would they be better employed than in hearing God's holy word, and praying for his blessing on themselves and their friends?"

"I see plainly," he said, "I shall never be able to reason you out of your bigoted, old-fashioned notions. I only wish I could bring you and Mr. Tiptop together. I think he would soon settle you and your arguments too; he would quickly turn the laugh against you, I can assure you, Master Nelson."

To this I answered, "that I had no reason to be afraid of Tiptop, his arguments, or his jests; but that I never would willingly go or stay in the company of persons who could make light of serious matters; and I told Burnet, that I was sure, sooner or later, he would allow that I was right in this resolution."

"This, sir, was the substance of my conversation with Will; and if you should be disengaged next Sunday evening, and disposed to see me, I should be glad to have a few more words with you on the same subject."

To this I readily agreed; so we parted at his garden-gate; and as I heard his door shut, I could not but say to myself, If happiness is to be found on earth, it is in that cottage: and what is the precious secret whereby it has been attained? No secret at all (I answered myself); but simply the practice of "pure and undefiled religion," "patient continuance in well-doing," with "glory, honour, and immortality,"

in view.

When he came to me into my study on the Sunday evening, according to appointment, he said that he really was anxious to know whether there was any truth in the report which Tiptop and others had so confidently spread about, that some alteration of the Prayer-book was intended, especially (as they said) for the purpose of making the service more "short and compact, and suitable to the taste of the times."

I answered, "that of course it was out of my power to say what our governors in Church or State might wish; but that I feared that in religion, as in other matters, there was some reason to apprehend too great regard might be paid to popular fancies, even by those who are as far as possible from approving

of them."

6

"Sir," he replied very earnestly, "I hope and trust the Church-services will never be shortened one sentence, line, or word. Grown people, sir, are but children in religion. If once you begin to yield to their indolence and dislike of trouble, you sanction the bad feeling and it will go on increasing, till it has eaten out the very heart of piety. Still, at the best, our weakness is great: the corruptible body,' as the wise man says, presses down the soul;' and I suppose it is the case with all of us occasionally, and even when we would most earnestly deplore and strive against it, that our thoughts are apt to wander, and our devotions to be cold. Whenever, therefore, I have found myself disposed to be weary of God's house and service, or have heard others complaining of the tediousness of the prayers and lessons, I have said to myself-If David, the prince of penitents, were here now, would he speak or think thus,-he who desired to abide in God's tabernacle for everwho envied (as it were) the sparrows and the swallows their continual abode under the sacred roof-who, when shut out, or far away, longed, yea, even fainted for the courts of the Lord, as a hart thirsting for the water-brooks! If holy Daniel, that greatest of statesmen, that real man of business;' if he were among us now-he, who in a far-distant land, and prime minister to the greatest of earthly kings, would yet let no day pass in which he would not thrice find or make leisure to offer solemn prayers to the God of his fathers, his windows being open in his chamber towards Jerusalem, where lay the temple of his God in ruins; that, as he could not be there in person, he

would be so in heart and mind,-would he say that our Church-service is too long? If St. Paul, that most heroic, and (if there were such a word,) that most unselfish of men,-if he were now among us, would he be weary of our lessons, prayers, and creeds?-he, whose conversation and home was in heaven-who desired to depart and to be with Christ, and who calls on all true Christians to hold fust the form of sound words,' in Christian faith and love! Or the beloved John, the last and greatest of prophets,-weary, not of his Lord's service, but of being kept so long from his presence, would he, and all the other holy men of every age, prophets, apostles, martyrs, confessors, and saints, whether of the Patriarchal, Jewish, or Christian Churches, would they complain of our services being TOO LONG? O no, sir, that is not to be imagined. So neither ought we to complain, heirs with them of the same promises, and looking to meet them hereafter in our one great eternal home."

Biography.

BEILBY PORTEUS, BISHOP OF LONDON.

BEILBY PORTEUS was one of the many distinguished prelates who have adorned the episcopal bench of our Church, who have risen to eminence from a very humble sphere of life; for his was no solitary instance of humbleness of birth being no bar to ecclesiastical promotion. He was a native of Ripon, in Yorkshire. His father, a tradesman of no great business, sent him to the free grammar-school of that place, from whence he proceeded, at an earlier age than usual, to Cambridge, where he became a member of Christ's Col lege. He obtained the degree of B.A. in 1752, his name appearing in the tripos as a wrangler, and also was one of the successful competitors for the medals, then just instituted as rewards for classical attain ments, by the Duke of Newcastle, the chancellor of the university, the other successful competitor being Francis Maseres, afterwards cursitor baron of the Exchequer.

