pregnant, that, antecedently to a general examination of the contents of the Catechism at large, a few observations, explanatory of the true nature of these two objects, presented themselves as forming an indispensable preparative. In this fifth part of the Introduction, this explanation has been submitted to the sincere reader's view. Short titleBaptism and Sponsorship-proper when instituted,Baptism now needless, Sponsorship improper.

Thus much for shortness. But when the observation thus made comes to be developed, the particular imports requisite to be attached to the word improper, as applied to the two objects, will be seen to be very materially different: the baptism needless, but with the exception of accidental, though but too natural, abuses, innoxious: the sponsorship, rendered by change of circumstances not merely needless and useless, but essentially immoral and noxious.

VI. Body of the work.

Immediately after Part the Fifth of this Introduction, comes the body of the work, intituled, The Church of England Catechism examined. At the end of the Preface, it was thought necessary that the Charges, which have been the result of this examination, should in the first place be brought to view. In the course of it, the question which the sincere reader will all along have to propose to himself, is

-how far, by the considerations so brought to view, these charges are respectively made good. Attached to each Charge, be it remembered, is a reference to the passage or passages, text and comment together, in which it originated, and by which it is regarded as justified.

In this Introduction and the body of the work together, for the purpose of affording a warrant for the several above-mentioned Charges, viz. by proof made of the allegations contained in them, little more than tendencies-general tendencies-could, without digression and confusion, have been brought to view. How melancholy soever be the complexion of it, to the sincere reader, it cannot but, in another sense, be matter of satisfaction,-viz. in respect of the proof afforded of the justice of the respective charges,-to behold these same tendencies ripened into act: the moral diseases, which such instruction is shewn to have a tendency to produce, breaking out and manifesting themselves in the conduct of determinate individuals, occupants of public and influential situations. For denial or doubt on the question of fact, no room will here be left of whatsoever observations may here be found, the ground will be seen to be throughout composed of printed and published documents, of which the authenticity-and so far as concerns the imputation upon those persons whose discourses they respectively present to view, the verity,-will be

seen to stand undisputed and indisputable. Of these documents, with the observations that seemed requisite to bring to view the connexion between the alleged cause and the inferred effect, will be seen to be composed the matter of the Appendix.

In this Appendix, five public characters, or groups of public characters, will in the first place be more or less brought to view: 1. Dr. Howley, Bishop of London; 2. Dr. Kipling, Dean of Peterborough; 3: Dr. Andrews, Dean of Canterbury, and Rector of St. James's, Westminster; 4. Mr. Vansittart, Chancellor of the Exchequer; 5. The Archbishop of Canterbury, President of the New-Instruction Society, self-styled The National Society, and in each year his one and fifty Colleagues in the office of Members of the governing body of that Society-styled, The General Committee.

VII. Appendix, No. I. Among the above-mentioned accusations against the Catechism, is that of containing matter, tending in various ways to the depravation of the intellectual part of man's frame. Of such a depravation a more comprehensive or conclusive symptom cannot surely be imagined than "a prostration of understanding and will:" the morbific cause of prostration being in this case applied in the first instance to the understanding, and thence to the will, by the movements

of which last-mentioned faculty are directed those of the other. Applied to the corporeal part of man's frame, prostration of strength is an appropriate term, employed by medical men to express the lowest stage of weakness. The benefit of experiencing, at the hands of the prostrate mind, undue obsequiousness, ready to minister in every shape to his own private and sinister interest-is not this the only motive, by which, in the breast of any human being, a wish, to create or find any such disease in the mind of any other human being, can reasonably be supposed to be produced? undue obsequiousness, in which is included practice of every folly, every vice, and every crime which in furtherance of such sinister interest it can happen to a man to wish to see practised.

"Prostration of understanding and will," is in one word slavery: but that sort of slavery, in comparison of which the most absolute that is to be found in Barbary or the West Indies is freedom. Except for the purpose of beholding in himself the correspondent tyranny, is it in human nature that any man should wish to behold in any other, any such slavery? and, in the import of one word, tyranny, is condensed the presence of every thing that goes by the name of vice, and the absence of every thing that goes by the name of virtue.

In the discourse in question, the rendering this prostration of understanding and will general among

all Church-of-Englandists, is an object which will be seen avowed by the Bishop: an object not merely of his own wishes, but an object, for the attainment of which the system of instruction, of which this Catechism forms the principal part, is the intended instrument.

By the author's own hand, in the course of this his Charge, the frame of mind, intellectual and moral, that gave birth to it, but more particularly the moral, may be seen to a considerable degree developed and laid open to view. With the exception of Church-of-Englandists,-whose understandings and wills it is his warmest hope and endeavour to lay prostrate at the feet even of his subordinates, all Christians as well as Non-Christians will be seen spoken of by him as "enemies ;" Christians moreover as schismatics, and, as such, men of "guilt:" -practical inference, oppression under the name of punishment.

Thus then may be seen some of the tendencies of the Catechism ripened into act.

In support of the self-styled Excellent Church, war, offensive as well as defensive, upon all other Churches, being thus the business of that truly Episcopal Charge,-observations, tending to shew more or less of the title of that Idol to that its assumed attribute,—particularly when viewed in comparison with the equally established Church of Scotland,-will naturally be found interspersed.

Short title of this first article in the Appendix