tice and principle, as might the simple establishment of an efficient financial system, such as should have superseded, or gradually have turned off, the unbounded profusion of the people toward their clergy, and have introduced a definite and moderate, yet a sufficient public provision for their maintenance. From the days of Irenæus, the clergy had been making frequent references to the Levitical institution. They might then fairly have been required to accept for themselves an analogous system. The then existing property of the Church being secured to it, would have afforded a revenue fully adequate to the support of a proper episcopal splendour, and to the defraying of incidental charges. Beyond this, an impost, equitably assessed upon real property, might, without being felt as oppressive, have yielded a reasonable competency to so many of the ministers of religion as were actually employed in useful services: and then a vast benefit would have been done to the Church, and to the community, by turning adrift the hundreds of surpliced idlers that swelled the episcopal pageant in all the great cities.

"Those who please may insist upon abstract doctrines. Meanwhile, looking at simple facts, in a common, and not a theoretic light, we venture to affirm it as probable, that, if Constantine's Christian Establishment had indeed been such, in the modern sense of the term, and had included a just and uniform financial system, displacing the abused voluntary principle, and leaving the clergy nothing to hope for, beyond a reasonable competency, and nothing to think of, but their proper duties; if this could have been done, civilization and Christianity might both have been saved."

I have stated, as fairly as I could, the system approved by this author: he is plainly against repeating, in this age, the experiment of a voluntary-contribution-support for the officers of religion. In his seventh and next Section, entitled 'The Church ascendant' he exhibits in very strong colours the effects of the Papal Apostacy; the seeds of which had been in the Church from the apostolic times. The nature of this usurpation he likewise shews to be independent of the precise form in which we behold it in History. It is a thing to which all power of the sort, lodged in human hands, is liable to proceed-and which exists in a greater or less degree in all Ecclesiastical bodies; be they connected with the State or not. He brings forward likewise, very fully, the principle of Protestantism, founded on the right of private judgment in the interpretation of Scripture, as well as the Established Truth of Scripture itself, in opposition to this evil: he concludes the Section thus:

"The subject of this section must not be dismissed without a monitory word.The error of Protestants has been the thinking and speaking of POPERY as the creature of the times of the PAPACY; whereas, it is the creature of almost the earliest times to which our materials enable us to trace the opinions and usages of the Church. This mistake has not merely thrown an advantage into the hands of our opponents, who have exulted in being able to show the high antiquity of their faith and worship, but it has stopped, or rather precluded, an inquiry, than which none can be much more important, namely, How far do we retain, or are infected by the superstitions generated in the second and third centuries? We have indeed discarded the Papacy; but are we clean escaped from the popery of Cyprian and Dionysius? A full exhibition of the superstitions of the primitive ages is now what is peculiarly needed, as preparatory to a thorough return to apostolic Christianity.

"In truth, our protestant Christianity of to day, is labouring under the inert residues, or lees, of three grand perversions; namely, the superstitious corrup

tions, already mentioned, of the martyr Church-the metaphysic and dialectic corruptions of the times of the schoolmen-and the metaphysic and logical corruptions of the system-making theologians of the seventeenth and eighteenth centuries. It is well understood that our remedy, in each case, lies (under the Divine guidance) in a diligent and wisely-conducted process of biblical interpretation. Nevertheless, the results of this process may be brought more forcibly to bear upon existing errors, by exhibiting, historically, their rise and growth. Towards this latter necessary work, the author desires to contribute what aid he may; and with this view proposes, in another volume, to convey the substance of his researches concerning early superstitions, and especially such of them as have survived in Protestantism.

"In these errors all modern sects have, more or less, been implicated;--some directly, and others by antithesis, or reaction; and the author hazards the conjecture that it will be found an easier thing to effect a disengagement from implications of the former sort, than from those of the latter:-or, in plain terms, and to come to specific instances, that the English Church-pursuing those ingenuous researches that are on foot among her accomplished clergy, will reject certain superstitions of pristine origin, long before our dissidents will be brought to reconsider the notions and practices which their opposition to those errors has entailed upon them. How worthy the ambition, should the English Episcopal Church imbibe it, of taking the lead in a return to primitive Christianity!"

In treating, in his eighth and ninth Sections, the fall of Spiritual (Roman) despotism before the Civil power, in our own and other Protestant countries, the author admits fully the Intolerant character of the Reformation itself: he laments, equally, the substitution of the King's supremacy in the Church for the authority of the Pope.

