cipate usefulness in our labours; we shall be instrumental to the salvation of the souls committed to our attention, and thus ministering, and preaching to others, we shall not ourselves become cast-aways*. P. 5. After an introduction, so calculated to excite the attention of his audience, Dr. Gaskin thus expresses himself on the subject of the Christian Ministry. "When we consider the great objects of the Christian Ministry, and the nature of its duties; how closely interwoven are religion and happiness; and how vexatious and short lived, are concerns that are merely worldly; it will be perceived, that the relationship subsisting between the Clergy, and those among whom they minister, is of the most endearing, interesting nature: and that they are, or ought to be, united together, by the strongest and most indissoluble ties. By this spiritual alliance, the Pastor's interest is really bound up with that of his Parishioners; and in seeking their welfare, he consults his own. A mutual obligation is bound upon both parties: the duty of one is fidelity and diligence, and that of the other is respect and attention. There does not then occur to me a more suitable train of discourse, on this occasion, than that which results fairly from the text; whence, we are led to consider, the dignity of their office, who are the Ministers of Christ, and Stewards of the mysteries of God;" the duties, to which that sacred office obliges them; and the obligations of the people, amongst whom they minister. What I shall advance upon these heads, will be strictly conformable to the views of the Church of England, and what I verily believe myself, after much thought, consideration, and experience." P. 7. The first of these heads regards the dignity of the Priestly office; which is justly stated to be of God's own appointment, not derived from, however it may be enriched by, man, but instituted by Christ himself for man's benefit. "With respect to the dignity of their office, who are the Ministers of Christ, and Stewards of the mysteries of God,' it it will be suitable to premise, that they are not the creatures, or mere servants of the State. The secular honours, with which the Clergy of an Established Church are invested, and * 1 Cor. ix. 27. the legal security they have for the payment of their revenues, originate in the kindness, and proceed from the indulgence, of the State. These honours and these rights, however, are quite distinct from the spiritual commission, which they bear for the administration of the concerns of our Lord's Kingdom on earth. They have no necessary connexions with it; they stand merely on the ground of human law; whilst the spiritual commission, or office, of the Minister, is altogether derived from a different source. There is, in the sacred character, somewhat more divine, than can belong to the mere hired servants of the State; there is somewhat, which the potentates of the earth, and the powers of the world, can neither give, nor take away. "Nor is it to be supposed, that the body of the people are vested legitimately, with the power of conferring a right to administer spiritual things, in the Church of Christ. I am aware that the sectaries of most, perhaps all, denominations, plead for this power; and the persons, who minister before them, are unquestionably their delegates. Their office, however, is the invention of the human brain; and their power is that, which the people please to give them. Such a spurious spiritual administration as this, the Church had not heard of, in her primitive and purest times. It was the leaven of a comparatively modern æra: it had its grand prevalence, if not its rise, in this kingdom when anarchy rode triumphant, on the ruins of our civil and ecclesiastical constitution; and the doctrine, at this day, prevails, chiefly, if not altogether, with those who long to see that anarchy revived among us. The dignity of the sacred ministry has then another origin. They, who, legitimately, minister, in spiritual things, are neither the creatures of the state, nor the delegates of the people: they are the ministers of Christ, and therefore, Stewards of the mysteries of God.' The prophet Malachi informs us, of old, that the Priest was the messenger of the Lord of Hosts; and, in reference to the same idea, St. Paul tells us, that he was received as the Angel, or Messenger, of God, even as Christ Jesus + himself had been received. As my Father sent me,' said our Lord to those whom be had ordained, so send I you ‡,' and, lo, I am with you always, even unto the end of the world. Accordingly, when the Jewish Sanhedrim, who acted under the authority of the Romans, imprisoned the Apostles, and commanded them not to speak at all, nor teach, in the name of Jesus §;" they replied that they had a commission from God to preach the gospel, which must be obeyed at the utmost peril of their souls, and which commission, no human power could set aside. Whether it be right, in the sight of God, to hearken unto you, more than unto God, judge ye,' said these intrepid and venerable men. The same Ministry still exists, by a lineal and regular succession and it is perpetuated now, as it was in the first ages, by the imposition of Episcopal hands, or, in other words, by the ordination of a Bishop; and, as long as the society, or Church of Christ shall endure, which will be to the end of the world, his duly commissioned ministers will remain to make disciples in all nations,' and to act as Stewards of the mysteries of God.'" P. 8. The next point considered is the duty attaching to the Ministry, We would most carnestly call the attention of our readers to