liberty of providing a pastor of their own denomination. The Society for propagating the Gospel has happily turned its attention to this new settlement also; but the seeds of division have been sown, and the churchman has reason to apprehend that wherever his religion shall be established, it will be encountered and opposed. Nothing could exceed the coldness and indifference of the authorities at home on the establishment of episcopacy in India, where the bishop was left to introduce himself without any other credentials or recommendation than his own commission. If the neglect was offensive, what was the wisdom or consistency of that policy, which judged it expedient to establish presbyterianism in India, in very opposition to epis copacy, and rendered it necessary that the bishop should enter upon his course by sustaining the authority of Episcopacy in opposition to the rude claims of Presbyterian parity? The answer shall be given in the words of a writer, in a New York publication, entitled "the Christian Journal and Literary Register," as they are quoted by Mr. Milne. Speaking of the happy results, which may in God's good time be expected from the establishment of the Church in the East by the appointment of Dr. Middleton to the See of Calcutta, he says, "The second happy effect to be expected is the promotion of the cause of unity. One of the great objections of the natives to Christianity, is the division of its members into so various and contradictory forms of faith. Let the purity of the Gospel once shine forth in innocence of life and in unity of faith, and one of the great difficulties in the way of conversion will be removed. It is therefore with unfeigned regret, that we have read a most intemperate and insulting harangue of Dr. Brice, the representative of the Scotch Church against Episcopacy. This person was sent out at the same time with the bishop, for the sake of the many Scotch who were settled in India. All these, before the arrival of Dr. Brice, were in harmony with the Church of England, and willingly united in all its forms of public worship. The first effect, therefore, of this measure was to create a schism where it found none, and in the per son of Dr. Brice not only to create, but to foment division. It was not sufficient to tear open the wound and to separate the parts which had closed in Christian union, but to assail with little shew of reason, and less of temperance, the unoffending Church and its venerable head. Such are the triumphs of liberality!" The case cannot be more worthily described, than in these words of the American journalist, and it is a case on which the English churchman will not soon cease to meditate, however he may be gratified by the interest and the compassion which the American feels in the wrongs of his Church. Dr. Burns offers some remarks on this statement, but they are conceived in such a spirit, and uttered in such a tone, that we will not injure him by reciting them. He acknowledges that "for want of a Scottish divine, those who belonged to the Scotch establishment had laudably conformed to the episcopal regime:" why, then, was this laudable conformity with a Church confessedly "pure in principle and efficient in operation," disturbed? No impatience of this discipline, no desire of reform, no wish for the restoration of the forms and principles of the Scotch Church had been expressed: but "the Scotch popula. tion of Calcutta is too numerous, too rich and too powerful to be dispensed with." When their grievances had been asserted, they might have been redressed; but they did not complain of injuries, because they did not feel them; they asked not for privileges, because they did not regret the want of them. Many of them had been separated from the kirk in early life, before the force of its principles was perceived; many had left it without any intention of returning to its bosom ; many had never been educated within its pale. It was not in Calcutta, but it was in Leadenhall-street, that the want of Presbyterianism in India was felt, and it was well that the design was not entertained of settling Presbyterianism in any other division in India. The scheme has not, however, answered the expectation of its projectors and the Episcopal Church, however it may be counteracted and opposed for a season, will ultimately be consolidated and triumph in the East. There is yet another evil resulting from the divided religion of the colonies. Its mischiefs do not terminate abroad in exciting the jealousies of the colonists, and in delaying the conversion of the natives. When the settlers return, they bring with them their religious antipathies, and if they are void of religion they rejoice in repeating the tale of its contentions; or if they are sensible of its influence they are too prone to admit the rancour and jealousy of Sectarism. It is unjustly imagined, that orthodoxy is intolerant; it is impatient of false doctrine, heresy, and schism, from a conviction of their dangerous tendency, but it is compassionate to the infirmities of human nature, and earnest in its supplications for all "who have erred and are deceived," and for all who profess and call themselves Christians, that they may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life." The episcopalian, in putting forth the claims of episcopacy, seeks no private interest, gratifies no personal passion, pursues no unlawful ambition; but acts in a full conviction, that episcopacy is necessary and efficacious in all places of Christ's dominion, that it is of divine institution, and was designed for the ' consolidation of the Church to the end of time. We have