forgetfulness of the actual exigencies of the hour. It is not with the past that we have to do, but with the present: it is not with the dead, but with the dying. "The dead," if needs be, "must bury their dead." The pastor of Christ's flock must forget to mourn for that which is no more, if it hinder him for one momont in taking up his Master's cross, and bearing it amidst the things that remain.

In manufacturing districts the work of the clergy, though addressed to the same result, assumes very different modifications in its operations. The domestic character of the pastor's office, as it is seen in a country parish, is to a certain extentd estroyed; his labour has more of the features belonging to that of the missionary. Those over whom he has the charge are, from force of circumstances, fluctuating in their numbers, and hardier in their resistance to spiritual superintendence: they are often the advocates of some system, socially pernicious or scripturally false, which they intelligently defend; and, from the continual contests which the opposing interests of the master and the workman engender, are somewhat sceptical as to the existence of kindly and disinterested feelings in those above them. That which arises from the peculiar prejudices of their situation, the clergyman may always, by God's grace and a Christian consistency, live down; but that which is of the spirit of the times is harder to cope with. It requires no small amount of intelligence, much patience, moral courage and energy, and a life so blameless as that the shrewd cavilling of sectarian or infidel bitterness may not be able to detect, and triumph in an habitual inconsistency-not indeed that this is requisite only for the manufacturing districts, though it be there eminently called for. Consistency on the part of the Lord's servants is needed every where. The word of authority and teaching will have no weight, unless it receive a living exposition in the manifestation of a godly life on the part of the teacher. And there is no such convincing answer to the objections of popular infidelity as the proper fruit of faith-the proof that the doctrine is believed in the practical exercise of its spirit, and obedience to its precept. One of the most effective means of teaching in a large population is by the cottage lecture. The Church is the true gathering place for the people, and it is there that they must first seek their minister; but whoever is conversant with the habits of the manufacturing classes will know that many an excuse, not existing elsewhere, is amongst them adduced, and not unfrequently with justice, for non-attendance upon the public services of the Church; and, therefore, they who will not or cannot seek the pastor must be sought by him. There is a charm, as we

well know, in thus carrying the word of God to the firesides of the poor, which they never resist; many an attentive congregation of rude and careless men listen reverently to a truth brought down to the level of their understandings, and preached in the cottage, in the confidence of a mutual bond, which they have not endeavoured or cared to hear from the pulpit; nor is there in this aught of such irregularity as nullifies the good effected by the greater evil of the means employed. The paramount duty of a clergyman is, to see that all in his parish hear the word of God: he must not put a key upon the truth, because in perverseness, in ignorance, or in incapacity of attendance, his people will not receive it at a certain time and place: he is, moreover, in a sense, the bishop of his flock, and must, in some respects, be the best judge of that which is fitting to their condition. What therefore he does, if it be not in opposition to a canon law, or direct injunction of his ordinary, must be regularmust have the stamp of authority-since it is that which he, in the exercise of his sacred office and for the blessing of his people, does. The Church is properly the only place where the worship of a flock can be offered up; but a clergyman, though he be a priest, is also a minister-and may, as the latter, preach amongst his people where he cannot worship. It would be irregular to use the prayers and litanies of the Church in an unconsecrated building; but it seems to us quite consistent with the limits and nature of clerical authority, obedience and propriety, that the pastor, as a minister of the Gospel, should declare that Gospel to his own people, wherever and whenever they will hear it. One sure result of these lectures is an increase in the congregation of the parish church.

These remarks we offer, not in the way of presumptuous sermonizing or dictation, but as those which have naturally suggested themselves to our thoughts in the perusal of Mr. Hooper's work. We see in it a refreshing evidence of the pastor's heart, and a specimen of the spirit abiding in the English Church-a proof that the poor are not neglected in parochial ministrations to the extent that some affirm; nor that the clergy, as a body, are the only class of men, as it has been also asserted, who are ignorant of, or indifferent to, the increasing difficulties of their own position. It is not our intention to criticise in detail the various topics embraced in the "Word in Season"-the enumeration on the title page will show their nature, and the just sequence that has been observed in their consideration. They comprise the whole cycle of Christian truth, and we do not remember to have met with any work of such a character, of so small a size and embracing so many topics, where the subject

matter has been so concisely yet so tersely handled where the proper plainness and clearness of expression have been so little injured by necessary condensation. We recommend to the attention of our readers the tracts on the Sacraments, and what to Mr. Hooper says in the tract on the appearing and coming of the Lord, concerning the "AzokaXvyis,” the “Eripavein," and the "Iapovsia"-the revelation, the appearing, and the coming or presence of Christ. The distinction which he draws is somewhat novel and worthy of consideration-it is clearly defined and based upon fair grounds of reasoning.

