violent advocate for religious licence, it was found to be as dust in the scale when opposed to the sorry arguments but resolute demeanour of a combined junta of sectaries.

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It must be admitted, however, to be by no means an easy task to point out the course which ought to be pursued. resort to severe measures would be alike inconsistent with policy and charity. Even supposing it were right in itself, there seems reason to believe that it would be impracticable to narrow the bounds of toleration. The sweets of religious liberty have been too long enjoyed to be tamely surrendered; and it is by no means difficult to foresee, that any attempt to overcome schism, or restrain itinerancy by legal penalties, would kindle a flame which might involve both church and state in one common conflagration.

The writer of a late publication entitled "Hints on Toleration" intimates in pretty intelligible language what would be the conduct of dissenters in case any new restraints were to be laid upon them, and what the consequences to which those restraints may lead. He says,

"A question may arise: What line of conduct conscientious ministers ought to pursue, if laws were to be enacted forbidding either all dissenting ministers to preach, or only lay preachers: or forbidding to preach in an unlicensed place; and at the same time refusing to licence persons and places, except under such security as the property of the parties would not meet, or under limitations to which their consciences could not accede. What has been advanced ought to outweigh every consideration of temporal interest; and if the evil genius of persecution were to appear again, I pray God that we might all be faithful to him, who hath called us to preach the gospel. Under such circumstances, let us continue to preach: if fined, let us pay the penalty and persevere in preaching: and when unable to pay the fine, or deeming it impolitic so to do, let us submit to go quietly to prison, but with the resolution still to preach upon the first opportunity, and, if possible, to collect a church even within the precincts of the gaol. He, who by these zealous exertions becomes the honoured instrument of converting one sinner unto God, will find that single seal to his ministerial labours an ample compensation for all his sufferings. In this manner, the venerable apostle of the Gentiles both avowed and proved his sincere attachment to the cause in which he had embarked: The Holy Ghost witnesseth in every city that bonds and afflictions abide me: but none of these things move me; neither count I my life dear unto myself so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God.' In the early ages of christianity, martyrdom was considered an eminent honour; and many of the primitive christians thrust themselves upon the notice of their heathen persecutors

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that they might be brought to suffer in the cause of the Redeemer, whom they ardently loved. In the present day, christians in general incline to estimate such rash ardour as a species of enthusiasm, and feel no disposition to court the horrors of persecution; yet, if such dark and tremendous days were to return in this age of the world, ministers should retain their stations; they should be true to their charge; they should continue their ministrations, each man in his sphere, shining with all the lustre of genuine godliness, to dispel the gloom in which the nation would be then enveloped. If this line of conduct were to be adopted, and acted upon with decision, the cause of piety, of nonconformity, and of itinerant preaching, must eventually triumph. All the gaols in the country would speedily be filled: those houses of correction, which were erected for the chastisement of the vicious in the community, would be replenished with thousands of the most pious, active, and useful men in the kingdom, whose characters are held in general esteem. But the ultimate result of such despotic proceedings is beyond the ken of human prescience:-probably, appeals to the public and the legislature would teem from the press, and, under such circumstances, might diffuse a revolutionary spirit throughout the country."

Without stopping to enter upon a detailed comment on this passage, or to point out the difference between refusing to sanction what we do not approve, and persecuting those who from conscientious motives act in a manner contrary to our opinions; without laying any stress on the sentiment which manifestly pervades it, that every self-constituted teacher is a minister of the gospel, and entitled to apply to himself the language of the apostles; without inquiring how far piety, nonconformity, and itinerant preaching, are necessarily to be accounted synonimous terms; it may suffice to remark, that this passage shows for what the sectaries are prepared, and to what they look forward as the natural consequence of any attempt to restrain them by the hand of power.

We should be as sorry to see them enter upon such a career with reason, as we are convinced that they would not be quite so illadvised as to enter upon it, on any such flimsy pretences as those lately set forth in the documents which they called petitions; but which really appeared to us to have about as much to do with the question, concerning which they pretended to petition, as if they had copied half a dozen stanzas from Chevy Chase of the Curse of Kehama. Moreover, we cannot but think it the duty of the legislature of a great country to persevere in what is evidently just and fair, and for the advantage of the community, notwithstanding any partial outcry; and we are persuaded, that in the end such policy will be found not only the most noble but the most safe.

That something like what is in the foregoing passage held out

as the consequence, would take place, if any thing like real persecution were attempted, is by no means improbable. But God forbid, that so imprudent-so unchristian a design. should be formed!-God forbid, that any other weapons should be resorted to than those which are spiritual, and which can be employed without the sacrifice of christian meekness!

No! It will little avail to resort to pains and penalties; if the church would be safe, it must learn a lesson from its opponents. It must awake to active exertion. It must strive to counteract the efforts of those who would overthrow it, by increasing zeal, increasing attention to discipline, increasing care to supply the wants of those who are hungering for the bread of life. Blessed be God, great as are the sins of this nation, and much reason as there is to lament the indifference to religious. subjects which has long prevailed, that indifference has been, much diminished within the last few years. For this diminution we are perhaps, in some measure, indebted to the sectaries; insome measure to the awful examples afforded by the desolation of other European nations, but chiefly, it may be hoped, to a more abundant effusion of the grace of God.

