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of his Reply. That Mr. G. has left Mr. F.'s argument exactly as he found it: that the secondary or subordinate parts of it, or the topics incidentally connected with it, at which he has cavilled, have all been prepared for his use by inserting, omitting, substituting, or transferring words, and that he has then proceeded to reply not to Mr. Tos nonsense or falsehood, but to his own."

Mr. Glover however will have the last word; the policy of the Institution imposes this hard service upon him; for Mn F.'s are strong, and, as far as they are known, popular pamphlets; and the unalterable maxim is, that " Expositions which obtain a hearing from the public would be doing harm if no direct answer appeared." And the Norfolk auxiliary anniversaries would have been two dull unedifying days, had not a new text book been produced against their meeting, to give the inferior propagandists iheir cue for the ensuing year, and to put off the evil day of complete reprobation. We do not however deem it necessary to' enter much into this further attempt to perplex a case, which we conceive incontrovertibly decided. The single point of any moment, for which Mr. G. contends, is that the Scriptures sanction, and History records the preaching the Gospel to savages. He gives indeed an imposing aspect to his authority upon this subject, by setting forth the anxious enquiry in which he laboured during several years upon one difficult branch of it, and his almost universal acquaintance with whatever has been written in its elucidation. This is stated in his former pamphlet; in the present one we are favoured with similar information, relative to the process which he pursued " to ascertain what were the actual tenets and doctrines maintained at the present day by the adherents to the Church of Rome." And his Oracles in this latter instance will form a good criterion for the value of his authorities in the former. These he states to be Bossuet and Du Pin; the latter of whom is well known to have been an objeet of jealousy to the members of his own Communion, as intending to betray the Romish Church, and to weaken the foundation upon which it pretended to stand; and the former to have been thought, by many of his learned contemporaries, to have perverted its essential doctrines in the very work to which Mr. F, appeals; a work to which the Doctors of the Sorbonne never gave their approbation though requested so to do, and which the Pope refused to sanction till, after eight years powerful solicitation, he was convinced that it was artfully contrived to support the Roman Catholic cause, and to reconcile the Protestants to it*. If a person pretending to arbitrate in the

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* See the condemnation of Monsieur Du Pin, his History by the Archbishop of Paris, 4to. 1696, and Archdeacon Tottie's

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Roman Catholic controversy will go to Bishops of the Gals can Church for direction to the genuine sources of information, he deserves to be taken in as Mr. G. has been ; and if he can so commit himself, as to confront authorities thus chosen with Bellarmine and the class books of the college of Maynooth, all he has to do is to consider himself henceforth lors de combat; for it is impossible that his judgment can in future have the weight of a feather in theological disputations.

We now come to the second division of our series; and, a. a necessary introduction to our strictures on the three remaining Pamphlets of which it is composed, present our readers with the extract froin the Bishop of Lincolu's Charge, which was made the occasion of their publication. We make our citation from the second of the three Pamphlets, addressed to the Bishop by a clerical member of the Bible Society, and we have preferred this record of it, because of the pains taken by the author to collate the copies which had appeared in print, and thus to remove a}l reasonable doubt of its accuracy.

“ In the pastoral Charge which the Bishop of Lincoln is at prexent delivering to his Clergy, his Lordship gives the well-earned meed of praise to the venerable Society for Promoting Christian Knowledge, which for nearly two centuries has been most unostentatiously, but effectually, employed in extending the blessings of real Christianity, as a Bible Society, as a Missionary Society, as encouragers of religious education, and as distributers of religious Books and Tracts: he also gives the warmest commendation of the Society for Promoting the Education of the Poor on the Madras System; and he entreats the parochial Clergy to diffuse the benefits of both those Institutions as widely as possible. His Lordship expresses deep regret in observing that many of the Clergy of his diocese have become members of the British and Foreign Bible Society, when they might have obtained every advantage they there sought, from the Society for Promoting Christian Knowledge, whosé principles and practice have been long tried. From this Society they might have procured more Bibles and New Testaments, for the same Subscription, besides the additional privilege of purchasing Prayer Books, and many most excellent religious publications, on the cheapest terms. He considers the constitution of the Bible Society to be very dangerous to the established religion, and to the orthodox principles of those who attend its meeting, as it admits members of any creed, and of no creed; and he thinks, that, however sincere the motives might have been which originally induced unsuspicious Clergymen of the Church of England to join it, they must now have seen enough in the published accounts of its general and auxiliary meetings, and in the proceedings and Charge to the Clergy of the Diocese of Worcester, 1763, at the end of his volume of Sermons, in which Bossuet's design to decoy the Protestants unto Popery is well exposed..

