tively little intercourse, and whose good opinion would, perhaps, rather injure than raise his character in the eyes of the religious world. But, on the contrary, if a temptation arose from the other side, as might easily happen, would there not be danger of indiscreet compliance? Suppose, for example, that by any means some of his most affectionate, but least judicious friends, should be drawn off from that soberness of religious views which he had inculcated, to a somewhat overstated and ill-balanced system of doctrines. Imagine that a whisper should begin to prevail, that the minister to whose labours, under the divine blessing, the whole parish were indebted for their religious knowledge and piety, was by no means duly acquainted with the higher mysteries of the Gospel; and that although a sincere christian himself, bis preaching was fit only for "babes," and did not furnish nutriment sufficient for the more advanced believer. Here, sir, is a case in which the fear of man is especially likely to bring a snarea case, however, not always taken into the account of those who warn the young minister against improper compliances. A clergyman of piety can submit to be censured by the irreligious; he can forgive the sneers of the formal; he does not feel inclined to recede a single step for the persecutions of the profane; -but to be told by his own children in the faith, and to whom he looked as his "crown of rejoicing," that he has withheld from them the riches of the Gospel, and been unfaithful to his trust, merely because he has not entered into some unhallowed speculations which may have seduced a part of his flock, is a charge so painful and severe, as to require no small share of wisdom and fortitude, as well as of Christian meekness, to enable him to endure its weight. To find some even of his more advanced converts entering on a new system, and pitying him for not doing the same, is

an acute trial to the constancy of the most steady pastor. It is no easy thing so far to overcome the fear of man as to yield nothing to mistaken piety, to the most tender reproaches, and the most conscientious but mistaken solicitations.

I fully believe that it is a fear of what is usually called the religious world, far more than a paramount feeling of duty, that has induced many pious young ministers of the present age to adopt a style of preaching and conversation, which, though not perhaps substantially false, yet greatly transgresses the sobriety of scriptural instruction. A minister whom the fear of one class of men could not render pharisaical or legal in his preaching, may, by the fear of another class, be driven to the very verge of Antinomianism. If once the dread of his fellow creatures prevails, he has lost his independence of character, and must be content in future to veer about with every "włod of doctrine" that happens to prevail among his people.

I would not wish, sir, to have the tenor of these remarks so far mistaken as to imply a supposition that the world has, in this or any other age, ceased to oppose scriptural views in religion; and that, therefore, a young divine has to guard only, or even chiefly, against the excesses of its professed friends. I believe both dangers to exist in undiminished energy, but that the latter is, in many places, really on the increase. I might, indeed, have said the former also, notwithstanding all the increasing piety which exists among us. Indeed, that very extension of piety which has been just mentioned, may, perhaps, be the cause of this; for when religion was scarcely to be seen, except at a distance, men did not think enough of it actively to hate it, and even treated it with a sort of awful veneration and respect. But in proportion as the subject is brought nearer home, and men are forced, as it were, by the

conduct and example of others, to make a choice, religion, if it do not win their affections, will almost inevitably alienate them. The courtesies of society, and the increased liberality and indifference of the age, may render such persons silent and apparently neutral; but in their hearts they will still remain positively and vehemently hostile.

Far, therefore, from thinking that the "Cross of Christ" is less disliked by the world than in former days, I imagine that in many cases the odium attached to it may really have increased. We do not, indeed, hear of open persecution; but this does not exactly decide the point, since much of the obloquy attached to certain religious individuals of the last century was adventitious and not necessary, arising full as often from circumstances which I am not anxious to mention as from simple and unaffected piety. It is true that genuine religion, under all its modifications, has to oppose the constant aggressions of a sinful world; but in former days this opposition appears to have been excited chiefly by unpopular modifications and adventitious adjuncts; whereas now, if I mistake not, it takes fire at religion itself. An hypothesis will, perhaps, convey my idea better than an abstract proposition.

Suppose then, sir, that in the middle of the last century, or at any previous period, a minister of earnest piety and devotional habits had entered upon a cure of souls, and begun, as of course he would, to exert himself for the spiritual wel fare of his parishioners, what would probably have been the mode in which his labours would be received? I am not so ignorant of Scripture or the human heart, as to suppose that he would immediately have effected a general change of character among bis bearers; but I imagine that, provided he was free from an innovating or controversial spirit, be would have secured veneration and esteem even from

those who were least benefited by his pious exertions. His piety, as piety, and unconnected with peculiarities in doctrine or manner, would have been an object of respect rather than suspicion. The presumption would at least have been in his favour; and his parishioners, witnessing his holiness of conduct, would have been beard to inform their neighbours "what a good man had come amongst them;" and as long as he adhered steadfastly to the doctrines and discipline of his church, neither his brethren nor his flock would have thought of insinuating more to his prejudice than that he was too much of a saint for the present evil world.

