less worldly than the rest may be esteemed as commendation. The family of the Medici gave, also, another Pope to the Church in Clement VII., who was a natural son of that Julio who was assassinated in the church when Lorenzo had so narrow an escape. We should have had pleasure in pursuing the events of this most interesting period in the history of the Church-a period, moreover, full of instruction and warning suitable to the present time-but want of space forbids, and we can only earnestly recommend the history of Rome and of Italy during that period to the attentive consideration of our readers.

H Baoideia: or, the Kingdom of God in its Present State and Futur e Manifestation. By the Rev. JOHN HOOPER, Rector of Albury; Author of works entitled “ Αποκαλυψια ;” "The Ecclesia ;" "Catholicæ Doctrinæ ;" "A Word in Season," &c., &c. London: Painter. 1846.

UNDER this title we have, as the advertisement informs us, a sermon preached by Mr. Hooper at Guildford, at a visitation. held by the bishop's commissary.

A visitation sermon commonly differs in many of its characteristics from the discourse which a clergyman ordinarily preaches to his parishioners. The class of persons addressed is very different; the subject matter is generally more doctrinal than hortatory; and it is usual to bring to its exposition a higher style of thought and greater care in research. A sermon of this sort is considered as a legitimate vehicle for the expression, by the preacher, of such views as he deems to be peculiarly necessary or useful to the order of which he is a member; and whilst the fitting respect and deference, which the ecclesiastical standing of his auditory demand, make him careful to advance these views in the way of suggestion rather than of dictation, still he is expected to speak to the actual circumstances of the times with boldness, and unhesitatingly to declare whatever may be pressing on his own mind as of paramount importance.

We think it is greatly to be regretted that the opportunities for this style of preaching are not more frequent. It is true that the clergy of a diocese can only be taught, in the legitimate sense of the word, by those whose proper office it is to teach them; but it is very good for them to hear from time to time what may be particularly weighing upon the mind and heart of their brethren; and it would be well both for hearers and preacher if the occasions for expressing it were not so few, and the class of preachers not so limited. The benefit would

we think be felt in many ways. The position of a country clergyman is oftentimes one of great isolation; the natural tendency of that isolation is to shut him up within the narrow circle of his own thoughts and views: he has little or no intercourse with any intelligence higher than his own; and the consequence sometimes is, either that he becomes peremptory or indolent in enunciating the truths which he has to teach. Anything that would tend to break through the limits of this isolation, with a light other than that which he himself possesses upon topics which, it is to be presumed, are most dear to him, would be beneficial. It cannot but happen that, in a district comprising many clergymen, there should be some who from force of circumstances are less isolated, or who have clearer perceptions of truth than others: the less advanced would naturally derive much advantage from the opportunity of hearing their brethren in their turn; and, as they could not on such occasions dogmatize, enlarged apprehensions of spiritual truth would be communicated without offence in the manner of their communication. The younger clergy would find it most advantageous were they required to take their part also in preaching to their brethren: it would compel them to correctness of definition and to a diligent search for the real and solid grounds for the doctrines which they hold-too often propounded upon second-hand authority indifferently understood, or in obedience to a prevalent system not throughly examined. Nor would it be a small advantage that thus, by turns, the place and condition in faith and knowledge of each would be brought to the cognizance of those upon whom the duty of oversight devolves. The clergy, more than any other class of men, need the support which a feeling of brotherhood gives, and the enlargement to which intercommunication of thought and idea contributes; and we apprehend that a system wherein they should be called to preach frequently before their brethren would be most advantageous in these respects.

Mr. Hooper's sermon is of a kind that naturally suggests such reflections as these. The subject of it, though a matter of firm faith to some and gradually fixing the attention of others of the clergy, is still new to many, and those who may have heard it propounded to them for the first time will, we think, at least be led to confess that much calling for very serious reflection was set before them; whilst the manner of setting it forth is as creditable to Mr. Hooper's modesty as to his good sense-the latter being very evident in so rightly appreciating the respect due to the standing and claims of his brethren. He says at the close of his discourse :

"It has been my desire not to treat this subject dogmatically, which

would have ill become me, considering the standing experience and holy calling of those around me. I would merely place my own conviction before you in the form of suggestion, believing that what it involves calls for that serious attention and matured consideration which you are so well qualified to give it."

Mr. Hooper takes as his text these words, "Thy kingdom come:" he shows that they contain a petition for the manifestation of an estate yet to come, or future; he endeavours to ascertain what the meaning of the word kingdom may be, and then proceeds to deduce from it the nature of the preparation necessary and the place of its manifestation. He carefully guards, under the first head, against the supposition that, because the petition has a future reference, there has been as yet no manifestation of this kingdom, and shows in what sense it may already be said to have come, without militating against faith in a fuller and more perfect revelation yet to come: he sums up this part of his discourse by saying—

"Whilst we are clearly to understand that, as regards the constitution of Christ's Church, the kingdom of God is come, we are as clearly to understand that as regards the final accomplishment of its purpose it is yet to come, and I would enforce this, lest it be supposed that I am speaking of two distinct kingdoms or estates. I am speaking of two distinct conditions of one estate or kingdom, wherein we are to walk in the faith of what has been done by God's grace, and in the hope of what yet remains to be realized."