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speeches there, to induce them to withdraw from it; or, at least, to raise some misgivings in their minds, as to the real views of many of its most active members.

“'His Lordship states, that though it be our duty to show gentleness and forbearance and charity towards all our Christian brethren, yet that we are not authorized to give the right hand offel lowship, or co-operation, to those who cause divisions; but, on the contrary, we are taught (Rom. xvi. 7.) to avoid them i and he seems to think it most absurd and unaccountable, that they who pray in their liturgy to be delivered from false doctrine, heresy, and schism, should unite in religious associations with those who publicly avow the falsest doctrines, the most notorious heresies, and the most determined schism ; as strange would it be (says his Lordship) to see loyal Britons forming a political association with, or furnishing money and arms to, those whom they knew to be exciters of sedition, abettors of privy conspiracy, and promoters of rebellion." P. 8.

The :“ Brief · ANSWER” which first appeared, and which was sent, by special messengers, to all the chief towns of the Diocese immediately upon its publication, commences with a reason (remarkable for its decency) for bringing the passage under discussion, viz. that "his Lordship was understood to have de: clined printing it this Charge) in his own name, in order that he might not be involved in controversy.It is true that his Lordship did decline to print it, though most strongly solicited by the great body of his Clergy so to do at most (if not all) of the places where he held his Visitation. He had discharged his duty in putting those, for whom he is officially responsible, in possession of his “Godly judgment" on a point vitally affecting the great interests of religion, and yet so perplexed by the sophistries both of open enemies and false brethren, that they had a right to expect a decided opinion from him for their direction and support; and here he chose to stop, it is very possible for the cause alleged, as deeming it, perhaps upon the whole expedient, or at least more conducive to his own peace, not to give occasion to those who are ever upon the watch to seize it, for speaking evil of dignities, and bringing into contempt all legitimate authority which has not suicidally lent itself to the furtherance of their designs. If, however, such were his Lordship's motives for excusing himself from acceding to the wishes of his Clergy, the pamphlet before us must soon have taught him that his forbearance had been worse than unavailing ; for this forbearance is very decorously construed into " a secret conviction of the weakness of the cause which he has undertaken to support,” whilst his end is defeated by a surreptitious extract, published in different newspapers and periodical journals; and by a most insolent insinuation in the above-cited passage, the imputation is cast upon him, that he privately pronoted the publication by means of his attendants,

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sarcastically designated in the ensuing pages his Aides de Camp, in the hope, that “the substance of it” (luis Charge) might, " by bush fighting and sharp shooting," atchieve the same ob. ject” as the main army,” which “it had been found inconvevient and impolitic to bring up.”

Who were the publishers, of course, it is not possible to ascertain ; but at Leicester a clergyman was detected in the act of transcribing, and required by the Bishop to desist; and he was not an Aide-de-Camp of his Lordship, but one of the most zealous purtizans of the confederacy; and the obvious presumption from all that has

apo peared is, that his adversaries themselves were the publishers.

