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CHARGE, St, My Reverend Brethren, Let it not be thought altogether idle or out of place, if I commence by confessing that I feel at every visitation, great, and I might truly say increasing, difficulty, in thus addressing you. You may suppose that it should be a pleasure to a Bishop, not less than a duty, to speak words of brotherly, or fatherly counsel and exhortation to his Clergy, trusting they will be received in a spirit of respect and affection, with due consideration of his many cares and engage- ments. But when I reflect on the nature and im- portance of a Bishop's Charge to his Clergy; or specially of mine to you, — how rare in occurrence, how grave in its purpose, and how much may reasonably be expected in it both of advice and encouragement, can it be otherwise than natural and proper to feel and confess the ever-increasing difficulty ? And allow me to remind you further (what some of you, I am persuaded, will readily acknowledge), that while the subjects which should on this occasion engage our attention are more in number, and, perhaps, greater in interest than ever before, A 2 my opportunities of studying and stating them have been, almost in the same proportion, fewer and less. Still you will, I trust, give me credit for having used all the diligence, and made all the preparation in my power; and mil pray to God with me, and for me, that what I speak may be *' good to the use of edifying." And I cannot but be aware that your manifold engagements, pursued, as I believe in general they are, with unremitting labour, leave you but little leisure for studying and mastering the various questions of the day, and so may render even what I can offer of information and instruction useful and acceptable to you. With this twofold object in view, I shall direct my remarks (1) To matters of local interest, and (2) To subjects affecting the Church — I mean our Reformed branch of it — in other countries and here. 1. I will commence, as usual, with a resume of my own official proceedings. By the good providence of God I have been permitted to remain and labour in my own Diocese, sine a our last Visitation, mthout any intermission ; except only the time necessarily spent — I cannot say wasted — in passing to and fro between Newfoundland and Bermuda. I cannot say wasted, because I feel conscious of deriving much benefit from the intercourse, which those journeys afford me, with my good brother of Nova Scotia ; benefit whi^h turns, I trust, in some measure to your profit, and makes me earnestly desire opportunities of meeting him and other my brethren regularly and periodically, for mutual edification and comfort. If this be unattainable, an occasional visit to England — there to be an eye- witness of the proceedings and progress of the Church, and to receive counsel and instruction from those more advanced in knowledge and grace — would be, I believe, with God's blessing, of great benefit both to the Bishop f J v' em sver 3dit all to but Hied, tting and id so a and 1 this narks ibjects )rancli of my jnce of in my lit any pent — oetween wasted, ifit from with my turns, I I makes liim and lally, for btainable, an eye- Cburch, lose more I believe, )he Bishop I '1 and his Clergy. In this interval of four years I have twice visited Bermuda, and performed such routiuo official duties as were required at my hands, and could be performed in the short and sadly insufficient period of my sojom-n there. You do not, I presume, know how much, and with how much reason, your brethren in that Colony, and their kind and attached flocks, complain, I will not say of the more time and service I devote to you and yours, but of the comparatively little they receive from him who is set over them in the Lord, and whose position and authority they recognize with all due and afi'ectionate respect. Let me then ask you to join your prayers to those of your brethren in that distant part of this too extensive Diocese, that God will be pleased to open a way in which the duties and services of the chief pastor may be ren- dered to both more frequently and effectually. You are all aware that in the interval above named, since the last general Visitation, I have made, as usual., two voyages in the Church- Ship : the first in 1863, along the whole south and west coast, as far as St. John's Island, at the entrance of Belle-Isle Strait ; the second last year, along the east and north-east coast of Newfoundland and Labrador; each voyage occupying about four months. By God's merciful providence, I and my companions and the good Church- Ship went and returned on each occasion in perfect safety ; and I had the great comfort of finding all my Clergy in health at their several Missionary Stations, and of celebrating with them the holy services of our respective offices. On the (so-called) French shore on the western side of the Island, besides those settlements which have the benefit of a Missionary's services, I visited and officiated in the Bay of Islands, Bonne Bay, Eocky Bay, and Shallow Bay, and made provision for the appointment of a Missionary in or for these settlements ; i 6 hitherto, as you arc aware, only visited hy myself and Clergy in the Church- Ship once in four years. St. John's Island (before alluded to), the next settlement on that coast, and which I also visited, is attached to, though alas ! forty miles distant from, Forceau, on the coast of Labrador ; but it is sixty miles from the nearest extremity of the new Mission. The appointment, or rather preparation to appoint, a Missionary in the long-neglected Bay of Islands and neighbouring Bays, may be regarded as the great event of that voyage, for which, and its subsequent accomplishment, I desire you, in Christ's name, with and for me, to thank and praise God ; and to ask His blessing upon the services of the Eev. Mr. Rule, who has gone to reside and labour on that distant and dreary shore. It had, as some of you may perhaps know, been for many years the cherished wish of my h^art. I have been enabled to visit the Bay of Islands, in the Church- Ship, four times, but, those excepted, only one short visit has been paid the poor inhabitants of that locality by any of our Clergy since Archdeacon Wix's mem-orable journey by land twenty- six or tw^enty- seven years ago. And in Bonne Bay, where there are now twelve or thirteen resident families, professed members of our Church (most of them having migrated from the Mission of Channel or La Poele), the services of the Church have never been celebrated, I believe, by any Clergyman before my late visit. On that occasion, on board the Church- Ship, with morning and evening prayer and a sermon, I celebrated Holy Communion and Confirmation, and received four children into the Church. The candidates for Confirmation, six in numbei , had been previously instructed and prepared at Channel by the Eev. Mr. Le Gallais ; who, having ac- companied me from thence, had the privilege of present- ing them, to their mutual gratification. I mention the f and olm's that lOUgll coast earest nt, or in the Bays, ge, for desire .nk and services de and had, as y years aiids, in ted, only itants of jonWix's iity- seven are now members I from the es of the ^e, by any casion, on d evening ommunion Idren into ion, six in jrepared at having ac- of present- lention the condition of Bonne Bay to show how great need there was of some provision for the spiritual wants of the in- habitants, and how great should be our thankfulness that it has pleased God to send a good and faithful la- bourer into that portion of His harvest. Id that voyage (of 18G3) I confirmed seven hundred and fifty- three candidates at thirty-five stations ; at seventeen in churches ; at eleven in rooms ; and at seven on board the Church- Ship. The largest number presented in one Mission was one hundred and eighty-four, by the Kev. Mr. Le Gallais ; some of them in settlements never before visited by a Bishop, and ac- cessible only by boats. I consecrated in the same voyage two churches and eight grave -yards ; six of the latter in settlements many miles distant from any church. In my second voyage, I mean that of last year, I had the great gratification of finding candidates pre- pared for Confirmation in the region of White Bay and Canada Bay, on the eastern French shore, so long unthought of and uncared for, but now blessed with the services of a zealous and faithful Missionary. The Rev. Mr. Temple presented to me candidates in both White Bay and Canada Bay, the firstfruits of, I trust, an abundant harvest. They were chiefly persons advanced in life, who thankfully embraced the first opportunity of being thus presented, thereby testifying their allegiance to the Church, and their desire to profit by her holy ordi- nances and means of grace. Mr. Temple also petitioned for the consecration of foUr grave-yards, cleared and fenced by the people at his instigation and under his superintendence. I regard the desire to set apart a place for Christian burial as an approach to reverence for holy things, and to an appreciation, or at least apprehension, of those great doctrines of our Creed, " the resurrection of the dead, and the life of the world to come ;" and on these, and other accounts, am always glad to have it 1 ' I 8 encouraged. It is perhaps the first step to be taken, in outward things, in every new Mission, and it has been well taken in White Bay, and will be followed, I am persuaded, with results of more importance. I had also in this voyage the gratification of consecrating a fourth church on the Labrador (at the Seal Islands), and of officiating in a fifth, nearly completed, at Red Bay. I held a confirmation at Battle Harbour, the second or third during Mr. Hutchinson's residence, at each of which some Esquimaux were presented and confirmed ; and, but for the recent change of the Missionary at Forteau, I should have had the like privilege in that Mission. I visited nearly all the piincipal harbours on the Labrador, inhabited or resorted to by our fishermen, from Indian Tickle to Blanc Sablon, some of them for the first time ; several also on the French shore, not yet embraced in any Mission, but greatly needing and desiring more fre- quent visits ; nearly all the inhabitants being members of our Church. In this second voyage I confirmed 756 per- sons at 32 stations ; at twenty-six in churches ; at four in rooms ; at two in the Church- Ship ; and consecrated six churches and eleven cemeteries. In the interval between these two voyages, I confirmed twice in the Cathedral; one hundred and seventeen on the former, and one hundred and thirty-one on the latter occasion ; and consecrated two new churches in Conception Bay, and two in Trinity Bay, and a cemetery at Harbour Grace. Since my late return from Bermuda, this year, I have confirmed five hun- dred and ninety- eight wellr- ordered candidates in the Deanery of Conception Bay, and a second gleaning in the Mission of Ferryland ; and consecrated a cemetery in Upper Island Cove. Putting the numbers together, it has been my privilege, in the interval of four years since the last Visitation, to confirm about two thousand four hundred persons, and to consecrate thirteen churches, and twenty-two or twenty-three grave-yards. T I liken, in as been d, 1 am had also rating a ids), and iBay. I dor third of which Lcd; and, , Forteau, ission. I Labrador, 3m Indian first time ; nbraced in y more fre- nembers of ed756per- ;; at four in secrated six m\ between ihedral;one me hundred secrated two TrinityBay, y late return }d five hun- lates in the gleaning in i a cemetery ers together, of four years two thousand cate thirteen 1 grave-yards. 