tendency of which, in our judgment, is heightened rather than counter acted by the partial, and apparently reluctant, dissent which the conductors saw proper to record when the statements of the writer (who they parsimoniously allow was not altogether judicious in the choice of his terms) had called from many of their readers and correspondents a just remonstrance and demand for explanation.

But we have done; and have only, before we lay down the Charge before us, sincerely to thank its author, in the name of our fellow-churchmen and of our common Christianity, for the very decided yet moderate, scriptural, and judicious statements on a subject of prime importance which he has seen it his duty to impress upon the minds of the clergy of his archdeaconry; and to add our fervent prayers that his zealous exertions may be abundantly blessed by the Great Father of Lights for the welfare of his church, and the glory of that Saviour who came not to call the righteous but sinners to repentance.

Since writing the above, we have perused a subsequent publication by the same author, entitled "Five Letters, addressed to the Rev. G. Wilkins, Vicar of St. Mary's, Nottingham, containing Strictures on some Parts of a Publication entitled 'Body and Soul.' Hatchard and Son. 1823." The work attributed to Mr. Wilkins seems to be a plea

sin, viz. 'Adam's sin: and if, by a very allowable mode of speech, substituting the cause for the effect, we say that we are born in sin, that is, in a state the consequence of sin and as a race of beings, collectively considered, under God's comparative displeasure, theologically and judicially now called children of wrath,' from which we are removed into a state of "grace' or favour, by a quasi regeneration, -every fair construction is secured to the Expressions used, and neither truth, or fact, or critical exposition becomes intruded on." Christian Remembrancer, No. 28. vol. iii. p. 195.

for body versus soul; the interests' of the latter, it would appear, not needing that strictness of deportment which certain puritanical persons are wont to inculcate, under the exploded notion that Christians are not to be conformed to the world. Archdeacon Browne has very satisfactorily replied to some leading statements of that work, particularly on the subject of worldly conformity, gaiety, frivolous amusements, free will, human merit, conversion, and justification, (in reference chiefly to the notion of a primary and a final justification, the first of grace in baptism, and the second of works). In addition to the pious author's own excellent remarks, the reader will find a number of valuable citations from standard writers of our church, which may prove highly useful, not only for private edification, but as argumenta ad verecundiam in repelling the attacks of those worldly-minded persons who choose to plead for religious formalism and secular conformity, under the garb of sound, orthodox, churchman-like principles, and conduct.

Letters on Prejudice, &c.

On the Use and Abuse of Party Feeling in Religion, &c.

(Continued from p. 104. J

In opening our review of these volumes, we have already, in conjuncthe "Letters on Prejudice," ap. tion with the respectable author of prised our readers how far we can venture to go in admitting that mere prejudice is the cause of division amongst professed Christians; namely, so far as they are really united in heart, and Christians indeed, though with some unhappy distinctions and differences in name. The separation between the real followers of Jesus Christ, and those who at heart follow and obey the world, we can never wish to be less wide than it is: we should rather say, we can never wish any coalition to

take place between them, further than may be for the demonstration of the most perfect charity on the one side, and for the improvement of the other. May the light of true Christianity thus ever shine before men, that they, seeing the good works of its professors, may glorify their Father which is in heaven!

The present subject, however, is of a different kind, and relates rather, as we have before observed, to differences amongst Christians themselves, than to the separation between them and the world: and though, in the present mixed state of the human character, the subject may apply to almost the whole circle of human society professedly Christian, yet in our treatment of it we shall not the less constantly endeavour to remind our readers of the true, though hidden, limits of the question. And here, though it must be doubtless painful to rip up to the very bottom long standing, and still existing,grievances in societies, of whatever kind; we are too far committed, both in duty and consistency, not to proceed in the track we have already laid down in our last Number, with a view to shew, 1st, The division at present lamentably existing amongst orthodox Christians; 2d, Its source in religious prejudice; 3d, Its marked operation in one or two principal points; and 4th, The best method either of its cure or its due regulation. The discussion under the first three of these heads will enable us to introduce to our readers some leading statements from the "Letters on Prejudice." The fourth will give us a very satisfactory opportunity of referring to the admirable Bampton Lectures of Mr.Whateley. 1. That there is a lamentable division at this moment existing amongst a large body of, as we trust, sincere and orthodox Christians, in this kingdom, and invading even the sanctuary of our own truly catholic and apostolical church, it would be vain to dissemble or deny.

