own faith in the Gospel, without responding, and applying to it the words uttered by the inspired Moses over Naphtali: "O satisfied with favour, and full with the blessing of the Lord, possess thou the west and south?" (Deut xxxiii. 23.) And yet, with all these facts admitted, and with all the occasional fervours enkindled by Missionary addresses, how difficult it is to make a deep and wide-spread impression upon our home congregations, respecting the duty and privilege of individual exertion! What arguments shall be employed, what powers of persuasion used, to break up the unconscious selfishness of thousands of professing Christians? It was very well for us, at the commencement of Missionary enterprises, to be amused with the ingenious methods, on the part of pious young ladies and gentlemen, and of individuals in humble life, of saving a few shillings or pounds, it may be, annually for this cause: and these devices are as interesting as ever; but all such things ought now to be taken up as recreations, and interludes in the great work of raising the Lord's supplies, rather than as a part of the system. When we have come down from the exalted employment of giving something, the gift of which we feel, and which alone is the way of giving like Christ; then we may smile at the Missionary tree, the Missionary cow, or even the Missionary bazaar, as marking the unbended and playful efforts of a mind always tending to its great centre. But the Missionary work itself, and our part in it, who are of the home churches, must be taken up in a high, serious, and resolved frame of spirit. Our thoughts on the subject must more than ever be solemn, and not trifling; spiritual, and not carnal; actuated by views of eternity, and not by those of time; enlarged, and not narrow. Our feelings, in consequence, should become settled in a deep, unfailing fervour; not nourished by rhetorical pathos, on the part of public speakers at Missionary Meetings, however indispensable, excellent, and necessary those Meetings may be; but by a constant examination of the Report of the Society's proceedings, and a perusal of its heartcheering monthly "Notices :" a perusal, I say, of these vastlyimportant publications, in the spirit of one who has embarked a treasure of property, and faith, and prayer, and is anxious to see how it speeds, and what heavenly usury it is likely to produce. With shame do I confess to have been comparatively indifferent to them so long. There is another inconsistency in supposing, that we cannot support the enlarged scale, in the fact that there is no lack of labourers. We have always men who are willing and eager to face the fevers of the West Indies and of SierraLeone; to traverse the burning plains of India, and the thirsty tracts around the Cape; to mingle with the cannibal Feejees, and be the companions of half-naked islanders, and squalid and besmeared Australians; who are willing to subsist on coarse, precarious, and what would be to most of us revolting, supplies, and wear their garments to their latest thread, with the proba bility of having themselves, or their wives, or babes, buried in the desert or in the deep. God has given us men like these, such as the world never gives or can give; and has not the same great Donor given means to employ them? Who will sin, and charge God foolishly? There are noble minds among us, -men who have done faithfully what they have done, to the brethren and to strangers, who have borne witness of their charity before the church; but the present state of the cause demands a diffusion of their spirit, and a general imitation of their example. We require not the leading FEW, but the united ALL. Let us still have the pence of the poor, with the blessing of God upon it, diligently collected by wellorganized Juvenile Associations; but, apart from this, and apart from thank-offerings and donations on anniversary occasions, how feasible it would be for the subscribers of five shillings annually, to make their subscriptions ten; and those of ten, to make them twenty; and the subscriber of two pounds, to make them five! If any one would argue, that all this kind of recommendation implies a want of sympathy with sufferers from depression of trade, or domestic calamity, he little knows the mind of the writer; yet, bold must be the individual who could deny, that, notwithstanding the pressure of the times, all this might be done, and yet the table be thoroughly and well provided, the family properly attired, a prudential regard for the future observed, the claims of home met, and nothing but superfluity sacrificed. And, alas! how many persons in the middle station of society, of good business, and comfortable income, who hear our Gospel gladly, and profess their belief, that religion, the religion of Christ, is the greatest blessing of the world, never subscribe at all! It is thought, by many individuals who are concerned for the spread and establishment of