who, in that case, by warming the church, supersedes the necessity of a stove. You are probably acquainted, Sir, with an interesting anecdote respecting Dr. Doddridge, who, it is possible, may be commended as a man of learning even by Mr. W. It was the frequent practice of the Doctor, while writing his Expositor, to go to a pious, but illiterate old member of his church, to ask, when he was in doubt respecting any experimental truth, its meaning. From this venerable experimental interpreter, the Doctor received many an useful hint, of which the Christian world now enjoys the benefit. The Doctor had a critical knowledge of the Bible,-the principal thing for which Mr. W. contends; nor was he a novice, as his "Rise and Progress of Religion" proves, in the work of God upon the heart. But he knew, that he could obtain from his unlettered hearer, what he was ignorant of himself; and, while this act stands as an imperishable monument of the Doctor's wisdom and humility, it will remain as a triumph of unlettered piety over learning. Were Mr. W. to adopt the same plan, I should not be surprised to hear of his obtaining a little light on some text of Scripture from an illiterate Methodist.

Some advantage, in the judgment of Mr. W., is gained over the Methodists, from a memoir published in the Methodist Magazine; from whence he draws an inference in support of their contempt of learning. The person who wrote the biogra phical sketch, knowing that I was engaged in some remarks upon Mr.W.'s work, sent me the following unsolicited letter.

"DEAR SIR,

"You are aware that, in man, there is a strong propensity to misrepresent, as well as to oppose the views of others. Mr. Wesley had very often to remind his numerous opponents to "quote fairly," whenever they did quote from his writings. In like manner, I have to complain of the conduct of the Rev. L. Wainewright, who has purposely omitted a whole sentence quite in the centre of a paragraph, which he has thought proper to transcribe from my Memoir of Thomas Livingstone, published in your Magazine for January, 1817. The neglected sentence is as follows: "So respectable are the British Classics, and so numerous are our Bible Commentaries, that it is not absolutely necessary to understand Greek or Latin, in order rightly to divide the word of truth, or preach with acceptance to an English audience." I suppose it did not accord with Mr. W.'s purpose, of representing the Methodists as enemies to literature, to copy this sentence into his book, as it affixes a precise meaning to my expressions respecting the learning of our young ministers. That man must be a shallow politician who knows not how to distinguish between what is good and what is necessary; seeing

there are many things very good, but which, for certain persons or purposes, are wholly unnecessary. Had Mr. W. been so

candid as to insert the whole of the section, he would have been convicted of neglecting the caution given by the writer, viz. "Let not the casual reader of this paragraph hastily conclude, that it is a very easy matter to obtain admission into the Methodist ministry, or that little honour is reflected upon that man, who is able to pass his examination satisfactorily. Probably it will be found upon inquiry, that the Methodists are very scrupulous in this matter, and would reject those whom almost any other denomination of Christians would receive."-Thus, Sir, have I pointed out one instance of unfairness, on the part of this Rev. Observer. How many others there may be, I cannot determine. No doubt, this one has hitherto escaped public notice. Indeed, it was not likely to be detected by any person but myself, unless they had carefully adverted to, and examined, the memoir. I consider it unnecessary to examine the work more minutely, as you are engaged with it, and this single instance will be sufficient to place the readers on their guard. "I remain, your's, respectfully,

"Hull, Jan. 7, 1819.

W. B. PLUMMER.”

This letter, Sir, was the more acceptable, not only because it spared me the labour of more minutely examining the passage, but because it removed an unpleasant impression from my mind, which the bare perusal of it, as it stands in Mr. W.'s work, had produced: for, as it there stands, there is but too much ground for censure. The objection is now removed, and with but very

little credit to Mr.W.

That the Methodist Preachers should be some centuries behind Mr. W. and his clerical brethren, in point of learning, may, if Mr. W. himself be correct, be easily accounted for; -for reading is nearly prohibited. "Thus one of the proofs required from the Wesleyan, that he is earnestly desirous of salvation, is to avoid Reading those books which do not tend to the knowledge and love of God.' The purport of this injunction is not merely to proscribe those pernicious publications too common in every country in Europe, by which the truth of revelation is attempted to be undermined, and its doctrines held up to ridicule and contempt; but, indefinitely expressed as it now stands, this rule must be intended to operate to the discouragement of all those literary pursuits, not immediately connected with sacred subjects."* Supposing the rule to be indefinite, the practice of Mr. Wesley, and the attainments of many of his preachers, will affix to it a determinate meaning. On the latter,

* Page 159, 160.

I forbear enlarging,; with regard to Mr. Wesley, a few words may be necessary. He introduced the Classics into his schoolmade extracts from some of the Classic Authors, under the titles of Excerpta ex Virgilio, Ovidio, &c.-published Grammars-Logic -Histories-a Compendium of Natural Philosophy in 5 vols.the Methodist Magazine from its commencement to the time of his death-his own Works, comprised in 16 vols.-Notes on the Old and New Testament-the Christian Library, in 50 vols.Hymns-Music-a Collection of Moral and Sacred Poemstogether with various Extracts on Electricity, Physic, &c. These were all published for the benefit of the world, and especially for that part of it under his immediate care. They at least prove, that he was a promoter of general knowledge, and that he wished both his Preachers and his People to indulge in variety, and to give themselves latitude, in reading. The rule, therefore, is alone intended "to proscribe those pernicious publications too common in Europe," and not "to operate to the discouragement of all those literary pursuits, not immediately connected with sacred subjects." A rule of this nature, if attended to, might be of service to some of the clerical order. At a period when I was rather inexperienced in the divine life, I recollect being not a little affected with the conduct of a clergyman on a particular occasion,-a clergyman, whose favourite amusement was that of hunting. He entered a bookseller's shop in Derby where I then was, with all the dash of a gentleman of the turf, and inquired for a Novel, entitled, "The Irish Girl." He intimated at the same time, that he had "Saurin's Sermons," of which he wished to dispose, and which I purchased. I could not help concluding, that it was a singular exchange for the library of a clergyman, and that Saurin would have been as advantageous to him as the Irish Girl. To all such persons the above rule is seriously recommended.

