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and increase in going) onely by another, should upon you have such a malignant influence. But still, in this absence of all parties, and at this distance, I could less tell what to do, or where to begin. Of purpose to have sant for, or to either party, and so to have chosen to have dealt with one alone, I saw might have sundry inconveniences in it, and much disadvantage to that which I aymed at. Yet yf occasionally either came within my reach, I resolved to fall upon it, and with an eye to that, bad Austin enquire of the parson, when he thought to be in these parts, to which he brought answer, that once within five, and six weeks: but not long after, a letter came to tell me, that the intention of that journey was diverted. Then I resolved, as soon as the season would permit, to have sent for your brother M.(notwithstanding his double expense, of his time, and of travayling charges) and to have made him my letters to you all.

But on the 17th of this moneth, the parson, when I little lookt for it, comming in to me, I blessed God for that opportunity, and as little time as he could affoord me, yet I would have enough for this, and began with him and opened my mind to the full. What I sayd, or what he sayd, I tell you not; bycause it was in a business that concernd himself and his; and was also in the presence but of one party. But this witnes I must beare him, the reproof which I used, he received, as such a man as he should do; and he assured me also, of such intentions and submissions to my desires, as I could desire of him. Our close therefore was, that once within a fortnight I would proceed, and by my letter to you both would sig. nify my mind to you also.

But(being at this distance) I shall now begin with you, but where I left it with him, hoping that it shall be enough; that if there be (which I cannot doubt of) any feare of God and love of youselves (not to speak of any love or respect to me; unto whom in your several relations, you know how very deare you are all) I pray let the very reading of this, and of my desires, be a full and an absolute ending of all these differences. I cannot be so rash, as in absence to prescribe any particular for the way of it; yet I pray let it be sufficient, that it hath now pleased God to make me a monitor in it. Do but bethinck yourselves aright, and men of your calling cannot but knowe the ways of such reconcilements, how they are best interwoven, charity with prudence, and affinity with discretion, and all with sincerity and sweetnes. Yet this I told him, that by my letters to you, I would leave it in your choyse, whether you would send for him to shew you what I (in the name of God, and not in my own only) do so earnestly require of you all; or whether you would send my letter to him, upon perusal! thereof, that he propose, to be advized and concluded between yourselves, how to give (but by deed more then by writing) a speedyer and a reall answer to my desires. I will not say the sooner I heare it is done, the sooner it will give great ease to my mindfor it will do more than so, it will be a blessing to me of great joy and content affoorded me in despight of other soure and unsavoury passages, that otherwise oft assault me. So God bless and keep you and them, and direct us all.

You all know his hand and hart that writes this Jan: 26: 1651.

son..

I have adhered exactly to the orthography of the MS.

N, B. By some marginal notes in this letter it appears that Mun Mapletoft was the Rector of Holbrook near Ipswich, that the name of the parson was either Ball or Duncon, and that the gentleman mentioned as “ vour brother M.” was Matthew Wren, the bishop's eldest

A friend of mine made the following memorandum with respect to Bishop Wren's letters when last at the British Museum. Harleian. MSS. No. 7049. Baker's MSS. No. 9.

Literæ originales scrpiæ a Doct: Beaumont, Matth. Wren, &c.

The bishop's Latin MS. notes upon the Old Testament are in the library of Peinbroke Hall, Cambridge.

These are all the MS. letters of the bishop I have by mie,

OMICRON.

ANECDOTES. 5:

No. II.
Dr. JOHN BARWICK Dean of St. Paul's.
THIS learned and pious divine going to see his old

friend Dr. Busby, master of Westminster School at Chiswick; in the midst of the way, on a sudden he was

THE

seized with an immoderate flux of blood. It happened at that time, that some travellers passed by, of that sort, it seems, who bear a great hatred to the clergy without any ground for as if they had been delighted with the sight; behold, say they, one of Baal's priests, drunk with red wine, and discharging his overloaded stomach. There was certainly no man living against whom they could with more injustice have thrown this cursed dart of a poisoned tongue; for it was about fifteen years since he had tasted the least drop of wine, except at the holy sacrament, continually teinpering and diluting the heat of his blood with cold spring water only. As soon as the good dean was able to take breath after this fit of vomiting blood, he proceeded, little moved with so unworthy a reproach, and wishing his revilers a better mind: “ These calumuies,” said he, " ought to be refuted by our good deeds.” Dr. Barwick's Life, published by Bedford, 1724, 8vo.

