tach the idea of Enthusiasts (in a bad sense) to the noble army of martyrs, and to those of our countrymen who perished in Smithfield in the christian

cause.

We sometimes hear or read eulogiums pronounced on soldiers, "who rushed with enthusiastic ardour to storm a city;" or sailors, who embarked on a secret expedition in the spirit of enthusiasm. And why may not the same or greater praise be bestowed upon such as devote themselves, with the greatest sincerity to the worship and service of God, and bravely fight the good fight of faith? St. Paul saith, it is good to be zealous ly affected always in a good thing; and he would, probably, be called an enthusiast or fanatic by some, if he were living in the present day. If terms are not properly defined, or if the boundaries between vice and virtue be not accurately ascertained, we may confound the ideas of things that are, in their own nature, clearly dis

tinct from each other.

Whilst some of our continental neighbours went about what they called a plan of reformation, they had not discernment to distinguish between superstition and real religion; so that, in attempting to pull down those false props or ridiculous appendages, which some had gradually affixed to the fabric, they had almost entirely razed the building itself from its foundations. Thank God, however, the foundation standeth sure; and though many assail the building, and fix their battering-rams against it, all their efforts will prove abortive; because he that hath erected it is no less than OMNIPOTENT. But let us not throw in the least mite of assistance, either directly or indirectly, to those who are attempting to overthrow all religion, and with it to sap the foundation of all regular government, and turn the world into a confused mass of horror and distress.

What is Enthusiasm? and what is Fanaticism?

A plain answer to these two questions is requested by

A SINCERE ENQUIRER.

To the Editor of the Christian Observer.

A CORRESPONDENT, signing himself Churchman" in your last number,

has with propriety observed, that the highly indecorous manner in which some clergymen read over the Liturgy of the Church, is one cause of the low estimation in which she is held, and of the consequent increase of the favourers of the dissenting mode of worship. But I feel myself by no means satisfied with his remarks upon the subject of what he calls " extemporary sermons;" by which I apprehend he means the babit of preaching without notes. If, indeed, he had confined his observations to those which are, in the strict sense of the word, extemporary, I should have had no occasion to differ in opinion from him. But as a clergyman of the Church of England, anxious for her welfare and respectability, and yielding to none in veneration and love for her forms and principles; I must declare it as my own opinion, that nothing contributes more to the improvement of that cold method of preaching so long and justly complained of, and to the success of ministerial labours, than the increasing prevalence, among clergymen of the establishment, of the practice of preaching either without notes, or only with the help of short skeletons. I am very far from wishing to impose this habit upon all, or to diminish the fully ascertained usefulness of very many who write and read the whole of what they deliver. But, at the same time, I have been long convinced that Rem paratam verba haud invita sequuntur, (that the man who has well studied his subject will be at no loss for expressions); and that superior weight and animation, as well as interesting impressiveness of manner, will accompany the discourses of a minister who thus brings satisfactory evidence, if not of his speaking from the heart and of being really in earnest, at least of his hav ing maturely considered the topic which he has chosen to discuss.

I believe that almost every clergyman, possessing respectable abilities united with a real solicitude for the growth of piety, who should endeavour early to acquire the art of public speaking, would find little difficulty in so expressing himself on any scriptural subject which he had previously studied and arranged, as to give satisfaction to the pious and judicious among his hearers: and such only are qualified to judge.. I feel moreover a strong persuasion that the more en

couragement is given under due regulations to this practice, the more will the Church of England prosper and be respected.

I am very far, Sir, from vindicating the delivery of crude unpremeditated sermons, or of encouraging a clergyman to attempt the preaching on any text which he has not well digested and considered; and on which he has not so far prepared and arranged his thoughts, as to be able to preach a consistent, connected, and impressive discourse. But why is the minister of the gospel to be denied the advantages which are allowed to the pleader at the bar or in the senate? Why is he to be supposed less able, or less willing, to apply his head and heart to an attainment which is universally admitted to promote interests far less important, than those which should animate the exertions of a preacher of righteousness?

