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the part of his people. This being allowed, it appears that the question of Nascitur may be easily answered; for it is clearly the duty of a minister to avoid whatever has a tendency to interfere with his usefulness, and consequently it becomes his duty carefully to refrain from giving occasion to prejudice against himself or his doctrine. Now I can hardly conceive how the peculiar doctrines of the Gospel an be plainly, familiarly, and broadly preached among a people unaccustomed to them, with out calling forth that virulent opposition and bitter prejudice, which the pride of the human heart is so ready to betray. Every thing will be heard with suspicion; offence will naturally be taken; the minister will be generally disliked and his ministry despised and forsaken, till many will probably withdraw themselves altogether from hearing what so much disgusts them, and thus close, by their determined prejudice, every avenue to future conviction. To prevent so unhappy an occurrence, it seems the duty of a clergyman, entering on a cure where the peculiar doctrines of Christianity have been little or not at all insisted on, to preach and act at first with caution, anxious to avoid shewing any invidious distinction between himself and his brethren; and careful, whilst he endeavours to conciliate the goodwill and esteem of his flock, by shewing how far he and they agree, not for a moment to betray those grand and fundamental points, which he rightly conceives to be the basis of all true religion, and of which his hearers for the present may have very indistinct or even erroneous notions. Whilst he chiefly dwells on points which are acknowledged by all, let him take every opportunity of interweaving with his discourses those sentiments that will perpetually occur to his own mind, and which may be in troduced without violently shocking his hearers. Let him gradually lead them from one step to another, and they will almost imperceptibly fol

low: let his tone of preaching be raised, as the disposition of the people to hear grows stronger. There is every probability that he will not proceed long on this plan, before evangelical truth will become welcome to his people; and that, the divine blessing resting on his labours, the servant of Christ will see of the travail of his Redeemer's soul and will be satisfied. In the prosecution of this plan, a clergyman will find himself wonder fully assisted by our excellent Liturgy, which on this occasion presents itself as of peculiar value; it is a sort of standard to which appeal may constantly be made, a rallying point round which all are agreed to assemble, a form of sound words, which the generality at least of the members of our church unite in using, and to which they are willing to give full assent. This being the case, a minister may always use its venerable language without exciting disgust; and, by quoting its authority, may often shew his hearers and himself to be speculatively agreed on points, which, if they had heard them detached and separate, they would have condemned as rank methodism and wild enthusiasm.

I am well aware, that to my whole reasoning it may be objected, that to act in the gradual and insinuating way above recommended, is indeed in worldly affairs prudent and commendable, but that, in the concerns of religion, it is to yield to an unbecoming cowardice; that prudence here is but another name for indifference, and caution but another word for fear. It may be urged, that to conduct oneself with so much anxious solicitude, is to intimate that the success of the Gospel depends on human endeavours rather than on divine power: striving to accommodate matters, and to reconcile fallen man to Gospel truth, by softening down that truth to his taste, is, it may be said, no better than adding to or taking away from the words of the Sacred Oracles. But, before we yield to these objec

tions, let us recollect, that the plan proposed is far from authorising any dereliction of evangelical truth, any the least declension from sound doc trine. The Gospel message is still to be delivered in all its purity, with all its unbending firmness; but it is to be couched in terms, which may render its acceptance more probable; it is to be proposed in a manner, which may, if possible, prevent its outward form from being any longer disgusting. It is true that the grace of God car, and without doubt in numerous instances does, render the Gospel effectual, when it is published without any such precautious as those abovenamed; but I would ask, does not the economy of God in general require, for the accomplishment of any purpose, the best exertions of human reason, and does not the Divine Being promise to superadd his bles sing to our endeavours? Are we not endowed with faculties to discern the best methods of proceeding, and are we rot excpeted to take those methods while we earnestly implore divine assistance? It must be al lowed that the Gospel will, after all the labour of Christ's faithful ministers, and all their endeavours to make it attractive and engaging, be by many rejected, and by all, in an Unregenerate state, disliked and treated with indifference. On the blessing of God must all success depend. All this, however, being allowed, a minister must use the means best calculated to make his exertions successful; and, being conscious that he does so, he may, with some degree of confidence, expect to see fruit from his labours.

N-X.

To the Editor of the Christian Observer.

