Instances are not rare of a very special blessing attending the private labours of men of science, and men of business among the young, the sick, and the thoughtless; and sometimes with more influence because their appeals to conscience have not been thought to be merely professional. Their own secular studies may be frequently sanctified by giving some attention to the evidences and doctrines of the scriptures, which may enable them to silence cavils, answer objections, remove doubts, and correct evil habits, which the eye or ear of the minister may never detect; and in circles where he cannot exercise influence; but whose aid they may timely call in, and whose labours they may effectually second by their extra-professional, but most laudable zeal.

And such voluntary and unrequited service is the only kind of lay help, which the minister can safely promote, apart from the recognised offices of schoolmaster and parish clerk. We are not, therefore, advocating any system of paid lay agency, which even if "lawful," is not, we believe, ex pedient."

The gospel has given to every one his proper office in subordination to the sacred orders. Hence St. Paul enumerates among his lay helpers, Luke the beloved physician, Zenas the lawyer, Priscilla and Aquila the tentmakers, and Erastus the chamberlain of Corinth. But it is not only with reference to the direct inculcation of religious truth and sentiment, that zealous and intelligent laymen may find an ample field. There are improvements to be made of their own professional studies and gifts, which will redound to God's glory and man's happiness. They may not only point out the wisdom of providence in the various arrangements of the natural world, but may also frequently indirectly illustrate the scriptures, whilst they are directly developing nature. Thus Dr. Olinthus Gregory observes of Dr. Mason Good: " among our author's interesting treatise upon different diseases, that which relates to leprosy is one of the most elaborate and curious. He traces the history of its technology from the Hebrew, through the Arabic and Greek languages: and is thus enabled to assign reasons for much of the vagueness and confusion which have prevailed respecting this disorder. The theologian, as well as the student of medicine, may here derive benefit from his researches."

But although many and glorious exceptions are thus to be found to the Idolatry of Science," in men of various learning, who have gladly rendered to God his due, it is but too evident that a very opposite tendency prevails among the younger members of the lay professions: although, we trust, the infidelity which has been charged upon the medical students in particular has been exaggerated, and is diminishing; and if zeal for the Church in its externals be a proof of reviving piety, the restoration of the Temple Church evinces a strong feeling on the part of the members of the Bar.

The degree to which scepticism existed in the time of Dr. Good, was attributed by him to the relaxation or want of moral discipline in the hospitals, and the separation of their studies and pursuits from religion; and he expressed a hope that these sources of evil, would be nearly extinguished in a few years, in consequence of the great improvement rapidly making in every department of medical education, and the strong desire evinced by several eminent men, that there should be incorporated with the habits of study, such rules as shall best insure the professional benefits, while they must effectually check the contamination of loose principles."

This relaxation of morals and exclusion of religion, is an abuse of modern

times. Our inns of court, hospitals, colleges, indeed all the institutions of our ancestors, were under the influence of religion, and connected sound learning with it: and some of the profoundest theology has emanated from the pulpits of the Temple and Lincolns Inn.

Nor is it sufficient that religious opportunities are afforded; that churches are within a few doors of our scientific institutions, and chapels within the walls of colleges, inns, and hospitals. Men ought to meet religion in their every-day studies, in their secular walks, in their literary pursuits. They have, especially in youth, no natural inclination for her instruction, and therefore will make no effort to find her; yea, even the plainest lessons of natural religion will be overlooked, if not denied, by a captious mind that has never been disciplined in the ways of holiness, and whose ambition has perhaps been fed by the applause of the debating room, and the conceit of a little superiority in that "knowledge which descendeth not from above," in that "knowledge which puffeth up.' Whilst on the contrary the pious youth, whose mind is, with the truest alchemy, turning all the works of God into the pure gold of His praise, reasons with a philosophical poet of the seventeenth century, Dr. Henry More :

"When nothing can to God's own self accrue,
Who's infinitely happy; sure the end
Of His creations simply was to shew
His flowing goodness, which he doth outsend
Not for himself: for nought can him amend ;
But to his creature doth his good impart,

This infinite good though all the world doth wend,
To fill with heavenly bliss each willing heart,

So the free sun doth 'light and 'liven every part.."

C. A. H.

VILLAGE BELLS.

How sweetly to the listening ear

Those holy sounds of love and peace,

As echoes from a purer sphere,

An instant swell, a moment cease!
How softly breathes their gladdening tone.
A welcome to the house of God;
There sits He on a viewless throne,
To bless, to save, to be adored!

I would that there might daily float
O'er plain and hill, through grove and dell,

The gentle and inviting note

Of a transporting village bell!

As falls its music on the ear,

While Heavenward its echoes roll,
Oh! it hath boundless power to cheer,
With solemn thought, the fainting soul!

London, 6 March 1844.

R. E. E.

THE MATERIAL CROSS.

I've look'd on crosses bright with gems,
In many a stately fane;
But there they told a weary tale
Of customs fond and vain.

I've seen the holy emblem worn
For ornament alone;
And gazed, without a single thought,
Beyond the sparkling stone.

I saw the holy sign to-day,

With thoughts and feelings new ; Then first I learn'd upon the cross To look with reverence due.

It stood within a quiet room,
Where on her couch of pain,
A sufferer many a weary day

And sleepless night had lain.

And now I mark'd without surprise,
Her meek and cheerful air;
She did not murmur and repine
With the holy emblem there.

She sees it with her waking glance
As it stands before her bed;
It tells of Him who had not where
To lay his sacred head.

She looks on it when worn with pain;
It tells her of the throes

He bore for her, who took on Him
The weight of human woes.

I would not blame her that she loves
What brings such thoughts to mind:
Sure, none could blame who saw her there,
So patient, so resigned!