9 There ar^ four moro churches finished and awaiting consecration ', and five or six others in progress ; all, I believe, of a character and construction far superior to those of former days ; nearly all being furnished with a convenient vestry and comely chancel, open seats, prayer-desk, lectern, pulpit, and font. I do not know that there is any particular remark to be made or advice to be ofiered, in reference to the oc- currences of these voyages ana visits, more than I have made and ofiered to you severally, as occasion was given, on the spot. You must allow me, however, to ac- knowledge my great obligations to you for your kind attentions to me personally, and yet more for the well-filled churches and holy services, with which you welcomed and refreshed me. I hardly call to mind more than two or three churches on each coast in which I did not witness some improvement, either of structure or furniture, and what is of far more importance, some increase of reverence and attention, some addition to the (as I trust) worthy partakers of the Holy Table : and if the candidates for Confirmation were not, as it seemed, in every place duly prepared, or not sufiiciently acquainted with their part in the service, I could not but remember how infrequent and irregular, in most cases, are your opportunities of meeting them for examination, ^ Three of these have been consecrated since the delrery of this Charge, and a Confirmation celebrated in each : viz. at Long Pond in Conception Bay, and at Kiels and Bonavista in Bonavista Bay. The wholg number therefore of churches consecrated since the 24th of June, 1863, is sixteen, in the following order : vi2;. in 3-803, at Eerryland and Channel ; 1864, Bay of Bulls, Salmon Cove, Carbonear, Heart's Delight, and Sillee Cove ; 1865, Seal Islands ;;|[Labrador), Shoe Cove, Exploits, Pool's Island, Salvage, and New ^erlican ; 1866, Long Pond, Kiels, and Bonavista. At the Confir- mations since the Visitation, 111 have been presented, making the whole number in the same interval, that is, from St. John Baptist's Bay 1863 to the present time, upwards of 2,500. f t ■ ' ; h i ■*-HnB«J 10 -i",>,."' and how small, in geneial, their amount of knowledge and power of self-instruction. You & '3 in this respect, as indeed in many others, but in this particularly, far less happily circumstanced for ministerial duty and usefulness than your brethren in Bermuda; all whose candidates may be reached by their respective Clergy any given day, and are continually under observation, while nearly all of the younger olass can read, and have and use their books of Common Prayer : and, therefore, except in respect of age, I hardly know that I should venture to repeat in your case the requirements properly addressed to those who enjoy such opportunities ; re- quirements grounded upon the many years' experience of the pious and prudent Bishop Wilson, the sage and saint of Sodor and Man; **that the Clergy should present no candidates for Confirmation, but such as are fifteen years complete, well instructed in the Chris- tian religion, and fitted for the Lord's Supper." I am too well aware that such attainments and preparation in many cases in this country are not possible ; I trust however that you will all remember, and see carried out, the directions in the Preface to the Order of Con- firmation ; and will require from your candidates some declaration and evidence of a desire to use and profit by all the opportunities of instruction and means of grace. All hitherto related of our proceedings and progress appears, nay indeed is, highly gratifying and encou- raging, and affords abundant occasion of thanksginng to Him Who has favoured and helped us in the accom- plishment of so many good works, in the midst of a season of almost unprecedented poverty and depression. But lest, it maybe, we should be unduly elated by thc^e marks of God's favour and mercy towards us, or, for- getting the favour and mercy, should think too much of our ov/n endeavours and performances, we have been 11 knowledge of late too sensibly taught that we are not exempted, *or to be exempted, from trials and disappointments, which, though they affect some Missions particularly, cannot but affect and afflict all who realize the doctrine that "if one member suffer, all the members suffer with it;" chiefly and especially him, who (if I may adopt an Apostle's language) has the care of all the Churches, and who, if permitted to "* rejoice with them that do rejoice," must be prepared to * ' weep with them that weep. ' ' Sad indeed was the trial, and grievous the disappointment of not being enabled to hold Confirmations in the populous and important Missions of : .arbour Grace, Portugal Cove, and the Out-harbours ; cortaining seven churches with as many different settlements, and in each many young persons needing and desirirg those gifts and graces, which we are t^iught to expect, if it please God, by the laying on of hand*^. And yet more sad and more sfrievous stiJL that in these Missions young and old should be dsprived, as they all now are, of the eorvices of the duly appointed Minister. Two of these d see carried Missions are now vacant, nor do I see any early prospect, 3rder of Con- jj^ ^j^e present dearth of Clergy, of their being filled, ididates some ^^^ Iq tj^i^^ h^q ^y^^^ of q^ competent person for the and profit by office of Vice-Principal of our little College, vacant now eans of grace. fQj. upwards of a year and a half; a great want, J and progress j^i^ fraught with many bad consequences, not the g and encou- least of which is the pressure upon the Archdeacon, ' thanksgi^ng ^ho, in the midst of his other heavy and anxious duties, in the accom- ||as most kindly undertaken the instruction of the le midst of a ^udents, and the general direction of their studies Lnd depression, m^j pursuits. And here I cannot but choose to men- jlated by thc^e ^on, as an occasion of mutual congratulation, that I rds us, or, for- Jig^Ye been enabled to obtain for myself and you the ,hink too much i^vices of an Archdeacon of expeiience, learning, a^id I, we have been ^ety, who has already shown his desire and power to ny others, nmstanced ir brethren )e reached and are all of the use their except in uld venture bs properly nnities; re- ;' experience bhe sage and ergy should but such as in the Chris- ^per." I am d preparation sible; I trust 1 12 share and lighten my labours; and who, I am per- suaded, will be equally ready to advise and assist you, as there may be occasion and opportunity. It can scarcely be necessary to remind you that he, next to the Ordinary, and after him the Kural Deans, are the chief Ministers, unto whom, in every Diocese, "is committed the charge and government over the other Clergy." I may take this opportunity of tendering my thanks to the Rural Deans for their services ; and, at the same time, of requesting their brethren in each Deanery, respectively, to show their regard for the ofl&ce and their desire to render it more effective, by applying to them, in the first instance, for information in any matter of doubt or difficulty, and by receiving and accepting cheerfully and gratefully their instructions and admonitions ; and, let me add, by interchange of visits, where possible, and other personal intercourse. None of you can know, until you have tried, and tried for a sufficiently long time to form a just and right judgment, the happy, holy effects of such brotherly intercourse, specially, I would say, in the case of per- sons holding different views ; presuming that they hold their views in purity and charity ; or, as St. James teaches, "without partiaUty and without hypocrisy." In such persons, no method is, I believe, so effectual for removing suspicions, and correcting, on either side, prejudices and misapprehensions. I speak from expe- rience ; and it may be of use to mention that during the whole eleven years of my incumbency of a parish in England, it was my privilege to belong to a volun- tary association of neighbouring Clergy, meeting periodically at each other's houses; which has sur- vived, I beheve (with, of course, frequent changes of members), to the present day. And although there was, or rather let me say because there was, that diversity of view on matters of both doctrine and 18 I am per- assist you, y. It can he, next to ms, are the iocese, **is r the other mdering my es; and, at ren m each or the office by applying ation in any iceiving and instructions terchange of intercourse. ed, and tried ast and right ch brotherly ) case of per- hat they hold as St. James b hypocrisy." effectual for either side, \k from expe- a that during y oi B, parish g to a vclun- rgy, meeting lich has sur- it changes of Lthough there jre was, that doctrine and practice, which has ever existed, and may lawfully and religiously exist, between members or Ministers of the Church on eartL, I at least, and I believe I might aftirm the same for all, found our meetings both pleasant and profitable ; not only in learning from each other, and coming to agreement on con- troverted points, but in finding that our differences were not such, or so great, as to hinder charitable and brotherly intercourse. If any thing was wanting to bring our conferences and consultations to a practical fissue, or to prevent too vague and desultoiy discussion, tit was an acknowledged head, or, if you please, centre : which want is now, I understand, generally supplied in England by meeting under the presidency, or in the presence, of a Eural Dean. I would strongly recommend such Associations and Meetings of the Clergy, wherever practicable ; and I feel assured that with the exercise of patience, humility, and charity, all would reap some benefit, some fruits, as I have said, both pleasant and profitable. Even if you did not attain to that degree of grace and holiness, which the Apostle desired for his Corinthian brethren and disciples, to be " perfectly joined together in the same mind ai^d in the same judgment," there would at least be "no divisions among you :" may I not rather hope iiat "whereunto you have attained, or did attain, you would walk by the same rule and mind the same thing ?" In connexion with this subject it is proper to inform you, that the Eural Deanery of Trimly Bay (embracing, Ifcs you know, Bonavista Bay), having become, through the late happy increase of Clergy in each of these Bays, too large for convenient superintendence by the Kector of Trinity, will henceforward be divided ; and that the iv. Mr. Bayly, the resident Missionary of Bonavista, Jill be the first Rural Dean of the new Deanery of ma-'^ista Bay. Mr. Bayly has the recommendations w u not only of age and experience, but of tlutifulness and devotion to the work of his calling, of which he has given evidence (after erecting a very comely, well- finished church in the smaller settlement of Aqua- forte, while Missionary of Ferryland) by undertaking and bringing to completion a noble and beautiful church in his present Mission, suitable to the requirements and antecedents of Bonavista, the residence, for several years, of the first Archdeacon of Newfoundland. I easily persuade myself that Mr. Bayly's acceptance of the office of Rural Dean will be as agreeable to his brethren in the Bay as to his Bishop, and that both will derive benefit from his counsel and co-operation. I feel bound, however, to observe that I have not been induced to make this change by any unwillingness or inabiUty on the part of the present Rural Dean of Trinity Bay to perform all the duties and services re- quired of him. But the range of the two Bays has always been too extensive, and the addition of three Mission- cries, and two of them very distant from Trinity, would increase, beyond reason, his work and responsibility. I have alluded to the vacancies now existing in two important Missions and in the College (some of them, alas, of long standing), and the improbability of filling them to our satisfaction. Now it cannot be doubted that one cause of this most distressing difficulty, fell and complained of more or less in all the BritisL North American Dioceses, is the inadequacy of the stipends ; or I might say, in this Diocese, the absence o; any fixed stipend. What payment will be guaranteed ; is the question always, and most naturally asked, by oi for those who are invited or recommended to leayt their homes for the service of the Church in a colons cr foreign land. And this difficulty may be expectei to operate most strongly in obtaining a Vice-Principa of our College ; inasmuch as, in his case, some specia 1 1 s • 1] ( h r( '^. f( C( tl b. u fulness and ich he has naely, well- t of Aqua- mdertaking tiful church 3quirements , for several indland. I 3ceptance of sable to