9፤

Most clergymen have, from time to time, to take an active part in the public affairs of the Church-many are specially fitted by their talents and gifts to do so. The difficulty is, where this is often necessary, or becomes voluntarily of frequent occur-I rence, to fall back into the quieter routine of pastoral labour. There must be a public advocacy of the claims of the Church upon society at large, and of those measures which she devises for general application: and this advocacy naturally falls to the lot of those whose peculiar powers fit them for it. In such an occupation, however, vagrant and excursive habits are contracted, not incompatible with the duties of a missionary life, but very much at variance with the steady attention necessary for the care of a flock. The Roman Catholic Church finds a sphere and an occupation for every class of mind and diversity of talented and in this respect she acts wisely she thus provides herself" with instruments fitted to every emergency, and has no need to draw the parish priest from his people and retirement to transact” or further her more public affairs. We think in this respect, something might be learned from her policy. The temptation to platform speaking and popular preaching is very great; and''' as unhappily there is a class of Christian men who seem as though they could not be reached by other means, we suppose that the necessity for these things exists and must be met. Every one ordained to the pastor's office ought, however, to remember, that his first duties are towards his parish. When all the demands that can be fairly made upon him by his own. me fairly made people have been as fairly met, then, and not before, we think, claims from without may be legitimately entertained. We would speak on this point with deference. Mr. Hooper has touched upon it with opening tract tract, and and one great ground of value in his whole work is, to us, the 'evidence' every where manifest that he considers his own flock first claims' his care.

great Jusness in his"

The English Church has a capacity for the exercise of the pastoral ministry, which does not seem to exist in the Romish

Church, or the various Dissenting communities in this land. The one object of the former is worship, that of the latter preaching, and neither of these exclusively make up the ministry of the pastor. The Romish priest, by a cruel and unscriptural policy, is cut off from his fellows; to him there are relations in life in which he can have no sympathy, and, consequently, a large class of duties, the nature of which he cannot understand. We all know how little real efficacy there is in the counsel of a theorist who speaks upon a condition of which he never had, and never can have, a practical experience. Moreover, the masterspirit of his Church is rule, whilst the distinguishing characteristic of the pastor's office is guidance; and though he may be active in administering all the consolations which his Church provides, it is, from the very necessity and claims of his position, rather in the character of the authoritative priest than of the shepherd of the flock. On the other hand, so multifarious are the forms of dissent, so undefined the nature of its ministries, that it is difficult to ascertain when, and to what amount, the duties of the pastoral office are exercised, or how they are understood or appreciated. It is only in large towns that these duties are fulfilled in any adequate measure, for the country congregations of Independents (amongst whom there is the greatest recognition of the pastoral ministry) are small and few in number; and no one will conceive that the Wesleyans fulfil this ministry in any wise, who, after their itinerant preachings are over, either throw their disciples back upon the care of the resident clergyman, or commit them to the anomalous superintendence of a class-leader. The very policy which they adopt, of continually changing their regular preachers, shows how little understanding and appreciation there is in their system of the pastor's place and office. The same reasoning applies, with more or less force, to all other of the Dissenting communities. There is, in the English Church, a distinct recognition of the twofold nature of the Christian ministry in its priesthood and pastorship; and there are, in her services and instructions, full place and direction for the exercise of both; her right estimate of what is due to the worship of God does not interfere with her knowledge of what is needed for the care of his people; and the whole spirit of her institutions has been engendered in the wisdom, which can adapt what the Lord has ordained and commanded for his own honour, with the rights and privileges which he has given to his children. She has provided a resident clergy, bound by many ties to the several classes of the land; having sympathy with all, and no isolated interests to maintain; and, for the most part, springing from a rank in life which all can

VOL. XVIII.-K

approach, and none discard. It only remains that faithfulness be exercised, in order that the capacity which she has so largely created be filled to overflowing in spiritual blessing to all her children, and comfort to her suffering poor.

It is the cry of the human heart that is making itself heard throughout the earth-man, in the extremity of his many sufferings, stretching forth his hands to heaven for one to help. It is the cry which rulers hear in anguish, for they cannot answer→ which good men weep at, for they cannot aid. It is the cry which all; in some sense, understand, and in some form re-echo -wrung from the consciousness of a condition, burthened almost beyond endurance, and well nigh hopeless in prospect. There is but one mind on earth that can comprehend the full meaning of this cry, and but one power that can avail to help-and that is the mind of Christ in his Church, and the strength and wisdom which he has given to her ministers. That she bas heard the cry, and is stirring to answer it, is evident in all the struggling movements of the spiritual body. Germany is breaking through its religious bondage-France is about to followwhether for good or evil we know not. Change is coming over all things, whilst around our own homes, the poor of England are suffering to extremity, and looking earnestly for help. That help the pastors of the English Church alone can render, and it will be our sin and shame if we fail to use the wisdom which God has given, and the means which our office confers, in directing and comforting them in their present strait.

ART. VII.-The Life of the Rev. Andrew Bell, D.D., in three volumes. The first volume by ROBERT SOUTHEY, ESQ., edited by Mrs. SOUTHEY. The two last by his son, the Rev. C. C. SOUTHEY. London: Murray, 1844.

HOW many most humiliating, most melancholy, yet most instructive associations are connected with this title of a book! Bell, bequeathing the care of his reputation to Southey, who himself could not complete even one third of the work without the assistance of his helpmeet! And the two last volumes of the work devolving upon his son! But with these private associations we feel that the public has nothing to do.

Our present notice of Dr. Bell is in connection with "the history of the rise and progress of the system of mutual tuition;" which, originating under his superintendence at Madras, has now taken root in England, and is become all but universal as a