eloquence, and more elegant accomplishments. He too had not been unnoticed at college, for at Dublin (the university to which he belonged, and where he had graduated), he had gained not a few prizes. Circumstances unnecessary to relate, had brought him to Barston, with a view of remaining there but a few months, till a superb chapel at Bath, which was in the course of erection, should be ready; when, however, he had been so long with his poor people at Barston, he felt himself attached to them as much as they to him. He enjoyed the occasional society of the Halton family, and though Reginald Winstone was at first marvellously dignified, and treated the poor Baptist rather "de haut en bas," yet it was impossible to preserve any personal feelings of ill-will towards a man at once so gifted and so unpresuming. At length the building at Bath was finished, and the invitation came to Mr. Howard, to occupy the pulpit, an invitation which, to the utter astonishment of "the Interest," was declined. Many and various were the comments made upon this extraordinary event, but in the course of a few weeks, and after some stormy discussion, a majority of the congregation fixed upon a minister to their taste, and the minority assembled in a separate place of worship, and chose another teacher. The truth was, that Mr. Howard felt that he was doing good in his present situation, and that, probably to a greater extent than he should be able to do at Bath. It was true that his Barston congregation were no judges of style and composition; they were incapable of appreciating the intellectual superiority of their minister; but they could understand the simple yet important truths he laid before them, the care and affectionate earnestness with which he attended to their spiritual interests, and the disinterestedness which had dictated his refusal of the pulpit at Bath. The result of his ministrations had been truly delightful;-when he first came, he found a small congregation, which had been occasionally supplied from a neighbouring academy, and the major part of the inhabitants had spent their Sabbaths in low dissipation, and their weekday evenings at the beer-shop; very few ever attended the parish church, and the state of the few who did profess religion was anything but promising. The sermons too which had been preached by the students, had been ill-adapted to do much good anywhere, and particularly among poor and uneducated people; a few warm-hearted young men whose heads were filled rather with the importance, than the awful responsibility of the ministerial office, had displayed what they deemed their learning, by crude discourses upon abtruse points of doctrine, and what they deemed their enlightened liberality, by occasional phillippics against the Establishment.-Now, the Sabbath was a scene of solemn rejoicing, many had renewed their attendance at Halton Church, and many who never thought of religion before, were brought to feel its influence under the ministry of Mr. Howard. The little hamlet put on a new appearance, the cottages looked cleaner, and the women more tidy; the children, instead of learning vice and insolence, were sent to the Sunday-schools, and the proprietor of the beer-shop, after bestowing a due portion of abuse upon Mr. Howard, and Mr. Wilson, and on Mr. Winstone, for suffering such "humbug” on his estate, withdrew from the place, observing that the old Crown and Sceptre might supply all the miners now. This had one good effect, that nobody ever contemplated, for John Peters, the landlord of the old Crown and Sceptre observed, that, as religion had done him the good service of sending away the interloping beer-shop-keeper, "he would try whether there was not something in it," and accordingly, he shut up his house every Sunday, and went to church. All things worked together for good, and so delighted was Mr. Winstone, with the improvement, that he took every opportunity of testifying his satisfaction of Mr. Howard's exertions; Halton Court was always open to him, and whatever could be done to render his situation at Barston more agreeable, was done by the Halton family. CORRESPONDENCE. RELIGIOUS AGITATION. SIR,---A problem presents itself for solution to English Protestants, in the fourth century of the English Reformation.---Can religious differences exist in the reformed churches, and the decencies and urbanities of civilized life be preserved? The features which defile Protestantism are not her own. The evils of human nature acquire no additional deformity through her adoption of them. Her unconverted children defile her, who being the many, she is viewed through their iniquities. But Protestantism will yet cast off the reproaches heaped on her, and by putting forth her spiritual strength, will cease to expose her weaknesses to the scorner. The discovery of her weak points is a work of time: how much more then the repairing of her spiritual battlements? It was but the other day she was made aware of her covetousness; when that cankering disease shall have been cured she may find a friend who will direct her attention to sundry infirmities still attaching to her, and equally vulnerable with that of Mammon. She can afford to be put to shame again. We have seen in an old dusty cathedral, a machine, by means of which its antique but dusty windows were cleansed, at the slow rate of once a year; so that by the time one had been restored to pristine beauty, and the admiration of beholders, another had become sufficiently begrimed and disguised to need the presence of the ponderous engine, which was thus kept constantly at work. The whole scene affording an excellent illustration of the condition of the faith professed within its walls. We are about to launch a very humble opinion, on the rough waves which disturb the peace of our religious communities, and shall trim our bark to suit the