as the tenant can afford to pay his landlord; the tenant's profit forms a part of its productive value." But he goes on to say, "Deductions for expenses of labour and capital necessary to render the subject productive, should be considered as drawbacks upon the profit." Now it is precisely on this ground I consider the decision on Joddrell to have been bad; no deduction was allowed for the expenses of necessary capital, or of a bailiff to the farm. The decision was, "Every proper allowance is to be made, not however including interest of capital or compensation to tenant." Mr. Jones has overlooked, and probably the judges did not know, what is represented by a tenant's capital-it is the expense of labour which at the commencement of his occupation he pays to the outgoing tenant, it is the cost of his waggons, carts, horses, &c., &c. Mr. Jones all along treats the question as between the clergy and the occupiers of land; why, he asks, is not the farmer to be rated on his income as well as the clergyman on his? But I beg to say, the question must, at least, be treated as relating to the whole community; and I ask, why is the party engaged in agricultural business to be rated on his personal wages, and on the capital necessary for carrying on that business, when no other trade or profession is so rated? If the principle of rating persons and not things were generally acted upon, well and good. I am quite sure that the landowner would gain more than he would lose by a rate levied according to personal ability. The fundholders, learned professions, manufacturers, and traders together have an income now unrated much larger than what is enjoyed by the occupiers of land. Even in the most retired country village, there will be found an innkeeper, butcher, baker, shoemaker, shopkeeper, carpenter, deriving from their business their 50l., 100l., or 150l. per annum. I am not, however, at all certain that the clergy would not lose more than they would gain; for be it remembered, that they would have to be rated on funded property, on salaries attached to chapels and district churches, on the emoluments derived from pupils, and so forth.

I will, in conclusion, put down in a few words what I mean to assert:-Tithes are a property, and must be treated similarly to other property. The farmer is entitled to deductions for the expenses of a bailiff and capital necessary to his business. The decision on Joddrell was bad, because it did not allow these deductions, and will impose a tax on the farmer which the rest of the community do not pay. I have sent you a long letter, but you have brought the infliction upon yourself. I am, Sir, your obedient servant,

Aldworth, Oct. 8th, 1838.

JOHN THOMAS AUSTEN.*

Notwithstanding Mr. Austen's explanation, the Editor sees no reason for going back from what was said in last month's Notices. In respect to Mr. Austen's remark in particular, as to speaking about the clergy, the Editor will only say, that he brings no charge against Mr. Austen. That gentleman knows best what are his feelings towards his brethren, and how far he has acted in a friendly spirit towards them during this last spring, with respect to the matter in question. The Editor leaves it to Mr. Jones to notice Mr. Austen's remarks, which there will be no difficulty in doing.-Ed.

EXTEMPORE PRAYER.

SIR,-A little tract has just been put into my hands, entitled, "Ex-
tempore Prayer." Longman and Co., 1837. I am aware that much
has been written upon this subject by far abler pens than hers who
now ventures to beg you to insert a few lines, from the knowledge
that many will read a short tract, or a letter in a periodical, who will
not take the trouble to read larger works of sterling worth, the
results of deep thought, patient research, and earnest prayer, works
to which the crude puerile production now under notice (which has
been industriously circulated, not only in the United Kingdom, but
also in our colonies) is as inferior as all extempore, or even written,
prayers are to our incomparable (I believe inspired) liturgy. Why
should our liturgy be so superior to every other compilation or com-
position (with the exception of the Bible), if the venerable and vene-
rated compilers of it were not aided in a peculiar manner by the
Holy Spirit, in answer, doubtless, to earnest prayer? Yet some
would deny to the "Book of Common Prayer" this beauty and this
sacred character, and amongst that number must evidently be ranked
the authoress (for I fear it is one of my own sex) of the little tract
entitled, "Extempore Prayer." I grieve that any members of our
pure and apostolic church can cherish such feelings, or rather want of
feeling, as is there evinced. I sincerely pity them; and I fear that
to such the 2 Cor. iii. 3, 4, is as applicable as to those who pervert,
or do not rightly understand, the inspired scriptures-it is the god of
this world, Pride, which blinds the mind in both instances; and those
undoubtedly are deceiving themselves, or are deceived by Satan, who
prefer extempore public prayer to our spiritual liturgy. The soul in
private may pour out its anxious desires in language most suitable to its
wants-it may pray for others according to their peculiar necessities
known best to them: but I defy any person to pray from the extem-
pore words of another; it is impossible; the mind must take in the
sense of a petition before it can be offered up; and the next sentence
is watched for, and succeeds, before this can be effected. Public ex-
tempore prayer may be offered for others, it cannot be entered into
individually. But with regard to the tract before me, I would first
observe, that I cannot imagine why "the Archbishop of Dublin has
addressed a circular to all the prelates of the church, begging to know
if extempore prayer in a congregation is allowable, consistently with
the discipline of the church of England." His grace may imagine that
he has some good reason; but I should have imagined that the
solemn promise which every bishop receives from each deacon whom
he ordains, "to use the form in the Book of Common Prayer, and no
other," would leave such a point indisputably settled amongst the
governors of our church. Neither does it strike me that this engage-
ment is at variance with the fifty-fifth canon, which directs that " before
all sermons, lectures, and homilies, the preachers and ministers shall
move the people to join with them in prayer, in this form, or to this
effect." Some slight alterations in this prayer would be required ac-
cording to place and circumstances, which explains, I think, the reason

