P. 12.

"As there is this difference actually existing in the characters of our congregations, we must shew that we are aware of

:

it; we must no more treat all as if they possessed the privileges of Christians, than we treat all as careless, or profligate, or unbelievers but we must be constantly trying, and expecting, to add to the one class, and diminish the other; to make the children of this world' become as 'children of light."" p. 13.

We are the more pleased at finding the learned prelate urge this important subject, because, in our review of the first edition of his Apostolical Preaching (see Christian Observer, 1816, p. 313), we understood him to say that the inspired Epistles furnish the best models for preaching in this, among other respects, that they address churches as if consisting chiefly of true believers, sincere Christian converts, persons needing not so much exhortations to repentance, and turning to God, as to improve ment and proficiency. But the primitive church was in circumstances very different to the churches of modern Christendom; persecution had thinned its numbers, and purified those who were left; whereas, under circumstances of outward prosperity, the tares grow up far more luxuriantly than the wheat; and defective indeed would be the spiritual husbandry that is not grounded on a recognition of this fact. We contended, both in that

review and in numerous other places, for precisely what the Right Reverend author of the Charge before us so explicitly states, that "there are clear and wide distinctions in every congregation between those who believe, or believe not;" distinctions not to be softened down or forgotten, but

to be made-we mean not controversially, yet effectively-the basis upon which every practical pastoral address is founded. We have alluded to the subject, in order that if any of our readers, from our review of "Apostolical Preaching " should have concluded that the Bishop of Chester countenances the sentiment once common among our clergy, that the vast majority of all who have not systematically renounced their baptism, are already intitled to the character of true believers, and need only to be urged on to perfection, they may be aware either that we mistook the complexion of the author's argument, or that such is not at least his lordship's matured opinion. The question has been much discussed of late years; and Paley's dictum, that modern clergymen have nothing to do with preaching conversion, is, we are persuaded, well nigh banished from most seriously reflecting minds.

Conversion from heathenism to professed Christianity, they of course need not preach; but a spiritual renovation, call it by what term we will, they may and must preach, and no term is more scriptural or intelligible than that of " conversion." This is now admitted in some modified use by theologians of every school. Bishop Mant, for example, in his Bampton Lectures, follows up his discourse upon regeneration, with another on conversion; viewing the former as applicable exclusively to baptismal initiation into Christ's fold, the latter as pointing out that religious change of character which he considers necessary, partially at least, where the grace of baptism, according to the system in question, has

not been duly improved, but has lapsed, or been frustrated by evil habits. We can never think that this notion of the subject meets either the strong language of Scripture, or the spiritual exigencies of our fallen and sinful nature. The present Bishop of Salisbury took, we presume, a far different view of it when he expressly offered premiums, open to all members of the church, lay or clerical, for three essays; first, on the question, what is conversion; secondly, whether a clergyman can be an unconverted person; and thirdly, what are the signs of conversion in a clergyman. Whether a clergyman can be ignorant, or immoral, or even infidel, admits of no question; the learn, ed and venerable prelate, therefore, must, we presume, have meant more than this. We believe that practically little good is done in a parish till a clergyman distinctly divides bis auditors into two classes-those that serve God, and those that serve him not; so that there may be no mistake in men's minds upon so momentous a subject. We are not contentious for particular words, only let the matter be really understood; let there be a clear distinction made between light and darkness, nature and grace, the world and God, or, in our author's words, "those that believe, and those that believe not." There is, indeed, an important use to be made of baptismal privileges, and of the creed and profession as well as the actual practice of those who "call them, selves Christians;" and much vantage ground may have been lost, as Mr. Budd has shewn in his work on Baptism, by preaching to nominal Christians as mere heathens; but still the doctrine of the need of the conversion of the heart to God stands palpably distinct in Scripture, and is of infinite importance to be fully understood by every minister of Christ, were it only for the due classification of the otherwise inextricably intricate varieties of human character.

CHRIST. OBSERV. No. 337.

