I cannot express the same indifference on another point. My pen, at least so far as relates to polemical subjects, is grown rusty; a fortnight ago I would have said, worn out; and I am not yet satisfied that the occasion is so pressing as to require the service of an old invalid. Non tali auxilio, I have said within myself, when prompted to resume the pen, nec defensore isto tempus eget.

I am still more doubtful as to the propriety of indulging my vanity, by entering the lists as a combatant in such a cause as the present. I say vanity; for were I to say I had none, neither you nor your readers would believe me; and I am not sure that the apparent candour of this confession, little credit as it deserves, will not save me a hard blow. I say vanity; for, though I have only the stump of an old pen, yet, if you will do me the justice to allow me blow for blow, I own I have no fear that I shall be beaten out of the field. I say canity; for it is certainly doubtful what good is to accrue to the cause of Christ, or the cause of the Gospel, by debating on a subject which has no necessary connection with either. The generality of your readers, like your correspondent and myself, have already formed their attachments and made up their minds. Neither of us will, in all probability, be able to make a single proselyte. We may sit down to admire each his own dear little brat of a production; and this will be our reward. Finally, I say vanity; for after all these confessions, and with all these convictions, I am still unwilling that the CHURCHMAN should too hastily adorn his brow with the laurels of a fancied victory, or imagine, because he is not answered, that he is unanswerable.

He does not, it is true, confine his remarks to extemporary preaching. But this is evidently the object of his grand attack. It is the painful subject which rankles and festers in his mind. It pervades the whole of his letter; so that all the defects, irregularities, and indecencies of which he complains in the clerical functions, chiefly predominate, as it should seem, among extemporary preachers. By extemporary preachers, I take it for granted, that he means those clergymen who sometimes use notes in the pulpit, and sometimes do without

them. These not only constitute the majority, but are a highly respectable part of the evangelical clergy* throughout the kingdom. I can, therefore, consider this letter in one only point of view; as a premeditated attack on a body of men whom I have been accustomed to venerate as the bulwark of our land: as the glory of our church; as the props of our tottering establishment; and of whom I would say sint perpetui.

I have already shown, by a parallel which requires the change of only very few words, that, if there be any argument at all in the third paragraph of this letter, it comes with equal force against evangelical doctrines as against extemporary preachers; and according to the known law of all debate, an argument which proves too much proves nothing.

He proceeds," Most extemporary preachers, it is also to be feared, do not bestow sufficient labour on their sermons, and are not sufficiently aware of the consequences which may arise from what they say in the pulpit, &c.' I do not mean to question your correspondent's veracity. He speaks, no doubt, according to his judgment and belief. This shall not, however, prevent my saying what I know to be true, that the fears which he expresses are destitute of any solid foundation. I have the honour to be in habits of intimacy with most extemporary preachers, both in the metropolis and in the different counties of England; and I can testify, from my own personal knowledge of them, that they are men of a sound judgment and of deep study; that their sermons are not, as your correspondent would insinuate, the sudden and uncertain sallies of the moment, blurted forth at random: but, so far as respects any thing that is valuable in sermons, they are the effect of due premeditation. That there are indi

* I feel no disposition to apologize for word evangelical. I conceive I have just the frequent use which I shall make of the the same right to call my favourite preach

er, or any class of preachers, evangelical, which any other body of men, who differ from them, have to style themselves orthodox. These are arbitrary terms, whether applied to a magazine, or to a divine: the right to use either must be equal.

viduals among them who do not bestow sufficient labour on their sermons" is an evil which they lament as sincerely as the CHURCHMAN himself. But, among the many who read their sermons, if theirs they have any right to be called, are there not some who bestow upon them no labour at all; and who, in the selection of their scraps, display so little judgment that things the most heterogeneous, doctrines the most hostile to each other, are jumbled together in one inconsistent mass of heresy and contradiction? Might I not even add, in my turn, "It is to be feared" that others of a very different cast from these, who have for a number of years read sermons of their own composition, and have acquired a pretty large stock, are not now wearing out their own flesh by the study of new ones? What then, Mr. Editor? Why only that such arguments prove just nothing.

