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daily accession to its funds. The Board of Managers pursuing their own high principled course, have been making appeals in its behalf to the Members of their own communion, throughout the several Dioceses of the United States, and a better criterion of the feeling of Episcopalians towards that Institution cannot be put forth than the fact, that from three or four towns of Maryland alone, throughout the whole of which State those, who are upon the divide et impera policy, had prognosticated that "not a dollar would be collected," upwards of six thousand dollars have been received.

In close alliance with the Theological Seminary are the Protestant Episcopal Missionary Societies, formed in several of the Dioceses, not for the purpose of spreading the Gospel in foreign parts (an indispensable duty when the religious wants at home have been provided for), but for the discharge of that primary obligation, the enlightening more and more the dark places of their own land; and as population advances, affording to the several masses of it, all the benefits of those legitimate and orderly ministrations which the Church only can supply. In the Diocese of New York alone, twenty-one Clergymen are now promoting this truly Christian object, under the auspices of its Diocesan Society; and such has been the success of this wise course of proceeding, that the furthest limits of the State of New York (five hundred miles from the Capital), have now been brought under Episcopal superintendence, and parishes are gradually forming throughout the whole of the intervening country.

SIR,

To the Editor of the Christian Remembrancer.

I SHALL feel particularly obliged by your insertion of the following circumstances relative to my beloved brother, late Vicar of Polesworth, in the county of Warwick, as being alike creditable to him, and highly honourable to the feelings of his Parishioners, amongst whom he had resided little more than four years at the time of his premature decease

In the first instance, they voluntarily incurred the whole expense of covering the desk and pulpit, and the Vicar's pew, with superfine black cloth; and shortly afterwards they entered into a subscription for the purpose of erecting a handsome Mural Tablet to the memory of their dear deceased Vicar, within the walls of their Church! Such is the result of their liberal and warm feelings, in token of respect and regard for the memory of my brother; and such is the very rare and honourable example which they hold out to all other members of the Church of Christ, in proof of that affectionate attachment which ought always to subsist between Minister and people, from the happy influence of pastoral exertions on the well-disposed minds of a Christian congregation! I am, Sir, your obedient servant,

Close, Lichfield, Jun. 17, 1825.

SPENCER MADAN.

the nature and contents of the work before us; and even this must be performed very briefly and rapidly, from the multifarious and miscellaneous matter, which is brought together in its pages.

After an introduction containing remarks on the proper objects of controversy, we have the Creed of Pope Pious IV. with some reflections, tending to shew, that the only documents, for which all Catholics are responsible, as containing the articles of their faith, are the Creed aforesaid, "the Catechism of the Council of Trent," " Bossuet's Exposition of Faith," Gother's "Papist misrepresented and represented," and Challoner's "Three short Summaries of Catholic Faith and Doctrine, prefixed to his Garden of the Soul, the most popular Prayer Book of the English Catholics." We know not by what authority Mr. Butler has cited these works as authorities: but we feel assured, that save and excepting the Creed of his Holiness, there would be little difficulty for any Catholic to disavow the remainder.

The first letter insists on the magnitude and extent of the Roman Catholic Church, from which rather a hasty inference is drawn, that, if it be in error," the gates of Hell must have prevailed against the Church." The only flaw in this argument consists in a slight begging of the question, as to the nature of the Christian Church, or, whether, allowing the whole of its geographical extent, it is any demonstrative proof of its being the holy Apostolic Catholic Church. If mere extent of territory is to settle the question, then Paganism has the fairest claim to the dignity of Catholicism.

In letters 2, 3, 4, and 5, we have a short narrative of, what the Papists denominate, the "three conversions of England"-the first of which is fabulous, the second dubious, and the third so mixed with legendary lore, that it scarcely can be called historical. In letter sixth, Mr. Butler makes a strong attempt to rescue the character of St. Dunstan. We cannot say that it has at all altered our opinions respecting the imperious and insolent behaviour of that Prelate to his Sovereign; but as the story is related in an entertaining manner, we shall extract it as the most favourable specimen of Mr. Butler's style. After describing the indecorous behaviour of King Edwin in retiring from the presence of his assembled Nobles and Ecclesiastics, on the day of his Coronation, to resign himself to the blandishments of Ethelgiva and Elgiva, Mr. Butler thus goes on to set forth the conduct of the Saint on that occasion.

