manifefted" in the late friendly interpofition" of the Legiflature, to relieve that useful "Order from vexatious profecutions," is pointed out. The charges brought by the Calviniftic Faction against the Clergy of the establishment, for abandoning certain doctrines fet forth in the s9 articles, are fhewn to be unfounded. The matter of Refidence, (in which the diocese of Rochester does not grievously offend,) is properly introduced, And the recent translation of Bishop Horsley to another See, and the confident expectation of the diocese to reap the beft advantages from "the ability, the vigilance, and firmnefs" of his fucceffor-(to whom the Charge is dedicated) are mentioned in manly terms, and with a fimplicity worthy of the venerable Archdeacon and the Prelates with whom he has been, and is, connected.

Archdeacon Law has "holden thirty Vifitations." Long may his la bours be indulged to the Diocefe. Or foon may he be promoted to a fphere of more extended utility!

We fubjoin a specimen or two of this excellent compofition.―

"If it be faid that the Clergy are guided by self-intereft in oppofing the theories of modern philofophers, we will not deny, but rather glory in the charge. For if the conftitution in church and state can alone be upholden by the maintenance of due fubordination, and by the general virtue and good principles of its individual members, can we conceive that the Clergy are not greatly interested in the promotion and prefervation of these? They have an intereft in them, not only of that lower fort which urges every man to exert himself in repelling what is injurious, but an intereft founded on the duties and obligations of their holy office. While the throne and the altar have been overthrown in one kingdom, both have been unimpaired in our own; and when we look back to the confequences attending their deftruction, and observe the far different effects that have arifen from their prefervation, every argument that a regard to private and general happiness can dictate, excites mankind to adopt the advice of a very competent judge of human nature; "Fear the Lord and the King; and meddle not with them that are given to change*." Thele are precepts which the generality of the Clergy have industrioufly taught; and by which we fhall ever, I hope, be guided. And while, by our incorporation with the ftate, we claim no exclufive privileges, no other exemption from public burdens, than fuch as are incompatible with our profeffion, why are we not to be fuppofed as much concerned in fecuring the continuance of the juft and legal rights of the people as any of the laity? Admitting that our firft folicitude fhould be to attend to the fpiritual concerns of our brethren, can we be deemed unmindful of thefe when we occafionally inculcate a proper fubmiffion to the laws and ordinances of man? In this point we follow the example of more than one of the infpired preachers of Chriftianity. And fhould any modern teachers, whether within or without our pale, be zealous in propagating diffatisfaction and difcontent-fhould they fuffer their private prejudices and paffions to interfere in the discharge of their public duty-their zeal is not that either of their heavenly Lawgiver, or of his immediate disciples; and they are little entitled to that coun tenance and protection which good men are ever ready to fhew to the faithful minifters of Chrift.

"The charges indeed of infincerity, and of abandoning doctrines, which we have folemnly undertaken to preach, we naturally wish to repel; because a filent acquiefcence under them may be represented as an acknowledgment of their truth. We beg therefore to affure our accufers, that we require no other latitude of interpretation in explaining the Articles of our church than what may be warranted by confidering them as articles of peace, comprehenfive in their nature, and in any myfterious point of doctrine to be received" in fuch wife as that doctrine is generally fet forth to us in the Holy Scripture +." History informs us, that in the + See conclufion of the XVIIth Article.

* Proverbs xxiv. 21.

origina!

original compilation of this work there was a diverfity of opinion on fome of thofe points which are ftill agitated among the believers in the revealed will of God. And when the contender for juftification by faith alone shelters himself under the article drawn up exprefsly on this very fubject, we entreat him to extend his search to the article that immediately follows, wherein he will find that "good works are termed the natural, nay the neceffary effects of a true and lively faith t."

