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THE CLERGYMAN IN SOCIETY.

Tothe Editorofthe Christian Observer.

THE last class, which I transcribed, of the observations of my reverend correspondents, related to the clergyman in his family: the present refers to his conduct in society. "Perhaps few points," says one of them, "are more difficult to decide than this; How far it is desirable to associate with our flock; and how to conduct that intercourse so as to be productive of spiritual benefit. It is very difficult to introduce religious conversation, or at least to maintain it, where little is felt, and therefore nothing more than mere assent is expressed. Yet again, instances are to be found (as in the case of the late Mr. Robinson, of Leicester) where there is such a talent for profitable conversation as renders the parlour scarcely, if at

upon three Sundays preceding the solem nization of marriage, during the time of morning service, or of evening service, (if there be no morning service in such church or chapel,) upon any of those Sundays, immediately after the second lesson." Here the clergyman is referred to the words of the rubric before the marriage service, without any alteration being made in that rubric, in whole or in part. Now that rubric says, that banns are to be published "immediately after the sentences for the offertory;" whereas the latter part of the clause of the act, as currently construed, says, "after the second lesson." But we think it probable that, as respected morning service, the legislature intended no change in the time; but only added a permission that when there was no morning service-as unhappily was and still is the case alternately, or oftener, in some churches-then the banns might be published after the second lesson of the evening service. The clause, we think, may be read thus:-"Banns shall be published as heretofore during the time of morning service, according to the form of words prescribed by the rubric prefixed to the office of matrimony [which rubric says, 'immediately before the sentences for the offertory'];—or of evening service (if there be no morning service in such church or chapel upon any of those Sundays), after the second lesson." That is, after the Nicene Creed, as rubrically directed and never revoked, when there is morning ser

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all, less useful than the pulpit; the private, than the public preacher." This extract states the difficulty fairly and I should suppose that difficulty is susceptible of solution by no general rule, except it be this; That in whatever particular case the character of the parlour preacher is sustained with great difficulty, it ought to be very cautiously attempted; and of course, the opportunities of making such an attempt should be as cautiously embraced. I find all my correspondents not only thus on the cautious side, but, with all their caution, apparently exercising a misgiving self-examination on the point. "Have we," says one, "been all things to all men lawfully? Or have we not conformed to some men unlawfully? Have we been sufficiently instant, in season and out of season ?" Another inquires, "Do we not mingle with the world too much, and fail of carrying with us, wherever we

vice; but when there is only evening service, after the second lesson. We see no reason that the legislature could possibly have for changing the time in the morning: all that was necessary was to appoint the time for the evening. But we write only as the matter occurs to us hastily on reading our correspondent's paper, and without consulting any authority; and we shall readily insert a correction of our mistake, if any of our correspondents can shew that it is one. We have not the recent Marriage Acts by us at this moment to ascertain whether the clause is now rendered definite as respects the second lesson in the morning, as well as the evening; but, so far as we recollect, they merely refer the matter to the Act of George theSecond, adding nothing new on the subject. We have known, years since, some of our elder clergymen determinately, and some younger ones inadvertently, following the post-Nicene rubric, and have heard lawyers state that they thereby incurred penalties, and that the marriages so contracted were illegal ; but if our construction of the clause be correct, this is not the case.

On the other topics of the Country Rector's letter we say nothing; leaving the discussion to our several correspondents. There is, however, a wide distinction between unavoidable or long-sanctioned discrepancies, and others which may be easily avoided; such as announcing the Lessons, Epistles, or Gospels, in an irregular form.-EDITOR.

go, our ministerial character; losing thereby that distinction which it would be our honour ever to maintain as the servants of Christ?". Such remarks as these from experienced, able, and excellent men, such as are my correspondents; hold out the most serious admonition to younger ministers. What younger minister indeed, who possesses any sensibility, has not felt what one of my clerical friends has expressed to this effect? "I feel bold in the pulpit, and ardent for the truth; but when I descend from it, I seem descending at the same time from that vantage ground on which I am fully able to maintain my mental independence." This is the language of the heart.

The fallacy, that much good may be effected by a good natured conformity to the world, is justly exposed by another of my correspondents:-"Visiting much with worldly company, even though parishioners, will give offence, and the ministry will be blamed. Besides, the very circumstance which may contribute to fill his church, namely, that the minister is social, will be the means of frustrating his hopes, if he hopes to do much good. Their minister goes with the world to a certain extent. They will take the hint. Their consciences, in the mean time, being quieted by hearing confessedly Gospel sermons, they will satisfy themselves that all is well, and that they have discovered the indiscoverable secret of uniting the love of the world with the love of God."