"If popish intolerance counts many more victims than protestant intolerance can pretend to, that of the latter is, on every ground, less justifiable; or, we should say, less susceptible of palliation, than the former: it was practised under a fuller light of scriptural knowledge, it was essentially inconsistent with the principles on which the Reformation proceeded, and it wanted that specious pretext of supernatural guidance and infallibility, which might appear, even to the most upright members of the Romish Church, conclusive and sufficient."The inconstancy of the spiritual tyranny exercised by the Tudors and the Stuarts rendered it not more oppressive than horrible. Believe and worship with the monarch of to-day, and you might be burned for doing so to-morrow; perhaps by himself, or if not by himself, by his successor. The Church, the clergy, and the people, trembled in suspense from hour to hour, on the changeful whims of the royal theologue. Christendom hitherto had seen nothing at once so cruel and so ridiculous, as was the usurpation of purely spiritual authority by the kings and queens of England. The persecutions of the pagan Roman emperors tried the constancy, but did not rack the consciences, of the sufferers. The same may be said of the persecutions carried on by the Papacy. But the capricious barbarities, perpretrated by the English sovereigns of the sixteenth and seventeenth centuries, exhibited spiritual ferocity under the most appalling of its forms."

"Besides, at the era of the Reformation, princes had been long learning to suspect, to contemn, to hate, and to oppose the clergy. Eminently learned, holy, and sincere, as were many of the reforming ministers, they belonged to a class, that for three centuries had been, every day more and more, the objects of aversion or contempt. These ministers now approached the throne, entreating protection and aid, and the peculiar difficulties of their position led them to offer an incense to the monarch, which maddened his brain. The mischievous influence of this adulation continued to afflict the country a hundred and seventy years; and it still bears upon the Church with a serious disadvantage. To the

present day, the English Establishment has not relieved itself of the humiliations that resulted from the surrender it, at first, made of its independence to the civil magistrate.

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Happily for England, and for the world, the monstrous inconsistencies involved in the measures of these princes were such as made the total defeat of them inevitable; and although at the cost of thousands of executions and imprisonments, the proper issue at length came about. The Bible, put into the hands of the people, took possession of the hearts of very many; and the horrid tyranny fell into the pit it had dug for the nation. Religious liberty was won for the British kingdoms, and a family incurably despotic forfeited a crown."

The ninth Section, treating of the Present disparagements [a very mild term for the thing described] of the ministers of Religion contains admissions which it would not become the Editor of this work to pass by.

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"At the present moment, and in this country (if no where else) Christianity stands on open ground, and may exhibit its proper strength. It has all reason and argument on its side, it has the voice of conscience in the bosoms of men to sustain it: it has no adversary to fear, and no visible obstacle to bar its progress. Under such favouring circumstances, merely to maintain its ground is substantially to suffer defeat. Not to advance with a rapid acceleration, is to incur dishonour and suspicion. This dishonour, then, where falls it?-not on Christianity. After every reasonable palliation has been admitted, there will remain a weighty discredit, which not merely implies some fault on the part of those whose special duty it is to promote religion; but which stands in their way as a disparagement, and as a hindrance; and it is as such that we here name it.— Again; the grand opprobrium of our modern and protestant Christianity— that which at once enfeebles and obscures it, and which bars its progress, namely —its factious condition, while it presses upon Christians generally, bears with a peculiar force upon the clerical body. Why do the ministers of religion enjoy so little honour, and exercise so little power ?-it is because they are divided among themselves. To a certain extent only, do they sustain one another, and are sustained in common, by the broad meaning of Scripture. To as great an extent they diminish the influence one of another; they stand before the world as the rivals and antagonists one of another; and they make their appeals to the word of God, not only for strengthening their general and salutary power, but for defending their particular position. All this is manifestly incompatible with any high degree of spiritual authority."

"At what cost was it that the clergy of the third century promoted superstition and pursued their selfish ends? or at what cost did those of the fifth and sixth centuries bear down, and put to silence, the few remonstrants who called upon them to return to apostolic simplicity ?-it was at the cost to the world of the delusions and corruptions of twelve hundred years. Heaven did not interpose to stop the natural course of evil. The Church was left to go on in the path it had chosen the clergy enjoyed the fruits of their treason against the Lord: Judas held his thirty pieces of silver, and rioted without remorse in his gains. The treason of our own times is of a different sort; but we know not that it is less pernicious; and assuredly it is aggravated by a more abundant knowledge of right and wrong; nor is there any ground of just confidence that its proper consequences will be averted by extraordinary interpositions of Divine power and mercy."

