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It is of course only possible to touch very lightly upon the kind of controversial discussion that would arise in a series of such visits; but we may suppose a few cases of the ordinary nature of parochial division.

1. You commence your visit by the clear and forcible enunciation of the positive truths of the Gospel, and you find a ready response; but when you come to inquire into the condition of the young, you find the children unbaptized, and are met by the two great objections of the Baptist sect, 1. to infant baptism, and 2. to our ordinary baptism by affusion instead of immersion. How are you to meet them ? The latter objection is met by the rubric which sanctions immersion, and only recommends affusion when immersion would endanger health; and the justification of affusion on

Scriptural grounds is demonstrable from the case of Peter's request to Jesus, and our Lord's reply 7 ; and may be inferred from the fact of many thousands having been baptized in one day in a street in Jerusalem, when it is in the highest degree improbable to suppose that baptism by immersion was possible in every case 8 . The answer to the objection to infant baptism is not to be found in a single text: for although you may justly infer from the command to "make disciples of every creature, and to baptize them 9 ," that infants are not excluded, you may not assert without qualification that infant baptism was herein enjoined. The argument is in fact a cumulative one,—the analogy of the covenants, the readiness of Jewish believers to accept the baptism of infants as the substitute for the circumcision of infants, the willingness of the Redeemer to receive the little ones 1

, and the unwillingness of the Father that one little one should perish 3 , the assurances that the promises of the Gospel are to us and to our children *, the capacity of the children of holy parents (even the children of one believing parent, which makes the case stronger,) to be considered themselves holy 4 , the fitness of holy children to be called of God,

7 John xiii. 9,10. * Acta ii. 41.

• Matt, xxviii. 19, 20, with Mark xvi. 15,16.

» Mark x. 14. « Matt, xviii. 14.

* Acta ii. 39. * 1 Cor. viL 14.

H 2

as was Samuel before he himself knew the Lord 5 , and as was John the Baptist who was filled with the Holy Ghost from his mother's womb *,—the instances in which whole households were baptized: these and many other testimonies from Scripture unitedly, have convinced the Church that "it is certain by God's word that children which are baptized, dying before they commit actual sin, are undoubtedly saved," and these same Scriptural testimonies will at least convince your Baptist parishioner that your convictions are grounded on the revelation of God, and not the results of your blind submission to a dogma which he has not yet learned to receive or to respect.

2. In arguing with Wesleyans, the example and precepts of their founder ought certainly to have weight; and the letter he wrote at the close of life enjoining his friends to bring their children to Church for baptism, and to attend themselves the administration of the second sacrament in Church, is a demonstration that he never designed that sad alienation from the Church which has sprung up subsequently among his followers. To this day many of the most devout and earnest among them are honestly attached to the National Church 7 , and devoutly frequent her

* 1 Sam. iii. 7, Ac. • Luke i. 15, Ac.

f See the evidence of the Rev. George OBborn (Wealeyan worship; though few, I fear, are to be found to act strictly on the principle laid down by Wesley himself, and allow their ministrations only to be exercised as supplementary to the Church when she is silent, and not in antagonism to her when in the active fulfilment of her mission.

3, 4. The two branches of Methodists called •' Primitives" and

"Reformers," stand so widely apart from the received founder of Methodism, and are in the main so entirely ignorant of his teaching, and in the case of the Primitives even of his existence, that they can only be dealt with as sectaries who require clear and definite Scriptural teaching in order to disabuse their minds of prejudice and fanaticism. This can only be imparted by domestic visitation, and,—

where they can be induced to attend them,—by a carefully adapted system of week-day evening lectures. So soon as they begin to learn that your teaching is simply and wholly Scriptural, their reverence for the Bible (which, thank God, they still retain) will lead them to lend a willing ear. Their present alienation from the Church arises mainly from the ignorant and prejudiced notion that her teaching is not Scriptural; and, this removed by the practical exhibition of its falsehood, they may yet be won back again by her faithful ministry.

Minister), before the Duke of Marlborough's Committee on Church-Ratcs, July 29,1859.