his d that both o-operation. ive not been illingness or ral Dean of services re- 's has always ree Mission- inity, would Donsibility. isting in two ne of them, litv of filling be doubted ifficulty, fell the Britisl uacy of ih le absence ol guaranteed ' asked, by oi led to leaY( . in a colon} be expectei ice-Principn some specin qualifications and attainments are requisite, which can command in England special and high remuneration. The present stipends of the majority of the Clergy in this Diocese are derived in great part, and the support of the College almost entirely, from the funds of the Society for the Propagation of the Gospel in Foreign Parts, over which we have no control, and which may be withheld from us, or reduced in amount, at the pleasure of the Committee : and some reduction we have been warned, many times and long ago, to expect and prepare for. The Society, partly, it may be, induced, or influenced, by my published ** Plea for the Church in the Colonies " (of which each of you, I beheve, •has been furnished with a copy), have consented to renew and continue the stipends of all the present Missionaries, and the whole allowance to the College, for this and the two following years; but on the condition, or understanding, that we exert ourselves in the mean time to form some kind of endowment, as is being done in the other North American Dioceses. Nobody can dispute the reasonableness and justice of «uch a condition. Now it has occurred to me that the Ifbrmation or commencement of such a Fund in this ^iocese would meet with more favour and success if llevoted, in the first instance, to some definite and Jittainable object, such as the support of our httle ICollege. For this object — or rather for the support, licluding education and training for the Ministry, of i|ot more than six students — I am allowed to draw ||rom the funds of the Society, for this and the two pfollowing years, the full allowance of £50; that is, all, ^300 per annum. Is it beyond hope that e might, with some assistance from friends in ngland, relieve the Society of that charge by the ose of the prescribed period ; and at the same time ace beyond risk an institution which has already i in I 16 I g I a tc ai proved of so much value to the Diocese, and on which we must continually depend, more and more, for the supply of Clergy ? If at any time it should be deemed necessary or expedient that the interest of the amount raised should be applied towards the maintenance of Missionaries, it would be competent, with the consent of the subscribers, so to apply it ; but the following reasons incline me to give preference, or at least prece- dence, to the Endowment of the College. (1) Through the College we may hope to obtain a more ready supply of Candidates for the Ministry; presenting an opening and inducement to pious and respectable young men in the country, TJ who would hardly bear the expense of seeking , education and training elsewhere; and this con- , sideration would, I believe, incline our men of means so more cheerfully to give their assistance ; for their - fellow-countrymen, as well as for the Church's sake, q (2) A definite and attainable object generally has more favour, or at least support, than one of which we do - not see the end and result. (3) Lastly, the number of , Clergymen who have been wholly or in part educated and trained in the College is now sufficiently large to p, testify the usefulness and efficiency of the Institution ; H and we may reckon upon their earnest advocacy. It a E is therefore my intention to propose that a considerable p, grant be made from the Funds of the Church Society; and that subscriptions be solicited and collections made « in the Churches, until, if it please God so to prosper oui en-leavours, we can bring the College Endowment Fundp^ to tre same satisfactory state as the Fund for the Belief of the Widows and Orphans of the Clergy : — I mean, to meet the requirements of the CoUege,^^^ as the other Fund does, and we trust will, every demand^ J made upon it. The Fund, as far as created in New- ^^ foundland, I should desire to be under such control anr^ .LUi ' iMi l i i UUaM. *i r- in j. i ii ''' y !W' ^j »' j ' . ' .. 17 management as the majority of the subscribers mayde- 1 on w 11 ^j.jjjijjg Qj^([ approve. I shall not be afraid or ashamed i^i!^' A^^ ^^ advocate the cause in England, if I am enabled to ^^ ^ lay before my friends and the public there a real and tne amo ^^^^^ commencement in our own Colony and Diocese, iiitenanc j earnestly hope this plan or method of endowment, ^^^^^ . inless a better can be proposed and carried out, He owi g ^2 J j^g^^ ^-^j^ y^^^ approval and support. leas p 'It may not be amiss, in connexion with this subject, ^> inform you that the Society for the Propagation of ||ie Gospel have lately given fresh evidence of their ^e for their Missionaries, by establishing a Super- lainuation Fund ; available, I presume, for the relief of Missionaries, who, as well by sickness or any other adversity, as by age, have become incapable of minis- terial work. I trast this excellent charity may in some manner be extended to meet the similar incapacity 1 ^^ Missionary or Colonial Clergymen not on the mrch s sake. Q^gie^y'g ligt ; who generally will have as little, or in Illy nas sume cases even less, opportunity of making provision ^ ^ 1^ ^^^^ ^^ emergency, and whose labours will have le numoer |^^ equally severe, and equally, it may be, unrequited. )art educated j ^^^ ^-^^^ mention that the Society for Promoting 3ntiy arg ^^istian Knowledge has in like manner estabhshed institu ion , njiQ^jjgj. ciaiiji upon our gratitude by offering, unsohcited, ttvoca,cy. ^ liinall Theological Library to any of the Missionary considerable ^j^j.gy in this Diocese, who apply for it with the ^.^^^^^' sanction and recommendation of the Bishop. The ections made^^^ j^^^ 2)een made directly, I beheve, to every Clergy- prosper oui ^^^^ ^^ ^^^ Diocese connected with the Society for the ywment Fundp^^p^^^^.^^ of the Gospel ; the Library to be per- manently attached to the Mission. While I have had y hope to ites for the inducement the country, ten of means e : for their Tund for the the Clergy gj^g^^. pleasure in generally recommending the appli- the College.^^^^^^ j ^^^^ ^^^ ^^^^ j ^^^^^ ^^^ ^^^j justified in 3very deman ^^m^ qq f^j. those Clergymen whose Missions are not ,tea m ^^^jpjfc^ed with a Parsonage, in which the books might ih control anc^ ^ i 18 be preserved for future Missionaries. But, on the other hand, I have ventured to request the Society to extend their very useful and acceptable gift to the Clergy, not in connexion with the Society for the Pro- pagation of the Gospel, occupying Parsonages or Mission- houses, and stipulating in hke manner for the preserva- tion of the books. In the majority of cases the same arguments apply in their behalf in respect of this Charity as in that of the Superannuation Fund. And I shall be ready to forward and recommend the application of any Clergyman really needing .the books, and undertaking to have them preserved and handed down to his successors. I am not aware of any new local events or circum- stances affecting yourselves or your congregations generally (other than those already mentioned) to which it is necessary to allude, except perhaps tin recent introduction in some Missions of Wesleyai; Preachers and Meeting-houses. It is useless to refer to and expose, as is easily done, the inconsistency (to use the mildest term) of retaining the name, whili departing from the principles, of their founder; but we cannot shut our eyes to the fact that under, oi with, the name of Wesley this sect now assume> the divinely appointed Orders and ordinances o: our Church, and propagates their system with all tin zeal of separatists. I believe it is no longer pretended as formerly, that they do not differ or separate fron the Church of England ; — at any rate the ordination with laying on of hands, of their Ministers, tli erection of what they now call Churches (which thei founder taught them to call Preaching or Meeting houses), and the celebration and administration i: form and manner of the Holy Sacraments, miis remove all doubt not only of difference but separation And for this avowal we may be thankful, both o liiiii ■anBMMi f 19 But, on the le Society t() ! gift to the r for the Fre- es or Mission - the preserva- ,ses the same spect of this Fund. And jommend the ng j:he hooks, i and handed ats or circum- congregations nentioned) to t perhaps the of Wesleyaii iseless to refer consistency (t( e name, whili • founder; hul that under, oi now assume^ ordinances c 3m with all tin nger pretended separate fron the ordination Ministers, tli aes (which thei ing or Meeting [ministration i craments, mm ) hut separatioi ankful, both o account of their cor.gregations and our own : on account of theirs, because there is more hope that the difterencc, being perceived and understood, may con- vince some of their error and danger ; and of ours, because none can any longer doubt of the character and pretensions of modem Wesleyanism, or fail to perceive how unreal revivals are but efforts to recruit or sustain an unreal Church. And our duty in regard of both Wesleyans and our own congregations now is, not to prove that there is a difference, — that is admitted or cannot be denied, — but to show what the difference is, and wherein consist the error and danger of the separation. To do this with effect it will be necessary you should be well acquainted with the origin and progress of their Society, and with their departure by degrees from their founder's ' principles, until they made themselves, contrary to his precepts and professions (and, in his view surely not ' less than ours, contrary to the rule and doctrine of Holy Scripture), a Church — the Wesleyan Church ! In the mean while, though separation has in its nature more zeal and energy than an established system, we and our congregations may and should be provoked to jealousy by those who, whether they are or are not a Church, are abundant in labours and liberal in contribu- tions. And let us never forget the hands stretched forth to them with us, and to us with them, yes to both, all the daylong, — *' a disobedient and gainsaying people." O that those pierced hands may not be stretched forth to either of us in vain ! 9-JH?C5!??^'"li ^^^> may know and obey the truth who have a zeal of God ^iliccording to knowledge, ou^hea God must ever be, that t There are now resident a; .cence in Newfoundland and ^Lab; B 2 20 1 ! II! Clergymen, besides the Master of our Church of England Academy: two more are absent on leave, and I grieve to say their places not supplied; and the important post of Vice-Principal of the College is still vacant. If all the vacancies were filled, we shoiTld number forty-five Ministers ** lawfully called and sent," according to the rule of our Church ; aii but two wholly engaged in ministerial work. If the number appear considerable, in comparison with that of former days (say of twenty-five years ago), let us always re- member that for the chief maintenance of the majority, and of your Bishop, we are still dependent and depending on foreign charity : yes, shall I confess it ? in great measure upon the shillings and pence of artisans and labourers in England, collected by persons on whom we have no claim, and whose work and labour of love is performed on our behalf on the supposition that our congregations cannot provide for us — that is, in truth, for themselves. How far such a supposition is correct, and how far we and our con- gregations are justified in continuing thus largely dependent, are questions which ought to be asked and answered, if we really expect to maintain our standing, and prosper in our work ; much more if we hope, by God's blessing, to lengthen our cords and strengthen our stakes, to stretch forth, as we ought, to the right hand and to the left. And I wish to remind you, and pray you to keep it in mind, that at least six additional Clergymen are urgently required in Newfoundland, and one or two on the Labrador, to form as many new and additional Missions. Lay these things to heart, and say if there be not need and occasion more than enough for praying and striving together, ministers and people, each for each, that the grace of God bestowed upon the Churches of Macedonia (of which the Apostle wrote so gladly and gratefully to the "'fK 21 Chnrcli of on leave, , ; and the ege is still we slioiild and sent," li but two tie number ,t of former always re- e majority, indent and confess it ? 