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noticed, which is the laxity of public opinion on the subject of religious division. The description of persons especially liable to this charge are such as "have no pretext at all beyond the sweeping defence at present in the mouths of too many that we are all going one road, and that it little matters to what party of Christians men beloug, provided they do but think themselves right in so belonging; or, indeed," (Mr. M. believes he may justly add,) "whether they belong formally to any body of Christians at all." This system of freethinking, he urges very justly, is not only opposed to direct cautions of Scripture, but effectually undermines three fundamental truthsthe necessity of an order of ministers, the general necessity of the Sacraments, and the duty of social worship; and besides, encourages personal arrogance, as if each man could elicit truth as well "by the solitary operations of his own mind, as by bringing them into contact with the opinions of others." Among the sectaries he particularly alludes to the Wesleyan Methodists, as a striking specimen of this laxity, inasmuch as they separate them selves on very insufficient grounds, not knowing, in fact, where to range themselves, whether in or out of the Church.

The fifth error relates to the office, character, and revenues, of the national Clergy. Here Mr. M., in order to consider the question on general grounds, declines. insisting on the advantages derived to the Clergy from their episcopal ordination, or the support of the State; and argues the recommendations under which they appear to public notice from the circumstance alone of their superior preparation for the ministerial office, above every other body of teachers in this land. Nor does he shrink from the test of character as the standard of comparison; and maintains that, as a general statement of the case, there

is no ground for withdrawing from their ministry on this account. On the subject of Church revenues he refers to the admirable expositions of their nature which have been already given elsewhere, and by which it has been clearly proved that they are in no sense the property of the nation, and therefore not at their disposal; and, consequently, that all prejudice against the Clergy, on account of their possessions, is altogether unfounded and scandalous.

The last ground of complaint is the prevalent error of religious insubordination, not only as an evil in itself, but as the fruitful source of all the errors previously mentioned. To put the reader in possession of the author's meaning on this point, we quote with pleasure the following passage.

"God forbid that I should be ima

gined to present myself here as an advocate for subjection in opinion to any men, or body of men, against, or to the exclu sion of, rational grounds of conviction. No. What I mean to say is, that there does exist in the public mind an undue indisposition to submit itself in a proper degree to religious instruction, as coming from those most competent to administer sulted respecting property, and the physiit. I say that whilst the lawyer is concian respecting health, the Clergyman's sentiments on religion are treated as of little, if of any, more value than another man's, notwithstanding his professional means of better and more accurate information: and that degree of professional deference which is shewn towards other professions, is manifestly not shewn towards his. Even if I could see the Dissenting Ministers receiving from their people the respect to which, as their chosen teachers, I conceive they are entitled, this would be a great set-off against the present statement: but, as far as I Dissenting Minister is generally looked have observed, I do not scruple to say, the upon as any thing rather than the authoritative expositor of God's word to his congregation. And although amongst Church

In several pamphlets by the Rev. Augustus Campbell, and in the 58th Number of the Quarterly Review.

men the sound and reflecting part of them are doubtless considerably alive to this branch of their Christian duty; yet these at present form a very inconsiderable proportion amongst those calling themselves Churchmen. And, with regard both to Churchmen and Dissenters, I would put it to common sense, and ask, Is the religious teacher's opinion to be held in no better estimation than that of the learner?' Is the minister not to be supposed a better ‹ judge of the niceties of that particular subject connected with his special profession, than those are whom he is ordained to teach? Let me not be thought here to be pleading for implicit deference; but I am pleading for a greater degree of deference than is now commonly obtained or rendered." P. 43.

We now come to the means of

counteraction to the errors which have been enumerated. As insubordination may be considered the source of them all, so the remedy to all consists in a modest, discreet, and legitimate application of the principle of subordination.

To remove the first error with regard to inward impressions, the Clergy are referred to the devotional style of the Liturgy, and of our approved Church divines, for specimens of the tone and spirit of our Church on this point; and Mr. M. suggests the propriety of their inculcating, both in their public and private ministration, the exemplary discharge of outward duties combined with a modest suppression of motives, except in extreme cases, or on particular occasions, where a declaration of motives may and should be encouraged.

