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Bishop Hoadley (a Dissenting authority, we should guess), said in his day, “ Where is there any ground for us to expect the practice of love, and charity, and mutual forbearance, amid our different modes of worship? Some few, it may be, imagine themselves possessed of a true Christian temper ; but of how small importance is this to be esteemed, when we consider the great numbers of those who are wholly unacquainted with it-when we daily see how much heat and violence is entirely owing to our religious distinctions ?” And again: “ Were you to hear but some part of what might truly and justly be affirmed of the gross and intolerable ignorance of many who are set up for preachers in a separate way, such an ignorance as fills their prayers (as Mr. Baxter describes the performance of some in his time) with carnal passion, selfishness, faction, disorder, vain repetitions, unsound and loathsome expressions, and their doctrines with error and confusions, you would be sensible that encouragement ought not to be given to the people to forsake their ministers of the Established Church.” So saith Bishop Hoadley, the latitudinarian divine; and what would he not have written could he have witnessed the present Dissenting conflagration! But hear, again, the admirable and excellent Bishop Hall: “If they (he writes of schis. matics) shall still obstinately cast off all hopes of unity, and, being set on fire with the hatred of peace, shall go on to delight themselves only in the alarum of their sacred trumpet, as they call it, why should not we religiously and entirely keep peace among ourselves ? I speak to all the sons of the purer Church, wheresoever dispersed."

Yes, by all means, let the Church persevere, and march on in her holy way of peace. This thought brings us to consider the way in which the Church should treat the present irritation. The whole Church is interested, for the whole Church is attacked. It is idle to think that even the heresy of “ Puseyism” is put forward by them for any other object than to attack the whole Church. slauglit will awaken all Churchmen as to the real animus of Dissent; and while it awakens our beautiful Zion, it will but cause her sons to mourn over the sure triumph given to the infidel. “ What! (the infidel will say) is this your holy spirit-this your conversion ? Is it by this all men are to know whose disciples you are? Why, your own principles have no power over you. Your Christian profession cannot change the natural heart." But let the infidel know how partial, how sectarian is this malice and envy, and let him turn to the multitudes in the Church who show the still countenance of holy peace and love. Let not, then, this be broken. Let Dissenters be political, and let them be getting up their political petitions, even in their places of worship; but let the Church descend to no miry and dirty contest of this kind. It will most grieve Dissent to witness the calm, unmoved bearing of the Church, and let it be so grieved. Shall the Church be running to and fro with petitions for Parliament, shall her pulpits be made platforms of violent declamation and abuse, and shall her prayers proclaim the selfish purposes of those who put them up? Heaven forbid. If the

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Church enters into a contest with the virulent scurrility of Dissent, she degrades herself-she sullies her pure gold-she becomes of the earth, earthy, and would lose her grand moral and spiritual position among the people, who must look more and more upon her as preservative of the true piety and welfare of the British nation.

Let not the Church be busied in petitioning Parliament, but let her seek, as she always does, heavenly aid. She must love her enemies, and pray for them who despitefully use her and persecute her. Where now is the Rev. Ilaldane Stewart, of Liverpool, with his exhortations to united prayer? The question is, should the Church offer up special prayers that Dissenters may be converted in heart, and may be enabled to manifest a spirit of love and peace ? An answer occurs to us, that the Church does in her solemn liturgy do this on every Sabbath-day-praying God “to forgive our enemies, persecutors, and slanderers, and to turn their hearts.”

And every Churchman has only to give this a special application, and the object of united prayer is obtained under the holy sanction of the Church. But, if this may serve for public and united prayer, let no Churchman forget to seek in private the enlightenment of a fellow-creature's mind, albeit that fellow-creature be an avowed enemy. Every clergyman, who does not in his secret prayers pray that a change may come over the spirit of the hearts of Dissenters, is guilty of a sin of omission, and no mean one.