this part of the venerable Preacher's Address: "What forcibly strikes the most superficial animadverter upon the subject, is, that an exemplary personal holiness is the leading characteristic obligation of Christ's ministers. Thou which teachest another, teachest thou not thyself? Thou, that preachest a man should not steal, dost thou steal? Thou, that sayest a man should not commit adultery, dost thou commit adultery? Thou, that abhorrest idols, dost thou commit sacrilege?' Argumentation of this sort is level to all capacities; and God forbid that we should not acknowledge the justness thereof, in its strongest point of view. "Unholiness of life in the minister, does not, indeed, of itself, vacate his ministry, nor hinder the effect of the Sacraments, as our Church teaches, in her XXVIth Article of Religion; but, it is a stumbling-block to unbelievers, and to such as are not wellgrounded in the faith. It causeth the name of God to be blasphemed ';' it brings the foulest discredit upon the Church of Christ; and will always tend to lessen the effect of the most pertinent, and the best framed exhortations. It is, therefore, freely acknowledged to be the duty of Christ's ministers to exhibit, in their own temper and conduct, a portrait of the Christian life. "To this should always be annexed, an especial affection for the people of their charge. Every time a, clergyman looks upon his congregation, it should be with tender emotions of love, and an anxiety for their everlasting interests. He should view them as the ransomed of Christ's blood, whom the great Shepherd, that laid down his life for the sheep, has committed to his * Rom. ii. 21. + Rom. ii. 24. care. In proportion as he is impressed with these sentiments, his official duties will become his pleasure, and he will discharge them, not only for wrath, but also for conscience sake.' A constant and a reverent performance of the several liturgical offices, will be his delightful task; and, in such performance, he will appear to be, because he verily is, in earnest. He will duly and regularly administer the sacraments Christ hath ordained in his church;' and he will endeavour, as far as may be, that an those circumstances of administration be attended to, which are enjoined in the ecclesiastical rubrics, and which have so manifest a tendency to maintain a reve rence for holy ordinances. "In his capacity, as a preacher, his object will be to declare unto his charge, from time to time, all the counsel of God? He will aim at that perspicuity of language and method, which may best tend to instruct; and at such argument, earnestness, and animation, as may be likely to per suade. Above all, recollecting himself to be the Minister of Christ,' and that a steward is to be found faithful,' he will by no means be satisfied with the delivery of moral essays, or mere ethical maxims, but he will preach the truth as it is in Christ Jesus +.' He will embrace all suitable opportunities of asserting the divinity of his blessed Master; and of teaching the necessity of faith in the adorable Trinity. He will set forth the original corruption of the human nature; our redemption, according to God's eternal purpose in Christ, by the sacrifice of the cross; our sanctification, by the influence of the Divine Spirit: the insufficiency of our own good works; and the efficacy of faith to salvation; and, he will be careful to maintain that doctrine, respecting the design and effect of the Sacraments, which the Scriptures, together with our Liturgy and Articles, teach. These "On the foundation of such doctrines, he will raise his superstructure of duties, and enforce holiness, without which no man shall see the Lord t.' This holiness, as it respects God, our neighbour, and ourselves, he will particularize, and inculcate, as opportunities and occasions serve; not failing, when need so requires, to branch out the minute circumstances of duty, and to exhibit the measure of Christian obedience. particulars be will enforce, by motivés peculiarly Christian; which some of our best divines have supposed to be the only motives, with which the Christian Minister is concerned, and which certainly are the only motives by which religious and moral duty can be effectually enforced. And, while the necessity of universal holiness is thus urged, he will equally urge that of our being Acts xx. 27. found in Christ; not having our own righteousness, which is of the Law, but the righteousness which is of God by faith *,'" Lastly, the faithful minister of Christ, equally removed, in his deportment and conversation, from the moroseness of the cynic, and the levity of the thoughtless, will endeavour to render himself, and his ministrations, acceptable to the people of his charge, by his affability and condescension, by being gentle to all men, apt to teach, patient, in meekness instructing those that oppose themselves +;' by shunning no intercourse that is innocent, and tends to cultivate harmony; by endeavouring, as far as may be, to make such intercourse turn to edification; and by doing all the good in his power: to which, we should subjoin, that he will be particularly happy to prescribe, at the bed of languishing, the healing medi cines of the Gospel, for the awakening of the sinner, and the consolation of the saint." P. 14. The third head applies to the people, and points out their duty to the Minister. "It must be obvious to every unbiassed mind, that the sacred character of 'a Minister of Christ,' challenges respect from those who profess themselves to be Christ's disciples. Upon this subject I have already touched; and it is not necessary, at present, to