The present "Letters," written with an express view to heal and to unite, by a person evidently of very large and liberal principles, taking comprehensive and impartial views of the state of parties and of the state of religious feeling in these realms, admit this lamentable fact as the very ground of the author's most material observations. Let us hear the writer's own statement.

"We now come to a point, from which I should be very well pleased to escape, so much do I feel the difficulty of discussing it without yielding to the influence of the prejudice which I deprecate: I mean, a certain jealousy of feeling, by which our church is just now unhappily distinguished, and many of its most pious and exemplary members are made, as it were, strangers to each other.

"This jealousy is observable in the cold and suspicious intercourse which we are too apt to hold with those from whom we apprehend any question of our favourite doctrines, though they profess a submission as implicit as our own, to the authority which is our common standard; and it often creates a distinction, where no doctrinal difference exists, from a general propensity to make our own views and feelings the standard of judgment for

others.

degree of compliance with the manners, "The controversy with respect to the and customs, and amusements of the world, that is consistent with the Christian character, and consonant to the spirit of the Gospel (though a question to be tried rather upon general Scripture principles, than by the application of specific precepts), has produced more of this jealousy, and mutual severity of judgment, than almost any other topic of religious discussion. Some personal feelings on either side have entered into the inquiry; the decision upon it has been made a distinction of party, and the charges of harshness and of levity have been reciprocated, while a mutual understanding would perhaps have shewn, that, in many cases at least, both were groundless." Letters, vol. i. pp. 109-111.

"It is obvious that the two great branches into which our national church

is at present divided, (I speak here of both sexes, and of all classes), differ as much in personal discipline, and habits of life, as in their view of particular points of doctrine. Indeed, in some cases it appears

that this difference is the only line of separation. It is (may I say it?) from a certain intolerance upon this point, and a proneness to judge upon principles of authority, questions which can only be decided by expediency, and by reference to individual character and circumstances, that we find some more strict and serious persons shrinking from the friendship and society of those who truly admire and respect them, though they cannot be persuaded entirely to concur in points of opinion which they consider as rather prudential than religious, and on which they see no precise scriptural direction. To reject all who plead for liberty of judgreject all who plead for liberty of judgment upon such points, and to place them, upon that account alone, in the class of light and worldly characters, does not surely appear to be quite consistent with the exercise of that charity which thinketh no evil.'

“The converse of this prejudice seems to have created, in the minds of another class of persons, a strange and capricious association of sobriety in Christian principles, and attachment to the national church, with a free and universal adoption of the habits and manners of the world. It appears in this case to be quite forgotten, that many of the peculiar restrictions for which the more serious party would contend, whether their necessity be established upon the evidence of Scripture or not, are certainly enjoined, as tending to edification, upon the authority of the church; and that therefore, however some may hold themselves liberated by the change of times and manners, a charge of disaffection to the church is not applicable to those who continue to observe such restrictions." pp. 113-115.

Subsequent observations, in the following letter, point towards a distinction in principle between these two great branches; a distinction on points of religious doctrine, more especially on the momentous doctrine of justification by faith; though we may be perfectly assured, as our author remarks, that " no well-informed Protestant will deliberately undervalue the doctrine of justification by faith, or degrade it from its high and prominent place in the Christian system." (p. 123.) The other doctrinal distinctions to which he alludes, relate chiefly to baptismal regeneration,-the period, as

well as the condition, of justification, and lastly, though not so strongly, except in the case of some of our late Seceders, to sanctification. On the last but one of these questions, that of the period of justification, it is evident our author has a very strong leaning towards the doctrine of a first and a final justification. His statement, that this doctrine has 66 many advocates among the most eminent members of the church, eminent for Christian humility and piety, as well as for theological knowledge" (p. 130), we shall have another opportunity for considering before the conclusion of this article. We must now only say, that the fact of such a division as our author speaks of, is too strongly marked in its characteristic features to render its existence either doubtful, or, as we fear, harmless. Harmless, indeed, how is it possible for any division to be that leads to chilling separation, or endless strife and collision, between the professed members of the same spiritual communion, of which the very cement is doctrinal uniformity, and the banner is love? "A house divided against a house falleth:" and Satan himself is sufficiently well-informed in that point, to warrant the declaration of Milton,

"Devil with devil damned firm concord holds."