What he has advanced on reading the church service, I in general acquiesce in. I cannot endure to hear our excellent liturgy drawled out to the end, or hurried over in a hasty or slovenly manner. Nor should I have replied to this part of his letter, had it not been for the insinuation that extemporary preachers are, in this respect also, more defective or more culpable than others. But, with only such exceptions as I have before mentioned, I make no scruple of affirming, that the extemporary preachers are also the best readers in the kingdom. They read with more simplicity, with a more natural and correct emphasis, and with more variety and familiarity of tone, than other readers commonly do. It is scarcely possible it should be otherwise. Those who read much, and do nothing else but read, almost necessarily acquire an incorrect emphasis, and a disagreeable monotony. This frequently conduces to a corrupt taste in the people, who mistake sound for sense, and a loud voice for a well regulated accent. A man with stentorial lungs, and something of a sing-song, usually passes with the people for a good reader.

Your correspondent, as he winds up his subject, seems to acquire an air of triumph, as I conceive, because he takes that kind of ground which he thinks cannot be shaken. But, even here, he may find himself misCHRIST. OBSERV. No. 31.

taken. The comparison which he draws between prayer and instruction, is more specious than solid; conse quently his argument is not sound. It confounds the special duty of ministers with the common duty of christians. That prayer is more important than instruction, is true or false, according to what is meant by the assertion. Prayer, considered as the devout exercise of the soul, is the most essential of all graces, the most important of all duties, both as it respects ministers and people. Without it there can be no conversion, no religion. But if your correspondent means, and I do not conceive what else he can be supposed to mean, that praying publicly in the congregation is a minister's first duty; that preaching the gospel is only a secondary duty; and that it is by praying, rather than by preaching, that men are converted; his two concluding paragraphs are a string of errors. Such sentiments might, indeed, suit the creed of a popish priest, whose principal business is to say mass, and whose motto is, ignorance the mother of devotion; and they may be very congenial to the sanctimonious spirit of modern Pharisees, from whose lips we sometimes hear such language. But were I to hear a man professing himself a Protestant, and a minister of our establishment, thus expressing himself, I should be inclined to inform him, without any ceremony, that he had yet to learn the nature of his own office, and the obligation of his own subscription. The CHURCHMAN himself, with such principles, is not more than half what he professes to be. The question is not, whether men can be converted without prayer: nor whether God does not sometimes convert them by prayer: these questions have nothing to do with the argument. But it is, what are the means which God usually employs for this purpose, and what is the nature of the gospel ufission? The answer is easily given.

Go and preach the gospel," was the commission which the apostles received from the Lord Jesus. "Have thou authority to preach the word of God," is still the commission which every clergyman of the established church, whether deacon or priest, receives at his ordination. Preaching the gospel, not prayer, is the grand means which God employs and ho nours for the conversion of sinners 3G

Let the holy scriptures be consulted; let the doctrines, precepts, and example of Jesus Christ be considered; let our ordination service be examined; let the effects be observed, as the history of the church has recorded them; and it will appear to every impartial enquirer after truth, that to preach the gospel is not a secondary duty, but the first and most important of all duties in the christian ministry. It was not, however, to argue this point, that I have taken up the pen; but to repel an unprovoked attack upon that mode of preaching which God's word authorizes; which the ancient practice of the church has established; which the general acceptance of the people has countenanced and supported; and which God has, from age to age, blessed beyond any other mode which convenience, timidity, trimming compliance, laziness, ignorance, or any other motive or infirmity, has more recently invented and adopted. Indeed the subject has been so ably argued on one side*, that I confess it is with a degree of surprise I behold any man come forward on the other; and especially one who wishes to appear friendly to evangelical religion.

