be indeed, what he is above declared to be by the sacred Scriptures, then it must certainly be a matter of the greatest importance to every sincere humble christian, to consider seriously whether he knows, believes in, approaches, prays to, and worships this manifested God and Saviour Jesus Christ; or whether, like the Athenians of old, he his still worshipping the unknown God, who has no power to deliver from evil, or to restore him to the divine image and likeness. With a desire to lead the sincere humble soul to the true and only God for every blessing he stands in need of to make him happy in this world, and the world to come, I wish to recommend the following hymn to his serious perusal, which I have copied from the book of Hymns for the use of the New Jerusalem Church, and which collection far exceed all I have ever before seen. JESUS is God, and God alone; O be this truth confess'd! For 'tis the sure foundation stone, Tho' modern builders pass it by, On this blest truth, which they deny, Tho' earth and hell against it join, Yet must thy kingdom rise; See Psalm cxviii. 22. Notwithstanding all that has been advanced in proof of the sole exclusive Divinity of our Lord and Saviour Jesus Christ, it cannot be doubted, but the divine mercy accepts the intention of the pious and sincere of every denomination under heaven, not imputing to them their ignorance or their errors, while they endeavour to walk uprightly, and to live in love and charity with their neighbour, according to the best light which they have received; nor can it be doubted that, if they continue faithful to their light, they will sooner or latter be introduced into the true sheepfold, and eventually be prepared for some happy mansion in the everlasting kingdom of our Lord and Saviour Jesus Christ, who, with exceeding joy, they will then worship, and say with St. Jude, " To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.” I have now only, in the spirit of Christian charity and good-will, to request that all who read the foregoing communication, and have, like the Chester Lecturer, endeavoured to disprove the Divinity of our Lord and Saviour Jesus Christ, will seriously re consider the important subject they have opposed; and that this God of love may influence them in the investigation, and lead them out of traditional error into Gospel Truth, is the sincere prayer of their well wisher. J. W. S. OBSERVATIONS ON LOCAL MISSIONARY EXERTIONS, AND ON THE MINISTERIAL CHARGE. In your increasingly interesting miscellany there have appeared some general observations on missionary exertions. I wish, by no means to disparage the efforts of our friends who advocate this mode of the local visitation of societies; it may in many instances be useful, where no superior mode can be practicably adopted, but it is a lax and uncertain form of church order. The end in view ought ultimately to be, to build up, embody, and consolidate the church, but, as your correspondent observes, "This desirable end seems not very likely to be accomplished by the plan of mere local visits."* In unorganized societies, in those which are destitute of a minister, in the small meeting and in occasionally publishing the doctrines in local situations, country villages or places where it is desirable to make them known, in order to raise societies, here missionary efforts may for a time perhaps be useful. But it is most orderly, that as soon as possible, every society have its own appropriate preacher, minister or pastor, that the charge attaching to this estate in the church may be the more regularly, paternally, and officially attended to, in all its requisite departments. What can mostly be done, especially by local Missionaries, is, simply the preaching of the doctrines, but this is only a small part of the ministerial duties: a regular general missionary, as proposed by your correspondent, if such could be supported (and the plan has been unsuccessfully tried before) might do a little more; but even his sphere would fall very short of completing the pastoral or ministerial charge. For this charge evidently embraces in the first place; a minister's public duties as it respects the whole church and body under his care. Secondly, his private duties respecting families as branches of his charge. And, thirdly; his private duties respecting individuals. It is to be feared some of these matters may not have been sufficiently considered, and as such, it may, perhaps, be not unimportant to offer a few very brief remarks upon the above topics. First, then, as it regards a Minister's public duties as it respects the whole church and body under his care, it may be remarked that these consist in openly teaching, explaining and convincing men * See Dawn of Light, p. 412, of the truth, and in commending and persuading to the practice of goodness. It is not intended here to enter particularly into the different descriptions of sermons, they are, however, commonly reckoned to be; 1. Explicatory or explanatory sermons. 2. Controversial, convictive or probationary sermons. 3. Commendatory, panegyrical, or what were anciently called, demonstrative discourses'; and 4. Suasory or pathetic sermons. The first sort of discourses are of different kinds according to the subjects which it properly belongs to a preacher to explain. These are 1. A passage of scripture. 2. Some doctrine or duty of religion; or 3. The investigation of human character. Those discourses which are explanatory of some passage of Scripture in the succinct order of the words, are called Lectures: and are expository lectures or expositions, devotional or practical lectures; and, critical lectures. A sermon, in general, is a discourse of greater unity in its parts, of more intimate connexion in its divisions, and which more strikingly enforces some object, duty or end, than is commonly embraced in a lecture. In a sermon the heads are distinctly stated; and in this case it may even explain a passage of scripture, as is done in the lecture, provided the text be embodied in general propositions, and laid down; but in the loose form it is considered as a lecture; in the other, a textual sermon. Sermons of this first class, are of various kinds, as being explanatory of some part of the Word, of some doctrine, some duty, or of some character. The second class, are controversial, convictive or probatory serwhose end is the proof and defence of some truth or doctrine. These are addressed to the understanding and rational powers, by the due exercise of which we perceive, and distinguish truth from