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to Sancho's observation, that going for wool he returned shorn, for he himself became a convert to popery. He then experienced another call to remove the errors of his calvinistical brethren in New England. He went there accordingly, and told them what comfort he felt when invoking the faints; what happiness he experienced in the afliítance he received from the Blessed Virgin, in answer to the prayers which he made at the foot of her image. He alsured them that he was favoured with the strongest convi&tion of her interceflion with her son in his behalf, which the contipually employed, for that Jesus continued to be as dutiful, and obedient to His mother in heaven, as He had been upon earth: that he had not the least doubt, were they once to enjoy the sweet confolations of penance, the unspeakable satisfaction of Auricular confession as he constantly did; the heart-felt confidence, and calm composure of extreme unction, they would like him return to the TRUE fold, and give God thanks for his abundant grace.
To the EditoRS OF THE ORTHODOX CHURCHMAN'S MAGAZINE.
AM a constant reader and adınirer of your excellent Magazine, and ani
happy to find your Review of new Publications, from the omission of such as are of less interesting nature, enlarged. Your choice of and critique on different works are highly pleasing, but I cannot help taking the liberty of suggesting to you the advantage of mentioning the name of the publisher, and the price of each book, as is usual in other Reviews. The difficulty of sending for books into the country without this allistance, will I hope excufe my troubling you upon so trifling a inatter.
Will you, gentlemen, be so obliging, as to pretent my bett acknowledgments to Inspector for the gratification he has afforded me fo often in your Magazine; but I could not help feeling concerned when I read his censures of Dr. Blayney, with whom however I had not the pleasure of being intimately acquainted. His friends, men of great respectability, are not a little hurt at this attack upon the proferor's character: allowing him to have been wrong in his translation of the two paflages mentioned by Inspector, they do not think it fair or generous on this account to stamp with · the mark of heterodoxy the character of their respected friend, to class his name with those of Priestley and Paine, and to delay this attack till Dr. Blayney is no more.
I am, gentlemen,
Your obedient humble servant, Nov. 14, 1802.
TO THE EDITORS OF THE ORTHODOX CHURCHMAN'S MAGAZINE.
GENTLEMEN, SEEING the London Curate's request in your Magazine for September,
to your readers and correspondents to point out any particular patlages in the writings of the Sectaries that had a tendency to the doctrines of the Romith church, brought to my mind an extract I had taken some time ago, from one of the Erikines on the Confession of Faith by the Westminster Divines, which I accidentally met with, but neglected to put down the exact title, in which my memory has been treacherous. It is in questions and answers. - The part I copy from is on Juftification:
Q. 18. Will after-finning revoke a former pardon ?
Anf. No, after-finning may provoke the Lord to withdraw the sense of former pardon, but can never revoke the pardon itself ; because the gifts and calling of God are without repentance. Rom. ii. 29.
Q. 21. How are fins to come pardoned ?
Ans. By securing and not imputing of them as to the guilt of eternal wrath. Rom. 14. 3.
Q. 22. If a not imputing of eternal wrath as to future sins be secured, Wby do the saints pray for the pardon of them when committed ?
- Anf. Because guilt, or liableness to fatherly anger, is contracted by the commiflion of them, and therefore they pray for the removal of that guilt. Psalm 51. 12. “ Reitore unto me the joy of thy salvation."
I shall make no farther comment, than that I would as soon trust my personal security or property with one educated at the college of St. Omers, as with one of these saints fo perfuaded of his being pardoned for fins to come. I acquit the assembly of Divines at Westminster from promulgating this doctrine, as I find nothing like it in their Confession of Faith, though they deal plentifully in metaphysical subtleties.
Why the clergy at Cambridge should depart from the 62d canon in their hours of folemnizing marriage, I cannot think, when that canon so expressly says—“ Neither thall any minister upon the like pain of suspension under any pretence whatsoever, join any persons so licenced in marriage at any umjeasonable times, but only between the hours of eight and twelve in the forenoon."-Surely the ecclefiaftical laws ought not to be broken at an university where all due obedience to superiors should be particularly taught and enforced.
Yours, · Nov. 6, 1802,
To THE EDITORS OF THE ORTHODOX CHURCHMAN'S MAGAZINE. · GENTLEMEN, ALTHOUGH some of our junior brethren may possess extraordinary
talents, still, I hope, they are endowed with so much modefty and humility, as to brook, occasionally, from their elders, a few hints, which may not be unuseful.
