Page images
PDF
EPUB

BISHOP HORNE'S LETTERS ON INFIDELITY.

LETTER VII.

LE ET us confider, in the laft place, whether fuicide be not a breach of that duty we owe to ourselves. On this head Mr. H. is fhort, and therefore we need not be long.

The argument lies in a narrow compass. Man is fubject to misery, and fuicide is the way to escape it.

P. 20. "That fuicide may often be confiftent with intereft, and with our duty to ourselves, no one can queftion, who allows, that age, ficknefs, or misfortune, may render life a burthen, and make it worse even than annihilation."

That they make it worse than annihilation," is not the general opinion, because, however afflicted, few feemed difpofed to chufe annihilation, (if they thought they could obtain it) in preference. That the calamities of human life are many and great, there is neither room nor occafion to difpute. They have employed the pens of poets, orators, and hiftorians, from age to age. They are frequently, without doubt," a burthen.' But the burthen has often been borne; and what has been done, may be done again. It is laid upon us by our fins, and is no more than we deferve; therefore it ought to be borne patiently. It will laft but for a little while; therefore it fhould be borne cheerfully. Through the mercies of a Saviour, it will terminate in everlasting felicity; and therefore it fhould be borne joyfully. This is the ground upon which we ftand. Thefe are the principles by which we abide. Admit them, they folve every difficulty, and difperfe every cloud. Through the valley of the fhadow of death they open a fair and lovely profpect, extending far and wide beyond it. At their prefence, forrow brightens into joy, light arises in darkness, and the mafs of human wretchedness melts away before it, like the morning mift upon the mountains.-If the philofophers poffefs any principles that are better, and better founded, let them be communica tive; if not, let them embrace thefe with us, and not be faithless, but believing. Whoever they may be of them that read this, Almost, I think, they are, at the moment, perfuaded to be Chriftians :-would to God that every one who reads it, might become not only almoft, but altogether fuch!

If, on the other hand, unhappily feduced by the fubtlety and fophiftry of Mr. H. men determine to adopt what he calls his philofophy, that is, to doubt concerning the immortality of the foul, the refurrection of the body, and a future ftate of rewards and punishments; whether there be any providence, concerning itfelf with human affairs; and whether the world be governed by a good or an evil Being, or by any Being at allthen may they, with Mr. H. efteem fuicide" to be no crime, but the only way in which we can be useful to fociety, by fetting an example, which, if imitated, would preferve to every one his chance for happiness in life, and would effectually free him from all danger of mifery."

But according to a common faying, we are to look for the business of a letter in the Pofifcript. Subjoined to the Effay is a Note, in which Mr. H. afferts, and endeavours to prove, "that fuicide is as lawful under the Christian difpenfation as it was to the heathens.' If this be the cafe, we muft beg his pardon for having fuppofed that Chriftianity was glanced at above, as the fuperftition which kept men in bondage, and prevented them Vol. III. Churchm. Mag. Sept. 1802.

from

from taking this fhort method to escape the evils of life. The Gospel, it feems, allows of fuicide. It must be the Gospel, not according to St. Matthew, St. Mark, St. Luke, or St. John, but according to Mr. H. I know of no fingle text that will prove the point, though I once heard of a gentleman who did effectually prove it by two texts judiciously laid together"" Judas departed, and went, and hanged himfelf"-" Go, and do thou likewife."

But though there be no text which enjoins it (as, confidering the importance of the fubject, might have been expected) Mr. H. is clear "there is not a fingle text which prohibits it.' "That great and infallible rule of faith and practice," continues he very gravely, "which muft controul all philosophy and human reasoning, has left us in this particular to our natural liberty.'

"The "liberty" of deftroying himfelf cannot be thought very natural" by any one believing in a God who placed him here, and placed him here with fome view and defign. Much lefs can a Chriftian, while he continues in his fenfes, imagine himself left at this liberty by the Gospel; fince above all things it enjoins and exhorts him, after the example of his Saviour, to fuffer in patience, that he may reign in glory. Every precept of this fort is a virtual prohibition of fuicide, which argues the last degree of impatience.

[ocr errors]

Refignation to Providence is indeed recommended in Scripture; but that implies only fubmiflion to ills that are unavoidable, not to fuch as may be remedied by prudence or courage."

"Prudence and courage" are both excellent things: they are two of the cardinal virtues. But that fuicide is a difplay of them, is a propofition hitherto unknown to Reafon, Law, and Gofpel. There could be no occafion to preach patience under fufferings if it were fo, because then no man could be under a neceffity of fuffering. He might avoid it, at a moment's warning, by the knife or the halter. There could be no fuch things as "unavoidable ills;" and the Gospel precepts would be almost as abfurd as Mr. H-'s Note.

"Thou shalt not kill, is evidently meant to exclude only the killing of others, over whofe life we have no authority-Magiftrates punish criminals capitally, notwithstanding the letter of the law."