religion at home, that the Missionary cause engrosses an amount of public attention which is detrimental to the increase and establishment of our numerous societies; chiefly by taking away Ministers from their pastoral labours, and interrupting the routine of our usual ordinances. If there be real ground of complaint and apprehension here, I incline to think it proceeds rather from a defect, than an excess of zeal on the subject of Missions. In the present half-awakened state of the public mind, anniversary occasions have to be provided for at considerable trouble and expense; numerous Ministers have to be invited, whose addresses are supposed to have the charm of novelty all this is necessary to obtain attention, and a collection; and very often it may happen, that individual congregations and Circuits suffer in consequence, from the frequent absence of their Ministers. But let true Christian zeal rise into such a state, as to need no other excitement than that which is produced by a steady view of the character, progress, and : triumphs of the cause; an excitement this, which never sinks into torpor let an enlarged scheme of doubling and trebling subscriptions be entered upon, and the sufficiency of the funds secured; and then these anxious, expensive, and elaborate preparations will give way to a more simple and yet more truly Christian and effective way of holding Meetings; a way, probably, more entirely in harmony with plans for the evangelization of our own country, and for the pastoral care of our own societies. The Christian church requires the sphere of the Mission-field, in which to exercise its graces, and practise its vitality; and, without these functions, as a spiritual and efficient church it could not live. The heart must be enlarged to the measure of Gospel requirement, and we must be made to live for others; a mode of existence which multiplies the amount of our spiritual vitality, by the number of the objects of our sympathy; or else the church becomes the receptacle of veiled worldlings, the conjunction_of_whose members with each other has no other effect, than to justify and prescribe their mutual refusal to give. Who, then, at the call of the Redeemer, and a conquering cause, are willing to sacrifice a portion of their annual profits, or a per centage on their income, or the fruit of their self-denial of personal luxuries? Who are willing to have a room less elaborately furnished, a wardrobe of a less costly character, a table less expensively prepared, that truth and righteousness may prevail, and that the Methodist Church may retain its simplicity, purity, and power? It will be well, if, like the Apostle Paul, "we dare not make ourselves of the number, or compare ourselves with some that commend themselves but they measuring themselves by themselves, and comparing themselves among themselves, are not wise." (2 Cor. x. 12.) For, assuredly, if we measure our present selves, as to benevolence and zeal, with our former selves; and if, as to giving, we must compare ourselves among ourselves,—one not giving more than a pound annually, because another, who is better able, gives no more, we certainly fall into this guilty folly. An appeal might be made to secular and national considerations. The Gospel tends to preserve the establishment of the British sway; it can bind the dependencies of our Eastern empire into a unity which diplomatists and military strength will strive to effect in vain. It can unite all the colonial gems upon the crown of our beloved Sovereign with a beauty of effect, which will teach the heathen and commercial world, what is meant by "a crown of righteousness;" and whatever difficulty there may be in the arrangement of fiscal questions in general, there is certainly a fine free trade awaiting the diffusion of the Gospel in West and South Africa, and central India, and the Australian colonies; where either unclothed, uncivilized, or untaught masses, living on a fertile soil, are preparing to originate a more enlarged commerce. Yet, important as all this is, it is ground too low for a Christian and a Methodist. The latter has a treasure committed to his trust, of pure evangelical doctrine, full of fruit, and full of triumph. He cannot hide his Lord's money without guilt. And, beside this, there are too many elements of evil at work, to allow us to consider the Mission cause a light one restlessness in civil society, moral apathy, ignorance, infidelity, Popery. A moral whirlwind is gathering round us, with a fire unfolding itself; and although there is no doubt of its ultimate dispersion, and a subsequent calm, yet, during its progress, the wheel of Providence, if we preach not the Gospel, may make one of those mysterious revolutions which, while it has reference to future redeeming designs, may drive direct over the hopes and comforts of the present generation, and of an unfaithful people, leaving the historian of the future to say, "The hand that smote them was divine." AN HUMBLE SUBSCRIBER. ON PREACHING CHRIST EXPLICITLY, IN OPPOSITION TO THE RESERVE SCHEME OF THE OXFORD TRACTS.