The Reformers certainly were men of like passions with ourselves, they had their human frailties and infirmities, but by the bleiling of the intallible searcher of our hearts upon their honest and sincere endeavours, they accomplished the most excellent purposes.
If the compilers of our admirable Liturgy were not actually inspired, nevertheless they appear to have been duly qualified for their great and important undertaking.
After what your worthy correspondents and yourselves have advanced in behalf of these restorers and preservers of the pure Christian Faith and Evangelical Worship, farther encomiums may be deemed superfluous. • Would to God that novices in holy orders did not think more highly of their abilities and graces than they ought!
Concerned as we are to observe, that the act of uniformity is frequently broken, the injunctions of our fuperiors are disregarded, and our diligent fellow-labourers in the vineyard ignominiously treated by them; yet we are almost overwhelmed with astonishment to hear the Supreme Being, as it were, upbraided with having made a revelation fo very ob
seure and unintelligible, that these wiser than Solomon cannot comprehend the whole of it !-his co-equal and co-eternal Son held to be no better than a mere man, inferior to Socrates, or Plato!-Baptisın not necessary to salvation !-and part of the words, used by our Lord at instituting the Sacrament of the Eucharist, to require the energetical aid of the figure Epizeuxis by way of improvement! For initance-This—This is my Blood.
People continue to stare at the bold repetition every time they communicate, and efteem it an unpardonable presumption, since our Saviour consecrated and delivered the Wine, as well as the Bread—without any rhetorical fiourish.
Perhaps it is not difficult to guess at the views of our extremely arch and fagacious divines, notwithstanding we be unadorn'd with an equal brilliancy of imagination.
We would therefore, with submission, exhort our perfectionists in religion, and every branch of polite literature, carefully to examine their capacities and consciences again.---Speak more reverently of their godly, learned, and heroic ancestors--Recollect that our fpiritual watchmen are not totally destitute of power and authority--but above all-Proftrate themselves, in this season of our Heavenly Father's patience and long suffering, before his most adorable Son Jesus Chrift, for vilifying one, and daring to correct the other of his sacred ordinances !!
I remain, gentlemen,
THE TRUE ESTIMATE OF HUMAN LIFE. To the EditOKS OF THE ORthodox CHURCHMAN'S MAGAZINE,
GENTLEMEN, FEW perfons I apprehend will feel themselves disposed to controvert the
position that it is a matter of very great importance to obtain as nearly as is pollible a true estimate of human Life : so that by avoiding the undervaluing of it on the one hand, and the over-rating it on the other, we may fix that exact degree of value upon it to which it is intitled. In order to do this, it will be necessary to consider the purpose for which Life was granted ;--the manner in which we should use it, so as to obtain that purpose ;-and what advantage we may expect to reap, from this good application of it, in a future state.
The Holy Scriptures expressly inform us, that we are placed in this present Life as in a itate of probation and trial; that, in the revealed Will of God, a rule is given to direct our conduct in every possible situation : and that, if we obey that rule we shall be rewarded, if we disobey it we shall be punished in a future Life, Our preient Life therefore upon earth is the important period in which we must prepare ourselves for an happy or miserable Eternity ; and human Life is that great Loan which is lent to Man to enable him, by uling it properly,
“ to work out his own everlafting Salvation," and " to make his calling and election sure."
It is evident that, if the intention of our Life here upon earth be indeed such as is represented above, for the affirmative of which we have the uniform tenor of the facred Writings, the greatest care and circumspection is neceffary in the uje which we make of that eventful period. Now the х
best possible use which we can make of our Life upon earth is to regulate all the actions of it according to the Laws and Precepts of the Gospel ; to consider it as the short pailage to a very long after-scene which is destined to succeed it ;-and to make that future scene the frequent subject of our most serious reflections, and the primary object of all our actions. Keeping this important idea constantly in mind, we inay lawfully and honourably in a fecondary and subordinate point of view have respect to such things as may tend to render our passage through this Life comfortable and happy. It is the aim of the Gospel to regulate and restrain within due bounds our attachment to the things of this Life, not entirely to eradicate all regard for them. Six days were granted under the Jewish dispensation, and confirmed by the Gospel, to provide for the things of this world by honeft industry and the proper application of our several talents of body or of mind, and the feventh alone was commanded to be set apart expreilly for the interests of eternity. Thus liberal in this instance with regard to the ute of our time hath been the Almighty Donor of all good things. But Reason, Gratitude, and Religion concur to induce us to begin and conclude every day of our Life with an address of thanks for benefits received, and of prayer for further bleflings which we want : but so short is the time taken up by this duty, and so pleasant the performance of it to a well dilpoled mind, that it will never by such persons be considered as a burther, but rather as a privilege and honour. It is by acting in this manner that we thall fulfil the injunction of the Gospel of so “ using the things of this World as not to abuse them,” and so “ palling through things temporal as not finally to lose the things eternal."