1 pence of by persons work and lalf on the provide for I far such a d our con- tius largely I asked and ir standing, ve hone, bv . strengthen ,0 the right id you, and Lx additional ndland, and my new and ) heart, and more than ir, ministers ace of God lia (of which •ully to the Corinthians) may be vouchsafed here also ; though not, as in their case, for the temporal wants of others, but for our own spiritual necessities — a far more urgent call : while the poorest may comfort themselves with the gracious assurance that, **if there be first a wilhng mind, it is accepted according to that a man hath, and not a* cording to that he hath not." Of our Schools I might almost ask, Where are they ? for, excepting our Sunday Schools, we, as Clergymen and Incumbents of Cliurches, or rather as members of the Church of England, strictly speaking, have none. A move indeed in the right direction has been made in the last Session of the Legislature, for which I am very grateful, giving in a small measure the same power and privilege to the Church of England, which have been so long and liberally granted to the Koman Catholics, and, I believe, in a good degree to the Wesleyans also ; — I mean, to establish Schools under our own management and superintendence, hampered by no chilling compromise or jealous inter- ference. I have not forgotten that large legislative grants have been, and are, made, year after year, to the Colonial and Continental Church Society for ihe support of their Schools, on the supposition that they are ordered and directed according to the rules and principles of the Church of England. I have already, on more tlisn one occasion, felt it my duty to state plainly why I cannot regard them in that light, and why consequently I cannot, to my sorrow and loss, co-operate with their Society ; but always with a free and thankful admission that their Schools have been, and are, of much benefit to the Colony. I must be pardoned if I cannot understand how, as Clergymen, having regard to our own and each other's rights and duties, we can support a Society which selects, appoints, and removes Teachers, without any reference 22 to the resident or officiating Minister, pfives him no voice or part in the management or direction of the Schools, no not to examine in them the children of the Church, without the permission of the Master or Mistress. I may mention in explanation and excuse of my objec- tions a recen^ instance of my own experience. I visited, as permitted by the rules of the Society, a School of girls ; was kindly and respectfully received by the Mistress, and was invited by her to examine a class ; but when I would have gone forward for that purpose (there are few duties in which I take greater pleasure), the Mistress informed me, very properly, that the Teacher of the class belonged to the Weslcyan Church ! What could I do or say ? Should I offend her feelings and convictions, or forget my own cha-acter and office ? I thought it kinder to her and her pupils, and better and safer for myself, to retire. I might indeed have asked some questions in grammar or arithmetic, or have propounded some general Bible truths ; but how could I, or any Clergy- man, in such circumstances, have sustained the character or discharged the obligations of a Minister of the Church of England ? If these were only secular Schools, of no distinctive or denominational name or character, as those of the British and Foreign School Society, there would be nothing, in what I have stated, contrary to the principles on which such Schools are conducted ; but it is different with professedly Church Schools, supposed to be con- ducted on Church principles, and to inculcate Church doctrines. I may confess that I have been moved to make these remarks and offer these explanations (which, I fear, may appear rather out of place on such an occasion; by the Report of the local Committee of this Society recently presented to the Legislature. All of you, I presume, are aware that the different Boards res him no tion of the dren of the [)r Mistress. f my objec- erience. I Society, a lly received ► examine a rd for that ake greater •y properly, ^ed to the 3 or say ? IS, or forget it kinder to )r myself, to questions in mded some any Clergy- stained the f a Minister J were only aominational British and be nothing, 3rincipleb on t is different d to be con- Icate Church en moved to explanations )lace on such Committee of islature. All ferent Boards i 23 of Education have been called on to present Reports, containing their views and recommendations on this $ll-imp()rtant subject. As might be expected, their Opinions and suggestions arc many and various ; that in which there appears to be the most general agree- ment is the inefficient or unsatisfactory character of the present system of Inspection. I cannot, however, 4oubt that the Inspector's office, if performed by persons in whom the Boards could feel confidence, and itlie Clergy and Ministers could respect, is, or should be, of great value ; as is proved in England by the high state of efficiency to which the Elementary Schools have been brought by their instrumentality. it may perhaps be a question whether this Colony is in a condition to profit by such agency, and whether the salaries of Inspectors would not be better employed in increasing the stipends of the present poorly paid Teachers, or adding to their number. With their other suggestions we, perhaps, as Clergymen, are not (Specially concerned. It is different with the Report of a Society, or Committee of a Society, professing to 1^ strictly of the Church of England, receiving as such legislative aid and the subscriptions of Church people ilL England, and presenting their Schools to us, in that character, for the education of our children. We cannot perhaps complain or wonder that their Report ig condemnatory of every mode and manner of education but their own, and begins and ends with recommending their own Schools, particularly the Central School in St. John's ; but I am at a loss how to reconcile with any Church principles the declaration, that grants ought not to be made according to, as are pleased to say, "the miserable distinction of igious denomination in education." I have already suggested that for the better educa- of the poor of our Church, better especially in 24 regard to the essential element of true religion, our^ desire and aim should be to obtain the privilege (already long enjoyed by the Roman Catholics) of placing the instruction of the children, I mean the children of our own communion, under the directioii of the members of our own Church only ; in short, to procure the sub-division of the legislative grant. The separate amount recently placed at my disposal is but trifling, and is chiefly intended for, and will be expended in, places otherwise unprovided for, as on the Labradoi and the new Missions on the French shore. In the mean while I would entreat, and, if it were right and necessary, enjoin you to give much attention to, and, if possible, attendance in, your Sunday Schools ; and, if you cannot teach in them, or superintend the teaching, yourselves, to take care that the instruction given anc books used are such as will lead the children to a knowledge and humble reception of (1) the divineh revealed truths of our Bible, as the Word of God: and (2) the orders and services of our Book of Commoi Prayer, as the traditions and doctrines of the Catholi( Church. But what is still more necessary, and mort incumbent on you, as enjoined by our Church, both ii Rubric and Canon, is the practice of catechizicj during Divine Service in the Church; alwaj; incumbent while so enjoined, but especially so unde: the circumstance to which I have referred — the wau of any week-day Schools in which the doctrines am services of the Church can be freely and fully in culcated. I need say no more on this subject, excep I observe that, although the Church Catechism is tli groundwork and chief subject of the instruction ( children in the Church, we are not required t confine ourselves to the question and answer, bii may diverge to any matter arising from or connecte with it ; or, I suppose, any services in our Book ( f mmii "" * "■* " i ^fe f aMMil religion, our the privilege Catholics) of I mean the the direction ; in shori, to J grant. The Lsposal is but 11 he expended . the Labrador lore. In the ere right and mtion to, and, Schools; and, i the teaching, tion given aiic children to s ) the divinelj y"ord of God; hk of Commoi if the Catholk ary, and mon hurch, both ii )f catechizin* mrch ; alway jialiy so unde red — the wau doctrines am and fully in subject, exce; .techism is tli instruction c required t answer, bii or connecte 1 our Book ( t 25 Common Prayer. And allow me to add, that to catechize with good effect and tu general edification will demand some considerable pains and preparation. • In entering upon subjects of common interest to the Church here and elsewhere, but chiefly brought to our notice at this time by recent discussions and controversies, I desire, in the first place, to make a few remarks, or, if you please, offer advice, in reference to some outward ceremonies and observances in the llhurch ; which, though perhaps of httle importance in lemselves,. become by diversity of practice occasions of judging and being judged with respect to views or doctrines. I would remark then, as a general rule, that you will do right and well to observe and comply strictly with the letter of the Rubric, except where a contrary practice long continued and acquiesced in by those in authority has virtually abrogated the law, or deferred its operation. On this latter point I would be permitted to adopt the dictum of one of our most able casuists, the learned and pious Bishop Sanderson : ** It is evident," he says, *' that laws rightly constituted Haay be so abrogated by a contrary custom that they cease any longer to oblige : which custom is no other thing than a joint consent of the people neglecting to observe the law, as being useless, and of the ruler's not requiring its observance ^" We may apply this dictum to the rubric which orders that **the table at the Communion time shall stand in the body of the Church or in the Chancel, where Morning and Evening Prayer are appointed to be said." The present mode ' This is not modern doctrine. Duinndus, explaining, and, it seems, excusing the neglect of a decree of a Council, which ordered rllrat the ends of the Stole should be crossed over the breast of the |Mnest, the neglect of which, he says, might subject the offender to l^coinmunicution, adds, " Nisi forte quis dixerit hoc decretum per jll^trariam generalis ecclesiae consui^tudinem abrogatuni." 