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Cathedral at Carlisle;" it is, therefore, "matter of wonder" to Mr. Plumptre, that "he should not equally think it his duty to preach before the University of Cambridge." (p. 84.) The reader might imagine that Dr. Milner never preached at Cambridge, whereas he did occasionally ascend the University pulpit, and frequently discoursed in the most impressive manner from his stall in the College Chapel. That he did not more repeatedly exhibit his great and pious mind in such exercises, is undoubtedly to be much lamented, and not altogether defended; but Mr. Plumptre may, perhaps, be induced to contemplate this part of the Dean's conduct with less "wonder" and more candour, with less asperity in judgment and more delicacy in sentiment, by calling to mind that the Dean was an invalid, susceptible of the most trifling changes of climate and atmosphere; that his summers were spent in Carlisle; and his winters in Cambridge, and that he was so apprehensive of the effects of variable temperature, that he lived, whilst at Queen's, in an apartment, the casements of which were doubleglazed!

8. It is with great reluctance that I now enter upon the most unkind and illiberal part of the attack upon the religious character of the Dean of Carlisle, which disfigures the letter of the Vicar of Great Gransden. Condescending to borrow (it will soon appear that I might almost have said—to steal) a shaft from the quiver of a Socinian, “WHO

BENT HIS BOW TO SHOOT HIS ARROWS, EVEN BITTER

WORDS," Mr Plumptre observes: "In the year 1792, Dr. Milner was characterized by Gilbert Wakefield, in his me"moirs of himself, (p. 130.*) as a heterogeneous composition ' of deistical levity, and methodistical superstition, disparaging the ceremonies of religion, and performing them with a slovenly precipitation; but of a general decorum and 'seriousness of demeanour, and a blameless life."" (p. 81.) If (as Mr. Plumptre acknowledges) this disgusting picture was "certainly too strongly drawn ;" (p. 81.) upon what principle of common morality, to say nothing of Christian candour, does he justify his own conduct in giving to it increased publicity? Even had it been just, a clergyman of sound principles might, with greater propriety, have shrunk back from an association with Gilbert Wakefield, and have exclaimed, “ non tali auxilio!" But what shall we say to the fact, which brands Mr. Plumptre's conduct with a yet

Let it be remarked, that Mr. Plumptre quotes the first edition of Wakefield's Memoirs of 1792.

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more discreditable character? viz., that Gilbert Wakefield himself was either ashamed of the portrait which he had drawn of an old friend,* or lived long enough to see that he had done injustice to a good man! He expunged the vulgar and detestable caricature which he had once designed and exhibited! Though still widely differing from the Dean in his theological opinions, his prejudices were somewhat softened by his 'general decorum and seriousness of demeanour, and his blameless life.' In the second edition of his memoirs, (corrected by himself, though not published till after his death,) the passage is thus altered: "I ever esteemed this gentleman [Mr. Milner] to be endowed with one of the most vigorous and penetrating minds. He once 'preached an excellent sermon at St. Mary's, on a fast during the American war; but his theological opinions, in con⚫nection with his conduct, were always, I confess, to me, who affect some insight into the human character, one of the inscrutabilities of mystery.' So mitigated were the prejudices of even Gilbert Wakefield! How much less amiable and creditable is the conduct of Mr. Plumptre. He has dragged forth the original and more infamous passage from the obscurity of an old and obsolete edition; and when he has thus injuriously tarnished the character of departed worth, he endeavours to wipe out some little but undefined portion of the stain by the slovenly admission, "this is certainly too strongly drawn: something is to be attributed to party spirit, the flood of which then flowed very high; but it was not without foundation." (p. 81.) If there be a reader who can be entertained by the low and punning, and almost rhyming, wit of Mr. Wakefield's remark, even such an one would not hesitate to acknowledge, that the abuse thus vulgarly brawled forth by its author; and indecently encored by Mr. Plumptre, is more "amusing" than "moral." He will be less in danger of censure if he yet further imitate Mr. Wakefield, by singing his Palinodia.

I trust I have succeeded in shewing that Mr. Plumptre has advanced all the above charges, without any evidence. I do not, therefore, scruple to adopt Mr. Plumptre's own

* Memoirs, Vol. 1st, p. 182. 2d edition, 1804.

+ Wakefield's Memoirs, Vol. 1st, pp. 136, 137. 2d edition, 1804. I deem it but fair to add, that the "foundation" instanced by Mr. Plumptre, is that noticed in paragraph 3.

§ It is to be hoped, that there is greater discretion observed in the "Collection of Songs, moral and amusing, by the Rev. J. Plumptre."

remark, (mutatis mutandis,) "If there are no better proofs of Dr. Milner's" misconduct " than these, they are of a very uncertain kind!" (pp. 83, 84.) or rather the momentary impression they may have created, ought to be completely cancelled from every Christian mind.