In 1754, Mr. Porteus was nominated one of the esquire bedels, which office he retained for sixteen months. He took the degree of M.A. in 1755, was speedily afterwards appointed fellow of his college, and one of the preachers at Whitehall.

In 1759 he obtained the Seatonian prize-poem; the subject "DEATH," which, on its publication, attracted considerable notice. The poem is too well known to require any comment on its merits.

66

In 1761, Mr. Porteus preached his famous sermon before the university, which may fairly be regarded as the foundation of his future preferments. The subject was The Character of David, King of Israel, His reason for choosing this impartially stated." subject is thus stated by himself. "Some very open attacks having been lately made on the character of King David, and the authority of the sacred writers, in a pamphlet entitled, The History of the Man after God's own heart;' which, however contemptible in point of argument to men thoroughly acquainted with the language of Scripture, was yet, by the boldness of its assertions, the vivacity of its humour, and the freedom of its remarks, extremely well calculated to seize the imagination of the gay, and impose on the credulity of the inexperienced, it seemed not improper or unseasonable, in a place of public education,

to us; and to vindicate the truth, dignity, and divine authority of the sacred writings. All this, after much deliberation, I conceived could in no other way be so effectually done as by having recourse to those writings themselves, by going back to the very fountain of truth and holiness, and by drawing from that same source the proofs of its own celestial origin, and all the evangelical virtues springing from it, and branching out into the various duties of civil, social, and domestic life. The result was, that I resolved on discharging my share of these weighty obligations by giving lectures on the Gospel of St. Matthew, in my own parish church of St. James, Westminster, every Friday in Lent..... It pleased God to bless the attempt with a degree of success far beyond every thing I could have expected or imagined. I have been assured that several, even of those amongst my audience that disbelieved or doubted the truth of Christianity, were impressed with a more favourable opinion both of its evidences and its doctrines, and with a higher veneration for the sacred writings, than they had before entertained." These lectures, indeed, were attended by crowded audiences, and by persons of all religious persuasions, and were instrumental in producing the best effects.

His small

Bishop Porteus, thus actively engaged in the discharge of his various duties, with more especial reference to the good of his own diocese, was eminently useful as a defender of the Christian faith. work on the "Evidences" is a very useful publication. He was one of those prelates who patronised the designs, while he, by his counsel, was of much use in the formation of the "British and Foreign Bible Society." He was, in fact, the zealous supporter of every institution having for its objects the glory of God and the good of man. His situation in society gave him a beneficial influence, which he was ever ready to exercise in the cause of religion. "We have been spending the last fortnight with my excellent friend the bishop of London," says Mrs. Hannah More, in a letter dated June 3, 1805. "He is going on well, in the best sense, and has done himself great honour by the stand he has made against Sunday concerts. He has written an admirable letter, very strong and very pious, but temperate and well-mannered, to all the great ladies concerned in this unchristian practice. The effect, I trust, will be such as could be wished; they have in general behaved well, and promised amendment."

The most decided step, however, which Bishop Porteus took, with reference to Sunday meetings for business or amusement, was a very short time previous to his death, when, having been informed of the institution of a club under the patronage of the Prince of Wales, which was to meet on a Sunday, even though weak in bodily frame, and scarcely able to walk, he requested an audience of the prince, to entreat him to fix on some other day. The prince received the venerable bishop most graciously, seemed much affected, and promised that his wish should be complied with.

The bishop's frame was gradually sinking. In the month of May 1809, having arrived at Fulham, he was seized after dinner with something like a convulsion, and fell into a quiet sleep, from which he

never awoke. He had frequently prayed, but always with devout submission to the will of the Almighty, that he might be spared the pangs of death; and his prayer was granted.*

Thus departed in peace the venerable Bishop Porteus, than whom a more amiable, affable, and kind-hearted prelate never sat upon the episcopal bench. The friend of Hannah More, the reader will find scattered throughout the pages of the life of that admirable woman by Mr. Roberts, many most interesting circumstances recorded of the subject of this memoir. Though not what would be termed a very eloquent or powerful preacher, and not at all times, so prominently as could be wished, advancing in his discourses the fundamental doctrines of the Gospel, the bishop was an instrument of incalculable good, not only by his personal piety, his uncompromising denunciation of vice, wheresoever or by whomsoever practised, but by his readiness to undertake any work which his conscience approved, however his motives might be traduced, or his conduct called in question. He was a man peculiarly fitted for the see of London at the trying and eventful period when he was called to fill that most important station; and his name will be honoured by posterity, as one of those who stood boldly forward to claim for the swarthy child of bondage and oppression the rights of a fellow-creature, and who testified his deep anxiety that the everlasting Gospel, in all its life-giving power and soulsaving efficacy, should be carried to the remotest regions of the habitable world. T.

