of St. Mary's Nottingham; in Reply to a Chapter in the Second Volume of "Body and Soul," entitled "Evangelism." By the Rev. J. H. Browne, A.M. Archdeacon of Ely, Rector of Cotgrave, and late Fellow of St. John's College, Cambridge. 8vo. Pp. 94. Hatchard and Son. 1823. ART. XIII. The Nottingham Controversy Impartially Reviewed in a Letter to the Anonymous Author of "Remarks upon the Controversy lately agitated between the Rev. G. Wilkins and the Rev. J. B. Stuart." By the Rev. Henry Evans, Curate of Eastwood. 8vo. Pp. 110. Gossling and Co. 1823.

WE are not particularly fond of a controversy in the disguise of a novel, and we ventured to hint this fact to the authors of Body and Soul,' in our review of their first volume. But if this mode of warfare be not always dignified, we must acknowledge that it is occasionally effectual. And if the effect of a controversial work is to be estimated by the displeasure of the persons against whom it is directed, the authors in question have some reason to pride themselves upon a skilful selection of their weapons. Had they been contented with issuing a common pamphlet against the Methodists, its circulation might not have extended beyond the readers and conductors of a Review, and its refutation, if such a thing were vouchsafed, would have been a quiet unperusable book. But the sprightly tone, and varied incident, have raised a smile upon the friendly cheek, and called down terrible frowns from the galled and indignant adversary. A learned Archdeacon has indited no less than six epistles to the gentleman whom he charges with the offence of publication. All the printing-presses in the town and neighbourhood of Nottingham have been put in requisition by the writers of pamphlets; the din of war resounds on all sides, and in the midst of much uncharitable and railing accusation, an important subject has been fully discussed, and will, in the end, be pretty generally understood. Such stupendous consequences resulting from a religious novel, bid fair to make the appearance of similar works more frequent than we could desire.

Archdeacon Browne commences his attack upon the first volume of Body and Soul, by informing Mr. Mitchell, whom he understands to be the responsible editor, that the reasonings contained in the work are shallow, the statements inaccurate, and the authors altogether incompetent to handle the subjects of which they treat. These gentle rebukes, and an invective against the writers, for observing that "one

part of the Evangelical world excludes from the pale of genuine religion all who have a cheerfulness of manner and a liveliness of spirit, because, say they, these are signs of a carnal and unconverted mind," form the substance of the first epistle; and a more meagre and unsatisfactory performance was never entrusted to the postman's care,

Letter II. professes to expose the ignorance or mis-representation of those who charge the Evangelical party with teaching, that the operations of the Holy Spirit are irresistible. And Archdeacon Browne ventures to declare that there is nothing in the writings of Cecil, Venn, Robinson, or Scott, which can impart even a degree of verisimilitude to such assertions.

Now we do not pretend to deny that opposite judgments may be formed respecting Calvinistic Predestination. Whether it involves a system of fatalism, is a question. which Archdeacon Browne has a right to answer either in the negative or the affirmative. But to say that the side to which he is opposed, has not even the shadow of verisimilitude, is not merely to insult Mr. Mitchell, but every other Anti-predestinarian that the world has produced: and we trust that we are not deficient in respect for Mr. Browne, when we condemn such an incautious declaration. Many persons have been unjustly accused of maintaining Calvinistic tenets, and Calvinism itself has been misrepresented and misunderstood. But that it is free from every thing that approaches to the outskirts of error, that it has no opponents except among the shallow, the inaccurate, and the incompetent, that all its professors are moderate and orthodox, and in no way responsible for its abuses or excess, are assertions very foolish and trifling in themselves, though not altogether out of place in the writings of one, who proceeds in his third and fourth epistles, to impute Pelagianism and Socinianism to every one who differs from him respecting justification by faith.

The authors of Body and Soul describe the visit of Dr. Freeman to a sick penitent, and Archdeacon Browne most indignantly condemns the languid and ineffectual manner in which the dying man is addressed. He merely overlooks two circumstances: that the poor man begins the conversation with a strong expression of contrition, and concludes his confession by saying that " he feels something more is, wanted, that he knows himself to be a great sinner, and is sometimes very unhappy in his mind." To a dying person thus situated, we hesitate not to say, that the vehement harangues recommended by the Archdeacon, would do more

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harm than good, and his candour as a controversialist would be placed in a more pleasing light, if he had explained the true situation of the penitent to whose case he refers. He has not failed to notice the admitted faults, but he forgets that they were admitted and bewailed by the sinner himself. We presume that this is a sufficient specimen of the temper in which Body and Soul' has been reviewed; and shall spare our readers the pain of perusing similar instances of fairness and moderation. Plenty of them may be found by those who take an interest in the dispute.

But while we decidedly condemn these proceedings upon the part of the letter writer, we must not be understood to applaud or justify all the expressions of the authors of the work before us. Their language is not remarkable for precision-and Archdeacon Browne has pointed out several phrases which are capable of being altered for the better. Luckily, however, for the authors, he proves that his displeasure has not been excited by their peculiar opinions or unintentional mistakes; but extends to the whole body of the Anti-Calvinistic Clergy.

"Your opinions on the doctrine of justification are communicated to the reader through the medium of a short analysis (“contained in pages 150 and 151 of your work) of the argument pursued by Mr. Young, in his elaborate discussion of that important question. I have given both the Sermon and the Notes, which relate to this subject, the most attentive and dispassionate consideration; and the result is, that I am constrained to declare, that the author appears to me to have laboured very strenuously to support an ingenious plan for virtually setting aside the doctrine of justification by faith only, while it is ostensibly defended." Browne's Five Letters, p. 44.

