"Child of sin, by guilt oppressed, THANKFULNESS. SING to the LORD with cheerful voice: From realm to realm the notes shall sound, And heaven's exulting sons rejoice To bear the full Hosannah round. When starting from the shades of night At dread JEHOVAH's high behest, The sun arrayed his limbs in light, And earth her virgin beauty dressed; Thy praise transported Nature sung In pealing chorus wide and far; The echoing vault with rapture rung, And shouted every morning star. When bending from his native sky, The LORD of life in mercy came, And laid his bright effulgence by, To bear on earth a human name; The song by cherub voices raised, Rolled through the dark blue depths above, And Israel's shepherds heard amazed The seraph notes of peace and love. And shall not man the concert join For whom the bright creation rose; For whom the fires of morning shine And eve's still lamps that woo repose? And shall not he the chorus swell Whose form the incarnate Godhead wore; Whose guilt, whose fears, whose triumphs tell How deep the wounds his SAVIOUR Long as yon glittering arch shall bend Thy praise shall fill each grateful voice, REVIEW OF NEW PUBLICATIONS. A Charge delivered to the Clergy of the Diocese of Carlisle. By SAMUEL, Lord Bishop of that Diocese, at his third Visitation, in June, 1816. Published at the Request of the Clergy. London: Rivington. 4to. pp. 24. AMONG the many distinguished functions attached to the episcopal character, none is more important, or more venerable, than that of bolding, from time to time, a solemn personal conference with the inferior orders of the clergy, and of addressing them in the words of serious pastoral monition. The privilege of granting holy orders, though prior (if we may so say) in time to this, does not appear su perior in dignity. To select, indeed, and to consecrate those who shall" feed the church of God, which he hath bought with his own blood," is no light or menial office. But it seems, if possible, an occasion of a still higher nature, when the existing body of clerical functionaries undergoes an official supervision from the established superiors of the church; when, assembled, as it were, between the porch and the altar, they are warned, exhorted, entreated, animated, to discharge their duty with fidelity and wisdom. Nor, in any part of his stated calling, does a prelate more immediately appear the vicegerent of the Supreme Ruler of the church, than when he thus summons his brethren to a solemn interview; when he labours to "stir up their minds by way of remembrance;" when he examines if their ing; when he exerts his parental influence to rouse or to edify, to relume faded ardour, or to regulate misdirected exertion. loins are girt and their lamps burn- quence-perhaps it is worse than unnecessary-to inquire, whether such writings are lucidly reasoned and clearly worded on the one hand; or, on the other, are the indistinct enunciation of confused sentiments. Much that is true, and much that is pious, may consist with a very moderate share of literary or logical merit. But, when the weight of an episcopal name is employed, with whatever purity or excellence of purpose, for the discouragement of that which is good, and the promotion of that which is evil, the right of free though respectful remonstrance immediately takes effect, however humble the quarter in which it is to be exercised. By those who deem the Bible Society one of the most efficacious instruments of religious knowledge in existence, the cause of that Society cannot possibly be surrendered, even to the most imperative considerations of deference for exalted rank or submission to constituted authority, In point of manner, the episcopal addresses delivered on such occasions admit of little variety. When they are grave, calm, earnest, pious, affectionate, they are all they should aim at; and, to say the truth, their excellence is of no common rank. With regard to matter, they are, perhaps, less restricted. Their essential character, indeed, and their ultimate object, must be the same; but their immediate topics will bear to be indefinitely diversified. They are employed, either in the refutation of prevalent errors, or in accrediting and establishing such truths as are doubted or forgotten. They borrow, therefore, their shape in a good degree from the actual state of opinions, that is, of the most volatile and capricious of all elements, and may be expected to vary with the varying phases of the Christian world, In his general conception of the nature of such an address, the Bishop of Carlisle appears (if we may presume to judge on the subject) very accurate. He is, for the most part, mild, serious, unaffect ed, and conciliatory. He also justly considers it as a part of his office to repress the circulation of mistaken notions and the propagation of incorrect practice. Thus far all is well; but, in the application of this principle, persons of good intentions may differ. In the composition before us, the chief, or rather the exclusive, subject of episcopal objection is the Bible Society. To be severe in criticizing productions of this sort, so far as respects mere style, would be very idle, if not somewhat arrogant, Deference is due to advanced age and high station; especially to station of an ecclesiastical kind, It is, therefore of little conse. There is another distinction which may be noted in this place. When men once admit the excellence of any given benevolent institution, it little matters, perhaps, what precise rank they allot to it, in comparison with other charities of the same class. Two centuries ago, the great casuists were wont to agitate such questions as this: Of all the benevolent purposes to which a rich man may apply his fortune, which is the best? Such inquiries wise and conscientious men might answer very differently, and yet might differ very little after all. In the same manner, at the present day, some persons might rather choose to subscribe to the Bible Society, and others to the Society for promoting Christian Knowledge, while the great utility of each institution was fully conceded on both sides. The question would then be one of bare preference, and might be discussed amicably, and decided variously. If this were all, we know not that we should be very anxious to embark