I should say something here on the subject of education, but that the time forbids, and that I spoke of it in a former Charge. I will merely observe, on the present pccasion, that the efficiency of our parochial system will be most materially increased by regular and periodical inspection. With that object in view, I have appointed clerical inspectors of schools in different parts of the diocese; and I trust that no clergyman will object to their visiting the schools under his care, and reporting upon them to me as diocesan.3

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There are still a few points connected with the orderly performance of divine service, which, as I am frequently consulted upon them by the Clergy, I will briefly notice before I conclude.

I think that it is not correct to commence divine service with a psalm or hymn.

The psalms and services had better be said than sung, where the congregation are not sufficiently versed in the knowledge of music to take part in them.

Where a Saint's-day falls upon a Sunday, the collect for the Saint's-day, as well as that for the Sunday, should be read, and the Epistle and Gospel for the Saint's-day, but the Lessons for the Sunday.

The minister should himself give out the psalms to be sung, and all notices that may be lawfully published in church.

The prayers for the Ember Weeks should always be used as appointed.

The responses in the Communion service should be said, rather than sung, where there is not cathedral service.

After the Nicene Creed, the minister should in all cases declare, what holy days or fasting days are in the week following appointed to be observed.

Baptism is never to be administered in private houses, except in cases of urgent necessity; and all such baptisms should be duly registered within the time prescribed by law. This I request you to take as my authoritative direction, as well as what follows:

That you will not permit any clergyman to officiate as

(33) Note [R].

your temporary substitute, or assistant, not being a personal friend or acquaintance of your own, who shall not have first exhibited to me his letters of orders and testimonials; and that no clergyman, serving only one church, omit either Morning or Evening Service on Sundays.

In conclusion, reverend brethren, let us be careful to bear in mind ourselves, and to teach our people, that the outward means and aids of religion are not religion itself; but are so far valuable and useful as they contribute to the great ends of religion, to form Christ within us, to establish the life of God in the soul, and to keep us within the precincts of his grace.34 The more careful we are to observe all the external circumstances of devotion, the more diligently let us cherish in ourselves, and strive to promote in others, those spiritual affections which they are intended to excite and strengthen. And while we contend earnestly for the faith as delivered to the saints, and for all the ordinances of God, let us not forget the more excellent way; but put on charity, which is the bond of perfectness, and pray earnestly, and strive as well as pray, that "all hatred "and prejudice may be taken away from us, and whatso66 ever doth hinder us from godly union and concord; that as there is but one body, and one Spirit, and one hope "of our calling, one Lord, one faith, one baptism, one "God and Father of us all; so we may henceforth be all "of one heart and one spirit, united in one holy bond of "truth and peace, of faith and charity, and may with one "mind and one mouth glorify God through Jesus Christ our Lord."

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(34) See Note [S.]

APPENDIX.

NOTE [A.]

I

IN our attempts to discover the intention of those who framed the Article which forms the subject of our inquiry, we shall derive assistance from the teaching of the earlier Fathers, by whose statements of all the essential points of Christian doctrine, the fathers of our Reformed Church constantly declared themselves willing to abide. think it right to repeat here, what I had thought was so plainly stated in the Charge itself, as not to be liable to misconception, that my purpose, in this Charge, is to point out, as clearly as I can, what the doctrine of the Church of England is, as set forth in its authorized formularies ; and not to discuss the truth of the doctrine itself. To say, therefore, that my statements respecting the effects of baptism are unscriptural, is altogether beside the purpose. Are they, or are they not, in conformity with the teaching of the Church? I state, that the children of wrath are made in baptism the children of God. It is denied that "children are brought to the font as the children of wrath." But what says the Catechism? "Being by nature born in sin, and the children of wrath, we are hereby made the children of grace."

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To prove that the connexion of baptism with justification is a tenet of our Church, I need only refer to its adoption of the Nicene Creed. The Homily of the Salvation of Mankind says, "We must trust only "in God's mercy, and that sacrifice which our High Priest and Saviour "Christ Jesus, the Son of God, once offered for us upon the cross, "to obtain thereby God's grace, and remission, as well of our original "sin in baptism, as of all actual sin committed by us after our bap"tism, if we truly repent, and unfeignedly turn to him again."--" Our "office is, not to pass the time of this present life unfruitfully and "idly, after that we are baptized, or justified."

NOTE [B.]

