his peculiar sentiments, denominational peculiarities, and personal preferences in an offensive manner; by exhibiting his sectarianism even when he is embracing christian brethren, and uniting with them in deeds of charity; or by a crouching, affected, mean-spirited, honied charity, which causes him to prostrate his own opinions before the image of another's idolatry. Both will sink a minister in public estimation, and excite a disgust which will be but ill concealed. An open enemy will secure more respect than either the sectarian or the sycophant. The influence of the minister must be strengthened, if, with the exercise of christian charity, brotherly kindness, and courteousness, there be manliness in his conduct, straight-forwardness in his language, and gentleness in his spirit. III. The christian minister must have a good report of those who are without. His influence must extend to the world, and be felt in it. No man can be despised by the world who is esteemed by his own church and respected by his fellow-christians. No salutary influence can be exerted by him upon mankind, but through the agency of the church and the light of his own character: this is generally acquired by the manner in which ministerial duties are performed, but more especially by those which are discharged before the eyes of the world, or in immediate connection with it, such as visiting the sick, pastoral calls, social intercourse, and the performance of the duties of public societies. Prudence and piety will effectually aid those who walk circumspectly, by preserving their character from injury. Separation from the world, not union with it, will strengthen that influence. The minister's life, his general carriage, his conduct in the family, his behaviour in public, his diligence and perseverance in his pastoral duties, will powerfully impress the minds of others with his holy consistency. The houses, the cottages, the sick chambers of his congregation and neighbourhood, will be more eloquent in his praise, and more effective in promoting his influence, than public discourses, however brilliant in imagination, profound in argumentation, or elegant in language. The world bows in homage to heavenly-mindedness, self-denial, and spirituality. It respects his courage who confesses Christ and his cause amid shame, reproach, and persecution. It honours his consistency who rises above its allurements or frowns. It despises him who yields to its demands, fashions, pleasures, and strives to unite the service of God and Mammon. Superiority, not conformity to the world, imparts moral power to the ministers of Jesus. Would any be influential ministers of God? Let them beware that, under the semblance of what is lawful, the boundary is not crossed which separates the church from the world, and thereby verge towards indulgences which compromise character and usefulness. Let them "dread the magical enchantment of earthly objects, the surfeiting and pleasures of this life." Let them live as citizens of heaven, ambassadors of Christ, and servants of God. The world will feel and acknowledge the power associated with these dignities. In the present day, political duties must solemnly be regarded and faithfully discharged by God's ministers. Some abstain altogether from politics, that their ministerial influence may not be impaired. It is impossible not to respect the motives of such persons, while we question the soundness of their opinions, or the justness of their conclusions. Were the ministers of religion to neglect political duties, would it not degrade them in the estimation of thinking men? Would it not convey the impression, that either they were indifferent to their country's welfare, or regardless of the opposite principles which influence parties in the state? Would it not imply, that they were either destitute of moral courage to avow their sentiments, or of moral power to controul their passions in the maintenance of them? Would not this opinion, if it prevailed, deprive them of respect? But when they so far meddle and interfere in political strifes as to become imprudent, prejudiced partizans, it is evident that the pastor will be lost in the politician, and his moral influence will be utterly consumed in the fierce fires of party passions. In the parlour, in the sick chamber, in the pulpit, at the table of the Lord, he will be regarded only as the head of his party. In the reflections of his people there will be strange recollections of the politician mingling with and blasting the reputation of the pastor. However loud may be the plaudits with which the public may greet his ear, alas! his eye will perceive, when he enters the sanctuary, sorrow on the countenances of his people, and tears stealing down the cheeks of the faithful. Sighs will fall upon his ear, issuing from bosoms agonized by his conduct. Coming from scenes of political strife, and agitated by earthly passions, he shrinks from the solemnity, stillness, and spirituality of God's presence and