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On Religious tain spiritual life in their souls by the use, as it were, of drams and high seasoned viands, rather than by partaking soberly of the simple and wholesome fare pointed out by the Gospel. May God give his blessing to your sound and judicious miscellany, and make it instrumental in rescuing many of this description from the evils to which they are exposed! The preceding observations shew how widely these persons mistake the true way of acquiring, through the holy spirit, spiritual affections. They trust far too much to outward means of exciting them; and they use those means with as little discrimination, caution, and reserve, as if their powers of excitation were boundless and endless and always innocuous; while, on the other hand, they are by no means sufficiently diligent in making the best practical use of their religious feelings, by founding on them habits of universal holiness, and cultivating these habits with a care and solicitude proportioned to their inestimable value. These habits, and not the emotions which originally lead to them, are constituent parts of the Christian character; and where such habits are found, God always vouchsafes his blessing, and gives spiritual affections. "Blessed are they that hunger and thirst after righteousness, for they shall be filled. affections, through the divine bounChristian ty, as naturally accompany true Christian obedience, as warmth and feeling belong to a healthy limb. It is God that gives, and not man who obtains by any necessary connexion of cause and effect; but still such is the course of providence, that under some circumstances the gift is bestowed, and under others it is withholden. It is as absurd for those to expect that God. will bless them with Christian affections who do not watch, and pray, and strive to lead Christian lives; as it would be for a farmer to expect good crops on a bad and neglected soil, or for a physician to expect right feeling and genial warmth in a limb withered by a palsy. In vain would the farmer have recourse to artificial helps; in vain would the phy sician apply external stimulants; and equally in vain will he, who thus seeks Christian affections, hang on the skirts of impassioned preachers, and have recourse to all outward incans of rousing his feelings. How

Affections.

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ever he may appear to succeed for a time, his affections will be feverish and turbulent; they may, probably, hurry him into extravagant opinions, or extravagant conduct: but though this should not be the case, they will assuredly be short-lived, and "the last the first." state of that man will be worse than

use of outward means in religion? Shall we then be indifferent to the Far be such a thought from the writer of these remarks. Outward means are appointed, are commanded to be used by the lord of life: he himself world lying in wickedness, and for used them for the conversion of a the establishment of his disciples. Sound and animated preaching particularly was the harbinger, and contimain support of true religion in every nues to be, under God's blessing, a Christian country. No true follower of Christ will neglect regularly to attend it, or fail to own his deep obligations to it. The due and prudent use of outward means is as important and even necessary in the Christian life, as the abuse of them is mischie

vous.

how much they are abused by the Papists; ought we not then to guard We are all sufficiently sensible carefully against their abuse among ourselves, nay, even among such of us as think they stand at the greatest distance from popery?

the dangerous error, which is the subDifferent causes contribute to spread ject of these remarks. I will only mention one radical mistake, which is, I think, almost universally prevalent among those who seek for religious affections more from hearing sermons, and other outward helps, than from the cultivation of holiness. It ceptions of the nature and tone of consists in their having wrong conChristian feelings. Seeing something of the deplorable state of man by naand depth and height of the love of ture, and of the length and breadth Christ, they not unnaturally conclude, that the affections of the Christian should be proportionate to the high motives held forth in the Gospel to excite them; and, therefore, they never think their hearts sufficiently warm, or rather (as their ideas should lead them to say) sufficiently fervid. raptures and ecstacies would be comBut man can only feel as man. What mensurate with the love of which he is the object, and with the perfec