5. The argument with the Independents is one that will require time and learning as well as temper. Among the majority of them, their hostility is rather political than religious, and many of their devoutest members are almost at one with the National Church in her doctrinal articles. There is a rebel will in all of us until quelled by the grace of God, and Independency is simply a form of this rebellion of heart which refuses to accept the authority of others, and claims its right to be authority in itself. The vestry of an Independent meeting-house is but a popedom in commission; and the exercise of power is so sweet, and the idea that that power is inherent in

ourselves so pleasant, that when once men have associated themselves under these convictions, it is very rarely that they can be disbanded. If you wish to convince your Independent parishioner of his error, you must take him alone, and work out point by point, from the Word of God 8 , the constitution of the Church as it is there delineated. But even if you fail, do not on that account give up your Independent friend. Better that he should serve God in the isolation of a sect, than not serve God at all. Better that he should feel that the Church, as the body of Christ, and the minister of that Church, cares for him, than that he should be left in his exclusiveness to suppose 8 Rom. xii., 1 Cor. xiL, Eph. iv., Epistles to Timothy and Titus.

each only cares for his ottm, and that therefore his exclusiveness is justifiable. If our Lord had waited for us to care for Him before He cared for us, we should have been still unredeemed ; but He died for us while we were yet sinners and enemies, and now we love Him

"because He first loved us." Depend upon it that if you as parish pastors love on, through evil report and good report, your love will not be lost, though sympathy may seem to your impatience a long time before it shows itself in response. He whom you follow will seal you for His own, and even as He was, you will be honoured in death, if not appreciated in life; and in the life to come your crown of thorns will be irradiated by His glory.

6. There is much affinity with your Independent and Presbyterian parishioners; and if unhappily a question of Church and Dissent arises, they will probably be more closely acting in concert than other classes of Non-conformists. They are not, however, at one on the point of Church-government, and the approximation between the Churchman and the Presbyterian is much closer than between the latter and the Independent. The reason is obvious: the former clings to the principle of a National Church, or at least of a National Establishment for united religious worship, while the latter on principle repudiates it. Your argument then with the Presbyterian will be drawn from history as

well as from Holy Scripture, and while you can point with confidence to the universal consent in the Church for more than 1000 years to

the principle of the three orders of ministry, you will be strengthened by the testimony of Calvin, and those who thought with him, that

"they were worthy of an anathema who rejected such an episcopacy as that presented by the Church of England." In the main, however, you will generally find the Presbyterian ready to conform to our National Church where he has not lapsed into Socinianism, and where there are no special local causes which keep him in a state of separation.

7. But among all Non-conformists you will find one body of whom you will rarely convert a single member, and yet who will never seek to quarrel with you, and will seldom either deride or oppose your views; I mean the Society of Friends. Quiet and industrious, models for order, neatness, and cleanliness in their persons, and of comfort in their houses, they are passive and non-aggressive in principle, and therefore not given to interference of any kind. Liberal and even munificent in all philanthropic and sanitary matters, they are stern in their denial of many of the Church's rights. They are, like all Nonconformists (perhaps we ought to add with humiliation like all men generally, and like ourselves particularly), divided into two parties.

They, however, who adhere rigidly to

the principle formerly laid down among them, which virtually denied the Scriptures as a rule of faith, are now few in number. For the most part they are open to an appeal to the Scriptures; and as far as my own experience goes among them, I bear most cheerful testimony to the simplicity, the blamelessness, and the integrity of their lives.

They have, however, no conception of the corporate element of the Church. It is to them a mere aggregation of spiritual units, not a visible body constituted under Divine ordinance into the mystical Person of Christ on earth. If you fall in with those who refuse to admit Holy Scripture as a reference, there is of course no common ground whereon to argue; but if you meet with those who are known as " Bible-Quakers," there is then no doubt that the advantage of argument will lie on your side rather than theirs, as the necessity of the Sacraments to salvation, and the distinction between the ministry and the laity, which they deny, are therein clearly laid down and enforced throughout the New as well as the Old Testament.

8. I have now touched lightly on the more popular forms of Nonconformity with which you are likely to be brought into contact. The more fearful heresies of Socinianism, and the wild liberty of Socialism you will necessarily be prepared to meet with and contend against in a more earnest spirit. The former is an out-growth of man's presumptuous pride of reason; the latter has found an ephemeral, and now almost extinct, popularity from its touching that need of our nature which the Church of Christ alone can supply

—the want of a common centre whereto to gravitate, and of a fit development of the principle of association in daily life. So strangely do the lines of error intersect one another, that the errors of Romanism have gained a hold upon some minds from the very same yearning after a visible centre upon which to lean!