My attention has been drawn to a paper in a late number, p. 294, from a female correspondent, respecting "the Difficulties of a Country Clergyman's Wife," in her mode of visiting the poor. Feeling myself

not uninterested in the matter, I have given it some consideration, and take leave to communicate the result of my reflections to your inspection. I take it for granted that she, with every real Christian, daily consults the word of God for "instruction in righteousness," and that she prays with the royal Psalmist, "that it may be a lamp to her feet, aud a light to her paths." She de sires earnestly that the law of God may be her delight and the rule of her life. Having therefore this object in view, she contemplates with admiring love the character of her Saviour, and in him b holds the grand exemplar of true Christian virtue. She sees that the law of love was all fulfilled in Him, who was himself perfection. Every opportunity which presented itself he improved in doing good; but in a more peculiar manuer did he di rect the grand scope of his benefi cence towards the poor. He an nounced to them, that one leading principle of his Gospel consisted, in its being preached to the poor, and emphatically styled them blessed : "Blessed are ye poor, for yours is the kingdom of God." He who was lord of all, condescended to perform the most inenial offices, in order to teach his followers an example of humility; yet if we follow him through the whole course of his la bour of love, I think we never read that his condescension subjected him to contempt, or betrayed those around him into an undue familiarity. On the contrary, the inspired writers give us many proofs of that respect and deference which were paid to him on all occasions. In all their prefatory addresses to Him, he was ever accosted by the titles of Lord, Rabbi, or Master, and these were only so many acknow. ledgments of his confessed superiority of distinction above themselves. There was doubtless exhibited in him, a majesty of manner, blended with such conciliating sweetness, that, whilst the one forbad the ap pearance of irreverence, the other

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tion of sinners, they may adorn the doctrine of God their Saviour in all things.

Constrained the sick, the weary, and heavy-laden to go to him for rest. Hence the Christian, being spiritually united to Christ by faith, par- Having attempted to shew what takes of the spirit of Christ, and this was the line of conduct pursued by Vital union becomes influential in our Saviour for our imitation; very, producing, in the life and conver- briefly sketched out the important safion, an humble conformity and situation of a Christian minister, in resemblance to him. Perhaps we order to prove that the wife of a cannot have a better criterion of the minister is under peculiar obliga. sincerity of our love to Christ, than tions to advance the good of her by forming a due estimation of what fellow-creatures; it only remains to is our measure of love to the poor offer one or two hints respecting the of the flock for his sake. This mode. First, that familiarity of holds good of all Christians, whether which Louisa complains, I think, in the higher or middle rank of so- may ever be prevented by herself ciety. In perfect accordance with maintaining an even course betwixt the example of our blessed Re- an appearance of haughtiness, and deemer, an apostle enjoins, "that any thing like the equalizing of her we condescend to men of low es deportment to a level with those fate," and that we do good unto with whom her duty demands she all." It follows by consequence, should have frequent intercourse. that these injunctions being given, It does not appear incumbent upon we are to obey them. It appears her to protract her visits to any to me that the obligations of this immoderate length, or to share with Christian charity, as it respects the a cottager's family in a meal. In this spiritual and temporal wants of men, respect, she may have carried her conare proportionably greater or less, descension to an unnecessary length. according to that station in life we Though it is a sacred duty to comare called by Divine Providence to municate, and to be ever ready to fill. Now, I apprehend that every assist the poor, and those, in humble real Christian entertains an exalted life to the best of our ability, yet view of the sacred importance of it is no where required that we leave the ministerial office, and of the the station "assigned us by Provis magnitude of those various require- dence," by making them our comments, religiously, and relatively panions. Here I admit that familia connected with it. Permit me then rity may breed contempt, but in no to ask, if the ambassador of Christ other case. My second bint re If Louisa sees her is not only to be a teacher in divine spects dress. things, out an ensample to all in poor neighbours (I mean those of every thing that is lovely and of the younger part of her own sex) good report, should not the wife of imitating her mode of dress, ought a clergyman be exemplary beyond she not to admonish them of the the ordinary walk of a more private obvious impropriety, and to warn character? St. Paul, in his apostolic them of the consequences in charge to Timothy, teaches, that the which an inordinate love of dress wives of ministers, are to be may involve them, whether in a found faithful in all things." This religious or moral view? Louisa's evidently implies, that they are silence may appear to them a tacit peculiarly bound," conscientiously sanction of their proceedings; but to evidence their suitableness as if she manifests her disapprobation, helps meet for their husbands; that doubtless her word would have an by practically commending religion, influence, perhaps greatly beyond and by their humility, love, and her expectations. zeal for God's glory in promoting the present comfort and final salva

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I will conclude my observations by reminding Louisa, that her path

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To the Editor of the Christian Observer.

Is your number for January 1811, p. 3, you have inserted the following note, on which I beg permission to make a few remarks: "It is much to be lamented, that no means have yet been devised by our bishops for obviating the difficulties which stand in the way of employing missionaries of the church of England. They refuse to grant ordination, except under regulations which may be very proper as they apply to England; but surely a different rule would be expedient in the case of persons who engage in foreign missions."

