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might become a subtle poison in peace, equally formidable, but more fatal, because more concealed; working in that darkness, and using such deceptions which an honest mind would not suspect.

Beware of the EXAMPLES of our late enemy. There is. the more reason for this caution, because a great barrier is now removed, and a familiar intercourse must be preserved. Beware of this, lest an affected liberality, a supposed generosity of sentiments, can overlook all that is past, and easily ruth into imminent danger, to gratify a childish curiosity, or to display a hardihood of vice, which obstinately rejects all caution and restraint.

If we have always had cause to lament the consequences of our youth travelling into foreign climes, how much more cause shall we have to dread it now, when they go into a country, which is exulting in its crimes and its successes : where the sacred rights of property have been invaded; where the ancient throne of many kings, trampled on by the vulgar; where every principle of humanity has been insulted ; every restraint on the passion loofsened; every institution, friendly to virtue, violated ; every rite of religion profaned: They go into a country, in which, can they learn obedience to ancient laws, respect for venerable institutions, or regard for obligation, and sanctity of the marriage vow. The plague is gone forth-a plague. worse than all the plagues of Egypt, and shall we heedlessly rush into the infected atmosphere ; shall we.cherish a beautiful spotted snake in our bosoms, because it promises, that now it will not sting us? In vain have we condemned the principles of our enemies, if we are feduced by their eramples, and partakers of their crimes. Are we not liable to be easily deceived, to mistake an imposing politeness for sincere friendship-a levity of manners for rational joy--an effeminacy of manners for delicacy of sentiments-a hardihood of consciousness for fuperiority of mind ? Beware, then, of the principles of our ancient foer , and more especially, when those principles are supported by such great accession of power.

Most sincerely is it to be hoped, that some legal and strong barrier will be raised against a too familiar intercourse with France. It is wise to prevent evils, rather than to correct them, when confirmed and strengthened. If such falutary cautions are not adopted, have we not cause to fear, that France will, from this, be the assylum of the feditious ; the nursery of future revolutions, the protector of the turbulent-the vortex of dissipation.

.. (To be concluded in the Supplement.)


I BEG leave to return my thanks to the “ Sootch EPISCOPALIAN," for

the interesting letter which appears in your last Magazine; and I join you in the request which you make to that gentleman for the communis cation of some further particulars. · I have a copy of the BookE of COMMON PRAYER, and ADMINISTRATION of the SACRAMENTs, and other parts of Divine Service for the use of the Church of SCOTLAND; printed at Edinburgh 1637”. If you think it would be agreeable to your readers, I will readily make a transcript of the Communion-Office; in order to facilitate a comparison between it and that of our Church,

"The The Scottish Liturgy, as I read it in my copy, differs in several points from the Englith. Your Scotch correspondent says, however, that his “ church uses, in the exercise of public worship, the liturgy of the Church of England in every thing except in the Communion-Office."Of course this is one particular concerning which, I hope, that gentleman will favour us with some additional information. Another is this ;-he enumerates but seven bishoprics in Scotland, 1. Edinburgh.

1 3. Dunkeld. 75. Aberdeen. 2. Dumblane and Fife. | H. Brechin.. 6. Moray.

7. Ross. Archbishop Spotswood records the succeflion of Scottish bishops in the various sees “ to the end of the reign of Ja. VI. (i. e. of England I.) who died Mar. 27, 1625. Now beside the sees mentioned by your correspondent, the archbishop gives us St. Andrews and Glasgow, both archiepiscopal sees, and the bishoprics of Caithness, Galloway, and Argyle ; exclusive of Orkney and the Ines.-So that here are at least five sees more than the Scotch Episcopalian reckons; and at the same time it is to be noted, that he counts Edinburgh for a bithopric, which does not occur in Spotlwood.

No man holds the venerable Episcopal Church of Scotland in higher esteem than I do. I particularly revere her for the firmness which she manifested, and the promptitude with which she exercised her Divine Right in consecrating the first Protestant bishop which America received, I am, gentlemen, yours truly. June 7, 1802.



GENTLEMEN, I CANNOT decide upon the motive which impelled “A North Briton"

to compose the letter I read in your last Number, p. p. 256–7. Was it a design to fix the Church of England with all the frightful extremes of calvinistic doétrine ? to insinuate that Dr. Mayo was not found in the principles of the church? or to have it believed that I myself have a leaning towards Calvinism, and think slightingly of Episcopacy?

