can any one, having the right and ability to go, be so simple as not to go, and take his chance, if it be only once in an hundred times, of hearing one like those above described, a modest, unassuming preacher of the gospel, and liver likewise? For even in the stationary forms that weekly take the chair, the same humdrum "spirit of slumber" may not always be found; but better by chance on a time, as well as worse: "because (as St. John says) many false prophets are gone out into the world ;” (John I. iv. 1;) so that one time we might hear one of these either in person or by deputy, another time one coming in the spirit of St. John, or his deputy; I mean, preaching his sermons. Why" some have entertained angels unawares," (Heb. xiii. 2,) even in their own private houses: what wonder were it, then, if some should entertain the Son of God in God's house; however homely the person, form or medium in which he might deign to visit them? as the prophet says, "He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him." (Isaiah liii. 2.) "Unawares," therefore, it would be of course, as, except by that general promise, "For where two or three are gathered together in my name, there am I in the midst of them," (Mat. xviii. 20,) he does not give notice of his coming to preach. It is what I should not do myself only as an invisible curate, nay, more—as a mere supernumerary: and I am sure you would not. If any man can think a good one worth hearing, only let him attend regularly in his place, without being too fastidious; and he may hear a better by chance. "For the Lord is a God of judgment; blessed are all they that wait for him!" (Isaiah xxx. 18.) Indeed it is a question with me almost, whether we curates should not call ourselves, and induce others also, if we can, to call on "such as are of riper years" and able (verbally at least) to answer for themselves, "to hear sermons," and not only sermons, but daily prayer, which ought to be as edifying at least in its way-only a small part of every congregation having had the advantage of a regular training perhaps, in the course of which the propriety and effect of such a religious habit might have been pointed out to them. Or whether some should not be more than simply called upon-whether they should not even be compelled, in an amicable manner, to attend once a week at least on religious instruction in some place of worship where the knowledge of Christ was likely to be taught. You may think, how can that be done; while others shall think nothing about it, and I myself am persuaded that such an amicable compulsion is very possible; as I should be happy to shew if we were now considering of a church establishment instead of common discipline. For at present one considerable part before mentioned, that of attending on daily prayer in populous towns and neighbourhoods, where it might be done with great convenience, is grown into such general desuetude by habit that one might call on people many times to come to them without being answered,-the habit of neglect is here grown into such authority, that it would seem almost impertinent to resist it; unless one should happen to be one of a coterie, and that I never was. Or if, by a miracle, one should happen to have honestly acquired such authority in the place, as to be able to wrestle with one bad habit, it were much if another did not start up, and prove too hard for one; if the habit of non-attendance at divine worship could be subdued in some measure, the habit of mere formality might begin to shew its ugly form instead: and I do not think that the divine presence would be much honoured by that either. But things have been otherwise. Why, we read of two men at once,-of two men, I say, going up into the temple at once, to pray, to breathe the congenial air of adoration, to imbibe the spirit of prayer: (it is not said on the sabbath-day,) and one of these men was a publican. (Luke xviii. 10.) Two men at once, and one of them so little to be expected, in about as degenerate an age as Jerusalem had ever witnessed from the foundation of its principal ornament, the glorious temple! While in happier times men actually went up together by troops, or by tribes; as the Psalmist commemorates, " For thither the tribes go up, even the tribes of the Lord, to testify unto Israel, to give thanks to the name of the Lord." (Ps. cxxii. 