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the Puritans. This omission arose partly from a wish to avoid prolixity, and partly from an apprehension it would lead to a discussion not perfectly relevant to the matter in hand. It would be no difficult matter to construct such a defence of the Puritans, as would leave this or any other author very little to reply; but to do justice to the subject would require a deduction of facts, and a series of arguments, quite inconsistent with the limits to which we are confined. To oppose assertion to assertion, and invective to invective, could answer no end but the reviving animosities which we should be happy to see for ever extinguished. The controversy betwixt the Puritans and their opponents, turns entirely on these two questions. Has any religious society, assuming the name of a church, a right to establish new terms of communion, distinct from those enjoined by Christ and his apostles? Admitting they have such a right, ought these terms to consist in things which the imposers acknowledge to be indifferent, and the party on whom they are enjoined look upon as sinful? Is not this a palpable violation of the apostolical injunction, Him that is weak in faith receive ye, but not to doubtful disputations? We are persuaded we speak the sentiments of some of the best men in the Church of England, when we assert, that the basis of communion was made narrower at the Reformation than is consistent with the dictates of Christian charity or sound policy, and that the Puritans were treated with a severity altogether unjustifiable. The author of 'Zeal without Innovation' declares himself "dissatisfied with the trite remark that there were faults on both sides, when the guilt of aggression rests so clearly on the heads of the Nonconformists." To infer their guilt as aggressors, because they were the first to complain, is begging the question at issue. Before we are entitled to criminate them on this head, it is requisite to inquire into the justice of their complaints. They who first discover a truth, are naturally the first to impugn the opposite error. They who find themselves aggrieved, are necessarily the first to complain. So that to attach culpability to the party which betrays the first symptoms of dissatisfaction, without farther inquiry, is to confer on speculative error, and on practical tyranny a claim to unalterable perpetuity-a doctrine well suited to the mean and slavish maxims inculcated by this writer. The learned Warburton was as little satisfied as himself with the trite remark of their being faults on both sides, but for an opposite reason. "It would be hard," he affirms," to say who are most to blame, those who oppose established authority for things indifferent; or that authority which rigidly insists on them, and will abate nothing for the sake of tender, misinformed consciences; I say it would be hard to solve this, had not the Apostle done it for us, where he says, we that are

strong ought to bear the infirmities of the weak, and not to please ourselves. I myself, says he, do so, and all for the gospel's sake. This is the man who tells us he had fought a good fight and overcome. And we may believe him, for, in this contention, he is always the conqueror who submits."

When the question is fairly put, whether a tender conscience, admitting it to be erroneous, shall be forced, or the imposition of things confessedly indifferent be dropped, it can surely require but little sagacity to return a decisive answer. The arguments which induced Locke to give his suffrage in favor of the Nonconformists, the reasons which prevailed on Baxter and on Howe to quit stations of usefulness in the church and doom themselves to an unprofitable inactivity, will not easily be deemed light or frivolous. The English nation has produced no men more exempt from the suspicion of weakness or caprice than these.

Desirous of composing, rather than inflaming, the dissensions which unhappily subsist among Christians, we decline entering farther on this topic; heartily praying with the Apostle, that "grace may be with all them that love our Lord Jesus Christ in sincerity."

REVIEW.

Zeal without INNOVATION : or the Present State of Religion and Morals considered; with a View to the Dispositions and Measures required for its Improvement. To which is subjoined an Address to young Clergymen, intended to guard them against some prevalent Errors.

There are some works which require to be viewed only in a literary light. No important principles are discussed, nor any momentous interests at stake. When this is the case, nothing more is necessary than for a reviewer to exhibit the author's plan, and to give an impartial judgement on the ability with which it is executed. If the merit of the performance be very conspicuous, it is the less necessary to multiply words in order to show it; and if it have little or none, it need not be conducted to the land of forgetfulness with the pomp of criticism. For this reason, the utility of periodical criticism may, in a literary view, be fairly questioned; as it seems like an attempt to anticipate the decision of the public, and prematurely to adjust those pretensions, which, if left to itself, it will be sure to adjust, in time, with the most perfect impartiality. A reviewer may give a momentary popularity to what deserves to be forgotten, but he can neither withhold nor bestow a lasting fame. Cowper, we will venture to say, is not the less admired because the Critical Review, with its usual good taste and discernment, could discover in him no traces of poetic genius.