This quotation is from Heylyn's Quinquarticular History, c. 8, p. 554.

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NOTE [C.]

The agents of the Court of Rome in England, who carried on their correspondence through the hands of Secretary Windebank, in the reign of Charles I., " drew a flattering picture of the resipiscence of the Anglican party, who are come to acknowledge the truth in some "articles, and differ in others rather verbally than in substance, or in points not fundamental; who hold other protestants to be schisma"tical, and confess the primacy of the holy see, regretting the separa"tion already made, and wishing for re-union; who profess and pay "implicit respect to the Fathers, and can best be assailed on that "side." Hallam's Constitutional History of England, vol. ii. p. 92. Compare this with the statements, recently published in the Romish periodical L'Ami de la Religion, of what is supposed by its correspondents to be now going on in England.

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NOTE [D.]

"Touch that (infallibility), and you shake the whole building of popery, even to the foundation, that is, the papacy itself. To secure "that, they are brought under this miserable necessity, of holding all "for Catholic faith that is once received into the Roman Church." Bp. Lloyd (of St. Asaph), Sermon on the 5th November; an excellent manual for those who wish to know what the religion of Rome really is. It has been lately republished by Mr. Brogden, in his useful Collection of Discourses on the Liturgy and Ritual of the Church.

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NOTE [E.]

The Church of Rome "has displayed so systematic a policy to make no concession to the Reformers, either in matters of belief, wherein, "since the Council of Trent, she could in fact do nothing, or even as "far as possible, in matters of discipline, as to which she judged, perhaps rightly, that her authority would be impaired by the precedent "of concession, without any proportionate advantage: so unvarying in "all cases has been her determination to yield nothing except through "absolute force, and to elude force itself by every subtlety, that it is "astonishing how honest men on the opposite side, (men, that is, who "seriously intended to preserve any portion of their avowed tenets, not "such as Montague or Heylin,) could ever contemplate the possibility "of a reconciliation." Hallam's Constitutional History, ii. p. 99. When M. Antonius de Dominis, who was not an honest man, professed his intention of attempting such a reconciliation, Bishop Morton "dehorted him: for the Italians would never be persuaded to retract an error." Bishop Hacket's Life of Archbishop Williams, p. 103. His account of the whole matter is very instructive.

NOTE [F.]]

Nor can it be made to agree with the language of the 9th Article. The English Article says, "There is no condemnation for them that "believe and are baptized;" the Latin is, "renatis et credentibus."

NOTE [G.]

"Sicuti in baptismo semel renati sumus, ita Coena Dominica ad "vitam spiritualem atque sempiternam jugiter alimur atque susten"tamur "-Noelli Catechismus.

The doctrine that the benefits of Christ's death are applied, not simply by an internal act of faith, but by the sacraments, is the doctrine not of the Church of England only. The Assembly's Shorter Catechism, A. 92 says, “A sacrament is a holy ordinance instituted_by Christ, wherein by sensible signs, Christ, and the benefits of the New "Covenant are represented, sealed, and applied to believers." If the sacraments are generally necessary to salvation," simple faith, without the sacraments, where they may be had, is not sufficient.

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NOTE [H.]

Every Clergyman, before he is ordained, and again, as often as he is admitted to any benefice or office in the ministry, subscribes to the three articles in the 36th Canon; the second of which is as follows: "That the Book of Common Prayer, and of ordering of bishops, "priests, and deacons, containeth in it nothing contrary to the Word "of God, and that it may lawfully so be used; and that he himself will use the form in the said book prescribed, in public prayer, and admi"nistration of the sacraments, and none other." The 1 Eliz. cap. ii. s. 4, enacts a penalty for using "any rite, ceremony, order, form, or manner, of celebrating the Lord's Supper, openly or privily, or "Matins, Even-song, Administration of the Sacraments, or other open prayers, than is mentioned and set forth in the said book." The 13 and 14 Car. II. cap. iv. s. 2, says, that as "nothing conduces more "to the honour of our religion, and to the propagation thereof, than an universal agreement in the public worship of Almighty God; and "to the intent that every person within this realm may certainly know "the rule to which he is to conform in public worship, and administra"tion of sacraments, and other rites and ceremonies of the Church of "England, be it enacted that all and singular ministers, &c. shall be "bound to say and use the Morning Prayer, Evening Prayer, &c. in "such order and form as mentioned in the said book."

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