From the manner in which it is introduced in the letter before me, a stranger to the subject would naturally conclude, that extemporary preaching was an innovation. But is this the fact? Does your correspondent not know, that "reading sermons is peculiar to the English nation, and endured by no other?" Does he require to be informed, that it was introduced a long time after the reformation, for purposes which were not religious, but political? That its introduction excited general alarm, indignation, and disgust, as well among the dignitaries of the church as among the laity? That, in the reign of Charles the Second, it occasioned a statute to the University of Cambridge which condemns and forbids it as a lapy custom? The CHURCHMAN either

See a treatise on this subject, entitled, The Practice of what is called Extemporary Preaching recommended, &c. By a Clergyman of the Church of England. Printed for Matthews, No. 18, Strand. A publication which has never been answered,

and which, I may álmost venture to say, never will be answered. See also a smaller pamphlet, entitled, The FASHIONABLE PREACHER.

knows these things, or he does not. If he do not know them, it is time he did. If he do know them, whence is it that with such knowledge, and in the face of so many facts, he can so gravely talk of extemporary sermons increasing the number of Dissenters? I hardly suspect that, in compliment to our modern readers of sermons, he harbours the design of censuring our pious reformers; or of drawing any comparison, in favour of the former, to the prejudice of the latter. But I leave him to take what ground he pleases-I am prepared to meet him.

I occasionally hear written sermons. I hear them with profit, because I hear them without prejudice. At the same time I confess I have a decided preference in favour of extemporary preaching. Its advantages are great indeed; its disadvantages are, in the scale of comparison, only like the specks in the sun. There is a sympathy, if I may so call it, between the preacher and his hearers, which it is of vast importance to cultivate and improve. Sometimes it originates with the former, and sometimes with the latter. It has, however, a mutual operation, and produces the happiest effects. In the cultivation of this sympathy, the extemporary preacher has greatly the advantage of him who reads his sermons. He is prepared to meet, and to improve, a variety of occurring cir cumstances, which the other, because he could not foresee them, has made no provision for, and must suffer to pass by. The best and most useful sermons I have ever heard from the pulpit, have been delivered without notes. The finest sentiments, the most striking and elevated language, the most energetic and impressive manher, are to be found with some of the extemporary preachers of the present age.

These, Mr. Editor, are some of the reasons by which I am ready to support my own' choice of, and justify my partiality to, that mode of preaching which the CHURCHMAN has ventured to combat. If they should not appear new, I have the satisfaction of knowing, that they are at least as new as any which have been urged,

That is a fine sentiment of Horace, and not unapplicable to the present subject. -Si vis me fiere dolendum est Primum ipsi tibi.

1804.]

or can be urged, against it. I have others which, if occasion require, shall be brought forward in due time. And, though I do not entertain the hope that I shall be able to proselyte your correspondent, I have the confidence to believe that I shall convince the generality of your readers, that extemporary sermons do not increase the number of Dissenters, and that reading sermons constitutes no part of a true churchman.

Ναμπ.

MORNING PRAYER FOR A FAMILY.

ALMIGHTY and ever living God! we acknowledge ourselves bound, by innumerable obligations, to praise and adore, to love and serve thee. From thee we have received our being, Thou art our constant preserver and bountiful benefactor: the source of every present enjoyment, and the spring of all our future hopes. Thou hast also, in thine infinite condescension, been pleased to look down with pity on our fallen race, and freely to offer salvation to us through Jesus Christ. We adore thee for the knowledge of thy will, for the promises of thy mercy and grace, and for the joyful prospect of eternal life so clear ly revealed in thy holy word. Possess our minds, O Lord, with such a deep sense and firm persuasion of the important truths which are there made known to us, as shall powerfully influence and regulate all our thoughts, words, and actions.