"The monarch was unwilling to quit the scene of infamy. Dunstan strongly represented to him the consequences of his conduct; dragged him from the embraces of the women; placed the crown upon his head; and returned with him to the banquet. It is surprising that the conduct of Dunstan, on this occasion, should be the subject of modern blame. The monarch had outraged decency, the clergy and nobles

were irritated, and the worst consequences might have followed. Dunstan brought back the unwise youth to the assembly, and thus stifled the discontent.

"But his conduct was resented, both by the king and Ethelgiva. He was banished from the court, confined to his monastery, and threatened with personal violence. Then, with the permission of the earl of Flanders, he retired to the monastery of St. Peter at Ghent; but Edwin and Ethelgiva pursued their vengeance against him. His two abbies of Glastonbury and Abingdon were dissolved, and the monks expelled from them. Edwin continued his connexions with Ethelgiva: the Wittenagemot, which was both the supreme council, and the supreme judicial tribunal of the nation, took cognizance of it, and threatened Ethelgiva with ignominious punishment, if she should persist in her scandalous conduct. She paid no attention to their representations, and the scandal continued. By the direction of the Wittenagemot, she was branded with a hot iron, and conveyed out of the kingdom. The public discon-tent increased: all the provinces on the north of the Humber revolted, and transferred their allegiance to Edgar, the brother of Edwin."

"A civil war ensued: Ethelgiva returned from her banishment, but was seized and murdered by a party of the insurgent soldiers. To put an end to the distraction of the nation, the Wittenagemot interfered, and divided the kingdom between the two brothers. On the death of Edwin, which happened soon after this event, Edgar became the sole possessor of the Anglo-Saxon throne. Modern historians have worked the misfortunes of Ethelgiva and Elgiva, into a very tragic tale, and described Dunstan as the author of their calamities; but must not all who read Dr. Lingard's account of them, and examine his authorities, acknowledge, that the tale is considerably embellished, and wholly acquit Dunstan of having acted any part in it? During the whole of these proceedings, Dunstan was in Flanders."-P. 59.

The seventh letter contains a short apology for the monks, with a defence of investitures, or the claims of the Popes to nominate to vacant Bishoprics. We are sorry to find such a writer as Mr. Butler, falling into the slang, by calling Rome," the Eternal City," and using such strange expressions as these, "permit me to ask, if the Popes were not founded in all these objections," &c. He had before spoken of " the dignities and gaudes of the world." It is but fair to add, however, that his style is generally pure and unexceptionable.

We next come to St. Thomas à Becket, and to the immunities of the Church, and we think that Mr. Butler has made an excuse, if not a defence, for his refusing to obey "the Constitutions of Clarendon." It is true "that Becket perished for a faithful adherence to Ecclesiastical duty;" but this is only shifting off the blame from the individual, to that tyrannical and despotic power, to which he was subservient. "From an humble fisherman," says Mr. B., "the Pope successively became the owner of houses and lands, acquired the power of magistracy in Rome," &c. (p. 93.) We are quite at a loss how to in

title of "the Society for Propagating the Gospel in Foreign Parts," was incorporated by charter. This Society had proceeded steadily up to the present time, in the discharge of the sacred trust reposed in it; and with the aid of Government (though not to the extent to which he should have wished), had sent out to different parts not less than two hundred Christian Ministers, to preach the saving truths of the Gospel in the North American colonies.

The objects of the other Society, namely," the Society for Promoting Christian Knowledge," were, the propagation of Christian truth at homethe foundation and encouragement of Charity Schools-and the sending of Missionaries to foreign parts-the dis tribution of the Holy Scriptures, the Book of Common Prayer, and other books explanatory of the doctrines of the Established Church. For many years the exertions of the Society were extremely limited, by the straitness of its means. Indeed, it was well known, that the increased demand for the Scriptures commenced only within the last few years; and he must here take leave to say, that in a great degree the present wide diffusion of the Word of God was attributable, under the Divine blessing, to the exertions of this Society; in the hands of the Lord it had been the earliest institution to aid the Established Church-in directing the minds of the people to the sacred truths of religion. This Society was also the first to stand forward in that labour of love, the religious education of the children of the poor. It laid the foundation of that noble and comprehensive scheme of charity which had been developed by the National School Society-a monument of piety, whose praises would be written in the annals of our country in characters of light. And although that Society had now taken upon itself this department of Christian charity, yet be it remembered, that the National Schools throughout the kingdom were supplied with religious and useful books by the Society for Promoting Christian Knowledge." So that upwards of three hundred thousand children were even now indirectly imbibing the pure streams of knowledge at the hands of this Society.

