that which is indifferent to all the ... We shall occasionally insist upon this part of the question, and call the public attention to those arguments in favour of an apostolic succession, which merit more attention than they usually receive, and which are alike calculated to convince the inquiring dissenter, and to determine or restrain our own wavering communicants. Admitting, however, for the sake of argument, that utility is the test of truth; that the Church may be forsaken, if good shall result from our desertion, we hesitate not to meet our opponents on this their favourite ground, and to maintain that, upon their own principles, they ought to conform without delay. By proving that all men are enabled, when in ་ communion with the Chuch, to be more extensively ard prmanently useful, than upon a vy otier system, we shall supply the onlylink that is wanting in the chain which ought to unite our popula 1 to their spiritual guides. Nor should it be inferred, from this assertion, that the utility of the Church is a point which has not hitherto been enforced; for the coutrary is well known to be the factbut the best mode of enforcing it, changes from day to day: a question of comparison must necessarily be affected by every alteration in the parties compared; nor is it possible that it should be brought to a satisfactory conclusion, till one side abandons the pursuit. The writings of former days, which so successfully defended the theory of our Establishment, are still unanswered; but of course they cannot vindicate its present conduct, and it is expedient that this should not be neglected. For nothing is more common, in spite of recent improvement, than to be told that we are satisfied with things as they are; that we desire no melioration in the morals of the people ; that we are even hostile to the dis. semination of religious truth. In the name of our Church, we deny the truth of this charge; and shall adduce many proofs of its falsehood in the progress of our work, in addition to that which we trust will be contained in the work itself. We shall shew that a numerous and respectable body of churchmen are as zealous in the cause of Christianity, as any of the sects by which they are surrounded; that the clergy are fully alive to the spiritual wants of their flock, and are daily making fresh exertions to supply them; that the flame from our altar, very far from being extinguished, is spreading with rapidity from place to place, and will soon illuminate every dwelling which is not closed against the light. The substantial difference between the conscientious churchman and dissenter, is, that one would work the necessary improvement among the people, by repairing and invigorating established means of action; the other would either do away the Establishment altogether, and introduce a new constitution in its place, or he would pervert it, under the name of reformation, to purposes of which its founders never dreamed. But from circumstances upon which it is unnecessary to dwell, this state of the case is not generally known: it has suited many men to represent it in a different light; and, though the more active and intelligent churchmen have protested against this conduct, yet it is persisted in still by their open opponents, and it has not been unencouraged by their lukewarm friends. The self-styled reformer, denounces every one who opposes him, as a friend to corruption; while, in truth, his own violence is its most effectual supporter. In the political world, the manœuvre is too stale to be of service; but it has a considerable in fluence with the ignorant and uns. thinking. And in ecclesiastical affairs, which are not so thoroughly discussed, the same game can be played at much greater advantage. For nothing can be more evident, than the existence of a large proportion of that evil, to remove which is the pretext for many actions we condemn. Whatsoever way we turn, we behold much that a Christian country should not contain; much that every Christian must deplore and blame. Much profligacy, much profaneness, much scoffing; some open infidelity; much envy, strife, railing; much ineffectual, because dead faith; much false doctrine, heresy, and schism. And, in spite of the awakening experience of the last ten years, there are numbers not intentionally hostile to the Church, who have been so repeatedly assured, that we are satisfied with all these enormities; that we have the power, but not the will, to redress them; that they are absolutely persuaded of the fact. Our answer to this charge, will be nearly to the same purport, as that which the demagogues have received from all respectable statesmen. They say, that if anarchy, confusion, or democracy, be the necessary consequence of the measure proposed, it never shall have their support: that they are ready to improve, to regulate, and to correct, but that it is not their duty or their intention to subvert the constitution. And if a religious reformation shall be set forward upon similar grounds, if fanaticism or infidelity be the basis upon which it rests, and the improvement of the people be the object in view, we shall deny that there is any connection between the end and the means, and beg leave to discountenance the whole proceeding. But it no more follows that we deny the necessity of reformation, or that we are lukewarm and indifferent to its progress, than that we have no intention of arriving at the end of our journey, because, we refuse to follow the directions of a-sign-post which is notoTiously incorrect, We are ready. to support and further all genue improvement. Whatever can be effected by the dissemination of religious knowledge; whatever can stimulate the indolent, encourage the laborious, or direct the zealous friend of Christianity, shall have our hearty approbation and assistance. Much may be done by the early cultivation of piety; much by the example of upright and conscientious