But do the Liberals know what they are saying? The writer knows nothing of Boughton, where there may be gentry resident, and where there may be a school. But in how very large a proportion of the 10,700 parishes of England is there not a single person resident, beside the clergyman, who can or will contribute one halfpenny! small, mere agricultural parishes, that is to say, where the farmers prefer no education, and where expecting the absentee owners to give sixpence is building castles in Spain with a vengeance. But one must go far beyond the limits of mere agricultural parishes. In Liverpool, and Leeds, and Sheffield, and Manchester, and all great towns, the tone will be that of the day in London; and accordingly, as the cry is for education just now, you may command large sums in large places. But take the run of the smaller country towns, aye, and country neighbourhoods of gentry too, and, say what the Liberals will, the tone of the English middle classes (out of the influence of great towns and cities, as before observed) is not for education, but rather against it. When the writer became incumbent of a parish of about 5000 souls, with a larger proportion of persons of competent income than is now usual in country towns, he was warned against sending a collector round for the school subscriptions. If he did not collect himself, there would be a great falling off. For they who would not like to refuse the clergyman, if he called, would flatly refuse a collector. So it was. And he can add with great truth, that the most disagreeable days in the year were the collecting days. He does not say that no one gave cheerfully. But who were the few who did? They, and they only, who thought religious instruction the first thing, and therefore cheerfully gave their money to benefit the spiritual interests of the poor children round them. As to others, none gave with pleasure. Some gave as matter of routine, and because others did; some grumbled; some diminished, some stopped their subscriptions; and it was never possible to carry on the two schools in so rich a parish (which together did not cost 1007. per annum) without charity sermons. That is surely a strong case; but it is quite a common one. In another large country town with which the writer was connected, the leading Liberal-a sensible, intelligent, and very influential man-always said openly, that nothing would induce him to let any servant into his house who could either read or write. In a third parish, where the owners resided in the very next, the writer was obliged to support the school wholly at his own expense, as his predecessor had been, or there would have been none. This is one man's ex perience; and it is only the common experience of all clergy not living in cities. As to appealing to Mr. Hume's sense of justice, as the writer really cannot, with the utmost stretch of charity, say that he thinks Mr. Hume believes what he says,-it would be vain. It is the old story of the wolf and the lamb. The clergy are to be attacked and demolished, if possible, and it does as well to worry them on the Education question as any other. But their enemies, who have any candour, ought to look to the facts; to know the state of the public mind as to education,-not in great cities, but through the country; and to know also in how many cases the clergyman can find no aid, and has no means of his own, before they condemn him. Let them, in a word, propose a tax for an education fund, and they will soon see how long Radical popularity will last. It is curious, by the way, that, with the usual inconsistency of injustice, there has been an outcry, on the part of the Liberals, that the National Society (under the management of churchmen and very much of clergy) has had too large a share of the annual grant for education-i. e., in other words, the church has itself raised much larger funds than the Liberal society,* and thus entitled itself to larger assistance. How do these things agree? THE CATHEDRAL OF CHICHESTER. AMONG many strange things in parliament, to those who know the history of the case at all, few things can be more strange than the Duke of Richmond's complaining in the House of Lords of the state of this cathedral. There is only one sermon a day, it seems. And the Duke announces "that it is well known that many individuals in the country go to church in the afternoon only to hear a sermon." This way of putting the thing is so extremely droll, both in conception and phrase, that if one had time one might dwell at some length on it. But this is not the point. After the long, close, curious, and peculiar connexion of the Dukes of Richmond with the residentiaries of Chichester, what can be the meaning of the noble duke's coming to complain in parliament of that which they could set right in a moment-i. e., which he himself could set right (at least with the aid of a rescript from Stanmer, which would not be refused for such a purpose) by a stroke of his pen? What is the explanation of this? Has the prospect of the Cathedral Bill, which would give the residentiaryships to the bishop, anything to do with it, or has anything particular occurred? BRITISH CRITIC. It is not very usual for one periodical to