I am as strong an advocate for pulpit decorum, and as much averse to the abuses of extemporary preaching (as it is called) as your correspondent can be: but I think his observation ought to have been made with many more qualifications and favourable exceptions than appear in his letter. I do not think it a sufficient argument against the practice that the Dissenters make use of it. I should rather say, that the ministers of the establishment would do well to endeavour, where it can be done with sufficient ease and satisfaction to themselves, discreetly and rationally to imitate them in a mode of preaching which, in many points of view, is calculated to attract and preserve the attention of the audience; and thus to place that part of the service of the church on the most useful footing. I should therefore be glad, Sir, to see, in your miscellany, some hints and directions for such a mode of acquiring a habit of preaching without the use of a written discourse, as should unite the essential requisites of discretion, zeal, solid scriptural information, and devout energy; with simplicity, plainness, and elegance of style, impressiveness of manner, and a ready and graceful utterance. Such directions might be eminently serviceable to candidates for orders, and also to those of the younger clergy who may wish to adopt the practice in question; but who, from want of a more early attention to the subject, find it

difficult to do so. And as to encouraging Dissenters, I have seen reason to conclude that the Dissenters would be full as likely to become attached to the establishment, in consequence of the extension of this practice, as Churchmen to become Dissenters from the unfrequency of it. In fact, it is not the circumstance of a sermon being written or not written, but it is the union of evangelical orthodoxy with earnestness and seriousness of manner, which operates the most powerfully on the great majority of pious hearers of every description. Every minister of the gospel ought to use that mode of preaching which his own experience, guided by a pious zeal for the welfare of his flock, shews to be the best calculated to make his abilities serviceable, under God, to those whom he is appointed to instruct. I will only add, that I disclaim every thing which wears the appearance of general censure; and should not have troubled you with this letter, if I had not thought the remarks of the "Churchman" calculated to excite an undue prejudice a gainst many exemplary clergymen, who have laudably endeavoured to revive the once generally established habit of addressing their congregations, in such language as a well furnished head, warmed by a pious heart, will seldom fail to render use ful and acceptable, although not previously committed to paper. With a high respect for all the clergy who preach the genuine principles of christianity, whether in written or unwritten discourses, I remain,

Yours, &c.

B. T. W.

To the Editor of the Christian Observer. AMONGST various improprieties prac tised in places of worship, there is one which you have left unnoticed. I mean that of gossipping after divine service. I have been concerned to see, in some few churches near the metropolis, the congregation (I mean the higher part of it) immediately after hearing a truly excellent discourse, crowd into a corner of the church, either for the sake of criticizing the sermon, or for conversation. Many evils might be pointed out as naturally resulting from this practice. Is it

Your's, &c.

K. S.

To the Editor of the Christian Observer. I HAVE remarked, that persons who find it difficult to make up their minds on points of practical propriety, apply to you and to your correspondents for your opinions. I approve such a proceeding. Two heads, it is affirmed, are better than one. The position may be too broad: but if one of them retains to itself the whole power of decision, it neither lowers its dignity nor incurs any loss by giving liberty of counsel to the other. You well understand the difference between asking and following advice: and are too liberal to suppose the latter step to be a necessary or a natural consequence of the former. If I meet a physician, and can obtain from him without a fee a prescription to cure the cramp or the tooth-ach; I put it safely into my pocket-book. But the application or non-application of it rests with myself.

now professed religion these four years; and have sat during all that time under gospel ministers. I have not sat under them for nothing. I know all their doctrines to a hair: and am allowed to be so good a critic in orthodoxy, so careful as well as able to expose, for the benefit of weaker brethren, the slips and blunders of the most celebrated preachers, that the most eminent of them, I am confident, are afraid of preaching before me: and the real reason of a certain clergyman's suddenly quitting his pulpit without finishing his discourse was not, as was reported, the attack of an ague fit, but, as I have adequate grounds for believing, the unexpected sight of me in his church. Of my own religious eminence (I am unwilling to seem to commend myself, but the truth must be spoken) I need not say any thing farther. Ás to my wife, she also professes religion, and is a good sort of a woman in her way. To do her justice, she was brought up under the gospel, and understands what are called the fundamental doctrines very sufficiently. But she has not any knowledge, as I wish my wife to have, of the nicer distinctions: and those, Mr. Editor, are the thing. And what is more provoking still, she neither values nor relishes them when I point them out to her. Her mind unhappily runs in another line. Next to the plain fundamentals with which you no doubt are acquainted, and which are things that any person may learn with little trouble, she seems always to be labouring about tempers and practices-mere legal work. Not that she appears to pride herself about these matters, or to put any confidence in them, but I am sure that she must do both: for every person must, who is scrupulous about them and loves, as she does, to hear sermons, at least parts of sermons, that are strict or minute about such things. From this turn of her's some good, I allow, results. My house is always