add much to what has before been advanced. We beseech you, brethren,' says St. Paul to the Thessalonians, to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love, for their works' saket. Unless men have some antecedent respect to the character of him that speaks, they will hardly pay a proper attention, or entertain a suitable regard, to what he says. It is, therefore, of the ut most consequence, that the office and character of a Christian Pastor be looked up to with veneration, and that no prejudice against him be easily taken up. The next circumstance of duty, on the part of the people, is attendance upon their ministrations. It is from the stewards of Christ's mysteries alone, that his Sacraments are to be had; and it is only in communion with them, that Christians can publicly, and socially, observe the other ordinances of the Gospel. The priests' lips should keep knowledge, and the people should seek the law at his mouth §.' The minister of Christ is the messenger of the Lord of Hosts;' and he is ordained purposely to "preach the word;' which can imply no Phil. iii. 9. +2 Tim. ii. 24. 1 Thess. v. 12. § Mal. ii. 7. REMEMBRANCER, No. 63. less than that the people should attend, and give ear to his preaching. He is not only to tell them what they knew nothing of before, but he is also to stir up their minds,' and put them in remembrance.' They, who boast of their knowledge, to excuse their attendance upon the word preached, have as much need as any to be taught; and do not sufficiently consider preaching as the ordinance of God, instituted to minister grace unto the hearers;' and they who wander about after preachers, who have no legitimate commission in the Church of Christ, are unmindful of the true character of the Christian Ministry, and are foment. ing divisions in that body, which ought to be one and compact. "Another duty incumbent on Christian Believers, is, to afford a competent maintenance to the Ministers of Christ. 'do ye not know, that' among the Jews, they who ministered about holy things, lived of the things of the Temple? And they who waited at the altar? Even so hath the Lord ordained, that they who preach the Gospel, should live of the Gospel.-In places where the wisdom and piety of the Legislature have secured a legal maintenance to the Clergy, individual Christians have only to set apart theirtythes with gladness,' and cheerfully to pay the allotments legally demandable of them. The last duty I shall mention, is that of prayer for the Ministers of Christ. St. Paul said to his Thessalonian converts, Finally, Brethren, pray for us +.' The ministry we have received is a treasure, which we have in earthen vessels.' Our church is a weighty one-our steps are narrowly watched, and our haltings noticedtemptations that are common to man, assault us; and we have, therefore, especial need of the good wishes and prayers of the faithful, not only that we may save our own souls, but also that we may be more effec. tually instrumental in forwarding the salva_ tion of those committed to our care." P. 18. We have thus presented our readers with the greater portion of this Discourse, which is at once characterized by that freedom of admonition which is the privilege, that experience which is the fruit, and that piety which is the glory of old age. It must be indeed a comfort to this venerable Minister of Christ, to look back on his long and useful life-a life spent in the service of * 1 Cor. ix. 13, 14. + 2 Thess. iii. 1. Y maintenance of our Saviour's kingdom upon earth. The Discourses now before us were prepared for the instruction of the British residents at Seroor, in the presidency of Bombay. They have much to recommend them to our attention; and they derive no mean sanction from having been dedicated to that illustrious man, whose name must ever excite the veneration of a Christian mind--the late lamented Bishop of Calcutta. The object of the preacher is to present a succinct view of the evidences of Christianity; and his materials. (as he candidly avows,) are chiefly selected from the writings of Lardner, Paley, and Michaelis. We will lay before our readers the commencement of the first Discourse, which will enable them to judge fairly both of the style and intention of the Author. "The general design of my public addresses has always been to bring before your view the prominent features of Christianity, and to press upon your hearts and consciences, rather than your understand useful to examine with care and attention AT a time when the propagation of Christianity is regarded with unusual interest by the whole community, we are glad to perceive that some attention is also paid to those professors of the Gospel who reside in heathen countries. This, indeed, is quite as essential to the real difings, the great topics of Christian exhorfusion of religious truth, as the conversion of Mohammedans and Hindoos. The natives of our Indian empire possess a considerable share of acuteness and intelligence. They are by no means incapable of making observation, or of reasoning for themselves. If they see that professed Christians are loose in sentiment, and profligate in morals; that they are ignorant of the evidences of their faith, and regardless of its honour; they will not only be confirmed in their ancient prejudices, but will actually learn to despise the Gospel, and to cling with fonder attachment to their own degrading superstitions. Every effort, therefore, which is made to correct this enormous evil, deserves encouragement and applause, and may be considered as tending directly to the extension as well as tation. It has ever been my first and