tions which he is called upon to contemplate; but man cannot lead a life of raptures and ecstasies; nay, I question, whether such high flights of the soul, even when occasional and temporary, are ever good for him: I question even, whether his soul does not suffer from the unnatural exertions to which she is impelled at such seasons, and whether she is not rendered by them less fit on the whole to love, to serve, and to glorify her God. Look at man in his nearest and dearest connexions with his species. What ought to be the style of his affections as a father or a husband? With respect to his duty as a husband, we are told, that he ought to love his wife as his own body, and as Christ loved the Church. These forms of expression are as strongly descriptive of warm love as can easily be conceived. But what sober man ever supposed, that in order to fulfil his duties in either of the above relations, he was required to live a life of strong emotions? Warm but serene affection, every day expressed in looks and acts of kindness; an affection which will suggest attentions, prompt sacrifices, impel to exertions, and gild all with the beams of cheerful good-humour, and which will rise superior to the shocks it must experience in this wayward and changeful world; this is what the conjugal connexion requires. But how different is this from the flights of sensibility, the thrilling emotions, which are met with among the heroes of novels and plays. A husband of sense and experience, instead of using endeavours to work his feelings up to a similar fervour, looks upon such a state of sensibility, and such expressions of it, with much distrust. He observes, that those married men around him, who approach nearest to this species of character, are by no means remarkable for being the best husbands. The admirers of very strong feelings, perhaps, call him cold and inanimate; but while he laments that his affection is far less pure, less steady, less productive of good fruits, and, perhaps, also less warm, than it ought to be, still he does not wish to emulate the tone of theirs. He will not change his sobermindedness for their keen emotions. They may tell him, that, in chusing this path of conjugal duty, he must either slight or misinterpret his Bible; that Christ's love for the Church, which is held up CHRIST. OBSERV. No. 18.

to him as a pattern, was inexpressible; and that he ought to be continu ally exerting all his powers, and employing all means, to rouse his feelings and wind up his affections as a husband, to the highest pitch, in order to attain to a faint resemblance of it. He will answer, that it is his earnest prayer and endeavour to copy, as nearly as possible, the divine example held out to him, and to maintain in his bosom a very warm and lively affection; but that he does not think that aiming at a state of soul beyond the lot of humanity is the best way to succeed; that the powers of man will bear only a certain degree of exertion with advantage, or even with impunity: that if the bow is too much bent, it will either break and wound the band which holds it, or its elasticity and strength will be impaired, if not destroyed, and it will bear lasting marks of the imprudence of its owner, Your readers, Sir, will make the application.

Dec. 4th, 1802.

B. T.

To the Editor of the Christian Observer.

ON SOME POPULAR OBJECTIONS AGAINST

THE CHURCH OF ENGLAND.

THE objections against the Church of England, as they respect the character of her ministers, have already been considered (Christian Observer, Vol. II. p. 209): they are now to be considered, as they respect the form of her constitution, her government, her doctrine, and her worship.

In this part of the enquiry it is necessary to premise, and bear in mind, that the question is not, whether the constitution of our Church be perfect and faultless or not; but whether its defects be of such magnitude or such inveteracy, that, all things considered, there is reason to hope that upon its demolition a better might succeed; or, in other words, whether its imperfections or corruptions be such as to justify a defection from it, and an attempt to overthrow it.

This observation will dispose, in the proper way, of a host of objections, and of such objections as are most easily produced, and by superficial thinkers are esteemed the most important.

The government of the Church of
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England is episcopal. This form of government has been attacked with great vehemence, but with little success. The infelicity of a recent attempt against it, from the pen of no less a person than the late Dr. Campbell, will be sufficient to convince every impartial enquirer how little is to be advanced in support of any cause which stands in opposition to our Church, as far as the form of her government is concerned. Even our enemies, and those by no means the most candid, are compelled, nevertheless, to acknowledge, that they see no valid objection to the three orders, in our Church, of bishops, priests, and deacons; and admit it as certain, that from the days of the apostles, these orders have, in some form or other, prevailed. The least scrupulous of our opponents would, indeed, be put to a difficulty to account for the general and exclusive prevalence of episcopacy, in times, not only in contact with the apostolic, but running into them, on any other supposition, than that the episcopal form of ecclesiastical government was an institution final and deliberate of the apostles; and, consequently, if not of divine authority and obligation, yet decisively superior to every other. The merits of this important question, for important after all it must be confessed to be, cannot be sufficiently discussed in a small compass. The reader, who would wish to give the subject a full examination, may be referred to the seventh book of Hooker's Ecclesiastical Polity, and to the second, third, and fourth books of Bingham's Origines Ecclesiasticæ. There is a passage, however, in the writings of BISHOP BEVERIDGE, which comprises the main force of the argument for episcopacy, in such strong and lucid language, that it has every claim to be produced upon the present occasion. After having quoted the testimonies upon which his conclusion is founded, he proceeds to that conclusion in these words:-" Upon all these testimonies of the ancients it may be observed, in the first place, that three distinct orders of ecclesiastical ministers, bishops, priests, and deacons, in the age immediately succeeding that of the apostles, were constituted, not in one place or other, but in all the parts of the habitable world then known, in Europe, in Asia, in Africa: in Europe, as we learn from