worship in his temple. The fire on the altar of devotion burns dimly; no incense arises; no cloud descends; he performs his duties officially, but not effectively, and hurries from the place which condemns him, because the life, the spirit, the unction of devotion were wanting. Whatever he has gained in the world, he has lost in the church. Whatever he has acquired in political popularity, has been at the sacrifice of his spirituality. Character, piety, influence, have been offered up on the political altar to the idol which his party have set up, while he himself has fallen down and worshipped the god of this world; and verily he has his reward! Cannot these evils be avoided in the performance of civil and political duties, while ministerial influence is not only maintained unimpaired, but strengthened and adorned? The following few suggestions, proposed with considerable diffidence, it is hoped may, in some measure, assist in the accomplishment of so desirable an object. 1. Contend chiefly for great principles in politics and government, and about details only when such principles appear likely to be subverted by them. Let the sentiments embraced and professed have the sanction of reason, experience, and scripture. Let them accord with the genius of liberty and the doctrines of Christ. 2. Never move in political matters until not only your own judgment and conscience bid you, but the wise and prudent also exhort you to the duty; then the weight and influence of character will be increased, rather than diminished, by decision. 3. Exercise and enjoy political privileges with manly independence, straight-forwardness, and honesty among friends, with good temper, charity, and generosity towards opponents, and with patriotism and christian nobleness of soul before your countrymen. Thus you may defy contempt: command respect, and you will have it. Your influence will be appreciated, and your name will be honoured. There is no influence separate from character which commands esteem. Without this moral power, a minister may be admired for the elegance of his address, the suavity of his manners, the sweetness of his temper, the benevolence of his charity, and the eloquence of his ministry; but he cannot be respected. His displeasure and rebukes are not only powerless, but they provoke contempt. His good will and praise produce no gratitude and excite no pleasure. He is like a noble ship, beautifully built, strongly armed, and richly stored, but with hands insufficient and incompetent to navigate or man it. It excites no respect; its fate is certain either it will be captured by enemies or wrecked by storms. No character appears more pitiable than a nonconformist minister without influence. He cannot conceal ministerial imbecility or moral unfitness, as may be done in the Roman churches, under priestly robes and official sanctity. He cannot avail himself of the auxiliaries of rank, station, wealth, or powerful connections, to invest him with an influence to compensate the destitution of moral power. He must stand or fall independently of these. He is every thing, if he have this influence; without it, alas! shame, sorrow, and ruin await him. Ministers with but moderate talents, acquirements, and exertions, yet possessing influence, will do infinitely more good than those who, having the most splendid talents and the profoundest learning, are destitute of this moral force. Where these excellencies are combined with character, we behold the highest style of a christian minister; one in whose steps we should walk, and whose example we should imitate. This influence is of slow and delicate growth, yet it is so invaluable, that it will repay the most careful culture. Like the oak, although its progress be tardy, it is most enduring. Ministers must cultivate it; to them it is all-important in their high vocation. In the acquirement and employment of it, they must maintain the spirit of deep humility and entire dependance upon God, ever saying, "Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy and for thy truth's sake." Tintwistle. T. J. D. FRAGMENTS OF PURITAN HISTORY. No. I. (To the Editor.) SIR, IT will be acknowledged that your pages supply information on a great variety of subjects; and it may be presumed that you do not wish that variety diminished, but increased. It is my intention, if you approve of the object, to furnish a series of papers for insertion in your valuable periodical, which, though somewhat novel, may not be uninteresting to your readers. The papers will be miscellaneous, as well as unconnected, but will have a direct bearing on one general subject, and may not be unfitly denominated "Fragments of Puritan History." The series will furnish an ample illustration of public characters and important occurrences, and supply instances of Puritan nonconformity in all their primitive freshness, exhibiting the origin and framework of our present religious freedom. You will permit me to add, particularly for the satisfaction of the