notice another. But the Editor will not let this rule of etiquette deprive him of the pleasure of extracting a passage from the last number of the "British Critic," which, according to common report, has just changed hands as to editorship. When in the very first number, then, under the new management, we find a passage so clear and decided as that which follows, it must be looked on as a declaration of the practical views of By the way, a person on whom the writer can fully rely, and who was present at the meeting, told him the following curious story:-A year or two ago, Sir George Grey was advertised as about to take the chair at the annual meeting of the British and Foreign School Society. The meeting waited a long time, and then came a note of excuse from Sir George; and Mr. W. Allan, therefore, was the leading character. But the annual report next published coolly declares that Sir George was in the chair. Whether he or any other great man was there or not is, of course, matter of no moment. But, to say nothing of the absurdity of Liberals thus hankering after aristocracy, is it of no moment whether the truth or a falsehood is told? Are these the principles of the British and Foreign School Society? those into whose hands the journal has passed; and it therefore ought to be made as public as possible, in order to shew the sober and judicious tone in which they speak, and the principles on which the friends of the journal may look to its being conducted : "If Anglo-catholics did but understand their position, it would be no despicable one. For ourselves, we find enough of satisfaction in it, not to be eager for any of those changes in the relation of church to state which late political events and constitutional reforms make abstractedly fitting. What may be the duty of persons in high station in the church is another matter, or what might be the church's duty if her members one and all were of one mind and one judgment in all things, or what may be the duty of individuals as a matter of conscience in the event of certain contingencies; but at this moment, we conceive that catholic truth will spread and flourish more satisfactorily under the existing state of things than on any alteration which could be devised. We feel no desire for the meeting of convocation; we are not even earnest in behalf of a repeal of the Statute of Præmunire, though it would certainly be becoming and just. We want changes of no kind, whether in the Prayer Book, or articles, or homilies, or government, except anything can be shewn to us in our present state to be literally and directly sinful. We are content to take things as we have received them, and are quite sure that that system which was sufficient for the expansive minds of Andrews or Laud, has not been so circumscribed by subsequent political events, but it will hold us pigmies, however large we grow. We may like some parts of it less than others; we may conceive that some parts might be more primitive, other parts more finished; but we are thankful to have, and content to use, what has come down to us; and even where anything has had an unsatisfactory origin, we will make the best of it, and receive it into, and assimilate it to, the glorious deposit which we inherit from the apostles."-p. 69. As one of the "signs of the times," the following paper deserves careful attention. The Editor thinks it better to abstain from any remarks on it himself, but there are Correspondents of the British Magazine by whom he would gladly see this grave subject discussed:-- GENERAL PRIVATE PRAYER UNION. While it is a plain and acknowledged duty to be earnest and frequent in prayer, for the great general blessings promised to the church of Christ, it is to be feared that the infirmity of sincere Christians too often concurs with the engrossing nature of their personal necessities to produce much omission in this respect. This omission is equally confessed and regretted by a great number of persons, who, though they really desire to exercise the privilege of prayer for the wide-spreading mercies promised in the word of God, frequently find that much time passes without their acting out this desire in such a manner as satisfies the conscience. It is obvious that vast results might be expected from a real and persevering combination amongst the whole body of spiritual Christians, for the purpose of pleading the promises of Christ to his church, in earnest supplication for their fulfilment; and it has been thought, that by the help of some systematic arrangement, much may be done towards the attainment of this object. The principle which has worked so well in temperance societies may admit of application in advancing the end proposed. That principle seems to be, that when the mind is awakened to the conviction that a certain neglected duty ought to be done, a systematic arrangement may be made, so as to render the general duty more especially definite, and ensure its performance. In Temperance societies, persons confirm their desire to avoid intemperance by making a distinct declaration upon the point; and others also, who are not likely to be placed in similar temptation, join in making the same declaration, for the purpose of adding