* AND here it is impossible not to remark upon the subtle wiles of that adversary, against whom the church of Christ is set up, and whose power it is destined to overthrow. His activity is in exact proportion to the activity which is used against him. His vigilance never fails to seize the opportunities which the weakness of man too frequently sup. plies. No sooner is good seed sown in the field, than tares are found springing up amidst the wheat. Such has been the case throughout the whole history of the church: and it has been signally and unex * From "A Charge delivered to the Clergy of the Diocess of Chester, at the Visitation in June and September, 1841. By the Right Reverend John Bird," [Sumner,] "Lord Bishop of Chester." 8vo. pp. 87. Hatchards.-In another Number we intend to extract the admirable remarks of the Bishop on what have-unhappily, as we think-been called, "Church principles." -EDIT. pectedly exemplified in the present day, by the favour shown to notions which might seem inconsistent with the advancement of reason, by the revival of errors which might have been supposed to be buried for ever. To enter upon this subject generally or fully, would be quite incompatible with the limits of a Charge;" and to treat it cursorily, would not be respectful to my brethren. shall confine myself to a brief review of two points, in which the interests committed to us are especially concerned. I I. The principle by which, in all ages and countries, the power of * I must add, that it would be altogether superfluous. The divinity of the Oxford Tracts has been as completely refuted in all its parts, as any erroneous opinions can ever be refuted; and it is a sign of the discretion, if not of the candour, of the writers, to treat these answers generally as if they had never been written. : Satan has been most successfully assailed, and the human heart most strongly actuated, is that of simple reliance on Christ Jesus simple acceptance of the truth, that he is "made unto us of God, wisdom, and righteousness, and sanctification, and redemption." Accordingly, this doctrine, that, lying under God's wrath and condemnation, we are justified by faith in Jesus Christ, this plain and simple truth has uniformly been assailed by every instrument which the enemy could bring to bear against it. From the time when certain men went down from Jerusalem, and troubled the church at Antioch; from the time when Paul had to grieve over the disciples in Galatia, that they were "removed from the grace of Christ into another gospel," which was not another, for it was no gospel at all; from the earliest days until now; this has been the point of attack, because on this all depends. We are still experiencing the same, and from the same cause. Through the merciful providence of God, the true principles of the Gospel were prevailing through the length and breadth of the land, and effects were following which they alone are capable of producing. Meanwhile, the enemy is on the watch; knows well where his danger lies; and contrives to cast reproach upon the doctrine which is the hinge of Christian truth and Christian practice; to confound things which ought to be kept distinct, things inherent in man with things extraneous to man, individual duties with vicarious merits; and so to reduce religion to that doubt and uncertainty, which never has led, and never will lead, to a consistent course of action. It is notorious, that this attempt, frequently made, and too often successful, has been renewed in the present day. The Author of our salvation, not willing that any should perish, but that all should come to repentance and the knowledge of the truth, has commanded that the Gospel should be preached to every creature. Those have now risen up who affirm, that the doctrine of the Gospel, the propitiation made for sin, is a doctrine too dangerous to be openly disclosed, too mysterious to be generally exhibited; and would thus deprive the sinner at once of his motive to repent, and his comfort in repenting. It has been another part of the same system, to involve the article of our justification in obscurity; what has been done for us, and what is to be wrought in us, are confused together; and, practically, man is induced to look to himself, and not to his Redeemer, for acceptance with God. In all this, there is nothing that was unforeseen. The Apostle has plainly warned us to "beware of philosophy and vain deceit," lest they turn us aside from the simplicity of the Gospel; that very simplicity which fits it for the reception and benefit of all, but of which some men profess to be afraid, lest mercy should be too free, and the way of return to God too open. It is, in truth, the offence of the cross renewed under a fresh disguise; the objection which corrupt nature has always opposed, under