clergymen; much by that co-operation which the laity so kindly tender; and which has been received in the same spirit with which it was offered. We do not deny, that torpor and negligence may be sometimes seen, where very different habits are required: we would leave nothing undone which can contribute to their removal; but we can neither see the theoretical nor the practical excellence of certain plans, which are intended to effect it. Even granting that more might ward materially in our attempt. Where fanaticism exists, it cannot be easily eradicated; but where it is merely excused as an inoffensive error, or encouraged as powerful stimulus, there we may attempt to shew, that the epithet inoffensive is by no means appropriate; and that powerful as may be the stimulus which it affords, the difficulty of directing it renders it a dangerous tool. We may state, that inaccurate estimates of God and man, are not the best means of promoting the glory of the one, or the improvement of the other. We may prove, that the sober Christian is disgusted by the misrepresentation of his creed, and the infidel delighted at every fresh absurdity; that, instead of convincing a whole family of the importance of religion, and persuading them to regulate their conduct by its dictates, fanaticism will turn one-half of them into furious enthusiasts, and leave the other in a state of indifference and unbelief. have been accomplished by the clergy; we still contend that the existence of many evils being undisputed, the question how they may be removed is of much more importance, than an attempt to trace them back to their source. A large and respectable body of churchmen are earnestly employed in the promotion of piety; the foundation upon which they build is our scriptural faith; and if they are adequately supported, we have no doubt of their success. But if they are continually opposed from two opposite quarters; if the fanatic decries them as mere teachers of morality, by whom the Gospel is not understood; and the excuser of fanaticism, though no fanatic himself, contends that it is the only method of effecting a reform; if they are thwarted by the direct opposition of dissenters, stigmatized by the whisper of plausible pretenders to impartiality, and discouraged by the apathy of silent, friends; then the issue of their labours, however useful and honourable in the circle to Edugh has been said to apprize the which they are confined, cannot be reader of the views by which we shall that general improvement in relifegulate our undertaking. He is acgion, which is the professed objett quainted with the manner in which our :: general enquiries will be conducted, Here, therefore, are two methods: and enabled to form some opinion of in which we purpose to be of use. their probable result., CorrespondIn the first place, we will shew, ents are informed of the peculiar dethat the peculiar tenets of dis- scription of articles which we shall senters, are a perversion of the receive and insert with the greatest Gospel, not the Gospel itself: in satisfaction; and we have pleaded the second, we will contend, and not guilty at the outset, to those we trust not weakly or intemperately, charges of bigotry and intolerance that those who are anxious to bene- and supineness, which, in spite of fit their fellow-creatures, and on this their absurdity, have still some inground, give more countenance to fluence in the world. And if we can sectaries than to churchmen, are revive the moderate, but zealous and acting under a delusion, and wan- decided spirit of those men, by dering far out of their read. The whom the Church of England was first is unquestionably well trodden reformed, and of that large proporground; but it is constantly turned tion of their successors, whose laup fresh by our indefatigable adver- bour and piety have preserved it in sary, and never should be long with strength and splendour; if we can out attention. The second ques- shew the inactive and careless, that tion has not been discussed as it de- the errors of our adversary, are no serves; and we conceive that a miexcuse for their conduct, but that, nute enquiry into all the subjects on the contrary, if he ultimately which it involves, may set us for succeeds in his object, it is to them of us all. that he will be indebted for his success; that an able and virulent antagonist is not a more formidable obstacle, than an insincere or idle friend; we shall have made no small progress in our main undertaking, and the cause of Christianity will not have suffered in our hands. Having said thus much upon our general and particular objects, which are unquestionably the objects of many besides ourselves, it remains that we should state the method in which our publication can be instrumental in promoting them. There are two modes in which we conceive that this may be accomplished; first, by the well known power of the periodical press; and, secondly, by an increased correspondence and co-operation among all who are of the same opinion as ourselves. In the first place, we must meet our enemies upon their own ground; and to do this, a force must be prepared upon our side, calculated to cope with that which is so success fully employed on theirs. We must no longer trust implicitly to our first rate men-of-war, when the ocean is darkened by a flotilla of cock boats. We are aware that this proposal may meet with an unfavourable reception from two very different quarters. All who desire to witness the overthrow of our Establishment, and all who are indifferent to its danger, will pronounce our undertaking worse than useless. To such we can only say, that their disapprobation is a flattering testimony in our favour; and that we hope to receive it in abundance, as we proceed in our undertaking. But there are others, whom we would address in a very different tone; whom we should be sorry to alienate, and delighted to persuade. We