A CHARGE delivered to the Clergy of the Diocese of Bath and Wells, at the Primary Visitation, May, 1847. By RICHARD, Lord Bishop of Bath and Wells. London: Riving

tons. 1847.

THE CHARGE of the BISHOP OF CHICHESTER, at his Triennial Visitation, July, 1847. Chichester: Mason. 1847.

A SERMON, Preached in the Cathedral Church of Chichester, on Friday, July 9th, 1847. By the REV. EDWARD EEDLE, M.A., Vicar of South Berstead, Sussex, at the Visitation of the Right Rev. the Lord Bishop of Chichester, and published at his Lordship's request. London: Rivingtons. 1847.

Ir may not be unseasonable to transfer to our pages a few extracts from the above documents. They bear on an important subject, which, from the first, we have been anxious to keep before our readers; and may serve to indicate the present state of feeling on that subject in a quarter, to which the public, at this time, naturally looks with more than common interest-we mean, the governing body in our Church: those who, it is no fiction to say, still possess and wield the power of the keys in a sense which imposes upon them a fearful responsibility. The power of ordination-the power of licensing to cures the right of charge and discipline— the dispensing of patronage-the countenance or discountenance of novel theories and practices-the general controlling influence exercised by the Episcopal Bench in this country-all this involves a serious trust and now that a zeal for the Episcopacy has revived, we may well watch with intense interest the direction of Episcopal opinion, and the character and sentiments of the men with whom they identify themselves in seeking to guide the opinions of their clergy and the public. Episcopal charges, and visitation sermons, when committed to the press, as now seems generally the practice, are, in this view, public documents of no ordinary interest: and, on the particular question to which we have referred, will now be viewed as assuming an importance which has perhaps scarcely been paralleled in the history of our Church. The abeyance of Convocation, the influence of the public press, the character of the times -all serve to enhance that importance: and now, that men are governed rather by opinion than by authority, it doubtless behoves our episcopal rulers to weigh well the responsibility which attaches to their recorded sentiments. What the Bishop of Chichester ob

served, in his Primary Charge, of the clergy in general, is especially true of the Bishops themselves :-" All eyes are turned, more and more, towards the clergy: our general conduct our diligence or remissness: the correctness, or incorrectness of our principles and practice: our transactions towards our flocks, towards all the different classes of the community, our proceedings among ourselves, both on other occasions, and on such as this on which we are assembled: all are contemplated with the highest interest, both by the laity of our own communion, and by those of all other denominations."-" These assemblies of our order have, at all times, been of importance to the community in which we dwell, and to the Church at large, as well as to those who have composed them. They are especially so at the present moment." Fully coinciding in these views, we deem it important to submit to our readers, though with little or no comment, the extracts which follow, on the subject of the Oxford movement.

The late Bishop of Oxford, (now Bishop of Bath and Wells,) thus expresses himself, in his Primary Charge, on what he justly calls, "the religious movement of the last fifteen years,”—a duration, let us observe by the way, which gives to it more than a fleeting importance, and must be allowed by all thinking men to mark it out as now an historical movement. The consequences, we leave its authors to contemplate. What are the views entertained of it by two of our episcopal rulers, who have had the nearest, and, in every respect, the most favourable opportunities of judging, will now appear. The late Bishop of Oxford, as we have said (Dr. Bagot) thus expresses himself:

"And, now to pass on to a consideration of those points connected with the general welfare of the Diocese to which on the present occasion, I am anxious to direct your attention.

"And, in the first place, my Rev. Brethren, I thank God, and take comfort amidst the cares and anxieties of these distracted times, that on this our first meeting, when, as I sincerely trust, we have with one heart, as with one voice, been invoking on ourselves and our congregation, the healthful spirit of God's grace, and the continual dew of His blessing, I need not re-open a wound, which alas! has bled too long, by dwelling at any length on the miserable controversies which for the last fifteen years have harassed the Church, and been a scandal to the world. I cannot, indeed, but be cheered by the conviction that what has taken place is a sign not of death, but of life. -Any thing is better than torpor. It was our first torpor which caused our present woe. But I repeat my sanguine conviction, that however distressing and humiliating may be the state of things among us, such searchings of heart as we have gone through; such carefulness as hath been wrought in us; yea, such clearing of ourselves; yea, such indignation; yea, such fear; yea, such vehement desire; yea, such zeal; yea, such revenge; can never be displayed in a Church from which Christ hath withdrawn His presence, and which His Spirit hath forsaken, as unfruitful, sapless, reprobate. I take all that is past as evidence that we have life still in us,-that we retain the notes of a true Church. My faith tells me that all things' shall work to

gether for good to them that love God: '-I read how, sometimes, through the troubling of the waters, a healing power has been conferred on them. I see around me abundant evidence that eventual good is working out of present evil. I see it as the silent and unsuspected growth of sound Church principles, even among those who have almost professed to hate their very name. I see it in the more just appreciation of the incalculable evils of Romanism on the one hand, and of Ultra-protestantism and Rationalism on the other. I see it in the increasing strictness of the clergy in their lives,-in their increasing devotion to Theological study,-in the increasing care and pains which they bestow on the souls of those over whom they watch as men that must give account: -I see it in the increased energy of the Church, in her growing power in many countries, and over many minds :-I see it in the interest excited in behalf of the heathenized masses of our manufacturing population, and in the determined feeling, which every day strengthens, to assert on the Church's behalf, her right to give her children a Christian-a Church Education.

