to whom our self-denying labours have made it evident that we love them not in word, neither in tongue, but in deed and in truth.'"-Archdeacon Bather, pp. 29, 30.

In turning from the Charges of the Very Reverend and Venerable dignitaries, to the visitation addresses of private clergymen to their assembled brethren, we first take up Mr. Garbett's sermon; the object of which is briefly expressed in its title, "The Spirit of the ministerial Gift illustrated." This gift he considers under its three-fold characteristics, as described by the Apostle, of power (or courage), love, and a sound mind. We copy a portion of the Reverend author's pious, judicious, and forcible remarks under the third of these heads.

"It is often said, Preach the Gospel faithfully, and it will find its way. Undoubtedly. But it may justly be denied that he does preach the Gospel faithfully who preaches it as the Lord and the inspired Apostles did not preach it; who delivers it in a crude unsevered mass, regardless of the state, attainments, or dangers of his people who either deals in the Law rather than the Gospel, or confines himself to the promises and comforts of salvation; or who limits his ministration to any peculiar class of his hearers ; and, in the exercise of a more than apostolic discerning of spirits,' decides upon the indwelling of the Holy Ghost, and upon that evidence and portion of faith in which the people of God may be comprised. It was by 'rightly dividing the word of truth,' that Timothy was exhorted to study to shew himself approved unto God, a workman that need not to be ashamed.'

"A sound mind,' thus impressed with the importance of the truth itself, and of fidelity in imparting it, will adopt all useful helps :-yet turning from them with increasing anxiety and attention to the unerring fountain of Scripture; which is not merely the proclamation of Divine mercy, and the pandects of the Divine law, but the rich volume of precedents and examples. Conformity to this will compel the minister, however varied in detail, upon all occasions to exhibit the truth: and I mean by the truth, that which is essentially so, the Person and work of Christ. In all things He will have the pre-eminence.' He will be held forth to His people as the origin of spiritual life, and the model of evangelical perfection; that as by His word the new man is created, so to His image he may be conformed; that as faith is the bond of union between the Head and the members, the

firmer that faith the closer may be the union:-they will see that the object of faith is Christ, in the atonement He made, and in the proffer of its merit which He commissions His ministers to propose: that the act of faith is the reception of that proffer, and the application of that atonement, to justify and save the repentant sinner; and that the evidence of faith is the exemplification of the mind and temper, the holiness and benevolence of Christ.

His minister will exhibit Him constantly; not in the mere repetition of His name, as if there was something mystical in that; but in His character; in his His eternal attributes, and in His mediatorial offices; in the glories of His divinity, and in the essential holiness of His human nature, inseparably connected, as it is, with the voluntariness and merit of His sacrifice; in the humility He exemplified, in the love He in the satisfaction He made; in the inmanifested, in the obedience He wrought, fluences of His Spirit; and in the results of His death, resurrection, and ascension, to Himself, to His church, and to the universe. He will be represented as the life of Christian graces, of faith, and hope, and charity; and as the quickening Spirit of Christian ordinances, sacraments, and ministry: for, we shall find that it was in this way that not only St. Paul, but the whole of his sacred colleagues, determined not to know any thing among' their people, 'save Jesus Christ, and Him crucified;' that 'God in Christ reconciling the world unto Himself,' was not a mere abstract point of credence, but was a vital principle glowing in their hearts, and expanding, in a flame that never smouldered, through all the operations of their ministry, which was little else than the embodied features, life, and image of the Saviour. Hence, with them, every subject of Revelation, from the sublimest mystery of heaven to the plainest topic of morals, derives its source or impulse from the Cross. The economy of the Persons of the blessed Trinity, the manifestation and gifts of the Holy Ghost, the recovery of man, the glories of the world to come, are all involved in this. Nor do they ever introduce a subject, nor establish a truth, nor controvert an error, nor urge a duty, nor explain a service, nor enforce a sacrament, nor arrange a topic of domestic harmony or ecclesiastical order, without reference to the sacrifice or example of Christ. To them had the Spirit of revelation opened the depth of the depravity of man, and the workings of the author of evil; and therefore they knew that any motives but such as arise from the Gospel, however specious or even valid they may be in mere moral questions, neither had nor could have the effect of uprooting a single seed of iniquity, much less of converting a soul from death, or of promoting the purposes for which the Christian