According to another of my reverend correspondents, Dissenting ministers appear to have some advantage over us in this point. He describes the intercourse which they have with their people as being of a decidedly religious kind. "I cannot but remark," says he, "that the great advantage which our Dissenting brethren, in the ministry, seem to have over us, chiefly consists in their familiar intercourse with the people. Whether it be owing to their being

generally taken from the middle, or sometimes even the lower, ranks of society, which renders that intercourse natural and easy; or, whether it be that their support depends on the kind feelings which their people have for them; or, whether it arise from both combined "-(he might have added the circumstance also of their being the people's own choice); "certain it is that they are more at home with their congregations than most of us are, and wind themselves more easily into their good will and affections. Their private meetings, also, for prayer and expounding the Scriptures, and for free conversation on doctrine, conduct, and Christian experience, are calculated to promote mutual confidence and probably general edification."

Might I be allowed to add, that another circumstance which may conduce to the success of Dissenting ministers, is, that they have some excellent rules among them on this point? For instance, Dr. Watts, in his "rules of conduct," says, “Let your conversation in the world be blameless and inoffensive; let it be exemplary, that you may say, Be ye followers of me, even as I also am of Christ.-Be grave, and manly, and venerable. Keep up the honour of your office among men by a remarkable sanctity of manners. Remember that our station does not permit any of us to set up for a buffoon; nor will it be any glory in us to excel in comedy and farce. A pleasant story may proceed without offence from a minister's lips; but he should never aim at the title of a man of mirth, nor abound in such tales as carry in them no lessons of piety, or wisdom, or virtue. Yet put on no forbidding airs, nor let the humblest soul be afraid to speak to you. When vicious or unbecoming speeches arise in conversation, a sudden silence, with an assumed gravity, will often be a sensible and a sufficient rebuke. Or where words of admonition may not be proper because of the company,

sometimes a sudden departure may be the best way to acquaint them with your disapprobation. Be meek: suppress rising passion early. Wherever you come, use your utmost endeavours that the world may be the better for you. Take occasion, from common occurrences that arise, artfully and insensibly to introduce some discourse of things sacred. Let it be done with prudence and holy skill, that the company may be led into it ere they are aware. The ingenious Mr. Norris's little discourse on religious conversation, and Mr. M. Henry's sermon on friendly visits, have many valuable hints in them for our use. It is to be confessed, that the best of ministers sometimes fall into such company that it is hardly possible to speak a word for God and the Gospel among them. Try, then, whether you cannot lead the discourse to some useful theme in matters of science, art, and ingenuity, or to rules of prudence, morals, and human conduct. There is a time of keeping silence, and restraining our lips as with a bridle. The best men sometimes are dumb, and dare not cast their pearls before swine. But I doubt this caution has been carried much farther by our own cowardice and carnality of Spirit than David practised it, or the Lord intended." (Ps. xxxix; Matt. vii.) So, then, we have Dr. Watts also confessing the difficulty of maintaining our Christian and official character in the trials of social life. When Swift, in his project for the advancement of religion and morals, says, That for the clergy to visit only with the clergy is as absurd as if the physicians should spend all their time in visiting the apothecaries, or each other, instead of the sick; his illustration is capable of a better application than he has given it. Every clergyman should consider himself as a physician in full practice: all his flock are his patients, and he has no time for visits of ceremony. What should

we think of a physician who was in the house of sickness only as a common visitor, without a particular application to the case of his patient? It is true that the world are apt enough to take offence at the distant manners of the clergy, and not always, I fear, without reason; but often they are as unreasonable in their dislikes, as they are when they refuse the skill of a physician because they dislike his manners: this is a degree of absurdity for which there is no help.

There can be no doubt that our business lies in the world, and as little that we ought always to be "about our business," which is, "to seek for Christ's sheep that are dispersed abroad, and for his children who are in the midst of this naughty world, that they may be saved through Christ for ever." In proportion as we have the grace and opportunity given us, by personal ability and authority, to be positively advancing that great object, (for the negative good of merely restraining by our presence improper conversation is more than a questionable advantage,) in that proportion we not only may but ought to be in society. Facilities are generally afforded us in proportion as our experience, character, and influence are enlarged. It should seem, therefore, that the younger men should be more at home, and the elder more abroad. The younger minister, who is engaged in his parish and in his study as much as he ought to be, will not have much surplus time to subject him to the snares of society.

It is quite plain, that we must first learn to live for ourselves, before we can live for others. And it is in retirement only that this learning can be advanced. There it is that the mind learns to avoid precipitation and to sustain attention; there, the heart to commune with itself and with its God. In retirement we become what we should be. Society, indeed, disco

vers to us what we are; both our weakness and our strength. For a long time, probably, it will discover to us so much weakness as to return us back to our retirement humbled and mortified; but dismayed we should not be.

On the other hand, never ought it to be forgotten, that retirement itself is not without its disadvantages. Pride may grow even in a retreat; and it is not the less distant from humility, because it may be a more quiet pride. Solitude itself has its vanities and affectation, as well as the world. There a man may avoid himself; that is, the correction of himself; and acts of devotion, losing the spirit of devotion, may degenerate into a habit of distraction. Solitude and society differ not much if we cannot, at pleasure, calm the passions of the heart, and excite the attention of the mind. It is possible too, when our duty calls us into society, for the mind to have its secret pavilion even there.