the influence of their concurrence and example. Some attempts have already been made to apply a similar principle for the purpose of promoting the exercise of prayer; and these have been attended with a very encouraging measure of success. The yearly concert for prayer, proposed by the Rev. J. H. Stewart, of Liverpool, has been acted upon to a great extent, and it will not be denied that a blessing has resulted from the plan. Many combinations have been formed amongst private Christians, who have pledged themselves to engage separately in prayer for special objects, or for particular persons; and the testimony of some who have joined such little bands of friends for prayer is of the most encouraging nature, both as regards the general effect upon themselves, and the special answers they have received.* It is this view of the subject which has produced the formation of THE GENERAL PRIVATE-PRAYER UNION; which is a voluntary combination of Christians, for the purpose of appointing to each a definite and distinct occasion to engage, once in each week, in private prayer, for those objects which must be interesting to the whole church of Christ, under the special encouragement that may legitimately be drawn from the assurance, that a considerable number of other Christians are also privately engaged in the same way, at the same time. To this end, the essential point which unites the members is a declaration, that on a given day each will, as far as in him lies, devote some portion of time (more or less, as circumstances may permit) to private prayer upon appointed subjects concerning which there is a general agreement amongst Christians. As a distinct promise of this kind has sometimes been found to burden the conscience, when its fulfilment may have been prevented, the declaration is not made in the form of a promise certainly to perform a future act, but it states a present serious intention to join in the prayers of the union; and this form of declaration has been found in practice to answer the purpose of exciting to punctual conformity, without ensnaring the conscience into any uneasy and difficult bondage. The subjects for prayer are arranged under short heads, concerning each of which every member may enlarge privately as much or as little as he may feel enabled and disposed; while unity of object on the main points being thus obtained, each may consider himself warranted in pleading that promise of our Lord, "if two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of my Father which is in heaven."-Matt. xviii. 19. Regulations for the Members. 1. Each member of the union declares his serious intention, by the help of God, to occupy some portion of time during the course of Saturday, in every week, in private prayer upon the subjects, the heads of which are arranged at the end of these regulations, his circumstances and frame of mind permitting. N.B. The hour from seven to eight in the morning is suggested; but any member may adopt another, according to his circumstances. 2. If any member be hindered from fulfilling this intention on the day appointed, the first proper opportunity afterwards may be taken for the purpose, in order that the object be obtained some time in the course of the week; that is to say, before the return of the next union prayer-day. Heads for Prayer, agreed to be used by the Members of the General Private Prayer Union. I. For an abundant gift of the Holy Spirit, and of his gracious influences. II. For the purity and unity of the church of Christ. The italics in this first paragraph do not appear in the printed paper; the others do. VOL. XIV.-August, 1838. 2 G III. For her majesty the queen, and all in authority under her; and for a special blessing upon our country. IV. That God may raise up in great numbers fit persons to serve in the sacred ministry of his church. V. That a blessing may accompany the ministrations of the word of God, in order that it may have free course, and be glorified. VI. For the propagation of the gospel amongst the heathen. Regulations for the Arrangement of the General Private-Prayer Union. 1. All clergymen who join the Union shall be corresponding members; communicating, as occasion may require, with the secretary. 2. It shall be left to the corresponding members, in different parts of the country, to extend the union, and make known its principle and operation, each in his own neighbourhood. 3. Persons desirous of joining the union are to apply to a corresponding member, who will admit them by receiving and registering their names, and by giving to each a copy of the regulations and heads for prayer. 4. Such of the corresponding members as can make it convenient shall meet together in London, once a year, in the month of May, and report the progress and results of the society. These regulations were framed by a committee of clergymen, named at a meeting held in London on the 9th of May, 1838; by whom the Rev. Alex. Dallas, Rector of Wonston, near Whitchurch, Hants, was appointed the secretary. All communications are to be addressed to the Secretary, at Messrs. Nisbet & Co., Berners Street, London. ECCLESIASTICAL INTELLIGENCE. ORDINATIONS. Bishop of Durham, St. George's Church, Hanover Square |