MINISTERIAL AFFECTION AND

DEVOTEDNESS:

A Sermon,

BY THE REV. ROBERT GRANT, Vicar of Bradford Abbas, Dorset. 1 THESS. ii. 7, 8.

"But we were gentle among you, even as a nurse cherisheth her children: so, being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us." OUR holy religion, and the ministers of it, are too often considered and treated by some, much in the same way as an ignorant and illconditioned boy regards his task and his master, -as most uninteresting, most unwelcome, most unprofitable, yea, most burdensome. He knows not that his education is for his good; he knows not that his master, if he be really a faithful and able one, feels for him the greatest anxiety, and takes the most affectionate interest about him; he knows not how much he occupies of his thoughts during the day, out of school as well as in school, nor how many sleepless hours he occasions him during the night. Now, if they, whose business it is to communicate earthly instruction, are thus interested about those who are committed to their

• See No. 5,

charge, what must not be the anxiety of us, ministers, who have been "allowed of God to be put in trust with the Gospel," on account of those over whom we have charge in the Lord! The affectionate feeling with which a faithful minister of the Gospel regards and treats those committed to his pastoral superintendence, is strikingly and beautifully set forth in the passage of my text. The apostle Paul had, in the former part of the chapter, reminded his Thessalonian brethren in what manner the Gospel had been brought and preached to them, viz. "not of deceit, nor of uncleanness, nor in guile; but as we were allowed of God to be put in trust with the Gospel, even so we speak: not as pleasing men, but God, which trieth our hearts. For neither at any time used we flattering words, as ye know, nor a cloak of covetousness; God is witness nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ" (ver. 3). In other words, he appeals to them to bear him witness, that he had not delivered the heavenly message in a manner unworthy its high and holy character, or unbecoming his own solemn and weighty calling; that he had not, for any base or worldly motive, "spoken smooth things, or prophesied deceits" that he had not humoured them in their vices, or flattered their follies, for the sake of obtaining their praise, at the expense of his own conscience, and in violation of his bounden duty to his heavenly Master, whose he was, and whom he served. "God is witness," he solemnly says, to all this. After thus stating what was not the character of his ministrations among them, he proceeds to state what it was : "But we were gentle among you, even as a nurse cherisheth her children: so, being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us (ver. 7, 8)."

What a beautiful, what an affecting description, my brethren, is this of the feelings and conduct of St. Paul to his Thessalonian converts! May the same Holy Spirit which filled his bosom, and enabled him to do the work of his heavenly Master, be powerfully present with us, as we proceed to inquire into those feelings and that couduct, and in what respect they may, by the same holy influence, conduce to our mutual spiritual improvement. It is proper that I should first inform you, that the apostle was addressing real Christians, truly converted characters: "For yourselves, brethren, know our entrance in unto you, that it was not in vain" (ver. 1). So in the first chapter, ver. 2-7: "We give thanks to God always for you all, making mention of you in

our prayers; remembering without ceasing your work of faith, and labour of love, and patience of hope, in our Lord Jesus Christ, in the sight of God and our Father; knowing, brethren beloved, your election of God. For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance: as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost; so that ye were ensamples to all that believe in Macedonia and Achaia." Now, we are not to suppose that the apostle Paul, or any faithful successor in the ministry, does not regard, with an affectionate and anxious spirit, all over whom he has charge in the Lord. He, indeed, bears them all in his heart, but not equally_so: some are closer there than others. "Let us do good unto all men, especially unto them who are of the household of faith" (Galat. vi. 10). Think you not, that although our dear Lord had a most tender and affectionate spirit towards all the Jews, he had yet a peculiar and stronger affection for those who faithfully and closely followed him? Nay, have we not reason to believe, that there was one among those followers, the beloved disciple, St. John, who was permitted to lean his head on that bosom of love, and who was regarded by his Lord with an extraordinary and peculiar degree of affection? So it is quite natural and proper that a minister should regard those of his flock with greater interest, yea, with warmer affection, who, he has good reason to believe, are sincere and faithful fellow-Christians. It may, perhaps, be thought or said, that we are partial, that we have our favourites. Be it so. It is almost impossible, nay, it is wrong, not to feel and shew a preference for the Lord's people. At the same time, of course, any unfair or undue partiality is to be carefully avoided. Without saying more on so delicate a point, I would use the words of the apostle," As we were allowed of God to be put in trust with the Gospel, even so we speak; not as pleasing men, but God, which trieth our hearts." (ver. 4).