After this sufficiently frank explanation, I shall enter upon my business. That you may be the better able to judge concerning the matters in debate between myself and my wife, I must give you some insight into our characters. I, Sir, am universally admitted to be an extremely worthy and excellent man: worthy and excellent, not in the customary and despicable acceptation in which those terms are applied by the irreligious world, but in the sense in which they belong only to sound christians. Sir, I am a religious man. I was born and bred in a very dark place, and for many years was a mere formalist, as I am sorry to say (but the truth, Mr. Editor, must be spoken) nine hundred and ninety-nine out of a thousand are now. Poor wretches! I pity them: yes, yes, I pity them: for we ought to be very careful of despising them, how much soever they deserve our contempt. But those days of ignorance are gone, and I have almost forgotten them. I have CHRIST. OBSERV. No. 30.

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as quiet as a church: she is never out of humour, though I have heard her relations say that her temper was naturally but indifferent: she is constantly cheerful; very attentive to my accommodation and ease: very punctual, very affable, very retired; very economical, and, at the same time, very kind and liberal to the poor. But grievous evils accompany these advantages. She is uncomfortable (I see it very plainly, though she often says nothing), because I am not as over-scrupulous as herself: and there would therefore be danger, were my religious knowledge less ample and my resolution less manly, that she might make me dissatified with my own conduct. When I happen to be ruffled by my customers, (for my commercial dealings are very large,) she is evidently hurt by the circumstance, even though I acknowledge that it might have been better had I disregarded the provocation which discomposed me. When I take the same allowed methods in order to set off my goods or to advance my trade, which others in the religious world regularly sanction by their example, she is not at all convinced that I am doing right. And recently, when by similar proceeding I fortunately cleared a couple of hundred pounds at a stroke; her face indisputably shewed that she thought the transaction little better than cheating. I am shocked to be compelled to lay before you these flagrant transgressions of christian duty in a woman of whom I am desirous to think well. But you see, Sir, how she intrudes into things which do not belong to her: how she violates her duty to her husband: how unwarrantably she brings odium and disgrace upon religion by presuming to question any of the proceedings of a known religious man like myself! Then she has a way of introducing into discourse scraps and maxims from some sermon or other which we have lately heard: as if my memory were not as good as her own; or as if I were not able to see that the words happened not to be worth remember ing, or that they had nothing to do with the present occasion. Then she makes no allowances for proper difference of behaviour to different people who do business with me. If a customer of low rank uses a profane term, I am very ready, as far as prudence permits; to let him see that I

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am offended at his taking such a liberty before me. Surely an occa sional proceeding of this kind is bearing my testimony against profaneness. But if a rich employer should pour out half a dozen oaths in a sentence, would be at all care if I were to put on a grave face? Not in the least. I therefore look under such incidents exactly as usual. Why am I to incur the risk of displeasing him, when it is plain that no good would follow: Am I not forbidden to cast my pearls before swine? I could give you twenty similar examples. Sir, there is no sin, in my opinion, more abominable than that of casting blame, directly or indirectly, on a religious inan. What would my wife have me to do? I hear two sermons, sometimes three, on a Sunday, and one every Tuesday evening, and have family prayers morning and night. She knows that I would on no account suffer a romance to pollute my shelves: and with what indignation I flung into the street a pack of cards which, by some mistake, had been sent to my house. I never attend public places, or any other wicked amusements: but make my evening cheerful at home with a comfortable supper, and a little innocent rum and water. I believe the world to be utterly corrupt, and always speak of it as such: and as to spiritual pride, there is no person who discerns it more speedily, or censures it more frequently or more severely. But I will not be betrayed into self-commendation. I proceed, therefore, to a practical affair, about which she has inore openly told me her mind than she has done respecting any of the points to which I have hitherto alluded. We have three daughters, all completely grown up: and of course the possibility, not to say more, of their being settled in marriage presents itself. They are very dutiful and good girls; and I am confident will not let their affections be entangled, much less will they countenance any overtures, without the previous approbation of their parents. Now, Mr. Editor, there are two principles respecting the subject in question on which my wife and I are agreed. Most certainly, Sir, such a man as I would never consent, nor would my wife, that a child of our's should marry a person who is not religious. And we should equally refuse to give our daughter to a husband