Clemens and Pius, who were Romans, and from Irenæus a bishop in Gaul; in Asia, as is proved by the Epistles of Ignatius, bishop of Antioch, written to several of the Asiatic Churches; and in Africa, as is evident from the writings of Tertullian, Clemens of Alexandria, and Origen. If, therefore, there were no other, this would stand for a firm and invin cible argument, that the three orders in question were instituted by the apostles themselves; for it exceeds all belief, that Churches, established in every part of the world, and placed at so great a distance from each other, should conspire in adopting the same form of ecclesiastical government, unless it was delivered to them by the very apostles who delivered to them their faith." Vide Annot. in Can. Apost. in Can. ii. on the words Ὑπὸ ἑνὸς ἐπισκόπε, near the end.

But if the Church cannot exist without some visible form, it would gratify us at least to know for what we are to exchange our present.

The objections to the doctrine of the Church of England may be dismissed with less ceremony; as they come in general from a quarter, the sentiments of which upon this subject are not entitled to much consideration. But it is an advantage, of which no member of the national church ought to be ignorant or insensible, that, by means of the establishment, some security at least is afforded to the laity, that is, to the great mass of the Christian community, against the incon stancy and probably the heresy of their teachers; and that they are not, for their spiritual instruction, left to the mercy of men, who may think that their liberty is of no use to them, or not even possessed, unless they exercise it on every subject, and on every occasion, by a continual progress or fluctuation from one opinion to another; as if the freedom and reality of their faith could only be proved by its loco-motivity. Have no sects experienced this evil, with its natural consequences? and is it no advantage to be preserved from them?

This consideration, properly pursued, will serve, in some degree, to silence the clamours raised against tests, imposition of creeds, subscription to articles, &c. &c. If, as re straints upon liberty they may be considered as evils, they are evils to which we cheerfully submit as means

of deliverance from greater; and in spite of all the abuse which has been discharged against them, there is little hazard in affirming, that they have attained as much of their object, as perhaps the depraved state of human nature would permit. It is more than possible, that their very success is a principal cause of the resentment expressed against them.

The worship of our Church is, as indeed it must be, founded upon her doctrine. It is not, therefore, the doctrinal so much as the ceremonial part of her worship which is the object of censure and opposition. But this is a large field to enter upon; and to examine each particular portion of our ritual, which is objected against, would be too protracted an attempt for the present paper. It will be sufficient to send the candid reader, for the satisfaction of any scruples which he may possess, to the fifth book of Hooker's Ecclesiastical Polity: but let him attend to the indisputable excellencies, as well as the supposed defects of the form of worship established in our Church; and let him say, whether he has not much cause for gratitude that such a form is established: so that, when he assembles with his brethren in divine worship, he may not only be assured that he shall not be tempted to acts of devotion which his conscience disapproves, but be certain that the service which he offers is both founded upon the most important doctrines, and is conceived in the soundest form of words. The objections against our burial service have, in this work, been solved in the most satisfactory manner (Christian Observer, Vol. I. p. 296); and little more ability would be required to vindicate every other part of our liturgy. But upon this and upon every other subject of the like nature it would be a desirable thing, and no less just than desirable, that those who entertain objections to the established religion, whether originating with themselves, or suggested by others, should apply to their parish minister or to some clergyman of the Church of England for the satisfaction of their scruples; but those who suggest such doubts well know that this will not issue in the accomplishment of their object; and, therefore, by them it is likely to be discouraged. Some instances, however, of the benefit of such conduct might be adduced.

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It may be proper to observe, that the objections which have been mentioned, concern the laity in a very inferior degree. Although the requisition of entire conformity to the Church may be alleged as a cause of dissatis faction by the clergy, it can, in no sense, justify the complaints and secession of the private members "they being neither obliged to wear surplices, take oaths of canonical obedience, read the burial service, sub scribe the articles, use the sign of the cross in baptism, nor pronounce the absolution." Christian Observer, Vol. II. p. 107. col. 2.

The dictates of conscience, which are often urged to enforce the objections here considered, and to vindicate separation from the Church, are of all pleas one of the most ambiguous and uncertain. They serve, however, to withdraw the cause from human cognizance, and to render the right of schism, like the right of insurrection, sacred. But conscience is only a rule of duty when it is conformed to truth and the will of God; and unless objections of such weight can be produced against the established Church, as we are assured cannot be produced, openly and in the face of the world and in a formal manner to separate from her, is not only to offer an insult to her and through her to Christianity itself, but is a manifest violation of that union which, as Christians, we are enjoined to cultivate, and which, unless we are hypocrites, will be external as well as internal. It is to little purpose to allege a fundamental and internal union: the language of actual separation is to a different effect, and is uniformly understood to express aversion and hostility.