Magiftrates have authority over the lives of others; but have we authority over our own, to put an end to them when we please? Surely not, and therefore fuicide is juftly accounted and treated by our laws as one fpecies of murder, forbidden by the commandment.

"But were this commandment ever fo express against suicide, it would now have no authority; for all the law of Mofes is abolished except so far as it is established by the law of nature. And we have already endeavoured to prove, that fuicide is not prohibited by that law."

This is modeft" We have endeavoured to prove." But the endeavour, it is humbly apprehended, has been in vain, and ever will be fo while there fhall be piety enough left on earth to acknowledge God as the lord of life and death; for fo long men will judge it their duty to adore his power, and wait his pleasure. A trifling alteration in our religious fervices might perhaps anfwer Mr. H-'s purpose, without the abolition of any part. Let that little particle NOT be expunged from the Commandments, and inferted in the Creed.

"In all cafes Chriftians and Heathens are upon the fame footing"

The

They very foon will be fo, when Mr. H-'s philofophy shall once become the established religion.

"Cato and Brutus, Arria and Portia acted heroically; thofe who now imitate their example ought to receive the fame praises from pofterity."

Christianity inculcates a far nobler heroifm. It teaches us, when we are engaged in a good caufe, to die for it like men, but not by our own hands; to endure the cross, defpifing the fhame." Cato had not patience to do the one, and Brutus was too proud to do the other. That fortitude is not compleat, which cannot do both. But furely, Cato might have lived, though Cæfar conquered; and Brutus have left the world with a quiet confcience, though he had forborn to ftab the Dictator, or himself. Of the Roman ladies nil nifi bonum-But there have been martyrs of that fex among us Chriftians, who could have fhewn to them likewife," a more excellent way." There cannot be a finer or more just representation of this matter than that given by Mrs. Chapone in the ftory of FIDELIA, firft published in the Adventurer, No. 77, &c. and afterwards reprinted in a little volume, entitled, Mifcellanies in profe and verfe. Every female, who, on account of her crimes, her miferies, or both, may be tempted to put a period to her life, fhould read that ftory. She may read it again and again, with increafing pleasure and improvement. Nor let me omit this opportunity of recommending to general perufal a charming Ode, published among the Poems of Mr. Warton, ftyled THE SUICIDE, in which the best of poetry is applied to the best of purposes.

"The power of committing fuicide is regarded by Pliny as an advantage which men poffefs even above the Deity himself."

Shame upon Pliny for uttering such a sentiment! But more fhame upon Mr. H. for retailing it in a Chriftian country! The thought is equally blafphemous and abfurd. Blafphemous, in exalting man above the Deity, on fo wretched an account; abfurd, becaufe as God is liable to no calamities, he cannot need the means to escape them,

TO THE EDITORS OF THE ORTHODOX CHURCHMAN'S MAGAZINE. GENTLEMEN,

YOU indulged me with inferting a letter fome time ago on the subject

of a Sunday School for the Chimney Sweepers, which I was in hopes would have been noticed by fome of your worthy clerical correspondents ; and I yet flatter myself it will be taken up at fome future period.

Will you permit me now to exprefs a with that the excellent Bishop of London's Lectures might be printed in a cheaper manner, on inferior paper, and fomewhat abridged, that they might be purchafed by the mechanic, or those in the lower clafs, as well as the fuperior orders. They would be an excellent antidote to the poisonous publications fet on foot by the enemies of religion. They contain the fubftance of many voluminous commentaries, which it is not poffible for them to procure or perufe. When a former worthy prelate filled the fee of London, (Bithop Sherlock) his admirable Pastoral Letter after the earthquake was printed on coarfer paper, that it might be circulated among the poor. Two refpectable ftationers, Meffrs. Vertue and Goadby, petitioned the Bishop for permiflion to print it in an inferior manner. I think there was a fubfcription fet on foot to defray the charges over what the purchase money arofe to: in this cafe Ifhould fuppofe the very extenfive fale would repay it, as numbers

U 2

would

would be eager to poffefs a copy at a moderate rate; no Diocesan being more generally beloved by his flock, or more generally known, having laboured all his life for the good of thofe fouls under his care. I would not with him any additional or unneceflary trouble, only a little of his judicious advice to the editor, (in cafe fuch a plan was to be carried into execution,) what might be retrenched to bring it into a smaller compass: for the unlearned reader, several of the notes might be wholly omitted without any material lofs to thofe who cannot be fuppofed to understand them.