Now in controversies or discussions arising out of all the differences alluded to, you will rarely be wrong if you assume this need of our nature to be felt by all; and lead the searching yearning mind at once to Christ In Him dwelleth the fulness of the Godhead bodily; in Him are hid all the treasures of wisdom and knowledge and love! It is in vain to attempt to drive men to the sheltering arms of His grace by dogmatizing against the false views they may have adopted; but personal influence, perseveringly but humbly and kindly exercised, may and will do much, under His blessing, to lead those entrusted to your care to Him as their Saviour; and even if you fail to bring all your parishioners to a visible and corporate unity in the Church wherein you minister on earth, the loving spirit of duty which they see in you may lead them to worship Him in the unity of the Spirit even here; and the life of both of you will be cheered and hallowed, if you know and feel that you are alike marching onward, through many imperfections, to attain your place in heaven in the one fold under the one Shepherd, Jesus!

LECTURE IH.

SECULAR AIDS TO SPIRITUAL INFLUENCE.

A parish is a more complicated machine than some people suppose; and care is requisite lest some parts of its mechanism be allowed to interfere with others, and so the whole machine get out of gear.

The present system of clerical education is not perhaps the most favourable that might be adopted for the formation of habits of business in the pastor; and it will be advisable for you to ask yourselves how far you are ready to cope with those practical difficulties which will arise in the business part of your pastoral duty.

I propose to consider this morning some of those secular aids to religious influence which come legitimately within the sphere of the parish priest's work; and which undoubtedly, when rightly used, tend greatly to extend his personal usefulness.

A few words on the personal conduct of the clergyman, and a few more on the principles that should actuate him in secular matters, may

SECULAR AIDS TO SPIRITUAL INFLUENCE. 109

fitly precede more definite allusion to the nature of the secular work itself.

Personally, then, every parish priest is bound to prescribe to himself a strict law of punctuality if he desires his influence in secular matters to be of any value in his parochial administration. If he is late for an appointment, he loses time (the time of others as well as his own) and loses confidence as well; if he neglects an appointment, he is guilty of a breach of trust that shakes faith in him for the future.

Of course in this I am not speaking of the higher duties of public or ecclesiastical ministration; I take for granted that you all recognize the absolute bond under which you lie for regularity in such engagements as these; but the engagements of youth being frequently unimportant, and affecting no interests beyond those of the parties immediately concerned, young men sometimes fall into habits of unpunc-tuality, or irregularity, of the evil consequenoes of which they are unaware: e. g. they say they will call on a parishioner at such or such a time, or make inquiry on such or such a subject,

and then think the omission " of no consequence " if it happens to have escaped their memory, or to have given place to some other occupation of greater temporary interest. It is, however, of real moment to the weight and influence of a clergyman's own character, if an appointment once made ever be forgotten, or allowed to be supplanted; and is almost certain to be afterwards remembered and commented on by others, long after the circumstance has passed away from bis own mind.

And together with the habit of punctuality the pastor must be careful to be strictly relatively, as well as absolutely just. A prevalent failing that he will meet with, is that of jea-lousy of one another among his parishioners; and hence if they are able to detect any flaw, however slight, in his justice, whether it be in the rewards or punishments of their children at the schools; or a partiality in the distribution of any gifts or benefits among themselves; he will be placing a stumbling-block in the way of their receiving his religious ministrations, and be causing a weak brother to offend! On the other hand, when they have once learned to recognize him as one scrupulously and fearlessly just, they will learn to submit unhesitatingly to his decisions, even when awarded against their own interests.

In the expression of his decisions, however, especially if in any controverted question, or appeal from the subordinate authorities in school or club, he must be not only discreet in language, but personally gentle (though firm) in manner. " The meekness and gentleness of Christ" must be the pattern he follows; and if he walks in his Master's steps, a share of that Master's honour will undoubtedly rest upon

him, even though, like Him, he has to be "made perfect through suffering!"

One of the safest principles on which to act in secular matters in the parish, is to work as much as possible through the parish officers. As soon as you enter any new parish, it is desirable to ascertain who are the churchwardens, the overseers, the surveyor of highways, the vestry-clerk, and others holding office; and to call upon them

distinctively in their official capacity, to let them know your anxious desire, as the minister of the Church, to co-operate with them in all works of piety, charity, and usefulness, as far as possible. The public advice received by the churchwardens of this diocese from its chief pastor in his Charge l with reference to the collection and disposal of alms, will strengthen your hands in fulfilling such a course; while the personal influence you will gain, by personal contact and friendly consultation with your parish officers, will prove of great value to your ministry.