Upon the persons guilty of such conduct it is not sufficient coldly to observe, in the language of one infidel speaking of another, that concerning their opinions men will, no doubt, judge variously, every one approving or condemning them, according as they happen to coincide or disagree with his own. With all tenderness towards those whose scruples are really conscientious, and after an impartial enquiry unremoved; whose abstinence from our communion is peaceable, and consistent with sincere desire of our prosperity; we must, nevertheless, be permitted to understand schism as expressly forbidden in

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scripture, and productive of effects most fatal to the interests of religion. M.

EXTRACT OF A LETTER FROM THE REV. S. WALKER TO THE REV. T. ADAM. Feb. 16, 1755.

DEAR SIR,

I was sorry, after sending away my last, that I had not explained myself somewhat particularly upon the point wherein you had a title to be informed, ere I might be allowed to commence a free correspondence with you. My conduct with regard to Methodists hath been upon the plan of Gamaliel's advice; for though there appeared a zeal and boldness in them, which might very justly engage my heart to them, yet I could never persuade myself that their proceedings were justifiable; or their manner of stating the Gospel doctrines, according to the truth of scripture. We here have always thought Mr. Wesley's notion, that success denoted a divine mission, to be a palpable error. The conviction and conversion of sinners are seals of the Gospel, of the power and grace of Christ, and nothing more. As on the other hand, to say the Gospel is not preached, because nothing comes of it, is binding the free spirit. Methinks, they have sadly stumbled in the meaning of that passage about false prophets; nevertheless, I trust, they have been means in God's hand of kindling gospel principles among us; and seem about to leave the work to more regular and capable heads than their own. With regard to your want of the success you wish and pray for, I have no doubt you preach and live as you print; and then to what but the unsearchable wisdom of God can it be ascribed, that your labours should be without the desired fruit, while the same principles are blessed elsewhere, as I am sure they are here and in this neighbourhood: However, it becomes us all to watch and pray, that in nothing we may be a hindrance to the Gospel. I pray daily for your success, and the good archdeacon's; and after the most attentive consideration of your case, can find nothing to propose to you but perseverance and submission. Surely it would but grieve your conscience to decline or quit your station upon this cause. I said I had nothing to propose, yet I know you will par

don me that I ask, if somewhat might not be expected from more particular pains used upon a person or two of the most probable expectation? Perhaps God may bless a personal con ference frequently repeated; and if you may procure one or two lights only, no one can say what it may come to. Dear Sir, when you touch upon the quo modo intrasti, you lead me to a point I can never think of without great self-abhorrence. Whatever others may have done (and I fear too, too many are in our case) sure I am, conceit and interest had the guidance of my heart upon that awful occasion; and many years that fol lowed it, were just like it. The ser vice of Christ prostituted; the souls committed to me starved, and, I fear, perished many of them; seeking my own glory in that very pulpit, where I was placed to proclaim the Redeemer! I know not how I endure the reflection. Mourning over this scene I shall go to my grave. Tis not a lost case indeed; we have an advocate with the Father: but I can never undo the wrong I have done to God and man. Yet, Sir, I reap great benefit from it. The remembrance of my unfaithfulness humbles me, though not as it ought and as I desire; stirs me up to diligence, and to labour more abundantly; and, what I chiefly rejoice in, serves in some measure to repress that conceit wherewith my desperately wicked heart would needs swell upon one thing and another. You will not think how seasonable and acceptable your counsel is, that I be not high-minded. Dear Sir, let somewhat in that way have a place in all the letters you favour me with. "Tis a very dangerous thing to be particular any way; and when we are grown up to a becoming disregard of the reproaches of the world, it is but too easy a step to become vain of them. Perhaps 'tis more dangerous still to be in the direction of a number of serious persons; and yet worse again to hear of the commendations which injudicious zeal will be throwing in our way. I have, indeed, much need to watch over my spirit, perhaps more than an high degree of preferment would have called upon me to do. I cannot forbear saying, that your way of writing to me is most peculiarly agreeable; and that I have never found my heart so much endeared and obliged

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