And now I am on the subject of books, give me leave to point out to the Society for promoting Chriftian Knowledge, that their bibles are incorrectly printed, to the difgrace of all who have any hand in their publication, when purchased for charity children, (which I believe they generally are,) or indeed for any other poor children, there arifes a ferious mischief from the frequent mistakes: fuch children are too much in the habit of reading carelessly; and I fear their mafters and miftreffes do not always attend fo diligently as could be wifhed to hearing them read correctly, leaving that important branch to the bigger ones, or hearing feveral at one time, fo that when it is faid they are able to read a chapter, they can fcarcely make fenfe of it. I know this to be the cafe in feveral fchools which I have had an opportunity of obferving. This evil might be obviated in a great measure by the fubfcribers, or thofe, who in a more efpecial manner manage the affairs of fuch fchools, examining what proficiency each child makes, which I believe is better looked into by our Diffenting Brethren in their feminaries, though I know it is practised in fome of our own. Indeed I heartily concur with your Correfpondent, Theodofius, in withing catechizing would become general: the benefits may be incalculable,--the inftruction of the children is obvious; it will make all masters and miftreffes of schools, as well as probably the parents, attend to their children, and give them the habit of learning by heart, and reciting correctly, which would be an advantage exclufive of the religious inftruction: the Clergy would have an opportunity of inftilling much advice, which children could not attend to, or underftand in a fermon.Milk (St. Paul fays) is for babes, meat for those of full age." It would beget a reverential love in the children to their pastor; and he would know what parents took most pains with their young ones, and kept them decent and clean. I have with pleasure heard the London Curate make obfervations of this fort. What I wish for is a general catechizing, not confined to the charity children alone, though that is good. Where there are little rewards, fuch as a handfome bible for the beft, a common one, or a prayer book, for the next in degree, as at St. Bride's and Whitechapel, is an excellent plan, inciting the parents, as well as the children, to emulation. I believe catechizing the charity children in Lent is univerfal in all our London Churches: at Iflington and Stoke Newington, I understand a section of Lewis's Expofition of the Catechifm is gone through every Sunday afternoon at Stepney a general catechizing is held every firft Wednesday in the month; and I am told the highest people in the parish send their fons and daughters, a truly laudable example; and the communion table from whence it is atked, is encircled five rows deep.

:

Your's,

Sept. 1, 1802.

C.

To

TO THE EDITORS OF THE ORTHODOX CHURCHMAN'S MAGAZINE. GENTLEMEN, ONCE fuppofed that there was a law obliging Clergymen to marry at no time except between the hours of eight and ten; but feeing it not an unfrequent practice in this county to marry at every hour in the day, and even by candle-light, I took the trouble of looking into the act, and certainly there is no time fixed for the performance of the ceremony. As, however, the circumstance I allude to, has excited much furprize among the Orthodox ; and the supporters of our church have expreffed much alarm, left this appearance of indifference fhould affect its real intereft, I have written to you, to requeft an answer from fome of your correfpondents on a fubject, which I conceive to be a momentous one. I am most faithfully your's,

Cambridge, Aug. 24, 1802.

SECULARIS.

TO THE EDITORS OF THE ORTHODOX CHURCHMAN'S MAGAZINE. GENTLEMEN,

THE

HE fentence in the Memoir of Dr. Mayo, that the proper Presbyterian, who differs from our Church only in matters of difcipline, Dr. Mayo knew how to value juftly, I called obnoxious, because to me it appeared to imply, that a proper Presbyterian differs from the Church of England only in matters of difcipline; and that Epifcopacy, as a matter of difcipline, is of inferior confideration and importance.

On the last of these points, it seems, I had mistaken the meaning of the writer of the Memoir; for he fays in your Number for June now before me, that he deems Epifcopacy a fine quá non, that is, a thing abfolutely neceffary, in any Church, and what gives validity to the administration of the facrament in the Church of England. These are fcriptural and primitive fentiments; as fuch I avow them to be my fentiments: the writer of the Memoir, at the fame time, agrees with me, that the Kirk is Calviniftic in her form of government. Indeed, the not only wants Epifcopacy, which is abfolutely neceffary in any Church, and what gives validity to the administration of the facrament: but, in the folemn league and covenant, she has pronounced it, under the contemptuous name of Prelacy, contrary to found doctrine and the power of godlinefs; and has declared, that she will endeavour the extirpation of it, left she partake of other men's fins, and thereby be in danger to receive their plagues! Confidering this false affertion and wicked purpose, well indeed might a London Curate say, that he cannot communicate with the Kirk.

With regard to the other point, that a proper Presbyterian differs from the Church of England only in matters of difcipline, the writer of the Memoir afferts, that the queftion about Epifcopacy and Prefbyterianism is the only material difference between the Church of England and the Kirk of Scotland; and, confequently, that I have imputed to a proper Prefbyterian what he does not believe, and can, therefore, make no part of his character. To this I reply as follows:

The original Prefbyterians, both in England and in Scotland, were certainly what is called Calvinistic in their doctrines. That the Confeffion of Faith contains these doctrines of theirs, has, as far as I know, been generally fuppofed from the moment it was published. That it does contain them, is the common opinion in Scotland at present-the Ministers

of

« PreviousContinue »