well known to those who are conversant with the original documents of ecclesiastical antiquity; but it is nevertheless certain, and the course of the present controversy has strikingly shown it to be so, that what is familiar to a few, may be altogether unsurmised by the mass, even of well-informed persons. Our modern church histories scarcely lift a corner of the veil that hides from us the recesses of the ancient church; and the fathers may be looked into, here and there, without a suspicion being awakened of a state of things which a more searching examination brings to light.

In commencing then these necessary researches, the immediate intention of which is not so much to controvert the particular principles or practices now under discussion, as to lay open the real condition, moral, spiritual, and ecclesiastical, of the ancient church, I have selected that one theme which, as I am fully persuaded, is better adapted than any other to answer the purpose of dissipating many illusions, and of generating a feeling of caution in the minds of those who may just have given in, or may be on the point of giving in, their adherence to the Oxford Tract doctrines. Such, and I believe the number is now not small, I would respectfully advise to suspend, a little, their judgment on the questions in hand, until they may have considered the evidence which may appear to bear on the question.

As to yourself, my dear sir, you will not imagine that I am presuming to inform you of what you are not already acquainted with; and yet it is possible that the light in which I have placed some of these well-known facts, may seem to you new, and such as to deserve your regard. You will perceive that, while a single class of objects is before me, I have kept a double purpose always in view, namely, in the first instance, to loosen a little that antiquarian enthusiasm which is putting every thing dear to us in peril; and, in the second place, to open a path whereon, as I think, a fresh assault may be made upon the errors of the рарасу.

As a preliminary to the general argument, I have taken

some pains to define and affirm, what some too much overlook -the dependence of the modern church upon the ancient church, lest, in lessening a little the credit of the latter, I should seem to favour an ultra-protestant prejudice, the prevalence of which has, in fact, afforded a handle to the Oxford Tract writers.

And now, my dear sir, will you indulge me a moment while I make good my personal plea to be listened to in the present controversy ?-It will be granted then that, whatever course this wide discussion may take, it has, in all its branches, so intimate a connexion with ecclesiastical antiquity, as that it must, for the most part, be left in the hands of those who have happened to acquire some familiarity with this branch of learning, and who, moreover, possess the indispensable advantage of actually having, under their hands, the body of ancient ecclesiastical literature. But these conditions confine, within rather narrow limits, the choice which the religious public might make (among those already known to it as writers) of any to stand forward as qualified to deal with the general subject. Then again, among such, few as they may be, some have already ranged themselves on the side of the Oxford Tract writers; and some, perhaps, who have not done so, would admit themselves to be altogether disinclined to the task of dealing severely, with their favourite authors.

On these grounds then, as actually possessing the Greek and Latin church writers, and as being, in some degree, used to their company; and moreover, as exempt, in the most complete manner, from antiquarian enthusiasm, I have felt as if I might, without culpable presumption, take a part in the great controversy of the day.

And further, as this controversy affects, in a peculiar manner, the welfare of the established episcopal church, it seems as if it should be demanded of those who engage in it, that they can profess a firm conviction in favour of the principle of religious establishments, and of episcopacy; as well as a cordial approval of liturgical worship, and specifically, of

that of the established church. On this ground then, my deliberate opinions are such as to allow of my fairly entering the lists.

There is however yet a ground on which I feel that some advantage, in relation to such a controversy, belongs to me; and it is the circumstance of my personal independence of the established church, and of my entire exemption from the influence of any indirect motive for thinking, or for professing, thus or thus, in any question affecting its credit and welfare. As a layman, I have no secular interests whatever at stake in ecclesiastical questions: I have nothing but truth to care for. And, moreover, my actual connexion, by education, and otherwise, with dissenters, may be accepted as giving to my decisive. opinion in favour of the established church, the value, whether more or less, that may attach to principles which have resulted altogether from serious reflection. And I will here take leave to remind you, that, in declaring myself some years ago, on this side, I did so with a freedom of remark, in regard to the church, which precluded my winning any favour from its more rigid adherents, or accredited champions. In fact, and I hope you will allow me on this occasion to make the profession, my convictions, on this subject, have been so powerful, as to lead me to put out of view every personal and secondary consideration.

None will imagine, my dear sir, that, in addressing these pages to you, I have in any way compromised your personal, or professional character, or involved you in any sort of responsibility, in regard to what they may contain. All the burden rests on my own shoulders. You are clear; and while I am much gratified in being able to refer to the expressions with which, from time to time, you have honoured me, of your christian regard and friendship, I am anxious to preclude the supposition that you have done any thing more than generally approve of my purpose to engage in the present discussion, and to express your confidence in the soundness of my principles, and the rectitude of my intentions.

It now only remains for me to disclaim every hostile or acrimonious feeling towards the accomplished, and, I have no doubt, thoroughly sincere writers of the Tracts for the Times. If compelled to range myself among their opponents, I owe them no grudge; and am very ready to admit the importance of the services they have rendered to the church, in reviving some hitherto slighted principles; and particularly, in bearing a testimony, with great ability, against modern rationalism. I admire moreover, and would fain imitate, the mild and christian temper in which, for the most part, they write; and should deeply regret the inadvertence, should it appear that, in any instance, I have allowed an expression to escape me, that might seem to carry an uncourteous and personal meaning, or to be more pungent than the serious import of the argument would have demanded.

It is true that I have a very deep impression of the mischiefs and dangers attending, or likely to arise from, the diffusion of the principles which these divines are so zealously, and, as it appears, so successfully advocating; and this conviction must be held to justify the most determined style of opposition. In this however there is no breach of christian charity. The writers must be accounted sincere and devout, although it should appear that they will have involved the church, and the country, in the most serious dangers. The spread of these doctrines is in fact now having the effect of rendering all other distinctions obsolete, and of severing the religious community into two portions, fundamentally and vehemently opposed, one to the other. Soon there will be no middle ground left; and every man, and especially every clergyman, will be compelled to make his choice between the two. What practical decision can be more momentous, or. demand more deliberation and research?

I indulge the hope then, my dear sir, that I shall be able to afford some aid to those, especially among the younger clergy, who may actually be halting between the two opinions; and I well know that, while giving myself to my laborious task,

I shall have the benefit of your cordial good wishes, and prayers, that that aid and blessing may be afforded me, apart from which, no endeavours can be fruitful of good.

It is, my dear sir, with every sentiment of respect and esteem, that I subscribe myself yours,

THE AUTHOR.

STANFORD RIVERS,

Feb. 20, 1839.