There are other works, which owe their importance more to the subjects on which they treat, and their tendency to inflame the prejudices, and strike in with the humor of the public, than to any extraordinary ability. Their infection renders them formidable. They are calculated to increase the violence of an epidemic disease. The matter of contagion ought not to be slighted on account of the vehicle by which it is transmitted. We are sorry to be under the necessity of classing the performance before us with

works of that nature; but our conviction of its deserving that character must be our apology for bestowing a degree of attention upon it, to which it is not otherwise entitled. The author's professed design is to present a view of the state of religion and morals, and to suggest such remedies as are best adapted to correct the disorders under which they languish. A more noble and important undertaking cannot be conceived. We have only to lament that, in the pursuit of it, he betrays so many mean partialities, and ungenerous prejudices, as utterly disqualify him for doing justice to the subject. While we would wish to give him credit for some portion of good intention, we are firmly convinced, that had his eye been single, his whole body had been more full of light. In an attempt to trace the causes of degeneracy in religion and morals, and to point out the proper correctives, nothing is more requisite than a large and catholic spirit, totally emancipated from the shackles of party, joined with extensive knowledge and a discriminating judgement. In the first of these qualities, the author is lamentably deficient. He looks at every thing so entirely through the medium of party, that, though he cannot be said to be absolutely blind, he is quite incapable of seeing afar off. His remarks are often shrewd; such as indicate a mind awake, and attentive to the scenes which have passed before him. He is sometimes acute, never comprehensive; accurate in details, with little capacity for tracing the consequences, and unfolding the energy of general principles. While the title of the work leads us to expect his attention would be entirely directed to the best means of promoting the moral improvement of mankind, the watchful reader will perceive there are subordinate objects, which he is at least equally solicitous to advance. There is a complication in his views, a wheel within a wheel, quite incompatible with simplicity of mind, and perfect purity of intention. There appears too much reason to regard him as an artful, bigotted partisan, acting under the disguise of a philanthropist and a reformer. Severe as this censure may seem, we are persuaded our readers will acknowledge its justice, when they are apprised of the leading statements and positions contained in this singular work.

The author sets out with descanting on the state of religion in this country, which he represents as very deplorable; in proof of this, he adduces, among other facts, the violation of the Christian Sabbath, and the prevailing neglect of public worship. As these symptoms of degeneracy are not found in an equal degree among Dissenters and Methodists, he is led, by the course of his subject, to notice the state of religion amongst them, where he acknowledges there is no room to complain of a deficiency of zeal. He does not affect to deny that their teachers exhibit the great truths

of Christianity with energy and effect, and that much good has resulted from their labors. We should naturally suppose a pious man would here find ground for satisfaction; and that, however he might regret the mixture of error with useful efforts, he would rejoice to perceive that real and important good was done any where. It is but justice to him,,to let him convey his feelings on this subject in his own words.

'From the sad state of things represented in the preceding section, many turn with pleasure to what is passing among our Separatists, whose places of worship generally exhibit a very different scene to our parish churches. Here there appears to be some life and effect. The officiating minister has not half empty pews to harangue, but a crowded auditory " hanging on his lips." Whether, however, in what is now before us we shall find no cause of uneasiness, when all its circumstances are considered, admits of great doubt.

'It cannot be denied, that with all the fanaticism charged on Separatists, (and it is to be feared with great truth in some instances,) many a profligate has been reclaimed, and much good in other ways has been done among the lower orders, by the labors of their ministers. From these circumstances, and the known ignorance and dissoluteness of the times, many, without the least degree of adverse intention to our Established Church, have, in the simplicity of their hearts, concurred in forwarding the endeavors of the Separatists. And hence it is, that in all the more populous parts of the country, we see that multitude of dissenting chapels, which of late years has increased, and is still increasing.

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To some good men, free from all prejudice against the Church of England, it is matter of no regret, that the number of Separatists increase, provided there be with this circumstance an increasing regard to Christianity. With such persons, all consideration of forms, and modes of worship, is sunk in the greater importance of genuine faith and piety. But it enters not into the thoughts of such persons, that tares may spring up with the wheat;" and that what at present has a good effect, may operate to the production of something hereafter of a very different nature. Now such we conceive to be the nature of the case before us. We have reason to apprehend ill consequences from increasing separatism; with whatever zeal for important truths, and with whatever success in propagating them, it be at present accompanied.

And first, it may be observed, that it goes to annihilation of the Established Church as a national institution. The bulk of every newly raised congregation of Separatists is composed of persons educated within the pale of the Church of England. Of these many are heads of families, or likely to become so. By commencing Dissenters, they, and their posterity, however multiplied, are broken off from the national church. These detachments from the establishment, going on as they have done of late years, must consequently

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