most ardent wish to lead your minds to the contemplation of the spirit and temper of our religion itself; to urge you, by the constraining motive of the love of Christ, to seek first the kingdom of God and his righteousness. It may, however, he highly the foundation on which our hopes are laid, and to state, with plainness and precision, the evidences of the authenticity and divine authority of the religion we profess. At all times and in all countries this examination would be followed by great advantages; because it is always satisfactory to feel the ground upon which we stand, and to be well assured of the truth of those things in which we have been instructed. We believe indeed, that very few have ever thought seriously about religion, who have not been often interrupted in their progress by doubts and uncertainties and fears, lest after all, they should have followed a fable, only more cunningly devised than the other superstitions of the world. How painful and perplexing such surmises are, can best be told by those who have felt the fabric of their eternal hopes tremble at the slighest breath. Besides, these outworks of Christianity are exposed to perpetual assaults; and we are therefore pledged, as soldiers of Christ, to ascertain and vindicate their safety. We may often be called upon, especially in the present state of society in Europe, to meet the objections of subtle and crafty men, and we ought to be ready to give to them also, as well as to ourselves, a reason of the hope that is in us. "The Church of Christ, however, in this country is placed in somewhat peculiar circumstances, which, if I mistake not, render the discussion of this argument still more seasonable and necessary. They whose whole lives are passed in the bosom of a Christian land, where the first impressions of their public life are blended with the more solemn ordinances of their religion; where the prejudices of their education are strengthened and matured by all they see and feel around them; where the external profession of faith at least is necessary to their political existence; where all that is dear to them in domestic life or civil glory, stands on the presumed authority of the Christian reve lation, and where to loosen the foundation of the one would be to shake the very frame and fabric of the other; there indeed —the moral atmosphere thus purified and preserved the doubts of scepticism are almost necessarily confined to the retirements of speculative and studious men; and they who are engaged in active life are happily exempt from the danger of sach a conflict. Far different is our situation in these distant provinces of our empire. Removed from those associations of Christian feeling, at a period when the impressions of youth have not been matured by the judgment of a riper age; often banished by the necessities of the service for years together from the stated ordinances of Christian worship; I appeal to your own experience, my brethren, whether the most natural tendency of these circumstances be not to lessen that habitual regard for our religion, which in the generality of us is cherished and kept alive by a constant familiarity with its external fornis. When we consider also, that we are not only removed from the temples of our own faith, but are surrounded every where by the absurd and monstrous ceremonies of an ignorant superstition; we must confess surely that it requires more than ordinary vigilance to preserve in our minds that exclusive reverence we once felt for the religion of the Cross, and to guard against that spurious charity, so prevalent in the last age, that would look upon the worshipper of Veeshnoo, or the follower of Mohummud, as but little inferior to the disciple of Jesus, in the comparative value and authority of their respective creeds. "The impression of which I speak is very far from any deliberate purpose or persuasion of the mind; it is the insensible progress of human feeling towards apathy and indifference in the absence of all visible objects to revive and quicken it. If the children of Israel, whose march from Egypt had been one continued demonstration of the divine power, could forget God on the very borders of that sea, which was the theatre of his last and most splendid miracle; what wonder that Chri tians in the midst of an heathen country, should be apt to lose sight of those miracles which were wrought for the establishment of their religion at the distance of eighteen centuries? If St. John, in addressing those who had been eye witnesses of the wonderful works of Christ and his Apostles, thought it necessary to warm them with such tender importunity- Little children keep yourselves from Idols;'-it is strange that we, in these latter ages, and cut off from the intercourse of Christian Churches, should need to be reminded of that high preeminence which a revelation from God must ever hold above the palpable inventions of human artifice?" P. 1. In the second discourse the authenticity of the historical books of the New Testament is considered. This, indeed, is an important question, but not well adapted for the pulpit. Mr. Robinson, however, has upon the whole managed it with discretion. He is not, perhaps, quite master of this part of his subject. The various readings in the manuscripts of the Greek Testament, do not always mark, so distinctly as he seems to imagine, "the edition of the original to which they respectively belong.” This is a point of some difficulty, involving much critical discussion, but it does not effect the general validity of Mr. Robinson's argument in the slightest degree.. The third Discourse is devoted |