Another principle—of the highest importance for you to bear in mind

—is the principle of personal forbearance. It is not to be expected, especially when we consider the state of education in our rural districts, that you will always find lay officers in a parish equally ready to co-operate with you as you are with 1 Published in 1858, p. 29. Skeffington's.

them; and, therefore, should your overtures be at any time slighted, or even repelled, by those to whom they are made, you must be very slow to take offence; remembering that your business is not only to show them the good and right way, but to prove to them also, by forbearing in love, that you walk in it yourself. "Assistance, not interference," must be your motto; let them see and feel that you come as a friend, not as a dictator.

Let us now look for a few moments practically at some secular aids to religious influence, which will show you a tender guardian of the temporal welfare of the poor of your parish, as well as a minister to the spiritual welfare of all.

I would classify these secular aids under the heads of A. Encouragement of provident habits;

B. Provision for sickness or distress; and C. Provision for the profitable employment of leisure time.

A. For the encouragement of provident habits among children and the poor, few things are more useful than Penny Banks or Saving Funds.

Useful as the "Savings' Banks" are, they do not yet touch the humblest class of the poor: moreover, they are not always accessible to those who desire to use them. The parish priest can without any expense, and without

much self-denial, open his national school for an hour in the week (say at noon-time on Mondays), to receive such small deposits as his poorer parishioners may be disposed to make. The savings' bank will be his banker, and enable him, with the addition of a very few subscriptions (should it be deemed desirable), to allow a small premium at Christmas on the sum laid by. So soon as the sum reaches, say a sovereign, he should recommend its being deposited in the savings' bank on the depositor's own account; and the children of the school, as well as their parents, should be recommended to become depositors in the parochial bank, preparatory to their being thus moved a step higher in the path of investment.

Next to the saving fund—the proceeds of which should be placed absolutely at the depositor's disposal, to be drawn out without notice, or increased at will—it may be advisable to encourage weekly deposits for specific purposes, —say for clothing, and for coals or rent, according to the depositor's own desire. In each case the rules of the club should be few and simple, and the restrictions on the will of the depositor as slight as is consistent with his own truest good.

Cards, and tally-books for working funds of this description can be purchased at trifling expense from the office of the Metropolitan District Visiting and Belief Association

in London 2 . It is obvious that the systematic reception of deposits gives the clergyman an acquaintance, under favourable auspices, with a large number of his poorer parishioners; and they who find him thus ready to devote his time for their temporal well-being, will probably be the more ready to apply to him for aid when their consciences are troubled,* or their souls awakened to the need of spiritual guidance.

A third mode of encouraging provident habits is by directing the minds of the poor to the principle of life assurance. Facilities have recently been given by some of the London offices for effecting very small policies; and when it is known that a payment of one penny per week can ensure the sum of ten pounds at death, many a man who fears to become a pauper at his death, when he has struggled against pauperism all his life, would gladly avail himself of a means whereby he might bequeath enough to bury him, and leave a surplus for the family that was deprived of the strong arm that had hitherto laboured successfully to keep the wolf from the door !

B. Provision for the time of sickness or distress is the next secular aid to which I would call your attention.

In this diocese many parishes axe largely

* 4, St. Martin's Place, Trafalgar Square.

endowed with "doles," which are given out at certain times of the year, in fixed sums or proportions, to parishioners above a certain age. This is liable to much abuse, if there be not care taken in the distribution. Wherever it is proved to have been abused, the Charity Commissioners will be found ready to sanction an improved system of application, if properly applied to; and a fund of this nature will be found to be of immense value in a parish where it is judiciously used, even though under ignorant and careless administration it may have previously ministered to recklessness or excess.

The clubs for relief in sickness, common in our rural districts, are not always founded upon sound financial principles, and in far too many instances are quite as advantageous to the public-house as to the members who support them. It may probably be considered both ungracious and difficult to recast or remodel existing associations of this kind; and hence when an organization exists like those of the clubs called the Odd Fellows and the Foresters, it may be more desirable to

" endure the ills we have,

Than flee to others that we know not of/'

I believe, where such clubs do not exist, that the machinery of the Saving and Life Assurance Fund, if conducted in a large parish, i 2

or by an union of small ones, might be made available also for taking weekly deposits for deferred annuities on the government plan; and if this could be effected to any great extent throughout the diocese, there is no doubt it would produce a large diminution of the pauperism that now rests heavily as a blight upon its energies, as an extensive section of the country at large.

In time of severe pressure, whether arising from the severity of the season or from local causes, it may sometimes be desirable to open a kitchen for the bestowal, or sale at a reduced rate, of good soup to the poor; but, as a rule, it is far better to encourage them to help themselves by habits of forethought, economy, and providence, than to encourage them to rest upon their wealthier neighbours for eleemosynary support. In any case where such help from others is unhappily called for, it will be desirable to call in the co-operation of those of the laity who are most conversant with the condition of the poor, rather than to act upon your own, perhaps imperfect, experience, and your own undivided responsibility.

