REVIEW OF NEW PUBLICATIONS.

The Unambitious Views of the Church of Christ: a Sermon preached at the Anniversary Meeting of the Stewards of the Sons of the Clergy, in the Cathedral Church of St., Paul, on Thursday, May 17, 1821. By the Rev. Thomas Rennell, B.D. F.R.S. Vicar of Kensington. 8vo. pp. 24. Rivingtons. 1822.

THIS discourse contains a forcible

and eloquent defence of the Church Establishment and the Clergy; and the reader who peruses the following paragraphs, will be able to form an estimate of the spirit with which Mr. Rennell has executed his task.

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“One evident mark of the unambitious views of the Christian Dispensation, is the union which it forms of high and low, rich and poor, learned and ignorant in one faith, one baptism, one God and Father of all, who is above all, and in all, and through all. Had the kingdom of Christ been of this world, had any temporal influence been the object of his Church, its higher privileges at least would have been confined to a chosen body, who by their initiation into certain mysteries either of doctrine or practice, might have established a controul over their weak and ignorant brethren. Equality of privilege and community of knowledge, are the strongest barriers which can be erected against the encroachments of priestcraft and enthusiasm. Of all the corruptions indeed, with which the perversity of man has disgraced the Gospel of God, the leading feature appears to be a limitation of the graces and privileges of the Christian kingdom to a selected few. By this limitation, let it assume what shape it may, the heavenly character of the kingdom of Christ is gradually lost, temporal views and secular motives are introduced, a spirit of domination is excited, a system of persecution is established, and under the mask of the Gospel the worst passions which agitate the world are called into a dangerous and a destructive action. Such is the source both of Papal usurpation and of Calvinistic presumption: for however opposite in appearance these two extremes may be, the principle and the tendency of both is ultinately the same. Both equally limit the privileges and mystify the doctrines of the

Gospel, both equally encourage in the few, a contempt of the many. Spiritual pride is the parent of spiritual ambition; and spirithe future hopes and prospect of mankind, tual ambition never yet confined itself to but has always established an ascendancy over them in their present and political relations: in the objects which it pursues and in the influence which it exercises, its kingdom is of this world. P. 7.

"It is upon the principle of a general co-operation in the cause of the Gospel, that for the Clergy of every Christian blishment ought to be provided, as may country such a political station and estabest promote the interest and cherish the growth, not of a secular, but of a spiritual kingdom. That they who preach the Gospel, should live by the Gospel, is a proposition in itself so just and fair, as scarcely to require the sentence of Revelation for its support. But in what proportion and according to what principles this station and this provision ought to be framed and regulated, must depend upon the ends to be answered, and the objects to be obtained. To make the State in spiritual matters independent of the Church, is to strike a fatal blow against that unity of religious faith, which however it may be violated by the caprice and perversity of man, is notwithstanding the basis of Christ's religion, and the main spring of social happiness. To make the Church in temporal matters independent of the State, is to grant a privilege subversive at once of Christian discipline and political order. It is not therefore to give the Clergy a domineering ascendancy in matters beyond their province that, as in our own country, the establishment of the Church is united with the establishment of the State. What is true of the Laity and Clergy individually, is true also collectively: the closer then the bands of mutual fellowship and interest are drawn, the less apprehension will there be of spiritual ambition or craft. The more intimately a pure and Apostolic Church is mixed up with the great mass of the State, the less will be the danger of any undue influence, which a separate interest might cherish or create.

"That the doctrines of Christianity may by unauthorised additions be converted into instruments of secular ambition, the history of the Church universal too surely informs us; and whenever by too great an exaltation on the one hand, or by too great a depression on the other, the level ground upon which the Clergy and the Laity ought

the final doom of usurpation and tyranny. Ail the genuine and legitimate influence which the Gospel and its appointed ministers can exercise over the heart of man, is an influence highly propitious to the cause of civil freedom. A country without Christianity, is a country formed for profligacy, and its consequent slavery. A country united in the faith of one pure and common Church, firm in the principles of Christian morality, with passions disciplined, and laws obeyed, neither was, nor will be the country, upon which the foot of tyranny either foreign or domestic can ever trample. The kingdom which is not of this world, is the surest safeguard and the best protection against the dominions of the earth and the powers of darkness." P. 17.

to stand, is disturbed, such a consequence will generally follow. There is as much danger indeed to be apprehended from the one extreme as from the other. Though the ministration of Religion be degraded below its native dignity and its social right, it is not thereby secured from the inroads of worldly ambition or the desire of secular ascendancy. If a due independency in point of professional rank and emolument be not assigned to the Clergy, temptations of the strongest nature will be held out to raise themselves into consequence, by means unworthy the religion of Christ. Deprived of those supports which make the Clerical profession honourable and effective, the ministration will rapidly pass into the hands of men, who for the promotion of their own ends may be tempted to "At no time has the Church of England corrupt its faith and to prostitute its doc songht to aggrandize itself at the expence trines. The ignorance and the inferiority of the State, or to establish a separate and of those who preach the Gospel, is no se- independent interest. Of the revenues, curity against the perversion of the Holy with which from the earliest ages of its exScriptures, or against the establishment of istence it has been endowed, in our own a spiritual tyranny. Ambition and interest days at least, it is not afraid to render an descend very low in the scale of rank and account. No mass of income is returned attainment; and there are none perhaps so again into the country from which it springs, capable-none perhaps so desirous of with more political advantage, none is carleading astray the great mass of the lower ried into a more beneficial and wholesome orders, as those who are but just raised circulation, than the revenues of the Estaabove their level. The doctrines of the blished Church. Of no income, though Gospel will, in such a case, either be so divided among so large a body of men, is strained, as to favour the creation of an less expended in idle extravagance, less undue influence, or so lowered, as to bow amassed in sordid avarice, or more bestowto the prejudices, and flatter the passions ed in the great works both of public and of the hearers. From a feeling either of private charity. In this respect at least, dependence or ofinterest, this latter course we trust that the kingdom of our English has too often been adopted, to the preju. Church is not of this world. dice alike of the Gospel and of its faith. When the pastor shall follow, whither his flock may choose to lead the way, the order of all religious ministration is inverted, the kingdom of Christ becomes the kingdom of worldly passion, popularity and gain."

