« ForrigeFortsett »
times of these coaches are so con- bardly be treated without effect in veniently arranged, that places dis- these times of " false doctrine, hetant about fifty miles from the me
and schism." tropolis, and from the place to which Sermon XVIII. “ On Repentthe coaches travel, are entered at ance, Faith, and Obedience, as the hour of morning and evening essential to Salvation.” An able service, and the men who are em- exposition of the necessity of beployed in keeping the horses are lieving in Christ as the Son of God, absolutely precluded from the pub- our Prophet, Priest, and King; with lic worship, and if they leave their a' copious scriptural illustration of services in disgust, there are always these several offices of the Refound others ready to succeed them. deemer. The equal necessity of Now, if each of these coaches car- obedience is also insisted upon. In ries but twelve passengers, if the this Sermon the preacher calls rehorses are changed bul ten times, pentance “ the first step towards and two men attend to the change, propitiating God," an expression there will hardly be less than 100 which we are persuaded that Mr. persons, and probably more than Snowden would have corrected if 160 horses, engaged in violation of he had not overlooked. Propitiathe fourth commandment: and the tion is the peculiar act of the priestcase is remediless. We should dwell hood of Christ, altogether distinct on the subject at greater length if from the repentance of man. it was not our intention, in a short Sermon XIX. « On the Causes time, to enter into an examination and Effects of Infidelity.” of the doctrine and law of the Sab “ It shall be my business in this discourse bath.
to demonstrate more particularly; 1. that Sermon XV. “On the Hope of unbelief originates in evil; 2. that it is future Happiness as effectual
abundantly productive of evil ; 3. that the Motive to Purity of Heart and ported, are strong and irresistible ; 4. that
arguments by which Christianity is sapManners." The preacher enters its doctrines are altogether worthy of our into a calm and dispassionate state- grateful and unreserved acceptance.” ment of the necessity of purity, This Discourse is not called ocfrom a sense of innate depravity, casional, but although its manner is as a condition of life and an act of general and worthy of attention at charity: he shows, in a perspicuous all times and in all places, we apargument, that this doctrine is op- prehend that it was suggested by posed to the doctrine of assurance, the late prevalence of scepticism and concludes with exhibiting the and infidelity, which it was one of method of purification.
Mr. Spowden's useful efforts to Sermon XVI. “ On public and counteract. The two first parts are private Mercies, as loud Calls to of very superior execution, the third religious Gatitude :” occasional, on
is a more popular argument, and the the victory obtained over the French conclusion is very earnest. forces near Leipsig. Thanks are dúe to God for our creation, pre- ing doctrines of the religion of Christ; and
“ Such, in short, are some of the leadservation, and redemption; and the
such the evidences in support of its divine benefits which might be expected original. And shall we foolishly reject from the recent victory are also from them, that we may enjoy the pleasures of God, and deserve praise.
sin for a season? Shall we excbange the Sermon XVII. “ On religious honours, the privileges, the glorious prosDissension as a Source of Error, pects of Christianity, for the melancholy, Doubt, and Scepticism.” If the unfriended, and hopeless condition of un
believers ? Shall we purchase earth at the Sermon does not quite fulfil the
expense of heaven? And for the shortpromise of its title, it is, neverthe- lived, unsatisfactory indulgencies of this less, very able; and the subject can mortal state, renounce all title to that
future felicity, which is perfect, pure, and and piety; and that he watches not immortal? Wherefore 'take heed, brethren, in vain. The character of his mi. lest there be in any of you an evil heart of nistry is indelibly stamped upon his unbelief.' Christianity, we should remem. Sermons; and although we think ber, if true, is to us the most important of that some of the occasional Sermons all truths : it points the way to endless happiness. Christianity is assuredly true, might have been confined to the and, therefore, the rejection of it, whether pulpit, or divested of their occawholly, or in part, may be fatal to our sional character Sefore they were salvation. ' For he that believeth not,' committed to the press, there is in (the words are plain and alarming) be this volume so much of good sense that believeth not shall be damned. Con and good principle, as cannot fail to sider also (for a more affecting consideration it were impossible to suggest) that your produce their effect in the meditaunbelief may involve in it the most dread- tions of the individual and the inful consequences to others; may lead to structions of the family, the utter ruin and destruction of your families, yonr children, your connexions ; yea, that the direful mischiefs originating in your impiety, may extend to generations yet unborn. Beware then, I beseech you, A Charge delivered by the Right lest you become the authors of an infidel Rev. John Lord Bishop of Brisposterity ; the cruel destroyers of the souls
tol, at his Primary Visitation of of your descendants. "Take heed there
that Diocese, in August, 1821. fore lest there be in any of you an evil heart of unbelief.' Remember also, that
4to. 18 pp. Norton, Bristol. your faith must be a lively, active, and vigorous principle, which worketh by love,
The primary Charge of a newly which is productive of good works, which consecrated Bishop has a peculiar evidenceth its strength and sincerity by the claim to attention, as it acquaints abundance as well as excellency of the us with his sentiments respecting harvest it producetb. And that this divine the state of the Church, and with principle may be deeply rooted and esta
the principles upon which he inblished in your hearts, be it your earnest
tends to act.