in the controversy, and at any rate should embark in it with feelings perfectly tranquil. It is only when such a comparison is instituted for the purpose of passing a positive censure on the Bible Society-it is only when that Society is decried as absolutely useless or mischievous-it is only when, through the sides of that Society, the sufficiency of the sacred Scriptures themselves is virtually and in effect, though undesignedly, assailed, that we feel this to be a controversy of the widest possible extent and the deepest conceivable importance. Whether the Society in question is or is not the most useful charity on record (though our own opinion inclines to the affirmative) appears to be a point which needs raise no controversy let but its positive and eminent merit be allowed, and we are content to adjourn the question of its exclusive supremacy. It should be mentioned to the honour of the Bishop of Carlisle, that, in treating a subject which has proved but too fruitful of acrimonious invective, he maintains an uniform tone of good temper and equanimity. Nor is he only moderate in language, but, generally speaking, candid in sentiment also. If this last remark admits of any exception, it is this; that, throughout the Charge, there seems to run a tacit assumption that the true friends of the Church of England must of course be adverse to the Bible Society. On one occasion, which will be pointed out in the sequel, the assumption is made overtly. Meanwhile, it may be observed, that assumptions of such a nature are not the less injurious because not couched in broad or offensive terms. It will now be our business to present the reader with some extracts from this Charge; and, that we may do no injustice, those extracts shall be copious. In subjoining to. them a few strictures of our own, it shall be our endeavour to avoid all unfairness and asperity, without any sacrifice of the freedom of opinion. "The most prominent among the many institutions which have been formed, is that of the British and Foreign Bible Society. Under an idea of a general and simultaneous dispersion of the word of God throughout the whole world, and of combining all mankind in love and good-will towards each other, the fundamental rule of the Society was to distribute Bibles, ment: for it was taken for granted, and Bibles only, without note or com. that by thus intermeddling with none of the various interpretations put upon the words of Scripture by different discordant sects, this harmony was to be produced. Whether this idea be well founded; whether human nature can thus be moulded, and turned out of its usual course, as to the determined prosecution of its several aims and objects, is to be doubted; and the kingdom has been strangely divided upon it. Both the learned and the unlearned have taken their sides. So that the great object, which was at first depended upon, has totally failed of its effect: general union and universal harmony are quite out of the question. "On thus entering upon the subject of the Bible Society, I am well aware how difficult, I might say how impossi ble, it is at this present time so to frame a discourse, or so to shape any argu ment, as not to be liable to reproach from some or other of the various sup porters of that institution. very idea of distributing the word of For the God seems to have such natural force and propriety, that nothing can be so obvious as to represent every opposition to the design, however injudiciously the design may have been carried on, as a wish to debar mankind from their just liberty of judgment, or from obtain. ing a true knowledge of the way to eternal life. A subject of this kind is calculated to supply abundant matter of declamation, and to convey to many, notions of standing upon elevated ground, while they contend, in popular phrase, for the unbounded diffusion of the holy Scriptures, whereby alone we can become wise unto salvation. "I would therefore here, in the very beginning, speaking in the mildest manner, so far obviate all such remarks, as to declare, that nothing can more readily coincide with the regular purposes, and inclinations, and endeavours of the long life of which God in his great mercy hath favoured me, than to spread the word of God in every quarter, so that all, from the least to the greatest, may know God, and Jesus Christ whom he hath sent.' In a great measure, the matter is ill understood by many. Questions have been raised, as if the distribution of the Bible itself was reprobated. I trust, my brethren, that the whole tenour of our lives, yours as well as mine, has already proved that we have never entertained one thought of the kind. It is the mode of doing it, and the effects of it, which have been called in question. A thing may be right in the main view of its nature and purpose, but may become wrong and detrimental from the injudicious use which may be made of it. Here it is that well-disposed persons, not to mention others, often differ: so that it is difficult so to deliver one's sentiments, as not to awaken at least, if not to give, fresh point to the difference of opinion, which may have been formed. "Still with this sense of difficulty before me, it would ill become me, holding so high a situation in the church, to suppress my thoughts, or to hesitate one moment about giving you my opinions upon this interesting subject. This I should have done at our last meeting, most fully, had I been aware that such a plan had been in agitation: but it was kept concealed from me, and from all those with whom I am accustomed to communicate upon the official business of the diocese, till just after our last meeting was closed. This, therefore, I would wish now to do, without being thought to point at any one amongst us, or to use one single word which might reasonably give offence or provocation, Indeed, I have already given my opinion in all the conversations, and at all the private opportunities which have been offered me. With out equivocation, therefore, or the deast disguise, I feel it incumbent upon me now publicly to declare, that I cannot allow myself to join any of the Bible Societies which have been planted so mumerously in the varions parts of our kingdom: and that, for these plain reasons, among others because I do not think that they are