you will not disturb his peace, nor lessen his usefulness, by preferring your spiritual services, or recommending any favourite scheme of your own, within the sphere of his ministerial labours. You will not attempt to shine, like wandering stars, beyond the limits of your own orbit: you will not fly from place to place, and from pulpit to pulpit, as the advocates of any cause, however popular it may be, and however praiseworthy it may appear to yourselves. Such practices are of late growth, inconsistent, if I mistake not, with the regulations and spirit of our Church, and with the unpretending humility, the well disciplined zeal, and the appropriate usefulness of the ministerial character; and savouring more, in the opinion of judicious and observing men, of a desire to preach yourselves, and to court popular notice and applause, than to preach, in a proper and pastoral sense, Christ Jesus the Lord. As messengers, you are to deliver God's message to those to whom you have been sent: as watchmen, you must stand upon your own watch, and set yourselves upon your own tower:' as stewards, you have been made rulers over a particular portion of God's household, to give them meat in due season.'--Blessed is that servant whom the Lord, when he cometh, shall find so doing." Pp. 14, 15.

The unity which ought to subsist between the ministers of religion, is the next consideration on which the Bishop insists: "an unity," as he expresses it, "of views, wishes and opinions, in the work to which they have pledged themselves." Having forcibly set forth the obligation to such an unity, imposed by the vows made at ordination, his Lordship goes on to state the nature of that moderation, by which such an unity may best be preserved.

"I do not, therefore, speak of a moderation which consists in renouncing or compromising opinions which you believe to be true, or expressing them in ambiguous terms; for unity of spirit can never be the fruit of compromise and verbal agreement. The moderation which I recommend, must be the result of knowledge and experience: a wise and critical investigation of the meaning and drift of Scripture; an acquaintance with the history of religious opinion, and particularly with the views and sentiments of our reformers; an impartial enquiry into our own notions, and a strict censure of the terms in which we express them; and a readiness to put a favourable construction on the opinions and language of other men.

"For exaggerated and extenuated notions are usually the effects of misconception and prejudice, where the mind is determined by feelings and impressions, or by authority and accidental circumstances, instead of forming its conclusions after diligent study and impartial investigation. In this state, the thoughts run onward in the same track, or travel in the same circle; to doubt, to reflect, to examine the weight of arguments on the other side of the question, is deemed dangerous, if not sinful. But it is the natural effect of this process, that your opinions, being unchecked by knowledge and judgment, run into extremes; and that the opinions of those who differ from you are misconceived and misrepresented. Your own delineations of Scripture doctrine are regarded as standards of evangelical truth or orthodox

theology; and a name of contempt or reproach is sometimes cast on those who dissent from your notions, and do not acknowledge the correctness of your standard." Pp. 17, 18.

The proper method of attaining this just mean is further stated to be, by a cool and critical examination of the Scriptures in the original languages, and with an enlarged view of them in all their parts and bearings, as elucidated by history; and under that aspect which they present, as tests of truth and standards of doctrine, and not as elementary and independent systems of belief and practice: also by a like temperate examination of the Articles and Liturgy; the sense of which, his Lordship urges, is not to be obtained by reference to the writings of Divines of an age subsequent to them, and to systems which had no influence on their construction, but by an appeal to the history of their times, and the controversies and errors to which they relate.

The observance of uniformity in matters of discipline, is an additional method prescribed by the Bishop of Gloucester for preserving the unity of the Church.

"It is almost needless to say, that offences against ecclesiastical discipline, transgressions of your own line of duty, and interference with the business of your fellow-labourers, will break in sunder that unity of the Spirit in the bond of peace, which we have been charged to keep as we are one body and one spirit, called in one hope of our calling. Nor need I caution you against any departure from a strict conformity to our admirable Liturgy; for you are well acquainted with its value, and have engaged yourselves to conform to it by solemn subscriptions and declarations. But you must avoid diversities of customs, and attempts at novelty or singularity, in the administration of the Sacraments and the performance of Divine Service; and you must be careful to speak the same language, and to teach the same doctrines in the pulpit, which the Church prescribes to you in the reading desk, at the font, and at the communion table." Pp. 20, 21.