Ministry was set apart.-We see at once that they did not merely know the singleness of their character, ministers of Christ, and stewards of the mysteries of God,' but that His ever-living intercession was as it were the life-blood flowing in their veins; and we appreciate language so unintelligible to the carnal mind, when they assure us that the life which they lived in the flesh, they lived by the faith of the Son of God, who had loved them, and given Himself for them.' After the effusion of the day of Pentecost, their minds were freed from contracted views and partial ministrations. They went through the land in all the breadth and length of it; they explored its depth and height, as far as the hand of revelation led them, but no farther. With what courage of love do they present the glorious privileges of the Gospel of the grace of God; and yet with what prudence of a sound mind' do they fence it with its cautions, and adorn it with its duties and if they never withhold the consequences to the unbeliever from the comforts of the believer, still less do they sever the mercy from the terror. Hence, if they arouse the slumbering sinner from the sleep of death, it is not to leave him in hopeless remorse, but that he may see the day star arising upon his heart;

Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.' If they direct the eye to the horrors of the everlasting lake, it is also to point out the ark of safety, not like that of Noah, upon which the perishing reprobate could only look in the agony of despair, as it glided secure amidst the tempest, but to see it anchored in peace upon the shore, with its door wide open, and its dove of peace sent forth, that 'whosoever will,' may enter in, and find rest for his soul." Garbett, pp. 19-24.

Mr. Benson, in delineating in a truly scriptural manner those particulars which constitute the topics of the Christian ministry, as well as in pointing out the source of ability for fulfilling it, concurs most fully in the general views expressed in the other discourses before us. We subjoin an illustration.

"As the ministers of the New Testament, it must doubtless be our duty to preach and to dispense this last and most perfect dispensation of the will of God to men. We must unfold the mystery which was hid from ages and from generations, but is now made manifest to his saints.' We must declare all the counsel of God,' relative to the way of salvation by grace through faith; constantly and faithfully setting before our people all the doctrines, the precepts, the promises and threatenings of the New Testament:

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not willingly omitting, disguising, or misstating any thing plainly revealed; but exhibiting every part of the Christian system, without bias or partiality, in its proper place and proportion. We must not single out, for more frequent and enlarged consideration, the doctrines which are most acceptable, or least disgusting to the people, nor confine ourselves to such topics as are the most delightful to our own minds; but we must preach the word of God, as such, clearly, distinctly, and practically. We ought not to dwell very minutely, and still less with a dogmatizing confidence, on more abstruse and less clearly revealed points. We should recollect that there are subjects of subordinate importance, in respect of which, with whatever care and maturity of judgment the Scriptures be investigated, we must still 'know (only) in part, and prophesy in part,' and have occasion to exclaim, O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! We have,' however, a sure word of prophecy' and 'testimony,' to which we shall do well if we take heed,' and endeavour to frame our discourses that they may agree, not only in their spirit and matter, but, as far as practicable, in their very language, with the oracles of God.'

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"A few leading particulars, which are necessary to be constantly insisted upon in our ministry, may here be mentioned. A chief object of every address from the Christian pulpit should be to set forth the Lord Jesus Christ, and to honour him, especially as 'crucified for us.' To him, as the great Prophet, the High Priest, the only Mediator, and principal subject of the new covenant, we must invariably and most earnestly direct the attention of our flock, commanding and persuading them to apply to him, to receive him, to yield to him their unreserved confidence, their affectionate love, and entire submission, in all the offices which he fulfils for our advantage. Many preparatory steps, however, may be necessary in order to lead sinners to Christ, that they may partake through him of the blessings of the everlasting covenant. In this view the law may be employed as a schoolmaster.' We may, with St. Paul, reason of righteousness, temperance, and judgment to come,' in order to conduct the awakened offender to Him, on whom the Lord hath laid the iniquity of us all.' We must, at least, by every scriptural means, show to man his transgression; how utterly lost he is without Christ; and that there is none other name whereby he can be saved.' We must show him, that through the weakness of his fallen' nature, he cannot turn and prepare himself,' even to calling upon God;' that he hath no power to do good works, pleasant and acceptable to God, without

