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Your correspondent T. T. V. II. p. 42. when he fays, “ Itinerancy is the badge of Methodism and one of its important duties,” wil), doubt. Jess, agree with me in deriving Methodism from Meta, change of place, and odos, a way. Vide Parkhurst. Gr. and Eng. Lex.

The charge of illiberality and want of candour, in the old fashioned sense of the word, I ardently wish to avoid. Were the charge proved, it would prove me deficient in one of the brightest of Christian virtues, Charity. If any candid person will read certain “Evangelical publica, tions," and mark the general conduct of methodist preachers, I am sure he will not impugn the charity of this epistle, however he may {mile at my etymology. The tricks and artifices in the work chiefly alluded to, are perfectly ludicrous; but their dangerous tendency must repress every emotion of mirth. If the writers in that truly Methodeian publication, introduce a clergyman into their page, who is not of their cast, it is merely to vilify him, to represent him “ as greedy of filthy lucre,” “a wine-bibber," "an extortioner," &c. &c. and he is dignified with the nick name of Rector Filpot, Parson Doolittle, &c. But every Evangelical minister, both within and without the establithment, is held up as a faint ; as a paragon of godliness and piety under the title of the Rev. Mr. Meek, Mr. Lovegrace, &c. Hoping that every fresh attack upon our holy faith and our venerable establishment, will rouse its ministers to still more and more firenuous exertions,

I am, your fincere well wisher,

OMICRON. P. S. Since writing the above, I accidentally met with the following remark. “ Methodism, we now begin to suspect, derived both its origin and its name from the tas redod €125 T8 Alafons, against which St. Paul so emphatically warns the Ephesians.” Anti Jacobin Review, April, p.

419.

ON PEACE. FOR THE EDITORS OF THE ORTHODOX CHUKCHMAN'S MAGAZINE.

GENTLEMEN, THOUGH much be said of the Providence of God, it is to be feared, I that its divine operations are not seriously attended to by the gene, rality of mankind. Day and night, feed time, and the time of harvest, fucceed each other with strict regularity, as to their periods, but the events in each are liable to great uncertainty. Here it is that we fail to obferve, and to distinguish between the regular and fixed, and the uncertain and variable acts of Providence. To-morrow will regularly succeed to-day ; but, how different may be the things that thall happen therein ? He who is the careless, hardened sinner of to-day, by the grace of God, may, to-morrow see the error of his ways ; or the end of his trial and probation may overtake him in his fins, and death close its everlasting doors upon him). The seasons will continue to return. But, whether we shall have the rain in due season, whether the land Thall yield her increase, and the trees of the field thall yield their fruit; whether we fhall eat our bread unto the full, or again experience a dearth in the land, no human sagacity can forefee. But, though our views into futurity be circumscribed with boundaries, dark, and impenetrable ; yet are we possessed of the powers of memory; a faculty, perhaps,' better adapted to our happiness than prescience would have been. Though we

cannot

cannot clearly foresee what is to come, yet by remembering what is past, wę may gain a wisdom that will enable us to provide against the future. By reviewing past dangers, and the extraordinary deliverances from them which we have so lately experienced, we may learn, that “ if the Lord himself had not been on our side when men rose up against us, they would have swallowed us up quick when they were so wrathfully dilpleased at us." From weighing well the circumstances which probably induced “ the Lord himself thus to be on our side," we may learn to secure the future protection of him, “ who alone maketh wars to cease in all the world.”

The wonderful events that have happened in our days, might not, per: . haps, as they passed fingly before our eyes, strike every mind as the effects of God's inimediate interposition. In the national pride and exultation of heart which splendid victories occasion, we are but too apt to ascribe the glory to the creature instead of the Creator. We then forget that it is “ God who teacheth the hand to war, and the fingers to fight.” Under the dread of famine, we are too well engrossed by care for the present and fear for the future, to recolleet, that plenty and want are both in the hand of God. But now we are, by his mercy, preparing to enjoy the blessings of peace and plenty, we may review past events with proper temper and attention ; neither dazzled by the glare, nor dejected by the gloom of the moment.

During the whole course of these times of peril upon which we are fallen, the dangers to which we have been exposed, and the relief frora them which we experienced, have ever been so wisely balanced against each other, as to thew, manifestly, that we were in the hands of God. This we may alledge, without detracting from the praise of those who have been the instruments in our success. Indeed, every true Chriftian must have observed with pleasure, that some of our greatest heroes ascribed their victory immediately to God. David, as his writings abundantly fhew, always gave to God, the glory of his triumphs.