One or two infringements of this requisite uniformity of practice are noticed, as having been introduced in many places of this diocese; such as the use of unauthorized hymns in the service of the congregation, and the reception, into the pulpits, of itinerant advocates of societies not generally recognized by the Church. On the first point, the Bishop observes,

"I am quite sure that the notion, that every Clergyman may introduce into the service such Psalms and Hymns as suit his own taste, is at variance with the whole analogy of the laws and usages of our Church, and that strict and uniform adherence to the Common Prayers which we are bound to observe. Several of these collections have fallen in my way; and I have seen few which do not contain much objectionable matter; none which have any claim to supersede our authorized versions and scriptural anthems. It may not, perhaps, be expedient in all cases to be over hasty in putting a stop even to an rregular and improper practice; but where it has obtained, you must

endeavour gradually to correct it; and where the rules of the Church have not hitherto been infringed, no such custom must be introduced." Pp. 21, 22.

On the latter point his Lordship says:

"This is a practice which cannot fail to introduce invidious comparisons and doubtful disputations. But, with respect to sermons of this description, I object not merely to particular instances, but to the system itself, which seems likely to be carried-in some places has been already carried-to an extent inconvenient to the congregations, and interfering with the ends of regular public instruction. Charity sermons should be confined to local purposes, and such cases as are recommended by the King's Letter. Your Infirmaries, for instance, and other Institutions for the relief and comfort of your poor neighbours, your Schools, and the District Committees of the Society for the Promotion of Christian Knowledge, have a fair claim upon this indulgence. But when carried beyond these limits, the practice is irregular and improper, and such as I can by no means encourage or sanction." Pp. 22, 23.

In the concluding part of his Charge, the Bishop earnestly recommends the support of those public charities which are in some measure identified with the Church itself, as most effectual bonds of union among Church members:-the National Society, in subservience to which, he insists, that the duty of publicly catechizing the children in church as often as may be convenient, should be scrupulously observed;---the Society for Promoting Christian Knowledge, and its District Committees; Parochial Libraries; the Society for the Propagation of the Gospel; the Society for Promoting the Enlargement and Building of Churches and Chapels; the Clergy Orphan School; and the particular Charity of the Diocese for the Widows and Orphans of Clergymen. The whole is concluded with an animated exhortation to diligence and faithfulness and piety, in the discharge of the clerical duties, and with affectionate proffers of every aid and encouragement within his power, on the part of the Bishop.

From the diocese of Gloucester, by an easy transition, we arrive at that of Bath and Wells. The visitation, at which the Charge of Dr. Law now before us was delivered, was the first, we believe, which the Clergy of that diocese had enjoyed for many years from their Diocesan,-the great age and infirmity of the late Bishop, Dr. Beadon, having latterly rendered it impossible for him to perform that duty in person. Bishop Law was already known to the Clergy by reputation for his active services in the diocese of Chester; and his Lordship's reception in his new See appears to have been correspondent with those favourable anticipations which had been formed of him from a knowledge of his character. In his Charge he bears testimony to the welcome with which he had been

greeted among the Clergy, and the desire manifested on their part to meet his wishes.

In a See, which has been so long deprived of the personal superintendence of its chief Pastor, there must naturally be many things requiring to be set in order. Hence we find the Bishop insisting so much, in the commencement of his Charge, on the duty of residence, and of the performance of double service in all practicable cases. A practice, it seems, has prevailed in the diocese, of undertaking the duty of a stipendiary curacy, together with that of a living. As to this source of non-residence, the Bishop expresses his entire disapproval of it, and his determination to allow it in no case except where the value of the benefice is inadequate to the support of the incumbent. Upon the subject of residence in general, he thus strongly expresses his sentiments:

"Residence, then, in every case, where it can properly be required, will be the primary object, in my administration of the affairs of this Diocese. I trust that there will be no one instance of palpable delinquency, to disgrace yourselves-or me. A non-resident minister is little better than no minister at all. He who would secure an interest in the poor man's heart, must enter his cottage. He who would lead him into the right path, must gain his love and esteem. Sunday we allow to be the most important day of the week; but it is only one day out of seven. The lot of the minister may not be cast on fair land; but there is a flock of Christ; there are souls destined for immortality, souls of which he has undertaken the care, and of which he must one day render a full and fearful account. That he may present every man perfect in Christ Jesus, should be, as it was with St. Paul, his hope and crown of rejoicing. But how can he who has abandoned his flock dare to think on that memorable declaration of our Lord, I am the good Shepherd, who know my sheep, and am known of mine?' With what emotions must he even read these awful words, ' of those whom thou hast given me, I have lost none?""-Pp. 9, 10.

So, again, on the subject of a double service on the Sunday, his Lordship adopts a like decisive tone.

"Most anxiously, then, do I recommend and enjoin the performance of full duty in every Church throughout the Diocese, wherever it is practicable. The law enables me to enforce the admonition. But on this point I forbear: I would not suppose the possibility of my being obliged to have recourse to any compulsory measure; on the contrary, I trust that the arguments alleged will produce a ready and willing compliance on your part. You, my Reverend Brethren, will, I hope, be as desirous as I can be, to promote a measure, productive of the moral and religious improvement of your parishioners, and connected with your own credit and character."-P. 13.

The visitation of the sick, the administration of the Sacrament of the Lord's Supper, and the establishment of Sunday Schools, are topics on which he afterwards enlarges, and suggests the necessity of an increased attention to them in some places of the diocese.

From considering these matters of order and discipline, the Bishop of Bath and Wells proceeds, in the second division of his Charge, to state the importance of delivering from the pulpit the peculiar doctrines of Scripture. This leads him to take a brief review of the nature of Calvinism, which he characterizes as a system of faith contradicted by the plain and practical tenour of Scripture. From the notice of some prominent points in that theory of religion, the following excellent practical hints are deduced.

"That opinions so discordant with the word and spirit of Revelation, that doctrines so abhorrent from that justice and benevolence, which pervade every part of the creation-that such tenets should have been the occasion of perverting so many, is a circumstance, which not only excites our surprise, but affords at the same time just cause of admonition and reproof. We see the consequences of earnestness and ardour, though on mistaken principles. What then would these not effectuate, in support of true Religion?-Fas est, et ab hoste doceri.

"Let us, therefore, my Reverend Brethren, be distinguished by zeal, but by zeal according to knowledge. A sound faith ought to produce a corresponding line of conduct. The tree should be known by its fruits.

"These, however, and similar differences in the religious world, must inevitably injure the cause of our common Christianity. A spirit of mildness and conciliation would do much in allaying the heat which controversy has excited. We have of late approximated nearer to each other. Equally admitting the first truths of Christianity, all lesser discrepancies might surely be removed, by a mutual good understanding, and by sincere and friendly explanations. At least let all suspicion, and reproach, and evil-speaking be done away; and let us bear in mind, that we are brethren-brethren in Christ; created by the same Almighty Father; redeemed by the same atoning Saviour; and journeying onward to the same home-the mansions, as we hope and pray, of eternal happiness and glory.”—Pp. 21, 22.

In the third division of the Charge, the conduct of the Clergy is considered, in regard to the Catholic Question. It is justly contended, that this question is not simply a political one; that the Clergy are only doing their duty in openly expressing their opinion on the subject; and that their opposition is not to be regarded as any breach of toleration, since the opinions of the Roman Catholics are not merely speculative, but "the power of the keys necessarily becomes the power of the sword." At the same time the Bishop teaches, that the opposition of the Clergy should be tempered with charity and discretion; that they should be content with submitting their opinions to the Legislature, and by no means venture on the subject, in any way, in their public ministrations in the church. He holds up the memorable conduct of his distinguished predecessor, Bishop Kenn, at the Revolution, as a model of moderation and firmness to be imitated by the Clergy, and points