We shall proceed, care at all times, to abstain from what is evil
, from evil actions, evil associates, and therefore, without delay, to the confrom evil, that is, loose, profane, and im
tents of the work before us: merely moral publications : offering to Almighty observing that the brevity with God your constant prayers, that by his which we are compelled to dismiss good Spirit he would encrease your faith this and many similar publications, and dispose you to every good work, until
must not be attributed to a want of that blissful period arrives when your faith shall be converted into vision, and your
respect for the Prelate from whom hope shall be crowned with actual enjoy. it proceeds, or to an insensibility to ment; when you shall no longer · see as
the obvious and acknowledged merits through a glass darkly, bnt even face to of the Charge itself. The fact is, face,' when your knowledge shall be per that we have too often been comfect and complete, and your bliss indescri
pelled, by the limited dimensions of bable and full of glory.'" P. 373.
our journal, to swerve from our Sermon XX. “On the Punishment original intention of noticing the awaiting those who presumptuously majority of theological publications. neglect their Christian Duties :" à The only method of accomplishing plain Discourse.
this desirable object, is to confine There is one strong impression our regular reviews to a few princiwhich this volume has left upon our pal works, and content ourselves ininds, that Mr. Snowden's ministry with pronouncing a brief opinion is marked by moderation, judgment, upon the rest, and with furnishing a zeal, and usefulness; that he is ever fair and adequate specimen of cach. opon the watch for opportunities to It happens somewhat unforturecommend with new force the les nately that this plan should be first sons of true patriotism; virtue, faith, adopted in the consideration of a REMEMBRANCER, No. 37.
Charge which embraces a variety of the Church of Christ, as contra-distin. subjects, and is remarkable for the guished to the Church of England or any good sense with which each subject other Part of the Visible Church, should is discussed. The Bishop of Bristol
be the great aim of the sincere Believer. sets out with reminding luis Clergy opinions of those by whom it is adopted is,
One effect of this persuasion npon tlie of the weighty obligations which the
that Agreement in public Worship conMinistry imposes upon them, and stitutes in their estimation a feeble prin. adverts to the peculiar difficulties of ciple of connexion, in comparison with the present age,as motivesfor zealous that complete identity of hearts and affecand discreet exertion. The progress tical Church of Christ are bound together.
tions by which the Members of the Mysof Infidelity among the lower ranks, is
Where that identity is conceived to exist, the first special subject to which he all difference with respect to outward turns-and he recommends his hear- Religions Profession, to points that relate ers not to trust to the force of rea only to the Administration of the Visible soning alone, as the means of openi Church, is easily overlooked. The persons ing the eyes of their deluded flocks, who are under the influence of the perbut to direct their appeals to the bilasion just described forget, that there are heart as well as to the head, to dwell
no certuin marks liy which the Members
of the Mystical Church of Christ can be upon and enforce the peculiar doc
distiøgnished during their residence on trines of the Gospel, and shew the earth. They forget too that the very conexquisite adaptation of its promises stitution of man's nature requires that he and precepts to the actual condition should unite bimself to some Visible
Church. It is only by such an vnion that The second point to wiich his
he can obtain the benefits of Social Wor.
ship, or avail himself of all the means Lordship calls our attention is the
which God has appointed for the comrelation in which we stand to Dis
munication of his Grace. With reference, senters from the Established Church.
