flourished in the midst of persecution in Connecticut,-and this Mr. Inglis attributed to the steady, consistent conduct of the Society's missionaries, who continued patiently in their course of duty, preaching the invariable truths of the gospel; while the dissenters, for the most part, substituted politics for religion. The result was, that, in general, the churches there were crowded, while many of the meeting houses were very thinly attended.* The treaty of 1783 left the clergy in great difficulty and embarrassment. None suffered greater pecuniary loss than Dr. Inglis; for, not only was his private estate confiscated, but he was compelled also to abandon his rectory. In this strait, he first applied to the Society for permission to accompany some loyalists of his congregation to Annapolis, in Nova Scotia. † He was, indeed, destined to go to that country, but not as a simple missionary. E. H. (To be continued.) CORRESPONDENCE. The Editor begs to remind his readers that he is not responsible for the opinions THE CLERGY AND THE MIDDLE CLASSES. SIR, It is a common saying, that to become a clergyman is to take the one only step which gives a ready access to every grade of society. That this opinion is correct in theory as it respects the upper classes I am not supposing any one to doubt; for, as no earthly dignity can really equal that of being "ambassadors for Christ," so no earthly education is conducted upon more elevating and ennobling principles than theirs who in this country bear that title. That in the same quarters it is correct in practice also, will, I imagine, be pretty generally granted. That this opinion is correct in theory as it respects the lower classes those various declarations of our Saviour seem to prove, which make it a distinctive feature of the Christian ministry that the " poor have the gospel preached unto them." Their little intimacy with others who are here above them, makes the visit of a clergyman welcome even in a worldly sense; whilst their lack of earthly goods, removing many a temptation which might hinder their sense of pilgrimage, almost inclines them to be "rich in faith," and, by conse quence, to look kindly on the heralds of peace. Add to which, the fact that the clergyman's preparatory studies have given him an insight into character of every kind, and his versatile learning has enabled him to adapt himself, without any great effort, to the tone and capacity of his humblest parishioner. It is true also in practice, wherever the ambassage is felt to be more than a name, and its possessor acts upon the truth that "a dispensation is committed to" him. † Journal, xxiii. p. 183. * MS. letter, May 6, 1782. That this opinion is correct in theory, as it respects the middle classes also, (which many deny,) and why in practice it is not so, (which all allow,) I will briefly endeavour to shew. 1. Who are the middle classes? It is sufficient here to say, they are all those who occupy the great interval between professional men, merchants, and men of science on the one hand, and the smaller tradesmen, artisans, and day labourers on the other. To define their occupations would be impossible, chiefly from the fact that those which in some places are represented in the upper, are in others represented in the middle classes: as in the cases of attorneys and medical men, who are as often found to belong to, or at least to range themselves with the second, as with the first great division of society. The middle classes are, however, chiefly made up in towns of the larger shopkeepers and wholesale dealers; and in the country, of farmers. As to their position in the state, some of them were to be found in almost every corporation previous to the passing of the Reform Bill; and since that measure, they have furnished the majority of burgesses. They are the holders of by far the more numerous government appointments and civic trusts; they are also churchwardens, overseers, and guardians under the new poor law; they are the immediate employers of the greater portion of the lower classes; they have the greatest weight in returning members to Parliament; and were they as firmly knit together by any communion of interests (such as any day may be developed) as each of the two other divisions of our body politic occasionally have been, no rival combination of the upper classes could long resist their influence. As to their moral and intellectual character, it may be well to quote an independent witness. Archdeacon Manning, in his charge of 1843, thus speaks: "It is perfectly true that a middle class has existed amongst us for at least two centuries and a half, and that the same class has ever been the seat of an active spirit, which, in times of excitement has before now been found opposed to the church. At this day the middle class has attained to a measure of wealth and numbers, and to a vigour of understanding and energy of character unequalled in earlier times." . . . . " It is full of fine gifts and sympathies; with strength of intellect, great activity, solid love of truth, justice, reality, and manhood. These are the elements of a noble character, capable of great things in the ministry of Christ's kingdom." It may, perhaps, be here urged that the archdeacon's "middle class” may not have been in his mind a term of so extensive application as that which I have assigned to the plural ❝ middle classes." It possibly may be true; but the objection is a mere cavil. 