stormy sea before us: having an errand both to Churchmen and Dis senters. Can one who calls himself a Christian, rise from a perusal of the New Testament, without feeling ashamed of his party, or hesitate to pronounce the contentions rife among Protestants in England, wholly unworthy of the name which so ill-conceals their carnal nature; i. e. religious zeal? To us, distinguishing religion from the circumstances of the day, attaching to it, and appreciating, though not confiding in the show of zeal manifested so suddenly on all sides,---there still appears a prospect of harmony. We will yet hope that the simplicity of our hallowed faith, will ultimately prevail over all present jealousies, harsh constructions, and misunderstandings. Yes, our expectation as well as our desire is, that "the Lord will bless his people with peace." But before that happy consummation of Gospel power the Bible must be as highly reverenced, as it is now talked of as necessary to the education of the people. It must be resorted to as the sole referee in all disputes among parties now so faithfully engaged in circulating its sacred truths. We are aware of the excuse put forth, to justify religious agitations. Christianity, forsooth, must needs be defended! Would that our agitators would let Christianity alone! For, indeed, to such as are and would be "quiet in the land," it does appear the strangest method ever hit upon, to defend a common faith,---to be beating and traducing the soldiers of the same grand army. Our stratagem appears to be to annoy one another. "Oh prudent discipline! from north to south, SHAKSPEARE. At one timewe confess our contemplations on the present state of parties were of so gloomy a nature that we could have found a vent to our grief in the motto adopted by Taylor, the Platonist, and prefixed to his translation of Pausanias, in which the lover of heathenism may be supposed to have deplored the ruin of the philosophic mythology---Victa jacet Pietas. So could we have expressed our sorrow, as we meditated on what appeared to be, the wreck of Christian graces among Protestants. Three evils still seem to be gathering strength among Christians, which are the natural fruits of mutual jealousies. A loss of spirituality in our Churches. The separation of friends. The depreciation of religion among non-members of Churches. There is in our religious communities, a disparaging of one another's influence,---a want of forbearance,---a lack of mutual faith,---and a cessation of the common honourable confidences, so necessary to public and to social life. These blemishes in the Christian character not merely attest the absence of the spirit of Christ, but threaten the land with something like the visitation of a religious war. And all this among Protestants! Dissenters and Churchmen are certainly placed in a position hostile to their respective interests, and each intent on these becomes gradually more worldlyminded. The result is obvious. "Where envying and strife is, there is confusion, and every evil work." (James iii. 16). Worldly interest is the Gorgon's head; they who regard it, are turned to stone! Why should the Dissenter aim at humbling the Churchman? If the latter be a bigot, he will humble himself,---if his system creates bigotry, there may be some wholesome spring of charity within the pale of the Church of England to reform our evil system. The dissenter appears to have a course plainly marked out for him to pursue in the economy of the Catholic Church,---a course which the sainted Fathers of Nonconformity faithfully kept amidst barbarous persecutions. In the fear of tyrannical courts and an unkind step-mother, they evinced a power evidently proceeding from on high, and a settled determination to worship the Almighty, as the patient study of the Scriptures,---then almost new to the Church,---and their own enlightened understandings showed them was purest and best. Are there no churchmen who honour these men? There are many. It is painful to see spirituality of mind declining as persecution disappears! It is mournful to perceive that the worldliness of dissenters pants to keep pace with their numerical importance! But, however gratifying to themselves and formidable to others their importance in society may be, dissenters should beware of con founding the impure with the pure, and of looking out for any spiritual ascendancy in England to arise from the increase of their worldly importance. If the principle of equality be urged by dissenters themselves, beyond the limits of their own bodies,---if the humbling of "proud Episcopacy" be viewed as a necessary prelude to the progress of Independency,---if the churches of dissent are to derive consequence from the dethronement of that established by Parliament, the work of Dissenters in England is finished! The allotted labour of witnessing to the spiritual excellence of religion is concluded, and the once mighty "Gospellers," will sink into a bondage worse than that from which their forefathers set themselves free. It is not the form but the principle of worldliness which is dangerous to and destructive of spirituality. Will not the manifestation of such a spirit be a new feature in the progress of Nonconformity? As regards the second evil; namely the separation of friends, it is worthy of consideration by dissenters, that the absence of a worldly spirit, the evident power of religion in the soul, gained over the moderate and thoughtful churchmen of the last century,---Slow growth of liberality !