Who can look back upon the wonderful events that have rapidly succeeded each other since the beginning of this century, and not perceive that the last days are approaching, and that some of the great prophecies are becoming in a way to be fulfilled?

Till very near the close of the last century, the only great religious societies and public institutions in the metropolis were, the venerable societies for promoting Christian Knowledge, and for propagating the Gospel in Foreign Parts, the Naval and Military Bible Society, and that for relieving small Debtors, with perhaps two or three others. About this time, however, Mr. Lancaster introduced the Borough Road school, being the first school in these dominions upon the system of mutual instruction, and which then seemed to be generally approved of. The abolition of the African slave trade too had then been just set on foot through the humane exertions of Mr. Wilberforce

and others.

No sooner, however, did the present century commence, than the Church Missionary and the British and Foreign Bible Societies were formed, and were rapidly succeeded by the Merchant Seaman's Bible Societies, the London and other Missionary Societies, that for dispersing Prayer Books and the Homilies of our church, and for spreading Christianity among the Jews, the African Institution, National School, Hibernian, Church Building, Anti-Slavery, Prison Discipline, and other philanthropic Societies. And besides these metropolitan institutions, the Lancastrian and National Schools have been disseminated all over the kingdom, throughout which likewise the societies for promoting Christian Knowledge, the

British and Foreign Bible, Church Missionary, Jews, and other societies, have been extended by means of district, branch, and auxiliary societies, and ladies associations.

It was therefore justly noticed in the Preface to a periodical publication for the year 1821, that " in their earlier numbers at the beginning of the century, it was difficult to collect sufficient religious intelligence of an interesting nature to fill up a few brief pages; whereas, with the overwhelming materials of this description which now accumulated around them, their utmost efforts were required to abridge and condense them, so as to furnish even a passing sketch of the progress of morals, education, religion, and general improvement in various parts of the world." And not only have these new institutions arisen and met with increasing support, but the old societies for promoting Christian Knowledge and propagating the Gospel have been roused from the torpid state they had fallen into, and become as active as the new societies; so that from the operation of the whole, a most wonderful spread of Christianity is taking place; the ameliorating doctrines of which have penetrated the most distant parts of the habitable world.

Since the beginning of this century too, a set of impressive doctrinal and practical preachers have so greatly increased, that hardly any city or large provincial town is without one or two of them; and evening lectures, which till within these last twenty years were mostly confined to the Dissenters and Methodists chapels, and to a few churches in the metropolis, and two or three of our larger cities on a Sunday evening, are now preached on other evenings of the week, and in general are very well at

tended, though mostly by the middling, lower, and the trading classes.

An inquiry may here naturally be made into the cause of this amazing progress in religion and philanthropy in so few years; which must undoubtedly primarily be attributed to an extraordinary effusion of the Holy Spirit in promoting, in these last days, the fulfilment of the prophecies relating to the future spread of the Gospel, and conversion of the Heathen and Jews. As, however, the will of the Deity is usually effected by human means or second causes, perhaps much of the extraordinary exertion that has so lately been made may be considered as the effects of competition. For the clergy of the national church, noticing the great progress of the system of mutual instruction of Mr. Lancaster, were induced to bring forward Dr. Bell, who at Madras had been pursuing the same kind of instruction; and to use every effort to bring a similar system, adapted to the tenets of the Church of England, into as full operation as that of Mr. Lancaster. In like manner, the activity of the British and Foreign Bible and Church Missionary Societies have roused the old ones, for promoting Christian Knowledge and for propagating the Gospel, from the torpid state they had fallen into, and have been the means of their becoming equally zealous and active in their concerns; and the picty, industry, and exemplary conduct of the evangelical clergy have stimulated those contradistinguished as the high church, or orthodox clergy, to exert themselves and find employment in the week days in taking their turns in superintending the national schools, and have also induced many of them to adopt a more scriptural and impressive manner of preaching than had before been the case.

The order, too, of the progress of these several institutions de

serves to be noticed; as, first, the schools of mutual instruction, with also adult schools, were set on foot, and afterwards disseminated through the kingdom; as to little purpose would Bibles, &c. have been gratuitously or cheaply circulated and distributed, if the poor after all could not read them. Next followed the several Bible Societies, with their branches and associations, likewise disseminated throughout the kingdom; and the renewed activity of the old society, and also that for the cheap dispersion of the Prayer Book and Homilies, mostly supported by the church members of the Bible Society; to supply the want therein of circulating the Prayer Book with the Bible, as in the Bartlett's buildings Society. But how shall they hear without a preacher?" About the same time, then, with these, commenced the Church Missionary and many other missionary societies; all of which soon came into full activity, and without in the least injuring or interfering with one another. And from the same spirit of piety and benevolence now brought into action, and doubtless in some degree promoted by the examples and impressive manner of preaching of the more serious clergy, arose the several other religious and philanthropic institutions before mentioned, for the Conversion of the Jews, the Abolition of Slavery, the Prison Discipline, Religious Tract, Guardian, Philanthropic, Hibernian, and other societies; of which a full account is given in the Annual Charity Almanac, published by Murray; together with the various means used for the spread of religion amongst the seamen in our harbours, docks, &c.