"When it is judiciously advised to compare scripture with fcripture, in order to elicite the true meaning of any doctrinal point, it may with equal propriety be advifed to confider collectively the tenor of our Articles. In a work of this confruction, framed by the fallibility of human judgment, it is incumbent on us likewife to have recourfe to the controverfies that were fubfifting at the period when a rule of faith was agreed upon. And fhould it appear, as it undoubtedly will, that the minds of men were at that time much employed upon fome abstruse and myfterious matters, little tending perhaps to edification, will it not be necessary to afcertain the fentiments which then prevailed, and to inquire whether mutual conceffions were not both demanded and complied with?

"It is not my defign to enter into any minute difcuffion of the Articles which our church has long fince eftablished, and which have never wanted able defenders, but merely to obviate in general the clamours that are too eagerly raifed against us. If the aim of fome of the leparatifls from our church be to reform the morals of the people, is not this object more likely to be attained by infifting on the infeparable union of piety with morality, than by creating fuch a diftinction between them as ferves to engender pride, and to encourage ideas of fancied fuperiority? Independently of the charge of fchifm, and of making caufelefs divifions, it ought to be remembered, that nothing tends fo much to weaken our labours as the attempt to feduce men from the established worship. They thereby become "unstable in their ways;” they are often lefs affected to the government under which they live; and they are too readily difpofed to credit the mifreprefentations of the "defpifers of dominion." I might appeal to experience for the truth of thefe obfervations; but though I mean not to return railing for railing, I feel myself justified in afferting, that neither the interefts of religion, nor thofe of civil fociety, have yet been promoted by the exertions of fome of our modern reformers. Giving credit to many individuals among them for the fincerity of their ardor, we wish that they would be fellow-labourers with us, rather than unkindly traduce us; because we are perfuaded that they would more effectually ferve the cause of Christianity than by the methods they adopt."

Christian Benevolence enforced:-A Sermon preached in the parish Church of St. Martin, Leicester, on Sunday, October 3, 1803. By EDWARD THOMAS VAUGHAN, M. A. Vicar of St. Martin's and All Saints', Lrcefter, and Fellow of Trinity College, Cambridge. For the Benefit of a Female Afylum, lately established in that town.

Rivington, Hatchard, c. THE object of this fermon is of fo laudable a nature, that we willingly give it all the publicity in our power. In an advertisement prefixed to the fermon, it is ftated, that " many perfons in the town and neighbourhood of Leicefter, commiferating the cafe of poor girls, have opened an Afylum for them. The defign is to receive fuch, above the age of twelve years, as appear to be objects of compaflion, to preferve them from thofe evils, to which they are peculiarly liable, to inftill into their minds principles of morality and religion, and to inure them to habits of induftry and chearful obedience, by inftructing and employing them in every kind of household work, sewing, getting up linen, &c. Vol. III. Churchm. Mag. Dec. 1802. Bbb

*See Article XII.

which

which may qualify them to become good fervants, or to earn their fupport in a reputable manner. A houfe has been prepared for the purpose, into which twelve girls are received, and placed under the care of an intelligent and experienced matron, subject to the entire direction and controul of fubfcribers."

Such is the scheme of benevolence, which it is the laudable defign of this Sermon to promote. We heartily with, that the scheme may be attended with fuccefs, and that the example may be followed in other places. Nothing can be more humane, or more wife, than the attempt to prevent evils, which experience has thown to be very difficult, if at all poffible, to be remedied. On the ftyle and manner of the Sermon itself, which we confider as quite diftinct from the object intended to be promoted by it, we with to be indulged in making a few observations.

