What connection is there between the zeal and piety required for religious instruction and the common attainments of literature? But, if knowledge and education are required for religious instruction, why be content with the common elements of learning? why not require higher attainments in dissenting candidates for orders; and examine them in the languages in which the books of their religion are conveyed?

A dissenting minister, of vulgar aspect and homely appearance, declares that he entered into that holy office because he felt a call;-and a clergyman of the Establishment smiles at him for the declaration. But it should be remembered that no minister of the Establishment is admitted into orders before he has been expressly interrogated by the bishop, whether he feels himself called to that sacred office by the will of Jesus Christ. The doctrine of calling, or inward feeling, is quite orthodox in the English Church ;—and in arguing this subject in Parliament, it will hardly be contended that the Episcopalian only is the judge when that call is genuine, and when it is only imaginary.

The attempt at making the Dissenting clergy stationary, and persecuting their circulation, appears to us quite as unjust and inexpedient as the other measure of qualifications. It appears a gross inconsistency to say-"I admit that what you are doing is legal,-but you must not do it thoroughly and effectually. I allow you to propagate your heresy, but I object to all means of propagating it which appear to be useful and effective." If there are any other grounds upon which the circulation of the Dissenting clergy is objected to, let these grounds be stated and examined; but to object to their circulation merely because it is the best method of effecting the object which you allow them to effect, does appear to be rather unnatural and inconsistent.

It is presumed, in this argument, that the only reason urged for the prevention of itinerant preachers is the increase of heresy; for, if heresy is not increased by it, it must be immaterial to the feelings of Lord Sidmouth, and of the Imperial Parliament, whether Mr. Shufflebottom preaches at Bungay, and Mr. Ringletub at Ipswich; or whether an artful vicissitude is adopted, and the order of insane predication reversed.

But, supposing all this new interference to be just, what good will it do? You find a dissenting preacher, whom you have prohibited, still continuing to preach, -or preaching at Ealing when he ought to preach at Acton; ;his number is taken, and the next morning he is summoned. Is it believed that this description of persons can be put down by fine and imprisonment? His fine is paid for him; and he returns from imprisonment ten times as much sought after and as popular as he was before. This is a receipt for making a stupid preacher popular, and a popular preacher more popular, but can have no possible tendency to prevent the mischief against which it is levelled. It is precisely the old history of persecution against opinions, turned into a persecution against persons. The prisons will be filled,—the enemies of the Church made enemies of the State also,-and the Methodists rendered ten times more actively mad than they are at present. This is the direct and obvious tendency of Lord Sidmouth's plan.

Nothing dies so hard and rallies so often as intolerance. The fires are put out, and no living nostril has scented the nidor of a human creature roasted for faith ;-then, after this, the prison-doors were got open, and the chains knocked off;-and now Lord Sidmouth only begs that men who disagree with him in religious opinions may be deprived of all civil offices, and not be allowed to hear the preachers they like best. Chains and whips he would not hear of; but these mild gratifications every orthodox mind is surely entitled to. hardship would indeed be great if a churchman were deprived of the amuse

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ment of putting a dissenting parson in prison. We are convinced Lord Sidmouth is a very amiable and well-intentioned man: his error is not the error of his heart, but of his time, above which few men ever rise. It is the error of some four or five hundred thousand English gentlemen, of decent education and worthy character, who conscientiously believe that they are punishing, and continuing incapacities, for the good of the State; while they are, in fact (though without knowing it), only gratifying that indolence, hatred, and revenge which all human beings are unfortunately so ready to feel against those who will not conform to their own sentiments.