26 i I! 1 of communicating in the Lord's Supper renders such a ^ law useless ; and I believe for one hundred years at least q^ it has been neglected and rarely observed : and strange ^^ it indeed seems that any person, more strange that any Clergyman, should plead or suppose that it does still ^ obhge, and should attempt to revive it. Yet the attempt ^j^, has been made. The same argument, it has been said, j^^ applies to the revival or renewed use of ** the ornaments jgj cf the Church and Ministers thereof," prescribed in the ^^^ rubric set at the beginning of our Prayer Book : but j^^ some differences are alleged ; 1st, That the contrary q^ custom has not been so general or of so long con- j^, tinuance ; 2nd, That the law is not useless ; Srd, ^jg That ornaments of the Ministers of the Church, ani ordered by a Eubric to be retained and be in use, at Xa all times of their Ministration, do concern them more jja than an observance or practice not enjoined on them, om On this subject I may perhaps offer some remarks or hereafter. At present I would refer only to practices | which must be observed by every Clergyman, but in adi the manner of observing which there is a difference, plj and a difference which to some curious persons of i indicates or suggests different views of doctrine. to (1) Before the Consecration of the elements in the no^ Holy Communion the rubric directs that **when tbchai Priest, standing before the Table, hath so ordered the poi Bread and Wine, that he may with the more readiness in and decency break the Bread before the people, and yoi take tlie Cup into his hands, he shall say the Prayer ori of Consecration." Now it is understood by some that a j the Priest should "stand before the Table," only so the limg as he maybe occupied in "ordering the bread aai and w^ine'," and then retm-n to the north side; while nei< others contend that he should continue to stand before ' Tliis view is maiutaiued in the * Duties of a Parish Priest," by the lute Professor Blunt. iWHM Dders such a 27 thd Table while saying the Prayer of Consecration, jrears at least Qb this point there may be a difference of opinion a^d and strange ^^ corresponding diversity of practice ; and to ascribe age that any particular views to either practice would be greatly it does still unreasonable, inasmuch as either will sufficiently satisfy t the attempt the law. The chief consideration is, how the Priest as been said, ^^y << ^jth more readiness and decency break the le ornaments gj^ajj before the people (coram populo);" for here, I scnoodmthe conceive, no diversity of practice is allowed. The r Book : but Rubric is plain and express ; the action prescribed is the contrary qq^ of gacred significance, and the people may desire, 10 long con- gj^^^ I think, require to see it done ; and the same seless ; Srd, mi^ }yQ g^id of the Priest taking the Cup into his hands, the Church, j^q^^ ^^oth may be done, even while standing before the )e in use, at Table, by turning towards the people during the action, n them more Haying complied with the Rubric, we may content ed on them, ouroelves, whatever may be thought or said of standing, )me remarks or not standing, during the prayer before the Table. ' to practices (2) I notice also a diversity of practice in the man, but in administration of Baptism, hardly, I presume, im- a difference, plying, at least in the present day, any particular view ous persons of doctrine, though formerly each diversity had reference jtrine. tc a prevailing heresy. I allude to the practice — of ments in the notel observance as far as my experience goes, and ; **when the hardly yet, I conceive, adopted by the majority — of I ordered the pouring or SDrinkiing water three times upon the child ore readiness in pronouncing the sacred form of words. Many of ) people, and you are no doubt aware that Trine ImF»crsion was ly the Prayer orikred by a decree of one Council in reference to, or as by some that a plfotest against a particular heresy ; and set aside by )le," only so thftjdecree of a subsequent Council on account of another ig the bread ani opposite heresy. I do not conceive it can be sary to enter upon the question which of these es, or whether either of them, should be binding us ; or whether three affusions (which, I believe, persons regard as three baptisms) correspond 1 side ; while stand before Parish Priest," 28 exactly to Trine Immersion. The action, no doubt, ^ piously intended to symbolize or suggest the gre;SyB doctrine of the Trinity; but as a different practisay still prevails, it is of some importance to observe tli,^ ( either may be justified or sustained by the words "^*< the rubric, which, says, " It shall sufl&ce to pour vf&i^'ro. upon the child." The like expression, ** shall poi^s 1 water upon him," is used in the Baptism of such i*^ are of Kiper Years. And the ** Ministration ofBaptis:^^ to such as are of Eiper Years " wab, as you know, coe^^^ piled and introduced at the last revision of our Boc^* of Common Prayer, and we cannot doubt very car-"- * fully considered by the good and learned men employtP^J in that revision, who would not have hesitated :^^®* enjoin or suggest the three affusions or threefo^^^^ affusion if they had deemed them of importanc*"^ Either practice, however (as I said of the differei^®^ practices in the Holy Communion), may be justifieij^'^®' only here, as there, something is enjoined which mu' ^ be strictly observed, viz. **to pour water," not ; . *^ sprinkb it : for even to pour is only said ** to suffice. ° where the ancient and scripturally symbolical practii ^ of dipping is omitted ; a practice duly recognized iP®^ our Church, and ordered to be observed " discreet®^ and warily," where *^the godfathers and godmothe: ^P for certify the Priest that the child may well endure it I would only further suggest — where the threefo affusion is adopted — whether it would not be nioT^* appropriate and significant if sufficient water we~^^ taken up at once *, which would prevent the objecti ;r^^ of three Baptisms (occasioned, I presume, by thit; f' * On this subject some older ritualists observe: " Sacercthil baurit aquain de fonte baptismali, et eontinud actione fundit siify^ caput infantis paululum inclinati, et simul fundeudo, prouuiit * «g semel distincte et attente haec verba ; N : ego te baptizo in NohHtj^ Patria et Filii et Spiritfis Sancti. Amen." ^*^ 29 n, no doubt, tiiaes taking water from the Font), and yet preserve the gest the gre; symbol or suggestion I referred to. However, the rubric ferent practiiS^y* *' i* shall suffice to pour water upon the child." to observe th (S) I^ is of more importance to determine the proper J the words intcarpretation and use of the questions after the adminis- 5 to pour watt^ft^on of Private Baptism ; when the child so baptized a shall poi^® biought into the Church, and the Minister is directed sm of such M^ examine whether the child be lawfully baptized or ion of Baptis'^^^ 5 especially when it appears, in answer to the first ou know coE^^^'^^i^^' *^^^ ^^^ child was baptized by lay hands. Q of our Bo(^® ^^^^^^^ ^ \idiNQ on former occasions fully, or, ubt very car.^ trust, sufficiently considered this subject, I would men employt^^y '^^^' ^^^^ more remind ^^'^u that you ought to 3 hesitated insist upon receiving the answers from some person J Qp threefo^^® ^^^ actually present at the Baptism, or at least )f importancl'^*^ some person actually then present should be f the differei'^^^^y *^ answer plainly and positively those two ,v be iustifiei!^^®®^^^^ relating to the matter and the words, — the use led which mu^^^**^^ ^^ *^^ Name of the Father, and of the Son, and rater " not ;®^^® Holy Ghost (which are essential parts of Bap- d ** to suffice *^®^) • because if it cannot appear, — and I submit that 3olical practii^^ cannot appear, except upon the testimony of some recognized iP®'^^^ present who saw and heard, — that the child was ^d '* discreet®*^ baptized, your duty is to use the conditional or id godmothei^yP^*^®*^^^^ ^^^"^ *^^^^ prescribed, ell endure it ^ bave also on a former occasion stated my reasons the thrppfi^'^'^ Objecting to the proposed alterations of the Canon , 1 "^hicb forbids fathers to be Godfathers to their own . X Chilean, and I repeated my statement in my late ,, , . r Oha^e to your Brethren in Bermuda. I need not ' V. f}i tJi«lpfore detain you on that subject — though a very ' *' ifl^lipsting and important one — except to inform you jerve : " Sacercthil^he alterations proposed and passed by the Con- fine fundit siifyQ|i|ion of Canterbury have not received the Boyal ^"^^^F^^I^Aa^t ; on the ground that ** capable of receiving the Communion " is (as I ventured to suggest four "Tff i i I 111 30 years ago) an indefinite expression, open to varioii questions and constructions. I could have wished ths the other alteration, equally anomalous and objection able, I mean to accept the natural parents as Goi parents, had been as plainly rejected or contravened However, you will please understand that the ol Canon still remains in force, as much at least a formerly, and that if a new Canon be passed an receives the Royal Assent, we, in the Colonies, ar not at liberty to adopt it, separately or coUectiveli until further instructed. You are all, I doubt not, well aware that the Roji Letters Patent creating Dioceses, or appointing Bishoj with ecclesiastical jurisdiction, in Colonies possessin independent Legislatures, have lately been pronounce by the Judicial Committee of the Privy Council m and void ; or rather, in these particulars, ultra vm You ar^ aware also of the many questions and di; cussions which have arisen and are still rife i consequence. I hope I shall not appear presumptuoii if I venture to think and say that our relation an connexion, or, if you please, our mutual duty ai dependence, are not, or need not be, w^eakened ( materially affected by this discovery. Allow me t relate the process of my appointment, to show lio' httle the position and authority of a Colonial Bishoi once admitted, depend upon the Letters Patent, an how httle in consequence he is affected by tki nullification. I was invited to accept the appoini ment and office by the late Bishop of London, wit: the knowledge and expressed approval of the Ai'cl bishop of Canterbury ; by them, with the assistance ( two other Bishops, I was consecrated, after I ha sworn the oath of due obedience to the Archbisliof After my Consecration I came here, as directed ac commissioned by Her Most Gracious Majesty ot mmmmmmm n to varioii 3 wished tin; Qd objectioi nts as Got contravencii hat the ol at least a passed an Colonies, ai collectiveb lat the Roji iting Bishoj !S possessiii. 1 pronounce Council m i, ultra viro ions and dij still rife i resumptuoii relation ai al duty ai weakened ( Ulow me t show lio' )nial Bishoi Patent, an ed by thei he appoini ondon, mt f the Ai'cl! assistance ( after I h Archbishof lirected m iajesty oe 31 %ieen, to exercise my office in this Colony as part of Her Majesty's dominions. I can hardly suppose that so far there was any thing said or done ultra vires. But, granting the commission to exercise the office of a in this Colony to be ultra vires ^ as also acknowledgment and acceptance of that com- Jboission by the Governor of the Colony (I do not admit or suppose that it was so in either case), j^ when, being here, I was owned and accepted by the Clergy as their Bishop — they submitting to me their Licences and Letters of Orders and re- newing the promise of canonical obedience — this, fli itself, was and is sufficient ; I wanted, and want, no other authority. As for the title, the coercive jurisdiction, as it is called, and other matters of that nature, said to be improperly granted by the Letters Patent, I require them not, being well persuaded that considerations of this kind did not enter your minds in making before God and the congregation that solemn declaration, and promis»3, '' the Lord being your helper," " reverently to obey your Ordinary and other chief Ministers, unto whom is committed the cbprge and government over you ; following with a glad mind and will their godly admonitions, and submit- tmg yourselves to their godly judgments." If I might Tenture, in this much lower sense and application, to adopt the language of an Apostle, I would say, **If Ibe not a Bishop unto others, yet doubtless 1 am to you." To the large majority of you the office and work of a Priest in the Church of God were committed by my teads. From me you received authority to p'-each the Word of God, and to minister the Holy Sacraments in congregation. And you cannot, I conceive, claim maintain your authority, or exercise your office, |iout a due acknowledgment of the source from 5h they were derived, — both your office and ^»9 authority, — or without a Hke acknowledgment of your obligations, I mean, of canonical obedience and submission. We have lived indeed to see these obhgations, even the oath of due obedience to a Metro- politan, disregarded and broken by one who has exacted of others hke promises, and, I presume, at one time expected their fulfilment ; and not for wrath but for conscience* sake. It is hard to under- stand how any Christian man can suppose an obligation of conscience may be removed by State interference. It would be very grievous to me to think that I am now addressing you as anjt officer of the State, or