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In what sense this author uses the term Heaven,' except in that in which the Romanist invokes the Saints,' appears not. There is this difference, to be sure, between the two, that whereas the latter selects

his patron or patroness, and calls upon him or her, by name and description (for there are so many of a name that this too is needed ) for help, the present work throws the whole business of our protection in causes Spiritual upon the Saints in the lump-a method, as it seems to me, rather less eligible and likely to avail than the other!

That there are powers in heaven,' whose direction and help are available to the faithful, and whose influence on the great scale is largely felt in the affairs of the Church militant, is what the experienced Christian may very safely and reasonably insist on, as an article of his belief: but it should never be forgotten, that the Apostle Paul describes the Christian as wrestling (not with flesh and blood in outward strife, but) against the actual rulers of the darkness of this world, against spiritual wickedness in high places, en upsistois Gr. wicked spirits, in the highest places from which we can hear spiritually on earth. Ephes. vi, 12. Again, that he forewarns us in another Epistle of such as, in the latter times, should depart from the faith, giving heed to seducing spirits and the teaching of demons. 1 Tim. iv, 1. And how (it may be asked) should these prevail, to the overthrow of the faith of some, if not permitted to speak as from heaven itself? The satan being in this case transformed into an angel of light. 2 Cor. xi, 14. Let us hear Paul once more on this head: But though we, or an angel from heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed. Gal. i, 8. Curse him;-hear him not.

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Our Lord himself, in that awful prophecy which he uttered in view of the Temple, speaking of the times that should succeed to the great (outward) tribulation of the Church, says, Mark xiii, 26, The stars of heaven shall fall, and the powers that are in heaven shall be shaken.' These rulers in heaven of spiritual affairs on earth who are, some of them (it appears) ministering spirits concerned for our good (sent forth to minister for them who shall be heirs of salvation. Heb. i, 14.) And others, again, seducing spirits, permitted in the providence of the Allwise God to have intercourse with us, for the trial of our faiththese powers, which are authorized to interfere, but unable (as our author confesses) to controul the event, will finally totter, and be found (it is not unreasonable to think) at variance among themselves-they will direct the course of the Church no longer; they will fall suddenly from their high stations, and leave to God's Everlasting Truth, which cannot be overthrown, the final rescue of the Church. PRINCIPLE; the written word in the direct and full and reasonable interpretation of it, with the oversight in full charity, of the members by each other, will then take place of tradition and authority, of the opinions and

doctrines of men. The compass will be found on board; and the vessel will no more be steered from one cape or headland to another, at the mercy of every tempest of the deep, and every changeable gust from the shore. It is by the right use and application of the doctrines and precepts of the Saviour, contained, and most Providentially delivered down to us, in the New Testament (not neglecting in its interpretation the relative portions of the Old) that we are to expect a true and sound Religious Reformation. THE VESSEL WILL NEVER COME TO THE HARBOUR, IN SAFETY, BY ANY OTHER COURSE.

Should it be asked, now, Who is to preside, when Heaven itself shall have departed (Rev. vi, 14.) being rolled together as a scroll, grown obsolete and of no further use-I ask again, Is not GOD all-sufficientis not Christ, to whom is committed all power, in reference to the concerns of his Church, in Heaven and in earth, in this sense Omnipresent and never wanting to his people? Again, is the Church to be saved by the hand of man, or by the exertion of Omnipotence, through ordinary means and instruments indeed, but with renewed energy, in its behalf?

The reply to this latter question from every sound Christian and sincere believer, froin every one whose heart has not departed from the Living God, must be one and the same-and the prayer of the whole Church, accordingly, Lord save us, we perish! But this sense of our real condition, with the petition suited to it, can never be in minds unsanctified by the fatherly chastisements of His hand : we must be thoroughly humbled, and come to have a very low esteem of ourselves, and fervent charity for each other, before we can safely newmodel our Ecclesiastical constitution, and rule aright. Without this, be the form as perfect as it may, we shall have, still, with the old men the old measures; and a balanced and mixed Intolerance, merely, in place of the old monarchical Spiritual despotism here condemned! Ed.

ELCOCK, PRINTER, PONTEFRACT.