baptism, the turning to the east, the bowing at the name of Jesus, the kneeling at the Eucharist, which are innocent, respectful, and picturesque customs, and are moreover descended to us from primitive antiquity. The observance of ecclesiastical times and commemorations keeps alive attention to spiritual affairs, and the memory of the just who are gone. The bestowing peculiar sanctity on places set apart for Christian worship seems favourable to Christian influences; and little is gained by disconnecting the exercises of religion from all that is most pleasing to the eye or most agreeable to the ear. It was at least a pity that the harmony of the Church should have ever been disturbed by scruples about things such as these.

"The Defence of the Puritans in their conduct with respect to these, the chief ceremonies to which they objected, is founded on the duty of resisting that which is imposed because it is imposed, and the want of Scripture authority for such practices. But there must surely be a power of regulation somewhere; if that is not the case, all must soon be confusion and disorder. Place the authority wherever it may-in the common consent and practice of the Church from the beginning, in the Councils, in the Bishops and Clergy of the English Church, or in them, jointly with King, Lords, and Commons, by which the will of the English Nation is gathered, the same objection would apply, so that there could be no union, or order whatever, in a case in which union and order are pre-eminently desirable, and no authority to which to appeal when contests arose. That they were deficient of Scripture authority, and as the Puritan phrase was, and continued long after the word Puritan ceased to designate any particular body of persons, but relics of Popery', may be true, but it does not follow that every thing in Popery is evil; and there are many things in every mode of Christian profession, even that which is

most simple, for which express Scripture warrant cannot be produced.

"The objection to particular officers who are found in the constitution of the Church, as it was settled at the Reformation, such as deans and archdeacons, chancellors and treasurers, that neither the words nor the offices are found in the New Testament, seems founded in the same mistake of expecting to find every thing in Scripture. Common sense must show to every one that if there are buildings appropriated to the purposes of religion, there must be persons who have the charge of them; if a watchful eye is to be kept on the conduct of the inferior Clergy, if any ecclesiastical discipline is to be maintained, this must be done by some person; and if there are revenues, there must be those to collect and distribute them."-p.p. 11, 12, 13.

"A CHALLENGE TO DISSENTERS OF WHATEVER DENOMINATION.

"Can any single authority be produced, either from Scripture, or during the first three centuries, for a departure from the rule of the Church-for a violation of its unity-for a choice of leaders, by whose names the several portions of Christ's disciples should be distinguished? This is my challenge to the dissenters of the present day. As Bishop Jewell openly declared to the Romanists, that he would subscribe to their creed, if they could produce one authority, from Scripture or antiquity, for any of the false doctrines which they held; so do I now say to the Dissenters from the Episcopal Church, of whatever denomination, that if they can produce one Scriptural proof, or one authority from the Fathers of the Church during the first three hundred years, for self-constituted teachers, for renunciation of Episcopal rule and order, for falling into sects, each with its peculiar title and its favorite leader, I will

cease to complain of them for disturbing the peace and harmony of Christ's Church. I will admit that they are not disobeying the last dying injunctions of their Saviour, when he prayed intensely for the unity of his Church-that they are not fulfilling the sad prophecy of the discord and strife, which, through the agency of Satan, would spring out of the Gospel of love-that they are not sowing hatred in his field -that they are not rudely trampling down his vineyard, and opening its fences to the inroad of the common enemy. But until this authority is produced, I must continue to raise my voice in my Master's service, against all who resist his word.

"Bishop Copleston, on False Liberality, p.p. 91, 92.” Sent by T. F.

"AN ANSWER TO THE PRETENCE- DISSENT NOT

SCHISM.'

"It is sometimes alleged that separation from the Church may exist without incurring the sin of schism: the matter is well disposed of by Palmer, in his learned Treatise on the Church of Christ.-Vol. 1, p. 416, &c.

"Objection.--There may be separation without schism, because Christians may be united in heart and spirit, though the offices of religion are performed in different places of worship.

"Answer.-Christ commanded his disciples to be perfectly united, that the world might believe that the Father had sent, bim (John, XVII, 20-23); therefore, even schism within the Church is contrary to his will, but open separation from it is manifest disobedience to God. And when separate conventicles are established, and rival ministers endeavour to gain proselytes from the Church, declaring its worship, its government, its regulations, so unscriptural or erroneous, that Christians are bound to come forth from it, and be separate: what plea can be

vainer than the pretence of internal communion of affections, which is disproved by the very act?"

Sent by T. F.

WHAT IS THE COUNSEL OF GOD'S WORD,

AND

WHAT IS THE WORKING OF DISSENT?

The word of God enjoins obedience, reverence, and submission to spiritual rulers.

Let the an

How does dissent agree with this? swer be given not by us, but by the declarations of Dissenting Ministers and writers themselves. We could produce abundant proofs-but we save our selves trouble by some extracts from the Rev. E. C. Kemp's" Refutation of Nonconformity."

"It might be supposed, that the independent system is beautiful in its operation. But this is remote from the reality. One of its most eminent adherents has declared, that the election of a minister always brings on a crisis in the history of the church.' 'No event that could happen can place the interests of the society in greater peril. The most disgusting exercise of the most disgusting tyranny takes place. The churches, victims to self-will, divisions producing incalculable mischief, the growth of religion destroyed, men can neither unite nor separate in peace.' In many of their societies,' he says, 'the pastor (so dependant for his bread on the people) has no official distinction or authority. He may flatter like a sycophant, beg like a servant, and woo like a lover: but he is not permitted to enjoin like a ruler. His opinion is received with no deference; his person is treated with no respect; and in the presence of some of his lay tyrants, he his only permitted to peep and mutter from the dust.' 6 They send him anonymous and insulting letters; young, impertinent, and dictatorial persons wait upon him, and those who have nothing to recommend them but their impudence and officiousness, school him in an objurgatory strain. The

*

congregation complain, sermons are very meagre or poor, and have a great sameness. They treat their minister as they would wild beasts, which are tàmed into submission by hunger, and keep him humble by keeping him poor." These are a portion of the honest confessions of an independent, (See James's Christian Fellowship, or Church Member's Guide, pp. 60, &c., 249, &c.) The sermons of some ministers,' the same author himself acknowledges, are poverty itself, a mere repetition of the same sentiments in the same words.'

6

"Other authorities of equal weight may be produced, in great abundance, to a similar effect: The power of choosing a minister produces a feeling unfavourable to a religious result as it leads all, in some degree, to listen rather as judges than disciples. At certain periods this is essential, but in the minds of many, the feeling frequently continues: it is too congenial to the dominant propensity of buman nature to be readily relinquished: bence often a variety of evils; hence the rude remarks, the vulgar impertinence of some, of all ranks, and both sexes; hence the general custom of regarding how a thing is said, rather than the thing itself, though the most important perhaps within the compass of thought. With the consciousness of a minister as their servant for Christ's sake, many are disposed to think him such for their own, and to occasion disorder by unreasonable demands on his time, attention, and docility. The freedom from priestly domination, laid as the basis of the system, will excite at times such a feeling of independence, as will expand into something like popular tyranny. Sensitive to encroachment, some will discover it where none was designed, and oppose themselves to the moral authority of virtue and wis

A member of a dissenting congregation asked a deacon, who wished to expel his minister-"what is to become of him"? Why," replied the affectionate and respectful deacon, “let him tramp as others have done before him."