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on what authority, having your Lordship's name annexed to it, but not bearing the genuine Episcopal image and superscription, I feel no respect, and I know not what should induce nie to affect any. Between these two things, there is as wide a difference as is possible."

Having thus drawn a line, which clearly distinguishes the speeches in question from that authoritative promulgation of admonition and judgment, the "Allocutio Episcopi," and leaves them fully and freely open to animadversion, Mr. F. proceeds, seriatim, to exonerate himself and his brethren from the inexcusable « forgetfulness" which he conceives to be charged upon them in the former speech, in three successive allegations; introducing the examination with some remarks on the imputed

starting of some good and respectable mien at the very name of missionary," which, from the limitations of place and circumstances, “ will undoubtedly" (he says) " he understood as especially and (he fears) intentionally applicable” also“ to the Clergy."

In this part of his pamphlet be very judiciously clears the question from the confusion in which die travelling orators of the Society studiously involve it, and sheits that the “starting is not at the mime of missionary,” but at the instruments employed in carrying on the work, and at the subjects on whom ile missionary labour is chiefly to be expended, " the Hoftentots, Boshiesnen, and Namascuas," and other Heathens such as those, aniongst whom are not to be found even the first rudiments of civilization.

Upon this latter objection Mr. F. dwells at considerable length, laying down, as the basis of his argument, this position,

Cliristianity was not intended for sarage man;" in support of which he acduces the authority of Lardner, who at the end of his Heatben testimonies draws this as one of the conclusions of “bis laborious and accurate investigation of the Christian history and literature of the early ages;” Mr. F. then appeals to the results, which are before the world, of the missionary labouis amongst karbarians, both of Papists and Protestants, “ These reports and records," he says, " are easily enough ace cessible, the more recent ones particularly. They all afford to an attentive and reflecting readur strong proofs of the error and inutility of departing from the Apostolic practice of preaching the Gospel to civilized man only,and shew." that the institution is directed to objects which there is no reasonable hope of attaining.' Passing to the first alleged item of " forgetfulness,” this

" very important point, bearing so materially upon the merits of the question, viz. what was the Apostolic practice in this para jicular comes under Mr. F.'s examination, and le shews that


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the 'modern missionary project of converting uncirilized nations is so totally discountenanced by the practice of the Apostles, that“ forgetfulness" is to be imputed rather to its supporters, than to those who withhold their co-operation : he admits, therefore the propriety of the term, merely suggesting the necessity of inverting its application. But the rewark, which claims viost attention in this part of his strictures, is that called forth byibe advantage taken of the literal similarity of the terms Missionary and Apostle, to make 'oratorical use of them as iu all respects convertible. “ I have met,” he says, “ very lately with a small tract, ia 66

, which the advocates for the conversion of the Jews, recommend their undertaking to the favour of the public, by pleading that the Apostles were Jews.' Undeniably, they were both Missionaries and Jews. To plain uncultivated minds, the same words will be likely to convey always the same ideas.

But surely ng man who has been accustomed to reason and discriminate inore correctly, can mean 'to sink the distinction between an Apostle and a wild fanatic, (for some such there must be) who will undertake a modern mission, He cannot mean to identify the Jews before, with the Jews after their rejection; the Israelites to whom the Messiah inmediately came, with the present inhabitants of St. Mary Axe and Duke's Place. To palter in a double sense can never serve a good cause. In these instances, the object is to obtain subscriptions. It is for those who attempt to obtain them thus, to consider whether they be not saying in their hearts, ' let us do evil that good may come.' Purposed misrepresentation to those who are not likely to detect it, is always evil. The terms Apostle and Jcw, thus used, come under the denomination of ! taking titles.

The instance of imputed forgetfulness next alleged involves some intricate points of ecclesiastical history, which are rather too gratuitously assumed to give the necessary support to the odious contrast of which they are made the vehicle: Mr. F. therefore examines this charge in detail, correcting, by reference to authorities, two fundamental mistakes, as to the æra of this kingdom's conversion to Christianity, and as to the source from which it descended to us; and pointing out, in two other in. stances, ibe irrelevancy of the example to the case which it is cited to illustrate ; and for considering it thus particularly he assigns the following satisfactory reason; " It is very observable," he says, “ that popular speakers at

" these oratorical anniversaries let fall many vague and unconsidered generalities. Haranguing copiously and volubly ad captandum, they are apt to disregard all chance of ever being called ad probandiem. They often seem to bestow little thought on the correctness of what they address to audiences, of whom they may


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presume that the great majority think no farther on the subjeot than what they hear. To notice such loose and unfounded positions, on ordinary occasions, would be endless and unavailing. But if any thing of this kịnd be coupled with your Lordship's veperable name, in a printed report, it cannot but command the attention of those who do not, as well as those who do, believe the reality of the alleged connection.”

We shall not follow Mr. F. through his learned inquiry, but we cannot refrain from giving more extended publicity to a financial expedient resorted to by the missionary agents, immediately subsequent to the meeting at which the speeches in question are reported to have been delivered, viz. the transmission to “tbe churchæardens of many parishes of a bulky packet charged with a heavy postage, and containing, besides the plan and proceedings of the association, a circular letter, with the names of three secretaries, calling upon the churchwardens to apply to the of. ficiating ministers, to preach sermons or permit them to be preached for its benefit;" and " also an anonymous printed handbiļl, vehemently pressing all Christians for their contributions :---even servants *, children, and paupers, for their pennies," and very gravely assuring them, that had not such alms been given by “very poor churches" of old, we must all have been Heathens at this day! “To the hyperbolical representations of advertized pufting," says Mr. T., “to the importunate pesterings of minute mendicity, who would vouchsafe an answer ? This stuff, which dreams are made of, would not even have been mentioned here, but to contrast it with itself under other circumstances. Placed under shelter of such a name, it must have an answer."