This institution has extended considerable support to Missionaries in foreign parts. His Lordship said, he did not feel disposed to press the claim of the Society as being the earliest to take the charge of Missionaries abroad: their operations had been, in a degree, limited, owing to the want of funds; but they continued to prosecute this good work to the extent of their ability, and were still labouring in this part of the vineyard of the Lord. In the southern parts of India much good had been done through the instrumentality of the Society's Missionaries; and he believed that not fewer than 20,000 Christians in these parts might be regarded as the fruits of their exertions. District Committees had been formed, and are in active operation, at the seats of government, and principal stations in the Indian peninsula; great numbers of religious books had been printed in the country, and distributed, together with still greater numbers sent from home; and a considerable number of schools had been established in the neighbourhood of Calcutta, which were well attended by the children of the natives.

The chief object of this Society, however, was, the dissemination of religious books, including the Holy Scriptures. Not one person in the meeting, he was sure, would call in question the great necessity there was of distribut ing the Bible; but still he saw no rea son why, as members of the Established Church, the meeting should not attach its full importance to the Book of Common Prayer. Was he called upon to say, at the present time, when so much inconsistency and contrariety in discipline and in doctrine prevailed, that there was no need to introduce a help to the right interpretation of the Scriptures? Was it sufficient to acquire a knowledge of the rudiments of Gospel truth only, and leave the superstructure unfinished? He would contend, that it was our especial duty, as sincere members and supporters of the Church of England, to use our best exertions in disseminating such books as would enable our fellow-men to interpret the word of God aright; and to answer this desirable purpose, and to instruct their minds, he knew of no better book than the Common Prayer. And he was

dwelling on the many unsuccessful attempts which had been made by its own members to reform it-an argument which has been always adduced by Protestants to shew the necessity of a reformation from without. In Letter XII. this period is treated of, and, strange to say, these three questions are asked, and answered in the negative;-First, "has England gained by the Reformation in temporal happiness?"-Secondly," has England gained by the Reformation in spiritual wisdom?"-Thirdly, "was the Reformation attended by a general inprovement in morals?" We are quite contented to let Mr. Butler have all this dispute to himself, as well as his following queries "Whether the revival of letters was assisted by the Reformation?-or whether the dissolution of the monasteries was justified by the conduct of the religious orders?" &c. We are persuaded that his friends, Dr. Milner, and Dr. Lingard, will request him to ask no more questions of this kind, unless he can make it appear, that, if the Reformation had not taken place, we should have had nobler Poets than Shakspeare and Milton--deeper Philosophers than Bacon or Newton-more learned Divines than Barrow or Taylor-braver Commanders than Marlborough or Nelson-and more elegant Scholars than Addison or Sir W. Jones. There is nothing to detain us in his account of Edward VI. in the 13th letter; but in the next, we have an apology.for Mary's persecutions, and here we must say, that Mr. Butler quite loses his usual good temper, in his abuse of our Martyrologist; and, as a proof of this, we shall cite its conclusion:

"The time is gone by-no good subject now reads with pleasure any abuse of the Roman Catholic Church, or its members. Take it to the admirers of father Fox! his mantle has descended to you! But don't wear it! you are qualified for better things." P. 214.

For shame, Mr. B. these are not "the good manners" of St. Francis of Sales.

That

own

Queen Elizabeth's reign occupies the 15th letter. great severities were exercised on the Catholics during this reign, we readily admit; but they were called for by their repeated attempts at rebellion and insurrection. Whoever has looked into the work entitled " Pacata Hibernia, or the Warres of Ireland, during the times of Elizabeth," will see that the Papists were indefatigable in their attempts at revolt. But we that we are both shocked and surprized, at Mr. Butler's apology for the massacre of St. Bartholomew, (p. 251.) and still more by his admission, that the plea was allowed by the See of Rome, and yet that the Roman Catholic Church is not justly chargeable with its guilt. Nor are we more pleased with his palliation of the murder of the Prince of Orange (p. 253.) We have again more abuse of our good old Martyrologist (p. 263,) but it will be time enough to be "confident" of Mr. William

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