In the southern parts of England, it is required, in general cases, that a candidate for holy orders shall be a graduate of one of our universities. But in the northen dioceses, the bishops do not insist upon this qualification. A schoolmaster, or any other person of competent learning, especially if he can make it appear that he was originally designed for the church, may, without difficulty, be ordained; and I never heard that our bishops have been too strict in their requirements in regard to human learning. It is certain, how ever, that men of piety and zeal, with a very small stock of learning, might be useful as missionaries abroad; but here lies the difficulty: Were the bishops to ordain illiterate men, many of them would, in all probability, finally settle in EngCHRIST. OBSERV. No. 115.

land. After ordination, they would be capable of holding any preferment which they could procure. The reputed difficulties of a missionary life, the anxiety of friends, some slight indisposition, a fancied debility of constitution, prospects of usefulness in England, together with that love of ease and respectability which is natural to the human heart, would unite in forming a temptation more powerful than is generally conceived. It is, I presume, a view of this difficulty which has led both the Society for promoting Christian Knowledge and that for Missions to Africa and the

East to apply to the German Lutheran church for ordination. I am well aware that there are men in the nation, who look with hesitation and suspicion to that quarter. However this be, I conceive that a considerable remedy for the inconvenience above stated lies within our own island. The strictest disciplinarian will allow, that there is in Scotland a regular episcopacy, unconnected with any religious establishment. The act of Parliament which tolerates the Scotch episcopalians expressly provides, that clergymen ordained by the Scotch bishops shall not be capable of holding preferment in the church of England. This is an arrangement purely political. If missionaries then were ordained by the Scotch bishops, they would be accounted clergymen with full powers in every part of the world; but, for political reasons only, they would not be able to settle to any advantage in England.

Another plan of proceeding has occurred to me as practicable, and I will now take the freedom to unfold the outlines of it; and I am of opinion, that as far as it could be carried into effect, it would obviate existing difficulties. Let pious young men be taken up and educated for the ministerial office, under the express stipulation, that when they are in full orders they shall go abroad. I would not require them

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to promise that they would become strictly missionaries: they might be chaplains, and yet, if men of a right spirit, they might be equally as useful as those under a more appropriate character. Their place of education should be within the northern dioceses. I would initiate them only so far into the learned languages, as to enable them to pass with credit an examination before the bishop. During the whole time of their education, I would employ them one day in the week, in superintending a petty school gratis, in some neighbouring village where such a convenience might be wanted. This, I conceive, would not retard their progress in learning, and it would inure them to acts of benevolence, and give them a practical acquaintance with an employment which they would find extremely useful in foreign parts. In general cases, the space of three years, well-spent, might qualify them to pass an examination. I would then procure them a title in some obscure country village. And if, by a gratuity, I could enable some poor, aged, and infirm incumbent to keep a curate for a little while, I should not think the money improperly expended. There my young man should officiate as curate for a time, still bearing upon his mind the most lively impression of his obligation to go abroad; and, when in priest's orders, I would call upon him for the fulfilment of his engagements. It is probable, that in some cases I might fail of success; but what human proposal is without its defects? My plan would have these advantages. It would require no "legislative provision;" it would involve the bishop in no difficulties; it would create no suspicion, and would require no explanation on my part, because it would ask no favours. And yet it would admit of a very easy explanation, and a bishop who should oppose it must be an open and avowed enemy. In obstinate cases, I would apply to the Scotch bishops; but in gene

ral, I should have no need of that expedient. I cast no reflection on German ordination, but I still vastly prefer the institutions of our own church; and I conceive that it has never yet been fairly tried, what the church of England can do, with her present provisions.

Either of the plans I have proposed appears to me better than that suggested in your work, p. 204, that "men should be ordained for foreign service, without deriving from such ordination any legal title to exercise their ministerial functions in the United Kingdom." A mission conducted on this plan would amount to a banishment for life, and I apprehend few would be found willing to undertake the difficult office under such circumstances. And if it be said, that a missionary may return to his native land, and have recourse to his former employment, and so become secularized again; such a provision would make a fundamental alteration in the constitution of the church of England, and on that account would be in the highest degree objectionable. Having suggested these hints, I withdraw. I blame no man; and least of all, am I willing to search for opportunities of casting censure upon our bishops.

T. W. R.

To the Editor of the Christian Observer. THE Christian Observer's Review of the Quarterly Review," on Evangelical Sects," has suggested, I have no doubt, to many of your readers, as well as to myself, a wish to obtain a satisfactory answer to the following inquiry:

Where is the most authentic account of the doctrines and discipline of the Wesleyan Methodists to be found-the most correct statement of the religious tenets which they hold and inculcate, and of their platform of religious discipline. I need not add, that the statement wished for is one which the Methodists them selves acknowledge to be correct.

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