2. What is it to become a clergyman? It is, in the language of the church, to "trust that you are inwardly moved by the Holy Ghost to take upon you this office and ministration, to serve God for the promoting of his glory and the edifying of his church." It is to engage most solemnly to "frame and fashion your own lives and the lives of your families according to the doctrine of Christ, and to make both yourselves and them, as much as in you lieth, wholesome examples of the flock of Christ." It is to become followers of the Good Shep herd: "Messengers, watchmen, and stewards of the Lord, to teach and premonish, to feed and provide for the Lord's family." Accordingly, the candidates for the priesthood are thus warned of their duty:"The church and congregation whom you must serve is his (Christ's) spouse, and his body. And if it shall happen the same church, or any member thereof, to take any hurt or hindrance by reason of your negligence, ye know the greatness of the fault, and also the horrible punishment that will ensue. Wherefore consider with yourselves the end of your ministry towards the children of God, towards the spouse and body of Christ; and see that you never cease your labour, your care and diligence, until you have done all that lieth in you, according to your bounden duty, to bring all such as are or shall be committed to your charge, unto that agreement in the faith and knowledge of God, and to that ripeness and perfectness of age in Christ, that there be no place left among you, either for error in religion, or for viciousness in life." 3. Now, upon a comparison of the foregoing sketches, what does there appear in the middle classes to disprove the truth of the adage, and render them alone inaccessible, or not so easy of access as any others, to the clergymen ? They have, it is true, an "active spirit," " considerable wealth," a "vigorous understanding," and "great energy of character," all of which may have a tendency to make them unapt disciples. But this is, surely, no impassable barrier; or it must be conceded that in the upper ranks the same qualities or attributes do not operate; and no one has yet ventured to proclaim them unapproachable. But what is more to the purpose, allowing as much as we like for these obstacles, we must still acknowledge that the middle classes have "fine gifts and sympathies," with a "solid love of truth, justice, reality, and manhood;" from which the logical inference is, either that clergymen are not the representatives of truth, justice, reality, and manhood, or that the middle classes will not only have a readiness for clerical intercourse, but will even have a "solid love" for it. 4. Or, again, upon a similar comparison, what does there appear in the clergyman's undertakings to exempt him from the same awful responsibility with regard to the middle classes, which he commonly feels and allows with regard to the others? Are they not also of the "Lord's Family"? and is he not equally bound to use both "public and private monitions and exhortations, as well to the sick as to the whole" amongst them, as to the sick or whole amongst the upper or lower classes? and is it not his vow that he will" do all that lieth in him" to correct, instruct, and edify the second great division of society as diligently and laboriously as the first? 5. And yet what is the actual case? To take an answer from the same witness as before, it is this: It (" the middle class") is not penetrated by the pastoral ministry, as the upper by kindred and association, and the lower by direct instruction and oversight. It is, therefore, open to the inroads of sectarianism, and to theories of all kinds, social, religious, and economical. Perhaps in no one region of English society is religious unity so much wanting." "All other difficulties and contentions, political and theological, all changes in our ecclesiastical system, and in the statute law as it affects the church, are light and transient compared with the fact, that between the lowest and the highest of our people there is a class, numerous, wealthy, active, powerful, among whom the church partly has neglected, and partly has been unable to discharge the pastoral office. 6. Only remarking by the way that the inability alluded to in the foregoing extract appears to be merely a numerical inability, I ask now, first, whether it has not been proved that the hindrance to pastoral intercourse with the middle classes does not lie with the middle classes themselves? and, secondly, whether it has not also been proved that the clergy are bound to attempt it? In other words, that, in theory, the opinion alluded to at the outset of this letter is correct as regards the middle, as well as the upper and lower classes; and that its incorrectness in practice is traceable, not to them, but to the clergy? If so, then it is no sufficient excuse to plead inadequacy of numbers for not attempting the fulfilment of duty in this, as well as in the other directions. 