"In the hour of sickness, or of private confidential conference, the Minister will do well in even inviting more unreserved communications as to the inward state:

and at that solemn crisis, when the com

munion between the Christian soul and its God becomes awfully near, and its everlasting destinies are dependant on its real state; when also all undue motives may well be supposed out of the question; then the spirit may be allowed to expand itself before others, as well as in solitude, in its loftiest aspirations. Such appears to me to be the course whereby both our Church and true religion may be 'justified of their

children' against either irreverent boldness of expression on the one haud, or a reserve that may seem to partake of unchristian dissimulation on the other." P. 49.

To remedy the second error, that relating to the Sacraments, Mr. M. advises the adoption of frequent exhortation on the subject of the baptismal vow, so as to give to the ordinance of baptism a practical character and tendency; and that every endeavour should be made to raise the office of sponsors above a mere formal one. He thinks, also, that the introduction of the baptismal rite in the course of the service, as appointed by the Rubric, would, in connexion with a corresponding toue of pastoral admonition, tend much to restore it to its proper estimation among the people. He considers the impediments to the right apprehension of the other Sacrament, as arising from "the unteachableness and indifference" of men, as well as from " the cavils of profane or censorious gainsayers," much more difficult of removal; but yet, that much may be effected in this point also, by pointing out the mutual dependance of the two Sacraments, and by the conveyuse of a happy discretion in ing particular admonition.

The remedy against the third error, that of improper religious association, he regards as peculiarly within the reach of the Clergy. He states it as his opinion, that it is owing to the influence of the Clergy

that those anomalous societies before mentioned, have increased to such an extent, and that, consequently, they have it in their power also to remedy the error to a great extent. Both by precept, then, and by example, each clergyman, he considers, may, in his own parish, do a great deal to weaken the influence of these objectionable associations. But still the Clergy cannot do all—

"After the endeavours of the Clergy, however, have done their utmost in this respect, there is a great deal remaining to be done by those out of the pale of the

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National Church and their teachers, in the way of redeeming their present unsettled habits of association. They have several anomalies to extricate themselves from in their licentious and unbridled ardour for inconsiderate combination. For doing this, no method more effectual occurs to me than that of reverting to the leading principles of the party in Christianity to which they belong, weighing duly with themselves the comparative moment of their principles as grounds for maintaining a sect, and then framing a consistent course of action, as to those with whom they can, or can not, properly associate." P. 54.

In regard to the opposite error of unthinking and hasty division, which was the fourth head of consideration, he recommends the Clergy to "discountenance in every way with the utmost jealousy, the profane thirst for sectarianism."

"Even with regard to the three leading denominations,' it befits the Clerical body manfully to uphold their own views, and to shew, on every suitable occasion, and in every manner they prudently and seasonably can, their conviction of the unreasonableness of separation on the

grounds adduced. Many, indeed, may be the shades and degrees in which individual Clergymen may be disposed to make this manifestation: but none, I conceive, can hesitate in admitting that consistency with their own declarations and subscriptions calls for an avowal, more or less, of their principles: inasmuch as against the opinions held by each and all of the three denominations,' the Church, to whose opinions we are pledged, has distinctly des clared itself," P. 55.

In order to remove the minor shades of dissent," an humbler strain of pulpit instruction" than is always adopted, he conceives, would be highly useful: but the means which he suggests as the most efficacious, is an accurate knowledge of the persons who constitute the regular flock of the parochial mi

nister.

"I hold few things in religion to be more delusive than habits of occasional communion. Enlarged comprehension in the formation of a Church I can understand: but occasional and vacillating conformity between two or more religious communities, is a practice, from which no

result favourable to religious truth can possibly arise. And whilst it will be the wisdom of every parochial minister to shape both his public instruction and private discourse with such guarded and comprehensive discretion, as to invite and include the greatest possible number of private opinions; he will on the other hand perpetuate, to a degree not to be estimated, the evil here remonstrated against, if from unworthy regard to popular feeling he descend to any enunciations bordering on the enthusiasm of the Conventicle, or stray from those safe limits, which the embodied wisdom of his own Church has already prescribed to him." P. 57.