"Nevertheless, whatever good may issue to this Church and Nation from the religious movement of the last fifteen years, I fear that those who come after us, and speak impartially, will find little in the conduct of either of the great parties, which have been in opposition to each other, of which they will be able to speak with unmingled commendation.

On the one hand, a small band of pious, devoted, and humble-minded men-and if there be one person who, more than another, can speak of the purity of their motives, and the piety of their lives, from personal knowledge of both, it is the individual who now addresses you,-betaking themselves almost single-handed, and with every chance, social and political, against them, to the task of fighting the Church's battle, by teaching her children to know their obligations to her, and appreciate the privileges they had forgotten:-This was their first object, and had they rested there, and been content to have foregone the attractions of party, we should not now have to lament over the apostacy of some, and our own loss of men who might have been the ablest champions in our Church. But in a while they gathered disciples round them, and the disciples, I fear, had, in many cases, little of the humility and self-discipline of the teachers. Zeal undoubtedly they had, but knowledge, and patience, and discretion were wanting. Hence all manner of needless offence was given,-prejudices were shocked,-trivial details were insisted on before great principles had been established: congregations were called upon to witness alterations in the manner of celebrating Divine Service, before they had been taught that what seemed to them novelty, was in fact, restoration, and what seemed to them antiquity, was the slovenly carelessness of the last half century. Then came the whirlwind of popular agitation, and in the midst of it they, whose lack of judgment, had raised the storm, began to question in themselves, whether they could continue to find peace and safety in the Church of their baptism. Some of them had already committed the fatal error of confounding what was Catholic with what was Romish, and so they went on step by step, till at length many fell into the sins of apostacy, and schism; and for the time, (although for a time only) they identified in the minds of the ignorant and half educated, the principles of Bull, and Hammond, and Hooker, and Taylor, with those of the corrupt, idolatrous Church of Rome.

"On the other hand, what has been the conduct of their opponents, of those, I mean, who have brought themselves most conspicuously before the public in all these unhappy scenes? Surely even they in their calmer moments, and when the heats of party have cooled must blush to think of it; must eventually come to the agony of the confession, 'We are verily guilty concerning our brother.' Doubtless their first act was a conscientious one, in setting themselves against a grievous error, and they did well to warn the unwary against the cunning craft of Rome. But, who shall excuse their after-acts? Who shall excuse the utter unscrupulousness of assertion, the reckless calumnies,

the cruel insinuations against those who differed from them? What apology can be made for those who themselves mutilating the Prayer Book, and explaining away the literal and grammatical sense of the Articles, with respect to the Sacraments of Baptism and the Lord's Supper, were yet not afraid to charge their opponents with double dealing (whether truly or not, is not the question) in this very respect? What shall be said of all the dreadful profaneness of the so-called religious publications which advocated the popular side of the question? What of the methods by which congregations were taught to put themselves in opposition to those who were set over them in the Lord? Surely, my Reverend Brethren, whatever side any one may have taken in the recent controversy, he must feel that his party, as a party, has very much to be ashamed of, and happy will it be for him if he have no individual cause for self-reproach.

"With such feelings, you will not be surprised at my expression of thankfulness, that the state of religious feeling in this diocese does not compel me to enter more fully into the controverted questions, or to pronounce, so far as an individual can, a judicial opinion respecting them: and that I have not the painful necessity laid on me of commenting on unsound opinions, or acts of indiscretion, among the clergy of the diocese of Bath and Wells; nor on the fierce fanatic spirit of lawless opposition to spiritual authority among the laity, which have alike been so great a shame and reproach to us as a Christian people, in other dioceses. I therefore thus briefly, but most gladly, dismiss the subject, only beseeching you, my Reverend Brethren, to do all that in you lies to heal the Church's wounds, and not to open them afresh by any exhibition of an indiscreet, intolerant, or uncharitable spirit: and entreating you to be earnest in prayer, that He who is the Head of the Universal Church, would preserve the Anglican portion of it, a sound and healthy member of His body:-that, in the words of Archbishop Laud,' He would be pleased to fill it with all truth,-in all truth, with all peace ;-that where it is corrupt, he would purge it;-where it is superstitious, rectify it; where any thing is amiss, reform it;-where it is right, strengthen and confirm it ;-where it is in want, furnish it ;-where it is divided and rent asunder, make up the breaches of it.' That it would please Him so to direct the course of events, that all which is evil in the late controversies may perish and be forgotten,— and all that is good may increase and prosper. That,' as an old writer' has well said, we may have less talking, less writing, less fighting for religion, and more practice; in order that when our great Lord and Master comes, He may not find us so talking, so writing, so fighting, but so doing.' And that both clergy and laity may hold the faith in unity of spirit, in the bond of peace, and in righteousness of life; and may fulfil the Redeemer's prayer for his own elect, that they may be all one, as Thou, Father, art in me, and I in thee, that they also may be one in Us.'"