If we are thus careful to employ our Life upon earth in that wise and virtuous manner for which it was undoubtedly lent unto us, inestimably great will be our Reward in a future state. The Holy Scriptures do not particularly point out to us wherein consists the Rewards and Happiness of a future Life, but they speak to us of them in general terms which are sufficient to excite our utmost care and diligence to deserve them. Every thing upon earth is imperfect, finite, and utterly inadequate to the desires and withes of an immortal foul; every thing in the world to come is the reverse of this, perfect, eternal, and commenfurate to the utmost wishes of an immortal fpirit. The glories of the world to come are greater than the idea of man can fully comprehend: they are such as “ Eye hath not seen, nor Ear heard, neither hath it entered into the Heart of Man to conceive."--This description ought to satisfy us during our continuance in the body, and when the scene of this Life is closed upon us and that of the next is revealed to our vicw, we shall perfectly fee and feel the fulness of them.
Now since the loan of Life is intended to procure for us all these great and folid advantages, we ought by no means to under- alue it as a thing of small and light concern, and, under this false idea, think ourselves at liberty to cast it away whenever it happens to be embittered by the attack of advertity. As foldiers, who are placed in a situation of difficulty or danger, are not at liberty to quit their post whenfoever they find themselves tired of it, but must wait to be relieved from their duty by him who placed then in it ; so we who are situated in different ranks and degrees, and have posts of greater or less difficulty alligned to us according to the will of the Almighty Governor of the universe, must in like manner wait the pleasure of him who made us, to retire from the situation which we now
оссиру. occupy. And again, the service of our whole life upon earth is little enough, and the Reward of our obedience in a future Life will be great enough, to enable us with cheerfulness and alacrity to persevere in the faithful discharge of the duties of our respective posts till we are relieved by the hand of Death.
On the other hand we must be careful not to over-rate our Life upon earth, and to live in thraldom and fear from the apprehension of its being taken
away from us. Our present Life is undoubtedly a great boon lent to us by the Almighty Creator of all things, and our constant gratitude and praise is due to him for it, and for every blessing which he hath granted along with it to render it comfortable to us. But let us reflect for a moment upon what particular condition we have this favour dispensed to us. Life is granted to man with the express condition of uncertainty as to the length of it annexed to it. From every period of the mortal course the certainty of our existence is removed at an immeasurable distance. The youngest as well as the most aged person is alike subject to the dart of Death, and instances every hour present themselves to our observation of thosc who are one day glorying in the glow of health and the strength of manhood and the next are become the tenants of the filent grave. Can any thing then excute the folly of too highly rating a blessing which is to extremely precarious.
The true estimate of human Life appears therefore to consist in neither under-rating it on one hand nor over-valuing it on the other, in not considering it as the end of happiness but the means only of fecuring it in a future itate. By habitually considering it in this just light, we Thall feel ourlelves ever disposed to make the most of the precious moments granted to us here on earth, thereby to enhance the future reward which is laid up for us in the realms of everlasting felicity; and whenfoever that Almighty Being who first placed us here shall in his wisdom fee fit to call us hence, instead of useless and immoderate grief at the dispensation of Omnipotence, to which we know that we are liable by the very constitution of our nature, we shall bow with submillion to the will of our Creator ; render up the loan of Life with gratitude for having so long enjoyed it; and fix our thoughts, our expectations, our aspirations and wishes upon that immortal and glorious scene to which we shall soon be removed; where we shall enjoy unfading and satisfying bliss with good men made perfect, for ever and ever: Anien.
I am gentlemen, with very true respect,
Your most obedient and very humble servant, Dec. 3, 1802.
OBSERVATIONS UPON MR. PARRY'S INQUIRY INTO THE NATURE AND EXTENT OF THE INSPIRATION OF
THE APOSTLES. MR. R. PARRY's* work is stiled in the title page An Inquiry into the
Nature and Extent of the Inspiration of the Apostles, and other Writers of the New Testament; but at page 18, he calls it, and perhaps more properly, an examination into the nature, extent, and fulfilment of our Lord's promises concerning the gift of the Spirit to the Apostles. But
* At the time this was written, it was sent to Mr. Parry, who then kept an academy at Wymondely,House, near Stevenage, Heșts. X %