This passage is sufficient to set the question at rest, both as it regards Archdeacon Browne and Mr. Mitchell. If Mr. Mitchell be the author of Body and Soul, he need not be ashamed of those opinions respecting Justification, which have conferred so much celebrity upon the name of Young. And when the Archdeacon has recovered his usual suavity and self-possession, he will repent of having charged so large a portion of his clerical brethren with endeavouring to set aside the doctrine of Justification by Faith. There is a great resemblance between the fourth and sixth of these letters, and a review of Mr. Todd, which we remember to have read in one of our Evangelical Magazines. The sentiments, the phraseology, the references, the candour, the learning, and the mistakes, are much the same in both.

The second volume of Body and Soul, consists principally

of a continuation of the life and adventures of the individuals who had been introduced to us last year. And it is not too much to say, that the editors have escaped the usual fate of a repeated joke, and have made the conclusion of their narrative as interesting as its commencement. Much pains appear to have been bestowed upon the chapters entitled Evangelism and Grace, which may be considered as a reply to Archdeacon Browne's Five Letters, and to which his fifth and final communication assumes the appearance of a rejoinder. We cannot consent to enter upon so many important and sacred questions, in a review of such publications as are now before us. But our opinion upon the general effect is, that both parties might have done better. While Dr. Freeman and Mr. Deacon fail to speak with the fulness and accuracy which their subject requires, Archdeacon Browne chaunts forth his thrice told tale respecting the heresies of Anti-Calvinistic Churchmen; and favours us with a long, a partial, and a most inaccurate account of the " Necessary Eradition;" an account indeed, of which the principal parts have been brought forward and refuted again and again. We shall at once release our readers from this controversial jungle, and introduce them to one of the livelier scenes which are pourtrayed by these entertaining writers.

"The party, accompanied by the Doctor, now on their return to Mr. Lorraine's house, were met by Mr. Deacon on his way to the Vestry, followed by three other couples, votaries of Hymen, who having accomplished the three weeks' probation which the publication of their banns required, impatiently awaited the legal union of their hands. These were accompanied by their respective friends, dressed, like themselves, in their best attire; but with a total contempt of all harmony of colour, and a laudable disregard to the quality and structure of their garb. They were of a description so common, that their examples might serve as specimens of those who daily resorted to the altar for the same purpose. The first couple that presented themselves was an elderly decent-looking man, clad in a stout, striped, buff-coloured waistcoat, very thick corderoys, and an upper garment, that might either serve as an ordinary, or as an extraordinary coat, according to the state of the weather. His bride was a fleshy, red-faced, middle-aged woman, who had long been his housekeeper, attended by a sheepish looking man, as old as the bridegroom, and who appeared either as if he had already entered into the state of matrimony under similar circumstances, or meditated doing so; while the companion of the bride resembled in form, figure, and countenance, the bride herself. The next couple was a simple looking youth, of vacant appearance, with a many-coloured silk handkerchief tied around his neck, terminating in a large projecting bow, the ends

of which were affixed to his neck by a large gilt buckle that had formerly been the appendage of a square-toed shoe. He was accompanied by a ruddy faced female of large dimensions, who carried in her countenance a gaiety of heart, and a thoughtlessness of every thing beyond the present moment: they were attended by others, both young and old, who contemplated little more than the pleasures of a day to be devoted to festivity. The last couple were of a very different cast: both young, and both very serious; they seemed as if impelled by uncontroulable circumstances to take a step which neither contemplated with satisfaction, and this opinion seemed confirmed by the demeanor of those who attended them. As soon as the preliminary enquiries had been made, these were led out together by the Clerk, and assembled around the altar, who, when he arranged them in due order, returned to attire the Curate, and to usher him to his station. Before, however, the solemnity commenced, the Clerk whispered into the ears of the several brides, the necessity for taking off their gloves; this was an operation of some difficulty, for from the degree of nervousness, and the fever of the frame often excited to a great extent in these trying moments of existence, the long cottongloves which are buried in the profundity of the sleeves of gowns and spencers, from their obstinate tenacity to the flesh, can only be removed by the dint of persevering exertion, and at the expence of divers inelegant distortions of the countenance. During the time spent in these preparations, the upper part of the Church had been filled by all those vagrant persons who, at such times, and at no other, repair to witness a ceremony for which they have no reverence; but impelled by curiosity and worse motives, came to put to confusion those whom, in the excess of their idleness, they wish to annoy. Over these the Sexton kept a partial controul, which was only made perfect by the appearance of the Curate, who, from his firmness of conduct, never submitted to any interruption in the discharge of his ministerial functions. The nature and object of the sacred institution being read, the Curate advanced towards the first couple, who, to his separate questions touching their mutual consent to be joined, received answers from both in a sort of half whisper, as if afraid either to hear their own voices, or to make them audible to others. The same was now repeated to the second couple, who returned their answers in a stifled laugh, which called forth an admonition from the Curate. And when the same questions were put to the third couple, the eyes of both were cast down in profound dejection, until they declared their assent in a deep-drawn sigh, and by casting their eyes upwards to the great detriment of their eye-balls, which had well nigh disappeared altogether. The feeling Curate, struck by their manner, paused until they recovered their ordinary appearance, when he quietly asked them if the marriage now about to be solemnized had their entire concurrence, and was free from every sort of restraint. They simply replied, "We are agreed;" and at this moment the