therefore, to differences of Religious ProAnd having admitted the propriety fession the Minister of the Establishment of conceding to Christians of every
will see, that his surest mode of advancing denomination full liberty to worship
the interests of the Church of Christ is God according to the dictates of zealously to enforce the obligation, under their conscience, he proceeds to
which all men are placed, of surrendering
their own opinions in matters that cannot lament the very erroneous notions
be conscientiously deemed of essential morespecting the nature of the sin of ment, and of thus Lastening, as far as in Schism which this toleration has them lies, the approach of that time, when introduced. “ The praise of can
the promise of our Blessed Lord sball be dour and liberality ought not,” says
accomplished, and there shall be, both in his Lordship, “ to be sought at the appearance and in reality, ‘one fold and
one Shepherd *.' risk of weakening the interests of
“ In the suggestions which I have that Church which we have solemnly thought it my duty to offer upon this subbound ourselves to support with our ject, there will, I trust, be found nothing most strenuous exertions.” He then in the slightest degree at variance with briefly adverts to the difference be. that spirit of Christian Charity, which tween our separation from the Church ought to influence our whole behaviour of Ronre and the Dissenter's sepa
towards those who differ from us in a ration from the Church of Eng- The circumspection, which I recommend
inatter so deeply interesting as Religion. land ; and proceeds in the follow
to yon, implies no want of respect or kinding terms.
ness for the persons of onr Dissenting “ But it is not only by the desire of Brethren, no blind or illiberal prejudice obtaining a reputation for candour and against their opinions, no unreasonable liberality that we are liable to be betrayed jealousy of their designs. It implies only into conduct, that may appear to counte
a predilection for the Church of England; nance the erroneons notions respecting
a predilection founded upon a careful and Schism on which I have now been animad- dispassionate comparison of its rites and verting. There exists in the minds of many men a persuasion that the advancement of
John X. 16
doctrines with those of other Churches. ceased to be regarded with the same vene. So far am I from regarding the want of ration, and that men hegan to doubt wliethis predilection as a subject on which a ther it were in truth the sign of an inward Clergyman of the Clurch of England is and spiritual Grace? The carelers and justihed in priding himself, that I am at a negligent administration of Baptism, which loss to understand how a man, who does may in no small degree be traced to the not entertain such a preference, can con practice of performing the rite in private scientiously solicit admission into the houses, bas, I am convinced, made more Ministry." P. 10.
converts to the opinion, that Regeneration The drift of this excellent passaye does not take place in Baptism, than all leads naturally to the consideration the arguments which learned and ingeniof the benefits and even the neces.
ons men have been able to produce in its
support. sity of Uniformity-and a just cen. * The Sacrament of the Lord's Supper sure is pronounced against those is still regarded by the great body of the who are induced to deviate from an Members of our Church with that reve. established form, by the hope of rence, which is due to an ordinance, in. securing some inmediate advantage stituted by our Blessed Redeemer imsclf to the cause of Religion. On the
as one of the appointed means of comcelebration of Baptism and the municating his Grace to man. The very
excuses which men are accustomed to Lord's Supper, the Bishop says, make for absenting themselves from the
“ Had the importance of this scrupo. Holy Communion, weak and unsatisfactory Jous attention to the prescribed Ritual as they must appear to the eye of Reason, been at all times duly appreciated, I am clearly prove the importance which those inclined to think that the low and unwor.
wlio urge them attach to a participation in thy notions at present too prevalent res.
that Sacred Rite. Although they are onpecting the Rite of Baptism would never willing to adopt that course of lite which have obtained so wide a circulation. So will fit them to approach the Altar of the long as Baptism was celebrated in the Lord, yet by their conduct they manifest mode and at the time appointed by the
their conviction that to approach il is a Liturgy, in a place set apart to the wor solemn act, requiring a previous and diliship of God, and in the face of a Congre. gent preparation of the heart. Great gation assembled together to offer to him then will be our responsibility if, through their prayers and thanksgivings, every cir- any carelessness or remissness on our part, cunstance contributed to impress the mind or through any desire of substituting our with a deep sense of the exalted and so own fancies in the place of the forms lenin character of the Rite, and meu felt
which have been prescribed by the Authoa ready disposition to believe that the rity of the Church, we impair the dignified Divine blessing would attend a ceremony Solemnity which attends this Holy Mysadministered with every external mark of tery, or weaken those feelings of awe and serionsness and devotion. But wlien, veneration, with which it continues to be through the false pride or indolence of regarded. If on the one hand is is our parents on the one hand, and the too easy duty to goard our Hearers from the error compliance of the Ministers of the Estab. of supposing that the Ceremonies of Relislıment on the other, the practice of bap- ligion possess in themselves any intrinsic tising children in private houses began force and efficacy ; so is it no less our generally to prevail; when the Rite was duty on the other to take care, that we do no longer celebrated in the Temple of not by a careless administration of its outGod, where every object is associated with ward forms, lead men to believe that we devout feelings, but in the rooms of a pri- lightly esteem the spiritual benefits, with vate mansion, the place of our constant which by the ordinance of God himself abode, and consequently connected in our those forms are connected." P. 13. minds with the cares, the interests, and the folljes of the world, -not in the presence
The last topic discussed is that of of a large assembly met together for the the limits which the Minister of the
purposes of Social Worship, but of a few Church of England ought to prei persons, less intent perhaps upon the cere
scribe to himself in his intercourse froby itself than upon the festive merri: with the world. Nothing can be ment by which it was to be succeeded : when so complete a departure from the better thran the Bishop of Bristol's views of the framers of our Liturgy. bad remarks upon the various branches taken place, can we wonder that the Rite of this important subject.
