integrity, and might preserve from total extinction the lustre of religious truth; but it would be incapacitated, in a great degree, from exercising its functions with that benefit to the community at large, which must ever be the main object of its concern.

"Nor is this the whole evil to be apprehended from the depression of the Church. Christianity itself could hardly fail, without some miraculous interposition on its behalf, to droop and diminish. Security would be wanting for unity of the spirit,' for the bond of peace,' for righteousness of life.' Not only would sound doctrine be put to hazard; but pure morals, social confidence, individual integrity, the best sympathies of our nature, the conjugal, parental, and filial affections, the love of peace, the love of order, whatsoever things are lovely, whatsoever things are of good report,'-all would, more or less, suffer from depriving the State of this its firmest hold upon the hearts and minds of men. And even admitting the probability that every man for himself would still retain some reverence for Christianity, and some sincerity in the profession of it, yet would so much discordancy, so much doubt and dissatisfaction, almost inevitably prevail, as to frustrate (as far as human means could frustrate) some of the main purposes for which the Gospel itself was imparted to mankind."-pp.

21-24.

"With respect to the particular Institution we are now assembled to support, I am solicitous to present it to you in this point of view, not because I am aprehensive that it is in any danger of failing or diminishing, were it left to the unassisted efforts of our own body in this diocese; (among whom, I am persuaded, that, even under the most untoward circumstances, both means and inclination would still be found to carry on its operations with full effect;)-but because it is, above all, desirable, for the welfare of the whole body politic, that the most perfect inter-community of interest and of feeling should prevail between the Laity and the Clergy; between every member of the Church, be his station secular or spiritual. Such an interchange of good offices must ever be, to both parties, of incalculable value. While Clerical charity, on the one hand, is freely and unsparingly extended to the Laity, fostering every benevolent institution for the supply of their exigencies, of whatever description; the charity of the Laity will not be restricted to Laymen alone, nor bestowed with a niggard or reluctant hand, when the wants of the Parochial Clergy, or of their widows and orphans, solicit their helping hand. In such cases, it were an error both of the head and heart, to suppose that any separation of interests exists. Nor is it philanthropy alone that urges to this interchange of duty and affection. It is the imperative demand of religion itself. 'Let a man,' says the Apostle, 'so account of us as ministers of Christ, and stewards of the mysteries of God.' Let him regard the spiritual Pastors of the flock, as having this especial claim upon his consideration; in its consequences no less important to himself, than to them who are its immediate objects. This is the powerful link that binds together the Laity and the Clergy. Nor can any other sentiment fully compensate the want of that feeling which arises simply from a right estimate of this pastoral connection. 'See how these Christians love one another,*

was observed of the primitive disciples, even by their relentless enemies. And whence, chiefly, did that love arise, but from this powerful bond of union? How earnestly was the same sentiment also inculcated by our Lord himself; with whom no image appears to have been more strongly impressed upon his own mind, than that of the good Shepherd, who knoweth his sheep, and is known of them; who goeth before them, and they follow him; for they know his voice: but a stranger will they not follow, for they know not the voice of strangers.' Happy were it for us, if we could hope to see such representations as these more generally realized in the present day. But it is among the most discouraging circumstances with which we have now to contend, that they are daily less and less regarded, and almost vanishing from our view. A sort of anti-pastoral spirit, singularly characteristic of modern times, continually undermines our best efforts; nor could the enemies of religion more effectually paralyse our labours, than by thus endeavouring to dislodge us from our strongest hold upon the hearts and affections of the people."-pp. 26—29.

At a time when the connection between Church and State is formidably menaced from without, and there are persons even within the sanctuary who appear to desire a dissolution of the bond, we trust that the seasonable warning of the Bishop of Durham will receive that attention to which it is, on many accounts, indisputably entitled.

ART. XI.-A Sermon preached at the Re-opening of Abergavenny Church, on Sunday, September 20, 1829. By Edward Lord Bishop of Llandaff. Rivingtons, London. 1830. 8vo.

pp. 24.