Neither should it be omitted to mention here, as a work of the nineteenth century, the great improvement likely to be made in the morals and habits of the lower classes by the introduction and

DEAR SIR,

We now arrive at the real and substantial points of difference between Churchmen and Dissenters ; and the whole question, in all its bearings, opens to our view. The second reason of the author we are examining, is certainly worthy of our most serious consideration. It justifies dissent, "because the Church of England does not appear to be a true and proper church."

We might fairly object to the loose and vague character of these expressions, and ask what is meant by "not a true and proper church:"-whether it is intended to call the Establishment a false church, or to attribute to it fundamental heresy. But the author thus explains himself:

" I prove this from the Articles of the Church itself; which say, that the visible Church is a congregation of faithful men, in which the pure word of God is preached, and the sacraments be duly administered according to Christ's ordinances. Now the Church of England is a congregation of all sorts of men; a large proportion of its ministers are men without religion; the pure word of God is very far from being preached in many of the churches; and the sacrament is indiscriminately administered to the most wicked and profligate persons, as a qualification for civil offices. Secondly, I prove it from Scripture, Christ says, 'My kingdom is not of this world. But the Church of England is altogether of this world; the King is its head, all its laws are made by Parliament, and lords and squires have the appointment of nearly all the livings." We have here a variety of par

a

ticulars, all intended to establish the position, that the character of Christian church cannot be "truly and properly" assumed by the Church of England. Let us examine them separately.

I." The Church of England is a congregation of all sorts of men." This objection fails in a very common way-by proving too much. It is granted, that, as hearers, " all sorts of men" may find admission into the congregations of the Establishment. It is granted, that her ministers, not possessing the attribute of omniscience, cannot exclude hypocrites from an external participation in all the privileges of churchmembership. All this is conceded: but then it is obvious, that the same circumstances exist in every dissenting church in the kingdom. In all, the doors are open; in all, false brethren may be received. If, therefore, the Establishment is declared, on this ground, not to be a "true and proper" church, it follows of necessity, that no such thing as " a true and proper church" is to be found on earth.

"A large proportion of its ministers are men without religion." Here, as in the last instance, the charge may be retorted. Scandals to the Christian ministry may be found both among the established and dissenting clergy. Our antagonists may, perhaps, imagine, that the proportion of slothful and irreligious men is greater amongst us than with themselves; but this they cannot prove. And even if it were proved, the argument is not. affected by it. The question is, does the existence of this evil deprive the Establishment of the character of a Christian church. If it does, it follows, that as it ex

ists also amongst the Dissenters, they must likewise fall under the same condemnation.

" The pure word of God is very far from being preached in many of the churches." Again we have to remark, that this evil is not confined to the Establishment. Nay more, it is better provided against in the Church of England, than it can be amongst Dissenters. For with us, as I formerly remarked, "the pure word of God" must be constantly read in all the churches; and if any parish should unhappily be placed for a time under the care of one who disregards the engagements he has entered into, the next choice must bring another who has entered into the same solemn engagements, and subscribed the same pure and scriptural doctrines, and who may entertain a juster sense of the duties of his important office. But with a meeting-house the case is different. A perverted minister there either scatters his congregation, or leads them astray. The very place of their worship is devoted to other purposes, or retained for the use of the worshippers of Reason. And are these things to teach us a preference for Dissent?

"The sacrament is indiscriminately administered to the most wicked and profligate persons, as a qualification for civil offices. This statement, my dear Sir, is rather highly coloured; but still I have to repeat, that the blame, whatever it is, must be shared by the Dissenters themselves.

The use of the sacramental test, as a public profession of the Christian religion-whether proper, or improper-is not to be charged upon the Church. It is a mere legislative enactment of the State, to which the Church is no party. Her ministers very commonly administer to persons qualifying for office, without knowing that such is the purpose of the communicant.

As to the general charge, I reply, that the rules of the Church of England, on the point of admission to the Lord's Supper, are quite as strict as those of any dissenting body. The observance or non-observance of those rules, is a matter on which the clergy, individually, may be blameable, or otherwise, without the Establishment itself being justly liable to censure. The discipline of some dissenting congregations may be in a better state than is common among us:--with others it is not so. On the whole, it is not to be disputed, that irreligious men do obtain admission to this Sacrament both in the Establishment and among Dissenters; but in which body this evil is most common, none but the great Searcher of hearts can determine.

We have now gone through the four points contained in the first part of the proof, that the Church of England is "not a true and proper church." And we should bear in mind, that these points are brought forward to establish one "Reason for Dissent." And it is quite obvious, that no one can rationally bring forward these objections against the Church, who has joined another body of Christians which is equally open to the same complaints. Now the writer we are examining, very absurdly states all these matters, which are equally true of Dissenters as of Churchmen, and reasons from them for leaving the Church and joining the Dissenters. This is perfectly illogical.

Proceeding, however, to the second part of the proof adduced in support of this second reason, we come at last to the grand and never-ending theme with all Dissenters-their main and fundamental objection to all Ecclesiastical Establishments.

"2. I prove it from Scripture. Christ says, 'My kingdom is not