ties, and not to support any human system, is the object of these Letters.

A second evil into which controversialists are apt to fall is, that of pouring contempt on their opponents. But let it be remembered contempt is not argument. Ridicule is not the test of truth. We ought to make a distinction between a man's heart and his arguments. The former may be good, and the latter bad. Many charitable allowances ought also to be made for the influence of education, studies, connexions, situation, interest, &c. In the following Pages, the Author is of opinion that he has detected distorted statements, inconclusive reasoning, untenable positions, and false theology; yet he hopes he has not departed from that courtesy to which a gentleman of such high respectability as Mr. Archdeacon Nares is unquestionably entitled.

The whole is now submitted to the candid investigation and decision of a discerning public, by the

Wednesbury, June 25, 1813.

AUTHOR.

ERRATUM-Page 26, 1, 20, for amino, read animo,

LETTER I.

REVEREND SIR,

Ir will probably surprise you to receive a series of Letters from one who to you is utterly unknown, and who would not have presumed to address a gentleman of your respectability and rank in the established church, but from a conviction that your late Charge, On the Influence of Sectaries, and the Stability of the Church, contains several objectionable positions, which, as far as they are received, are likely to have an unfriendly influence on the interests of Christianity. The custom of delivering charges to the inferior clergy is certainly very laudable; and were these employed in urging scriptural piety, in exciting attention to theological studies, and in promoting the zealous performance of clerical duties, the advantages resulting from them might be incalculable. Ministers would return to their several flocks with a double portion of the spirit of their office; and would call forth all their powers into exercise, and labour for the salvation of their people as those who must give an account. Such charges would give an impetus to the piety of the church of England, and would eminently tend to the revival and general prevalence of primitive Christianity both among her clergy and laity.

But when these objects are lost sight of, and others of a very different complexion introduced: when a venerable dignitary fills up his hour in panegyrising

B

his own community, and censuring others-in disturbing the ashes of the dead, who eminently served their generation-in misrepresenting their character, and giving distorted statements of their doctrines and the effects of their ministry-in arrogantly assuming that the church of England is the only true church, and that all who dissent from her cut themselves off from the body of Christ; then, instead of operating to the increase of piety and Christian zeal, their natural tendency is to inflate with ideas of exclusive Christianity, to destroy Christian charity, and to produce contempt of the whole body of Dissenters. Such charges but ill accord with the benevolent temper of the present age-an age in which we behold with pleasure Episcopalians and Presbyterians, Methodists and Independents, Baptists and Quakers, laying aside their peculiar shibboleths, and combining their various influence and talents in giving universal circulation to the word of eternal life.

It is much to be lamented that any one, and especially that a minister of eminence in any Christian community, should attempt to disturb this harmony. This, however, has frequently been done by two classes of ministers of very opposite characters. The first appear to be influenced in their opposition to dissenters solely from a concern for their spiritual interests. They consider them as having wandered from the fold of Christ, and as being in great danger of losing their souls; and therefore they affectionately strive to reclaim them. Opposition from such men, dissenters regard with much affection. They know they love them, and mean

nothing but their good; and though their arguments may fail in producing conviction, their temper is sure to gain their hearts, and to produce regret that they are under the necessity of opposing the sentiments of men possessing so much excellence, and with whom they hope to dwell forever in that state where we shall no longer see through a glass darkly, but face to face; no longer know but in part, but shall know even as we are known. The second class appear to be less solicitous for the salvation of dissenters than for the security and honour of the established church. Hence their language to dissenters is not the language of pity, but contempt. They are exhibited as weak and designing men: vollies of abuse are poured forth; and they are stigmatized as fanatics and hypocrites, or, what, in their estimation, appears to include every other evil, Methodists. I am sorry, Sir, that in your opposition to dissenters you appear to me to bear a far more striking resemblance to the latter than to the former of these classes. You will therefore excuse the liberty which I have taken in offering a few free remarks on several particulars contained in your Charge.

A friend of mine presented me with a copy of it, on a late visit to the city of Lichfield. Learning from the title page that you are not only an archdeacon, but that you also are M. A. F. R. S. and F. A. S., I entered upon its perusal with considerable expectations. Indeed, Sir, I began to read with that profound veneration which I generally feel for intellectual bơ ings above the ordinary stature, among whom my

imagination had already placed you. Perhaps I expected too much. Disappointment met me in almost every page. I however traveled through the record, and in conclusion could not help suspecting that there is some mystery in academical honours and clerical preferments.

You begin your charge by eulogizing the church of Logland, which you describe as being the most pure and apostolical form of Christianity in the world;" which church it has pleased God should always be surrounded with enemies;" but from which circumstance you suppose it probable much good will result.

That the church of England is the most apostolical form of Christianity, is not by any means a new a5sertion: but it should be remembered that a thousand assertions unaccompanied by evidence will never produce rational conviction. They may, and no doubt will influence the belief of the multitude; but on the thoughtful and intelligent they produce a very different effect: they excite suspicion that the thing cannot be supported by evidence, or betray a poverty of information in the assertor.

To prove the church of England apostolical in her form, it is not enough to shew that there is some agreement between her doctrines and those of the apostles; for what sect cannot do this? Say the church of England is, as you suppose her to be, Arminian in her doctrines: the Remonstrants formerly, and the Wesleyan Methodists now are Arminians also. Say she is what Mr. Scott, the antagonist of Dr. Tomlyne, and thousands more believe her to be, Calvinistic: there