When all the other powers of Europe who were aflociated with us, had either fallen before the common enemy, or were forced to accept of diradvantageous peace, this nation and its government, though aflailed both by foreign and domestic foes, stood, like the rocks on which our island is founded, firm and unshaken. Though arms are now become the profession of a peculiar body of men ; though we are not now at the imperious call of some haughty baron, summoned to the field to avenge either his, or his country's wrong, yet still our national courage has not decreased with the increase of our liberties. When the coasts of our enemy were crowded with troops, arrogantly vaunting our destruction; when fedition was, almost publicly, labouring to fap the foundations of government; and infidelity had levelled its poitoned dart at our holy faith, thousands of patriotic Britons, from the quiet scenes and the peaceful occupations of life, armed in their country's cause. We might, indeed, grow wanton in the praise both of our foldiers and our seainen. Their efforts have been wonderful. Victory has, almost univerfally, crowned them with succefs. When famine Itared us in the face, under the direction of a wise and active administration, our fleets came home, loaded with the produce of other countries. We have already enjoyed one plentiful harvest, and have the hopeful prospect that the next will be equally abundant. Sedition, alarmed at the force that was prepared to oppose

its

it, and pressed by the rapid movements of government, has llunk into fecresy. The abettors of infidelity, deprived of their expected support, have in a great measure, ceased to insult both religion and common sense with their impious productions. Thus, under the Divine Providence, this nation has been delivered from the horrors of invasion, from the dread of famine, and from that deadly blow which sedition and infidelity bad ained at the welfare both of Church and State.

Let us consider what circumstances might have induced the Almighty thus so visibly “to be on our side.” On this subject it behoves us to

think with the deepest humility. Even the slightest inspection of our na· tional manners, muit, in a moment, shew our unworthiness of God's

peculiar favour. If we then are so highly favoured above all the nations of Europe, may we not conclude that it is because God hath been pleased to place his tabernacle among us? To make us, as the Jews were of old, the channel by which true religion is to be conveyed to posterity? If we then, in respect to our possessing the true spirit of Chriftianity, « are the falt of the earth and the light of the world,” be it remembered, with fear and trembling, that we are but instruments in the hands of God, which he will aisuredly change for others, as soon as ever we become, by our national vices, unfitted for his service. After this manner did God act towards his peculiar people, the Jews.To them were committed the oracles of God.” In their hands was placed that invaluable treasure, the promise of the Messiah. When they became disobedient, they experienced many calamities to recal them to obedience; many wonderful aêts of God's mercy, to fhew them who was their protector. Still they proved disobedient. Consequently, “ when the fulness of time was come,” they were rejected from being the Lord's people. Their nation was dispersed, not deftro:ed. They are still to serve the purposes of God. In the mean time, they are a standing monument of God's wrath against a rebellious and wicked people. “ For to this very day, like the well-cemented ruins of some old fortress, they exhibit proofs of the most durable contexture; and, however their original use be Superleded, adhere together with undiminished force.”* If, therefore, we betray the trust that is committed to our charge ; if we neglect this « pearl of great price,” true genuine Christianity, we shall be rejected from being the Lord's people, and some other nation will be chosen as the “ stewards of the mysteries of Christianity.” Then shall we, like the Jews of old, be left to drink to the very dregs, “ the cup of the fury of the wrath of God."

But if it be to religion that we are so much indebted, there arises a question of some importance : Which is it of the many religions in this nation that challenge the title of Christian, that can lay a claim to the high Lonour of drawing down God's favour upon this island ? From trifling distinctions in modes of worship through a long scale of deviations from 56 the faith once oifered to the Saints," we may trace a variety of fects even to the very verge of infidelity. Now we know that “ God is not the author of confusion but of peace.” True religion has ever been conveyed by means of a regular prieti hood. From Adam to Moses, the office was hereditary in the first born son. Hence the « profanenefs" of Esau in selling his birthright. From Moses to Jesus Christ, a peculiar family * Eveleigh's Sirmans, . 19.

, was was dedicated to the priestly office. The established clergy of this kingdom claim a regular descent from the apostolic age. I cannot follow this subject. I shall only beg leave to hint at the additional criminality that must attach to schism, if it be true that ours is a real Christian establish. ment, and that it is to the pofseflion of the true faith that we are indebted

for the blessings we enjoy. This will also overturn a very common no: tion, that it is the exclusive business of the clergy to niaintain and support the credit of religion. If religion has procured us national bleflings, religion must be the intereft of every individual : and it must be by the united exertions both of clergy and people that religion can flourish and increase in the land.

OMICRON.

ON THE RE-ESTABLISHMENT OF RELIGION IN FRANCE. To The EDITORS OF THE ORTHODOX CHURCHMAN'S MAGAZINE.