falsehood, in order that doubt may be conquered and belief confirmed. mons; The third class are commendatory, panegyrical or demonstrative discourses. These recommend the Christian religion by the power of example: they exhibit the lives of known characters, who have been men of piety, holiness and righteousness, "with a view to promote imitation, by giving a lively view of these virtues as displayed in a series of actions." The fourth class are suasory or pathetic, and are "addressed to the passions and the will, in order that men may be roused from a state of indifference, langour, of apostacy and irreligion, to the fervent and lively pursuit and practice of heavenly virtue and goodness." It has, in some measure, been necessary thus to digress, in order that the nature of the duty of preaching might the more clearly appear. A congregation has great need of a variety of discourses adapted to the different states and circumstances of the same. It requires that a minister must have knowledge of these states and circumstances. But how can he have that knowledge as a mere local visitor or missionary. It is necessary too, that a minister's discourses contain some order as it regards doctrine and life, and that such a chain be properly pursued for the edification of the church, this cannot be done by local visitors: hence, for instance, it is no unusual thing, to hear the same text preached from two or three times in as many months. This may excite vain curiosity more than improve the mind. The different courses of life which men lead, may stand in need of admonition; vice may need reproof; irregularity may stand in need of caution, diffidence of encouragement, forwardness of circumspect restraint and warning, &c. But a mere visitor cannot well be supposed to known these things; then how can he apply the remedy? Discourses delivered by local visitors are mostly expositions of truth. This tends to give more of an intellectual, than of a practical and substantial character to the church. However indispensible and amiable truth may be, it is only so for an end superior to itself. Where no other than local visits can be performed they are useful, but where a better system can be adopted it is much more useful. A variety of local visitors sometimes tends to produce a more numerous congregation: but the true strength of a church is far from depending upon the number of a congregation; for there may be great numbers, and but few genuine members: these latter are the children of the-kingdom. Very many other comparative remarks might be made upon local and unsettled preaching, and the regular ministerial discharge of the same; but I wish to proceed to notice two other public duties of the ministerial charge, viz. Baptism and the Holy Sacrament. The administration of these are parts of a minister's functions, " and ought to be dispensed in such a way as to render them most useful to christians." Regularity is here a needful feature. Propriety, consistency and order are also requisite characteristics. Here a fitness in persons and things should be observed both for the security of individuals and for the good of the church. I shall forbear here to make any remarks upon the irregular, and justly regular discharge of these duties, lest it should be thought invidious; therefore I would in the next place notice Secondly, a minister's private duties respecting families as branches of this charge: for "there are other duties of the pastoral office, which are of a private nature, yet have bodies of men for their objects, or, at least, are, from their nature, performed in the presence of families, or of a number together." The first I shall briefly notice, is the visitation of families. This part of duty may be rendered subservient to many good purposes both in regard to husbands and wives, masters, mistresses, and servants, to parents and children. Instructions may be given in many things; exhortations may be prudently and delicately introduced; and hints upon many respective obligations may be profitably brought forward. It is the duty of christians to exhort one another; this duty of a minister "seems to be naturally implied in teaching from house to house, for thus he may in a great degree, and in some peculiar ways, promote the good of his people." A minister, too, is generally a man of some information, and hence is well fitted to converse with men and women of different orders and ranks in his church, even when the subject is not wholy religious, but upon common topics of literature, science, art, or in many other miscellaneous matters, and he may be useful, and turn them to natural or spiritual advantage. By constantly being among his people he knows them, is acquainted with their circumstances, can give advice, reconcile differences or doubts, and in a variety of other ways may promote the good of man, and the interests of the Lord's kingdom. Surely I need not here say, that these things fall not within the province of local visitors. This has been "This brings us to the next duty, catechising. considered in all ages as the properest method of communicating the knowledge of every subject. It is plain that this method was used for bringing converts to the knowledge of the gospel. We know that it has always been used in the christian church. This method has many advantages: it keeps up the attention better than a continued discourse." A minister whilst engaged in this duty with children around him may make such observations, illustrations, and explanations, as may be thought needful, upon any terms or expressions, which occur in their catechism, or such as are used in preaching; catechising may not improperly be joined with the visitation of families, but at least, the youth belonging to every orderly church ought to be assembled before the pulpit once every year, to rehearse their catechisms, and to receive some instruction in the principles of the true christian religion. "The duty of catechising should be diligently practised, especially with regard to the young; it is by this means that they can best learn the great articles of the christian religion; if they do not learn them then, they will scarcely ever learn them thoroughly; but if they learn them they will keep a fast hold of them to the end of their lives. It is the young that most benefit is to be expected from; their minds are open to truth, and pliable to goodness; on those who are already confirmed either in ignorance or in vice, it cannot be expected that so great an impression will be made." Here again, let me ask, who can |