“ The first suggestion then which I the Clergy sacrifices of their worldly inshall venture to offer upon this subject, is terests wholly incompatible with the obthat we be careful not to put a harsh con ligation under which they, no less than the struction on the conduct of our Brother, rest of the Community, are placed of nor to fancy that, because his Religion making a suitable provision for their famidoes not wear precisely the same appear lies ; it requires from them such an entire ance as our own, be is not therefore im dedication both of their mental and bodily pressed with a due sense of the paramount powers to the duties of their Profession, importance of Religion, and of the as would allow them po opportunities of awful responsibility which attaches to relaxation, and preclude them from every the discharge of the Ministerial Functions. amusement, however innocent and blameTo prescribe a general standard of man less in its nature, Is it incumbent upon ners and demeanor, the slightest deviation them to comply with these extravagant from which shall be regarded as a proof of expectations? By no means. In our condeficiency in Religious Feeling, is not more cessions to the feelings and opinions of the reasonable than to require that all men World we must not exceed certain limits, shall frame their countenances precisely nor allow them to interfere with any posiaccording to the same Model. Religion tive duty which we owe either to ourselves is pot of this exclusive character ; it will or others. It can scarcely be necessary combine itself with all tempers and dis- for me to remark that the suggestions, positions ; with the lively, as well as the which I am now offering, have reference sedate ; with the cheerful, as well as the solely to that class of actions which are grave,
by Moralists termed indifferent. “ I shall observe in the second place “ Actions, however, which considered that, in determining to what extent it is in themselves are indifferent, may assume lawful for the Christian Minister to mix in a character of positive good or evil, when the business or in the pleasures of the viewed in connexion with the effects proWorld, the error against which he should duced by them on the minds of others. be most careful to guard is that of excess. Whether I shall enforce a particular right, When we were admitted into the Priest or engage in certain amusements and purhood, we bound ourselves, if not by an suits, may, as far as regards the nature express, yet by au implied promise, to of the acts themselves, be a matter of ingive ourselves wholly to that Office where. difference. But it ceases to be so, if the unto it had pleased God to call us, so that, World has attached to the enforcement of as much as lay in us, we would apply our that right a notion of harshness and opselves wholly to that one thing and draw pression, or has connected with those all our cares and studies that way. *" The amusements and pursuits an idea of levity mode in which we discharge the obligation and dissipation. The influence, which thus contracted is the criterion, by which Religion possesses among the Members of men of all classes, but especially those in any Community, must in a great measure the inferior ranks of life, estimate our sin- depend upon the respect and affection with cerity. If at the very time that we are in which they regard its Teachers. The our discourses enlarging upon the infinite Christian Minister will pause, therefore, si superiority of Heavenly to Earthly Inter- before he does any act which can have ests, and inculcating the necessity of con even a remote tendency to excite feelings stant and earnest endeavours to abstract of an opposite description; or which, by the thoughts from the present scene and to inducing men to doubt the sincerity of his fix them upon Eternity-if at this very belief in the Doctrines which he teaches, time we shew in our conduct a restless may indispose
. them to the cordial recepanxiety for worldly riches and distinction, tion of the Doctrines themselves. Knowor an immoderate eagerness in the pursuit ing that it is his first Duty to win all men of worldly pleasures, can we be surprised to the cause of Righteousness, he will not that our Hearers, observiug how much our be too nice in weighing the reasonablebehaviour is at variance with our exhor ness of the sacrifices either of interest or tations, begin to suspect that we are not inclination wbich they require from him, ourselves in reality persuaded of the truth but will be ready to condescend to their of doctrines, to which we allow so slight infirmities and prejudices. In perusing an influence over our practice?
the Writings of the New Testament no cir“ It must indeed be admitted that the cumstance appears to me more clearly to World is not unfrequently most unreason evince the Divine Inspiration of the Auable in its expectations; it requires from thors, than their intimate acquaintance
with buman nature, and the admirable Service for Ordering Priests. adaptation of the rules, which they lay