been content to undertake the cause of episcopacy, and to advocate, in a very cursory manner, the claims of Christian unity, and conformity with an apostolical Church, without taking notice of many insinuations which Dr. Burns has thrown in our way, and afforded ample Dr. occasion to retort. Burns, and many other divines of the Church of Scotland, are ready to acknowledge the merits and excellence of the English Church and clergy, at the very time that they are overlooking or disputing the authority of its episcopal discipline. Our endeavour is more consistent: wherever our Church is established, we wish to see it settled in all its forms and principles, in all its beauty, and vigour, and strength; we wish to see all its ordinances administered, all its discipline and subordination maintained. We desire, we pray for the enlargement of the Church, but as the best and most efficient means of that enlargement, we labour and pray for its reunion and consolidation, and we are persuaded that the more the episcopal influence is respected at home and extended abroad, the more readily will both these ends be accomplished. At the beginning of the last century Dr. Grabe and Archbishop Wake were severally engaged in projecting measures for the reunion of the Protestant Church. Their mea. sures were abortive, but their object and their motive still claim the respect of the wise and good. The popular policy of the present day is to give licence and encouragement to every variety of religious opinion, and to propagate it to its fullest ex tent: the end of these experiments will appear in its season: one truth in the mean time is certain-there is no authority for the publication of error, or the establishment of schism. Lay Preaching defended.—A few Plain Remarks for the Consideration of the People called Methodists, occasioned by the Conduct of Mr. Chas. Atmore, Superintendant of the London East Circuit, towards the Community Preachers. 8vo. pp. 16. Warder. 1820. THE contents of this little pamphlet are so curious and instructive, that we shall extract the principal passages for the information of our readers. "Note and comment" will suggest themselves in abundance, but we refrain from any attempt to heighten what is already perfect. "Much alarm has been excited in the minds of many truly pious members of the Methodist society, in consequence of the late aristocratical exercise of power by the Superintendant of the London East Circuit, in the extinction of that useful class of men among them called Community Preachers; aud, though it is maintained that the alarm is unfounded, because they are merely united with their Local brethren, and can continue their usefulness in the exercise of their gifts as before, yet the truly pious and sensible of this community begin to perceive, that, if it is in the power of an individual to annihilate a body of men, that existed during the life of the founder of Methodism, were constituted by him, have subsisted upwards of forty years, and are allowed to have rendered the most extensive usefulness to the society at large, having been the instruments of adding more members to the society than all the travelling preachers-a fact not so fully known as it ought to be; they have reason to fear, that another superintendant, possessing the like power, may take it into his head to annihilate the local preachers altogether: and from the contempt with which they are treated, such a circumstance would not be more inconsistent, or even a greater violation of power, than that lately exercised towards the community; for the same evils which rendered the community preachers so obnoxious to those who love power, exist among the local preachers, and no wonder that they are a source of jealousy. Though their value is not duly appreciated by the Methodists at large, yet God, who searches the hearts and tries the reins, graciously acknowledges them, by blessing them, and making them a blessing in their labour of love. "That by worldly characters they should be despised, thought little of, and treated with contempt, is not to be woudered at, when their Lord and Master met with the same kind of treatment 1800 years before; but that their fellow-labourers in the same vineyard, and the people to whom they labour, that these should unite to pour contempt upon them, has often been a source of surprise and astopishment; but perhaps a variety of causes may exist to produce such effects. The principal will be found to proceed from that unscriptural distinction which subsists between the travelling and local preachers. Under this impression allow me to offer a few thoughts on the utility of the local and community preachers, which appear to be calculated to set their disinterested conduct and extensive usefulness in their pro per scriptural point of view. "The principles which actuate them are unquestionably: 1st, an endeavour to obey the command of their Lord and Saviour Jesus Christ, Go ye into all the world, and preach the Gospel to every creature. And 2dly, a desire to follow the Apostles and first preachers of the Gospel, as they followed Jesus Christ, striving to imitate them in simplicity and obedience to the commands of God, corning to traffic with gifts and graces they have undeservedly received; but having freely received, they freely com-' municate, looking to God for his blessing. And though they are frequently discouraged on account of the importance of the work and their want of ability; and though frequently discouraged by the treatment they receive, both from the traveling preachers and the people at large, who manifest so much ingratitude, after their walking