There prevails at this time, amongst all the orders of society, a considerable interest concerning religious truths, and an active spirit of inquiry; these are evidenced by the eagerness with which the holy scriptures and other religious writings are sought. after, and by the disposition to listen to those who offer instruc-, tion on such subjects. Of this disposition the methodists have amply availed themselves. But the establishment has been, in the mean time, comparatively torpid; and indeed were all its members fully awake to a sense of the duties which the times render peculiarly incumbent, the existing system and the prevailing prejudices must of necessity greatly shackle their exertion., It is obvious, and has been often observed, that one of the most important difficulties which it would be needful to overcome, arises from the disproportion which the existing places of worship bear to the growing population of the kingdom. Now, in such situations, the dissenters find no difficulty in erecting places of worship. All they have to do is to collect a subscription and to purchase a building, or ground on which one may be erected, suited to their purpose. But the members of the church have so many persons to consult, so many jarring interests to reconcile, so much to settle about rights of patronage, and rights of management, that they are often induced to lay. aside the design as hopeless, and to worship in the conventicle erected by their schismatic neighbours. It becomes, therefore, an object of first-rate importance to increase the facility of erect

VOL. 11. NO. III.

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ing chapels subject to the discipline of the church of England, but of which the ministers may be, in some degree at least, nominated by those who are at the expense of the erection. Such a privilege might be granted without interfering with the emoluments of the incumbent, whose tithes, oblations, and fees, would still be equally secured to him. It must be acknowledged, that in such a case a minister might be nominated to the chapel who might be unacceptable to the incumbent, and a contested election might sometimes occur. But these appear less evils than that of compelling a large body of the parishioners to desert the establishment; and amidst various difficulties, it is an obvious rule, that the least should be selected. A more effectual remedy, however, would be the division and sub-division of parishes, so as to render them more capable of being governed by one minister, and their inhabitants of assembling in one place of worship.

Until this important difficulty could be overcome, it seems highly expedient, that the clergy should not only be permitted, but encouraged occasionally, to assemble those of their parishioners who reside at a great distance from the parish church' in the most convenient building that can be procured, and there to read to them the church prayers, and address to them suitable discourses. To such a proposal, the obvious objection would be made, that it would lessen the solemnity of public worship, if permission were given to perform it in places used at other times for the common purposes of life. The answer to this objection is, that necessity dispenses from those rules which it might be otherwise expedient to observe. The first Christians held their assemblies in an upper chamber; the deck of a ship is at sea considered as a suitable place for the performance of divine service-the drum-head in a barrack-and at some of our public watering places (especially at Buxton) the offices of the church have been performed in rooms ordinarily devoted to purposes of amusement; and dignitaries of the church have attended on and even officiated in the service. Why then should it be deemed improper for a pious clergyman, whose parish is of such an extent, that many of the inhabitants, and especially women who have young children, and the infirm and aged, can seldom attend divine service at church; why, let it be asked, should it be improper for a clergyman so circumstanced, to assemble persons of this description at stated times in the most convenient room he can procure, and there afford them an opportunity of social worship, and explain to them the truths and duties of Christianity?

In our last number, (p.438,) we had the pleasure of stating an at

tempt made by the Bishop of Durham to establish a place of worship of this kind within his diocese. We have since learned, that doubts were entertained concerning the legality of such an establishment; and it gives us the most heartfelt satisfaction to be able to inform our readers, that in consequence of the zeal and activity of the BISHOP OF LONDON, the highest legal opinions have been taken, and that they are unanimous in favour of the undoubted right of the bishops to authorize the establishment of such places of worship.

It may be said, that extra services of this nature would be highly burdensome to the clergy, who have already in most cases as much duty as they are able to perform. Let it be answered, that the suggestion extends to the permission not the requisition of such "labours of love," or, as a Romanist would call them, such "works of supererogation." To the consciences of the clergy must be left the decision concerning what they are able to perform. If, however, they are animated by a due zeal for the honour of their divine Master, by a due eagerness to promote the salvation of souls, it may be added by a regard to the safety of that church to which they belong, they will not shrink from exertions which the methodistical teachers so readily undertake, and in which they should not permit themselves to be outdone by them.

It is here that another difficulty presents itself. It cannot be concealed that there is still a lamentable want of zeal in the establishment. That deficiency indeed is far from universal, but it is much more general than it ought to be-and it may be easily accounted for from this circumstance; that the sacred office is very generally entered more from the love of ease, or literature, or from the more sordid desire of secular advantage, than from a wish to promote the salvation of souls. It would lead into too long a detail were the present system of patronage to be analized, were the means by which preferments are often obtained to be described, or were the course usually pursued in preparation for the sacred office to be investigated. Overstrained as it is, we fear that the pamphlet before us contains too much that is well founded on this subject. It would be a mean and useless subterfuge to attempt to explain it all away.

He who has passed through an academical education, knows how little the ordinary habits of young men during their residence in the university are suited to qualify them for the work of the ministry. He who hives at all in the world cannot fail to know, that presentations to a benefice, to say nothing of higher and if possible more important offices, are far more commonly ob tained through political influence or private friendship, than on