7. The secret of the contradiction between the theory and practice is really this-a disinclination to enter upon a thorough pastoral intercourse, such as must involve the constant acknowledgment of a spiritual equality with a large body of people who are already treading upon the heels of their "superiors" in all worldly matters; and of whom it is therefore feared that the slightest concession in the way of intercourse would only tend to encourage their ambitious advance, and effectually throw down whatever remains to distinguish between the classes. Now here are involved two most egregious errors-the one moral, the other spiritual. The moral error is, that a pastoral (by which I am far from meaning any cold, unsympathising, suspicious, intercourse would tend to foster the ambitious spirit complained of. The fact being, that wherever tried, as by a few clergymen it has been tried, it has had the contrary effect. It is not the kind approach that flatters vanity to take liberties, and tread upon your toes; but it is the turning away from them, as being your inferiors, which rouses indignation, and prompts the notion of overtaking and supplanting you. The spiritual error consists in a clergyman's ever allowing himself for a moment to think that, after having promised to frame his life upon the model of his Redeemer, he can have any right to entertain such feelings as disincline him to enter upon even the minutest portion of pastoral duty. It is closely connected with vulgar and unchristian notions of "condescension." The Son of God himself not only entered freely into intercourse with all classes who would offer him an occasion, but performed an express act of humility to teach his apostles the duty of renunciation of self, and not respecting persons. Is, then," the disciple above his master" in this generation? or is the annual " condescension" of the Bishop of Rome the entire fulfilment of our Saviour's intention? This condescension is not felt as a hindrance to intercourse VOL. XXVII.-April, 1845. 2 D with the lower classes, and therefore many rich and good persons as well as clergymen are found to hold free intercourse with them, because no fears of rivalry in that quarter conjure up to imagination the ghosts of departed superiority of rank and privilege. I do not say solely "because," nor do I mean mainly " because," or I should not have used the word "good;" but I do imply the actual, though unconscious, influence of this wicked and foolish bugbear, in fixing the almost exclusive choice of the lower classes, as the subjects of pastoral intercourse. 8. It might be very well worth one's while to consider whether that pert forwardness and uneasy affectation of gentility, which cer tainly do deform many of the middle classes, and render them less attractive than others, have not arisen from the very neglect which has here been complained of? But if, as I have asserted, the practice of pastoral intercourse amongst them is calculated to diminish rather than to increase these deformities; there is no longer a question about it, although much might be said in the way of illustration. And how much more reason does this give for the immediate laying aside of all prejudices of caste, and at once extending into this long wasted region of pastoral labour. There may be abundant difficulties, especially in so new a work; but let the ground be broken, the task cordially embraced, and every exertion will be crowned with proportionate success. Leaving the examination of two more popular remedies to a second letter, and hoping that some of your correspondents may also notice the subject, I am, Sir, your obedient servant, J. B. S. MR. HEARN ON THE "MAN OF SIN." SIR,-Will you allow me to point out in your pages a very gross misrepresentation of my sentiments which has appeared in a work recently published, entitled, "The Romans shall come, and take away both our Place and Nation, treated historically, in connexion with the Prophecy of the Man of Sin," by Edward M. Hearn, M.A., &c. Seeley and Co., 1844. The misapplication of Scripture which appears on this writer's title page, as well as his evidently inadequate acquaintance with his subject, renders his work entirely unworthy of notice as an exposition of prophecy; but it seems a positive duty to expose dishonesty of quotation, however contemptible the argument in support of which such an artifice is employed. Mr. Hearn's book is intended to prove that St. Paul's prophecy of the Man of Sin was fulfilled in those corruptions of Christianity, which are in these countries commonly identified with the doctrines of Rome, although they are most of them to be found also in the Oriental church, with which the Roman see holds no communion. In his notes, Mr. Hearn professes to consider and refute some of the arguments which I employed in opposition to this opinion in my "Lectures on the Prophecies relating to Antichrist;" and although he very generally misrepresents my statements, I do not mean to occupy |