The fifth error relating to the office, character, and revenues of the Clergy, is attributable, he conceives, in a great measure, to an improper reserve of the Clergy on these points. It is imperative on them to assert the scriptural grounds of their office; and the civil grounds should also be set forth on suitable occasions. The just weight also of their character would be increasedby observance of "fitting singularity in apparel, society, and general deportment, and by coming out in a prudent degree from the mixed customs of the world." As far as concerns the revenues of the Church, it rests wholly with the Laitý, Mr. M. observes, to rectify this error.

"As far as this wrong opinion in the laity is associated in individuals with soundness of religious faith and disposition on other particulars, so far we may hope for amendment: where this result is the

fruit of actual profaneness and irreligion, still higher principles must operate, before we can expect this to be improved or rectified." P. 59.

We now come to the remedy proposed for the last evil, that of religious insubordination. This evil Mr. M. considers as arising from a perversion of the heart, and as requiring, therefore, the utmost degree of discretion and prudence in every attempt to remove it.

"That the remedies to this evil, therefore, are not of easy attainment, is evident. But when it is considered that the application of these remedies is placed by Pro

vidence in the hands of a body of men, whose self-dedication to a holy and unworldly profession renders them singularly fitted for this purpose; that from them may be reasonably expected some share of adequate judgment, earnestness, and sincerity, towards the attainment of such a point; and that if in the discharge of this their duty, they meet with difficulties, it is no more than the Sacred Word they are ordained to administer, has taught them to anticipate, and against which the same Word and its promises are mighty to strengthen them: the high and holy endeavour ought not to be abandoned in despair, but rather exercised with a vigour and wisdom somewhat suitable to the degree of need. To enter on the wide field of remedy thus opened, might be perhaps presumptuous and indelicate. I leave it, therefore, respectfully in the hands of those to whom it refers: not, however, without earnest prayer, that the Giver of all good gifts, and the Father of Lights, may bless such endeavours with a full measure of

success.". P. 61.

Having thus brought his design to a conclusion, Mr. Merewether more fully states his reasons for thus addressing his appeal to the Clergy, and sums up the whole with an affec. tionate and forcible admonition to his lay-brethren-setting forth to them the duty, in imitation of some splendid instances in their body, (instances, we must add, which must be familiar to every one acquainted with the proceedings of the Church societies*) of cordially co-operating with the ministers of the Church. With regard to such of the laity as dissent from the national communion, he entreats them to weigh well the grounds of their separation, abstractedly from all undue impressions derived from history-from all vain strife for non-essentials-from all mistaken views of superior sanc tity.

"Above all," he adds, "let no criminal spirit of indifference (for what else can it be than criminal) as to being in the Church or out of it; as to being with this sect, or with that sect, or with no sect; loosen the bonds of religions consistency and consi

'We cannot but allude also to an excellent pamphlet, lately published, by R. Bransby Cooper, Esq. M.P.

derateness. But let all make it their study to sacrifice minor differences for the sake of general peace: let no hollow associations, but the grand principles of faith and worship be the basis of religious union and let Englishmen ponder well whether they improve either their faith or practice by forsaking the Ministry of the English Clergy, which the laws of the land quietly secure to them, in order to follow the ministrations of others, whose public services rest, more or less, on a questionable footing; and whose appointment, together with every thing connected with their office, is too often mingled with earthly intrigue, unholy contention, and all manner of strife."