Having thus prefaced bis undertaking the author, stating bimself to be a Churchman, and a Member both of the Bible So. ciety and of the Society for Promoting Christian Knowledge, proceeds very consistently to depreciate the latter Institution; and to compliment the dissenters at the expence of his breturen. This, together with the puritanical invective of Popery, founded upon the worn-out caluinny that the dispersion of the Bible is the object of alarm, and with ihe equally worn-out emblazonment of “ venerable Bishops, Royal Dukes," " }llustrious Peers," and "Members of his Majesty's Government,” “who patronise the Society," constitutes the substance of much empty declamation in the ensuing pages.

The Pamphlet, which follows next in the series, assails the Bishop from a higher quarter. Its author sets himself forth as not merely a meniber, but a minister of the Church of England, He has evidently much the advantage of his predecessor in intellectual power, but his superiority is exhibited, not in that genyine excellence which makes an author respectable, whatever cause he espouses, but in the measured and digested malignity of his ob. servations, which are framed not for conviction but effect. As a sort of preface to the extract from the Charge, five pages of intimidation precede it, in which a muster of the Bible Society's forces is made and set in array before the Bishop; "the 21,000 personş. nearly all of the lower orders, enlisted in the Southwark Auxe iliary alone,” and regularly organised in 12 regiments *, being numerically displayed, whilst it is admitted, in so many words, that “there are circumstances under which this Mass of the Community might prove highly dangerous to the Church," which circumstances are stated to be, their“ becoming impressed with the idea that the Church is indifferent to their best interest, views what is done for them with a jealous eye, and seems to

* It is remarkable, that the first act of violence in the Puritanical Rebellion was “a mighty and tumultuous rising on May 5, 1640, of apprentices and young men in Southwark." Vicar's Parliamentary Chronicle, 4to. 1614. p. 17

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indicate a distrust of the effect likely to be produced by the diffusion of the pure and unmixed word of God;"_all which malicious calumnies against the Church, he does all he can to infuse into the minds of the lower orders by the most wilfully wicked misrepresentations. We beg to prefix a N. B. to this introductory passage, and to call the attention of Government to it, as an undisguised avowal of the Bible Society's revolutionary designs, against which a due concern for the public welfare seems to us to require them to take prompt and vigorous measures of precaution.

Having given the extract from the Bishop's Charge which comprizes, what he is pleased to designate, his Lordship's "attackupon the Bible Society; the well earned meed of praise, which his Lordship bestows upon the venerable Society for Promoting Christian Knowledge, excites his first splenetic effusion, which runs on in gall and bitterness through above twenty pages; his object being to show the insufficiency of the Christian Knowledge Society for the accomplishment of those designs, which an Institution thus comprehensively designated may legitimately undertake, and therefore ought to aim at.

The extraordinary course, which he takes to fix this disparagement upon the Christian Knowledge Society, is, in the first place dexterously to lay down as the criterion of its powers, “what it had done, or was doing, at the period when the Bible Society was formed," and then to draw out in detail what the Bible Society has now atchieved, or rather what it makes its boast of, and to contrast these two statements together. The simple narrative of this pious fraud is its detection. At the period adverted to the Christian Knowledge Society was unobtrusively, yet assiduously promoting all the great ends for which it was ina stituted, to the utmost extent of its means, and even beyond them. Its daily increasing popularity bas advanced with the disingenuous tempts of its rival to blast its reputation, and its operations have increased in vigour and extent as enlarged resources have been placed at its disposal ; and its enemies know, and cannot conceal the mortification which they suffer in consequence of their knowledge, that every fresh Report which it puts forth, conveys to the country at large accumulated conviction, that all it stands in weed of, is liberal support to ensure it doing whatever may legitimately be done for the promotion of Christian Knowledge.

Upon the items which compose the statement framed to aggrandise the Bible Society much might be said, did it fal! within our province to descend to these particulars: but though we shall refrain from animadversion on many of their jesuitical practices, we cannot refuse the acceptance of the challenge, with which this triumphant recapitulation of Bible Society exploits is wound up, for we can produce from an æra " since the Apostle's days," a record to the full aš extraordinary

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