frequently ten and fifteen miles to do them good; yet remembering, that from the first God chose the foolish things of this world to confound the wisdom of the wise, and the weak things to confound the mighty, that no flesh might glory in his presence-remembering that his kingdom is not of this world, nor ever can be united with it; that by his own example of humility and frequent directions to his disciples to imitate him, and not to be conformed to this world, no, not even to assume titles of distinction, indicating the office to which he had appointed them. His language is, Be ye not called Rabbi (no nor REVEREND, nor any other title of distinction, for that is the unquestionable meaning) for one is your master, even Christ, and ye are brethren. The Apostles and first preachers of the Gospel, though wonderfully gifted, and their ministry so greatly blessed, did obey their Lord and Saviour in this respect, following their usual employment. They feel compelled to continue, though the opposition should be equal to that which their predecessors met with on the first propagation of the Gospel in the world.” P. 2. "How lamentable it is to see the same evils creeping in among them, that destroyed Christianity in former times, and which have invariably destroyed every revival of it since the times of the Apostles, viz. conformity to the world on the part of the preachers, which has produced a like conformity on the part of the people. The paid preachers (for it is strange to tell there are two sorts of Methodist preachers) of the present day, though possessing the same gifts, pointedly different and distinct; the one paid and the other not; the former, instead of continuing, as they did in Mr. Wesley's days, the servants of Christ, for the sake of his children, are become fine gentlemen, assuming worldly titles, and the exclusive right to administer the Lord's Supper and baptizing infants; calling themselves clergymen, and confining the title exclusively to themselves; collecting immense sums of money for various purposes, and expending it as they think proper, without the people having any possible means of ascertaining whether properly or not; becoming extensive freeholders and landholders; possessing houses, furniture, and chapels to an enormous amount, all carefully made over to themselves; so that the trustees are mere non-entities, having not the least right or title to any of the property. The others are generally poor, unassuming, willing to be any thing or nothing, that the Gospel be not blamed; rejecting this world's honours, they follow their heavenly Master and his Apostles, through evil as well as good report, considering it all their business here below to behold the way to God, and sing with the poet, 'Happy, if with my latest breath, I may but gasp his name, Behold! behold the Lamb!' "These truly disinterested and pious apostolic individuals, with their brethren, the exhorters, class leaders, prayer leaders, and all the other gifted individuals in the church are termed laymen, and considered as separate and distinct from the circuit or paid preachers, who term themselves clergymen. We may safely affirm that no such distinction subsisted between Jesus Christ and his disciples, or between Paul and his companions; in fact it is not to be found in the Sacred Scriptures, or in the history of the church in its purity. We may as safely affirm that this distinction has been the primary cause of all the evils that have befel the church of God; for it is one of the first steps of the mystery of iniquity, by which the man of sin acquired so much power. It was foreseen by the Apostle Paul: For know, that after my departure shall grievous wolves enter in among you, not sparing the flock; also of your own selves, shall men arise, speaking perverse things, to draw away the disciples after them, which perverse things are, in a great measure, teaching the people, that they (the circuit preachers) must be kept separate and distinct, and considered as the inheritance of God; that's the meaning of clergy. See Dr. Campbell." P. 6. "Reflecting upon the fact deduced, that the circuit preachers are paid for their preaching, and that they have all the power, authority, and property in their hands; whilst the local preachers have no power, no authority, or even property, and yet continue to exercise their gift by preaching the Gospel, and if compared with the circuit preachers, they may say with their predecessors in the great work, In labours more abundant.'-The conclusion is inevitable; the former are mere hirelings, whereas the latter must be the genniue successors of the Apostles, and the faithful servants of the Lord Jesus Christ." P. 8. "The distinction between clergy and laity has nothing to support it in the Gospel of Jesus Christ, or in the example of his Apostles and Evangelists; but is in direct opposition both to the spirit of the Gospel and the example of its first preachers, which example the Holy Ghost has been pleased to reveal for our instruction and imitation. When our blessed Saviour sent forth the twelve disciples, he said, Go preach, saying, the kingdom of hea ven is at hand. Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes nor yet staves; for the workman is worthy of his meat; freely ye have received, freely give.' Yet at the missionary meetings we are exhorted to contribute largely for fitting out missionaries, and supporting them when they are fitted out; as if no such direction as that just quoted was to be found in the sacred Scriptures; and what renders it more antiscriptural is, the individuals that are sent out are generally those local preachers, shoe-makers and other mechanics, who were permitted to preach in England, aud follow their usual employments; but when sent out as missionaries, though in nine cases out of ten they might support themselves by their labour, as in England. Oh! uo; they must be kept in idleness and laziness, supported by the pence squeezed out of the pockets of the poor. Is it to be wondered at, that so little good springs from such a corrupt fountaiu. Towards the support of about 250 missionaries, the enormous sum of 100,000l., or thereabouts, is raised annually in England, independent of the enormous sums collect ed by themselves at the respective places, which probably amount to twice that sum; these sums united would be sufficient to send the Gospel of Jesus Christ to all parts of the habitable globe." P. 10. "It would not be difficult to prove, that all the heresies, corruptions, and abuses, that have crept into the Church since the days of Jesus Christ, have arisen in consequence of supporting the preach ers in idleness and laziness, under an idea of increasing their usefulness; which idea is perhaps the most subtile mode in which self-righteousness works. The preachers among the quakers are as useful, popular, and all persons bear testimony of them generally as being eloquent and mighty in the Scripture; yet they are not supported by the body, and there can be no question but that this is the reason, under God, and the principal reason why the quakers continne their piety and simplicity for so long a time. In fact they are the only body of Christians that have continued for two centuries, retaining their primitive sim plicity; and the reason is, no doubt, because they, and they only, follow Jesus Christ and his Apostles, according to the account we have of them in the sacred Scriptures. Among the Methodists, a man that has laboured perhaps for years as a local preacher, supporting himself by industry, and contributing to the necessity of the poor saints, after a time gets appointed to a circuit, that is, gets a comfortable living without working; not that he has to preach more than before, but by giving up his secular employment, he becomes qualified to administer the ordinances of Baptism and the Lord's Supper; he becomes a clergyman, and is entitled to the title Reverend, why, wherefore, and for what reason no layman can possibly conceive; but, no doubt, it is perfectly right and satisfactory to that secret inquisitorial assembly, which meets year, under the name of 'The Conference.' once a "The local preachers, thus tranformed into reverend divines, leave the path pointed out for them by God, and follow one more suited to their own carnal ease and comfort. Before they despised the aid of worldly appearance, went about preach ing the word of God among the people, from house to house, strengthening the saints, gathering in souls to Christ; following the Apostles and first preachers of the Gospel as they followed Christ, in all plainness and in simplicity, in all self-denial and humility; rejoicing to be accounted weak, contemptible, and foolish, for Christ's sake, that his wisdom and power might be more conspicuous in their abasement; yea were content to preach in common tradesmen's dress, as Jesus Christ himself had done, who appeared so much like the rest of his brethren, that even Judas himself was obliged to go with the chief priests, when he betrayed him, not being able to describe a difference, so as to point him out personally: but now they no longer go about discipling men to Christ, as he commanded, but they must come after them to be discipled, and pay for it too before hand, or they must stay and perish. They are not content as formerly, to preach in the dress of plain, unlearned, unclassical tradesmen, and as the Lord, his apostles, and disciples did; but must have a garb peculiar to classical scholars, men of eminence and learning, such as lawyers, counsellors, and judges are." P. 12. "The local and community preachers in Mr. Wesley's days, were not so much despised as they are at present, yet they are not less respectable now, either in their talents or property than formerly: they are not less zealous or pious; they contribute largely to the support of Methodism with their property, time, and talents-so largely, that not one quarter of the chapels, either in London or the country, could be supplied with preaching on the Sabbath day without them. Though the majority of them are poor, as it respects worldly property, yet all allow that they are rich in faith, and, as far as can be judged, heirs of promise." P. 15. "As these apostolic individuals were more highly valued for their works sake, when Methodism was more in its infancy, than they are at present; and as they are equally as pious and zealous now as before, there must be some cause or reason for this change. Is not the cause, that superiority which the paid preachers have assumed and maintained over them; and the reason, that distinction which they make by taking to themselves the title of Reverend, and making the people believe they are clergymen, whereas the local and community preachers are mere laymen.” P. 16. "Under an impression, that such is the case, feeling convinced that such conduct has nothing in the inspired volume to support it, and fearing, that if persevered in, Methodistical priesthood and tyranny will be as manifest and oppressive as the Romish hierarchy was, and fraught with the same evils, because originating from the same source; I have endeavoured to point out that this distinction has nothing in Scripture to support it; but is evidently one of the first steps of the mystery of ini |