⚫ dutiful necessity (as Hooker calls it) for good works: ' 'He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.' In Christ crucified, we see an example to the Christian, teaching us to be crucified to the world,' and to be willing to lay down our lives for the brethren.' In Christ crucified, we find the motive to every good word and work; for when the Apostle would urge his brethren, by the most influential of all considerations to dedicate themselves to the service of God, he refers to the cross of Christ, and says, ' Ye are not your own, for ye are bought with a price, therefore glorify God in your bodies and in your spirits, which are his.' A crucified Saviour, then, is to be the theme of our ministrations, if we would preach 'as of the oracles of God'—whether we seek to convert the sinner-to reclaim the wanderer-to comfort the afflicted or to edify the believer. A crucified Saviour must be our theme, if we would desire hereafter to give up our account with joy, and not with grief.'

"And herein lies much of the painful responsibility, which the faithful minister feels in the fulfilment of his duty. He would fain give to each of his hearers 'their portion of meat in due season;' he desires to be pure from the blood of all men;' and would not knowingly shun to

declare unto them the whole counsel of God-but, amidst the errors and perversions of truth which mark the present day, he finds it almost difficult to discover that good old way of ministering, by which such multitudes of souls have already been brought safe to glory. In this difficulty, however, he is not without a resource. While the Neologian is discarding all the fundamental doctrines of religion, and the Antinomian rejecting all its duties; while the one would destroy the spirituality, and the other disregard the holiness of the Gospel; while in these days of excitement and novelty, each fresh opinion finds its votaries, ready to condemn all who hesitate to pronounce distinctly their own shibboleth; while a wicked world is saying, Prophesy unto us smooth things; and while too many in the church itself are implying, that nothing can be faithful, which is not harsh or extravagant: only let the ministers of our venerable establishment fall back upon the formularies of our church, and there they will find a check to every extravagance and an antidote to every error; for nothing of human compilation can be conceived more purely scriptural than the liturgy, articles, and homilies of the Church of England. Nor do I fear to assert, that the minister who, by the grace of God, is enabled to preach strictly in accordance with these formularies; in so preaching, is effectually preparing to give up his account with joy." pp. 17-19.

Mr. Temple adds his testimony to the same important truths, while he discusses the dignity, qualifications, and blessings of the ministerial office. He applies the subject as follows to the consciences of his Reverend auditors:—

"But this implies that he himself is walking with God. Though zealous and active in the discharge of every duty, and with a mind enriched with all the stores of human literature, yet his character would be only half formed till the live coal from off the altar were laid upon his mouth. Having therefore his lips touched in token that his own iniquity is taken away and his sins purged by the blood of Christ, and having the holy image of God stamped upon his soul, by the powerful energy of Divine grace; he is thus better fitted to declare the covenant of reconeiliation to others-having experienced the love of Christ in his own heart, he is constrained no longer to live to himself. -The idol self with all its unscriptural accompaniments of ease, and indolence, and ambition, and pleasure, and love of the world, are sacrificed at the cross of Christ. The rays of mercy that beam from it, cheer and enliven his heart, and animate him to increased vigour and diligence, in proclaiming Jesus Christ and him crucified. In honest sincerity he walks with God in peace and equity; in the retirement of his closet; in social and relative life; and in the more active scene of his public ministrations. Availing himself of the privilege of adoption, he holds secret communion with his God and Father, and there obtains the mind and will' through the Spirit's influence, to prosecute his holy and arduous task with zeal and fidelity. And if at times he be oppressed under a sense of his own ignorance; or weighed down under an accumulated load of opposition and obloquy; or disheartened by the little apparent success of his labours; he exercises a more lively faith on the delightful promise, 'Lo! I am with you alway, even to the end of the world;' his zeal increases with increasing difficulties, and he becomes ready to spend and be spent in the cause of the Gospel. His peaceful walk with God is manifest to all, in his own meekness and affectionate disposition; in the doctrines which he preaches; and in his endeavours to sanctify the lives' of him and his, and to fashion them after the rule and discipline of Christ, that' he 'may be a wholesome and godly example and pattern for the people to follow.'" Temple, pp. 18, 19.

"The ambassadors of earthly kings may tax their ingenuity in devising schemes of political aggrandizement,-they may employ the most profound sagacity in attaching whole nations to their master's