There is one situation more which belongs to this subject. What a modern writer calls, "a narrow and monotonous circle," has not only its disadvantages, but to the clergy (always exposed, as they are, to the temptation, if not of spiritual, yet

of official pride) its positive dangers. It is not only that the meagre chat of such a circle may become as mere a dissipation as the amusements of the world, but worse. To some individuals, such a circle may become, in some sense, a circle of inferiors, a little court, which, without the advantages of society, may have all the disadvantages of solitude. It is not in such a circle that the mind learns to determine promptly and exactly, and to profit by objections; nor the heart to bear contradiction, and to dare both to speak and to hear the truth. But it is in such a circle, that it is trained, by idleness and the love of presiding, to decide lightly and to mistake obstinacy for argument. It is in such a situation, that the heart is tempted, by concerning itself much with the faults of others and little with its own, to despise others and to admire self. We have always a sufficiently advantageous opinion of ourselves; and if however small a circle, and of whatever mediocrity, be it in town or country, shall conspire to flatter our mediocrity, we find little difficulty in persuading ourselves to accept it. "Cito nobis placemus, et si inveniamus qui nos bonos viros dicat, qui prudentes, qui sanctos; agnoscimus."

TERTIUS.

MISCELLANEOUS.

THREE YEARS IN ITALY.

OUR readers will have perused with lively interest the copious extracts in our Appendix from "Three Years in Italy," and, we doubt not, will be glad to find us fulfilling our promise of inserting in the present Number, some interesting particulars relative to a young relative of the writer, contrasting this lovely specimen of Scriptural and Pro

testant piety; of devotedness to God; of love to the Redeemer; of early preparation for the mansions of eternal blessedness; with the vain unedifying mummeries of Popery, as displayed in the transactions of the " Holy Week" at Rome.

"Palm Sunday-The ceremonies of the holy week commence at the Quirinal Chapel, with the blessing of the palms. The ceremony was

the same as the blessing of the candles: the pope was carried in and out in procession.

"Wednesday.I went to St. Peter's to hear the Miserere, which was fine beyond my expectation. We sat opposite to the altar, before which thirteen candles burnt bright for a time: by degrees they were all extinguished but one, which was placed burning behind the altar, to represent the undying faith of the Virgin, whilst that of the Twelve Apostles entirely failed.

"In this evening we saw a curious ceremony at the Church of the Pilgrims; princesses and ladies of the first consequence, washing the feet of female pilgrims, and afterwards attending them at supper. For the first, warm water was brought in large tubs or buckets: the ladies, dressed in black, tucked up their gowns, and girded themselves with napkins; after which, they pulled off the stockings of the poor women; and having placed their feet in the tubs, washed and rubbed them carefully, and then wiped them with the towels.

"When this was over, we were ushered into a grand sala, where long tables were laid out for supper. In a few minutes, a number of women entered, dressed as pilgrims, with staves in their hands, and bundles girt to their backs, and arranged themselves, standing round the table. It occurred to me, that this ceremony is a commemoration of the passover which the Israelites ate hastily before their sudden departure from Egypt. The same ladies who had been employed in washing the feet, served the pilgrims at table, handing round macaroni, vegetables, and such other provisions as Lent permitted. Between the tables, at a convenient distance, a long form was filled with spectators, many of whom were descanting upon the meritorious deeds of the princesses. A little Italian girl, who sat next me, observed, that those ladies would obtain many indulgences;' (in other words,

they were earning a pardon for past offences.) The ladies of the Bonaparte family particularly distinguished themselves in their observance of these ceremonies. We were next conducted into a long gallery, from whence we saw several cardinals going through the same ceremony with male pilgrims. The gentlemen of our party had permission to enter the room where they were, but we were only allowed to behold them at a distance.

“Thursday.—I have now to relate to you the occurrences of a most fatiguing busy day. Immediately after breakfast we drove to St. Peter's, having first obtained tickets of admission; and went with the crowd to the door of the Sistine chapel, which did not open for half an hour; and then the squeezing and pushing became quite dreadful. At last, we all got in, and procured seats on high benches, erected on purpose for foreign ladies, the gentlemen standing below. The pope and cardinals went through some ceremonies, which I could not, in the least, understand; and then passed on in procession, bearing the Host to the Pauline chapel, where there is some ceremony of burying it, which I did not see, the crowd being too great for us to approach. As soon as the procession began to move, the people, eager to obtain a good situation for seeing, pressed forwards until repelled by the Swiss guards, who shouldered them un mercifully.

"Both to-day and yesterday, during the interval when the music ceased, there was a noise like the clashing of swords, to represent the Jews coming with swords and staves to take our blessed Lord. After burying the Host, the pope was carried up to a balcony, from whence he pronounced the blessing; which scene I also lost, having missed my party, and being pushed along by the crowd, I knew not whither, until I saw again the poor feeble pope carried through the long galleries to the place where he washed the

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