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could not have gone so far, had not they too been lamentably ignorant or neglectful of the same truths both of fact and philosophy.

But let that pass; and let no opponent of the bill be tempted to compliment his own foresight, by exaggerating the mischiefs and dangers that have sprung from it: let not time be wasted in profitless regrets; and let those party distinctions vanish to their very names that have separated men who, whatever course they may have pursued, have ever had a bond of union in the wish to save the limited monarchy, and those other institutions that have, under Providence, rendered for so long a period of time this country the happiest and worthiest of which there is any record since the foundation of civil society.

III. A philosophic mind is best pleased when looking at religion in its spiritual bearing; as a guide of conduct, a solace under affliction, and a support amid the instabilities of mortal life: but the Church having been forcibly brought by political considerations to my notice, while treating of the labouring classes, I cannot forbear saying a few words upon that momentous topic.

There is a loud clamour for extensive change in that department. The clamour would be entitled to more respect if they who are the most eager to swell it with their voices were not generally the most ignorant of the real state of the Church, and the service it renders to the community. Reform is the word employed. Let us pause and consider what sense it is apt to carry, and how things are confounded by a lax use of it. The great religious Reformation, in the sixteenth century, did not profess to be a new construction, but a restoration of something fallen into decay, or put out of sight. That familiar and justifiable use of the word seems to have paved the way for fallacies with respect to the term reform, which it is difficult to escape from. Were we to speak of improvement, and the correction of abuses, we should run less risk of being deceived ourselves, or of misleading others. We should be less likely to fall blindly into the belief, that the change demanded is a renewal of something that has existed before, and that, therefore, we have experience on our side; nor should we be equally tempted to beg the question, that the change for which we are eager must be advantageous. From generation to generation, men are the dupes of words; and it is painful to observe, that so many of our species are most tenacious of those opinions which they have formed with the least consideration. They who are the readiest to

meddle with public affairs, whether in church or state, fly to generalities, that they may be eased from the trouble of thinking about particulars; and thus is deputed to mechanical instrumentality the work which vital knowledge only can do well.

"Abolish pluralities, have a resident incumbent in every parish," is a favourite cry; but, without adverting to other obstacles in the way of this specious scheme, it may be asked what benefit would accrue from its indiscriminate adoption to counterbalance the harm it would introduce, by nearly extinguishing the order of curates, unless! the revenues of the church should grow with the population, and be greatly increased in many thinly peopled districts, especially among the parishes of the North.

The order of curates is so beneficial, that some particular notice of it seems to be required in this place. For a church poor as, relatively to the numbers of people, that of England is, and probably will continue to be, it is no small advantage to have youthful servants, who will work upon the wages of hope and expectation. Still more advantageous is it to have, by means of this order, young men scattered over the country, who being more detached from the temporal concerns of the benefice, have more leisure for improvement and study, and are less subject to be brought into secular collision with those who are under their spiritual guardianship. The curate, if he reside at a distance from the incumbent, undertakes the requisite responsibilities of a temporal kind, in that modified way which prevents him, as a new-comer, from being charged with selfishness: while it prepares him for entering upon a benefice of his own, with something of a suitable experience. If he should act under and in co-operation with a resident incumbent, the gain is mutual. His studies will probably be assisted; and his training, managed by a superior, will not be liable to relapse in matters 1 of prudence, seemliness, or in any of the highest cares of his functions; and by way of return for these benefits to the pupil, it will often happen | that the zeal of a middle-aged or declining incambent will be revived, by being in near communion! with the ardour of youth, when his own efforts tay have languished through a melancholy conscious ness that they have not produced as much good among his flock as, when he first entered upon the charge, he fondly hoped.

Let one remark, and that not the least important, be added. A curate, entering for the first time upon his office, comes from college after a course of expense, and with such inexperience in

the use of money, that, in his new situation, he is apt to fall unawares into pecuniary difficulties. If this happens to him, much more likely is it to happen to the youthful incumbent; whose relations, to his parishioners and to society, are more complicated; and, his income being larger and independent of another, a costlier style of living is required of him by public opinion. If embarrassment should ensue, and with that unavoidably some loss of respectability, his future usefulness will be proportionably impaired: not so with the curate, for he can easily remove and start afresh with a stock of experience and an unblemished reputation; whereas the early indiscretions of an incumbent being rarely forgotten, may be impediments to the efficacy of his ministry for the remainder of his life. The same observations would apply with equal force to doctrine. A young minister is liable to errors, from his notions being either too lax or overstrained. In both cases it would prove injurious that the error should be remembered, after study and reflection, with advancing years, shall have brought him to a clearer discernment of the truth, and better judgment in the application of it.