why the words, "or to this effect," were added after the words, “in this form." The neglect of a command does not lessen its authority; and I know not what right any clergyman has to use any other prayer before the sermon than that prescribed by the fifty-fifth canon. After the sermon, the clergyman is left to select any prayer from the "Book of Common Prayer" which he may think most applicable to the subject of his discourse; and who that has studied and rightly values that sacred volume, but will allow that there may be found from our beautiful collects prayers suitable to every topic and circumstance which ought to form the subject of a Christian minister's discourse? The rubric, in the communion service, directs plainly the course which a clergyman should pursue in the morning service; at the close of his sermon, whilst the choir sings a doxology, he should "return to the Lord's table, and begin the offertory, saying one or more of these sentences," the prayer for the whole state of Christ's church militant here on earth, and one or more of the six collects at the end of the communion service, concluding with the blessing. That this rubric should be so frequently, though not always, disregarded (for I am thankful to say it is observed in my parish church), is only another lamentable proof, amongst many, of the lax discipline of our church. Were the rubric observed as generally as it ought to be, the only persons who would probably complain of this addition to the service would be those who now recommend an extempore prayer before and after sermon; no matter how long. The clergyman may, and of course does, in his own private prayer, supplicate Him who alone can give the increase, "that the gospel which he is about to preach may have free course and be glorified." The clergy may, and doubtless do, pray in private for the souls of those committed to their charge; and whenever any individual requests the particular prayers of the congregation, the liturgy provides for compliance with such holy desires. And if the same authority which decided that none but the Book of Common Prayer should be used in our congregations confined our clergy to the use of written discourses, the interests of religion and the reputation of our clergy would have been better secured, for I feel assured that no extempore address from the pulpit would ever have been verbatim delivered, if the preacher had first written it, and read it over. That the writer on extempore prayer has seldom spiritually offered up the collect for the second Sunday in Advent, I can readily believe; for those who could pronounce the sound of those words "loathsome," can neither have inwardly digested the holy scriptures, nor have drawn that comfort from them, and embraced that hope, which alone awaits the humble believer. I tremble whilst I think how "loathsome" to such must be the words of the "Lord's prayer," and the commands of our blessed Saviour, "When ye pray, say," &c. Neither this collect nor any other is likely to "arrest the attention, or soften the heart," of such obdurate persons, vainly puffed up in their own conceits; there is more hope of a fool, says the wise man, than of such.-Prov. xxvi. 12.

If, Mr. Editor, you are inclined to think I require more space to

*

notice this little work than it deserves, I would only remark, that if orthodox members of the church were as indefatigable in spreading their doctrines, as those who are opposed to them are, the present state of the church, both in England and her dependencies, would be very different. I only wish this subject had been taken up, or still may be, by an abler writer than, Your humble servant,

F.

CLERICAL ATTENDANCE AT BALLS.

SIR, My apology to "Anglo-Cambrensis" for any levity of manners apparent in my reply to his first letter must be contained in the fact that I prossess a keen perception of the ludicrous; and the picture of sages discussing grave topics with effect amid the frivolities of the ballroom did certainly seem to warrant its legitimate exercise; and I fear that no let and hindrance will be set to its free course by the additional grouping of "county magistrates ably discussing the New Poor Law," in the like predicament. However, I am sorry that the style of a hurried letter should have given any offence in a quarter, judging from letters only, which I must respect, for it is my strong wish to aid

Far from it-the Editor considers the matter well worthy of attention; and but for a press of matter, which he has not allowed to exclude the communication, be would give a longer extract than the following; which may however give the reader some idea of the work, and of the persons by whom it is so extensively circulated :— "Extempore prayer before or after the sermon is generally approved, and loudly called for, by the people who compose our congregations. It is found highly acceptable, not only to the poor and ignorant, the humble and devout, but also to the intellectual and the learned, the great and the refined; many of whom listen, apparently unmoved, if not with listless indifference, or ill-disguised contempt, to the reading of a collect. And we cannot doubt that in innumerable instances, the prayer of the minister, on these occasions, has, through divine grace, proved all powerful to the conversion of souls.