Dissenters may hector, they may scorn our prayers, may think no one better than themselves; but let us not heed this—they may feel all the while like Wordsworth's layman :

“ But, in despite
Of all this outside bravery, within
He neither felt encouragement nor hope:
For moral dignity and strength of mind
Were wanting, and simplicity of life,
And reverence for himself; and, last and best,
Confiding thoughts through love and fear of Him,
Before whose sight the troubles of this world

Are vain as billows in a tossing sea.” Let Churchmen kindly offer to the notice of Dissenters a few plain texts, that speak of peace, unity, and love; and let them do no more. Dissenters love wrangling, and therefore like to find others to wrangle with. But Churchmen may cut off all occasion of this kind; and, while they forbear to expose the bigotry and intolerance of their foes, still whisper kindly such admonitions as these, which may be very wormwood and gall to Dissenting minds, or may be made to speak edification and comfort. With such as the following, the Churchinan should be armed—“ Be ye at peace among your. selves, and follow after things which make for peace : showing all meekness unto all men.”_" One is your master, even Christ, and all ye are brethren; therefore have peace one with another."- Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice."-"Wrath is cruel, and anger is


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outrageous; but who is able to stand before envy ?"_"Let us not be desirous of vain-glory, provoking one another, envying one ano. ther.”—“ Be ye all of one mind, endeavouring to keep the unity of the Spirit in the bond of peace.”—“I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment.”—“The servants of the Lord must not strive, but be gentle towards all men. Strive not with a man without cause, if he hath done thee no harm!"_“Go not forth hastily to strive, lest thou know not what to do in the end thereof.”—“ As coals are to burning coals, so is a contentious man to kindle strife."--" Only by pride cometh contention.”_" From whence come wars and fightings among you-come they not hence, even of lusts that war in your members?”—“Whereas there is among you envying, and strife, and divisions: are ye not carnal ?"_“ If ye have bitter envying and strife in your hearts, glory not: for this wisdom descendeth not from above, but is earthly, sensual, devilish : but the wisdom that is from above is peaceable, gentle, easy to be entreated !"_" He that will love life, and see good days, let him seek peace, and ensue it.”-“Behold how good and pleasant a thing it is, brethren, to dwell together in unity!" -“ If ye bite and devour one another, take heed that ye be not consumed one of another: for where envying and strife is, there is confusion and every evil work.”—“Blessed are the peacemakers, for they shall be called the children of God. But him that soweth discord among brethren, the Lord hateth." Lastly, O ye Dissenters, if you will look upon your neighbours, who are Churchmen, as enemies, still remember the words of the blessed Lamb, the peaceful Jesus !—“Love your enemies, bless them who curse you, and pray for them who despitefully use you, and persecute you." And also read that third chapter in St. James's epistle on the government of the tongue, and think how often you bless God and curse men in almost the same breath-think and reflect on these things; pray for an honest good heart, and against the gall of bitterness, and you will esteem even that Churchman who shall show you

“How may man unite With self-forgetting tenderness of heart And earth-despising dignity of soul

Wise in that union, and without it blind." It is said of the author of " Dr. Hookwell" (à propos in this place) that whenever a Dissenter speaks evil of another in his presence, and is slandering a clergy man in particular, he asks—“Do you believe in the efficacy of prayer ?" "Yes!" answers the Dissenter. “ Do you pray then ?" “ Yes !" again says the Dissenter. “ Have you prayed for this fellow-creature of yours ?” he asks in solemn voice. No, no!" shuffles out the Dissenter. “ Then (rejoins our author) you do not act on your belief-you speak evil of this man, but you pray not for him, though you say you believe prayer to be of service. Go and pray, in the words of the Church collect

for the Ember weeks, that this man may be enabled to set forward the salvation of all men; and you will be engaged in a better way of charity and mercy than you have hitherto known !” And this rebuke, delivered in single faithfulness, never fails to do its proper work.

We recommend the mode of the author of “ Dr. Hookwell” as worthy of all imitation; and more beneficial, in calın rebuke and dignity, than hours and days of arguing with men who cannot comprehend a just argument.