An

But, I would beg leave to ask, whether this is the case at present? Does a really zealous and pious minister, characterized as he may be both by prudence and affection, enter a parish under the same favourable auspices? I fear not: every sign of activity and devotion in his profession is, in the eyes of the world, a presumption rather against him than for him. earnest mode of preaching, and a serious feeling of responsibility in his awful vocation, will be more likely to invalidate than confirm his character for orthodoxy and Church-of-England principles. To speak plainly, an idea has become current, that although an overtly profligate minister is bad, yet a Methodist (if you will allow me to use this stupidly-applied term) is infinitely worse; and a Methodist almost every minister must at present be content to be considered, who exhibits any peculiar degree of anxiety for the spiritual welfare of his parishioners. Piety and Methodism baving been thus injuriously identified, the appearance of the former is almost sure to meet with that opposition which, in former days, was applied exclusively to the latter.

In reply to these remarks, I shall probably be told, that my suppo

sition, both with respect to the present and the past, is equally inconsistent with facts. I shall be pointed, on the one hand, to a hundred narratives and anecdotes of the sufferings and persecutions of individuals during the last century; and shall, on the other, be triumphantly informed of the universal liberty which persons of all persuasions at present so happily enjoy. But, sir, all this proves nothing to the purpose, unless it can be shown that these persecutions were entirely "for righteousness' sake ;" and that the absence of them, at the present moment, arises solely from the increased regard to true religion: neither of which I conceive to be strictly true.

I should, perhaps, have expressed my meaning most clearly if I had said that, amongst clergymen of equal piety, some will meet with more and some with less opposition now than in former times. The man who mixes up a considerable portion of justly offensive matter with his religion, will find his condition in society more tolerable now than in the last century; whilst another of equal piety, combined with moderation, and good sense, and urbanity, and a freedom from all peculiarities of manner and of language, will be relatively worse. It is true, that the former will still meet with more positive odium than the latter, but comparatively the quantity will be less. The reason of each of these effects is evident. The dislike to the actual piety of each class, remains much the same as it was before; but the superadded dislike attached to the exceptionable peculiarities of the one, is too often uncandidly divided between both, and thus the former balance is destroyed. The hot or eccentric partisan is less assailed now than formerly ;— partly, because the diffusion of religion amongst a large class of the community has disposed them to forgive and even encourage individuals who, with all their faults,

are still right at heart, and are actively concerned for the salvation of men; and partly because those who have no conscientious feeling of this kind, are legally prevented from interfering in a hostile manner on the subject;-to which it might be added, that the more frequent recurrence of the fact prevents its exciting that degree of notice which is necessary to public opposition. But, on the contrary, the humble, faithful, unostentatious, peaceful minister of Christ usually meets with a degree of suspicion from the world which, in former times, would not have fallen to his lot. He has to bear, not only the natural dislike which multitudes always feel towards genuine piety, even when accompanied with the most pleasing and amiable associations, but also the peculiar opprobrium which has been accidentally or malignantly connected with it. He is punished for the faults of others as well as his own. An associated feeling in the public mind has sophisticated the judgment, and raised suspicions where there was not the least ground for their entertainment. Methodism, so called, being considered by a large party as the great object to be avoided, the first fear excited at the entrance of a young minister into a parish is, lest he should prove to be a person of that description. Even impiety is sometimes, I fear, considered as a good exchange for Methodism.

I really, sir, dislike exceptionable peculiarities in a theologian as much as you or any other man can do; but, in the present day, and amongst a certain class of persons, one knows not what may or may not be construed into Methodism. I never could have suspected a priori, that to distribute the Scriptures without note or comment was Methodistic, yet such I now find to be considered the fact. I have known a clergyman suspected for a Methodist because be made a remark in public company which any conscientious Deist would have been

ready to admit. A lady of my acquaintance was advised to refrain from attending the daily public prayers of a neighbouring church, because such a proceeding might procure her the appellation of a Methodist. On reading several of the titles to the tracts of the Society for promoting Christian Knowledge to different persons, I have been instantly and promptly told they were Methodistic; and upon explaining the respectable source from which they were derived, have received for answer-" Things are now altered: churchmen must not use the same language now which they did formerly, because the people are disposed to Methodism." Half a century ago, an earnest and affectionate sermon procured approbation even where it was not follow ed by conviction and amendment. Men took for granted that the minister was right and orthodox in making the appeal, even though they might not feel inclined to attend to it. In such cases, they did not suspect their clergyman, but themselves. But now it is considered, especially in the upper classes, a respectable way of silencing one's conscience, to charge the bearer of all ungrateful tidings of a religious kind with being a sectary or Methodist, and every thing uttered from the pulpit, that is calculated to arouse and effect the hearers, as being Methodistic.