Yet since some minds with that blest sign
Strange superstitions blend,

The sight may prove a stumbling block
To many a weaker friend.

And, lady dear, the cross of Christ

Thou bearest day by day,

That is the substance, this the shade

Oh! send this cross away!

ELIZABETH.

151

THE CRISIS OF THE CHURCH.

DIALOGUE.

(From the Banner of the Cross.)

MR. RUBRIC AND MR. NERVOUS MEETING.

Mr. Rubric.——Good morning, Mr. Nervous; I trust I see you well to-day, Mr. Nervous.-Thank you, thank you, Mr. Rubric; pretty well, I'm obliged to you; that is to say, as well as can be expected, in these sad times; -these distressing times, Mr. Rubric, for our Zion.

Rubric.-How so, my good friend; if by "our Zion," you mean, what I should beg leave rather to entitle, the Church, I consider her present aspect as decidedly encouraging and prosperous; and such as should call for abundant thanksgiving to Him, who has promised to be with her "always; even unto the end of the world."

Nervous. But Mr. Rubric, consider, I pray you, this horrible infection of "Puseyism;" the dangerous influence of the perverted talents of Mr. Newman, and the other "tractarians ;" think of that lamentable affair of the ordination of that young Mr.-Mr. Trent, I suppose I may very justly call him; which last matter, I have no doubt, will produce a division of the Church in New York; ah, Mr. Rubric, there is no knowing how many of our people you and I may yet live to see enrolled as the followers of apostate Rome. This is the fruit of your “ high church principles," Mr. Rubric. As for myself, I really never could understand, as I have often said before, both to you and others,-I never could divine, how you, my valued friend, Rubric, can uphold "high churchism."

66

Rubric. Why truly, Mr. Nervous, you and I never have agreed, and, I fear, never shall agree about these matters entirely; but I must say, that I consider you to be very needlessly alarmed, and I will tell you why, in a few words; premising, by entering a stay of judgment against your condemnation of "high church" principles, in consequence of the "fruits" which you are pleased to ascribe to them.

Now, in the first place, I have asserted that the Church is in a prosperous condition; and for proof that she is, indeed, eminently so, I ask you to take a moment's glance at her increase at home (in England and this country) and abroad. In England, perhaps, more Church edifices have been erected during the last seven years, than in any previous thirty, since the glorious Reformation. Look at the vast sums contributed for the purpose of systematic Church education. Look, too, at the care for the heathen and her children resident in distant lands. Remember that glorious scene in Westminster Abbey, when five bishops were consecrated for foreign service and superintendence; and in this country, you are aware that the Church is flourishing on every side. The unfortunate affair in New York, to which you refer, will, doubtless, result in increased peace and harmony; besides, you are aware that young Mr. Trent, as you style him, has drawn up a confession of his faith, which is as diametrically opposite to the heretical, novel, and absurd dogmas of Trent as can be desired by the most zealous Catholic.

As to the matter of the ordination, it is not necessary that anything should be said; at least, by you or I. The thing is already done; so that

is settled. With regard to "Puseyism," pray what have you or I to do with "Puseyism?"

The Church is our standard; (of course always subordinate to Holy Scripture), and, methinks, it should be a matter of small consequence to us what opinions a private individual divine may or may not entertain. I beg you to understand, that high Churchmen (as you call us) are not at all concerned, either to approve, or vouch for, the orthodoxy of Drs. Pusey, Newman, or their disciples. High Church principles got along very well when Dr. Pusey was ranked as a low Churchman, and we do not require his aid now. If they agree with the Church, well-they prove their wisdom;-if they exalt a heretical and corrupt branch of the Church at the expense of the mother that has begotten them, they prove neither wisdom, critical acumen, nor sound ecclesiastical judgment. If we want the opinion of individuals, my friend, do not travel to Oxford, after Dr. Pusey; you can find a greater" in the midst of us, in fifteen minutes' walk, in the person of our own ecclesiastical superior, the good Bishop. Discard the phrase, I pray you.-"What's Hecuba to us, or we to Hecuba?" Say no more of Puseyism, we want no sect in the one holy Catholic Church. As to "our people's going to Rome," that may take place, Mr. Nervous, about the same time that you and I sit down with infinite goût to a dinner of unsound viands in preference to the choice of the markets.

[THE accomplished Editor of "the Church," Dr. Bethune, of Coburg, Canada, has not only copied the above amusing and sensible dialogue, but also a very judicious paragraph from "The Church and State Gazette," which we also here subjoin. Dr. Bethune has referred to it in the following short leading article, in the sentiment of which we trust our readers will coincide, and also in the hope that such anticipations may be realized for the peace and progress of the Church, at home and abroad.-Ed. C. M.]

"Our correspondent 'A Subscriber from the first' will, upon reflection, agree with us in thinking that it is time to have done with the Oxford controversy. In reference to that well-worn subject, we publish on our first page to-day a short article from the Church and State Gazette, which strikes us as fair to all parties, and withal correct and just in itself. We trust sincerely we shall have no further occasion to allude to the subject; but that all Churchmen, forgetting that such a controversy has ever existed, will be united and unanimous in the effort to promote the common cause of our Zion, consistent in their inflexible adherence to our polity, discipline, and doctrines; and endeavouring to adorn their profession by religious and unblamable lives."

THE PUSEYAN CONTROVERSY.

The Puseyan controversy may now be considered as drawing to a close, and the manner in which it has been conducted will remain in the records of the Church as a memorial of the ability, learning, and moderation of the bishops and presbyters of the present day. We consider it to have been a portion of a grand ecclesiastical movement, which arose out of the peculiar religious mind of England, both within and without the Church. It did not commence with the Tractarians: they were only a part of it. Long before the Traets for the Times attracted the attention of the public, the