that you receive my admonitions and advice only in that light, and on that ground, or that we require or desire any other bond of union than that of our spiritual relationship. But enough, perhaps more than enough, on what may appear of personal concern. I have deemed it expedient, however, to state plainly on what foundation our mutual duties and obligations now stand, and how little they are, or should be, affected by any supposed or real defect in Her Majesty's Letters Patent. At the same time I would not be supposed ignorant of, or unconcerned about, the too possible evils of this new phase of the voluntary system, or rather of voluntaryism without system. I foresee the possibility of many evils and inconveniences, which it will be our wisdom and duty to anticipate and prevent by some Church organization. But the subject is too large and difficult to be discussed on an occasion hke the present, and it appears to me more prudent to wait the settlement of these questions at home, I mean in England, by the Church and State (as far as either or both can settle them), before they are discussed in the Colony. It is satisfactory to know, on the authority of the Attorney-General of England, that the power given to the Bishop to hold Church property as a 33 it of yonr ence and see these 3 a Metro- who has presume, id not for [ to under- obligation terference. that I ain ite, or that ily in that require or lat of our ia.ps more al concern, ate plainly obligations be, affected ,y's Letters supposed possible system, or I foresee ces, which |nd prevent ►ject is too Icasion like Tudent to ,e, I mean as either scussed in authority the power erty as a Corporation sole is not annulled by the late decisions lar dicta of the Judicial Committee. I was led to this digression, if you please so to regard it, by a consideration of the question whether new Canons enacted by the Convocation of the Province of Canterbury, and duly assented to by the Queen's Majesty, must, or may be, adopted and acted on by tbose Colonial Dioceses, or Churches, which are still lit subjection to, or whose Bishops owe obedience to, Metropolitical See of Canterbury. And a Uke iestion arises respecting Acts of the Imperial 'liament, called Ecclesiastical. As however I have l§M)ken on that subject in my late Bermuda Charge, I may revert to the consideration of those rubrics which are, or should be, our guide in some observances which in the present day are occasions of contention or con- troversy, or which having been long neglected are now regarded with suspicion as innovations. My object ia to show how by strictly observing the rubric, where not abrogated by contrary custom and consent, we may al least satisfy our own consciences, and, we may hope, in due time, convince the gainsayers : convince them, not merely of our good intentions, but, of the propriety and advantage, which they will surely learn by experience, of the observance enjoined. I desire in the first place to direct your a^-tention to the lillric or rubrics respecting the Holy-days and days of hlKlaiig or abstinence, to be observed in the Church of Ellgland throughout the year. With regard to the Holy-days I need say httle or nothing, as the obliga- tion to observe them all, with the Sundays, is so plain and positive ; and happily they are now generally ol>0erved here and elsewhere. I may however remind JM that a few years ago it was not so : the observance — i^Holy-days, other than Sundays, was very rare, and ^igf. not a few regarded as a piece of superstition or 34 h !l ■steK Popery ; or, at best, condemned, on a mistaken inter- pretation and application of some passages in St. Paul's Epistles. If any persons now object to iheir observance, we fall back upon our rubric, or rather, let me say, we make our rubric an occasion and obligation of both observing them ourselves, and recommending, and, as far as we may, enjoining their observance. On the same, or similar grounds I would plead for a more general observance of the fasting-days ; and in doing this I must not be accused of introducing or suggesting novelties. In my very first Charge, twenty-two years ago, I made the following remarks ; " Among the notices which the Curate, i. e., the ministering Parish Priest, is required to give after the Nicene Creed, you will observe that he is directed * to declare unto the people what Holy-days or fasting-days are in the week following to be observed.' I hardly need say it is my msh. that this rubric may be punctually complied with, and the declaration or notice duly published ; but I draw your attention to it because I have remarked that in some churches, where the Holy- days are thus declared, and even observed with their proper and appointed services, the fasting-days are passed over in silence. Now surely none can suppose that any branches oi members of Christ's Church upon earth are entitled pud in a condition to keep Holy-days with feast and iestival, without some corresponding seasons of fast | and humiliation. It cannot therefore but appear in- consistent or inconsiderate, to use the mildest term, to begin with restoring feasts and festivals, when both for the Church and o^irselves there is more occasion of fasting and abstinence, sorrowing and self-abasement." Such was the advice I ventured to offer on this head, in my first Charge ; and I am thankful to know that this duty also, I mean of declaring the fasting-days, is more generally observed. It is true that, with the 35 inter- Paul's irance, B say, ion of y, and, 3n the , more doing jesting years notices riest, is observe le what wing to sh that and the ^w your m some ed, and services, f Now ;hes oi |: entitled 1; ast and I of fast I pear in- 3t term, len both jasion of ement." is head, ow that g-days, with the exception of the great fast of Lent, no special services for these days are appointed, which may be regretted ; but the name sufficiently implies in what manner they should be kept. And as ma'iy of you do now, with or without the daily morning and evening prayer, have one special full service every week, I would recommend and request that the Fridays be chosen for such service. *' All the Fridays in the year, except Christmas Day, are to be observed," so our Prayer Book directs, ** as days of fasting and abstinence;" wliich direction is sufficient to justify a special service on all Fridays, in preference to any other day in the week not selected by the Church ; but when we consider the cause and reason of the selection, and how much it concerns us and all Christians to remember and lay to heart that great cause, the death of our dear Redeemer, to which we owe our salvation, — "delivered," the Scripture says, that is to suffer and die, ** for our offences;" — when we consider this great cause, this most prevailing reason and occasion, we shall not be determined by the supposed greater convenience of any other day in the week for our special service, but observe it and make it as appropriate as we can on ' ' ali Fridays in the year." And is not this the right pre- paration for the holy, happy services of "all Sundays ? " Before I proceed to subjects of more intrinsic im- portance, I must allude to one other matter of form or outward observance, which has lately occasioned some discussion and controversy, — the time at which those ho do not intend to communicate in the Lord's upper should leave the church. I referred to this so in my first Charge, specially in consideration of o direction being given us in our Prayer Book. Of /Jifehis apparent omission, I said, two explanations may offered: ^1), that the Holy Communion being erly a separate, as well as a distinct service, it c 2 f 86 was supposed that none but communicants would attend it, in which case none of course would depart, — and such is now the case at eveiy early celebration ; or (2), when the Order of Holy Communion is made a continuation or part of the Morning Prayer, the Church may purposely have omitted the directions about de- parture, using a pious and prudent caution, lest she should appear to recognize aid sanction it. However, so it now is, that the Order of Holy Communion is not commonly used separately and distinctly, and many (aJas ! how many) attend the commencement of it, or ante-communion, who have made no preparation and feel no inchnation to communicate. In the absence then of any other direction, I would venture to recommend that they depart after the Sermon, and before the Offertory and Prayer for the Church Militant. I am aware that a practice very generally prevails of inviting the whole congregation to remain on communion days (when there is no communion a rule is given us) during the recital of the Offertory, and of collecting alms from all, — a practice which has some obvious recommenda- tions, in increasing the amount of collections for pious and charitable uses, and, it may be hoped, enlarging the hearts, as well as opening the hands of the congregation generally towards the Church and her poor members and Ministers, by the recital of those earnest appeals, on behaK of l/oth, from Holy Writ. There is, however, or may be, one evil attending it, which, as it involves a principle of some importance, ought to be known and considered; — I mean, the tendency of it to make people think much of their contributions, and little of refusing the Holy Supper, when they see their alms presented and placed upon the Holy Table with those of the communicants. These remarks however apply primarily and particularly to non-communicants; whether those who usually qBttSS S Bi i wii wi ii w^r *^ 87 communicate should be forbidden to remain on occasions when they have not made the necessary preparation to receive, is a different and more difficult question. I will not, however, hesitate to express my behef that it is not intended or expected by our Church that they should remain. The carefully weighed words of our Articles appear designed at least to discountenance it ; and I have given some probable reasons for the omission of any injunctions or directions against the practice, without coming to the conclusion that it was intended to recommend or sanction it ; which would have been little in accordance with the views of those who compiled our present Order of Holy Communion, well acquainted as they were with the errors associated with the practice. I may now proceed, as I promised, to subjects of more importance (as more directly involving the doctrines of our Church) lately made matters of con- troversy. Some of these have been so often and openly discussed, and I would venture to say so clearly determined, that but for recent controversies I should be almost ashamed to occupy your time with, or about them. I shall content myself, and I hope and beheve shall content you also, with stating and explaining the doctrines of our Church, as contained in our Book of Common Prayer. I content myself with statement and explanation, because I am satisfied that our doctrines and rules have been drawn by pious and very learned men from the records and traditions of the primitive and undivided Church, and confirmed, as far as such confirmation is requisite, by most ceirtain warrants of Holy Scripture, It would, I conceive, be worse than idle on the present occasion, and perhaps hardly wise or useful at any time, in speaking to those who accept the teaching of our Prayer Book, to under- take the proof of every doctrine and declaration by 38 texts of Holy Scripture. May we not be satisfied this has been already done, fully, truly, learnedly, and religiously ; with prayer for the teaching and guiding of God's Holy Spirit, as well as with all assistances and appliances of human study ? It is possible, of course, that persons may deny this — may contend that the Fathers and Keformers of our national Church did not know, or did not regard, the primitive interpretations, or did not themsekes search the Scriptures. In such persons it would be consistent to require proofs, or to demand alterations to meet their views or the views of those on whom they rely. You wJl not, I am persuaded, do me the injustice to suppose that I would in any way deter, or dis- countenance your own frequent, nay continual, refer- ence and appeal