THE first part of this discourse points out an important difference between two grand divisions of Dissenters from the Church of England. Having adverted to the divisions which prevailed among Primitive Christians, the Bishop of Llandaff proceeds as follows:

"The true inference to be drawn from the wide prevalence of such evils is, that they are a lesson and an awakening call upon us not to be backward in our own duty; not to suffer any of these things to be laid to our charge; and to reflect seriously and honestly, whether much of what we disapprove and lament has not arisen out of our own negligence and supineness.

"If, for example, with an increasing population we have not made increased provision for social worship, and for regular instruction within the pale of the Church; if, while the rich and middling classes have been well accommodated, our poorer brethren have been little regarded; can we wonder at them, can we blame them, for resorting to other places of worship, and to preachers from whom they certainly hear much of the word of God, although mixed with error and enthusiasm, and although

derived from no better authority than the impulse of their own minds, or the appointment of individuals equally self-constituted with themselves?

"The language I now use may sound to some ears, in this age of affected liberality, harsh and intolerant. But it is a perversion of the term liberality to apply it to those whose opinions and principles sit loose upon them, or, as is not unfrequently done, to those who have no religious principles at all. True liberality consists, if I know any thing of the force or meaning of words, in bearing with those who differ from us, in using them kindly, gently, and respectfully; not in sinking the difference that subsists between us upon matters of high importance; not in explaining it away, and pretending to treat it lightly; not in surrendering sacred truths, in order to catch temporary applause or popularity. For if these things are held to be matters of indifference, what merit is there in tolerating them? How can that be called liberality, which concedes nothing? Or if they be not matters of indifference, how can that be called candour or charity, or even honesty, which tends to confirm men in error, to separate them from the true Church, and thus to hazard their future salvation?

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"If I were asked for a model of true liberality in religious matters, I would refer to the beautiful apostrophe of one who had been himself reviled, insulted, persecuted even to the death, with the utmost rage and violence by the very people of whom he thus speaks. Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal for God, but not according to knowledge.'

"Be it our care to imitate the bright example of St. Paul in endeavouring to bring back the sheep that go astray, to explain to them and to keep constantly before their minds the sacred, the indispensable duty of maintaining a strict communion with that Church which Christ founded, if they would secure to themselves the benefits which he promised to that Church, and which he purchased with his own blood.

"And here not only candour and equity, but a just sense of the constitution of Christ's Church, compels me to draw a marked line of distinction between those whose religious assemblies are supplementary, as it were, to our own establishment, offering spiritual comfort and instruction to hundreds unable to find it elsewhere, and those organized communities which exclude from their society any that communicate in the blessed sacrament of the Lord's Supper with the national Church.

"Of the former I would not only think and speak mildly, but in many cases I would commend the piety and zeal which animates them, full of danger as it is to depart from the apostolic ordinance, even in matters of outward discipline and order. The author and founder of those societies (for he was careful himself to keep them from being formed into a sect) was a regularly ordained minister, a man orthodox in his belief, simple and disinterested in his own views, and adorned with the most amiable and distinguishing virtues of a true Christian. He found thousands of his countrymen, though nominally Christians, yet as ignorant of true Christianity as infidels and heathens; and in too many

instances (it is useless to conceal or disguise the fact) ignorant, either through the inattention of Government in not providing for increased numbers, or through the carelessness and neglect of those whom the national Church had appointed to be their pastors.

"But the beginning of schism, like that of strife, is as when one letteth out water. The gentle stream of piety and benevolence in which this practice originated, irrigating only and refreshing some parched or barren lands, soon became a swelling and rapid torrent, widening as it flowed on, and opening for itself a breach, which it may yet require the care and prudence of ages to close. And even the pious author himself was not proof against that snare of Satan, which, through the vanity and weakness of human nature, led him in his latter years to assume the authority of an apostle, and to establish a fraternity within the Church, to be called after his own name, and to remain a lasting monument of his activity and zeal. But over errors such as these let us cast a veil; and rather rejoice in reflecting on the many whom he reclaimed from sin and wickedness, and taught to seek for salvation through the merits of their Saviour.