4.) Then they thought it worth while and what we want also ourselves at present for the purpose is, A PREDOMINANT INTEREST, if it may be found,-an attraction for worshippers in the house of God, that it does not seem to harbour at present, and nothing repulsive. -- an Accordingly for the sake of such a predominant interest, I mean, and an honest one at the same time. efficient ministry must be ensured, if possible, in the first place, by due encouragement; as Nehemiah began to provide a recommendation for the new or second temple, when it was finished, according to his own account; having found upon inquiry, that it was for want of a more suitable maintenance, that there was not a more effective priesthood, and for want of a more effective priesthood partly, that the new temple of the same Lord was not similarly frequented, with the old. For the rulers had engrossed the tithes, and the priests were all gone to plough. "Then I contended with the rulers, (says he : there was the mischief,) and said, Why is the house of God forsaken? And I gathered them (the priests, who were fled, "every one to his field,") together, and set them in their place. Then brought all Judah the tithe of the corn, and the new wine, and the oil unto the treasuries." (Neh. xiii. 11, 12.) This may be considered one great and very becoming attraction to the house of God, v. g., a clean, honest and efficient priesthood. Another attraction to the same holy edifice, the House of God, as we still call it, would be found in its freedom for service, or as I may say for his use, and the use of his people who like to call upon him. That holy edifice should be as free-as common for religious uses in a place, as the town hall is for civil, and might be just as orderly appropriated under a good ecclesiastical regimen as that under a civil; the minister, churchwardens, and vestry, in that-answering to mayor, aldermen and commoncouncilmen in this. I am not statesman enough to know much of the detail and routine of business in a town hall; but I understand that such business, whatever it may be, is conducted by persons of different religious principles in common, and if not with perfect, yet with a considerable degree of outward harmony, being seldom the less in reality on account of any difference of religious opinion. Yet it would seem to my partial discernment in such matters, as if the grounds of civil dissension must be considerably more numerous and intricate than those in religion: for they depend on a great variety of interests; but here are only two, being righteousness and truth, or moral and intellectual perfection, with their antitheses. So that we have here only one combined interest in fact, v. g. of righteousness and truth, which meet in the Gospel of Christ, and are celebrated accordingly by the Psalmist, where he says, Mercy and truth are met together, righteousness and peace have kissed each other. Truth shall flourish out of the earth, and righteousness hath looked down from Heaven." (Ps. lxxxv. 10, 11.) If, therefore, civil assemblies like those alluded to can agree sufficiently for carrying on their common concerns together notwithstanding their different shades also in religion, why may not religious assemblies too with no more difference in either respect? What should hinder Christians of different shades of opinion, but conformable in practice-now from pursuing peaceably together, the great object of righteousness and truth, with one heart, mind, or medium; which is Christ: as they professed to do, and as St. Paul would have induced the Jews 66 and Gentiles to do in his day?"For through him we," both Jews and Gentiles, "have access by one Spirit unto the Father," (Eph. ii. 18,) said he. If we were all simply studious of that one great interest, I do not think that we should be apt to differ much about trifles. And as it is, I think that the house of God-that sacred edifice called also church, from its frequenters, who are also the church-that it would seem more attractive, if such frequenters of the church endeavoured, as they should, for their own sakes, not to have too many houses in one, nor too many divisions and contentious distinctions among themselves: (Cor. I. i. 10, &c. :) but throw all their interest together, as far as they could. They might think sometimes of the coat without seam, woven FROM THE TOP throughout (John xix. 23) for a pilgrim's habit, or church uniform; and "see, that they fall not out by the way in their return to the land of rest." (Gen. xlv. 24.) Uniformity and agreement may not be thought an essential part of religious discipline, with all its resemblance to the military and yet I doubt whether it would be thought discipline for a pilgrim any more than for a common soldier, to be marching in fancy clothes, whatever colour he might choose for his facings. Light distinctions do not hurt, if they be lightly regarded: and while we can all wear one coloured cloth, or the Christian livery of righteousness and truth, we need not regard a few fanciful badges, which may not be always without their utility, if only worn for cognizance, like our Christian names. Only keep off the evil principles of envy and strife aforesaid with their evil root, and the root of every social affliction, which is pride: keep off these if you can; and open your church-doors; give us an honest priesthood, and plain melody, without too particular a service, or too long, and see if you have not a congregation. Then, if it be not presuming too far, one might hope, that in a populous neighbourhood, where only frequent prayer is expected, some might be drawn to church once |