The drift, sir, of these remarks, you will perceive, is to prove, that the offence of the Cross has by no means ceased; and that, consequently, there is still as much need as ever to guard the young divine against the fear of man in the ordinary acceptation of the term. But having urged this, we must not forget that there is also, as before mentioned, a danger from another class of persons; so that the advice, in order to be effectual for his guidance, ought to assume the most extensive range. It is not in one case only, but in every case, that

the fear of man bringeth a snare."

A minister must neither be too high in doctrine because his friends are too high, nor too low because" they are too low; but, acting from an humble sense of duty, and a dependence upon the Divine protection and instruction, must firmly persist in living above either the frowns or smiles of man, remembering that "one is our Master, even Christ."

To the Editor of the Christian Observer.

WHEN I wrote the Note on Acts viii. 15-17., quoted by your correspondent, OLD CHURCH, (No. for January, p. 7.,) I most decidedly thought that the Samaritans spoken of were regenerated before they were baptized, and not at their baptism: and after all that has been since written on the subject, I still think so; because the profession made or implied in baptism, was such, that unregenerate persons could not make it with sincerity; they could not "have the answer of a good conscience towards God” in this important transaction. I suppose that Philip administered baptism as rightly to Simon Magus as to the other Samaritans: did be then, as a believer, partake of the regenerating, and sanctifying, and comforting influences of the Holy Spirit?

Even Hooker allows, that "sacraments contain in themselves no vital force or efficacy: they are not physical but moral instruments of salvation, duties of service and worship, which unless we perform as the Author of Grace requireth, they are unprofitable." (5 B. Sect. 57. Ecc. Polity.)

Bishop Burnet also says; « We look on all sacramental actions as acceptable to God, only with regard to the temper and the inward acts of the person to whom they are applied, and cannot consider them as medicines or charms, which work by a virtue of their own, whether the person to whom they are

applied co-operates with them or not." (Art. xxv.) I cannot but be of opinion, that if your correspondent would prove his point from church writers, he must go back beyond the time of the Reformation, to the church which was older than that era, but not so old as the days of the Apostles. I am, &c.

T. SCOTT.

To the Editor of the Christian Observer. I HAVE been a member of the Society for promoting Christian Knowledge about eight years, but my occupation has not enabled me to do more than give it my pecuniary aid. I have recently been disturbed by reading, in the Commentary upon the Bible, now publishing under the authority of the Society, the following passage :-

"Our translation of this passage, (Eph. xi. 8.) For by grace are ye saved, through faith; and that not of yourselves, it is the gift of God, is a little ambiguous, and many people have unhappily concluded from it that faith is the gift of God; a gift, I mean, in some peculiar sense; such a gift as is not vouchsafed to mankind in general, like the gift of reason, or any other common blessing.'

This "unhappy" conclusion, which the Society's Commentary laments, I was led into by the kind care of a tender mother, who early taught me the Catechism of our church; and the part that convinced me that faith and every spiritual blessing were gifts, was this:

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My good child, know this, that thou art not able to do these things of thyself, nor to walk in the commandments of God, and to serve him without his special grace, which thou must learn at all times to call for by diligent prayer."

Since my childhood, I learnt in our Prayer-book, that "the con. dition of man after the fall of Adam is such that he cannot turn and

prepare himself by his own natural strength, and good works, to faith and calling upon God." Besides which, I find the Liturgy full of this doctrine-prayer after prayer being plain petitions for divine assistance. "Grant that by thy holy inspiration we may think those things that be good," &c. "Grant

that they may both perceive and know what things they ought to do, and may have grace and power faithfully to fulfil the same," &c. "Give us grace that we may receive that, his inestimable benefit, (the sacrifice for sin,)" &c. "Give unto us in"That it

crease of faith," &c. may please thee to give us true repentance." "Grant us so perfectly to believe in thy Son Jesus Christ." "Grant us perfectly to know thy Son Jesus Christ, to be the way, the truth," &c. "We give thee humble thanks for that thou hast vouchsafed to call us to the know

ledge of thy grace and faith in thee."

I must copy a great part of the Liturgy, to insert all the passages bearing on this point. I am not now labouring to show that the doctrine sanctioned by the Society for promoting Christian Knowledge is unscriptural, and a false inference from the text if it is shown to be subversive of the doctrine of the established Church, I conceive it to be the duty of our spiritual rulers to step forward and save it from the heretical views now sent forth into the world, under the sanction (doubtless unwittingly) of this Society. That it is unscriptural is plain to the meanest capacity who studies his Bible, and who, instead of the fallible opinions of mortals, seeks (as directed by our Catechism) the "special grace" of God to direct him into the knowledge and belief of the truth.

I hope the "unhappy conclusion," (viz. that faith is the gift of God-a special gift to be called for earnestly by prayer) will never