To the Editor of the Churchman. SIR– It may be doubted if, in the present day, many of our clergy are sufficiently alive to the importance of attracting and interesting the minds of their congregations, by a judicious use of variety in the matter of their public addresses. Preachers of ordinary ability-and such form the great majority of ministers-appear to deliver, Sunday after Sunday, and year

year, either unconnected discourses upon the common topics of Christianity, or sermons suggested by the Epistle or Gospel for the day, with but rare efforts to introduce their audiences to an intelligent acquaintance with the great body of Scripture. Topics which, however requiring to be urged, and however illpractised, are yet familiarly known in theory, are reiterated day after day, while no attempt is made to expound to the congregation those Psalms, Prophecies, and A postolical Epistles, which are continually read in their hearing, but which, it cannot be doubted, are very imperfectly understood by the mass of the auditors. This is greatly to be regretted, as the natural effect is, that the interest of the people is not excited, and they are deprived of all that benefit which the capacity of reading the Scriptures, with a proper apprehension of their right meaning and scope, would involve. It is a matter of immense importance that preaching should be interesting, attractive, and varied; that every aspect of religion, or of that holy book which is the treasury of sacred truth, which can engage the affections, or interest the minds of men, should be wisely and skilfully represented. While the infinite importance and the imperative obligations of religion are, after all, the real grounds on which the attention of men must be called to it, it should yet be ever borne in mind, that man is a being possessed of a complex constitution, endowed with various powers and tastes, which should all be called into healthful play and exercise, and all turned to account, and engaged, by the use of proper appeals, on the side and in the service of religion. On this ground, as well as because the whole of the word of God should be made known to those who are


subjected to its sway, it would seem to be the duty of every minister to use all diligence, to impart to his people a correct understanding of the sense of all parts of Scripture, as well as to impress on their feelings a moral and practical sense of ihe doctrines which it inculcates and the duties it enjoins.

In support of the opinion just expressed, of the usefulness of such discourses or lectures, the following extract from Mr. Gresley's “ Ecclesiastes Anglicanus” may be given: Long sermons (says Bishop Burnet), in which points of divinity are more ably and regularly handled, are above the capacity of the people;* short and plain ones upon large portions of Scripture (long texts and short sermons, as Scougal calls them) would be better hearkened to, and have a much better effect. They would make the hearers love and understand the Scriptures better. So important did Paley consider this sort of preaching, that he delivered a charge expressly upon the advantages of lectures, and particularly recommends them after the afternoon service in country parishes. Lectures may be given (he says) on the creed, the Lord's prayer, the commandments, the articles ; but espositions of Scripture possess manifest advantages above other schemes of teaching. They supply a more extensive variety of subject,' &c. In addition to this advice, he affords the valuable authority of his own experience of the good resulting from such a mode of instruction. • The afternoon congregation, which consisted of a few aged persons in tlıc neighbourhood of the church, seldom amounted to more than twelve or fifteen ; since the time I have commenced this practice the congregation have advanced from under twenty, to above two liundred. This is a fact (he goes on to say) worthy your observation, because I have not a doubt but every clergyman who makes a like attempt will mect with the same success, and many, I am persuaded, with much more. (Gresley, pp. 280-1). To the same effect is the authority of the late Rev. Jolin Penrose, extracted from the Preface to his “ Erplanatory Lectures on St. Matthew," and also of the Bishop of Lincoln, there quoted. “ The following lectures were drawn up, and addressed occasionally, on Sunday afternoons, to a small congregation, in pursuance of the wise advice contained in the following passage of the present Bishop of Lincoln's primary charge :- A second service may, in my opinion, be rendered a source of great cdification to the people, if the minister substitutes, in the place of a second sermon, either an explanation of the Church catechismı, at those seasons which the canons particularly mark out for the purpose, or a running comment, interspersed with appropriate reflections, on a chapter of the Bible. The late Dr. Paley, whose remarks were always replete with sound sense, and directed to practical utility, recommended, in an ordination sermon, to the younger portion of his brethren, to take some good comment on the New Testament, and to make themselves so thoroughly masters of it, that they might be able almost to repeat it from memory. To one who has followed this advice, little previous preparation can be necessary to enable him to explain familiarly a

This seems to be a very questionable assertion, in our day at least.

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