It might be a fufficient answer to his letter were I to say, that in drawing Dr. Mayo's character I have truly expressed what I have more than once heard him affert.--. I endeavoured, in that sentence which the North Briton terms obnorious, to rebut what was faid in a newspaper, refpe&ing - his liberality towards Diffenters of all denominations." I shewed that he knew how to make juli distinctions between the different fpecies of Diflenters. - But since an explanation is asked for, I am not a man to leave my deceased friend's sentiments to thift for themselves; nor yet to shrink from expreffing my own on the matter in question.

My opinion of Episcopacy might have been easily ascertained, by any one who wished io know it, from my letter on the “ Missionary Voyage in the thip Duff,” p. p. 26-7-8, of the fame Number of your excellent work in which you were so obliging as to print my character of the rector of St. George's; but, “none are so blind as those who"'-'the proverb's something multy.”-1 deem Episcopacy a fine quâ non in any church. Neither Bithop Horne, nor his venerable biographer, neither Leslie now in heaven, (where al?uredly an hierarchy tublists,) nor Daubeny who yet


adorns our earth, as we may gather their opinion from their writings, esteem Episcopacy niore certainly of divine institution than I do; or more necessary in a rightly constituted church. Yet God forbid, and truth forbid, and the spirit of Christian charity forbid, that I should blend and cons fuse in one mass « Diflenters of all denominations.” Of fome I must needs have compassion, making (as the brother of James counsels) a difference. The common herd of Diffenters, who have no churchi-government beyond what caprice and “ a voluntary humility” afford; who acknowledge no authority upon earth which may check their vain imaginations ; who cannot give an account of their own tenets; who indeed seem influenced by hardly any other distinguishable principle but an hatred of the church ; (which hatred is almost the only fymbol acknowledged by them all, the only sentiment which binds them together,) are in a wretched state of ignorance, the mere victims of organized anarchy. Their zeal, undirected by knowledge, impels them continually to abuse the Church of England, continually to “ speak evil of such things as they know not." Miserable men ! even you have my prayers. Always thall Í seek to requite good for your evil. My Saviour has taught me how to deal with my enemies.

But the proper Presbyterians are not like these blind, or dazzled, enthusiasts. Their principles are set forth authoritatively in the confession of faith, -the two catechismis of the assembly of divines, ---- the sum of saving knowledge, the covenants, as they are called, -the acknowledgment of fins; and engagement to duties, – the directories,- and the form of church government ;-all these are publicly set forth by the Kirk of Scotland, and are recognized, as containing a declaration of their theological principles, by all the proper Prefbyterians, who are now but few in number, in England. -With such men I can argue. I know their strengih in some points, and I perceive their lamentable weakness in others. I acknowledge their orthodoxy respecting the nature of God, and the doctrine of atonement ; and whilft I am sorry to see they have not the successors to the apostolic power in church government amongst them, it gives me fome consolation to witness that they have a government of a certain kind; and, particularly, a kind of church government allowed by the conftitution of my country. If we have our veftries, cur archidiaconal and our episcopal courts, they have their kirk sessions, their provincial fynods, and their general assemblies. Here is, as with us, a subordination of authority vinder authority, and a regular ascending gradation of power, adapted to lighter causes, or to weightier affairs. Now who does not see, that we have each the same provision of ecclefiaftical authority, although it be not distributed nor exercised in the same form ;- in other words,-that the difference is but a difference of discipline ; their church government is congregational, our's personal; their's favours of republicanism, our's allimilates better with monarchy. A like quantum of power is vested in each church, the administration of that power makes the fole difference. I do not mean here to affert that the power exercised among the Presbyterians has the same authority with that which we Episcopalians acknowledge; I do not mean to assert that there is no difference between Bithops and Presbyters discoverable either in the New Testament, or in the Fathers. But this I aver to be a fact, that the Presbyterians bow to the power of the kirk, with at least as much submiflion as we do to that of the church; and it is notorious that the kirk exerts that power with a severity Vol. II. Churchm. Mag. June, 180%.

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which the church never exercises.--I am thankful that we have Episcopacy in our church, which gives validity to our facraments. I cannot communicate with the kirk, and I am sorry for it; admitting so much of church authority acknowledged by the primitive Chriftians, (I repeat it,) I lament that the kirk does not administer that authority in the apostolical form, and agreeably to primitive models.—The kirk is certainly calvinistic in her discipline.

As to her doctrines, the North Briton does that by the kirk, which many, particularly Sir Richard Hill, his wild brother, et hoc genus omne, do by the Church of England; they take her do&trines, on the important points specified by the North Briton, without regarding any moderating terms which occur in her articles; and charge her with holding them in the EXTREME sense in which they choose to receive, and think proper to reprelent them.