But, instead of making the Dissenting Churches less popular, why not make the English Church more popular, and raise the English clergy to the privileges of the Dissenters? In any parish of England, any layman, or clergyman, by paying sixpence, can open a place of worship,-provided it be not the worship of the Church of England. If he wishes to attack the doctrines of the bishop or the incumbent, he is not compelled to ask the consent of any person. But if, by any evil chance, he should be persuaded of the truth of those doctrines, and build a chapel or mount a pulpit to support them, he is instantly put in the spiritual court. For the regular incumbent, who has a legal monopoly of this doctrine, does not choose to suffer any interloper; and without his consent it is illegal to preach the doctrines of the Church within his precincts.* Now this appears to us a great and manifest absurdity, and a disadvantage against the Established Church which very few establishments could bear. The persons who preach and who build chapels, or for whom chapels are built, among the Dissenters, are active clever persons, with considerable talents for that kind of employment. These talents have, with them, their free and unbounded scope; while in the English Church they are wholly extinguished and destroyed. Till this evil is corrected, the Church contends with fearful odds against its opponents. On one side, any man who can command the attention of a congregation-to whom nature has given the animal and intellectual qualifications of a preacher—such a man is the member of every corporation;-all impediments are removed :-there is not a single position in Great Britain which he may not take-provided he is hostile to the Established Church. In the other case, if the English Church were to breed up a Massillon or a Bourdaloue, he finds every place occupied; and everywhere a regular and respectable clergyman ready to put him in the spiritual court, if he attract, within his precincts, any attention to the doctrines and worship of the Established Church.

*It might be supposed that the general interests of the Church would outweigh the particular interests of the rector; and that any clergyman would be glad to see places of worship opened within his parish for the doctrines of the Established Church. The fact, however, is directly the reverse. It is scarcely possible to obtain permission from the established clergyman of the parish to open a chapel there; and, when it is granted, it is granted upon very hard and interested conditions. The parishes of St. George, of St. James, of Marylebone, and of St. Anne, in London, may, in the parish churches, chapels of ease, and mercenary chapels, contain, perhaps, one hundredth part of their Episcopalian inhabitants. Let the rectors, lay and clerical, meet together, and give notice that any clergyman of the Church of England, approved by the bishop, may preach there; and we will venture to say, that places of worship capable of containing 20,000 persons would be built within ten years. But, in these cases, the interest of the Rector and of the Establishment are not the same. A chapel belonging to the Swedenborgians, or Methodists of the New Jerusalem, was offered, two or three years since, in London, to a clergyman of the Establishment. The proprietor was tired of his irrational tenants, and wished for better doctrine. The rector (since a dignitary), with every possible compliment to the fitness of the person in question, positively refused the application; and the church remains in the hands of Methodists. No particular blame is intended, by this anecdote, against the individual rector. He acted as many have done before and since; but the incumbent clergyman ought to possess no such power. It is his interest, but not the interest of the Establishment.

The necessity of having the bishop's consent would prevent any improper person from preaching. That consent should be withheld, not capriciously, but for good and lawful cause to be assigned.

The profits of an incumbent proceed from fixed or voluntary contributions. The fixed could not be affected; and the voluntary ought to vary according to the exertions of the incumbent and the goodwill of the parishioners; but, if this is wrong, pecuniary compensation might be made (at the discretion of the ordinary) from the supernumerary to the regular clergyman.

Such a plan, it is true, would make the Church of England more popular in its nature; and it ought to be made more popular, or it will not endure for another half century. There are two methods; the Church must be made more popular, or the Dissenters less so. To effect the latter object by force and restriction is unjust and impossible. The only remedy seems to be, to grant to the Church the same privileges which are enjoyed by the Dissenters, and to excite in one party that competition of talent which is of such palpable advantage to the other.

A remedy suggested by some well-wishers to the Church is the appointment of men to benefices who have talents for advancing the interests of religion; but, till each particular patron can be persuaded to care more for the general good of the Church than for the particular good of the person whom he patronises, little expectation of improvement can be derived from this quarter.

The competition between the Established Clergy, to which this method would give birth, would throw the incumbent in the background only when he was unfit to stand forward-immoral, negligent, or stupid. His income would still remain; and, if his influence were superseded by a man of better qualities and attainments, the general good of the Establishment would be consulted by the change. The beneficed clergyman would always come to the contest with great advantages; and his deficiencies must be very great indeed if he lost the esteem of his parishioners. But the contest would rarely or ever take place where the friends of the Establishment were not numerous enough for all. At present, the selfish incumbent, who cannot accommodate the fiftieth part of his parishioners, is determined that no one else shall do it for him. It is in such situations that the benefit to the Establishment would be greatest, and the injury to the appointed minister none at all.