It must be acknowledged that, among the regulations of ecclesiastical polity, none at first view are more attractive than that which prescribes for every parish a resident incumbent. How agreeable to picture to one's self, as has been done by poets and romance-writers, from Chaucer down to Goldsmith, a man devoted to his ministerial office, with not a wish or a thought ranging beyond the circuit of its cares! Nor is it in poetry and fiction only that such characters are found; they are scattered, it is hoped not sparingly, over real life, especially in sequestered and rural districts, where there is but small influx of new inhabitants, and little change of occupation. The spirit of the Gospel, unaided by acquisitions of profane learning and experience in the world, that spirit, and the obligations of the sacred office may, in such situations, suffice to effect most of what is needful. But for the complex state of society that prevails in England, much more is required, both in large towns, and in many extensive districts of the country. A minister there should not only be irreproachable in manners and morals, but accomplished in learning, as far as is possible without sacrifice of the least of his pastoral duties. necessary, perhaps more so, is it that he should be a citizen as well as a scholar; thoroughly acquainted with the structure of society, and the constitution of civil government, and able to reason upon both with the most expert; all ultimately in order to


support the truths of Christianity, and to diffuse its blessings.

A young man coming fresh from the place of his education, cannot have brought with him these accomplishments; and if the scheme of equalising church incomes, which many advisers are much bent upon, be realised, so that there should be little or no secular inducement for a clergyman to desire a removal from the spot where he may chance to have been first set down; surely not only opportunities for obtaining the requisite qualifications would be diminished, but the motives for desiring to obtain them would be proportionably weakened. And yet these qualifications are indispensable for the diffusion of that knowledge, by which alone the political philosophy of the New Testament can be rightly expounded, and its precepts adequately enforced. In these times, when the press is daily exercising so great a power over the minds of the people, for wrong or for right as may happen, that preacher ranks among the first of benefactors who, without stooping to the direct treatment of current politics and passing events, can furnish infallible guidance through the delusions that surround them; and who, appealing to the sanctions of Scripture, may place the grounds of its injunctions in so clear a light, that disaffection shall cease to be cultivated as a laudable propensity, and loyalty cleansed from the dishonour of a blind and prostrate obedience.

It is not, however, in regard to civic duties alone, that this knowledge in a minister of the Gospel is important; it is still more so for softening and subduing private and personal discontents. In all places, and at all times, men have gratuitously troubled themselves, because their survey of the dispensations of Providence has been partial and narrow; but now that readers are so greatly multiplied, men judge as they are taught, and repinings are engendered every where, by imputations being cast upon the government; and are prolonged or aggravated by being ascribed to misconduct or injustice in rulers, when the individual himself only is in fault. If a Christian pastor be competent to deal with these humours, as they may be dealt with, and by no members of society so successfully, both from more frequent and more favourable opportunities of intercourse, and by aid of the authority with which he speaks; he will be a teacher of moderation, a dispenser of the wisdom that blunts approaching distress by submission to God's will, and lightens, by patience, grievances which cannot be removed.

We live in times when nothing, of public good

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Revelation points to the purity and peace of a future world; but our sphere of duty is upon earth; and the relations of impure and conflicting things to each other must be understood, or we shall be perpetually going wrong, in all but goodness of intention; and goodness of intention will itself relax through frequent disappointment. How desirable, then, is it, that a minister of the Gospel should be versed in the knowledge of existing facts, and be accustomed to a wide range of social experience! Nor is it less desirable for the purpose of counterbalancing and tempering in his own mind that ambition with which spiritual power is as apt to be tainted as any other species of power which men covet or possess.

It must be obvious that the scope of the argument is to discourage an attempt which would introduce into the Church of England an equality of income, and station, upon the model of that of Scotland. The sounder part of the Scottish nation know what good their ancestors derived from their church, and feel how deeply the living generation is indebted to it. They respect and love it, as accommodated in so great a measure to a comparatively poor country, through the far greater portion of which prevails a uniformity of employment; but the acknowledged deficiency of theological learning among the clergy of that church is easily accounted for by this very equality. What else may be wanting there, it would be unpleasant to inquire, and might prove invidious to determine: one thing, however, is clear; that in all countries the temporalities of the Church Establishment should bear an analogy to the state of society, otherwise it cannot diffuse its influence through the whole community. In a country so rich and luxurious as England, the character of its clergy must unavoidably sink, and their influence be every where impaired, if individuals from the upper ranks, and men of leading talents, are to have no inducements to enter into that body but such as are purely spiritual. And this tinge of secularity' is no reproach to the clergy, nor does