Though we are not difpleafed with the attempt at eloquence, which is vifible in this Sermon, we do not think, that the preacher has exactly hit upon that fpecies of eloquence, which is beft adapted to the pulpit. His compofition, indeed, rather gives us the idea of a college declamation, than a ferious exhortation of a minifter to his flock. We are aware, that, in confequence of a diverfity of taftes among men, a difference of opinion will always prevail refpecting the kind of eloquence, which is moft proper for the pulpit; and perhaps it is fafeft to admit, that, within the limits, which are juftly allowable, there is room for fome variety of kinds, That would be too narrow a fcale, which, while it took in the plainnefs and fimplicity of a Jortin, excluded the ornaments of an Atterbury or a Blair. It is to be remembered, however, that eloquence, when carried beyond a certain pitch, is always in danger of verging towards error or nonfenfe; and that, as error will milead, and nonfenfe difguit, a fpecies of eloquence, which borders upon either, ought there to be very cautioufly employed, where to be misled or difgufted may be of confequence to our eternal interefts. Let the orator of the bar, or even of the fenate, to answer fome temporal purpofe of importance, carry his argument, if he pleafes, beyond its proper reach, and run the hazard of exciting the fentiment of ridicule; but let not the preacher of falvation, on any occa fion, or to answer any purpose, utter more than the "words of truth and fobernefs." In difcourfes from the pulpit, whatever other indulgences may be conceded, we cannot difpenfe with the obfervance of this rule, that no facrifices be made to the fhrine of eloquence at the expence of truth. On thefe grounds, we object to a paffage or two in this Sermon. Near the opening of it, occurs this queftion:-"That man was not deftroyed in the inftant of his rebellion, to whom does he owe this, but to the Redeemer of mankind?" Is not this to imply, that the whole fcheme of man's redemption is to be referred to the Son, in exclufion of the Father? But this, furely, is not the doctrine of Scripture. We are there told, that " God fo loved the world, that he gave his only begotten Son, that whofoever believeth in him fhould not perifh, but have everlafting life." In our gratitude to the Son, let us not forget our obligations to the Father. It was owing to the mercy of God the Father, that the mediation of his Son in our behalf was accepted; and it was God the Father, who, in his mercy, fent his Son to be the propitiation for our fins. Our Saviour, in innumerable places, fpeaks of himself as "fent by the Father;" and he speaks of the Holy Ghoft as "he, whom the Father was to fend in his name." In confidering, therefore, the works either of re

demption

demption or fanctification, we ought never to lose fight of our obligations to God the Father. We cannot approve of exalting one of the divine proceedings at the expence of another, as this preacher feems inclined to do; much less can we approve of thus exalting one of the divine persons of the Holy Trinity at the expence of another. Mr. Vaughan will probably tell us, that it was not his intention to do fo. This may be true; but still we contend, that his words naturally lead to fuch an interpretation, and are adapted to confound his hearers. He afterwards fays, "by a life of obedience and fuffering, by a death of agony and infamy, he, who made man, procured pardon for the tranfgreffors." Having before excluded the Father from any concern in man's redemption, he here proceeds to exclude him from any fhare in his creation. It is true, that God is faid, in Scripture, to have made the worlds by the inftrumentality of the Son; yet the power of creation is ever confidered as the peculiar attribute, not of the Son, but of the Father. A reference to the Catechism would have satisfied Mr. Vaughan of this. We are, therefore, of opinion, that he would not, on this occafion, have been lefs eloquent, and he certainly would have been nearer the truth, if, adhering more clofely to the words of Scripture, he had faid, "he, who was the brightness of his Father's glory, and the exprefs image of his perfon, by whom alfo he made the worlds, condefcended, by a life of obedience and fuffering, by a death of agony and infamy, to procure pardon for the tranfgreffors." All men, indeed, are bound to "honour the Son, even as they honour the Father;" but this does not excufe fuch confufion, as we frequently meet with, in confidering the different parts of the gracious fcheme of redemption, and the obligations we owe to the feveral perfons of the Holy Trinity.

We might add, as a further inftance of facrificing too much for the fake of heightening the effect, that Mr. Vaughan, in applying (p. 12.) a paffage of the 9th pfalm, leads his hearers to misinterpret the fense of the word hell. In that paffage, the word hell fignifies the grave, not the place of torment appointed for the damned. If, content with ufing the words of our Saviour, he had faid, "the wicked fhall go away into everlasting punishment," he would have had, in fupport of his argument, the fenje as well as found of Scripture.