mean the second class, to whom our publication may appear objectionable; namely, those genuine members of the Established Church, who do not perceive the danger to which they are exposed, or who conceive that we have not adopt ed the proper method of averting it. To these we are prepared to concede a large part of their demands. They will tell us that our Establishment has solid foundations, and in this we shall readily acquiesce. They will point to the venerable writers who have demonstrated its excellencies, and we shall not consent to join silently in their eulogium. They will ask if our opponents have answered these arguments; we shall reply in the negative, without a moment's hesitation. They will dilate upon the necessary influence of reason and learning; and contend that where these are wanting no religious triumph can be permanent; that controversy should not be submitted to the mob; that the ordinary modes of education and preaching are better calculated to enlighten the public mind, than an initiation into disputes which they will not understand, but upon which they will, nevertheless, be very ready to decide. We do not deny the truth of these general observations; but we think that they are not applicable to the times in which we live. They might have been very properly addressed to those who first dragged theology out of her chariot, and forced her to trudge barefoot in the mire, but we merely offer our assistance in her awkward situation, to lead her, if it be possible, into a clean dry path. It is not from preference, but from necessity, that we change our arms: we acknowledge that Hooker, and Taylor, and Stillingfleet, ought not to be laid aside for a sixpenny pamphlet; but fashion rules in religious as well as in military accoutrements, and the heavy armour in the Tower would be a fatal impediment to heroes who have triumphed in jackets and trowsers. Arguments which are drawn up in the most popular form, which are printed and published expressly for general use, which openly appeal from the learned to the vulgar, and do not scruple to rely upon vulgar credulity, have not much to apprehend from three hun dred pages of refutation, On this account, we must confess, that recent writings in support of the orthodox Church, even the masterly writings of Archdeacon Daubeny, Dr. Magee, and Dr. Laurence, have not produced all the good effect that we desire. They have unquestionably done much in their generation; they have materially strengthened our cause among the higher and more reflecting classes of society, and they have reduced certain polemics who attempted to answer them, to the disagreeable necessity of proving their own weakness. But still the antidote has not circulated so extensively as the poison. Numbers who have no decided opinions upon the subjects in dispute, whose only reason for not having enrolled themselves in our ranks, is ignorance of the contest in which we are engaged, will readily listen to what we may say in a pamphlet or a magazine; while a thick octavo volume is an insuperable stumbling block. They have not leisure or patience to read. through such a book at once; they are deficient in those habits of attention and recollection which should be brought to the studs of a finished. treatise, and perhaps too they may want the money which is an indispensable preliminary to the perusal. In all or any of these circumstances, what can they do? They can acquire some information upon theological subjects at an infinitely cheaper rate. They will find it arranged in a popular form, and adapted to the palate of no inconsiderable class. The controversies of the day are reported at length; and the omission of all that can be advanced upon one side of a question, leaves ample room for doing justice to the other. Abstracts and summaries of Christian learning, past, present, and future, are arranged under their various titles, and delivered most dogmatically to the public. There are Methodist Magazines, and Congregational Magazines, and Evangelical Magazines, and New Evangelical Magazines, [JAN. and a host of Observers, Reflectors, and Guardians, which pour forth their spring tides once a month, and convey such information as they think fit to select, together with such comments upon that information, as it suits their purpose to subjoin, into every corner of the kingdom. And among them all, among all this motley assemblage of religi ous Magazines, there is not one which the Church of England could select as its advocate, or acknowledge as its friend. Surely, therefore, instead of apologizing for the present attempt, we may be called upon to explain why it has been so long deferred. And we confess ourselves unable to give as satisfactory an answer to this question, as to that which doubted the necessity of our undertaking. The real cause which we conceive to have produced this torpor, is one that pervades every description of mankind, and produces most important effects. There is necessarily, more activity displayed by those who are contending for honour than by others who have triumphed in the cause of truth. It is not that the latter have nothing to do, or that they are content to do nothing. But the spirits are less roused by a walk upon the plain at the top, than by an arduous struggle on the mountainside. In the former case, no material change can be expected; in the latter, something is added to our consequence by every succeeding step; and to continue stationary, is to continue insignificant. This principle is recognized which ever way we turn our eyes; and, therefore it would not be fair to blame the Church severely for giving way to it. And, when it is remembered, that our adversaries have likewise the advantage of an attack; that they may select whatever weapons, may advance from whatever quarter, and may assemble in whatever numbers they think fit; while we are compelled, silently, to observe their proceedings, |