P. 12.

"By sustaining again, the dignity and the worth of the Church and its ministry, we advance the cause of permanent, pure, and Christian freedom. The strongest barrier and the amplest security against the inroads of arbitrary power, is the unity of a primitive and Apostolic faith. It is not by preserving, but by corrupting the religion of a nation, that despotism and tyranny promote their sway. Eradicate from a people the fear of God, and you prepare them for subjection before the footstool of man; loosen the bands of national religion, subvert the foundations of Christian morality, teach them that they are amenable to no will but their own, and you lead them through the fearful stages of clamour and licentiousness, rebellion and bloodshed, to

"Ifto have maintained the principles of national order and of public justice-if to have resisted the voice of clamour and the blandishments of popular applause—if this be the reproach of our Church, well may we, in the language of the Apostle, 'glory in our infirmities. To whatever obloquy or insult they may be exposed, the Sacred Order, I trust, will never sacrifice the line of conduct which the Gospel has marked out, to meet the ebbs and flows of worldly opinion or the suggestions of secular interest.

"How soon indeed the Providence of God may call us to severer trials than these, he only knoweth. It is thus that, at once in severity and love, he warns both Churches collectively and ministers individually, that his kingdom is not of this world. Instead of this august and solemn assembly, uniting the most exalted, both of Church and State in one pious feeling, one holy service, and one labour of love; soon perhaps the ways of Zion may mourn, because none come to her solemn

"Whether these and other trials it may please the Almighty in his wisdom to send, or in his mercy to avert, still in the poverty and destitution with which the family of many a minister of the Gospel is now visited, is the Redeemer pleased most unequivocally to shew, that neither his king. dom, nor his reward, are of this world."

P. 19.

These extracts present us with a defence of the Church Establishment peculiarly adapted to the present age. The mass of idle readers will not consent to study the voluminous treatises of former days. They hear the Church abused by its numerous enemies, as often as the orator is at a loss for a period, or the scribbler is perplexed by an empty corner in his newspaper. But the vindication is too generally neglected, from a supposition that it is already complete; and that nothing new can be advanced upon so threadbare a subject. Mr. Rennell however has shewn, that the defence of our Establishment, may at least be put in a new shape, adapted to the comprehension and feelings of a modern congregation, and pressed upon their understandings, solidly, briefly, and unanswerably.

We trust that this sermon will excite the attention which it merits, and which Mr. Rennell is so well entitled to command. It cannot be read without pleasure and advantage, and promises to be of essential and permanent service to the community at large.

Sermons and Charges, by the Right Rev. John Hough, D.D. President of St. Mary Magdalen Col. lege, Oxford, in the Reign of James II. and successively Bishop of Oxford, Lichfield and Coventry, and Worcester: with an Ap

* Lamentations i. 4.

THERE are two circumstances which entitle this volume to candid and favourable consideration; its intrin sic value, and the design in its publication of assisting the family of a near relation of the Prelate whose works it contains.

Doctor Hough's early life does not appear to have been distin guished by any literary acquirements; and his name might probably have passed unheeded down the stream of time, but for the conspicuous part which he was called to act, in defending the privileges of his society, and in resisting the assumed and arbitrary authority of the second James.

"At the end of March, 1687, the Pres sidentship of Magdalen College became days after by an election, of which statuvacant, and was to be filled up thirteen table notice was issued. King James the Second, who, in his zeal for Popery and absolute rule, had already stretched his prerogative beyond law, and to acts of violence in civil and ecclesiastical matters, availed himself of this occasion for putting

to the test that passive obedience, which the university in a public declaration had just before professed. He therefore sent a royal mandate, through Lord Sunderland, President of the Council, recommending the fellows of the college to elect Mr. Antony Farmer, and containing a dispensation of any statute or custom which stood in his way. To these letters a temperate and loyal answer was returned, stating, without any allusion to the king's dispensing power, the unfitness and incapability of Mr. Farmer for the office, by reason of their statutes, and science, or for the recommendation of à praying, either to be left to their conmore serviceable person. The election was postponed for two days, that a reply might be received, but none being made, except that the king expected obedience, Mr. Hough was, on the fifteenth of April, chosen and pronounced president with the

usual solemnities; two only of the senio

rity, with whom the election ultimately rested, declaring vivê voce for Mr. Farmer,