Mr. Hooper's views are clearly those of a large class of clergymen, who hold the doctrine commonly denominated as that of the second advent; whilst his explanation of the sense in which the kingdom of God may be said already to have come, consisting as that kingdom does in the constitution of the Church of Christ, is in stricter accordance, as regards the nature of sacraments and the meaning of the word "Church," with the doctrine of the Church of England, than are the views of some who have written on the same subject. In support of his faith he has affixed an appendix containing such proofs drawn from Scripture as the nature of his sermon did not allow him to introduce in preaching. We must refer our readers to it, that they may judge for themselves how far the reverend author's propositions are made good.

In answer to the question, "cui bono?"-so commonly put in reference to a discourse like this-we think it but fair that Mr. Hooper should speak for himself. He says:

"If the things which I have stated be true, the preaching of the Gospel embraces, it is clear, a far wider sphere of doctrine than is generally believed to be contained in it. We, moreover, as the stewards

of God's mysteries, in considering them, may be enabled more justly to appreciate the number and importance of these mysteries. We shall be led deeply to feel that we are responsible for their application, neither unwisely bringing them forth out of their proper order and place, nor unfaithfully by wilful neglect detracting from their use and importance."

He also adds

"I am not indifferent to the objection that there are some truths essential and others nonessential-that there are subjects which partake more of speculation than of edification-which it is therefore good to leave in abeyance. I am free to confess that the subject which I have now brought before you has been so classed: with all due deference I would, however, state my firm conviction that such objections are without foundation. No truth which is revealed in Scripture can be nonessential-it must bear a place in the order of God's purpose-it must be considered. Nothing which increases in us the knowledge of that purpose-nothing which realizes in us the great and ever blessed hope of the Church-can be without edification. The great verities which are necessarily to be received in order to salvation must ever be first and most earnestly enforced; but there is, besides the salvation of the sinner, an increase of spiritual strength, stature, and wisdom, in his progress, from the condition of the child to the full development of manhood in Christ; and for this it is necessary that the food which is proper for the strong man should be administered as well as the milk for the babe. 'Blessed (said our Lord) is that servant who is found when his lord cometh, feeding the household with meat in due season.' Clearly, then, the condition of that household should be preparation; clearly, moreover, the meat in due season is such an exposition of God's truth as shall, by his grace, make the Church intelligent as to the times in which she lives: it is clearly such spiritual sustenance in teaching as shall strengthen her to watchfulness in this last and most fearful hour of her earthly conflict."

Mr. Hooper seems evidently of opinion that the signs of the times are such as to show the Church that the season in which she is at present is that immediately preceding the appearing of the Lord. In this opinion he is by no means singular; for however differently they may understand or explain the nature of those events, which are prophetically described as having direct relation to this appearing, many are agreed as to the great fact itself and its proximity: nor can it escape the observation of any who think at all that the moral and spiritual phenomena of Christendom are unparalleled, and portend, as a necessary consequence of their fuller development, some crisis unequalled as to its magnitude and unprecedented as to its results. It matters not how men predicate this crisis: whether as a natural consummation of the progressive tendencies of past ages: whether as the maturity of that condition of knowledge daily extending

its influence over the whole social body-or whether, as many think, that coexistent estate of intellectual attainment and spiritual unbelief which is deemed to designate the hour of the Lord's appearing-still, all are agreed that the times are full of import, and that we are first hastening to a period wherein the greatest social changes that ever passed upon the world will be effected. There are symptoms of the coming storm-for storm we ourselves believe it will be--in the midst of us and at our own doors. The last few years have witnessed political measures, each of which has been a quiet revolution-each of which moreover has, in itself, laid the foundation for a fresh attack upon existing institutions and the repudiation of hitherto acknowledged principles. The contemplation of any destructive measure, as impossible of accomplishment because of the great interests that must suffer if it were carried, is now an exploded idea for since the Reform Bill a breach has been opened for aggressive attack upon every constitutional interest in the land. It would have been reckoned a political madness ten years ago to have proposed a measure affecting the landed interests with any hope of its success-a still greater insanity to have predicted the abolition of the Aristocracy or the ascendancy of Popery; but a Conservative journal finds it now necessary to propose an elective peerage as a lesser of two evils; and the probable organization of Papal processions and a Papal supremacy are now gravely discussed, the question simply being one of time and not of feasibility. The fact that such things are now quietly contemplated by sober-minded persons judging from what they see, and that such contemplations are no longer looked upon in the light of a madness, is all we advance; and it is in itself a proof of the vast social change that has come over us, as well as an augury of that which impends. And for the Church there is nothing we think but a gloomy prospect: a Tractarian party on the one hand threatening to secede, because her Articles and services are not sufficiently expressive of what they call Catholic truth-and an Evangelical Alliance party on the other, ready to dissent, because they are, as they say, unscriptural in what they teach and require these render her internal condition one of strife and bitterness; whilst the bishops themselves, threatened by the. radical confederacies of the land, are vainly endeavouring to meet the difficulty by the exercise of a more stringent discipline, which unhappily is of such a nature as to exhibit greater toleration for moral delinquency than conscientious scruples. Truly, if in such a time all men are keen enough in observation to mark the signs of the times, as indicative of that which they desire or dread in things political and social, it cannot be