We have extended these observations beyond what we at first intended; partly, because we think they may be beneficial to this preacher, who is probably a young man, or at leaft a young compofer of fermons, whofe judgment is not yet matured, and from whom, in time, we may expect better things; and, partly, because we think the obfervations applicable, not only to this individual preacher, but to no inconfiderable class of both preachers and writers.

Y.

The SIN OF SCHISM: a Sermon, preached at the parish church of RempStone, Nottinghamshire, on Sunday July 6, 1800. By EDWARD PEARSON, B.D. Rector. Second edition, 12mo. pp. 36.

Ο

NO perfon can have read the hiftory of the Christian church in the early ages, or any of the writings of the fathers, without remarking the abhorrence in which was held the SIN OF SCHISM. The farther we advance to the fountain-head, the more folemn and impreffive are the dehor- ·

tations of the Chriftian writers against this fin, which they regarded with horror as a dividing of the Body of Chrift. Hence it is that feparatifts have always endeavoured to prejudice men's minds against the fentiments and characters of the Fathers, and to prevent the facts related by the best ecclefiaftical hiftorians. In this age of error and divifion, we fhall in vain ftop the torrent of fchifm without convincing Chriftians of the danger of it as a fin. Many members of our church are difpofed to treat it as a matter of indifference, and others encourage its progrefs by favouring the praetices of new-fangled fe&taries. Under the plaufible pretence of forming a union among Christians, men of various communions are invited together into an affociation, but while the epifcopalian is called to his feat among them, he is unconfcious at the moment that he is breaking the unity of the church, for the whole groupe with whom he is affembled, however divided they may be amongst themselves, are attracted by one fpirit, that of hatred to the Church of England. Where conventicles are established, many well-meaning perfons of our communion are incautiously led thither, at times, and thus they prepare the way either for a final feparation from the church on their own parts, or else they encourage it in others. We therefore with the parochial clergy would frequently make church unity and full conformity the fubject of their public difcourses.

The reverend author of the excellent fermon before us has fet a judicious example to his brethren in the miniftry, and we hope that it will be generally adopted. The text is very appropriate, 1 Cor. i. 10. "I befeech you, brethren, by the name of our Lord Jefus Chrift, that ye all speak the fame thing, and that there be no divifions among you."

The arguments are plain, and scriptural, level to the most common capacities, and yet temperate and pathetic. After explaining the nature of religious and focial union, or the communion of Jaints," as an indifpenfable duty, Mr. Pearson properly observes that,

66

"If fuch an union be a duty founded on plain precepts of the Gospel, a breach of it, where it can be preferved, must be a great fin; which fin has obtained the name of fchifm or divifion. If two or more particular churches fet up different rules of faith, refufe to communicate with each other in worship, in breaking of bread and in prayer, and renounce each other's adminiftration, there is doubtless a fchifm, a breach of Chriftian union, between them. In like manner, if any members of a particular church renounce its worship and affemblies, refuse to communicate with it in the ordinances of religion, withdraw all obedience from the guides and pastors of it, and fet up distinct affemblies in oppofition to it, there is evidently a fchifm between the members of that church; a breach of that Spiritual union and bond of peace, which the Chriftian religion prefcribes. In thefe cafes the only question is who are the fchifmatics, or on whom the guilt of fuch feparation lies.

"Let us now apply thefe principles to the general cafe of thofe, who feparate themfelves from the established Church of England. There is evidently between us a breach of that communion of faints, of that union and spiritual fociety, which the Gospel requires among Chriftians. The congregations, to which they are joined and the national and parish church from which they feparate, hold no communion, but ftand in oppofition to each other. The teachers, whom they have chofen, and to whofe guidance they have committed themselves, own no relation to our fociety, but renounce all fubjection to its rules and authority. In the language of the primitive church, here is altar fet up against altar, worship against worship, paftor against paftor. If ever there was a fchifm in any age or part of the Chriftian church, here is one between us and if the Apoftle fo feverely reproved the contentions, which arofe in the church of Corinth, while one faid I am of Paul, another 1 am of Apollos, another I am of Cephas, and declares them to be carnal, though the perfons,

by