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it imply a deficiency of spiritual endowments. Parents and guardians, looking forward to sources of honourable maintenance for their children and wards, often direct their thoughts early towards the church, being determined partly by outward circumstances, and partly by indications of seriousness, or intellectual fitness. It is natural that a boy or youth, with such a prospect before him, should turn his attention to those studies, and be led into those habits of reflection, which will in some degree tend to prepare him for the duties he is hereafter to undertake. As he draws nearer to the time when he will be called to these duties, he is both led and compelled to examine the Scriptures. He becomes more and more sensible of their truth. Devotion grows in him; and what might begin in temporal considerations, will end (as in a majority of instances we trust it does) in a spiritual-mindedness not unworthy of that Gospel, the lessons of which he is to teach, and the faith of which he is to inculcate. Not inappositely may be here repeated an observation which, from its obviousness and importance, must have been frequently made, viz. that the impoverishing of the clergy, and bringing their incomes much nearer i to a level, would not cause them to become less worldly-minded: the emoluments, howsoever reduced, would be as eagerly sought for, but by men from lower classes in society; men who, by their manners, habits, abilities, and the scanty measure of their attainments, would unavoidably be less fitted for their station, and less competent to discharge its duties.

Visionary notions have in all ages been afloat upon the subject of best providing for the clergy; notions which have been sincerely entertained by good men, with a view to the improvement of that order, and eagerly caught at and dwelt upon, by the designing, for its degradation and disparagement. Some are beguiled by what they call the voluntary? system, not seeing (what stares one in the face at the very threshold) that they who stand in mast need of religious instruction are unconscious of the want, and therefore cannot reasonably be expected to make any sacrifices in order to supply it. Will the licentious, the sensual, and the depraved, take from the means of their gratifications | and pursuits, to support a discipline that cans advance without uprooting the trees that bear the fruit which they devour so greedily! Will they pay the price of that seed whose harvest is to be reaped in an invisible world? A voluntary system for the religious exigencies of a people numerous and circumstanced as we are! Not more absurd


would it be to expect that a knot of boys should draw upon the pittance of their pocket-money to build schools, or out of the abundance of their discretion be able to select fit masters to teach and keep them in order! Some, who clearly perceive the incompetence and folly of such a scheme for the agricultural part of the people, nevertheless think it feasible in large towns, where the rich might subscribe for the religious instruction of the poor. Alas! they know little of the thick darkness that spreads over the streets and alleys of our large towns. The parish of Lambeth, a few years since, contained not more than one church and three or four small proprietary chapels, while dissenting chapels, of every denomination were still more scantily found there; yet the inhabitants of the parish amounted at that time to upwards of 50,000. Were the parish church and the chapels of the Establishment existing there, an impediment to the spread of the Gospel among that mass of people? Who shall dare to say so! But if any one, in the face of the fact which has just been stated, and in opposition to authentic reports to the same effect from various other quarters, should still contend, that a voluntary system is sufficient for the spread and maintenance of religion, we would ask, what kind of religion? wherein would it differ, among the many, from deplorable fanaticism?

For the preservation of the Church Establishment, all men, whether they belong to it or not, I could they perceive their true interest, would be strenuous: but how inadequate are its provisions for the needs of the country! and how much is it to be regretted that, while its zealous friends yield to alarms on account of the hostility of dissent, they should so much over-rate the danger to be apprehended from that quarter, and almost overlook the fact that hundreds of thousands of our fellow-countrymen, though formally and nominally of the Church of England, never enter her places of worship, neither have they communication with her ministers! This deplorable state of things was partly produced by a decay of zeal among the rich and influential, and partly by a want of due expansive power in the constitution of the Establishment as regulated by law. Private benefactors, in their efforts to build and endow churches, have been frustrated, or too much impeded by legal obstacles: these, where they are unreasonable or unfitted for the times, ought to be removed; and, keeping clear of intolerance and injustice, means should be used to render the presence and powers of the church commensurate with the wants of a shifting and still-increasing population.

This cannot be effected, unless the English Government vindicate the truth, that, as her church exists for the benefit of all (though not in equal degree), whether of her communion or not, all should be made to contribute to its support. If this ground be abandoned, cause will be given to fear that a moral wound may be inflicted upon the heart of the English people, for which a remedy cannot be speedily provided by the utmost efforts which the members of the Church will themselves be able to make.