calculated to introduce purer notions of religion, than we have at present; or to increase the understanding of the Scriptures, beyond what our present means will do; and, certainly, because I do not think that they are calculated to promote our Ecclesiastical Establishment, or the quiet of it, both which we all profess to maintain. "It is now needless to go into all the points which relate to the Bible Society, as though it were a new subject, upon which any fresh information of consequence could be given. The subject has been discussed in popular meetings and various publications, throughout the whole kingdom; so that the Society, its great wealth, its plans, and modes of operation, are completely before the public; and it must have its course; and all ranks of people must satisfy themselves, with respect to all the observations which have been made upon it, I cannot consider it as the special and exclusive duty of the clergy, under all these circumstances, (for they may be better employed in cautionary measures), to labour to stop its progress; indeed, they could not if they would; for it is in a manner placed above our reach. "But although we cannot do all that we could desire, and prevent the minds of our people from being disturbed by the introduction of this method of dispersing the word of God, what forbids that we should cautiously watch what is going forward; should observe thệ fears of many well-disposed persons who have taken an alarm; and should try to adopt such measures as we think likely to quiet any apprehensions; or to supply any thing which may be wanting; or to remedy any thing wrong which may have been introduced? "The first thing which seemed unintelligible to the friends of the Establish ment was, how the lower orders of our people, by merely possessing a Bible, could gain any understanding of the true scriptural meaning of various parts of the holy Scriptures, without having, at the same time, some guide or help by which they might obtain that knowledge which they sought. It is not the mere possession of a treasure, which makes a man rich, but the knowledge and spirit how to make use of it. It is evident, that when Christ introduced his Gospel, he thought it necessary to communicate to certain of his disciples, the true interpretation of the many abstruse prophecies which relate to himself, of which till that moment they had no conception at all. Thus, Lactantius speaks of this circumstance: 'Profectus ergò (Jesus) in Galilæam, discipulis iterùm congregatis, Scripturæ Sanctæ literas; id est, Prophetarum arcana patefecit, quæ antequam pateretur, per- It certainly is not correct to respici nullo modo poterant, quia ipsum present the conciliation of discor passionemque ejus aununtiabant.' Lactant. Instit. Lib. iiii. cap. xx. And afterwards, in the Apostolical Age, Philip is sent to the Ethiopian Eunuch, to shew him the spirituality of the Prophecies of Isaiah, and the general doc. trine of the faith of Christ." pp. 8---12. We here make our first pause; and request the reader's attention to the following observations. The members of the Bible Society bave been accustomed to regard the actual success of their undertaking as affording a strong presumption in its favour. Under every new attack, under every fresh prediction of evil, they have referred the objector to past experience for a reply. Of this anchor the Bishop of Carlisle would now deprive them; for such we presume to be the purport of the first paragraph of the foregoing extract. It is a paragraph, indeed, of which the general bearing is clearer than the exact construction. But the subject demands some notice, and may justify a moment's delay before we enter on the more direct arguments of the right reve, rend author. What may be the precise force of the expressions used in the paragraph referred to what exactly is meant by the "object of an enterprise failing of its effect"-what that is, which has so strangely divided the kingdomwhether it be the idea of" combining all mankind in love and good-will," or the question about "moulding and turning human nature out of its course, as to the determined prosecution of its several aims and objects;" these and such other points it is not necessary to agitate. All that seems important is, to state what we consider as the general scope of the passage in question; and we read it thus: The great object proposed by the institution of the Bible Society was the promotion of mutual good-will and kindness among discordant sects of Christians;-and that object has terly failed. ant sects as " the great object" of the Bible Society. The great object (strictly speaking, it may be called the only object) of the Society, was and is the dispersion of Bibles and Testaments without note or comment. It is an object perfectly simple; and how far it has "failed of its effect" may be judged from this equally simple fact, that the number of Bibles and Testaments distributed by the Society, from the period of its institution up to September 1816, amounted to one million, six hundred and eightysix thousand, five hundred and ninety-one. An effect, however, of the institution, not perhaps definitely proposed at the outset, yet early and warmly anticipated, was that, by uniting Christians of various per suasions in a common pursuit of deep interest, it would soften down their mutual asperities of feeling, and promote the reciprocation of kindness and benevolence. A collateral object of the Society this may fairly be called; but, whatever it was, we are now given to understand that the design argued great ignorance of human nature, and that the event has not justified the expectations so fondly entertained. The controversy respect. ing the expediency of the institu tion has disturbed and divided the kingdom: learned and unlearned have all taken their sides; and "generat union and universal harmony are quite out of the question." The members of the Bible Society would probably have no objection to allow that the opposition which the plan has encountered was not foreseen at the commencement. Judging from our selves, we should certainly say that it was not; nor should we hesitate to add, that the spectacle of such an opposition to such a cause has operated on us as a painful disap pointment, and that it has excited |