to the Holy Scriptures, with such studies as help to the knowledge of the same : but I am dealing now only with those who profess to accept the doctrines of our Church, and to desire that they may be as truly and plainly taught, as they have been fully proved and established. And who shall teach them? Is it come to this, that we and our con- gregations shall receive our instructions and directions^ the knowledge of our doctrines and the modes and methods of inculcating them, from newspapers and pamphlets of whatever character or denomination ? I am too well aware that in the numerous and pressing avocations of our pastoral work, we lack opportunity and ability to avail ourselves of the stores of learning and wisdom by and from which we might perceive and produce the proofs of every controverted doctrine. Still I hope and beUeve we both have and use better opportunities than they who in this country undertake to teach their teachers ; some of us more, and some less ; and it surely must seem unreasonable that those who have most should be censured or contradictud by a9 those who confessedly have least. And wliile we submit to each and every doctrine and declaration in the plain and full meaning thereof, and maintain and exhibit our unfeigned assent and consent to all and every thing contained in and by the Book of Common Prayer and Administration of the Sacraments, let us not forget that it was provided and ordered by that Convocation which enforced subscription, under the auspices of Archbishop Parker, "that Jie Clergy shall be careful never to teach any thing from the pulpit, to be religiously held ctnd believed by the people, but what is agreeable to the doctrine of the Old and New Testament, and collected out of that very same doctrine by the Catholic Fathers and Ancient Bishops." It must surely appear to all plain people almost incredible, that persons accepting the teaching of our Prayer Book can deny the doctrine of a Kegeneration in Baptism. If there be any dispute, or difference, it can only be about the meaning or application of the term or name. And it is well known to those who have examined the subject, though I dare beheve not known to numbers who speak most confidently about it, that the word Regeneration has of late years been used by some writers and many talkers in a different sense from that of our Reformers and thp Ancient Bishops. It is to little purpose therefore to inquire whether this or that person holds the doctrine of Regeneration in Baptism, because if we understand Regeneration in a different sense, the answer would give no satisfaction, convey no real information. The question should be, Do you believe, with our Articles, that ''the Sacra- ments are effectual signs of grace," and that Baptism is such ** -. sign of Regeneration or new birth ?" Do you, as taught in our Catechism, profess, each for 40 himself, that **m Baptism we were made members of Christ, children of God, and inheritors of the kingdom of heaven," that '' an inward and spiritual grace is given in Baptism," and that grace " a death unto sin, and a new birth unto righteousness ? " If we so profess and so beheve, it would matter Httle by what name we describe the doctrine, had not our Church in her offices so frequently and expressly spoken of the baptized as regenerated, and in the Articles made *' baptized " and " regenerate " convertible terms. The case is nearly the same in reference to the question so frequently agitated of the Real Presence of Christ in the Lord's Supper. One may deny the real presence and another assert it, and yet may both agree in receiving, or intending to receive, the true doctrine of the Church and Holy Scripture. All depends upon the meaning and application of the term "real." They who limit the word to things carnal and visible will rightly deny such a presence of Christ ; but they who apply it to things heavenly and spiritual may, shall I say must ? maintain and defend such a reality in the blessed Sacrament. The questions then are, Do you beheve, with our Articles, that ** to such as rightly, worthily, and with faith receive the same, the Bread which we break is a partaking of the Body of Christ, and likewise the Cup of Blessing, a partaking of the Blood of Christ ?" Do you confess, with our Catechism, that "the Body and Blood of Christ are verily and indeed taken and received by the faithful * in the Lord's Supper?" " Only," to use the wise and pious language of our Reformers in the Homilies, " only thus much we must be sure to hold, that in the Supper of the Lord there is no vain ceremony, no bare sign, no untrue figure of a thing absent : but, as the Fidelod = Christians. 41 Scripture saith, the table of the Lord, the bread and cup of the Lord, the memory of Christ, the amiun- ciation of His death, yea the Communion of the Body and Blood of the Lord by a marvellous incorporation, which, by the operation of the Holy Ghost (the very bond of our conjunction with Christ), is through faith, wrought in the souls of the faithful, whereby not only their souls Hve to eternal life, but they surely trust to win to their bodies a resurrection to immortality." If you assent to this doctrine, you may use or refuse the term "real presence." Those however who use the expression, which the most cautious divines of our Church have not scrupled at, must not be charged with teaching or allowing a corporal presence, or what is commonly understood as the Komish doctrine of Transubstantiation. But on such a mysterious subject as the mode of Christ's presence in the Holy Sacrament of His body and blood, it might be expected that questions and controversies would arise. When so many volumes have been written upon it, by so many learned and pious divines, it is impossible not to admit that it is a subject of immense difficulty and importance. It would be well if that view of it were always borne in mind, and we should at least avoid the double offence, rf which too many, it may be feared> are guilty, (1) of deciding too easily and positively for themselves ; and (2) of thinking and acting uncharitably towards those who differ from them. Referring to our rrayer Book and HomiUes, it would appear to be open to us to adopt any view of the subject between the two extremes of, (1) a bare sign or untrue figure of a thing absent, which, as I have aheady remarked, is con- demned in the Homilies, and is inconsistent with the language of our Catechism and the Order of the Holy Communion ; and (2) a corporeal pr/BSonce, which is 42 m repugnant to the Articles, and the declaration attached to the Communion Service. That there is a real, though invisible and supernatural, presence of Christ, and that the body and blood of Christ are given, taken, and received in the Lord's Supper, is the consentient testimony of all our great divines, and is abundantly confirmed in our Liturgy, Articles, and Homilies. But other questions are now (unhappily as I think) raised and discussed, viz., 1st, Whether the body and blood of Christ are, or can be, received by the wicked ? and 2ndly, Whether any, and, if any, what worship is due to the real, though in^.asible and supernatural, presence of Christ? in which questions is further involved that of the end and effect of Consecration. With regard to the first question. Whether the body and blood of Christ can be received by the wicked ? it is argued on one side that such a belief is at variance with the XXVIIIth and XXIXth Articles of our Church, in the former of which it is asserted that ** the body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner, and the mean whereby the body of Christ is received and eaten is Faith;" and in the latter, that *'the wicked and such as be devoid of a lively faith, although they do carnally and visibly press with their teeth (as St. Augustine saith) the body and blood of Christ, yet in no wise are they partakers of Christ." But in answer tc these arguments it is observed that the XXVIIIth Article has reference only to such as rightly, worthily, and with faith receive, and is directed (in the words quoted) against Transubstantiation, not touching the question of reception by the wicked ; while the ex- pression ''in no wise are they partakers of Christ" (it is not said, as in the preceding Article, "the body of Christ") does not imply that the wicked canaot partake of the body and blood of Christ to 48 their condemnation: "partakers of Christ" being a Scriptural expression, applied, in the Epistle to the Hebrews, to those Christians who persevere ; for ** we are made partakers of Christ," says the Apostle, '' if we hold the beginning of our confidence stedfast unto the end." And when we cc— 13 these considerations with the declaration in our Liturgy of the "great danger of receiving unworthily," (" for then," it is said, "we are guilty of the body and blood of Christ our Saviour, we eat and drink our own damnation, not considering the Lord's body,") we may, I think, see and confess that if it was unwise to open and affirm the question, that the body and blood of Christ can be received by the wicked to their condemnation, it is hardly safe to deny it on the ground of repugnance to an Article so worded as to avoid any precise and positive state- ment and assertion on "so great a thing "." As regards the worship due to the real, though in- visible and supernatural presence of Christ in the Sacra- ment, it is affirmed, as in the former case, that any such worship is forbidden by the Article (the XXVIIIth) which declares that "the Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped ;" while on the other side it is maintained that this statement does not refer to, and therefore does not forbid, the worship of Christ's d'vine nature, supposed to be ever present with His blessed body and blood : inasmuch as the Article, it is said, relates only to the adoration condemned in the declaration appended, in our Prayer Book, to the Order of Holy Communion ; viz. '* adoration unto the Sacra- • It is worthy of notice that the words " nullo tamen modo C'hristi participes eflBciuntur " (in no wise are they partakers of Christ) are substituted in the Article for "procul dubio nee manducat spiritaliter carnem ejus nee bibit ejus sanguinero," in St. Augustine. 44 't' I'iS'j l:Gi men'^^al Bread and Wine, there bodily received, or unto any corporal presence of Christ's natural flesh and blood;" words so very plain and precise, that they appear intended to leave open the question of adoration unto Christ himself, or His divine nature, as present spiritually and invisibly. You will easily perceive how the end and e£Fect of Consecration are involved in these questions, since in the one case it appears that through the words of Institution, by the operation of ihe Holy Ghost, the bread and wine become to us, the partakers, the body and blood of Christ, and as such are received to our "great benefit " or "great danger;" or, on the other hand, that they, the elements, by faith become or are made the body and blood of Christ, when they are received. The objection to this latter view is, that Consecration has no proper end or effect, and that faith itself, while it makes, as it were, the body and blood of Christ, is deprived of its more blessed office, whereby, as is beautifully expressed in our Liturgy, "we spiritually eat the flesh of Christ, and drink His blood ; we dwell in Christ, and Christ in us ; we are one with Christ, and Chrisv. with us." I have ventured thus far rather with the view of showing you the very difficult and delicate nature of the questions raised, than of stating my own judgment or influencing yours. I shall be satisfied if what I have brought before you has the effect of inducing you to suspend the positive expression of your own opinion, until required, and the censure or condemnation of other men's views. In these remarks I have gone over, as some of you may remember, old grourd, repeating in substance what I stated in a former Charge,— I refer particularly to my remarks on Baptismal Regeneration, and the Real Presence of Christ in the Sacrament of His blessed 45 unto and they le m body and blood. I have been induced to rrpeat them partly to \ow that I long ago maintained and taught the doctiines