We beg of men of sense to reflect, that the question is, not whether they wish the English Church to stand as it now is, but whether the English Church can stand as it now is; and whether the moderate activity here recommended is not the minimum of exertion necessary for its preservation. At the same time, we hope nobody will rate our sagacity so very low as to imagine we have much hope that any measure of the kind will ever be adopted. All establishments die of dignity. They are too proud to think themselves ill, and to take a little physic.

To show that we have not mis-stated the obstinacy or the conscience of sectaries, and the spirit with which they will meet the regulations of Lord Sidmouth, we will lay before our readers the sentiments of Philagatharches—a stern subacid Dissenter.

"I shall not here enter into a comprehensive discussion of the nature of a call to the ministerial office; but deduce my proposition from a sentiment admitted equally by conformists and nonconformists. It is essential to the nature of a call to preach that a man be moved by the Holy Ghost to enter upon the work of the ministry;' and, if the Spirit of God operate powerfully upon his heart to constrain him to appear as a public teacher of religion, who shall command him to desist? We have seen that the sanction of the magistrate can give no authority to preach the gospel; and if he were to forbid our exertions, we must persist in the work; we dare not relinquish a task that God has required us to perform; we cannot

keep our consciences in peace, if our lips are closed in silence, while the Holy Ghost is moving our hearts to proclaim the tidings of salvation: Yea, woe is unto me,' saith St. Paul, if I preach not the gospel.' Thus, when the Jewish priests had taken Peter and John into custody, and, after examining them concerning their doctrine, commanded them not to speak at all, nor to teach in the name of Jesus,' these apostolical champions of the cross undauntedly replied, "Whether it be right in the sight of God, to hearken unto you more than unto God, judge ye: for we cannot but speak the things which we have seen and heard.' Thus, also, in our day, when the Holy Ghost excites a man to preach the gospel to his fellow-sinners, his message is sanctioned by an authority which is 'far above all principality and power;' and, consequently, neither needs the approbation of subordinate rulers, nor admits of revocation by their countermanding edicts.

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3rdly He who receives a licence should not expect to derive from it a testimony of qualification to preach.

"It would be grossly absurd to seek a testimony of this description from any single individual, even though he were an experienced veteran in the service of Christ: for all are fallible; and, under some unfavourable prepossession, even the wisest or the best of men might give an erroneous decision upon the case. But this observation will gain additional force, when we suppose the power of judging transferred to the person of the magistrate. We cannot presume that a civil ruler understands as much of theology as a minister of the gospel. His necessary duties prevent him from critically investigating questions upon divinity, and confine his attention to that particular department which society has deputed him to occupy; and hence, to expect at his hands a testimony of qualification to preach, would be almost as ludicrous as to require an obscure country curate to fill the office of Lord Chancellor.

"But again-admitting that a magistrate, who is nominated by the sovereign to issue forth licences to dissenting ministers, is competent to the task of judging of their natural and acquired abilities, it must still remain a doubtful question whether they are moved to preach by the influences of the Holy Ghost; for it is the prerogative of God alone to 'search the heart and try the reins' of the children of men. Consequently, after every effort of the ruling powers to assume to themselves the right of judging whether a man be, or be not qualified to preach, the most essential property of the call must remain to be determined by the conscience of the individual.

"It is further worthy of observation, that the talents of a preacher may be acceptable to many persons, if not to him who issues the licence. The taste of a person thus high in office may be too refined to derive gratification from any but the most learned, intelligent, and accomplished preachers. Yet, as the gospel is sent to the poor as well as to the rich, perhaps hundreds of preachers may be highly acceptable, much esteemed, and eminently useful in their respective circles, who would be despised as men of mean attainments by one whose mind is well stored with literature, and cultivated by science. From these remarks I infer that a man's own judgment must be the criterion in determining what line of conduct to pursue before he begins to preach; and the opinion of the people to whom he ministers must determine whether it be desirable that he should continue to fill their pulpit.-(168173.)

The sentiments of Philagatharches are expressed still more strongly in a subsequent passage.