Now, in order clearly to perceive the sense, and to feel the force of the image under which the apostle speaks of himself in connexion with his spiritual charge, viz. that of a “nurse cherishing her children," you must bear in mind that those to whom he was writing were really and truly converted characters, Christians in deed, as well as in name. By the word "nurse" we are not to understand merely a person who has charge of children, (although the character of a good nurse is an interesting, and might be made an instructive

character), but we are to understand by it, a nursing mother,* one who suckles her own child, which is a far more interesting and affecting image.

First, then, "We were gentle among you, even as a nurse cherisheth her children." Gentleness, or kindness, and softness of manner, and of treatment, peculiarly characterises a nursing mother. Her little infant is a tender, delicate plant, and will not bear rough usage. The outward frame of an infant is so very weak, that it is liable to sustain an injury even by improper handling, much more by any violent treatment; and its nerves are so very fine and tender, that any great shock would weaken them, perhaps ruin them entirely. Behold, then, a feeling and a tender mother with her babe in her arms! how carefully, how gently she holds to her bosom her weak and delicate charge; and you have an image of a spiritual father in Christ behaving himself tenderly and gently towards his spiritual children- especially towards those whom the apostle calls "babes in Christ," not in respect to their natural age or growth, but with regard to their new and spiritual birth, and their Christian growth. The very The very idea of a nursing mother is connected with the nourishment which she gives to her child. In this first respect, then, she is gentle and considerate to her infant-she gives it her own pure milk, as best suited to the weak and delicate stomach of her child. We should not think that woman a very gentle mother who gave her infant hard and indigestible food, which would disagree with, and injure, instead of nourishing it. And what writes St. Paul to the Corinthians, "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able" (1 Epist. iii. 1). That minister, then, will shew his gentleness towards his spiritual children who does not give them highly savoured food, which is unsuitable to their Christian age and growth. "As new-born babes, desire the sincere milk of the word, that ye may grow thereby" (1 Pet. ii. 2). How wrong, then, how weak and foolish, are they who expect that a minister should always be preaching what are called "high doctrines." high doctrines." Should we not think that person a very unskilful and unsafe builder who attempted to put on the roof before the building was fit to bear it? Must it not rather grow by degrees, story by story? So must the Christian building, if it is to stand firm, be added to, and be growing up heavenward, stone by

stone!

. τροφος.

Again; as a mother will not give her infant any strange food, so will not a faithful and judicious minister add any thing to, nor take away from, what is written in the Bible. He will not, for the sake of novelty, and for the sake of pleasing itching ears, which are ever eager after something new, bring forward any curious questions, which may surprise, and, perhaps, interest the hearer for the moment, but which do not "nourish the believer in every good word and work." He will rather confine himself to the good old way of preaching to perishing sin ners, Christ the Saviour of sinners, in his person, character, and office, as the foundation, the corner-stone of all his preaching; at the same time, he will be careful to bid them maintain good works, as evidence, and evidence only, of their faith in Christ, and interest in his finished work, and as a meetness or fitness for the inheritance of the saints in light.

Another characteristic of a nursing mother, by which she shews her gentleness towards her child, is being patient towards it-in not only waiting upon it in all the kind and affec tionate offices of a parent, but waiting for it; giving it time, not hurrying it, but bearing with its infirmities, it may be, even with its petulance, and fretfulness, and opposition. So the "servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves" (2 Tim. ii. 24). We must not be disappointed if the tender plants of our spiritual nursery do not thrive as we could wish or hope. We must make allowances for their natural infirmities, as well as for their spiritual weakness. At times, no doubt, we are obliged to chide, and to use strong, but scriptural, language. We are commanded to

must be

cry aloud, and spare not ;" still, we should do this in a spirit of gentleness, long-suffer ing, and forbearance. If our patience is tried, let us think how God's patience tried! We should "consider him, even Jesus, that endured such contradiction of sinners against himself" (Heb. xii. 3). We should remember how his meek yet enduring spirit was tried, when he exclaimed, "O faithless and perverse generation! how long shall I be with you? how long shall I suffer you?" (Matt. xvii. 17.) Like a skilful yet humane surgeon, who is obliged to use his knife, although his hand is firm, his heart is soft, and inwardly feels for the so if ever we speak strongly and severely, believe me, we do so for your good. We do not take delight in reminding you so much about your sins, and their dreadful consequences, if unpardoned. We do not, I hope, forget, that we are partakers of the same

poor

sufferer;