REMARKABLE JURY. The Rev. Mr. Brome, in his travels over England, page 279, gives us the following list of a Jury impannelled in Sussex during the great rebellion. It was customary in those times to give such quaint Christian names to children, as witness, Pruise-God, Barebone. --The Jury's names are as follow : Accepted Trevor of Horsham, Redeemed-Compton of Battle, Faint-not, Hewet of Heathfield, Make Peace, Heaton of Hare, God-reward, Smart of Fivehurst, Stand-fast-on-high, Stringer of Crowhurst, Earth, Adams, of Warbleton, Called, Lower of the same. Fight the good fight of Faith, White of Emer, More Fruit, Fowler of East Hadley, Hope for, Bending of the same, Graceful, Harding of Lewes, Weep not, Billing of the same, Meek, Brewer of Okeham.

A FANATICAL PRAYER. Bishop Newton used, with great force and truth, to term extemporary prayer“ preaching to God Almighty.” A collection of the absurdities and impertinencies taken from the mouths of such preachers would be of no sinall service. In the Friendly Debate between a Conformist and Non-conformist, we have the following curious specimen, which no doubt was very editying to the hearers : " Thou art the hope of our help, and the help of our hope; thou art our hope when we have no help, and thou art our help when we have no hope; yea, thou art our

Vol. VIII. Churchm. Mag. June 1805. 31 hope

my Bible.

hope and our help, when we have neither hope nor help, bui are helpless and hopeless."

QUAKERS. A large assembly of this sect having protracted their sitting to a very long and tedious period, could not be prevailed with to break up till a merry wag thought of this stratagem, proclaiming “in the King's name, that no one should depart without his leave."

On hearing this, they all immediately rose and went away, that it should not be said they paid obedience to any one.

Bp. Parker's Hist. of his Own Time. DEFINITION OF AN INDEPENDENT. A dissenting teacher who came to qualify himself under the Act of Toleration, at the sessions for the county of Cambridge, was asked by one of the Justices, what sect he was of ? He replied, that he was an Independent. And why an Independent, says the Justice,? I am called an Independent, says the dissenter, because I depend nipon

Gray's Answer to Neal, vol. iii. p. 370.

SINGULAR PARISH. One of the kings of England being in the north, wag entertained by the bishop of Durham at his palace there. Among many of the clergy at that time with the bishop, there was the then rector of Elwick-hall, near Hartlepool. ' His majesty was very particular in enquiriug about the north, and asked the rector of Elwick-hall, if there was any thing remarkable in his parish? the rector replied, there was: for in his parish there was neither town nor village, nor surgeon, apothecary, midwife, schoolmaster nor schoolmistress, blacksmith, shoemaker, cartwright, joiner, house-carpenter, chandler, grocer, mason, bricklayer, public house, taylor, weaver, barber, baker, butcher, brewer, nay scarce one day-labourer, and frequently neither a funeral por a marriage for twelve months. The king listened to all this with great attention, and laughed heartily when the rector had finished his long string of tradesmen, &c. &c,

What is extraordinary, the parish is at this day nearly in the same state, and the living worth near 4001. per annum.

The whole parish contains about seventeen or eighteen farm houses, situate in various parts of the parish, and the former rectors have often entertained all the parishioners at their tables.

From an Old Record.

The

1

The WORSHIP of TRINITARIANS not IDOLATROUS.

TO THE EDITOR OF THE ORTHODOX CHURCHMAN'S

MAGAZINE.

Sır,

AM pleased, that my little controversy with Mr. Evan

son has been the occasion of calling forth some useful ideas on the important subject it refers to; and I see no reason, though Mr. Evanson has withdrawn himself, that . the discussion of the subject should not be continued, so long as any new light is likely to be thrown upon it. I was in particular much gratified with the perusal of an article, inserted in your last number, under the signature of Omicron, entitled, “On the Latin words Græcised, employed by the writers of the New Testament,” which, with respect to the point referred to, I consider as conclusive.In saying this, I beg not to be understood as approving of the asperity of language, in the use of which either Omicron, or our good friend Jonathan Drapier, has condescended to indulge. There are many persons, sincere inquirers after religious truth, who, having doubts, about the divinity of our Saviour, decline joining in the established liturgy from the fear of incurring sia by that worship of our Saviour, which the liturgy prescribes, Now, though I deem their fear to be groundless, I cannot but consider their conduct, proceeding from so good a motive, as free from criminality, and themselves as entitled to the tenderest treatment. To speak generally, I think it possible to contend earnestly for the faith, without feeling any animosity towards those, who believe not as I do. I see no reason, therefore, for using any asperity of language in controversy. If, however, others nse it, I am ready, for the sake of their motive, to excuse it; much more am I ready to excuse them for the blame, which they may think it right to cast on me for not following their example. With respect to Mr. Evanson in particular, he is, I doubt not, a sincere enquirer after religious truth; but there is evidently something in his composition, which hinders him from pursuing tlie in

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quiry

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