"Here a question may arise-what line of conduct conscientious ministers ought to pursue, if laws were to be enacted, forbidding either all dissenting ministers to preach, or only lay preachers; or forbidding to preach in an unlicensed place; and, at the same time, refusing to license persons and places, except under such security as the property of the parties would not meet, or under limitations to which their consciences could not accede. What has been advanced ought to outweigh every consideration of temporal interest; and, if the evil genius of persecution were to appear again, I pray God that we might all be faithful to Him who hath called us to preach the gospel. Under such circumstances, let us continue to preach; if fined, let us pay the penalty and persevere in preaching; and, when unable to pay the fine, or deeming it impolitic so to do, let us submit to go quietly to prison, but with the resolution still to preach upon the first opportunity, and, if possible, to collect a church even within the precincts of the gaol. He who, by these zealous exertions, becomes the honoured instrument of converting one sinner unto God, will find that single seal to his ministerial labours an ample compensation for all his sufferings. In this manner the venerable apostle of the Gentiles both avowed and proved his sincere attachment to the cause in which he had embarked:-The Holy Ghost witnesseth, in every city, that bonds and afflictions abide me. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God.'

"In the early ages of Christianity martyrdom was considered an eminent honour, and many of the primitive Christians thrust themselves upon the notice of their heathen persecutors, that they might be brought to suffer in the cause of that Redeemer whom they ardently loved. In the present day, Christians in general incline to estimate such rash ardour as a

species of enthusiasm, and feel no disposition to court the horrors of persecution; yet, if such dark and tremendous days were to return in this age of the world, ministers should retain their stations; they should be true to their charge; they should continue their ministrations, each man in his sphere, shining with all the lustre of genuine godliness, to dispel the gloom in which the nation would then be enveloped. If this line of conduct were to be adopted, and acted upon with decision, the cause of piety, of nonconformity, and of itinerant preaching must eventually triumph. All the gaols in the country would speedily be filled, those houses of correction, which were erected for the chastisement of the vicious in the community, would be replenished with thousands of the most pious, active, and useful men in the kingdom, whose characters are held in general esteem. But the ultimate result of such despotic proceedings is beyond the ken of human prescience; probably, appeals to the public and the legislature would teem from the press, and, under such circumstances, might diffuse a revolutionary spirit throughout the country."-(239-243.)

We quote these opinions at length, not because they are the opinions of Philagatharches, but because we are confident that they are the opinions of ten thousand hot-headed fanatics, and that they would firmly and conscientiously be acted upon.

Philagatharches is an instance (not uncommon, we are sorry to say, even among the most rational of the Protestant Dissenters) of a love of toleration combined with a love of persecution. He is a dissenter, and earnestly demands religious liberty for that body of men; but as for the Catholics, he would not only continue their present disabilities, but load them with every new one that could be conceived. He expressly says that an Atheist or a Deist may be allowed to propagate their doctrines, but not a Catholic; and then proceeds with all the customary trash against that sect which nine schoolboys out of ten now know how to refute. So it is with Philagatharches ;-so it is with weak men in every sect. It has ever been our object, and (in spite of misrepresentation and abuse) ever shall be our object, to put down this spirit-to protect the true interests, and to diffuse the true spirit, of toleration. To a well-supported national Establishment, effectually discharging its duties, we are very sincere friends. If any man, after he has paid his contribution to this great security for the existence of religion in any shape, choose to adopt a religion of his own, that man should be permitted to do so without let, molestation, or disqualification for any of the offices of life. We apologise to men of sense for sentiments so trite; and patiently endure the anger which they will excite among those with whom they will pass for original.

HEYWOOD'S VINDICATION OF MR. FOX'S HISTORY.
(E. REVIEW, August, 1811.)

Vindication of Mr. Fox's History of the Early Part of the Reign of James the Second.
By SAMUEL HEYWOOD, Serjeant-at-Law. 4to, pp. 424. London Johnson and Co.

1811

THOUGH Mr. Fox's history was, of course, as much open to animadversion and rebuke as any other book, the task, we think, would have become any other person better than Mr. Rose. The whole of Mr. Fox's life was spent in opposing the profligacy and exposing the ignorance of his own court. In the first half of his political career, while Lord North was losing America, and in the latter half, while Mr. Pitt was ruining Europe, the creatures of the Government were eternally exposed to the attacks of this discerning, dauntless, and most powerful speaker. Folly and corruption never had a more terrible enemy in the English House of Commons-one whom it was so impossible to bribe, so hopeless to elude, and so difficult to answer. Now it so happened, that during the whole of this period the historical critic of Mr. Fox was employed in subordinate offices of Government ;-that the detail of