For cases of ordinary sickness, local medical skill will generally suffice; but it may be as well to make yourself acquainted with the terms of admission to the nearest hospital, in case of emergencies arising which may require Buck aid. The poor can never be expected to

have sufficient store in band to enable tbem to provide themselves with high medical skill, but the great hospitals of the Metropolis are so liberally conducted, and communication with them now generally so easy, that if you can provide the means of transit, there is rarely a difficulty in gaining admission for any deserving case, however severe.

C. We turn now to the consideration of the profitable employment of leisure time among your parishioners.

1. Lending libraries, and the circulation of popular tracts judiciously selected, even if you cannot compass a reading-room, are highly desirable. The delivery of a secular lecture on a well-chosen subject, popularly announced, once a fortnight (or once a month if you cannot contrive it oftener) during the winter season, will be productive of much good. An occasional " Musical Evening," under proper direction, may also tend to the gradual refinement, as well as the present amusement of many of your people. Without some such inducements as these, many of the young, whom you might by their means attract to your spiritual influence, would loiter away the time in idleness, or debase it by gross indulgence. In reference to the last-named subject I may add a special word. Much musical capacity is latent among our flocks; and the offer of instruction is generally kindly and gratefully received. Few of our

gifts are, in their -cultivation, calculated so manifestly and publicly to glorify God, as the taste for music; and the life imparted to congregational worship by good and general singing, is calculated to rouse the devotion of the inert, as well as to kindle the sympathies of all who join in it.

2. But beyond mere evening occupation, you will generally find in every parish some active and benevolent minds that desire to be employed for the good of others. For these your School Committee, your District Visiting Association, the distribution of your tracts over an appointed district, the collection of weekly subscriptions for missionary and other objects, or your Dorcas or Work Society, may be wholesome safety-valves. The pastor's influence will be felt alike in the invitations to join in such works, and in his sustained superintendence of them when entered upon; and secular and mechanical as the method and arrangement of these works may be, they will all prove helps to the religious influence his ministry is designed to exercise.

In another point of view, moreover, it is very important to find employment under the Church's sanction for those whom God's grace has already disposed to occupy themselves in good works; for if the Church finds no post for them to occupy, there are others who will, and whose influence may be used to draw them from the cause of unity and truth to that of dissension, if not of heresy.

In thus lightly indicating some few of the many secular aids to religious influence, I would by no means imply that those I have named are all the channels open to you, nor that they are channels necessary in all cases to be used. My object rather has been to show that there are many points of contact between the pastor and his people which maybe wisely used, sometimes for their temporal advantage, sometimes for their edification, sometimes simply for their amusement; but always so as to strengthen the hold a kind and holy man of God will have upon the intelligence, the affections, and the wills of those among whom his Master has sent him to labour.

The teaching of the Gospel was never designed to supersede human '

sympathy; it was rather intended to develop it into its right proportions, and sanctify it when so developed. We are so differently constituted, that the avenue opened to one is closed to another; but if, like that servant of Jesus who became all things to all men, if that by any means he might save some, the parish pastor uses all means in turn, he will not fail to find some of them fruitful in good. There is of course some danger that youth, in its desire to bring pleasure to others, may forget, in the gratification they afford, that all the means he uses are but means to one

120 SECULAR AIDS TO SPIRITUAL INFLUENCE.

sole end,—the bringing those to Christ for whose spiritual edification God has placed him in the position he occupies. But if you bear ever in mind the principles of your hallowed mission, and the necessary concomitants of ministerial work (of which I reminded you in the first of this series of Lectures), you will not be likely to fall into this or any other snare of Satan. The grace of God is sufficient for all of God's children, and His strength will be made perfect in the weakness of all who lovingly trust in Him, and prayerfully seek it at His hands.

And here I must conclude. Heartily do I pray God that the practical hints suggested on Sunday-school teaching, on doctrinal controversy in domestic visitation, and on secular aids to spiritual influence, may all be brought out into rich results in your future ministry; and that your efforts, direct and indirect, to promote the good of souls, and the happiness of your brethren, may meet with the blessing of Him who alone can make our ministry fruitful to His own praise and glory!

THE END.

GILBERT AND KIVINOTOK, PRINTERS, ST. JOHtt's 8QUAU, LOXDOV.

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