"Of such I repeat, wherever a like deficiency of religious means is found, we ought to speak not only with tenderness, but with brotherly love and esteem. Far different is my judgment at least of those who seek to create and to perpetuate separation from the Church, who even venture (for such I hear there are in this place and neighbourhood) to forbid their followers to hold communion with the national Church, who even threaten them with expulsion from their own society, if ever they receive the blessed sacrament of the Lord's Supper at our hands. What is this, my brethren, but to tear asunder the very body of Christ, to set up an altar of their own, in opposition to that which no one, not even our bitterest enemies of the Protestant faith, ever denied to be duly served by us; and at which many even of the corrupt Church of Rome allow us to be equally authorized to serve with themselves. Of such teachers then I do not hesitate to say, in the language of the Apostle, that when the Lord Jesus Christ shall judge the quick and the dead at his appearing and his kingdom,' he will require the souls of these his injured and deluded servants at their hands.

"Of these too, it is often observable that they do not come in to supply the defect of the regular ministry, cultivating only a waste and neglected vineyard, and bringing the tidings of the Gospel to a benighted or forgotten people. Too often is it the very reverse of all this; too often is a conscientious and zealous minister molested in his sacred duty, thwarted in the most holy exercise of his functions, and defrauded of those disciples whom he was willing and anxious to train in the right way. Where the harvest is indeed plenteous, and the labourers are few, we cannot blame the services even of those whom our Lord hath not hired. But to enter upon another man's labours-to draw away the sheep of his fold-to weaken their reverence and attachment to their appointed guide, when he is still at his post, and faithful to his charge, is conduct which stands plainly condemned in almost every page of the apostolic writings, and is one of those acts of obedience which, although

I never wish to see them punished by human laws, will doubtless incur the displeasure of Him that judgeth righteously at the last day.”— p. 5-11.

Having presented us with this clear view of the state of religious sects, the learned Preacher contrasts the order and regularity observed by the Church of England at the Reformation, with the discord and confusion to be found among the Dissenters. His remarks upon the Liturgy, and upon the use and abuse of Psalmody, are particularly interesting.

"One of the most illustrious proofs of the Christian moderation aud good sense with which the Reformers of our Church executed their great work consists in the Liturgy they compiled, and which serves all the purposes of public worship at the present day. Yet are the main parts of that Liturgy derived from the forms in use during our subjugation to the Romish See. Not a few indeed have descended from the most ancient and the purest times; but much also is preserved from those middle ages, when false doctrines and superstitious ceremonies grew up with, and even choked the good seed of eternal life. Yet did these wise and holy men content themselves with casting the bad away, while they carefully preserved whatever either in sentiment, or language, or dress, or ceremony, was decent and solemn, and agreeable to God's word, and tending to edification.

"Now to the use of this form of public prayer, together with the rites and ordinances prescribed therein, does the apostolic precept of my text principally apply. Let there be no causeless divisions and innovations, no presumptuous conceit in a man's own opinion, opposed to the authorized regulations of the Church. Uniformity itself when proceeding from a right principle, from a love of decency and peace and order, and from a respect for those who have the rule over you in spiritual matters, is a lovely and a praiseworthy thing, and is doubtless pleasing in the sight of God. Still more is it pleasing to him when the heart is moved by what the lips utter, and feels its devotion heightened by sympathy with those around us; when all with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. And truly there is not a more affecting, I had almost said a more sublime spectacle, certainly not one which we have reason to think the angels in heaven contemplate with more joy, than that of a congregation united in heart and voice, and guided by those whom the authority of Christ their Saviour has set over them, offering the tribute of praise and thanksgiving to the Father of mercies, for those blessings which, through the medium of the Son and of the Holy Spirit, have been bestowed upon them.

"It is one of the great improvements of the reformed Liturgy over the practice of the Romish Church, that the WHOLE CONGREGATION are thus invited to take part in the service, instead of gazing merely upon the ministration of the priests, or listening to the prayers and the exhortations uttered by them. This participation is of two kinds, one in the act of devotional singing, the other in uttering aloud some appointed portions of the service, either jointly with the minister, or in due con