GENTLEMEN, · FEW events that have happened in our times can be more striking to

1 the reflecting mind than the late re-eitablishment of Religion in France. This you have very properly noticed in the latter part of your Magazine for April, 1802, p. 217, and in that, and some of the following pages, you have given your numerous readers fo just and accurate an account of the “ Convention between the French Government and his Holiness Pius VII.” as must needs be very interesting to them. Perfectly just is your observation in the page above cited, that after a state of ATHEISM and IRRELIGION had been fufficiently " weighed in the balances of religion and humanity it was found wanting.” The indispensible necellity of tome kind of religion, and that a national one, has at last forced itself on the minds of the least reflecting ; and the sense of this necessity has at length re-instated religion in that so long distracted kingdom, and allowed her to refix her powerful principles on the hearts and consciences of thote who have exalted themselves against her.

The times in which we live have unfolded to our vicw great and wonderful events, which have been brought about suddenly and unexpectedly, so as to astonish the nations of the earth ; but in the common course of things vast changes are wrought in a more flow and gradual manner, The first part of this observation may be applied to the revolution in politics and religion which was effected some years fince ir France, when an ancient monarchy was overturired, and republicanism erected on its ruins ; the second part of the remark may be referred to the very recent reitoration and re-establishment of religion in that country. The former of these events was accompanied by violence and bloodthed, the latter by flow and careful negociation between the first Consil and the prefent Pope, which hath ended in the entire re-establishment of the Roman Catholic Religion ; though such regulations and restraints have been imposed on it as have made it a complete creature of the flate, . From the most entire state of ATHEISM the French government hath lately returned to a sense of religion, and an acknowledgement of the Providence of a God. They begun by acknowledging the existence of a God, and ended by confefling the necessity of some national religious ejiablishment. The religion of Rome hath been declared by the present ruler of France* to be most congenial of all others to the genius and temper of

* Through the organ of the orator PortalIS, Pol. II. Churchm. Mag. June, 1802. U u

Frenchs

Frenchmen, and accordingly that is become the established religion of the state. We, who in this kingdom profess the PROTESTANT REFORMED FAITH, have determined long since that this religion was full of error and superstition, and for that reason our ancestors withdrew themselves froin it. It must however be acknowledged, that any thing which can be called religion is infinitely preferable to that horrible state of IMPIETY and IRRELIGION which lately prevailed in France, and if they cannot obtain the best religion, they must be content to have that which they can procure*; and it is confeiled by wise and candid men that even "bad ettablishments of religion are better than none at all.” On this ground therefore we fin. cerely rejoice to hear that a sense of religion is re-established in France, and we may confidently hope that the best effects will in the course of time be produced from it.

It naturally occurs to the reflecting mind that religion was restored to France for political reasons, and not on account of any regard which the First Contul had for it. Self-interest, not affection, was the cause which produced the effect we have so lately seen brought about. The reasons which induce this belief arc, in the first place, that he hath so ordered the new religious code which he hath introduced, that his own aggrandizes ment, and the maintenance and increase of his power, seem alone to have been consulted in it; whilst the Pope, who used to be pofleffed of such immense power, (usurped indeed it must be confessed) both in temporals and spirituals, is, in the present convention, a mere “ man of straw," or an instrument in the hands of BUONAPARTE,” fet up for the express purpose of performing his good will and pleasure. And, in the second place, because the incidents in the life of this man in power, and particu, jarly that action of leaving the army in Egypt in the manner that he did, and the subsequent one by which he obtained the situation he ạt present poffesses, must convince all impartial persons that a resard for religion was never the moving spring of his actions ; but his own aggrauidizemeng was his uniform principle, and the paramount motive in every step he hath hitherto taken.

The ROMAN CATHOLIC Religion, considered as a maxim of state policy, is undoubtedly the best fitted for the purposes of the Chief Conful of any that could be deviled, and its having been the old established religion under the late monarchy, might naturally be supposed to facilitate the re-establishment of it under the present usurpation. CONFESSION, as it is managed in the Church of Ronto, must be an excellent engine to develope any plots or conspiracies against the Itate. For the father-confeffors will naturally press it on the conscience of their penitents to confess to them their knowledge of any secret conspiracy (of which we need not doubt there will be an abundant crop) against the existing government, and, by the oath which is containcd in the oth article of the CONVENTION, the bishops engage, “if in their diocese or elsewhere, they thould bear of any plot tending to the injury of the state, they will make it known to the government.” Who does not know the wonderful power of SuPERSTITION on the human mind; and how effe&ually may this powerful engine be managed to further the political views of the chief Contul !

All the accounts from Paris tend uniformly to acquaini us with the

• Or, as you observe p. 220 of your Mag. for April, " what they are capable of asenting to, and most likely to adopt.”..

ultimate

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