various forms, to the apostolical doctrine," By grace are ye saved, through faith: not of works, lest any man should boast." The scriptural truth is as clear as it is simple. "When all were dead, Christ died for all;" so that "he that hath the Son hath life, and he that hath not the Son hath not life." By one way alone can man possess the Son; that is, by believing in him. And, therefore, faith alone can justify; faith alone can appropriate to us that remedy, which God has appointed for the healing of our plague; faith alone can give us an interest in that sacrifice, which God has accepted as the satisfaction for sin. Thus, "being justified by faith, we have peace with God through Jesus Christ." It is true, that, being thus accepted with God, and endued with his Spirit, man becomes a new creature. But he is not accepted with, God, because he is a new creature; but because Christ has made atonement no for the wrath which, in his old nature, he had incurred. His faith in that atonement which led to his acceptance, leads also to his doing works meet for one who is accepted; but the works which follow his being justified, and are its effect, can never also be the cause of his justification. If a remedy were proposed to a man lying under a mortal disease, and by applying it he were restored to life; it would be sophistry to affirm, that, after all, it was not the remedy which saved, but that the constitution, strengthened by the remedy, resisted the disease. It would be injustice to the remedy, and ingratitude to the Physician. And so it is injustice and ingratitude to depreciate the virtue of Christ's propitiation, by mixing up with it the righteousness of his redeemed people. Let no misrepresentation pervert, let false philosophy corrupt, the wholesome truth, that man is delivered from the wrath to come, "not by works of righteousness which he has done," or may do, but by Him alone who "died for our sins, and rose again for our justification." The statement which came fresh from the Reformers' age, is the statement to which we must still recur: "There is a righteousness which is inherent, and a righteousness which is not inherent. The righteousness whereby we are sanctified is inherent, but not perfect the righteousness whereby we are justified is perfect, but not inherent." This is the fundamental and characteristic article of all the Reformed Churches, laid, as it were, their corner-stone: that we are accounted righteous before God through the merits of Christ alone, and not "for our own works or deservings;" that a lively faith is known by its works, as a sound tree by its fruits; but that they do not bear the root, but the root them. And we are at no loss for the reason why the Reformers were so diligent in laying this foundation. They had seen the consequence of departing from it. If works are to contribute to justification," then grace is no more grace." If man can assist in expi ating his own sin, he is not the corrupt being which needs redemption. And such was, in fact, the process through which human error superseded scriptural truth. Our Reformers knew how the corruption of man had been first lost sight of, and then the atonement made for it virtually neglected; they knew how the satisfaction of Christ had been set aside, and human works substituted in its stead,-often such works as were neither acceptable to God, nor profitable to man; till, at length, a system overspread the world, under the name of Christianity, which had neither God for its Author, nor the welfare of mankind for its end; who were debased by what was sent to purify them, and deceived by what was ordained to deliver them from error. If these facts have been forgotten, as they seem to have been forgotten, by the tendency of certain writings, which have been lately pressed upon our attention, it is high time that they be brought back to our remembrance. But if I endeavour to stir up your minds by this mention of them, it is not because I believe that such admonition is needed here, or that you have ceased to make the ruin of man by sin, and his restoration through the sacrifice of the cross, the cardinal point of all your teaching. God forbid you ever should; and so close the door against your own ministerial usefulness! There are many other subjects of instruction; but all must proceed from this, as from a centre. Many duties are to be performed; and that they may be performed, must be inculcated: but they must be so inculcated, that the great principle of salvation by grace may be preserved in all its integrity and consistency. It is necessary to "keep under the body, and bring it into subjection," by abstinence, and mortification, by whatever means experience has shown to be profitable. Still, for what purpose? Not that we may atone for the offences of the body, by the maceration of the body; but because "this is the will of God, even our sanctification." It is necessary to cultivate humility, |