The postscript contains some very just strictures upon that fanatical association, ycleped the "Home Missionary Society." We do not wonder at the warmth of indignation expressed by Mr. M. at the sanctimonious pretensions of these domestic crusaders of modern times. They would, indeed, be contemptibly ridiculous in themselves, but that experience tells us, that absurdity is a component part of fanaticism, and must be superadded as a flavour to the dishes of the epicure in piety, in order to render them exquisitely palatable to his taste. Notwithstanding, therefore, the intrinsic absurdity of such an association, we agree with Mr. M. that the Clergy,

Upon the point of worship, the prospect of a second grant from the Legislature, for farther remedying the present want of means in connexion with the Establishment, must be highly gratifying to every unbiassed Christian. I say this, because but for either a sectarian, or, what is far worse, an irreligious bias, all must rejoice in this renewed effort of a Christian state. If religion, as opposed to worldlyopposed to division and dissent, could premindedness and profaneness, and union as vail, a succession of National grants might be reasonably calculated on, gradually and speedily to supply the need, and include the whole population of the land. For how else, if those principles properly prevailed, could money be deemed to be more fitly applied? and as to want of money, the present prosperous state of the country forbids the supposition. Any difference of opinion, therefore, on this point, argues a spirit either of irreligion or sectarianism.

and especially those of influence, must exert themselves to expose its false and hypocritical pretensions in all their "native effrontery," and to check its revolutionary machinations. The greater is the danger from it, as it "works under ground," and has some supporters who "will not shew their names on its list."

But we shall have little answered our purpose in noticing this Pamphlet, unless we induce our readers to consult it themselves, and to apply to the fountain-head, from which our space would only allow us to derive some scanty rivulets.

A Speech delivered in the House of Peers, Thursday, June 10, 1824; on Occasion of the Third Reading of the Irish Tythe Composition Amendment Bill. By John, Lord Bishop of Limerick. 8vo. pp. 115. Cadell, London. 1824. WHOEVER has cast his eye over the parliamentary debates of the last Session, must have observed the peculiar hostility which has been displayed against the Church of Ireland. The Clergy of England are often represented by certain liberal and enlightened senators of the present day as an idle and avaricious race, consuming the public wealth, and rendering no services in return. But their brethren in Ireland have incurred much heavier imputations. It has been said that a great majority of them entirely neglect their cures; that an individual often holds five or six benefices; that they practise the grossest exaction in levying their tythes; and are objects of universal contempt through the whole kingdom. These, and a thousand other calumnies, equally malicious and absurd, have been uttered without remorse in the face of Parliament, and circulated of course to the remotest corners of the land. In the latter part of the Session the Bishop of Limerick stood forward as the champion of his injured brethren,

His speech was delivered on the third reading of the Irish Tythe Composition Amendment Bill. With this subject, however, it has in reality no connection. The Bishop simply expresses his approbation of the measure, and then enters into an elaborate defence of the Church of Ireland.

"During the course of this Session, I have sat and heard in silence many attacks on the Irish branch of our United Church:

but, though silent, I have not been inattentive; nor, new as I am in this House, and unversed in parliamentary usage, was it by any means my intention to suffer, what I did consider, and am still obliged to consider, erroneous assertions, to pass without reply. I merely waited for a fit occasion: the present seems to me that occasion; the only one, perhaps, that may be afforded before the Session shall close. And, while I regret that the portion of our Church with which I am more immediately connected, I mean the province of Munster, has not, at this crisis, an abler representative in this House, I confess myself not materially apprehensive for the consequences. The honest confidence arising from a good cause will more than counterbalance the sense of my own deficiencies; and I have much reliance on that generous feeling, which, in this House, is ever prompt to give a fair hearing to those who have been calumniated and traduced. Nor is this my sole reliance. In the first place, I rest my hope on that divine Providence which hitherto has been our support in difficulty and danger; and then, I look to the good sense, the good feeling, and the sober judgment, of the British nation. That judgment may, from circumstances, be warped for a little time; but it has a self-adjusting power, which, in the end, invariably restores it to its upright and unbending rectitude. Already the public is beginning to question those calumnies, which, from the frequent and unblushing repetition of them, it had been seduced to believe.

The enemies of our Church have overshot

the mark: whatever may have been their motive, for this we are their debtors. A revulsion is taking place. Persons of the highest independence and respectability, various in their political views and connections, but unanimous in anxiety for the best interests of the country, and for the support of sound religion, as the best guardian of those interests, begin to discover for themselves, that the public

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