9. But let us hear how Mr. Plumptre disposes of evidence, when it is actually put into his hands. It being his object to depreciate Dr. Milner's classical ability, he thus reasons respecting the merits of his scholastic disputation for his degree of B. D. 1st. he acknowledges, that, "no doubt very elegant Latin is often spoken" in the schools at Cambridge; (p. 84.) 2dly, a still more competent judge, Bishop Watson, who presided as Moderator and Regius Professor of Divinity, when Mr. Milner performed his exercise in theology, specifically declares that this disputation, conducted in a classical language, was "a real academical entertainment ;"-3dly, but "the school Latin is proverbially bad," rejoins Mr. Plumptre, as appears by a stale University joke, of which "I will not vouch for the truth;" therefore, "if there are no better proofs of Dr. Milner's classical attainments than this, they are of a very uncertain kind;" (pp. 83, 84.) credat Judæus Apella, non ego! It might have been reasonably expected, that a person so nicely scrupulous and exquisitely cautious in the reception of evidence, would have given us overwhelming proofs of his own positions; he must not, therefore, complain if the public refuse to admit his charges against Dr. Milner, upon his mere ipse dixit.

10. I will conclude this letter with a short and serious appeal to Mr. Plumptre's better feelings; for, having the pleasure of some private acquaintance with him, I can sincerely state, that I have much respect for the general benevolence of his character, though in the present instance he has given me no reason to appreciate highly the solidity of his judgment. That the late Dean of Carlisle, with extraordinary talents, and deep piety, had also some peculiar weaknesses and inconsistencies, will not be disputed by his best friends. These, however, are subjects for unfeigned regret, and not for indiscriminate exposure. Circumstances may, indeed, arise which render it expedient, or even highly edifying to the Church of God, to comment upon the failings of great and good men; but such topics should always be touched with infinite tenderness and delicacy. To such a work we must not apply an unhallowed hand, nor bring a mind ruffled by angry pas

sions. Above all, we have reason to suspect the purity of our motives, and the integrity of our conduct, when we have been led to the exposure of the follies of some eminent and pious man, and to the depreciation of his character, by a wish to substantiate some rival claim to merit. How little, ordinarily, is the importance of the questions at issue in such cases, compared with the infinite risk of injury to the interests of real religion! Whether Dr. Plumptre, or Dr. Milner, were the more active in the discharge of their respective duties, as the successive Presidents of Queen's College, is a matter of comparative insignificance: but it is of incalculable importance to the welfare of the Church of Christ, that the character of one of its most learned and pious historians should not be wantonly sported with, and that he should not (without the gravest evidence) be represented as himself uninfluenced by the pure and holy truths which he so powerfully upheld and enforced while living, and which (now that he is no more) are so justly prized by a Christian public, as illustrated in his valuable writings. Without becoming apologists for his failings, let us humbly endeavour to estimate them by the " same measure wherewith we would have it measured to us again!" The pious Dean of Carlisle has for ever passed away from this earthly scene, and must one day appear at the bar of "Him who judgeth righteously:"-there we also must shortly be convened:-and if He, at whose tribunal we shall be assembled, should be extreme to mark what is done amiss, who may stand?" Such a thought may well compose every angry feeling! Instead of turning "the accusers of our" pious, though not sinless, " brethren," who, like the excellent Dean Milner, earnestly sought and found a refuge for the guilty, let us strive to be followers of them as far as they followed Christ; and, through the same atoning blood with which they were sprinkled, to be made partakers of the same precious promises which they have inherited!

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My principal object being to undeceive the public whom Mr. Plumptre has misled, I have preferred this mode of addressing him; and earnestly request that my letter may be inserted in the same publication which contains his attack. As an anonymous reply would be of little service to the cause which this communication is intended to promote, I shall therefore (though not without considerable reluctance) subscribe my humble name,

GEORGE CORNELIUS GORHAM.

Clapham, Surrey, 28th Feb. 1822.

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"On the different Methods in which the Talents and Opportunities of all Christians ought to be employed for the "Advancement of the Cause of Christ."

THE subject proposed for discussion in this essay, supposes that talents are of various orders, and are distributed in different proportions to mankind: That "the cause of Religion" is the sublimest object to which they can be directed: That "Christians" are laid under special obligations so to apply them: That "opportunities" constantly arising should be diligently improved; and that the "me→ thods" of application vary according to the abilities of individuals.

These are also the sentiments of Scripture: and when it said, "occupy till I come"-we hear the voice of a Masterour attention is directed to the trust which he has confided to us; and we are instructed to look forward to a time, when he will resume his own, release us from our charge, and require an account of our stewardship.

That talents are of various orders, and unequal in their distribution, must be evident to every man who has examined the process of nature, or the dispensations of Providence. By talents, we understand powers or possessions-the faculties of the mind, or the circumstances of the individual. We must not here include offices or influence, which are more properly classed under opportunities.

The powers of the human mind differ in respect of different intelligent beings. Scarcely is there a greater disproportion between mere animal and intellectual life; scarcely can we conceive a more immeasurable distance between the human mind encumbered with the flesh, and the intelligences of heaven; than we know and feel to subsist between the grovelling sentiments of a capacity originally contracted, and wholly uncultivated, and the luminous and enlarged sphere of a soul all fire, disdaining the fetters of mortality, almost refining the element which imprisons it into spirituality, and comprehending at once the character of its duty, and the glory of its destination. To the one, Nature is a blank. He sees not the wonders accomplishing around him he is insensible to the beautiful forms of existence, and their various adaptation to the end of their being. He scarcely lifts his eyes to the heavens, when the night kindles their blaze of glory-and if they attract his notice, it is a "brute unconscious gaze," which

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