inquisitive reader, that the whole will be derived from original manuscripts, or from authentic printed documents, to which reference will be invariably given. And, Mr. Editor, I now send you the first portion, relating to the early age of nonconformity; and if you deem it worthy of insertion, you may, in due time, expect other communications from your's, &c. Birmingham, Dec. 12, 1839. B. B. From the commencement of the Reformation, many distinguished persons pleaded for greater purity in the church of God; and in the reign of King Edward VI., a powerful body of reformers, on account of the defective state of the Reformation, avowed and defended the cause of nonconformity. Had there been no particular record of this, the history of John Knox, John Rogers, and Bishop Hooper, clearly illustrates and establishes the important fact. Archbishop Cranmer, in this reign, offered Mr. Knox a rich benefice in London; and, for refusing to accept it, he was summoned before the privy council; and being asked why he had declined the living, he said he could be more useful in another situation. When pressed to say whether it was his opinion that no person could lawfully engage in the public ministry of the gospel, according to the constitution of the ecclesiastical establishment, he frankly acknowledged, that there were many things in the English church which needed reformation, and that, without this reformation, ministers could not, in his opinion, discharge their office conscientiously in the sight of God, since no minister had authority, according to existing laws, to prevent the unworthy from participating of the sacraments, which was a chief point of his office." Other important interrogations were pressed upon him, to which he returned judicious answers. This was fol*Fuller's Church Hist. b. vii. p. 426. N. S. VOL. IV. E lowed by smart discussion between him and certain members of the council, by which his nonconformist principles were fully developed. The council said they were sorry that his judgment was contrary to the common order; and Mr. Knox said he was sorry that the common order was contrary to Christ's institution. They dismissed him without censure, but strongly recommended him to use all suitable means of removing his scruples, and of reconciling his mind to a conformity to the church.* Scruples resisting the force of authority and argument, sometimes yield to the influence of lucrative and honourable situations. King Edward, with the concurrence of the council, offered Mr. Knox a bishopric; but this also he declined to accept, because he considered the episcopal office to be destitute of divine authority, and the exercise of it in the church of England to be inconsistent with the ecclesiastical canons. Mr. Knox, notwithstanding his conscientious scruples, came off pretty well, and the offered preferment was not forced upon him on the rigorous terms of conformity.+ It is observed that Rogers and Hooper were "ringleaders" of the nonconformists at this period; and it is humorously added, that they renounced all ceremonies practised by the papists, conceiving that such ought not only to be clipt with shears, but shaven with a razor; yea, all the stumps pluckt out." Hooper having received the royal nomination to the bishopric of Gloucester, had very powerful objections against accepting the offered promotion, on the rigorous terms of the established church. His principles were, therefore, put to the severest test; and, in the utmost perplexity, he presented an humble petition to the king, either to be discharged of the bishopric, or to grant a dispensation from the observance of certain popish ceremonies. This awakened the sympathy and piety of the discerning prince; a dispensation was immediately granted; and the king addressed the following letter to Archbishop Cranmer : "Whereas we, by the advice of our council, have called and chosen our right well-beloved and well-worthy John Hooper, professor of divinity, to be our Bishop of Gloucester, as well for his great learning, deep judgment, and long study, both in the Scriptures and profane learning; as also for his good discretion, ready utterance, and honest life for that kind of vocation; to the intent all our loving subjects, which are in his charge and elsewhere, might by his sound and true doctrine learn better their duty towards God, their obedience towards us, and love towards their neighbours, from the consecrating of whom, we understand you to say, because he would have you omit and let pass certain rites and ceremonies offensive to his conscience, whereby you think you should fall into premunire of laws. We have thought good, by the advice aforesaid, to dispense and discharge you of all manner of dangers, penalties, and forfeitures, you should run into, and be in any manner of way, by omitting any of the same. And these our letters shall be your sufficient warrant and discharge."§ * M'Crie's Knox, vol. i. p. 100. Fuller, b. vii. p. 402. § Fox's Martyrs, vol. iii. p. 120. |