The application of this Charge to the present times would hardly be complete without one more extract. Having spoken at some length as to the general state of the diocese, his Lordship thus concludes:

"And now my Reverend Brethren, after exhausting your attention with such a lengthened address, one word more of practical exhortation shall set you at liberty. And what shall that word be? Surely this, which the character and temper of the times, and the state of the Church, seem to make most needful that I should urge upon you.

"I will not recal to you now the nature of those vows which bind you to spend and be spent for Christ, for I have the confident hope that you bring them before your own minds continually. I will not exhort you to increased devotion to the spiritual interests of the flocks committed to you, and for which hereafter you must give account, because I have many proofs that in

1 Christopher Potter.

your vocation and ministry, you are, as a body, daily advancing the spiritual interests of your people. I will not remind you that on the exertions made by the present body of clergy in the Church's present opportunity of comparative rest, depends, in all human probability, whether our candlestick be removed from its place, in just judgment on our national transgression, or whether it shines forth as a light to lighten the whole earth; because I believe that each day must strengthen this conviction on all our minds. Nor will I dwell on the necessity that, if you are to influence men's hearts and lives, your own characters must exemplify the loveliness of the doctrines which you preach.-Nor, lastly, will I urge on you the importance of keeping up your Theological studies, and so arming yourselves with weapons of proof, as that from whatever quarter the adversary may come, you may shew your selves able defenders of the doctrine and discipline of our holy Church, (and therein of gospel truth,) for we have been all taught of late the need there is of a learned clergy; we must feel our deficiencies in this respect; and therefore, I trust, it will be a matter of conscience with us to avoid the stigma which would inevitably fall upon us, if in time of trial we were unable to vindicate the truth of what we teach, and the authority by which we teach it. "No, my Reverend Brethren,-my parting word of exhortation to you shall be this, that you pray for the peace of Jerusalem,' that you seek peace and ensue it. Truth is of course the first thing to be desired, but the second is Peace. And never had the Church a greater need that a spirit of peace, of forbearance, of brotherly union, should be found among her children. How can a disunited clergy hope to influence the laity? How can a laity, distracted by party feelings on religious matters, be brought to that humbleness and docility of spirit, without which no teaching, however sound, will produce a permanent influence on the heart? Let me entreat you then, my Reverend Brethren, to do all that in each of you lies to make our Church as remarkable for peace and unity of spirit, as of late years she has been a world's wonder for her discords and controversies.-Look well into your own conduct, see wherein you have been tempted to use intemperate language, and to press hard judgments;-see wherein you have let yourselves be swayed by unreasonable prejudices, and wherein you have been ready to think the worst instead of the best of those who differ from you;-see whether you do not sometimes raise non-essentials into essentials, and argue and combat for them accordingly ;-see whether you may not sometimes have taken a course more likely to irritate than conciliate, whether there may not occasionally have been more zeal to denounce than restore, a weak, or wavering, or erring brother. If the conscience of any of us does not wholly acquit us in these respects, let us aim at attaining a more disciplined spirit for the time to come. Let our words be few, and let them be well weighed. Let our judgments be fewer still. Let each of us look at our own weaknesses, and negligences, and ignorances, before we proceed to menace those of our brethren. Let us forbear one another in love. Yea, let us forbear one another, and forgive one another, even as Christ hath loved and forgiven us.

"So may we hope to be gradually fitted for the reception of the Lord's choicest gift,-that our Church may not only be pure in doctrine, and holy in her members, but that she may also be at unity in herself;-that' as there is but one body, and one spirit, and one hope of our calling, one Lord, one Faith, one Baptism, one God and Father of us all so we may henceforth be all of one heart and one soul, united in one holy bond of truth and peace, of faith and charity.'

Such are the words of Dr. Bagot. Let us now hear the Bishop of Chichester. He thus concludes his recent Charge:

"My Reverend Brethren, in adverting next to the divisions which still unhappily exist among us, I feel it my duty to state that I see no reason to retract, or in any way to modify, or to repent of the warning which, three