---to a just and favourable expression towards them who had suffered for contending for purity among pastors, and a democratic constitution of churches. In the present century, these friends were increasing; but it will be next to an impossibility to retain them, if it becomes manifest that the destruction of the Established Church is sought by dissenters. For such Churchmen can see nothing to be gained by dissent, viewing it in a spiritual light; but on the contrary, much that will detract from its efficacy in the levelling of their own state. The grievances of their brethren are as keenly felt by this friendly section of the Church Established, as by the Dissenters themselves. How should they not be, seeing that when one member suffers, all the members suffer with it? And in this case the grievance is aggravated, when Churchmen reflect, that the injury inflicted proceeds from their own community. Who then cannot see that the loss of such friends will be a hindrance to the promotion of the unity of the great catholic body of the Reformed churches? A greater evil as regards society remains to be considered. Worldly conduct in bodies professing to be actuated by purer principles, is narrowly watched, even by men of the world. Thus the spiritual decay of the dissenting churches will be evinced by a loss of spiritual influence, and evangelizing power among the corrupt and heedless mass, which remains unconnected with any form of christianity; while the low standard of political connection will induce many a heartless hypocrite to attach himself to a congregation, in which at a more spiritual season, he could not have found a place. We shall treat of this more largely in connection with the Established Church: one more word to dissenters. A political junction of interests may overturn a rival power, and bring low a haughty opponent; but it can never plant a peaceful refuge for weary man, or compensate to such as hunger and thirst after righteousness, for the quiet and spiritual repose which it may destroy. No sooner will the object have been gained than the magic zone which held its parts together, will melt away, and there will be exhibited, instead of unity, confusion. Whereas, by a mild, generous, and religious course, the love of all men will be attracted to that beautiful phalanx of believers, which those hosts of the Lord will present, who will be found ceasing from strife at the very time that the temptation to render themselves up to worldly interests was so urgent and plausible. Nulla salus republica major est, quam eos qui alterum accusant, non minus de laude de honore de famâ, sua quam illos qui accusantur de fortunis suis pertimescere. Hoping to conclude this letter in the next month's "British Churchman,” I am, Sir, yours faithful y, CLERICUS. To the Editor of the British Churchman. SIR,---The Rev. D. I. K. Drummond, of painful notoriety, is about to open his new Independent Meeting-house in Edinburgh, under the title of St. Thomas's English Episcopal Chapel. The edifice is of the mongrel order of architecture, but some of the details are rather neat. The interior presents an ominous deficiency, having no altar or railed enclosure. The department of praise, in order to be assimilated as closely as possible to Presbyterian practice, is to be conducted without an organ. It is publicly advertised that the building will be opened some time in December. In reference to this coming event, the Bishop of Edinburgh has issued a letter to the laity of his diocese, called "A Dissuasive from Schism," in which the exact position of Mr. Drummond and the danger of the sin of schism are clearly set forth. This letter has been very generally read by the clergy from their pulpits to their congregations. The vacancy in the Chapel of the Holy Trinity, Dean Bridge, caused by Mr. Drummond's apostacy, has not yet been filled up. An advertisement, by the Trustees, has appeared in the newspapers, requiring candidates to come forward, who shall be untinctured with Tractarianism. No less than thirty or forty, from England and Ireland, have started for the prize, which is a very poor one, the stipend being only £100 per annum, and many of the competitors have declared their freedom from Puseyism, and their determination to oppose the communion office of the very Church at whose altars they are so glad to find a place. The congregation are now engaged in hearing candidates, and when the long roll is finished, it will be announced which of the reverend gentlemen, by his eloquence and popular manner, has pleased them, and is likely to fill the chapel by pleasing the public. St. Jude's, Glasgow, of which chapel the Rev. Robert Montgomery was incumbent, is now occupied by the Rev. Miles. It is understood that the incumbency of this gentleman is conditional---viz., if he retains the omnium gathernum crowd of hearers, who were attracted from their seats in the different kirks, by the eloquence of Mr. Montgomery, he will remain; but if not, he is to retire and give place to some more gifted person. The Rev. W. Wade, of Paisley, has been created Dean of the diocese of Glasgow, vice the Very Rev. W. Routledge, deceased. The Rev. John Marshall has resigned his charge at Blairgonrie. The congregation at this place was formed by Mr. Marshall out of an entirely Presbyterian material, and the converts testified their sense of the benefit they had received, by their disposition to be guided by the prayer-book, and to receive with meekness the instructions of their pastor. It is to be regretted that circumstances have rendered it necessary for Mr. M- -1 to remove from a sphere of duty for which his energy and untiring zeal were so well fitted. I remain, Sir, Yours, faithfully, A SCOTTISH CLERGYMAN. To the Editor of the British Churchman. Dear Mr. EdITOR,---There is "much ado" concerning the Bishop of London's recent recommendatory innovations in our beautiful Church service; but to me it appears to be all "about nothing." I would instance the preaching in the white surplice. Now, I have considered the matter very deeply, and have almost stirred my fire out several times, in the vain endeavour to discover wherein can be the difference in a sermon, whether preached in white or black. |