"Men," Christians, churchmen, they "only disagree of creatures rational." It is, we suppose, because men of the world are conscious that they have, in fact, the same principles of prejudice and discord on other occasions, that the existence of such principles in a religious community excites SO little wonder. We are far from any wish to magnify these dissensions, whether in or even out of the church, beyond their real size or importance. Our highest wish would be rather, if possible, to presume their non-existence; and to make it appear, that where we are all of one heart, we are, or shall soon become but for

the absence of a very little mutual explanation, of one mind also. But we cannot close our eyes or our understandings against the existence of a very strong party spirit. In certain circles are no doubt most harmoniously painted, men of very different principles, habits, and connexions. "Our enemies within the church," are indeed often defined with such a free comprehension of particulars, as to embrace all who have any cordial and disinterested attachment to the peculiarities of Christianity, or the duties of the sacred calling. In consequence, a counter prejudice is sometimes engendered, under which a lowly minded pastor may labour without any just reason, and put himself into a humble attitude of self-defence, as if his archdeacon or diocesan intended to look him out of countenance for having presumed to mingle zeal with his discretion; or to rise above the level of a mere hireling, slumbering all the week himself, and teaching his parishioners to slumber on the Sunday. We write under the sober consciousness, and we may add the shame, of feeling that things must be very different from what they ought to be, when such mutual jealousies are found in a church

which has within itself, if ever church had, the elements of peace and concord; but in which, alas! these disagreements go a great length towards nullifying its highest advantages and best capacities for conferring the greatest blessings on our own country and the world. The two sentences following convey a just and afflicting view of the deadening effect of these prejudices and false impressions, on the activities of the Christian

church.

"Under such an impression, the charges of apathy and enthusiasm, though they may have been originally applied to insulated and extreme cases, come gradually to be used as the distinction of whole classes; and ground is perhaps afforded for both, by the fear entertained by each of the parties, of incurring the im

putation attached to the other. The activity of Christian zeal is checked, on the one hand, lest it should pass the bounds of sober orthodoxy; the extravagances of

enthusiasm are excused, if not defended, on the other, lest, in eradicating this weed from the human mind, the good seed of piety should be rooted out also." Letters, vol. i. p. 116.

We were going to add some what more of our own upon the lamentable features of this fatal misunderstanding, cherished and loved, we fear, too much on all sides; upon the sad encouragement arising from it. to false zeal, and the repression of true zeal; the food afforded by it to vanity and the love of popularity; the famine brought upon all true and legitimate efforts for the public good; the misrepresentations, carried up even to the highest quarters, of persons deserving a very different notice; and the consequent fostering of exertions which will end as they began in a low and calculating selfishness, and will never avail in the dark and trying day. But we are unwilling to dwell further on ill omened forebodings; and would rather endeavour to heal the painful feelings excited by the fact of the existence of such a division by urging the application of the sage admonition contained in the passage which follows the last quotation.

taking the common ground on which it is "Surely it were better for both parties, their duty to meet, as church members and as Christians, to endeavour to come to a mutual understanding: to ascertain from the Scripture, which is their common standard, the real temper and genius of Christianity, and by the test of personal application, to judge of its influence upon themselves. By this test only, will zeal and soberness, which are perfectly compatible, and are both necessary features in the genuine Christian character, be distin guished from enthusiasm and apathy, which are perhaps the opposite extremes of its abuse. By this test, it will be seen, and, in the spirit of charitable discussion, it may be mutually demonstrated, that as he does not deserve to be called an enthusiast who believes every doctrine and obeys every precept of his Bible, and only des