But, Sir, admitting reading not to be actually prohibited, yet the very system of itinerancy is deemed inimical to improvement. It must be confessed, that travelling throws many obstacles in the way of acquiring knowledge; but still to a person of studious habits, these obstacles may be surmounted. They are not too numerous to prevent a man from being in his study, from six to eight hours a day, on an average-to prevent him from becoming a workman that needeth not to be ashamed or to prevent extensive usefulness. Any how, the Methodist Preachers have as much time for improvement as the habits, the employment, and advice of some of the clergy will admit of. Are there no clergymen, who come under the character of Loungers, so strikingly pourtrayed in the Spectator? Are there not others engaged in instructing children to read, write, &c. six days out of seven? Are there not others

• Page 113.

again, employed in their farms the greater part of the week? The last employment is justified from the pulpit. In "A Charge delivered to the Clergy of the Deaneries of Richmond and Catterick, within the Diocese of Chester, on Thursday, July 4, 1816, by John Headlam, A. M. Rector of Wycliffe, and Deputy Commissary of the Archdeaconry of Richmond," agricultural pursuits are highly recommended. It is impossible for me to say, what interest such an address would excite among the Rector's reverend auditors, or how many hours it would be the means of lopping off from their studies and preparations for the pulpit. Nor is it my intention to determine, how far the pursuits of agriculture will fit a divine for extensive usefulness in the vineyard of the Lord; or how truly ecclesiastical it would appear, to see an apostle of JESUS CHRIST-a venerable minister, walking up to his cattle with a ruddy complexioned butcher, and sticking his philosophic thumbs into the sides of a fat bullock, then striking the bargain. It is only when itinerancy is wounded through the left side, that I wish to appear in its defence. Had St. Paul delivered a charge to his brethren in the ministry, he would have found a more suitable subject; and any other religious body in the land would have blushed for the adviser. It may indeed be objected, that the impediment in the acquisition of useful knowledge, in regard to Methodism, is in the system; whereas, in the Establishment, it rests solely with individuals, who take upon themselves the responsibility for what they do or advise. But what, Sir, has become of the discipline of that church that will admit of such things? Besides, to me, it is no way satisfactory, that the defect is not in the system. What is it but a radical defect in the system, that permits a poor curate with a large family, to live but a few degrees from starvation, while the person who employs him, and does scarcely any of the work, is permitted to fatten on the profits? It is stern necessity only that compels some of the clergy to teach children their letters, while they should be preparing food for the flock of Christ. Such of the clergy as are engaged in agricultural, pursuits, may be very properly classed with the Methodist Local Preachers, who, as Mr. W. observes, "are not expected to relinquish the particular trade, or other secular employment, which they usually follow." One advantage which the Local Preachers have over them, as it regards noble-mindedness, is, that their labours are gratuitous; they make their trade support them; they do not devote the people's time to their own private ends. The Itinerant Preachers, who have given themselves entirely to the work of the sacred ministry, study to shew themselves approved; and proceed under a conviction, that the speediest and best way to evangelize the world is, to promote itinerancy.

Another objection against itinerancy is, its hostility to union, or "cordiality," between preacher and people.* Itinerancy certainly labours under this inconvenience; and it is not a little pleasing to flesh and blood to be snugly settled on a good living for life. But no system is without its disadvantages. What union, for instance, can a clergyman have with his flock, who knows not his poor members--who is seldom on his living-who lives several miles from his church? And as it respects a change of ministry, fostering a hostile disposition, where the people "look forward with pleasure to the speedy departure" of a preacher who may have excited their ire, it will apply to any body of people among whom a change is possible. How natural would it be for a whole parish to look forward with joy to the removal of a clergyman, who has kindled it to a flame with law-suits respecting tithes? In this particular, itinerancy has the advantage over the church; for, in Methodism, the people look forward with a hope which shall not be cut off, for a change; in the Establishment, a clergyman is frequently entailed upon a people for life—for better and for worse, and that, not by themselves, but by others: and if "hope deferred maketh the heart sick," how incurable, in such a case, must be the sickness of the parishioners? I do not wish, Sir, to substitute retort for argument; but when the one is unnecessary, I am sometimes in the habit of resorting to the other, as the most effectual method of stopping the mouths of gain

sayers.

A still more serious charge against the itinerant system is, "The neglect to which the family of the preachers must be unavoidably subjected, by their perpetual change of circuits."‡ This "neglect," Mr. W. ought to know, can only occur about one week in the year, which, in a general way, will be sufficient to remove a family, where one furnished house is left for another; and this "perpetual change of circuits," never takes place above once in twelve months, generally only in two years, and, occasionally, not before the expiration of three. During the removal, the children are under the care of their parents, where as much attention is paid to their principles and morals, as when on the circuit. No sooner are they fixed, than, from the generally contracted state of the circuits, the father spends the greater part of his time at home, while the mother is stationary. Schools are provided for the boys at a certain age; who are permitted to see their parents nearly as often as a clergyman's son is allowed the same privilege when at the Boarding-School, or at College. The girls are always at home, which is more than can be said of the daughters of many of the clergy, who are only permitted to visit their parents during the vacation from school.

Mr. W. endeavours to meet an argument of Mr. Wesley's in + Page 14.

* Page 113.

+ Page 114.