From preaching, the bishop proceeds to his second point, the pastoral care. He strongly urges catechising; in fact, a complete system of initiatory parochial instruction. The nature and value of such a course of Christian instruction his lordship explicates as follows.—

"For this sort of edification Scripture is the only groundwork. And Scripture affords a large variety of subjects which may be most usefully turned to the purpose. The scheme of Redemption may be traced from the Fall, and the first promises, through the line of history and prophecy, to the advent, the ministry, the death, and the resurrection of the Messiah, and the subsequent establishment of the expected kingdom. The historical parts of the Old Testament may be explained in succession. The principal characters which are detailed in the Bible may be developed always a most interesting method of inculcating religious duty. Any of the Gospels, and several of the Epistles and the hearers from time to time exmay be continuously read and illustrated; amined in them. By patient and discriminate instruction of this kind the most illiterate persons are gradually enabled to acquire a degree of knowledge which wonderfully displays the power of the testimony of the Lord,' converting the soul; and because it converts the soul, giving wisdom unto the simple.'" p. 17.

But the question arises, supposing the clergy inclined thus to act, who is, even physically, "sufficient for these things?". The Apostles had assistance from devout women as well as devout men; and why not adopt the same practice now?

"The Apostles have left us an example. Let the minister of a populous district, using careful discrimination of character, select such as are worthy,' and ' of good report,' and assign them their several employments under his direction: they may lessen his own labour by visiting and examining the schools, by reading and praying with the infirm and aged, by their affliction, and pursuing the many consoling the fatherless and widows in nameless ways by which it is in the power of one Christian to benefit and relieve another." pp. 23, 24.

"Numerous parishes, of different degrees of population, have been brought under such discipline with more or less success. And I feel convinced that whoever is anxious to promote the glory of God, to assist the most important interests of his fellow-creatures, to confirm the security of his country, or maintain H

amidst the gladdening revival of the scriptural doctrines of our Reformers, and the desire, so widely diffused among both clergy and laity, to render our Established Church communion a truly efficient spiritual instrument for the glory of God, and the eternal welfare of mankind. True, there are abuses; there is enough of sloth, of ignorance, of false doctrine, and of pravity of life, to bring down the severe displeasure of God upon our natural Zion; all which we see and lament as keenly as those who would take advantage of our sins to uproot the wheat also with the tares. But it is not true, as some allege, that matters are growing worse: they are growing better; not, we admit, so extensively and rapidly as every Christian must desire, but still by the blessing of God hopefully and progressively. They, therefore, are not to be listened to who would persuade us that we inhabit so dilapidated an edifice, that repair is impracticable, and that the only feasible plan is to pull it down, and leave time and chance to erect another in its place. Only let every parish be regulated upon the admirable principles laid down in this faithful and spiritual Charge, and we cannot doubt that our be. loved communion will become more and more a praise in the earth. To the great Head of his church be all the glory; while, subordinately, we fail not to cherish deep affection and gratitude to those who are raised up by him as instruments to promote this glorious result.

by such a spirit of modesty and humility, that, though it is throughout palpable nonsense, we cannot lay it down with any feeling of unkindness to the writer. Would that all authors who have more money to print books than wit to write them would take an example from the spirit of this writer, who says, again and again,

"I request of you to bear always in mind that I am an ignorant man, one from whom, on account of his inferiority and liability to be deceived, you cannot expect truth in its highest degree,-truth itself; and whose opinions respecting the Bible you ought to consider as very doubtful, differing so much as they do from those that have been generally received about it. I wish even that you will look upon them as being dangerous; because I hope it will make you the more cautious against adopting them." p. 1.

"When you will meet with the words -Thus saith the Lord,' I request that you will always remember that what will follow is only the way that I understand this or that passage. I cannot presume and pretend to say that the Lord saith what is not in the Scripture-God forbid that I should!" p. 146.

We have of late met with sundry speculations on Scripture; some of them, to our minds, scarcely less preposterous than those of the book before us; but written in how different a spirit! Modest absurdity is refreshing in the comparison. Would that printing-presses were more rare, and cupping and low diet more plentiful. There is a an intellectual moral as well as obliquity; the latter is only pitiable, the former ought to be coerced. If a man cherishes an absurd theological opinion with honesty and meekness, we should desire to reason and pray over the matter with him in a spirit kindred to his own; but if he begins to rail at all those who differ from him as infidels and scoffers, and affixes "thus saith the Lord" to his own absurdities, we see not that much deference is due to his exclamations.

The object of the book before us is, to allegorise the whole of Scripture, after a new and curious fashion. Nothing is literal; man, woman, earth, sky, water, Jew, Gentile,