Concerning Episcopacy, I have fully, and I trust satisfactorily, expressed myself already. I shall now say something concerning predestination and irresistible grace. - The articles in the Presbyterian confession of faith are thirty-three in number. I think I shall conduce effectually to the settling of this matter, by transcribing the 1st section of the Kirk's 3d article, intituled, “ of God's eternal decrees.” This section, with respect to all that follows of this class of doctrines, I regard precisely as a lawyer does the preamble of an a&t of parliament; i. e, it gives the tone to every thing that succeeds; - it gives the intention of the enactor ; it affords a criterion by which to rectify the judgment in all difficulties which may occur ;-the spirit of the preamble must not be violated, nor contravened; it must neither be exceeded nor come short of. Now the ist fection, or clause, of the 3d article is couched in these terms-' God from all eternity did, by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass : yet so, AS THEREBY NEI- . THER is GOD THE AUTHOR OF SIN, NOR 15 VIOLENCE OFFERED TO THE WILL OF THE CREATURES, NOR IS THE LIBERTY OR CONTINGENCY OF SECOND CAUSES TAKEN AWAY, BUT RATHER ESTABLISHED. I affirm that whatever follows is not to be exclusively received in such an infulated way as to oppose this preliminary dictum. -The Scripture itself, if individual texts, or portions of texts, be picked out, may be suborned to give evidence on the side of heterodoxy; or tortured, by this mode of excision, so as to utter blasphemy itself. I remember ivr. Jones, in his letter to the common people, subjoined to “ the catholic doctrine of the Trinity," gives these instances there is no God"--" hang all the law and the prophets.” The Arians and Socinians,- Price, Prieltly, Belsham, and their adherents, exclude from their minds every attribute of Deity given to Christ in Scripture, and indeed the Socinians boldly tear out of their Bibles the introductory chapters of St. Matthew and St. Luke ;-no wonder therefore that they settle in utter hereiy. The Scriptures speak of Christ doubtless in many passages as inferior to the Father, and simply as Man; but they also speak of him as equal with God, and as God; and therefore we must needs conclude, as the explanatory part of one of our creeds expresses it,—that he is God and Man, “ equal to the Father as touching his Godhead, and inferior to the Father as touching his Manhood."--The mode of studying the Scriptures, and examining the articles of any particular church on the doctrine of predestination, should be the same. He who looks at Holy Writ, and the articles either of the Church


or of the Kirk, with an enlarged view, and not with partial consideration ; will find that although God foreknows, and therefore must have predestinated every thing that happens, yet still man's will is free. This is confefsedly a great mystery,- to be received as it is GENERALLY set forth, - not to be pried into with too curious an eye ;--to be received as fraught with comfort to all, not as intended to drive indiriduals to desperation, The article of the Kirk already quoted, ends thus-“ § 8th. The doctrine of this high mystery of predestination is to be handled with special prudence and cure, that men attending the will of God revealed in his word, and yielding obedience thereunto, may, from the certainty of their vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation TO ALL THAT SINCERELY OBEY THE GOSPEL.”

-I cannot but remark how much the admonition here given agrees with the prevailing cast and character of our church's 17th article, which has been often ftrangely mistaken.

« Of Predestination and Election.” Predestination to life is the everlasting purpose of God, whereby (before the foundations of the worid were laid) he hath constantly decreed by his countel, secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as veisels made to honour. Wherefore they which be endued with so excellent a benefit of God, be called according to God's purpose by his fpirit working in due season: they through grace obey the calling: they be justified freely : they be made sons of God by adoption : they be made like the image of his only-begotten Son Jesus Christ : they walk religious in good works, and at length, by God's mercy, they artain to everlasting felicity.

As the godly consideration of Predeftination, and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly perfons, and such as feel in themselves the working of the spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things; as well because it doth greatly establish and confirm their faith of eternal salvation; to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's predestination, is a most dangerous downfall, whereby the devil doth thrust them either into desperation, or into wretchless ness of most unclean living, no less perilous than desperation.

Furthermore, we must receive God's promises in such wise, as they be GENERALLY set forth to us in holy Scripture : AND IN OUR DOINGS, THAT WILL OF GOD IS TO BE FOLLOWED, WHICH WE HAVE EXPRESSLY DECLARED UNTO US IN THE WORD OF GOD.

I would earnestly recommend to the North Briton, and to our methodistical people here in England, not to leave out the full meaning of the word GENERALLY in this article; and not to impute to the Church of England such an acceptation of the doctrine in queition as the does not hold, if the terms the uses be rightly understood, and the restrictions the expreises be allowed their proper force.

With respect to what the North Briton writes concerning the impofli.. bility of the elect's falling from a state of salvation ; - I will just copy the last clause of the 9th article of the Kirk. "8 V. The will of man is made perfectly and immutably free to good alone, in the state of glory only."

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