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• To wipe off the disgrace of this disgusting mendicity, Mr. Glover, in his reply, p. 42, refers to the last Report of the Society, where he says, its members are expressly cautioned against receiv, ing the subscriptions of servants. We haye searched the Report referred to for this caution, and we are concerned to state, that we have not succeeded in finding it. At p. 282 the question is put " While our servants are eager to assist in this great cause, who will decline their profferred aid?” Two instances of the liberality of this class are then stated; the latter of them that of a labourer's boy, at the sacrifice not merely of one meal of meat, with which, when the Puritans sent their foraging parties through the kingdom, their rapacity was satisfied, but of a wetk's meals of it. Then fola lows what we conceive Mr. G. alludes to, but it is not a caution agninst receiving, but a recommendation to observe“ prudence and caution in soliciting and accepting such alms,” this however is not trusted without a full proportion of scriptural cant to act as an antidote to it; and the fact above stated shews, that the Society's agents only consider it as an ornamental appendage to their report,


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The last charge of " forgetfulness” preferred, viz. of our Divine Master's express command to preach the Gospel to every creature, is, as Mr. F. observes, "a very weighty one in deed;" much too weighty, we entirely concur with him, to be risqued without cautiously considering how far it is applicable. He evidently feels that the less is said upon it the better, and therefore, he merely shows, that the conduct complained of is capable of an explanation more consistent with clerical integrity, if reference be had to those scriptural limitations which provide against the indiscreet and injurious observance of the command, and he ventures an opinion, that under existing circumstances the beneficent end in view will possibly “ be best expedited, so far as we may be instrumental, by wisely selecting from the fast inul. titudes who have not yet heard, those who huve ears to hear.

Mr. F.'s nest observations are upon the persons referred to as alarmists at the spirit of enthusiasm, which they couceive to have gone forth in the prosecution of missionary exploits, and upon the remedy suggested. He declares himself ignorant who are intended in this significant inuendo, and therefore, for his and our reader's information, we cite the passage which appear's to be pointed at, and which will be found in Mr. Cunningham s tract on Church of England Missions, p. 42, where he speaks confidently of the existence of the evil at the grand theatre of action abroad, and discovers great anxiety to provide such a counterpoise of soberer councils as may “ check its exacerba, tions.” We, however, concur heartily in opinion with Mr. F., that the invitation to join the ranks of the Society with such a view, would " more firmly determine us to stand aloof.”

I would by all means,” he proceeds, “ leave off such strife before it were meddled with. I could not imagine it possible

66 To control “ Between the fits this fever of the soul, " by offering counsels of mildness and moderation; as an intermittent may be cured by administering in the like intervals, proper doses of the Peruvian Bark.”—“On the contrary, I should be afraid of increasing the violence of the paroxysms by officious interference. Who would venture into a Society of Enthusiasts for the purpose of overruling their extravagances ? None but a man less sane than he;

“ In Corum atque Eurum solitus sævire flagellis

Ipsum compedibus qui vinxerat Ennosigæum.” P. 49. The last of Mr. F.'s animadversions on the former speech, which we shall notice, are those called forth by the

passage con. taining an 6 ardent wish for no less than two hundred Missionary Societies !! and that every Christian, of every denomination,


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was joined to one or other of them." 5 This," says Mr. F, “ has been quoted as a noble and memorable dictum in several publications, widely circulated among the people of districts near and remote,” and therefore he deems it expedient to give bis reasons at length for not concurring in it; and they are such as, we have no doubt, will carry couviction to every intelligent and unprejudiced reader, that the institution, as well at home in çaising its resources, as iu their application abroad, has a mischievous rather than a beneficial operation upon the cause of Christianity; at home,-by fomenting endless and enthusiastic strife, by encouraging the propensity to speculative, rather thanz practical charity; abroad, -- by begeiting amongst the Heathen contempt, instead of reverence, for the Gospel, making its missionaries, froin their ignorance and dissensions, a bye-word among them, and thus, if not defeating, giving at least great obstruction to the success of any legitimate and well-digested plan which may be adopted for their conversion.

In the course of Mr. F.'s remarks, “the mendicant system, as he very happily designates it, together with its whole retinue af pulpit, puffers, travelled itinerants, deacons and deaconesses for the nursery, the kitchen, and the cottage, as also its sturdy importunity, and iridirect expenditure, are developed : in illustration of the latter of which particulars, a citation is inade froin the printed account of the disbursements of the London Society for promoting Christianity among the Jews, for the year 1813,

From which it plainly results, that of every guinea given for the purposes of the Society, nearly five shillings go towards the handsome conveyance of secretaries and preachers in post-chaises, and their comfortable accommodation at inns and lodgings on their official excursions; towards the support of an expensive establishment of charitable stipendiaries, and towards incidental and petty expences not worth specifying." (P. 55.)

And yet this is not all, for two inexplicable items follow, which added to 1705). 7s. 3d. the amount of charges last adverted to, make a total of 2859l. 158. 2d. not easily reducible under any legitimate head of expenditure.

Upon the second speech, set forth as delivered on the following day at the auxiliary Bible Society's Anniversary, Mr. F's observations are confined to two remarkable passages, viz. the description given of the success of the lustitution, aš “ulmost miraculous," and the dark and undefined declaration of disrespect to the Establishment, when compared under certain contingent circumstances with the Bible Society.

"The deep regret excited by the former passage in Mr. Fi's wind will be felt, we are persuaded, in common by all our rea


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