But let the friends of the church be of good courage. Powers are at work, by which, under Divine Providence, she may be strengthened and the sphere of her usefulness extended; not by alterations in her Liturgy, accommodated to this or that demand of finical taste, nor by cutting off this or that from her articles or Canons, to which the scrupulous or the overweening may object. Covert schism, and open nonconformity, would survive after alterations, however promising in the eyes of those whose subtilty had been exercised in making them. Latitudinarianism is the parhelion of liberty of conscience, and will ever successfully lay claim to a divided worship. Among Presbyterians, Socinians, Baptists, and Independents, there will always be found numbers who will tire of their several creeds, and some will come over to the Church. Conventicles may disappear, congregations in each denomination may fall into decay or be broken up, but the conquests which the National Church ought chiefly to aim at, lie among the thousands and tens of thousands of the unhappy outcasts who grow up with no religion at all. The warts of these cannot but be feelingly remembered. Whatever may be the disposition of the new constituencies under the reformed parliament, and the course which the men of their choice may be inclined or compelled to follow, it may be confidently hoped that individuals acting in their private capacities, will endeavour to make up for the deficiencies of the legislature. Is it too much to expect that proprietors of large estates, where the inhabitants are without religious instruction, or where it is sparingly supplied, will deem it their duty to take part in this good work; and that thriving manufacturers and merchants will, in their several neighbourhoods, be sensible of the like obligation, and act upon it with generous rivalry!

Moreover, the force of public opinion is rapidly increasing: and some may bend to it, who are not so happy as to be swayed by a higher motive; especially they who derive large incomes from


lay-impropriations, in tracts of country where ministers are few and meagrely provided for. A claim still stronger may be acknowledged by those who, round their superb habitations, or elsewhere, walk over vast estates which were lavished upon their ancestors by royal favouritism or purchased at insignificant prices after church-spoliation; such proprietors, though not consciencestricken (there is no call for that) may be prompted to make a return for which their tenantry and dependents will learn to bless their names. An impulse has been given; an accession of means from these several sources, co-operating with a well-considered change in the distribution of some parts of the property at present possessed by the church, a change scrupulously founded upon due respect to law and justice, will, we trust, bring about so much of what her friends desire, that the rest may be calmly waited for, with thankfulness for what shall have been obtained.

Let it not be thought unbecoming in a layman, to have treated at length a subject with which the clergy are more intimately conversant. All may, without impropriety, speak of what deeply concerns all; nor need an apology be offered for going over ground which has been trod before so ably and so often without pretending, however, to any thing of novelty, either in matter or manner, something may have been offered to view, which will save the writer from the 'imputation of having little to recommend his labour, but goodness of intention.


It was with reference to thoughts and feelings expressed in verse, that I entered upon the above notices, and with verse I will conclude. passage is extracted from my MSS. written above thirty years ago: it turns upon the individual dignity which humbleness of social condition does not preclude, but frequently promotes. It has no direct bearing upon clubs for the discussion of public affairs, nor upon political or trade-unions; but if a single workman-who, being a member of one of those clubs, runs the risk of becoming an agitator, or who, being enrolled in a union, must be left without a will of his own, and therefore a slave should read these lines, and be touched by them, I should indeed rejoice, and little would I care for losing credit as a poet with intemperate critics, who think differently from me upon political philosophy or public measures, if the

sober-minded admit that, in general views, my affections have been moved, and my imagination exercised, under and for the guidance of reason.

'Here might I pause, and bend in reverence
To Nature, and the power of human minds;
To men as they are men within themselves.
How oft high service is performed within,
When all the external man is rude in show;
Not like a temple rich with pomp and gold,
But a mere mountain chapel that protects
Its simple worshippers from sun and shower!
Of these, said I, shall be my song; of these,
If future years mature me for the task,
Will I record the praises, making verse
Deal boldly with substantial things-in truth
And sanctity of passion, speak of these,
That justice may be done, obeisance paid
Where it is due. Thus haply shall I teach

Inspire, through unadulterated cars

Pour rapture, tenderness, and hope; my theme
No other than the very heart of man,

As found among the best of those who live,
Not unexalted by religious faith,

Nor uninformed by books, good books, though few,
In Nature's presence: thence may I select
Sorrow that is not sorrow, but delight,
And miserable love that is not pain
To hear of, for the glory that redounds
Therefrom to human kind, and what we are.
Be mine to follow with no timid step
Where knowledge leads me; it shall be my pride
That I have dared to tread this holy ground,
Speaking no dream, but things oracular,
Matter not lightly to be heard by those
Who to the letter of the outward promise
Do read the invisible soul; by men adroit
In speech, and for communion with the world
Accomplished, minds whose faculties are then
Most active when they are most eloquent,
And elevated most when most admired.
Men may be found of other mould than these;
Who are their own upholders, to themselves
Encouragement and energy, and will;
Expressing liveliest thoughts in lively words
As native passion dictates. Others, too,
There are, among the walks of homely life,
Still higher, men for contemplation framed ;
Shy, and unpractised in the strife of phrase;
Meek men, whose very souls perhaps would sink
Beneath them, summoned to such intercourse.
Their's is the language of the beavens, the power,
The thought, the image, and the silent joy:
Words are but under-agents in their souls;
When they are grasping with their greatest strength
They do not breathe among them; this I speak
In gratitude to God, who feeds our hearts
For his own service, knoweth, loveth us,
When we are unregarded by the world.'

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