"The collect most frequently used, introductorily to the sermon, is that for the second Sunday in Advent: Blessed Lord, who hast caused all holy scriptures to be written for our learning, grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience and comfort of thy holy word, we may embrace, and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ. This collect is repeated, Sunday after Sunday, till the very sound of the words becomes loathsome: and seems to proclaim aloud the supineness of the minister who thus uses it; his indifference to the great objects of his charge; or his utter inability to advance one step further in the ministerial office than simply to read what is printed and prescribed, and usually in a dull, heartless manner, like the oft-repeated task of a schoolboy. Frequently has the writer of these pages heard, with deep shame and regret, this collect three times on one Sabbath day; and very recently four times,-twice as the collect of the day, and twice as introductory to the morning and evening sermon. Is this a prayer, the constant repetition of which will arrest the attention of the careless, soften the heart of the obdurate, turn the sinner from the error of his way, revive the drooping, languishing Christian, and bring down upon the congregation at large the blessing of God, and the effusion of the Holy Ghost?

"When our minds are brought into a serious or devotional frame by the Common Prayer and the Scripture which have been read, and by the psalms or hymns which have been sung, we want the special, the immediate prayer of our minister, in his own words, and from his own heart," &c.

the carrying out of this discussion in an amicable, temperate, and enlarged spirit.

I do not now, Sir, take up my pen to enter on the subject fully, and indeed I am spared much from the admirable letter of "F. Ó." in your last number; but I cannot help stating to "Anglo-Cambrensis" that, in my opinion, the richest man on earth, if he be in holy orders, can never deny his ordination vows, and consequently never sink or throw off the character in propriâ personâ of the minister of God. Dissenting ministers are too apt, at political meetings, to boast that they appear wholly in the character of the citizen, and make displays worthy of the citizen only, and mutatis mutandis, if clergymen are to say, I move in the world at a stated time as a man of property only, disjointed from my ministerial character, I cannot but see a very calamitous result. And does he not, in fact, come within the spirit of the censure of the apostolical canon, "if any clergymen, out of the fear of man, whether Jew, heathen, or heretic, deny the name of Christ, let him be cast out (of the church); if (he deny) the name of a clergyman, let him be deposed; and if he repent, let him be received as a layman"? I can well understand the immediate reference of this canon, but may not cases occur, in connexion with the present state of the world, in which the spirit of its censure may still be in

But, besides this, where is the clergyman to stop when once he thinks it necessary to support worldly amusements in his neighbourhood? There are races, and the theatre, and hunting, and masquerades, and all these are condemned by canons which " Anglo-Cambrensis," I feel assured, would not wish to oppose; and the Laodicean canons restrict both layman and clergyman from worldly excesses, even at times of common rejoicing-viz., "Christians ought not to use wanton dancings (Baie kaι оpxɛ0α) at their marriages, but to have a modest dinner and supper.' They of the priesthood and clergy ought not to gaze on fine shows at weddings or other feasts; but before the musicians enter, to rise up and retreat." And some canons further tend to regulate the manners of the sons of the clergy also; after that minute reference has been made to the dress, conversation, and conduct, of their parents. In the earliest ages of Christianity, we may suppose that Christians, as a persecuted people, had no amusement; and also in after ages canons were directed against their participation in heathen or Jewish festivals;* but I cannot agree with "Anglo-Cambrensis," that the canons speak of the pagan dances only, or chiefly, for Christians seem to be forbidden any kind of dancing among themselves, the style of which dancing, I would allow, they probably might take from heathen spectacles of the kind.

I do not see the force of the last sentence of "Anglo-Cambrensis," for I consider that attendance in the ball-room is synonymous with a worldly marriage, but how separation from the worldly festival could

The African code belonging to both eastern and western churches says, "that heathens do no longer force Christians to join with them, for this is a persecution under Christian emperors,"