But while we celebrate thy goodness towards us, we have cause to be ashamed of our own conduct. We have great reason, O Lord, to be humbled before thee on account of the coldness and insensibility of our hearts; the disorder and irregularity of our lives; and the prevalence of worldly and carnal affections within us. Too often have we indulged the passions and appetites which we ought to have opposed and subdued, and have left our duty unperformed: and we find a daily occasion to lament our proneness to corrupt inclinations and sinful lusts, and our reluctance to the practice of what is agreeable to thy will. O Lord be merciful to us miserable sinners, and forgive us for thy Son Jesus Christ's sake. Produce in us deep

and unfeigned repentance for our manifold transgressions; and a lively faith in that Saviour who hath died for our sins, and risen again for our justification. And may thy pardoning mercy be accompanied with the sanc tifying influence of thy Holy Spirit, that we may no more sin against thee; but may live from henceforth as be comes the redeemed of the Lord and the candidates for a happy immortality. Put thy fear into our hearts that we may never more depart from thee. May thy blessed will set bounds to our desires, and regulate all our passions. May our affections be fixed, not on present objects, but on those which are unseen and eternal. Convince us more effectually of the vanity of this world, and its utter insufficiency to make us happy; of the vileness of sin and its tendency to make us for ever miserable; of the value of our souls, and the awfulness of that everlasting state on the borders of which we are standing: and may we be serious and diligent in our preparation for death and judgment.

We desire this morning to offer thee the sacrifice of thanksgiving for the watchful care of thy Providence exercised over us during the past night. We laid us down to sleep, and, blessed be thy name, we have arisen in safety. May the lives which thou hast mercifully prolonged be devoted entirely to thy service. Graciously continue thy protection and favour to us this day. Save us from sin, we beseech thee, and from all other evils, if it be thy blessed will. Enable us faithfully to perform every relative duty under an abiding sense of thy presence and of our accountableness to thee. May we, as a family, dwell together in peace and unity. May we put away from us every angry and discordant passion; and loving thee with a supreme affection, may we love each other with pure hearts fervently. Preserve us, O Lord, from the influence of those temptations to which we are daily exposed. Make us duly sensible of our own weakness, that our hearts may be raised to thee in humble and fervent supplications for the needful supplies of grace and strength. When we are in company, may it be our care to do and to receive as much good as possible. When we are alone, may we remember that our heavenly father is with us;

and may this thought excite in us an earnest desire to act as in thy sight. Bless, we pray thee, the king, and all the branches of the royal family. Be favourable to these nations: save us from the evil designs of all our enemies; and restore to us, if it please thee, the blessing of peace. May all mankind be visited with the light of the gospel; and may its influence be more widely diffused in this land. In tender mercy regard all who are in affliction of whatever kind. Grant unto our dear friends and relations every blessing which thou knowest to be needful for them. May they and we experience thy favour in this life, and in the world to come life everlasting.

We offer up these our imperfect prayers, in the name of our only mediator and advocate Jesus Christ.Our Father, &c.

S. P.

same manner as it is in charity schools in general, and therefore may be ca pable of great improvement. I am expected to give some attention to this establishment, and indeed I am persuaded it might become highly useful if properly conducted. But as I have hitherto had no experience in the superintendance of such an institution, I feel myself entirely at a loss upon what plan to proceed, in order to effect the good which may fairly be expected from it. I shall, therefore, esteem myself very much obliged to any of your correspondents to favour me with instructions, as practical and as much detailed as may seem expedient with regard to the most advantageous mode of regulating the school.

ance.

A COUNTRY CURATE.

The question proposed by our correspondent is one of great importThe resident parochial clergy having it in their power to obtain the superintendance over a large proportion of the lower classes of schools throughout the kingdom, the good which they may effect, by well directed and active exertions in this way, is incalculable. We hope, therefore, that those of our correspondents, who have directed their attention to this interesting subject, or who, by their experience, have acquired much practical knowledge respecting the best mode of conducting schools, will favour us with their sentiments upon it.

period the two parties entered into an alliance, founded on principles common to both, the terms of which have been preserved invidlate to the present time. Some writers have connected the Thalamistic superstition with the ancient mythology, alleging that the sect has, from the most remote antiquity, paid divine honours to Somnus, son of Erebus and Nox, and to Phobetor, Phantasia, and Morpheus, the ministers of that sullen deity. The mysteries of the Thalamists were, however, long anterior to Polytheism, though the advocates of the abovementioned hypothesis have advanced