which of late have been so violently im- pugned, but much more because to many of you these statements may be both new and needful ; to none of you, I trust, without interest and use, having regard to the renewed disputes and discussions on subjects of such deep importance. It cannot, I think, be necessary, and therefore would not be right, to inflict upon you a repetition of the argu- ments (chiefly from the writings of our Reformers) by which, on a former occasion, I demonstrated the doc- trine of the Apostolical Succession. I was then induced to speak on the subject in consequence of tL ^ circula- tion of a sermon, in opposition to that doctrine, and in condemnation of those who maintain it, equally un- sound, uncharitable, and unjust. We cannot wonder, and must not complain, if persons of like disposition and attainments, renew from time to time these mis- representations and mistakes. The misfortune is that because we have not leisure or inclination to renew the refutation or reply, too many beheve that our oppo- nents have truth and reason on their side. Should any of you desire to be reminded of the views of our Reformers and other great divines on tliis subject, I am not afraid to refer you to my Charge of 1858, and the notes to that Charge ; which, though necessarily brief and incomplete, are sufficient, I trust, to establish the truth and importance of the Succession ; not indeed as the test of an approved ministry, as some, in the ser- mon referred to, were slanderously reported to have said, but as (to use the language of Bishop Hooper), "with succession of sound doctrine, a good proof of the CathoHc Church." Pious and learned divines in both schools of our Church, from the time of the Re- formation to the present day, have maintained the 46 necessity and fact of the Succession, and grounded their authority upon it. Our Church asserts, in the preface to the Ordinal, that from the Apostles' time there have been these Orders in the Church, Bishops, Priests, and Deacons. St. Paul gave directions to those persons, and, as far as we learn, to those only, on whom he had laid his hands, and appointed for that purpose, to ordain elders in every city. In Archbishop Cranmer's Sermon of the Keys, contained in his Catechism (which Catechism was pubUshedin 1548, and presented by Cranmer himself to King Edward), we find it declared how " the preacher must not run to honour, but be sent ; how his ministrations may be otherwise ineffectual, because not commissioned of God; the Sacraments dead, because unduly dispensed, nor hy those in the line appointed from the Apostles.'' " After Christ's ascen- sion," he says, "the Apostles gave authority to other godly and holy men to minister God's word. . . . Wherefore when they found godly men and meet to preach God's word, they laid their hands on them, and gave them the Holy Ghost, as they themselves received of Christ ; the same Holy Ghost, to execute this office. And so the ministrati .n of God's word, which our Lord Jesus Christ did first institute, was derived from the Apostles unto others after them, by imposition of hands, and giving the Holy Ghost, from the Apostles' time to our days ; and this was the consecration, orders, and unction of the Apostles, whereby they, at the beginning, made Bishops and Priests, and this shall continue in the Church, even to the world's end." Let us hope that we shall hear no more of the Reformers of our Church as opposed to the doctrine of ApostoUcal Suc- cession. It has been asked by some, and specially by one whose other learning hardly qualified him for speaking so confidently on questions of theology and Church history, and who little dreamt of the errors and 47 heresies to which his self-relying teaching would give rise, it has been asked, Where do we find mention of Apostolical Succession in Holy Scripture ? It may be sufficient in reply to ask, Where do we find mention of Infant Baptism or of the Holy Trinity ? It is enough for us if godly and well-learned men, who have given their time and thoughts to the study of Church history, have assured us that these doctrines were implicitly held from the beginning, and were proved and illus- trated from Holy Scripture as soon as, by doubt or denial of them, occasion arose. The absence of Scriptural authority cannot be alleged against the doctrine of Confession, which ap- pears of late to have caused in some quarters special oflfence : ^'Confess your faults one to another," says an Apostle, ' * and pray one for another. " It is hard to under- stand how, or why, we should observe one part of this precept, and neglect the other ; how or why we should think it a duty or a privilege to pray one for another, and not equally so to confess our faults one to another. Should it be contended that by one to another the Apostle only meant Christian friend to Christian friend (I presume it will be acknowledged that he was speak- ing of Christians only), that is enough to establish the propriety, and I suppose intimate the benefit, of Con- fession. And, if to any Christian friend, to whom more properly, or with better hopo of receiving all the benefit, than to your spiritual pastor ; whose very office it is to pray for you, and who ought to know, first and best of all, the remedies^ the consolations, the supports of fault-stricken souls ? B it, if we examine the context of the passage referred to, or will trust those who have examined it most carefully, with such studies as help to the knowledge of Holy Scripture, or will rest satisfied with its apphcation by our own Church, we shall see good reason to conclude that the 48 .'11 1 'J \.} t Apostle is there speaking specially of the priests and ministers of the Church: and further that "the benefit of absolution " is therem clearly intimated. I will refer but to one out of many of our commentators who have given us this interpretation and application. ** Absolution," says Dean Comber, ** seems to be positively enjoined by St. James to be given to the sick penitent by the elder or priest that comes to pray over him : for the Apostle adds, * if he have committed sins, remission or absolution shall be given him,' which is the right translation of the impersonal verb used in the original ' : and the practice of the Primitive Church (the best of commentaries) confirms this exposition, they having been always wont to grant absolution to all sorts of penitents, lying in danger of death." Such is the interpretation or appHcation of the passage by one of our wisest commentators ; and you will find that Hammond in Ms Commentary, and Bishop Wilson in the '* Sacra Privata," take precisely the same view. But what we are chiefly concerned with, in this as in other like questions, is to know and teach the doctrine and rule of our Church. And here it cannot, I presume, be denied, that our Church does expect and require of every member of our congregations, at every assembling of ourselves together, whether for prayer only, or for Holy Communion, a general confession, to be followed in each case by an absolution, to be pro- nounced by the priest alone. Does any person pretend that our Church supposes, jr allows, that these Confes- sions, pubHcly made, and the Absolutions publicly pro- nounced, are mere forms : the Confession made without the purpose to confess, the Absolution pronounced without the intention to absolve? It is true the -i 1 If ^ a.^fB-qufja.K avrcp, where our Bible reads, to the same effect, " they shall be forgiven him." 49 Confession in these cases is public and general, and, if you please, to God only (though every member of the congregation must hear what his neighbour confesses) ; and the Absolutioi pubHc and general, and in God's name too (yet every member of the congregation must receive and apply it to himself) : — Confession is made by every one. Absolution is pronounced to and for every one. These, however, being general, and, we fear, in general but little considered or regarded, create, it seems, no alarm or shame — give no trouble or offence. It is the invitation to open in private the particular grief, and the sin which causes the grief, though to a discreet and learned Minister of God's Word, and to receive the benefit of a parti- cular Absolution, together with ghostly counsel and advice — it is this which appears to some persons so alarming, and to approach so nearly to the Roman Catholic rule. Now it must, I think, be admitted that our Church expects that all persons, before they come to the Holy Communion, should faithfully endeavour, by ex- amining themselves by the rule of God's 3ommand- ents — by confession to Almighty God, with full purpose of amendment of life — by reconciling them- selves to those they have offended, and being ready likewise to forgive others who have offended them — the Church expects, I say, all intending to come to the Holy Communion to endeavour, by these Scrip- tural means and helps, to quiet their own consciences ; applying to themselves the promises of forgiveness for Christ's sake upon repentance, or waiting for the Absolution to be pronounced in due form by the Priest in the service. But should it so happen, and surely it may and must happen in some cases and to some persons, that they cannot by their own undirected and unassisted endeavours quiet their own consciences— D 50 *'fc h --a cannot satisfy themselves of the sufficiency of their confession, and purpotie of amendment of life, or assure themselves of pardon and forgiveness— and they re- quire, as in such cases all must require, further com- fort or counsel— they are then invited to come to some discreet and learned Minister of Gc^'s Word, and open their grief, (which implies and requires a declaration and confession of the sin which causes the grief), that, by the ministry of God's holy Word, they may receive the benefit of Absolution : in other words, that by the Minister's statement and appHcation of the rules and promises of the Gospel, the reality and sufficiency of the repentance may be determined, and the con- ditions of pardon and forgiveness made known ; and that Absolution, which they had heard and received in the congregation after their general Cohfession, declared and pronounced to them separately '^nd individually. And is it really the case that all, or the most, who would partake of the heavenly feast, do so examine themselves, do so confess themselves to Almighty God, do so recon- cile themselves to their neighbours, that they can come with a full trust in God's mercy and a quiet con- science ; that few, or none, require further comfort and counsel, who might, if they would, come to some dis- creet and learned Minister of God's Word and open their grief ? If it be so, our people surely have arrived at a happier and holier condition than our Church, in framing her services, dared to contemplate. Or is it that the discreet and learned Ministers are not to be found ? That would be a reproach and evil as little anticipated. ^*Is there no halm in Gilead 1 is there no physician there ? why then is not the health of the daughter of My people recovered ?" I have ventured to say that it appears the purpose of our Church to instruct and require people, at least 51 in ordinary cases, to quiet their own consciences by self-examination and confession to Almighty God, with resolutions of amendment of life ; just as in ordi- nary cases of bodily sickness we rely upon household and famihar remedies. And I believe there are helps to self-examination which, if honestly used and appHed, will be more likely to bring men to a knowledge of their offences and of their real inward state in God's sight, than a declaration to others of the faults or sins they see or feel in themselves, liable as all are to self- deception and a wrong estimate of our guilt. Never- theless, if we do not pretend to judge of other men's constitutions, and still less of their secret maladies and need of remedy or relief, but allow them, if they require or desire it, the help of a physician, " in whom there may he at times nood success^'* we, as Minis- ters, shall at least be as careful and considerate in regard of their spiritual state, never refusing them the opportunity of opening to us their griefs, and receiving *