solicitude with which he pleads in behalf of the ignorant and destitute.

At the same time, as Christianity is not exclusive, it is only with some modification that Mr. Jerram's remark must be adopted, that the poor are to be " uppermost in the thoughts of a minister," and that "his especial and distinctive affair is with them." From their larger number, their peculiar disadvantages, and the greater fear of their being neglected, it is so; and there is not much danger of any body of ministers erring on the side of attention to the poor, to the neglect of the rich; but still the soul of the rich man is as valuable as that of the poor man, and his influence and means of doing good are far greater; his name is Legion, for he is many. We could wish, therefore, that the rich should feel that "the especial and distinctive affair" of their pastor is with them; that they need spiritual exhortation as much as the poor; and that, being the makers of manners to others, their minister does not mean to let them escape in a crowd, but has them ever 66 uppermost in his thoughts," whenever he is speaking of duties or responsibilities, the improvement of talents, or the heavy punishment of those who knew their Lord's will and did it not. The poor often find many advisers; the

rich must advise themselves, as their fellow-creatures are usually afraid or unwilling to undertake the office.

We could quote, with much pleasure, many pages of this judicious, appropriate, and scriptural discourse; but we can give only a short extract. We, however, quit our reverend author with the less reluctance, hoping before long to meet him again in noticing his valuable work on the atonement; the former edition of which was reviewed many years ago in our pages, but the present is so much revised and enlarged as to render it in fact a new work. The following is a brief passage from the sermon before us, and is characteristic of its whole spirit.

"We are entrusted with the word of reconciliation;' and if we fail to execute this trust, we fail in the one

only object of our embassy; we defeat, as far as in us lies, the purpose of Divine mercy to man; we frustrate the grace of the Redeemer; we put a seal on the well of salvation, and close the door of heaven! the responsibility involved in the deliverOh, my reverend brethren, how fearful is ing of our message! Should we make a mistake here, it is fatal: the poor hear no Gospel, the bruised receive no healing, the captive no deliverance, the wretched no comfort, the sinner no salvation! Shall we not then be anxious to make a careful review of the discourses we have preached, of the matter they contain, of their of our hearers? Has the salvation which is by Christ Jesus' had a prominency in

suitableness to the wants and necessities

our sermons? Have we set forth the misery of man by sin, and published the Gospel as the only remedy of that misery? Have we shewn our congregations their utter ruin and helplessness, and directed them to Jesus Christ as the only hope set before them? In short, have our public addresses, and our private conversation, borne the stamp and character of the text? No one has more occasion to put these and similar questions to himself, than the individual who addresses you; and if him, he would take his place among them, self-condemnation overwhelm any before and cry, God be merciful to me a sinner.'" p. 21.